A Discourse upon divels and spirits, 489. 351. and first of philosophers opinions, also the maner of their reasoning hereupon; *[* This line Ital.] and the same confuted

The first Chapter.

B HERE H. Card. lib. de var. rer. 16. cap. 93. is no question nor theme (saith Hierome Cardane) so difficult to deale in, nor so noble an argument to dispute upon, as this of divels and spirits. For that being confessed or doubted of, the eternitie of the soule is either affirmed or denied. The heathen philosophers reson hereof amongest themselves in this sort. First, The Platonists and Stoiks. they that mainteine the perpetuitie of the soule, saie that if the soule died with the bodie; to what end should men take paines either to live well or die well, when no reward for vertue nor punishment for vice insueth after this life, the which otherwise they might spend in ease and securitie? The other sortThe Epicureans and Peripatetiks. saie that vertue and honestie is to be pursued, Non spe præmii, sed virtutis amore, that is, Not for hope of reward, but for love of vertue. If the soule live ever (saie the other) the least portion of life is here. And therefore we that mainteine the perpetuitie of the soule, may be of the better comfort and courage, to susteine with more constancie the losse of children, yea and the losse of life it selfe: whereas, if the/490. soule were mortall, all our hope and felicitie were to be placed in this life, which manie Atheists (I warrant you) at this daie doo. But both the one and the other missed the cushion. For, to doo anie thing without Christ, is to wearie our selves in vaine; sith in him onelie our corruptions are purged. And therefore the follie of the Gentils, that place Summum bonumSummum bonum cannot consist in the happines of the bodie or mind. in the felicitie of the bodie, or in the happines or pleasures of the mind, is not onelie to be derided, but also abhorred. For, both our bodies and minds are intermedled with most miserable calamities: and therefore therin cannot consist perfect felicitie. But in the word of God is exhibited and offered unto us that hope which is most certeine, absolute, sound & sincere, not to be answered or denied by the judgement of philosophers themselves.Morall tēperance. For they that preferre temperance before all other things as Summum bonum, must needs see it to be but a witnesse of their naturall calamitie, corruption and wickednes; and that it serveth for nothing, but to restraine the dissolutenes, which hath place in their minds infected with vices; which are to be bridled with such corrections: yea and the best of them all faileth in some point of modestie. Wherefore serveth our philosophers prudence,Morall prudence. but to provide for their owne follie and miserie; whereby they might else be utterlie overthrowne? And if their nature were not intangled in errors, they should have no need/353. of such circumspection. Morall justice.The justice whereof they speake, serveth but to keepe them from ravine, theft, and violence: and yet none of them all are so just, but that the verie best and uprightest of them fall into great infirmities, both dooing and suffering much wrong and injurie. And what is their fortitude,Morall fortitude. but to arme them to endure miserie, greefe, danger, and death it selfe? But what happinesse or goodnesse is to be reposed in that life, which must be waited upon with such calamities, and finallie must have the helpe of death to finish it? I saie, if it be so miserable, why doo they place Summum bonumRom. 2. therein? S. Paule to the Romans sheweth, that it cannot be that we should atteine to justice, through the morall and naturall actions and duties of this life: bicause that never the Jewes nor the Gentiles could expresse so much in their lives, as the verie lawe of nature or of Moses required. And therefore he that worketh without Christ, doth as he that reckoneth without his host./

The second Chapter.491.

Mine owne opinion concerning this argument, to the disproofe of some writers hereupon.

I FOR The question about spirits doubtfull and difficult.my part doo also thinke this argument, about the nature & substance of divels and spirits, to be so difficult, as I am persuaded that no one author hath in anie certeine or perfect sort hitherto written thereof. In which respect I can neither allow the ungodly and prophane sects and doctrines of the Sadduces & Peripatetiks, who denie that there are any divels or spirits at all; nor the fond & superstitious treatises of Plato, Proclus, Plotinus, Porphyrie; nor yet the vaine & absurd opinions of Psellus, Nider, Sprenger, Cumanus, Bodin, Michaël, Andræas, Janus Matthæus, Laurentius Ananias, Jamblichus, &c: who with manie others write so ridiculouslie in these matters, as if they were babes fraied with bugges; some affirming that the soules of the deadPlotinus. The Greks. Laur. Ananias. become spirits, the good to be angels, the bad to be divels; some that spirits or divels are onelie in this life; some, that they are men; some, that they are women; some, that divelsThe Manicheis.
Plutarch.
Psellus.
Mal. malef.
Avicen, and the Caballists. are of such gender as they list themselves; some, that they had no beginning, nor shall have ending, as the Manicheis mainteine; some, that they are mortall & die, as Plutarch affirmeth of Pan; some, that they have no bodies at all, but receive bodies, according to their phantasies & imaginations; some, that their bodies are given unto them; some, that they make themselves.Psellus, &c. Some saie they are wind;The Thalmudists. some, that they are the breath of living creatures; some, that one of them begat another; some, that they were created of the least part of the masse, whereof the earth was made; and some, that they are substances betweene God and man, and that of them some are terrestriall, some celestiall,The Platonists. some waterie, some airie, some fierie, some starrie, and some of each and everie part of the elements, and that they know our thoughts, and carrie our good works and praiers to God,The Papists. and returne his benefits backe unto us,/492. and that they are to be worshipped: wherein they meete and agree jumpe with the papists; as if you read the notes upon the second chapter to the Colossians,/354. in the Seminaries testament printed at Rhemes, you shall manifestlie see, though as contrarie to the word of God as blacke to white, as appeareth in the Apocalypse, Apoc. 19. 10
Ibid. 22. 8. 9. where the angell expresselie forbad John to worship him.

Againe, some saie that they are meane betwixt terrestriall and celestiall bodies, communicating part of each nature; and that although they be eternall, yet that they are mooved with affections: and as there are birds in the aire, fishes in the water, and wormes in the earth; so in the fourth element, which is the fier, is the habitation of spirits and divels. And least we should thinke them idle, they saie they have charge over men, and governement in all countries and nations. The Sadduces.Some saie that they are onelie imaginations in the mind of man. Tertullian saith they are birds, and flie faster than anie fowle of the aire. Some saie that divels are not, but when they are sent; and therefore are called evill angels. Some thinke that the divell sendeth his angels abrode, and he himselfe maketh his continuall abode in hell, his mansion place.

The third Chapter.

The opinion of Psellus touching spirits, of their severall orders, and a confutation of his errors therein.

PSELLUS Psellus de operatione dæmonum, cap. 8. being of authoritie in the church of Rome, and not impugnable by anie catholike, being also instructed in these supernaturall or rather diabolicall matters by a monke called Marcus, who had beene familiarlie conversant a long time, as he said, with a certeine divell, reporteth upon the same divels owne word, which must needs understand best the state of this question, that the bodies of angels and divels consist not now of all one element, though perhaps it were otherwise before the fall of Luci/fer;493. and that the bodies of spiritsSuch are spirits walking in white sheetes, &c. and divels can feele and be felt, doo hurt and be hurt: in so much as they lament when they are stricken; and being put to the fier are burnt, and yet that they themselves burne continuallie, in such sort as they leave ashes behind them in places where they have beene; as manifest triall thereof hath beene (if he saie truelie) in the borders of Italie.Psellus, ibid. cap. 9. He also saith upon like credit and assurance, that divels and spirits doo avoid and shed from out of their bodies, such seed or nature, as whereby certeine vermine are ingendered; and that they are nourished with food, as we are, saving that they receive it not into their mouthes, but sucke it up into their bodies,Idem. cap. 10. in such sort as sponges soke up water. Also he saith they have names, shapes, and dwelling places, as indeed they have, though not in temporall and corporall sort.

Idem ibid. cap. 11.Furthermore, he saith, that there are six principall kind of divels, which are not onelie corporall, but temporall and worldlie.Oh hethenish, nay oh papisticall follie! The first sort consist of fier, wandering in the region neere to the moone, but/355. have no power to go into the moone. The second sort consisting of aire, have their habitation more lowe and neere unto us: these (saith he) are proud and great boasters, verie wise and deceitfull, and when they come downe are seene shining with streames of fier at their taile. He The opinions of all papists.saith that these are commonlie conjured up to make images laugh, and lamps burne of their owne accord; and that in Assyria they use much to prophesie in a bason of water. A cousening knaverie.Which kind of incantation is usuall among our conjurors: but it is here commonlie performed in a pitcher or pot of water; or else in a violl of glasse filled with water, wherin they say at the first a litle sound is heard without a voice, which is a token of the divels comming. Anon the water seemeth to be troubled, and then there are heard small voices, wherewith they give their answers, speaking so softlie as no man can well heare them: bicause (saith Cardane)H. Card. lib. de var. rer. 16. cap. 93. they would not be argued or rebuked of lies. But this I have else-where more largelie described and confuted. The third sort of divels Psellus saith are earthlie; the fourth waterie, or of the sea; the fift under the earth; the sixt sort are Lucifugi, that is, such as delight in darkenes, & are scant indued with sense, and so dull, as they can scarse be mooved with charmes or conjurations./

494.The same man saith, that some divels are woorse than other, but yet that they all hate God, and are enimies to man. But the woorser moitie of divels areDivels of diverse natures, and their operations. Aquei, Subterranei, and Lucifugi;*[* These three Ital.] that is, waterie, under the earth, and shunners of light: bicause (saith he) these hurt not the soules of men, but destroie mens bodies like mad and ravening beasts, molesting both the inward and outward parts thereof. Aquei are they that raise tempests, and drowne seafaring men, and doo all other mischeefes on the water. Subterranei and Lucifugi enter into the bowels of men, and torment them that they possesse with the phrensie, and the falling evill. They also assault them that are miners or pioners, which use to worke in deepe and darke holes under the earth. Such divels as are earthie and aierie, he saith enter by subtiltie into the minds of men, to deceive them, provoking men to absurd and unlawfull affections.

The former opinion confuted.But herein his philosophie is verie unprobable, for if the divell be earthie, he must needs be palpable; if he be palpable, he must needs kill them into whose bodies he entereth. Item, if he be of earth created, then must he also be visible and untransformable in that point: for Gods creation cannot be annihilated by the creature. So as, though it were granted, that they might adde to their substance matter and forme, &c: yet is it most certeine, that they cannot diminish or alter the substance whereof they consist, as not to be (when they list) spirituall, or to relinquish and leave earth, water, fier, aier, or this and that element whereof they are created. But howsoever they imagine of water, aier, or fier, I am sure earth must alwaies be visible and palpable; yea, and aier must alwaies be invisible, and fier must be hot, and water must be moist. And of these three latter bodies, speciallie of water and aier, no forme nor shape can be exhibited to mortall eies naturallie, or by the power of anie creature.//

The fourth Chapter.495. 356.

More absurd assertions of Psellus and such others, concerning the actions and passions of spirits, his definition of them, and of his experience therein.

M OREOVER, Psellus lib. de operat. dæm. cap. 12. the same author saith, that spirits whisper in our minds, and yet not speaking so lowd, as our eares may heare them:If this were spoken of the temptations, &c. of satan, it were tollerable. but in such sort as our soules speake together when they are dissolved; making an example by lowd speaking a farre off, and a comparison of soft whispering neere hand, so as the divell entreth so neere to the mind as the eare need not heare him; and that everie part of a divell or spirit seeth, heareth, and speaketh, &c. But herein I will beleeve Paule better than Psellus,1. Cor. 12. or his monke, or the moonks divell. For Paule saith; If the whole bodie were an eie, where were hearing? If the whole bodie were hearing, where were smelling, &c. Whereby you may see what accord is betwixt Gods word and witchmongers.

The papists proceed in this matter, and saie, that these spirits use great knaverie and unspeakeable bawderie in the breech and middle parts of man and woman, by tickeling, and by other lecherous devises; so that they fall jumpe in judgement and opinion, though verie erroniouslie, with the foresaid Psellus,Psellus. ibid. cap. 13. of whose doctrine also this is a parcell; to wit, that these divels hurt not cattell for the hate theyIf a babe of two yeeres old throwe stones from Powles steeple, they will doo hurt, &c. beare unto them, but for love of their naturall and temperate heate and moisture, being brought up in deepe, drie and cold places: marie they hate the heate of the sun and the fier, bicause that kind of heate drieth too fast. They throwe downe stones upon men, but the blowes thereof doo no harme to them whome they hit; bicause they are not cast with anie force: for (saith he) the divels have little and small strength, so as these stones doo nothing but fraie and terrifie men, Howbeit I thinke the spirit of tentation to be that divell; & therefore Christ biddeth us watch and praie, least we be temted, &c.as scarecrowes doo birds out of the corne feelds. But when these divels enter into the pores, than doo they raise woonderfull tumults in the bodie/496. and mind of man. And if it be a subterrene divell, it dooth writh and bow the possessed, and speaketh by him, using the spirit of the patient as his instrument. But he saith, that when Lucifugus possesseth a man, he maketh him dumbe, and as it were dead: and these be they that are cast out (saith he) onelie by fasting and praier.

Psel. in operat. dæm. cap. 14.The same Psellus, with his mates Bodin and the penners of M. Mal. and others, doo find fault with the physicians that affirme such infirmities to be cureable with diet, and not by inchantments; saieng, that physicians doo onlie attend upon the bodie, & that which is perceiveable by outward sense; and that as touching this kind of divine philosophie, they have no skill at all.Idem. cap. 17 And to make divels and spirits seeme yet more corporall and terrene, he saith that certeine divels are belonging to certeine countries, and speake the languages of the same countries, and none other; some the Assyrian, some the Chaldæan, & some the Persian toong, and that they feele stripes, and feare hurt, and speciallie the dint of the sword/357. (in which respect conjurors have swords with them in their circles, to terrifie them) and that they change shapes, even as suddenlie as men doo change colour with blushing, feare, anger, and other moods of the mind. He saith yet further, that there be brute beasts among them,Beastlike divels. and yet divels, and subject to anie kind of death; insomuch as they are so foolish, as they may be compared to flies, fleas, and wormes, who have no respect to any thing but their food, not regarding or remembring the hole from out of whence they came last. Marrie divels compounded of earth, cannot often transforme themselves, but abide in some one shape, such as they best like, and most delight in; to wit, in the shape of birds or women: and therefore the Greeks call them Neidas, Nereidas, and Dreidas in the feminine gender; which Dreidæ inhabited (as some write) the ilands beside Scotland called Druidæ, which by that meanes had their denomination and name. Other divels that dwell in drier places transforme themselves into the masculine kind. Finallie Psellus saith they know our thoughts, and can prophesie of things to come.But Psellus sawe nothing himselfe. His definition is, that they are perpetuall minds in a passible bodie.

To verefie these toies he saith, that he himselfe sawe in a certeine night a man brought up by Aletus Libius into a moun/taine,497. and that he tooke an hearbe, and spat thrise into his mouth, and annointed his eies with a certeine ointment,Probable and likelie stuffe. so as thereby he sawe great troopes of divels, and perceived a crowe to flie into his mouth; and since that houre he could prophesie at all times, saving on good fridaie, and easter sundaie. If the end of this tale were true, it might not onelie have satisfied the Greeke church, in keeping the daie of easter, togither with the church of Rome; but might also have made the pope (that now is) content with our christmas and easter daie, and not to have gathered the minuts together, and reformed it so, as to shew how falselie he and his predecessors (whome they saie could not erre) have observed it hitherto. And trulie this, and the dansing of the sunne on easter daie morning sufficientlie or rather miraculouslie proveth that computation, which the pope now beginneth to doubt of, and to call in question.

The fift Chapter.

The opinion of Fascius Cardanus touching spirits, and of his familiar divell.

FASCIUS CARDANUS Fasc. Card. operat. de dæmon.had (as he himselfe and his sonne Hierome Cardanus report) a familiar divell, consisting of the fierie element, who, so long as he used conjuration, did give true answers to all his demands: but when he burned up his booke of conjurations, though he resorted still unto him, yet did he make false answers continuallie. He held him bound twentie & eight yeares, and loose five yeares. And during the time that he was bound, he told him that there were manie divels or spirits. He came not alwaies alone, but sometimes some of his fellowes with him. He rather a/greed358. with Psellus than with Plato: for he said they were begotten, borne, died, and lived long; but how long, they told him not: howbeit as he might conjecture by his divels face, who was 42. yeares old, and yet appeared verie yoong, he thought they lived two or three hundred yeares; and they said that their soules/498. and ours also died with their bodies. They had schooles and universities among them: but he conceived not that anie were so dull headded, as Psellus maketh them. But they are verie quicke in credit, that beleeve such fables, which indeed is the groundworke of witchcraft and conjuration. But these histories are so grosse and palpable, that I might be thought as wise in going about to confute them, as to answer the stories of Frier Rush, Adam Bell, or the golden Legend.

The sixt Chapter.

The opinion of Plato concerning spirits, divels and angels, what sacrifices they like best, what they feare, and of Socrates his familiar divell.

PLATO and his followers hold, that good spirits appeare in their owne likenesse; The Platonists opinion.but that evill spirits appeare and shew themselves in the forme of other bodies; and that one divell reigneth over the rest, as a prince dooth in everie perfect commonwelth over men. Item, they obteine their purposes and desires, onelie by intreatie, of men and women; bicause in nature they are their inferiors, and use authoritie over men none otherwise than priests by vertue of their function, and bicause of religion, wherein (they saie) they execute the office of God. Sometimes they saie that the fierie spirits or supreme substances enter into the puritie of the mind, and so obteine their purpose; sometimes otherwise, to wit, by vertue of holie charmes, and even as a poore man obteineth for Gods sake anie thing at a princes hand as it were by importunatnesse.

The other sort of divels and defiled soules are so conversant on earth, as that they doo much hurt unto earthlie bodies, speciallie in lecherie. Gods and angels (saie they)What kind of sacrifices each spirit liketh best. bicause they want all materiall and grosse substance, desire most the pure sacrifice of the mind. The grosser and more terrestriall spirits desire the grosser sacrifices; as beasts and cattell. They in the middle or/499. meane region delight to have frankincense, and such meane stuffe offered unto them: and therefore (saie they) it is necessarie to sacrifice unto them, all maner of things, so the same be slaine, and die not of their owne accord: for such they abhorre. Some saie that spirits feare woonderfullie vaine threats, and thereupon will depart; as if you tell them that you will cut the heavens in peeces, or reveale their secrets, or complaine of them to the gods, or saie that you will doo anie impossibilitie, or such things as they cannot understand; they are so timerous, as they will presentlie be gone: and that is thought the best waie to be rid of them. But these be most commonlie of that sort or companie,/359. which are called Principatus, being of all other the most easie to be conjured.

They saie SocratesOf Socrates his private divell or familiar spirit. had a familiar divell: which Plato relieth much upon, using none other argument to proove that there are such spirits, but bicause Socrates (that would not lie) said so; and partlie bicause that divell did ever dissuade and prohibit, not onelie in Socrates his owne cases, but sometimes in his freends behalfe; who (if they had beene ruled) might through his admonition have saved their lives. His disciples gathered that his divell was Saturnall, and a principall fierie divell; and that he, and all such as doo naturallie know their divels, are onlie such as are called Dæmonii viri, otherwise, Couseners. Item, they saie that fierie spirits urge men to contemplation, the aierie to busines, the waterie to lust; and among these there are some that are Martiall, which give fortitude; some are Joviall, giving wisedome; some Saturniall, alwaies using dissuasion and dehorting. Item, some are borne with us, and remaine with us all our life; some are meere strangers, who are nothing else but the soules of men departed this life, &c./

The seventh Chapter.500.

Platos nine orders of spirits and angels, Dionysius his division thereof not much differing from the same, all disprooved by learned divines.

PLATO proposeth or setteth foorth nine severall orders of spirits, besides the spirits and soules of men. The first spirit is God that commandeth all the residue; the second are those that are called Ideæ, which give all things to all men; the third are the soules of heavenlie bodies which are mortall; the fourth are angels; the fift archangels; the sixt are divels, who are ministers to infernall powers, as angels are to supernall; the seventh are halfe gods; the eight are principalities; the ninth are princes. From which division Dionysius Dionys. in cælest. hierarch. cap. 9. 10. dooth not much swarve, saving that he dealeth (as he saith) onelie with good spirits, whome he likewise divideth into nine parts or offices. The first he calleth Seraphim, the second Cherubim, the third thrones, the fourth dominations, the fift vertues, the sixt powers, the seventh principalities, the eight archangels, the ninth and inferior sort he calleth angels. Howbeit, some of these (in my thinking) are evill spirits: or else PauleEphes. 6. gave us evill counsell, when he willed us to fight against principalities, and powers, and all spirituall wickednes.

But DionysiusDionys. in cælest. hierarch. in that place goeth further, impropriating to everie countrie, and almost to everie person of anie accompt, a peculiar angell; as to Jewrie, he assigneth Michael; to Adam, Razael; to Abraham, Zakiel; to Isaach, Raphael; to Jacob, Peliel; to Moses, Metraton, &c. But in these discourses he either folowed his owne imaginationsJ. Calv. lib. instit. 1. c. 14. and conceipts, or else the corruptions of that age. Nevertheles, I had rather confute him by M. Calvine, and my kinseman M. Deering, than by my selfe, or/360. mine owne words. For M. Calvine saith, that Dionysius herein speaketh not as by hearesaie, but as though he had slipped downe from heaven, and told of things which he had seene. And yet (saith he)/501. Paule was rapt into the third heaven, and reporteth no such matters. But if you read M. DeeringEdw. Deering, in lect. upon the Hebrues reading. 6. upon the first chapter to the Hebrues, you shall see this matter notablie handled; where he saith, that whensoever archangell is mentioned in the scriptures, it signifieth our saviour Christ, and no creature. And certeine it is that Christ himselfe was called an angell. The names also of angels, as Michael, Gabriel, &c:Mal. 3. 1. are given to them (saith Calvine) according to the capacitie of our weakenesse. But bicause the decision of this question is neither within the compasse of mans capacitie, nor yet of his knowledge, I will proceed no further to discusse the same, but to shew the absurd opinions of papists and witchmongers on the one side, and the most sober and probable collections of the contrarie minded on the other side.

The eight Chapter.

The commensement of divels fondlie gathered out of the 14. of Isaie, of Lucifer and of his fall, the Cabalists the Thalmudists and Schoolemens opinions of the creation of angels.

T HE witchmoongers, which are most commonlie bastard divines, doo fondlie gather and falselie conceive the commensement of divels out of the fourteenth of Isaie; where they suppose LuciferIsai. 14. is cited, as the name of an angell; who on a time being desirous to be checkemate with God himselfe, would needs (when God was gone a litle asside) be sitting downe, or rather pirking up in Gods owne principall and cathedrall chaire; and that therfore God cast him and all his confederates out of heaven: so as some fell downe from thence to the bottome of the earth; some having descended but into the midle region, and the taile of them having not yet passed through the higher region, staied even then & there, when God said, Ho. But God knoweth there is no such thing ment nor mentioned in that place. For there is onlie foreshewed the deposing and deprivation of king Nabuchadnez-zar,/502. who exalting himselfe in pride (as it were above the starres) esteemed his glorie to surmount all others, as farre as Lucifer the bright morning starre shineth more gloriouslie than the other common starres, and was punished by exile, untill such time as he had humbled himselfe; and therefore metaphoricallie was called Lucifer.

But forsooth, bicause these great clarkes would be thought methodicall, and to have crept out of wisedomes bosome, who rather cralled out of follies breeches; they take upon them to shew us, first, whereof these angels that fell from heaven were created;The opinion of the Thalmudists. to wit, of the left side of that massie moold, whereof the world was compounded, the which (saie they) was Putredo terræ, that is, the rottennesse of the earth. The Cabalists, with whome Avicen seemeth to agree, saie that one of these begat another:/361. others saie, they were made all at once. The Greekes doo write that angels were created before the world. The Latinists saie they were made the fourth daie, when the starres were made. Laurence AnaniasLaur. Anan. lib. de natur. dæm. 1. saith, they were made the first daie, and could not be made the fourth daie, bicause it is written; Quando facta sunt sidera, laudaverunt me angeli: so as (saith he) they were made under the name of theCrœavit* cælum & terram. [* Creavit]
[* Gen. 1. 1. Vulg.] heavens.

There is also a great question among the schoolemen, whether more angels fell downe with Lucifer, or remained in heaven with Michael. Manie having a bad opinion of the angels honesties, affirme that the greater part fell with Lucifer: but the better opinion is (saith Laurentius Ananias)Lau. Anan. lib. de natur. dæm. 1. that the most part remained. And of them that thinke so, some saie the tenth part were cast downe, some the ninth; and some gather upon S. John, that the third part were onelie damned; bicause it is written, that the dragon with his taile plucked downe with him the third part of the starres./

The ninth Chapter.503.

Of the contention betweene the Greeke and Latine church touching the fall of angels, the variance among papists themselves herein, a conflict betweene Michael and Lucifer.

T HERE was also another contention betweene the Greeke church and the Latine; to wit, of what orders of angels they were that did fall with Lucifer. Our schoolemen saie they were of all the nine orders of angels in Lucifers conspiracie. But bicause the superior order was of the more noble constitution and excellent estate, and the inferior of a lesse worthie nature, the more part of the inferior orders fell as guiltie and offenders with Lucifer.Lau. Anan. lib. de natur. dæm. 1. Some saie the divell himselfe was of the inferior order of angels, and some that he was of the highest order: bicause it is written, In cherubim extentus & protegens posui te in monte sancto Dei. And these saie further, that he was called the dragon, bicause of his excellent knowledge. Finallie, these great doctors conclude, that the divell himselfe was of the order of seraphim, which is the highest, because it is written, Quomodo enim manè oriebaris Lucifer?*[* Isai. 14. 12] They of this sect affirme, that Cacodæmones were they that rebelled against Jove; I meane they of Plato his sect, himselfe also holding the same opinion.I will settle my selfe in the north, and will be like the highest. Our schoolemen differ much in the cause of Lucifers fall. For some said it was for speaking these words, Ponam sedem meam in aquilone, & similis ero altissimo:†[† Isai. 14. 13, 14] others saie, bicause he utterlie refused felicitie, and thought scorne therof; others saie, bicause he thought all his strength proceeded from him selfe, and not from God; others saie that it was, bicause he attempted to doo that by himselfe, and his owne abilitie, which he should have obteined by the gift of another;/362. others saie, that his condemnation grew hereupon, for that he challenged the place of the Messias; others saie, bicause he detracted the time to adore the majestie of God, as other angels did; others saie, bi/cause504. he utterlie refused it. Scotus and his disciples saie that it was, bicause he rebelliouslie claimed equall omnipotencie with God: with whom lightlie the Thomists never agree. Others saie it was for all these causes together, and manie more: so as hereupon (saith Laurentius Ananias)Laur. Anan. lib. de natur. dæm. 1. grew a wonderfull conflict betweene Michaël and the good angels on the one side, and Lucifer and his freends on the other: so as, after a long and doubtfull skirmish, Michaël overthrew Lucifer, and turned him and his fellowes out of the doores.

The tenth Chapter.

Where the battell betweene Michael and Lucifer was fought, how long it continued, and of their power, how fondlie papists and infidels write of them, and how reverentlie Christians ought to thinke of them.

N OW where this battell was fought, and how long it continued, there is as great contention among the schoolemen, as was betwixt Michaël and Lucifer. The Thomists saie this battell was fought in the mpereiall*[* sic] heaven, where the abode is of blessed spirits, and the place of pleasure and felicitie. Augustine and manie others saie, that the battell was fought in the highest region of the aier; others saie, in the firmament; others in paradise. The ThomistsInstans, viz. punctum temp. nempe individuum Nunc. also saie it continued but one instant or pricke of time; for they tarried but two instants in all, even from their creation to their expulsion. The Scotists saie, that betweene their production and their fall, there were just foure instants. Nevertheles, the greatest number of schoolemen affirme, that they continued onelie three instants: bicause it stood with Gods justice, to give them three warnings; so as at the third warning Lucifer fell downe like led (for so are the words) to the bottome of hell; the rest were left in the aire, to tempt man. The Sadduces were as grosse the other waie: for they said, that by angels was ment nothing else, but the motion that God dooth inspire in men, or the/505. tokens of his power. He that readeth Eusebius shall see manie moreEuseb. in ecclesi. histor. absurd opinions and asseverations of angels: as how manie thousand yeares they serve as angels, before they come to the promotion of archangels, &c.

Monsieur Bodin, M. Mal. and manie other papists gather upon the seventh of Daniel, that there are just ten millians10000000. Johannes Cassianus in confessione theolog. tripart. of angels in heaven. Manie saie that angels are not by nature, but by office. Finallie, it were infinite to shew the absurd and curious collections hereabout. I for my part thinke with Calvine, that angels are creatures of God; though Moses spake nothing of their creation, who onelie applied himselfe to the capacitie of the common people, reciting nothing but things seene. And I saie further with him, that they are heavenlie spirits, whose ministration and service God useth: and in that respect are called angels. I saie yet againe with him,/363. that it is verie certeine,J. Cal. lib. instit. 1. cap. 14. sect. 8. that they have no shape at all; for they are spirits, who never have anie: and finallie, I saie with him, that the scriptures, for the capacitie of our wit, dooth not in vaine paint out angels unto us with wings; bicause we should conceive, that they are readie swiftlie to succour us. And certeinlie all the sounder divines doo conceive and give out, that both the names and also the number of angels are set downe in the scripture by the Holie-ghost, in termes to make us understand the greatnesse and the manner of their messages; which (I saie) are either expounded by the number of angels, or signified by their names.

Mich. And. thes. 107. 101. Idem thes. 103. 108.Furthermore, the schoole doctors affirme, that foure of the superior orders of angels never take anie forme or shape of bodies, neither are sent of anie arrand at anie time. As for archangels, they are sent onelie about great and secret matters; and angels are common hacknies about evere trifle; and that these can take what shape or bodie they list: marie they never take the forme of women or children. Item they saie that angels take most terrible shapes: for Gabriel appeared to Marie, when he saluted hir, Facie rutilante, veste coruscante, ingressu mirabili, aspectu terribili, &c: that is, with a bright countenance, shining attire, wonderfull gesture, and a dredful vissage, &c. But of apparitions I have spoken somewhat before, and will saie more hearafter. It hath beene long, and continueth yet a constant opinion, not one/lie506. among the papists; but among others also, that everie man hath assigned him, at the time of his nativitie, a good angell and a bad. For the which there is no reason in nature, nor authoritie in scripture. For not one angell, but all the angels are said to rejoise more of one convert, than of ninetie and nine just. Neither did one onelie angell conveie LazarusLuk. 15, 7.
Luk. 16, 23.
J. Cal. lib. instit. 1. cap. 14. into Abrahams bosome. And therefore I conclude with Calvine, that he which referreth to one angell, the care that GOD hath to everie one of us, dooth himselfe great wrong: as may appeare by so manie fierie chariots shewed by Elizæus2. Reg. 16. 17 to his servant. But touching this mysterie of angels, let us reverentlie thinke of them, and not curiouslie search into the nature of them, considering the vilenes of our condition, in respect of the glorie of their creation. And as for the foresaid fond imaginations and fables of Lucifer, &c: they are such as are not onelie ridiculous, but also accomptable among those impious curiosities, and vaine questions, which Paule speaketh of: neither have they anie tittle or letter in the scripture for the maintenance of their grosse opinions in this behalfe.

The eleventh Chapter.

Whether they became divels which being angels kept not their vocation, in Jude and Peter; of the fond opinions of the Rabbins touching spirits and bugs, with a confutation thereof.

W E doo read in Jude,Jud. vers. 6. 2. Pet. 2. 4. and find it confirmed in Peter, that the angels kept not their first estate, but left their owne habitation, and sinned, and (as Job saith) committed follie: and that God therefore did cast/364. them downe into hell, reserving them in everlasting chaines under darkenes, unto the judgement of the great daie. But manie divines saie, that they find not anie where, that God made divels of them, or that they became the princes of the world, or else of the aire; but rather prisoners. Howbeit, divers doctors affirme, that this Lucifer, Mal. malef. par. 2. quæ 1. cap. 2. 3. notwithstanding his fall, hath/507. greater power than any of the angels in heaven: marrie they say that there be certeine otherMal. malef. part. 2. cap. 1. quæst. 1. divels of the inferiour sort of angels, which were then thrust out for smaller faults, and therefore are tormented with little paines, besides eternal damnation: and these (saie they) can doo little hurt. They affirme also, that they onelie use certeine jugling knacks, delighting thereby Mich. And. Laur. Anan. Mal. malef. &c. to make men laugh, as they travell by the high waies: but other (saie they) are much more churlish. For proofe heereof they alledge the eighth of Matthew, where he would none otherwise be satisfied but by exchange, from the annoieng of one man, to the destruction of a whole heard of swine. The Rabbines, and namelie Rabbi Abraham, Author. lib. Zeor hammor in Gen. 2. writing upon the second of Genesis, doo say, that God made the fairies, bugs, Incubus, Robin good fellow, and other familiar or domesticall spirits & divels on the fridaie: and being prevented with the evening of the sabboth, finished them not, but left them unperfect; and therefore that ever since they use to flie the holinesse of the sabboth, seeking darke holes in mountaines and woods, wherein they hide themselves till the end of the sabboth, and then come abroad to trouble and molest men.

But as these opinions are ridiculous and fondlie collected; so if we have onelie respect to the bare word, or rather to the letter, where spirits or divels are spoken of in the scriptures, we shall run into as dangerous absurdities as these are. The grosse dulnesse of manie at the hearing of a spirit named.For some are so carnallie minded, that a spirit is no sooner spoken of, but immediatlie they thinke of a blacke man with cloven feet, a paire of hornes, a taile, clawes, and eies as broad as a bason, &c. But surelie the divell were not so wise in his generation, as I take him to be, if he would terrifie men with such uglie shapes, though he could doo it at his pleasure. For by that meanes men should have good occasion & oportunitie to flie from him, & to run to God for succour; as the maner is of all them that are terrified, though perchance they thought not upon God of long time before. But in truth we never have so much cause to be afraid of the divell, as when he flatteringlie insinuateth himselfe into our harts, to satisfie, please, and serve our humors, entising us to prosecute our owne appetits and pleasures, without anie of these externall terrors. I would weete of these men, where they doo find in the scrip/tures,508. that some divels be spirituall, and some corporall; or how these earthie or waterie divels enter into the mind of man. Augustine Aug. in ser. 4.
Greg. 29. sup. Job.
Leo pont. ser. 8. Nativit. saith, and diverse others affirme, that sathan or the divell while we feed, allureth us with gluttonie: he thrusteth lust into our generation; and sloth into our exercise; into our conversation, envie; into our traffike, avarice; into our correction, wrath; into our government, pride: he putteth into our harts evill cogitations; into our mouthes, lies, &c. When we wake, he mooveth us to evill works; when we sleepe, to evill and filthie dreames; he provoketh the merrie to loosenesse, and the sad to despaire./

The twelfe Chapter.365.

That the divels assaults are spirituall and not temporall, and how grosselie some understand those parts of the scripture.

U PON that, which hitherto hath beene said, you see that the assaults of sathan are spirituall, and not temporall: in which respect Paule wisheth us not to provide a corselet of Steele to defend us from his clawes; but biddeth us put on the whole armour of God,Ephe. 6, 11, 12.> that we may be able to stand against the invasions of the divell. For we wrestle not against flesh and bloud; but against principalities, powers, and spirituall wickednesse.2. Tim. 2, 8, 9. And therefore he adviseth us to be sober and watch: for the divell goeth about like a roring lion, seeking whome he may devoure. He meaneth not with carnall teeth:Idem ibid. for it followeth thus, Whome resist ye stedfastlie in faith. And againe he saith, That which is spirituall onelie discerneth spirituall things:1. Cor. 2. 14. for no carnall man can discerne the things of the spirit. Why then should we thinke that a divell, which is a spirit, can be knowne, or made tame and familiar unto a naturall man; or contrarie to nature, can be by a witch made corporall, being by God ordeined to a spirituall proportion?

The cause of this grosse conceipt is, that we hearken more diligentlie to old wives, and rather give credit to their fables, than/509. to the word of God; imagining by the tales they tell us, that the divell is such a bulbegger, as I have before described. For whatsoever is proposed in scripture to us by parable, or spoken figurativelie or significativelie, or framed to our grosse capacities, &c: is by them so considered and expounded, as though the bare letter, or rather their grosse imaginations thereupon were to be preferred before the true sense and meaning of the word. For I dare saie, that when these blockheads read Jothans parable in the ninth of Judges to the men of Sichem;Judg. 9. 7, 8, 9, 10, 11, 12, 13, 14. to wit, that the trees went out to annoint a king over them, saieng to the olive tree, Reigne thou over us: who answered and said, Should I leave my fatnesse, &c? They imagine that the woodden trees walked, & spake with a mans voice: or else, that some spirit entred into the trees, and answered as is imagined they did in the idols and oracles of Apollo, and such like; who indeed have eies, and see not; eares and heare not; mouthes, and speake not, &c./

The xiii. Chapter.366.

The equivocation of this word spirit, how diverslie it is taken in the scriptures, where (by the waie) is taught that the scripture is not alwaies literallie to be interpreted, nor yet allegoricallie to be understood.

S UCH as search with the spirit of wisedome and understanding, shall find, that spirits, as well good as bad, are in the scriptures diverslie taken: yea they shall well perceive, that the divell is no horned beast. For asometimesa Exod. 31, 1 in the scriptures, spirits and divels are taken for infirmities of the bodie; bb Acts. 8, 19.
Gal. 3.sometimes for the vices of the mind; sometimes also for the gifts of either of them. cSometimesc John. 6.
Matth. 16. a man is called a divell, as Judas in the sixt of John, and Peter in the xvi. of Matthew. dSometimesd 1. Cor. 3.
Gal. 3.
1. Cor. 2.
2. Cor. 7. a spirit is put for the Gospell; sometimes for the mind or soule of man; sometimes efore Luke 9.
1. Cor. 5.
Philip 1.
1 Thes. 5. the will of man, his mind and counsell; sometimes fforf 1. John. 4. teachers and prophets; sometimes gforg 1. Tim. 4. zeale to/wards510. God; sometimes hforh Ephes. 5.
Isai. 11, 2. joie in the Holie-ghost, &c.

And to interpret unto us the nature and signification of spirits, we find these words written in the scripture; to wit, The spirit of the Lord shall rest upon him; The spirit of counsell and strength; The spirit of wisedome and understanding;Zach. 12, 10. The spirit of knowledge and the feare of the Lord. Againe, I will powre out my spirit upon the house of David, &c: The spirit of grace and compassion. Againe, Ye have not received the spirit of bondage, but the spirit of adoption. And therefore PauleRom. 1, 15.
1. Cor. 12, 8, 9, 10. saith, To one is given, by the spirit, the word of wisedome;1. Co. 12, 11. to another, the word of knowledge by the same spirit; to another, the gift of healing; to another, the gift of faith by the same spirit; to another, the gift of prophesie; to another, the operation of great works; to another, the discerning of spirits; to another, the diversitie of toongs; to another, the interpretation of toongs: and all these things worketh one and the selfesame spirit. Thus farre the words of Paule.Isai. 19, 14. And finallie, Esaie saith, that the Lord mingled among them the spirit of error. And in another place, The Lord hathIsaie. 29. covered you with a spirit of slumber.

As for the spirits of divination spoken of in the scripture, they are such as was in the woman of Endor,1. Sam. 28.
Hest. 16. the Philippian woman, the wench of Westwell, and the holie maid of Kent; who were indued with spirits or gifts of divination, whereby they could make shift to gaine monie, and abuse the people by slights and craftie inventions. But these are possessed of borrowed spirits, as it is written in the booke of Wisedome;Sap. 15, 15, 19. and spirits of meere cousenage and deceipt, as I have sufficientlie prooved elsewhere. I denie not therefore that there are spirits and divels, of such substance as it hath pleased GOD to create them. But in what place soever it be found or read in the scriptures, a spirit or divell is to be understood spirituallie, and is neither a corporall nor a visible thing. Where it is written, that God sent an evill spirit betweene Abimelech,Judg. 9, 23. and the men of Sichem, we are to/367. understand, that he sent the spirit of hatred, and not a bulbegger. AlsoNum. 5, 14. where it is said; If the spirit of gelosie come upon him: it is as much to saie as; If he be mooved with a gelous mind: and not that a corporall divell assaulteth him. It is said in the Gospell; There was a woman,Luke. 13, 11. which had a spirit of infirmitie 18. yeeres,/511. who was bowed togither, &c: whome Christ, by laieng his hand upon hir, delivered of hir disease. Wherby it is to be seene, that although it be said, that sathan had bound hir, &c: yet that it was a sicknes or disease of bodie that troubled hir; for Christs owne words expound it. Neither is there any word of witchcraft mentioned, which some saie was the cause thereof.

There were seven divels cast out of Marie Magdalen.Mark. 16, 9. Which is not so grosselie understood by the learned, as that there were in hir just seven corporall divels, such as I described before elsewhere; but that by the number of seven divels, a great multitude, and an uncerteine number of vices is signified: which figure is usuall in divers places of the scripture.Levit. 26.
Prov. 24.
Luk. 17. And this interpretation is more agreeable with Gods word, than the papisticall paraphrase, which is; that Christ, under the name of the seven divels, recounteth the seven deadlie sinnes onelie. Others allow neither of these expositions; bicause they suppose that the efficacie of Christs miracle should this waie be confounded: as though it were not as difficult a matter, with a touch to make a good Christian of a vicious person; as with a word to cure the ague, or any other disease of a sicke bodie.Matth. 8, 16. I thinke not but any of both these cures may be wrought by meanes, in processe of time, without miracle; the one by the preacher, the other by the physician. But I saie that Christs worke in both was apparentlie miraculous: for with power and authoritie, even with a touch of his finger, and a word of his mouth, he made the blind to see,Luk. 4, 36.
Luk. 7, 21. the halt to go, the lepers cleane, the deafe to heare, the dead to rise againe, and the poore to receive the Gospell, out of whom (I saie) he cast divels, and miraculouslie conformed them to become good Christians, which before were dissolute livers;John 8, 11. to whome he said, Go your waies and sinne no more./

The xiiii. Chapter.512.

That it pleased God to manifest the power of his sonne and not of witches by miracles.

JESUS CHRIST, Luke. 8, 14.to manifest his divine power, rebuked the winds, and they ceased; and the waves of water, and it was calme: which if neither our divines nor physicians can doo, much lesse our conjurors, and least of all our old witches can bring anie such thing to passe. But it pleased God to manifest the power of Christ Jesus by such miraculous & extraordinarie meanes, providing and as it were preparing diseases, that none otherwise could be cured, that his sonnes glorie, and his peoples faith might the more plainelie appeere;Levit. 14, 7, 8
Luk. 7. 17, 4. as namelie, leprosie, lunacie, and blindnesse: as it is apparent in the Gospell, where it is said, that the man was not stricken with blindnesseJohn. 9. for his owne sinnes, nor for any offense of his ancestors;/368. but that he was made blind, to the intent the works of God should be shewed upon him by the hands of Jesus Christ. But witches with their charmes can cure (as witchmongers affirme) all these diseases mentioned in the scripture, and manie other more; as the gowt, the toothach, &c: which we find not that ever Christ cured.

Mat. 4, 17, &c.As touching those that are said in the Gospell to be possessed of spirits, it seemeth in manie places that it is indifferent, or all one, to saie; He is possessed with a divell; or, He is lunatike or phrentike: which disease in these daies is said to proceed of melancholie. But if everie one that now is lunatike, be possessed with a reall divell; then might it be thought, that divels are to be thrust out of men by medicines. But who saith in these times with the woman of Canaan; My daughter is vexed with a divell, except it be presupposed, that she meant hir daughter was troubled with some disease? Indeed we saie, and saie truelie, to the wicked, The divell is in him: but we meane not thereby, that a reall divell is gotten into his guts. And if it were so, I marvell/513. in what shape this reall divell, that possesseth them, remaineth. Entreth he into the bodie in one shape, and into the mind in another? If they grant him to be spirituall and invisible, I agree with them.

Some are of opinion, that the said woman of Chanaan ment indeed that hir daughter was troubled with some disease; bicause it is written in sted of that the divell was cast out,Matt. 15, 28. that hir daughter was made whole, even the selfesame houre. According to that which is said in the 12. of Matthew;Matt. 12, 22. There was brought unto Christ one possessed of a divell, which was both blind and dumbe, and he healed him: so as, he that was blind and dumbe both spake and sawe. But it was the man, and not the divell, that was healed, and made to speake and see. Whereby (I saie) it is gathered, that such as were diseased, as well as they that were lunatike, were said sometimes to be possessed of divels.

The xv. Chapter.

Of the possessed with divels.

H ERE I cannot omit to shew, how fondlie diverse writers; and namelie, James Sprenger,Mal. malef. quæst. 5. pa. 1. and Henrie Institor doo gather and note the cause, why the divell maketh choise to possesse men at certeine times of the moone; which is (saie they) in two respects: first, that they may defame so good a creature as the moone; secondly, bicause the braine is the moistest part of the bodie. The divell therefore considereth the aptnesse and conveniencie thereof (the *moone* A maxime in philosophie, as the sunne in aridis & siccis. having dominion over all moist things) so as they take advantage therby, the better to bring their purposes to passe. And further they saie, that divels being conjured and called up, appeere and come sooner in some certeine constellations, than in other some: thereby to induce men to thinke, that there is some godhead in the starres. But when Saule was releeved with the sound of the harpe, they saie that the departure of the divell was/514. by meanes of the signe of the crosse imprinted in Davids veines. Whereby we maie see how absurd the imaginations and de/vises369. of men are, when they speake according to their owne fansies, without warrant of the word of God. But me thinks it is verie absurd that JosephusJoseph. de antiquitat. Jud. item de bello Jud. lib. 7. ca. 35. affirmeth; to wit, that the divell should be thrust out of anie man by vertue of a root. And as vaine it is, that Ælianus writeth of the magicall herbe Cynospastus, otherwise called Agla[o]photis; which is all one with Salomons root named Baaros, as having force to drive out anie divell from a man possessed.

The xvi. Chapter.

That we being not throughlie informed of the nature of divels and spirits, must satisfie our selves with that which is delivered us in the scriptures touching the same, how this word divell is to be understood both in the singular and plurall number, of the spirit of God and the spirit of the divell, of tame spirits, of Ahab.

T HE nature therfore and substance of divels and spirits, bicause in the scripture it is not so set down, as we may certeinlie know the same: we ought to content and frame our selves faithfullie to beleeve the words and sense there delivered unto us by the high spirit, which is theNum. 27, 16. Holie-ghost, who is Lord of all spirits; alwaies considering, that evermore spirits are spoken of in scripture, as of things spirituall; though for the helpe of our capacities they are there sometimes more grosselie and corporallie expressed, either in parables or by metaphors, than indeed they are. 1. Reg. 18. verse. 23. verse. 4.As for example (and to omit the historie of Job, which elsewhere I handle) it is written; The Lord said, Who shall entise Ahab, that he maie fall at Ramoth Gilead, &c? Then came foorth a spirit, and stood before the Lord, and said; I will entise him. And the Lord said, Wherewith? And he said; I will go and be a lieng spirit in the mouth of all his prophets. Then he said; Go foorth, thou shalt prevaile, &c./

515.This storie is here set foorth in this wise, to beare with our capacities, and speciallie with the capacitie of that age, that could not otherwise conceive of spirituall things, than by such corporall demonstrations. And yet here is to be noted, that one spirit, and not manie or diverse, did possesse all the false prophets at once. Even as in another place,Luke. 8. 27. 28.
Mark. 5. 9.
Luk. 8. manie thousand divels are said to possesse one man: and yet it is also said even in the selfe same place, that the same man was possessed onelie with one divell. For it is there said that Christ met a man, which had a divell, and he commanded the fowle spirit to come foorth of the man, &c. But CalvineJ. Cal. lib. instit. lib. 1. cap. 14. sect. 14. saith; Where sathan or the divell is named in the singular number, thereby is meant that power of wickednesse, that standeth against the kingdome of justice. And where manie divels are named in the scriptures, we are thereby taught, that we must fight with an infinite multitude of enimies; least despising the fewnesse of them, we should be more slacke to enter into battell, and so fall into securitie and idlenes.

On the other side, it is as plainelie set downe in the scripture, that some/370. are possessed with the spirit of God, as that the other are endued and bound with the spirit of the divell. Yea sometimes we read, that one good spirit was put into a great number of persons;Num. 11. and againe, that diverse spirits rested in and upon one man: and yet no reall or corporall spirit meant. As for example; The Lord tooke of the spirit that was upon Moses,Ibid. vers. 25 and put it upon the seventie elders, and when the spirit rested upon them, they prophesied. Why should not this be as substantiall and corporall a spirit, as that, wherewith the maid in the ActsActs. 16.
2. Reg. 2.
Judg. 3. 10. of the apostles was possessed? Also Elisha intreated Elia, that when he departed, his spirit might double upon him. We read also that the spirit of the Lord came upon aOthniel,a Judg. 11. 39. upon bGedeon,b Ibid. 14. 6. cJeptha,c Ibid. 14. 6. dSamson,d Num. 24. 2. eBalaam,e 1. Sam. 16. 13. fSaule,f 1. Sam. 18. 14. gDavid,g Ezec. 11. 5. hEzechiel,h 2. Chr. 14. iZacharie,i 1. Ch. 12. 18. kAmasay:k Numb. 14. yea it is written, that Caleb had another spirit than all the Israelits beside: & in another place it is said, that lDaniell Dan. 5. 11.
John. 3, 34. had a more excellent spirit than anie other. So as, though the spirits, as well good as bad, are said to be given by number and proportion; yet the qualitie and not the quantitie of them is alwaies thereby ment and presupposed. Howbeit I must confesse, that Christ had the spirit of God without mea/sure,516. as it is written in the evangelist John. But where it is said that spirits can be made tame, and at commandement, I saie to those grosse conceivers of scripture with Salomon, who (as they falslie affirme was of all others the greatest conjuror) saith thus in expresse words;Eccles. 8. [8.] No man is lord over a spirit, to reteine a spirit at his pleasure.

[a Judg. 3. 10.
b [Judg. 6. 34.]
c Judg. 11. 9.
d Ibid 14. 6.
e Num. 24. 2.
f [1. Sam. 11. 3.]
g 1. Sam. 16. 13.
1. Sam. 18. 14.
h Ezec. 11. 5.
h* 2. Chr. 14. [15. 1. is Azariah.]
i [Zech. 24. 20.]
k 1. Chr. 12. 18.
Num. 14. [24.]] [Azariah is omitted in the text, and the margin references are wrong; they are rightly given opposite]

The xvii. Chapter.

Whether spirits and soules can assume bodies, and of their creation and substance, wherein writers doo extreamelie contend and varie.

S OME hold opinion, that spirits and soules can assume & take unto them bodies at their pleasure, of what shape or substance they list: of which mind all papists, and some protestants are, being more grosse than another sort, which hold, that such bodies are made to their hands. Howbeit, these doo varie in the elements, wherewith these spirituall bodies are composed. For (as I have said) some affirme that they consist of fier, some thinke of aier, and some of the starres and other celestiall powers. But if they be celestiall, then (as Peter Martyr saith) must they follow the circular motion: and if they be elementarie,For everie naturall motion is either circular or elemētarie. then must they follow the motions of those elements, of which their bodies consist. Of aier they cannot be: for aier is Corpus homogenium; so as everie part of aier is aier, whereof there can be no distinct members made. For an organicall bodie must have bones, sinewes, veines, flesh, &c: which cannot be made of aier. Neither (as Peter Martyr affirmeth) can an aierie bodie receive or have either shape or figure. But some ascend up into the clouds, where they find (as they saie) diverse shapes and formes even in the aier. Unto which objection P. Martyr answereth, saieng, and that trulie, that clouds are not/371. altogether aier, but have a mixture of other elements mingled with them.

The xviii. Chapter.517.

Certeine popish reasons concerning spirits made of aier, of daie divels and night divels, and why the divell loveth no salt in his meate.

M ANIE affirme (upon a fable cited by M. Mal.) that spirits are of aier, bicause they have beene cut (as he saith) in sunder, and closed presentlie againe; and also bicause they vanish awaie so suddenlie. But of such apparitions I have alreadie spoken, and am shortlie to saie more, which are rather seene in the imagination of the weake and diseased, than in veritie and truth. Which sights and apparitions, as they have beene common among the unfaithfull; so now, since the preaching of the gospell they are most rare. And as among faintharted people; namelie, women, children, and sicke folkes, they usuallie swarmed: so among strong bodies and good stomachs they never used to appeare; as elsewhere I have prooved: which argueth that they were onelie phantasticall and imaginarie. Now saie they that imagine divels and spirits to be made of aier, that it must needs be that they consist of that element; bicause otherwise when they vanish suddenlie awaie, they should leave some earthie substance behind them. If they were of water, then should they moisten the place where they stand, and must needs be shed on the floore. If they consisted of fier, then would they burne anie thing that touched them: and yet (saie they) Abraham and LotGen. 18, 19. washed their feete, and were neither scalded nor burnt.

I find it not in the Bible, but in Bodin,J. Bod. lib. de dæm. 3. ca. 4. that there are daie divels, and night divels. The same fellow saith, that Deber is the name of that divell, which hurteth by night; and Cheleb is he that hurteth by daie: howbeit, he confesseth that Sathan can hurt both by daie and by night; although it be certeine (as he saith) that he can doo more harme by night than by daie; producing for example, how in a night he slew the first borne of Ægypt./518. And yet it appeareth plainelie in the text, that the Lord himselfe did it.Exod. 12 29. Whereby it seemeth, that Bodin putteth no difference betweene God and the divell. For further confirmation of this his foolish assertion, that divels are more valiant by night than by daie, he alledgeth the 104. Psalme,Psa. 104. 20. wherein is written, Thou makest darknesse, and it is night, wherein all the beasts of the forrest creepe foorth, the lions rore, &c: when the sunne riseth, they retire, &c. So as now he maketh all beasts to be divels, or divels to be beasts. Oh barbarous blindnes! This Bodin J. Bod. lib. de dæm. 3. ca. 5. also saith, that the divell loveth no salt in his meate, for that it is a signe of eternitie, and used by Gods commandement in all sacrifices; abusing the scriptures,Levit. 1. which he is not ashamed to quote in that behalfe. But now I will declare how the scripture teacheth our dull capacities to conceive what maner of thing the divell is, by the verie names appropriated unto him in the same./

The xix. Chapter.372.

That such divels as are mentioned in the scriptures, have in their names their nature and qualities expressed, with instancies thereof.

S UCH divels as are mentioned in the scriptures by name, have in their names their nature and qualities expressed, being for the most part the idols of certeine nations idolatrouslie erected, in steed, or rather in spight of God. For Beelzebub,2. Reg. 13. which signifieth the lord of the flies, bicause he taketh everie simple thing in his web, was an idol or oracle erected at Ekron, to whom Ahaziah sent to know whether he should recover his disease: as though there had beene no God in Israell. This divell Beelzebub was among the JewesMatth. 10. & 12.
Mark. 3.
Luk. 11. reputed the principall divell. The Græcians called him Pluto, the Latines Sumanus, quasi summum deorum manium, the cheefe ghost or spirit of the dead whom they supposed to walke by night: although they absurdlie beleeved also that the soule died with the bodie. So as they did put a difference be/tweene519. the ghost of a man and the soule of a man: and so doo our papists; howbeit, none otherwise, but that the soule is a ghost, when it walketh on the earth, after the dissolution of the bodie, or appeareth to anie man, either out of heaven, hell, or purgatorie, and not otherwise. aNisrocha 2. Reg. 19. signifieth a delicate tentation, and was worshipped by Senacherib in Assyria. bb 2. Reg. 17.Tarcat*[* Tartac] is in English, fettered, and was the divell or idoll of the Hevites. cBeelphegor,c Ose. 9, 11.
Num. 25.
Deut. 3. &. 4
Josu. 22. otherwise called Priapus, the gaping or naked god was worshipped among the Moabits. dAdramelech,d 2. Reg. 17. that is, the cloke or power of the king, was an idoll at Sepharvais, which was a citie of the Assyrians. eChamos,e Numb. 21.
1. Reg. 11.
2. Reg. 23. that is feeling, or departing, was worshipped among the Moabits. fDagon,f Judg. 16.
1. Macc. 10. that is, corne or greefe, was the idoll of the Philistines. gAstarte,g 1. Reg. 11.
2. Reg. 23. that is, a fold or flocke, is the name of a shee idoll at Sydonia, whom Salomon worshipped: some thinke it was Venus. hMelchom,h 2. Reg. 23.
1. Chro. 20.
Jerem. 49. that is, a king, was an idoll or divell, which the sonnes of Ammon worshipped.

Sometimes also we find in the scriptures, that divels and spirits take their names of wicked men, or of the houses or stats of abhominable persons: as Astaroth, which (as Josephus saith)Joseph. lib. de antiquit.
Judæor. 6. cap. 14.
1. Sam. 7.
2. Reg. 23. was the idoll of the Philistines, whome the Jewes tooke from them at Salomons commandement, and was also worshipped of Salomon. Which though it signifie riches, flocks, &c: yet it was once a citie belonging to Og the king of Basan, where they saie the giants dwelt. In these respects Astaroth is one of the speciall divels named in Salomons conjuration, and greatlie emploied by the conjurors. I have sufficientlie prooved in these quotations, that these idols are Dii gentium, the gods of the Gentiles: and then the prophet David may satisfie you, that they are divels, who saith Dii gentium dæmonia sunt,Psal. 96. [Vulg. vers.] The gods of the Gentiles are divels. What a divell was the rood of grace to be thought, but such a one as before is mentioned and described, who tooke his name of his courteous and gratious behaviour towards his worshippers, or rather those that offered/373. unto him? The idolatrous knaverie wherof being now bewraied, it is among the godlie reputed a divell rather than a god: and so are diverse others of the same stampe./

The xx. Chapter.520.

Diverse names of the divell, whereby his nature and disposition is manifested.

I T hath also pleased GOD to informe our weake capacities, as it were by similitudes and examples, or rather by comparisons, to understand what manner of thing the divell is, by the verie names appropriated and attributed unto him in the scriptures: wherein sometimes he is called by one name, sometimes by another, by metaphors according to his conditions. aElephasa Job. 40.
Job. 3.
Isai. 27. is called in Job, Behemoth, which is, Bruta; whereby the greatnes and brutishnes of the divell is figured. Leviathan is not much different from Elephas; whereby the divels great subtiltie and power is shewed unto us. bMammonb Matth. 6.
Matt. 4. &c.
Marc. 16. is the covetous desire of monie, wherewith the divell overcommeth the reprobate. cDæmonc Jam. 2. signifieth one that is cunning or craftie. Cacodæmon is perverslie knowing. All those which in ancient times were worshipped as gods, were so called. dDiabolusd Matth. 4. John. 8. Apoc. 12. is Calumniator, an accuser, or a slanderer. Sathan is Adversarius, an adversarie, that troubleth and molesteth. eAbaddone Apoc. 9. a destroier. fLegio,f Marc. 5.
Luke. 8. bicause they are manie. gPrinceg Eph. 2. of the aire. hPrinceh John. 8. 12. 14. 16. of the world. iA kingi Job. 41. of the sonnes of pride. kA roringk 1. Pet. 5. lion. lAnl John. 8. homicide or manslear, a lier, and the father of lies. The mauthorm 1. John. 3. of sinne. nA spirit.n Acts. 16. Yea somtimes he is called the spirit of the Lord, as the executioner and minister of his displeasure, &c. Sometimes, the ospirito Ose. 4. of fornication, &c. And manie other like epithets or additions are given him for his name. He is also called pthep Psal. 34.
1. Chr. 21. angell of the Lord. qTheq Prov. 17. cruell angell. The rangellr 2. Cor. 12. of sathan. The sangells Apoc. 9. of hell. The tgreatt Apoc. 12. dragon, for his pride and force. The uredu Job. 41. dragon for his blouddines. A xserpent.x Gen. 3. An yowle,y Apoc. 12. a zkite,z Isai. 27.
Isai. 13. 34. a satyre, a crowe, a pellicane, a hedghog, a griph, a storke, &c./

[x should reach to Isai. 27. and y Mark Isai. 13. 34.]

The xxi. Chapter.521.

That the idols or gods of the Gentiles are divels, their diverse names, and in what affaires their labours and authorities are emploied, wherein also the blind superstition of the heathen people is discovered.

A NDPsalm. 96. for so much as the idols of the gentiles are called divels, and are among the unlearned confounded and intermedled with the divels that are named in the scriptures; I thought it convenient here to give you a note of them, to whome the Gentiles gave names, according to the offices unto them assigned. PenatesJuno and Minerva. are the domesticall gods, or rather divels/374. that were said to make men live quietlie within doores. But some thinke these rather to be such, as the Gentiles thought to be set over kingdomes: and that Lares are such as trouble private houses, and are set to oversee crosse waies and cities. Larvæ are said to be spirits that walke onelie by night. Genii are the two angels, which they supposed were appointed to wait upon each man. Manes are the spirits which oppose themselves against men in the waie. Dæmones were feigned gods by poets, as Jupiter, Juno, &c. Virunculi terreiCousening gods or knaves. are such as was Robin good fellowe, that would supplie the office of servants, speciallie of maids; as to make a fier in the morning, sweepe the house, grind mustard and malt, drawe water, &c: these also rumble in houses, drawe latches, go up and downe staiers, &c. Dii genialesTerra, aqua, aer, ignis, sol, & Luna. are the gods that everie man did sacrifice unto at the daie of their birth. Tetrici be they that make folke afraid, and have such ouglie shape, which manie of our divines doo call Subterranei. Cobali are they that followe men, and delight to make them laugh, with tumbling, juggling, and such like toies. Virunculi are dwarfes about three handfulles long, and doo no hurt; but seeme to dig in mineralles, and to be verie busie, and yet doo nothing. Guteli or Trulli522. are spirits (they saie) in the likenes of women, shewing great kind/nesse to all men: & hereof it is that we call light women, truls. Dæmones montani are such as worke in the mineralles, and further the worke of the labourers woonderfullie, who are nothing afraid of them. Hudgin *Hudgin[* Hutgin, Wier.] of Germanie, and Rush of England. is a verie familiar divell, which will doo no bodie hurt, except he receive injurie: but he cannot abide that, nor yet be mocked: he talketh with men freendlie, sometimes visiblie, and sometimes invisiblie. There go as manie tales upon this Hudgin, in some parts of Germanie, as there did in England of Robin good fellowe. But this Hudgin was so called, bicause he alwaies ware a cap or a hood†;[† See note.] and therefore I thinke it was Robin hood. Frier Rush was for all the world such another fellow as this Hudgin, and brought up even in the same schoole; to wit, in a kitchen: in so much as the selfe-same tale is written of the one as of the other, concerning the skullian, which is said to have beene slaine, &c: for the reading whereof I referre you to Frier Rush his storie, or else to John Wierus De præstigiis dæmonum.J. Wier. lib. de præst. dæm. 1. cap. 23.

There were also Familiares dæmones, which we call familiars: such as Socrates and Cæsar were said to have; and such as Feats sold to doctor Burcot. Quintus Sertorius had Diana hir selfe for his familiar; and Numa Pompilius had Aegeria: but neither the one nor the other of all these could be preserved by their familiars from being destroied with untimelie death. Simon Samareus boasted, that he had gotten by conjuration, the soule of a little child that was slaine, to be his familiar, and that he told him all things that were to come, &c. I marvell what privilege soules have, which are departed from the bodie, to know things to come more than the soules within mans bodie. There were spirits, which they called Albæ mulieres, and Albæ Silyllæ, which were verie familiar, and did much harme (they saie) to women with child, and to sucking children. Deumus as a divell is worshipped among the Indians in Calecute, who (as they thinke) hath power given him of God to judge the earth, &c: his image is horriblie pictured in a most ouglie shape. Thevet saith, that a divell/375. in America, called Agnan, beareth swaie in that countrie. In Ginnie Bawdie preests in Ginnie. one Grigrie is accounted the great divell, and keepeth the woods: these have preests called Charoibes, which prophesie, after they have lien by the space of one houre prostrate upon a wench/523. of twelve yeares old, and all that while (saie they) he calleth upon a divell called Hovioulsira, and then commeth foorth and uttereth his prophesie. For the true successe whereof the people praie all the while that he lieth groveling like a lecherous knave. There are a thousand other names, which they saie are attributed unto divels; and such as they take to themselves are more ridiculous than the names that are given by others, which have more leasure to devise them.Looke in the word (Ob) lib. 7. cap. 3. pag. 132, 133. In litle bookes conteining the cousening possessed, at Maidstone, where such a woonder was wrought, as also in other places, you may see a number of counterfeit divels names, and other trish trash.

The xxii. Chapter.

Of the Romanes cheefe gods called Dii selecti, and of other heathen gods, their names and offices.

THERE were among the Romans twentie idolatrous gods, which were called Dii selecti sive electi, chosen gods; whereof twelve were male, and eight female, whose names doo thus followe: Janus, Saturnus, Jupiter, Genius, Mercurius, Apollo, Mars, Vulcanus, Neptunus, Sol, Orcus and *Vibar,[* Liber] which were all hee gods: Tellus, Ceres, Juno, Minerva, Luna, Diana, Venus, and Vesta, were all she gods. No man might appropriate anie of these unto himselfe, but they were left common and indifferent to all men dwelling in one realme, province, or notable citie. These heathen gentiles had also their gods, which served for sundrie purposes; as to raise thunder, they had Statores, Tonantes, Feretrii, and Jupiter Elicius. They had Cantius,A good god and goddesse for women. to whome they praied for wise children, who was more apt for this purpose than Minerva that issued out of Jupiters owne braine. Lucina was to send them that were with child safe deliverie, and in that respect was called the mother of childwives. Opis was called the mother of the babe new borne, whose image women with child hanged upon their girdles before their bellies, and bare it so by/524. the space of nine moneths; and the midwife alwaies touched the child therewith, before she or anie other laied hand thereon.

If the child were well borne, they sacrificed therunto, although the mother miscaried: but if the child were in any part unperfect, or dead, &c: they used to beate the image into powder, or to burne or drowne it. VagianusThe names of certeine heathenish gods, and their peculiar offices. was he that kept their children from crieng, and therefore they did alwaies hang his picture about babes necks: for they thought much crieng in youth portended ill fortune in age. Cuninus, otherwise Cunius, was he that preserved (as they thought) their children from misfortune in the cradell. Ruminus was to keepe their dugs from corruption. Volumnus and his wife Volumna were gods, the one for yoong men, the other for/376. maids that desired marriage: for such as praied devoutlie unto them, should soone be married. Agrestis was the god of the fields, and to him they praied for fertilitie. Bellus was the god of warre & warriers, and so also was Victoria, to whome the greatest temple in Rome was built. Honorius was he that had charge about inkeepers, that they should well intreat pilgrimes. Berecynthia was the mother of all the gods. Aesculanus was to discover their mines of gold and silver, and to him they praied for good successe in that behalfe. Aesculapius was to cure the sicke, whose father was Apollo, and served to keepe weeds out of the corne. Segacia was to make seeds to growe. Flora preserved the vines from frosts and blasts. Sylvanus was to preserve them that walked in gardens. Bacchus was for droonkards, Pavor for cowherds; Meretrix for whores, to whose honour there was a temple built in Rome, in the middest of fortie and foure streets, which were all inhabited with common harlots. Finallie Colatina, *[* alias Ital.]alias Clotina, was goddesse of the stoole, the jakes, and the privie, to whome as to everie of the rest,A verie homelie charge. there was a peculiar temple edified: besides that notable temple called Pantheon, wherein all the gods were placed togither; so as everie man and woman, according to their follies and devotions, might go thither and worship what gods they list./

The xxiii. Chapter.525.

Of diverse gods in diverse countries.

THE Aegyptians were yet more foolish in this behalfe than the Romans (I meane the heathenish Romans that then were, and not the popish Romans that now are, for no nation approcheth neere to these in anie kind of idolatrie.) The Aegyptians worshipped Anubis in the likenesse of a dog, bicause he loved dogs and hunting. Yea they worshipped all living creatures, as namelie of beasts,Beasts, birds, vermine, fishes, herbs and other trumperie worshipped as gods. a bullocke, a dog, & a cat; of flieng fowles, Ibis (which is a bird with a long bill, naturallie devouring up venemous things and noisome serpents) and a sparrowhawke; of fishes they had two gods; to wit, Lepidotus piscis, and Oxyrinchus. The Saitans and Thebans had to their god a sheepe. In the citie Lycopolis they worshipped a woolfe; in Herinopolis, the Cynocephalus; the Leopolitans, a lion; in Lætopolis, a fish in Nilus called Latus. In the citie Cynopolis they worshipped Anubis. At Babylon, besides Memphis, they made an onion their god; the Thebans an eagle; the Mændeseans, a goate; the Persians, a fier called Orimasda; the Arabians, Bacchus, Venus, and Diasaren; the Bœotians, Amphiaraus; the Aphricans, Mopsus; the Scithians, Minerva; the Naucratits, Serapis, which is a serpent; Astartes (being as Cicero writeth the fourth Venus, who was she, as others affirme, whom Salomon worshipped at his concubines request) was the goddesse of the Assyrians. At Noricum, being a part of Bavaria, they worship Tibilenus; the Moores worship Juba; the Macedonians, Gabirus; the Pœnians, Uranius; at Samos Juno was their god; at Paphos, Venus; at Lemnos, Vulcane; at Naxos, Liberus; at/377. Lampsacke, Priapus with the great genitals, who was set up at Hellespont to be adored. In the ile Diomedea, Diomedes; at Delphos, Apollo; at Ephesus, Diana was worshipped. And bicause they would plaie small game ra/ther526. than sit out, they had Acharus Cyrenaicus, to keepe them from flies and flieblowes; Hercules Canopius, to keepe them from fleas; Apollo Parnopeius, to keepe their cheefes from being mouseaten. The GreeksImperiall gods and their assistants. were the first, that I can learne to have assigned to the gods their principall kingdomes and offices: as Jupiter to rule in heaven, Pluto in hell, Neptune in the sea, &c. To these they joined, as assistants, divers commissioners; as to Jupiter, Saturne, Mars, Venus, Mercurie, and Minerva: to Neptune, Nereus, &c. Tutilina was onelie a mediatrix to Jupiter, not to destroie corne with thunder or tempests, before whom they usuallie lighted candels in the temple, to appease the same, according to the popish custome in these daies. But I may not repeate them all by name, for the gods of the gentiles were by good record,The number of gods among the gentiles as Varro and others report, to the number of 30. thousand, and upward. Whereby the reasonable reader may judge their superstitious blindnesse.

The xxiiii. Chapter.

Of popish provinciall gods, a comparison betweene them and heathen gods, of physicall gods, and of what occupation everie popish god is.

NOW if I thought I could make an end in anie reasonable time, I would begin with our antichristian gods, otherwise called popish idols, which are as ranke divels as Dii gentium1. Reg. 20.
2. Chr. 32.
1. Chr. 16.
Judg. 3.
2. Chr. 33.
2. Reg. 23, &c. spoken of in the psalmes: or as Dii montium set foorth & rehearsed in the first booke of the kings; or as Dii terrarum or Dii populorum mentioned in the second of the Chronicles 32. & in the first of the Chronicles 16. or as Dii terræ in Judges 3. or as Dii filiorum Seir in the second of the Chronicles 25. or as Dii alieni, which are so often mentioned in the scriptures.

Surelie, there were in the popish church more of these in number, more in common, more private, more publike, more for lewd purposes, and more for no purpose, than among all the heathen, either heretofore, or at this present time: for I dare undertake,/527. that for everie heathen idoll I might produce twentie out of the popish church.Popish gods of nations. For there were proper idols of everie nation: as S. George on horssebacke for England (excepting whome there is said to be no more horssemen in heaven save onelie saint Martine) S. Andrew for Burgundie and Scotland, S. Michael for France, S. James for Spaine, S. Patrike for Ireland, S. Davie for Wales, S. Peter for Rome, and some part of Italie. Had not everie citie in all the popes dominions his severall patrone? As Paule for London, Denis for Paris, Ambrose for Millen, Loven for Gaunt, Romball for Mackline, S. Marks lion for Venice, the three magician kings for Cullen,*[* = Cologne] and so of other./378. Yea, had they not for everie small towne,Parish gods or popish idols and everie village and parish,† [† . in text] (the names wherof I am not at leisure to repeat) a severall idoll? As S. Sepulchre, for one; S. Bride, for another; S. All halowes, All saints, and our Ladie for all at once: which I thought meeter to rehearse, than a bedroll‡[‡ = bead—] of such a number as are in that predicament. Had they not hee idols and shee idols, some for men, some for women, some for beasts, and some for fowles, &c? Doo you not thinke that S. Martine might be opposed to Bacchus? If S. Martine be too weake we have S. Urbane, S. Clement, and manie other to assist him. Was Venus and Meretrix an advocate for whoores among the Gentiles? Behold, there were in the Romish church to encounter with them, S. Aphra, S. Aphrodite, and S. Maudline. But insomuch as long Meg was as verie a whoore as the best of them, she had wrong that she was not also canonized, and put in as good credit as they: for she was a gentlewoman borne; whereunto the pope hath great respect in canonizing of his saints. For (as I have said) he canonizeth the rich for saints, and burneth the poore for witches. But I doubt not, Magdalen, and manie other godlie women are verie saints in heaven, and should have beene so, though the pope had never canonized them: but he dooth them wrong, to make them the patronesses of harlots and strong strumpets.

Was there such a traitor among all the heathen idols,See the golden Legend for the life of S. Bridget. as S. Thomas Becket? Or such a whoore as S. Bridget? I warrant you S. Hugh was as good a huntesman as Anubis. Was Vulcane the protector of the heathen smithes? Yea forsooth, and S. Euloge was patrone for ours. Our painters had Luke, our weavers/528. had Steven,He saints & shee saincts of the old stamp with their peculiar vertues touching the curing of diseases. our millers had Arnold, our tailors had Goodman, our sowters had Crispine, our potters had S. Gore with a divell on his shoulder and a pot in his hand. Was there a better horseleech among the gods of the Gentiles than S. Loy? Or a better sowgelder than S. Anthonie? Or a better toothdrawer than S. Apolline? I beleeve that Apollo Parnopeius was no better a ratcatcher than S. Gertrude, who hath the popes patent and commendation therefore. The Thebans had not a better shepherd than S. Wendeline, nor a better gissard to keepe their geese than Gallus. But for physicke and surgerie, our idols exceeded them all. For S. John, and S. Valentine excelled at the falling evill, S. Roch was good at the plague, S. Petronill at the ague. As for S. Margaret, she passed Lucina for a midwife, and yet was but a maid: in which respect S. Marpurge is joined with hir in commission.

For mad men, and such as are possessed with divels, S. Romane was excellent, & frier Ruffine was also pretilie skilfull in that art. For botches and biles, Cosmus and Damian; S. Clare for the eies, S. Apolline for teeth, S. Job for the *pox.* For the Frēch pox or the cōmon kind of pox, or both? This would be knowne. And for sore brests S. Agatha was as good as Ruminus. Whosoever served Servatius well, should be sure to loose nothing: if Servatius failed in his office, S. Vinden could supplie the matter with his cunning; for he could cause all things that were lost to be restored againe. But here laie a strawe for a while, and I will shew you the names of some, which exceed these verie far, and might have beene canonized for archsaints; all the other saints or idols being in comparison of them but bunglers, and bench-whistlers. And with your leave, when all/379. other saints had given over the matter, and the saints utterlie forsaken of their servitors, they repaired to these that I shall name unto you, with the good consent of the pope, who is the fautor, or rather the patrone of all the saints, divels, and idols living or dead, and of all the gods save one. And whereas none other saint could cure above one disease, in so much as it was idolatrie, follie I should have said, to go to Job for anie other maladie than the pox; nothing commeth amisse to these. For they are good at anie thing, and never a-whit nice of their cunning: yea greater matters are said to be in one of their powers, than is in all the other saints. And these are they: S. mo/ther529. Bungie, S. mother Paine, S. Feats,New saints. S. mother Still, S. mother Dutton, S. Kytrell, S. Ursula Kempe, S. mother Newman, S. doctor Heron, S. Rosimund a good old father, & diverse more that deserve to be registred in the popes kalendar, or rather the divels rubrike.

The xxv. Chapter.

A comparison betweene the heathen and papists, touching their excuses for idolatrie.

AND bicause I know, that the papists will saie, that their idols are saints, and no such divels as the gods of the Gentiles were: you may tell them, that not onelie their saints, but the verie images of them were called Divi.Divos vocant Grammatici eos qui ex hominibus dii facti sunt. Which though it signifie gods, and so by consequence idols or feends: yet put but an (ll) thereunto, and it is Divill in English. But they will saie also that I doo them wrong to gibe at them; bicause they were holie men and holie women. I grant some of them were so, and further from allowance of the popish idolatrie emploied upon them, than greeved with the derision used against that abuse. Yea even as silver and gold are made idols unto them that love them too well, and seeke too much for them: so are these holie men and women made idols by them that worship them, and attribute unto them such honor, as to God onelie apperteineth.

The heathen gods were for the most part good men, and profitable members to the commonwealth wherein they lived, and deserved fame, &c: in which respect they made gods of them when they were dead; as they made divels of such emperors and philosophers as they hated, or as had deserved ill among them. And is it not even so, and woorsse, in the commonwealth and church of poperie? Dooth not the pope excommunicate, cursse, and condemne for heretikes, and drive to the bottomlesse pit of hell, proclaming to be verie divels, all those that either write, speake or thinke contrarie to his idolatrous doctrine? Cicero, when he de/rided530. the heathen gods, Cic. de natur. deorum.and inveied against them that yeelded such servile honor unto them, knew the persons, unto whom such abuse was committed, had well deserved as civill citizens; and that good fame was due unto them, and not divine estimation. Yea the infidels that honored those gods, as hoping to receive benefits for their devotion emploied that waie, knew and conceived that the statues and images, before whome with such reverence/380. they powred foorth their praiers, were stockes and stones, and onelie pictures of those persons whome they resembled: yea they also knew, that the parties themselves were creatures, and could not doo so much as the The papists see a moth in the eie of others, but no beame in their owne.papists and witchmongers thinke the Roode of grace, or mother Bungie could doo. And yet the papists can see the abuse of the Gentils, and may not heare of their owne idolatrie more grosse and damnable than the others.

The xxvi. Chapter.

The conceipt of the heathen and the papists all one in idolatrie, of the councell of Trent, a notable storie of a hangman arraigned after he was dead and buried, &c.

BUT papists perchance will denie, that they attribute so much to these idols as I report; or that they thinke it so meritorious to praie to the images of saints as is supposed, affirming that they worship God, and the saints themselves, under the formes of images. Which was also the conceipt of the heathen, and their excuse in this behalfe; whose eiesight and insight herein reached as farre as the papisticall distinctions published by popes and their councels. Neither doo anie of them admit so grosse idolatrie, as the councell of TrentThe idolatrous councell of Trent. hath doone, who alloweth that worship to the Rood that is due to Jesus Christ himselfe, and so likewise of other images of saints. I thought it not impertinent therfore in this place to insert an example taken out of the Rosarie of our Ladie, in which booke doo remaine (besides this) ninetie and eight examples to this effect: which are of such authoritie in/531. the church of Rome, that all scripture must give place unto them. And these are either read there as their speciall homilies, or preached by their cheefe doctors. And this is the sermon for this daie verbatim translated out of the said Rosarie, a booke much esteemed and reverenced among papists.

Exempl. 4.A certeine hangman passing by the image of our Ladie, saluted hir, commending himselfe to hir protection. Afterwards, while he praied before hir, he was called awaie to hang an offendor: but his enimies intercepted him, and slew him by the waie. And lo a certeine holie preest, which nightlie walked about everie church in the citie, rose up that night, and was going to his ladie, I should saie to our ladie church. And in the churchyard he saw a great manie dead men, and some of them he knew, of whome he asked what the matter was, &c. Who answered, that the hangman was slaine, and the divell challenged his soule, the which our ladie said was hirs: and the judge was even at hand comming thither to heare the cause, & therefore (said they) we are now come togither. The preest thought he would be at the hearing hereof, and hid himselfeBut our ladie spied him well enough: as you shal read. behind a tree; and anon he saw the judiciall seat readie prepared and furnished, where the judge, to wit Jesus Christ, sate, who tooke up his mother unto him. Soone after the divels brought in the hangman pinnioned, and prooved by good evidence, that his soule belonged to them. On the/381. other side, our ladie pleaded for the hangman, prooving that he, at the houre of death, commended his soule to hir. The judge hearing the matter so well debated on either side, but willing to obeie (for these are his words) his mothers desire, and loath to doo the divels anie wrong, gave sentence, that the hangmans soule should returne to his bodie, untill he had made sufficient satisfaction; ordeining that the pope should set foorth a publike forme of praier for the hangmans soule. It was demanded, who should doo the arrand to the popes holines? Marie quoth our ladie, that shall yonder preest that lurketh behind the tree.The preests arse made buttons. The preest being called foorth, and injoined to make relation hereof, and to desire the pope to take the paines to doo according to this decree, asked by what token he should be directed. Then was delivered unto him a rose of such beautie, as when the pope saw it, he knew his message was true. And so, if they doo not well, I praie God we may./

The xxvii. Chapter.532.

A confutation of the fable of the hangman, of manie other feined and ridiculous tales and apparitions, with a reproofe thereof.

BY the tale above mentioned you see what it is to worship the image of our ladie.Our B. ladies favor. For though we kneele to God himselfe, and make never so humble petitions unto him, without faith and repentance, it shall doo us no pleasure at all. Yet this hangman had great freendship shewed him for one point of courtesie used to our ladie, having not one dramme of faith, repentance, nor yet of honestie in him. Neverthelesse, so credulous is the nature of man, as to beleeve this and such like fables: yea, to discredit such stuffe, is thought among the papists flat heresie. And though we that are protestants will not beleeve these toies, being so apparentlie popish: yet we credit and report other appearances, and assuming of bodies by soules and spirits; though they be as prophane, absurd, and impious as the other. We are sure the holie maide of Kents vision was a verie cousenage: but we can credit, imprint, and publish for a true possession or historie, the knaverie used by Greg. 4. dialog. cap. 51. Alexand lib. 5. cap. 23. & lib. 2. cap. 9. &c.a cousening varlot at Maidstone;* [* p. 132.] and manie other such as that was. We thinke soules and spirits may come out of heaven or hell, and assume bodies, beleeving manie absurd tales told by the schoolemen and Romish doctors to that effect: but we discredit all the stories that they, and as grave menGreg. lib. 4. dialog. ca. 40. idem cap. 55, and in other places elsewhere innumerable. as they are, tell us upon their knowledge and credit, of soules condemned to purgatorie, wandering for succour and release by trentals and masses said by a popish preest, &c: and yet they in probabilitie are equall, and in number farre exceed the other.

Micha. And. thes. 151.We thinke that to be a lie, which is written, or rather fathered upon Luther; to wit, that he knew the divell, and was verie conversant with him, and had eaten manie bushels of salt and made jollie good cheere with him; and that he was confuted in a/533. disputation with a reall divell/382. about the abolishing of private masse. Neither doo we beleeve this report, that the divell in the likenes of a tall man, was present at a sermon openlie made by Carolostadius;Alex. ab Alexand. lib. 4. genealog. dierum. cap. 19.
Plutarch. oratione ad Apollonium.
Item. Basiliens. in epist.
Platina de vitis pontificum.
Nauclerus. 2 generat. 35. and from this sermon went to his house, and told his sonne that he would fetch him awaie after a daie or twaine: as the papists saie he did in deed, although they lie in everie point thereof most maliciouslie. But we can beleeve Platina and others, when they tell us of the appearances of pope Benedict the eight, and also the ninth; how the one rode upon a blacke horsse in the wildernesse, requiring a bishop (as I remember) whome he met, that he would distribute certeine monie for him, which he had purloined of that which was given in almes to the poore, &c: and how the other was seene a hundred yeares after the divell had killed him in a wood, of an heremite, in a beares skinne, and an asses head on his shoulders, &c: himselfe saieng that he appeared in such sort as he lived. And diverse such stuffe rehearseth Platina.

Now bicause S. AmbroseAmbr. ser. 90 de passione Agn.
Euseb. lib. eccles. hist. 5.
Niceph. lib. 5 cap. 7. writeth, that S. Anne appeared to Constance the daughter of Constantine, and to hir parents watching at hir sepulchre: and bicause Eusebius and Nicephorus saie, that the Pontamian virgine, Origins disciple, appeared to S. Basil, and put a crowne upon his head, in token of the glorie of his martyrdome, which should shortlie followe: and bicause HieromeHieronym. in vita Pau.
Theodor. lib. hist. 5. ca. 24.
Athan. in vita Antho. writeth of Paules appearance; and Theodoret, of S. John the Baptist; and Athanasius, of Ammons, &c: manie doo beleeve the same stories and miraculous appearances to be true. But few protestants will give credit unto such shamefull fables, or anie like them, when they find them written in the Legendarie, Festivall, Rosaries of our Ladie, or anie other such popish authors. Whereby I gather, that if the protestant beleeve some few lies, the papists beleeve a great number. This I write, to shew the imperfection of man, how attentive our eares are to hearken to tales. And though herein consist no great point of faith or infidelitie; yet let us that professe the gospell take warning of papists, not to be carried awaie with everie vaine blast of doctrine: but let us cast awaie these prophane and old wives fables. And although this matter have passed so long with generall credit and authoritie: yet manie *grave* Melancth. in Calendar. Manlii. 23. April. authors have condemned/534. long since all those vaine visions and apparitions, except such as have beene shewed by God, his sonne, and his angels. Athanasius saith, that soules once loosed from their bodies,Marbach. lib. de miracul. adversus Ins. have no more societie with mortall men. Augustine saith, that if soules could walke and visit their freends, &c: or admonish them in sleepe, or otherwise, his mother that followed Johannes Rivius de veter. superstit.
Athan. lib. 99. quæ. 11.
August. de cura pro mortu. ca. 13.
Luk. 16. him by land and by sea would shew hir selfe to him, and reveale hir knowledge, or give him warning, &c. But most true it is that is written in the gospell; We have Moses and the prophets, who are to be hearkened unto, and not the dead./

The xxviii. Chapter.383.

A confutation of Johannes Laurentius, and of manie others, mainteining these fained and ridiculous tales and apparitions, and what driveth them awaie: of Moses and Helias appearance in mount Thabor.

FURTHERMORE, to prosecute this matter in more words; if I saie that these apparitions of soules are but knaveries and cousenages; they object that Moses and HeliasMatth 17.
Luke. 9. appeared in mount Thabor, and talked with Christ, in the presence of the principall apostles: yea, and that God appearedJohan. Laur. lib. de natur. dæmon. in the bush, &c. As though spirits and soules could doo whatsoever it pleaseth the Lord to doo, or appoint to be doone for his owne glorie, or for the manifestation of his sonne miraculouslie. And therefore I thought good to give you a taste of the witchmongers absurd opinions in this behalfe.

Mich. Andr. thes. 222, &c And first you shall understand, that they hold, that all the soules in heaven may come downe and appeare to us when they list, and assume anie bodie saving their owne: otherwise (saie they) such soules should not be perfectlie happie.Idem thes. 235. &. 136. They saie that you may know the good soules from the bad verie easilie. For a damned soule hath a verie heavie and sowre looke; but a saints soule hath a cheerefull and a merrie countenance: these also are white/535. and shining, the other cole blacke. And these damned soules also maie come up out of hell at their pleasure; although AbrahamIdem thes. 226. made DivesTh. Aq. 1. pa. quæ. 89. ar. 8. beleeve the contrarie. They affirme that damned soules walke oftenest: next unto them the soules of purgatorie; and most seldome the soules of saints. Also they saie that in the old lawe soules did appeare seldome; and after doomes daieGregor. in dial. 4. they shall never be seene more: in the time of grace they shall be most frequent. The walking of these soules (saith Michael Andr.)Mich. And. thes. 313. 316. 317. is a most excellent argument for the proofe of purgatorie: for (saith he) those soules have testified that which the popes have affirmed in that behalfe; to wit, that there is not onelie such a place of punishment, but that they are released from thence by masses, and such other satisfactorie works; whereby the goodnes of the masse is also ratified and confirmed.

Idem thes. 346.These heavenlie or purgatorie soules (saie they) appeare most commonlie to them that are borne upon ember daies, and they also walke most usuallieLeo. serm. de jejuniis 10. mens.
Gelas. in epistola ad episc. on those ember daies: bicause we are in best state at that time to praie for the one, and to keepe companie with the other. Also they saie, that soules appeare oftenest by night; bicause men may then be at best leasure,Mich. Andr. thes. 345. and most quiet. Also they never appeare to the whole multitude, seldome to a few, and most commonlie to one alone: for so one may tell a lie without controlment.Greg. dial. 4. cap. 1. 12. 14.
Mich. And. thes. 347. Also they are oftenest seene by them that are readie to die: as Trasilla sawe pope Fœlix; Ursine, Peter and Paule; Galla Romana, S. Peter; and as Musa the maid sawe our Ladie: which are the most certeine appearances, credited and allowed in the church of Rome:Greg. dial. 4. cap. 11.
Mich. And. thes. 347. also they may be seene of some, and of some other in that presence not seene/384. at all; as Ursine sawe Peter and Paule, and yet manie at that instant being present could not see anie such sight, but thought it a lie: as I doo. Michael AndræasMich. And. thes. 341.
Ide. thes. 388. confesseth, that papists see more visions than protestants: he saith also, that a good soule can take none other shape than of a man; marie a damned soule may and dooth take the shape of a blacke moore, or of a beast, or of a serpent, or speciallie of an heretike. The christian signesIde. thes. 411.
Mal. malef. J. Bod. &c.
Mich. And. these. 412. that drive awaie these evill soules, are the crosse, the name of Jesus, and the relikes of saints: in the number whereof are holiwater, holie bread, Agnus Dei, &c. For Andrew saith, that notwithstanding Julianus was/536. an Apostata, and a betraier of christian religion: yet at an extremitie, with the onelie signe of the crosse,Idem. thes. 414. he drave awaie from him manie such evill spirits; whereby also (he saith) the greatest diseases and sicknesses are cured, and the sorest dangers avoided.

The xxix. Chapter.

A confutation of assuming of bodies, and of the serpent that seduced Eve.

THEY that contend so earnestlie for the divels assuming of bodies and visible shapes, doo thinke they have a great advantage by the words uttered in the third of Genesis,Gen 3. 14. 15. where they saie, the divell entered into a serpent or snake: and that by the cursse it appeareth, that the whole displeasure of God lighted upon the poore snake onlie. How those words are to be considered may appeare, in that it is of purpose so spoken, as our weake capacities may thereby best conceive the substance, tenor, and true meaning of the word, which is there set downe in the manner of a tragedie, in such humane and sensible forme, as woonderfullie informeth our understanding; though it seeme contrarie to the spirituall course of spirits and divels, and also to the nature and divinitie of God himselfe; who is infinite, and whome no man ever sawe with corporall eies, and lived. And doubtles, if the serpent there had not beene taken absolutelie, nor metaphoricallie for the divell, the Holie-ghost would have informed us thereof in some part of that storie. But to affirme it sometimes to be a divell, and sometimes a snake; whereas there is no such distinction to be found or seene in the text, is an invention and a fetch (me thinks) beyond the compasse of all divinitie. Gen. 3. 1.
1. Cor. 11. 3. Certeinlie the serpent was he that seduced Eve: now whether it were the divell, or a snake; let anie wise man (or rather let the word of God) judge. Doubtles the scripture in manie places expoundeth it to be the divell. And I have (I am sure) one wiseman on my side/537. for the interpretation hereof, namelie Salomon;Sap. 2, 24. who saith, Through envie*[* = hatred] of the divell came death into the world: referring that to the divell, which Moses in the letter did to the serpent. But a better expositor hereof needeth not, than the text it selfe, even in the same place, where it is written; I will put enmitie betweene thee and the woman, and betweene thy seed and hir seed: he shall breake thy head, and thou shalt bruse his heele. What christian knoweth not, that in these words the mysterie of/385. our redemption is comprised and promised? Wherein is not meant (as manie suppose) that the common seed of woman shall tread upon a snakes head, and so breake it in peeces, &c: but that speciall seed, which is Christ, should be borne of a woman, to the utter overthrow of sathan, and to the redemption of mankind, whose heele or flesh in his members the divell should bruse and assault, with continuall attempts, and carnall provocations, &c.

The xxx. Chapter.

The objection concerning the divels assuming of the serpents bodie answered.

THIS word Serpent in holie scripture is taken for the divell:Gen. 3, 1. The serpent was more subtill than all the beasts of the feeld. It likewise signifieth such as be evill speakers, such as have slandering toongs, also heretiks, &c: They have sharpned their toongs like serpents.Psal. 139, 4. It dooth likewise betoken the death and sacrifice of Christ: As Moses Num. 8. & 9.
John. 3, 14. lifted up the serpent in the wildernesse, so must the sonne of man be lifted up upon the crosse. Moreover, it is taken for wicked men: O yee serpents and generation of vipers.Matt. 23, 33. Thereby also is signified as well wise as a subtile man: and in that sense did Christ himselfe use it; saieng, Be ye wise as serpents, &c.Matt. 10, 16. So that by this breefe collection you see, that the word serpent, as it is equivocall, so likewise it is sometimes taken in the good and sometimes in the evill part. But where it is said, that the serpent was father of lies, author of death, and the worker of deceipt: me/538. thinks it is a ridiculous opinion to hold, that thereby a snake is meant; which must be, if the letter be preferred before the allegorie. Trulie CalvinesJ. Cal. in Genes. cap. 3. 1. opinion is to be liked and reverenced, and his example to be embraced and followed, in that he offereth to subscribe to them that hold, that the Holie-ghost in that place did of purpose use obscure figures, that the cleare light thereof might be deferred, till Christs comming.Idem ibid. He saith also with like commendation (speaking hereof, and writing upon this place) that Moses doth accommodate and fitten for the understanding of the common people, in a rude and grosse stile, those things which he there delivereth; forbearing once to rehearse the name of sathan. And further he saith, that this order may not be thought of MosesIdem ibid. his owne devise; but to be taught him by the spirit of God: for such was (saith he)Idem ibid. in those daies the childish age of the church, which was unable to receive higher or profounder doctrine. Finallie, he saith even hereupon, that the Lord hath supplied, with the secret light of his spirit, whatsoever wanted in plainenes and clearenes of externall words.

If it be said, according to experience, that certeine other beasts are farre more subtill than the serpent: they answer, that it is not absurd to confesse, that the same gift was taken awaie from him, by God, bicause he brought destruction to mankind. Which is more (me thinkes) than need be granted in that behalfe.Matt. 10, 16. For Christ saith not; Be yee wise as serpents/386. were before their transgression: but, Be wise as serpents are. I would learne what impietie, absurditie, or offense it is to hold, that Moses, under the person of the poisoning serpent or snake, describeth the divell that poisoned Eve with his deceiptfull words, and venomous assault.Isai. 30, 6.
Matth 3. 12. 13.
Luk. 3, &c.
Gen. 3. Whence commeth it else, that the divell is called so often, The viper, The serpent, &c: and that his children are called the generation of vipers; but upon this first description of the divell made by Moses? For I thinke none so grosse, as to suppose, that the wicked are the children of snakes, according to the letter: no more than we are to thinke and gather, that God keepeth a booke of life, written with penne and inke upon paper; as citizens record their free men./

The xxxi. Chapter.539.

Of the cursse rehearsed Gen. 3. and that place rightlie expounded, John Calvines opinion of the divell.

THE cursse rehearsed by God in that place, whereby witchmongers labour so busilie to proove that the divell entered into the bodie of a snake, and by consequence can take the bodie of anie other creature at his pleasure, &c: reacheth (I thinke) further into the divels matters, than we can comprehend, or is needfull for us to know, that understand not the waies of the divels creeping, and is farre unlikelie to extend to plague the generation of snakes: as though they had beene made with legs before that time, and through this cursse were deprived of that benefit. And yet, if the divell should have entred into the snake, in maner and forme as they suppose; I cannot see in what degree of sinne the poore snake should be so guiltie, as that God, who is the most righteous judge, might be offended with him. But although I abhorre that lewd interpretation of the familie of love,Familie of love. and such other heretikes, as would reduce the whole Bible into allegories: yet (me thinkes) the creeping there is rather metaphoricallie or significativelie spoken, than literallie; even by that figure, which is there prosecuted to the end. Wherein the divell is resembled to an odious creature, who as he creepeth upon us to annoie our bodies; so doth the divell there creepe into the conscience of Eve, to abuse and deceive hir: whose seed nevertheles shall tread downe and dissolve his power and malice. And through him, all good christians (as CalvineJ. Cal. lib. instit. 1. cap. 14. sect. 18. saith) obteine power to doo the like. For we may not imagine such a materiall tragedie, as there is described, for the ease of our feeble and weake capacities.

For whensoever we find in the scriptures, that the divell is called god, the prince of the world, a strong armed man, to whome is given the power of the aier, a roring lion, a serpent, &c: the Holie-ghost mooved us thereby, to beware of the most subtill, strong and mightie enimie, and to make prepara/tion,540. and arme our selves with faith against so terrible an adversarie. And this is the opinion and counsell of Calvine,J. Cal. li. inst. 1. cap. 14. sect. 13. that we seeing our owne weakenes, & his force manifested in such termes, may beware of/387. the divell, and may flie to God for spirituall aid and comfort. And as for his corporall assaults, or his attempts upon our bodies, his nightwalkings, his visible appearings, his dansing with witches, &c: we are neither warned in the scriptures of them, nor willed by God or his prophets to flie them; neither is there anie mention made of them in the scriptures. And therefore thinke I those witchmongers and absurd writers to be as grosse on the one side, as the Sadduces are impious and fond on the other; which saie, that spirits and divels are onlie motions and affections, and that angels are but tokens of Gods power. I for my part confesse with Augustine,Aug. de cura pro mort. &c. that these matters are above my reach and capacitie: and yet so farre as Gods word teacheth me, I will not sticke to saie, that they are living creatures, ordeined to serve the Lord in their vocation. And although they abode not in their first estate, yet that they are the Lords ministers, and executioners of his wrath, to trie and tempt in this world, and to punish the reprobate in hell fier in the world to come.

The xxxii. Chapter.

Mine owne opinion and resolution of the nature of spirits, and of the divell, with his properties.

BUT P. Mart. in loc. com. 9. sect. 14.to use few words in a long matter, and plaine termes in a doubtfull case, this is mine opinion concerning this present argument. First, that divels are spirits, and no bodies. For (as Peter Martyr saith) spirits and bodies are by antithesis opposed one to another: so as a bodie is no spirit, nor a spirit a bodie. And that the divell, whether he be manie or one (for by the waie you shall understand, that he is so spoken of in the scriptures, as though there were abuta 1. Sam. 22.
Luk. 8.
John. 8.
Eph. 6.
2. Tim. 2.
1. Pet. 5. one, and sometimes as though bone/541. b Coloss. 1, verse. 16.
1. Cor. 10.
Matth. 8, &, 10.
Luke. 4. were manie legions, the sense whereof I have alreadie declared according to Calvins opinion, he is a creature made by God, and that for vengeance, as it is cwrittenc Sap. 1.
Apocal. 4. in Eccl. 39. verse. 28: and of himselfe naught, though emploied by God to necessarie and good purposes. For in places, where it is written, that dalld 1. Tim. 4, 4 the creatures of God are good; and againe, when God, in the creation of the world, esawee Gen. 1. all that he had made was good: the divell is not comprehended within those words of commendation. For it is written that he was a fmurthererf Gen. 8. 44. from the beginning, and abode not in the truth, bicause there is no truth in him; but when he speaketh a lie, he speaketh of his owne, as being a lier, and the father of lies, and (as John saith)1. Joh. 3. 8.
Isai. 54. 16. a sinner from the beginning. Neither was his creation (so farre as I can find) in that weeke that God made man, and those other creatures mentioned in Genesis the first; and yet God created him purposelie to destroie. I take his substance to be such as no man can by learning define, nor by wisedome search out. M. DeeringEdw. Deering, in his read. upon the Hebr. 1. reading the 6. saith, that Paule himselfe, reckoning up principalities, powers, &c: addeth, Everie name that is named in this world, or in the world to come. A cleere sentence (saith he) of Paules modestie, in confessing a holie ignorance of the state/388. of angels: which name is also given to divels in other places of the scripture. His essence also and his forme is so proper and peculiar (in mine opinion) unto himselfe, as he himselfe cannot alter it, but must needs be content therewith, as with that which God hath ordeined for him,Eph. 6, 12.
Col. 2, 16.
Matth. 25. and assigned unto him, as peculiarlie as he hath given to us our substance without power to alter the same at our pleasures. For we find not that a spirit can make a bodie, more than a bodie can make a spirit: the spirit of God excepted, which is omnipotent. Nevertheles, I learne that their nature is prone to all mischeefe: for as the verie signification of an enimie and an accuser is wrapped up in Sathan and Diabolus;1. Pet. 5. so dooth Christ himselfe declare him to be in the thirteenth of Matthew.Idem ibid. And therefore he brooketh well his name: for he lieth dailie in wait, not onelie to corrupt, but also to destroie mankind;Matt. 25. 41. being (I saie) the verie tormentor appointed by God to afflict the wicked in this world with wicked temptations, and in the world to come with hell fier. But I may not here forget how M. Mal.Mal. malef. par. 1. quæ. 5. and the residue of that crew doo ex/pound542. this word Diabolus: for Dia (saie they) is Duo, and Bolus is Morsellus;The etymon of the word Diabolus. whereby they gather that the divell eateth up a man both bodie and soule at two morselles. Whereas in truth the wicked may be said to eate up and swallowe downe the divell, rather than the divell to eate up them; though it may well be said by a figure, that the divell like a roring lion seeketh whome he may devoure: which is ment of the soule and spirituall devouring, as verie novices in religion may judge.

The xxxiii. Chapter.

Against fond witchmongers, and their opinions concerning corporall divels.

NOW, how Brian Darcies he spirits and shee spirits, Tittie and Tiffin, Suckin and Pidgin, Liard and Robin, &c: his white spirits and blacke spirits, graie spirits and red spirits, divell tode and divell lambe, divels cat and divels dam, agree herewithall, or can stand consonant with the word of GOD, or true philosophie, let heaven and earth judge. In the meane time, let anie man with good consideration peruse that booke published by W. W.The booke of W. W. published, &c. and it shall suffice to satisfie him in all that may be required touching the vanities of the witches examinations, confessions, and executions: where, though the tale be told onlie of the accusers part, without anie other answer of theirs than their adversarie setteth downe; mine assertion will be sufficientlie prooved true. And bicause it seemeth to be performed with some kind of authoritie, I will saie no more for the confutation thereof, but referre you to the booke it selfe; whereto if nothing be added that may make to their reproch, I dare warrant nothing is left out that may serve to their condemnation. See whether the witnesses be not single of what credit, sex and age they are; namelie lewd, miserable, and envious poore people; most of them which/389. speake to anie purpose being old women, & children of the age of 4. 5. 6. 7. 8. or 9. yeares.

And note how and what the witches confesse, and see of what weight and importance the causes are; whether their confessions/543. be not woonne through hope of favour, and extorted by flatterie or threats, without proofe. But in so much as there were not past seventeene or eighteene condemned at once at S. OseesAt S. Osees 17. or 18. witches cōdemned at once. in the countie of Essex, being a whole parish (though of no great quantitie) I will saie the lesse: trusting that by this time there remaine not manie in that parish. If anie be yet behind, I doubt not, but Brian Darcie will find them out; who, if he lacke aid, Richard Gallis of Windesor were meete to be associated with him; which Gallis hath set foorth another booke to that effect, of certeine witches of Windsore executed at Abington. But with what impudencie and dishonestie he hath finished it, with what lies and forgeries he hath furnished it, what follie and frensie he hath uttered in it; I am ashamed to report: and therefore being but a two pennie booke, I had rather desire you to buie it, and so to peruse it, than to fill my booke with such beastlie stuffe.

The xxxiiii. Chapter.

A conclusion wherein the Spirit of spirits is described, by the illumination of which spirit all spirits are to be tried: with a confutation of the Pneumatomachi flatlie denieng the divinitie of this Spirit.

TOUCHING the manifold signification of this word [Spirit]*[* in text.] I have elsewhere in this breefe discourse told you my mind: which is a word nothing differing in Hebrue from breath or wind. For all these words following; to wit, Spiritus, Ventus, Flatus, Halitus, are indifferentlie used by the Holie-ghost, and called by this Hebrue word רוח in the sacred scripture. For further proofe whereof I cite unto you the words of Isaie;Isai. 30, 28. For his spirit (or breath) is as a river that overfloweth up to the necke, &c: in which place the prophet describeth the comming of God in heate and indignation unto judgement, &c. I cite also unto you the words of Zacharie;Zach. 6, 5. These are the foure spirits of the heaven, &c. Likewise in Genesis;Gen. 1, 2. And the spirit of GOD mooved upon the waters. Moreover, I cite unto you the words of Christ;Joh. 3, 8. The spirit (or/544. wind) bloweth where it listeth. Unto which said places infinite more might be added out of holie writ, tending all to this purpose; namelie, to give us this for a note, that all the saiengs above cited, with manie more that I could alledge, where mention is made of spirit, the Hebrue text useth no word but one; to wit, רוח which signifieth (as I said) Spiritum, ventum, flatum, halitum; which may be Englished, Spirit, wind, blast, breath.

But before I enter upon the verie point of my purpose, it shall not be amisse, to make you acquainted with the collection of a certeine Schoole divine, who distinguisheth and divideth this word [Spirit]* *Eras. Sarcer. in dictio. Scholast. doctr. lit. S. into six significations; saieng that it is sometimes taken for the aier, sometimes for the wind, sometimes for/390. the bodies of the blessed, sometimes for the soules of the blessed, sometimes for the power imaginative or the mind of man; and sometimes for God. Againe he saith, that of spirits there are two sorts, some created and some uncreated.

A spirit uncreated (saith he) is God himselfe, and it is essentiallie taken, and agreeth unto the three persons notionallie, to the Father, the Sonne, and the Holie-ghost personallie. A spirit created is a creature, and that is likewise of two sorts; to wit, bodilie, and bodilesse. A bodilie spirit is also of two sorts: for some kind of spirit is so named of spiritualnes, as it is distinguished from bodilinesse: otherwise it is called Spiritus á spirando, id est, á flando, of breathing or blowing, as the wind dooth.

A bodilesse spirit is one waie so named of spiritualnes, and then it is taken for a spirituall substance; and is of two sorts: some make a full and complet kind, and is called complet or perfect, as a spirit angelicall: some doo not make a full and perfect kind, and is called incomplet or unperfect, as the soule. There is also the spirit vitall, which is a certeine subtill or verie fine substance necessarilie disposing and tending unto life. There be moreover spirits naturall, which are a kind of subtill and verie fine substances, disposing and tending unto equall complexions of bodies. Againe there be spirits animall, which are certeine subtill and verie fine substances disposing and tempering the bodie, that it might be animated of the forme, that is, that it might be perfected of the reasonable soule. Thus farre he. In whose division you see a philosophicall kind of proceeding, though not altogether/545. to be condemned, yet in everie point not to be approoved.

Erasm. Sar. in lib. loc. & lit. prædictis. Now to the spirit of spirits, I meane the principall and holie spirit of God, which one defineth or rather describeth to be the third person in trinitie issuing from the father and the sonne, no more the charitie dilection and love of the father and the sonne, than the father is the charitie dilection and love of the sonne and Holie-ghost. An other treating upon the same argument, proceedeth in this reverent manner: Laurent. à Villavicentio in phrasib. s. script. lit. S. pag. 176.The holie spirit is the vertue or power of God, quickening, nourishing, fostering and perfecting all things: by whose onlie breathing it commeth to passe that we both know and love GOD, and become at the length like unto him: which spirit is the pledge and earnest pennie of grace, and beareth witnesse unto our heart, whiles wee crie Abba, Father.Rom. 8, 15.
2. Cor. 6, 5. This spirit is called the spirit of GOD, the spirit of Christ, and the spirit of him which raised up Jesus from the dead.

Jesus Christ, for that he received not the spirit by measure, but in fulnesse, doth call it his spirit; saieng:John. 15, 26. When the comforter shall come, whome I will send, even the holie spirit, he shall testifie of me. This spirit hath diverse metaphoricall names attributed thereunto in the holie scriptures. It is called by the name of water, bicause it washeth, comforteth, moisteneth, softeneth, and maketh fruitefull with all godlinesse and vertues the minds of men, which otherwise would be uncleane, comfortlesse, hard, drie, and barren of all goodnesse: wherupon the prophet IsaieIsai. 44. saith; I will powre water upon the thirstie, and floods upon the drie ground, &c./391. Wherewith-all the words of Christ doo agree;John. 7, 38. Hee that beleeveth in me, as saith the scripture, out of his bellie shall flowe rivers of waters of life. And else where; John. 4, 14.Whosoever drinketh of the water that I shall give him, shall never be more a thirst. Other places likewise there be, wherein the holie spirit is signified by the name of water and flood: as in the 13. of Isaie, the 29. of Ezech. the 146. Psalme, &c. The same spirit by reason of the force and vehemencie thereof is termed fier. For it doth purifie and cleanse the whole man from top to toe, it doth burne out the soile and drosse of sinnes, and setteth him all in a flaming and hot burning zeale to preferre and further God’s glorie. Which plainelie appeared in the apostles, who when they had re/ceived546. the spirit, they spake fierie words, yea such words as were uncontrollable, in so much as in none more than in them this saieng of the prophet JeremieJer. 23, 29. was verified, Nunquid non verba mea sunt quasi ignis? Are not my words even as it were fier? This was declared and shewed by those fierie toongs, which were seene upon the apostles after they had received the holie spirit.

Moreover, this spirit is called annointing, or ointment, bicause that as in old time preests and kings were by annointing deputed to their office and charge, and so were made fit and serviceable for the same: even so the elect are not so much declared as renewed and made apt by the training up of the holie spirit, both to live well and also to glorifie God. Whereupon dependeth the saieng of John;1. Joh. 2, 20. And yee have no need that anie should teach you, but as the same ointment doth teach you. It is also called in scripture, The oile of gladnesse and rejoising, whereof it is said in the booke of Psalmes;Psal. 44. God even thy God hath annointed thee with the oile of joy & gladnes, &c.Cyrill. in evang. Joh. lib. 3. cap. 14. And by this goodlie and comfortable name of oile in the scriptures is the mercie of God oftentimes expressed, because the nature of that doth agree with the propertie and qualitie of this. For as oile doth flote and swim above all other liquors, so the mercie of God doth surpasse and overreach all his works, and the same doth most of all disclose it selfe to miserable man.

Exod. 8.It is likewise called the finger of God, that is, the might and power of God: by the vertue whereof the apostles did cast out divels; to wit, even by the finger of God. It is called the spirit of truth, because it maketh men true and faithfull in their vocation: and for that it is the touchstone to trie all counterfet devises of mans braine, and all vaine sciences, prophane practises, deceitfull arts, and circumventing inventions; such as be in generall all sorts of witchcrafts and inchantments, within whose number are comprehended all those wherewith I have had some dealing in this my discoverie; to wit, charmes or incantations, divinations, augurie, judiciall astrologie, nativitie casting, alcumystrie, conjuration, lotshare, poperie which is meere paltrie, with diverse other: not one wherof no nor all together are able to stand to the triall and examination, which this spirit of truth shall and will take of those false and evill spirits. Naie, they shalbe found, when/547. they are laid into the balance, to be lighter than vanitie: verie drosse, when they once come to be tried by the fervent heate of this spirit; and like chaffe, when this spirit bloweth upon them, driven awaie with a violent whirlewind: such is the per/fection,392. integritie, and effectuall operation of this spirit, whose working as it is manifold, so it is marvellous, and therefore may and is called the spirit of spirits.

The holie spirit can abide nothing that is carnall, and uncleane.This spirit withdrawing it selfe from the harts of men, for that it will not inhabit and dwell where sinne hath dominion, giveth place unto the spirit of error and blindnesse, to the spirit of servitude and compunction, which biteth, gnaweth, and whetteth their harts with a deadlie hate of the gospell; in so much as it greeveth their minds and irketh their eares either to heare or understand the truth; of which disease properlie the phariseis of old were, and the papists even now are sicke. Yea, the want of this good spirit is the cause that manie fall into the spirit of perversenes and frowardnes, into the spirit of giddinesse, lieng, drowzines, and dulnesse: according as the prophet IsaieIsai. 29, 10. saith; For the Lord hath covered you with a spirit of slumber, and hath shut up your eies: and againe else-where, Dominus miscuit in medio, &c:Isai. 19, 14. The Lord hath mingled among them the spirit of giddinesse, and hath made Aegypt to erre, as a dronken man erreth in his vomit: as it is said by Paule;Ro. 1, 21, 23. And their foolish hart was blinded, and God gave them over unto their owne harts lusts. Which punishment MosesDeuter. 28, 28, 29. threateneth unto the Jews; The Lord shall smite thee with madnesse, with blindnesse and amazednesse of mind, and thou shalt grope at high noone as a blind man useth to grope, &c.

In summe, this word [Spirit] dooth signifie a secret force and power, wherewith our minds are mooved and directed; if unto holie things, then is it the motion of the holie spirit, of the spirit of Christ and of God: if unto evill things, then is it the suggestion of the wicked spirit, of the divell, and of satan.A question. Whereupon I inferre, by the waie of a question, with what spirit we are to suppose such to be mooved, as either practise anie of the vanities treated upon in this booke, or through credulitie addict themselves thereunto as unto divine oracles, or the voice of angels breakeing through the clouds? We cannot impute this motion unto/548. the good spirit; for then they should be able to An answer.discerne betweene the nature of spirits, and not swarve in judgement: it followeth therefore, that the spirit of blindnes and error dooth seduce them; so that it is no mervell if in the alienation of their minds they take falsehood for truth, shadowes for substances, fansies for verities, &c: for it is likelieA great likelihood no doubt. that the good spirit of God hath forsaken them, or at leastwise absented it selfe from them: else would they detest these divelish devises of men, which consist of nothing but delusions and vaine practises, whereof (I suppose) this my booke to be a sufficient discoverie.

Judgement distinguished.It will be said that I ought not to judge, for he that judgeth shalbe judged. Whereto I answer, that judgement is to be understood of three kind of actions in their proper nature; whereof the first are secret, and the judgement of them shall apperteine to God, who in time will disclose what so ever is done in covert, and that by his just judgement. The second are mixed actions, taking part of hidden and part of open, so that by reason of their uncerteintie and doubtfulnes they are discussable and to be tried; these after due examination are to have their competent judgement, and are incident to the magistrate. The third are manifest and/393. evident, and such as doo no lesse apparentlie shew themselves than an inflammation of bloud in the bodie: and of these actions everie private man giveth judgement, bicause they be of such certeintie, as that of them a man may as well conclude, as to gather, that bicause the sunne is risen in the east, Ergo*[* Ital.] it is morning: he is come about and is full south, Ergo* it is high noone; he is declining and closing up in the west, Ergo* it is evening. So that the objection is answered.

Howbeit, letting this passe, and spirituallie to speake of this spirit, which whiles manie have wanted, it hath come to passe that they have prooved altogether carnall; & not savouring heavenlie divinitie have tumbled into worsse than philosophicall barbarisme:* Josias Simlerus li. 4. ca. 5. adversus veteres & novos Antitrinitarios, &c. & these be such as of writers are called Pneumatomachi, a sect so injurious to the holie spirit of God, that contemning the sentence of Christ, wherein he foretelleth that the sinne against the holie spirit is never to be pardoned, neither in this world nor in the world to come, they doo not onelie denie him to be God, but also pull from him all being, and with the Sadduces main/teine549. there is none such; but that under and by the name of holie spirit is ment a certeine divine force, wherewith our minds are mooved, and the grace and favour of God whereby we are his beloved. Against these shamelesse enimies of the holie spirit, I will not use materiall weapons, but syllogisticall charmes. And first I will set downe some of their paralogysmes or false arguments; and upon the necke of them inferre fit confutations grounded upon sound reason and certeine truth.

1. Objectiō. The scripture dooth never call the holie spirit God.Their first argument is knit up in this manner. The holie spirit is no where expresselie called God in the scriptures; Ergo he is not God, or at leastwise he is not to be called God. The antecedent of this argument is false; bicause the holie spirit hath the title or name of God in the fift of the Acts. * The first answer. A refutation of the antecedent, &c.Againe, the consequent is false. For although he were not expresselie called God, yet should it not therupon be concluded that he is not verie God; bicause unto him are attributed all the properties of God, which unto this doo equallie belong. And as we denie not that the father is the true light, although it be not directlie written of the father, but of the sonne; He was the true light giving light to everie man that cōmeth into this world: so likewise it is not to be denied, that the spirit is God, although the scripture dooth not expresselie and simplie note it; sithence it ascribeth equall things thereunto; as the properties of God, the works of God, the service due to GOD, and that it dooth interchangeablie take the names of Spirit and of God oftentimes. They therefore that see these things attributed unto the holie spirit, and yet will not suffer him to be called by the name of God; doo as it were refuse to grant unto Eve the name of Homo,†[† Ital.] whome notwithstanding they confesse to be a creature reasonable and mortall.

The second reason is this. Hilarie2. Objectiō. Hilarie doth not call the spirit God, neither is he so named in the common collects. in all his twelve bookes of the Trinitie dooth no where write that the holie spirit is to be worshipped; he never giveth therunto the name of God, neither dares he otherwise pronounce thereof, than that it is the spirit of God. Besides this, there are usuall praiers of the church commonlie called the Collects, whereof some are made to the father, some to the sonne, but none to the holie spirit; and/395. yet in them all mention is made of the three persons. *Hereunto* The 2. answer. I answer, that although Hilarie dooth not openlie call the holie spirit, God:/550. yet doth he constantly denie it to be a creature. Now if any aske me why Hilarie was so coie & nice to name the holie spirit, God, whom he denieth to be a creature, when as notwithstanding betweene God and a creature there is no meane: I will in good sooth saie what I thinke. I suppose that Hilarie, Hilarius lib. 12. de Triade for himselfe, thought well of the godhead of the holie spirit: but this opinion was thrust and forced upon him of the Pneumatomachi, who at that time rightlie deeming of the sonne did erwhiles joine themselves to those that were sound of judgement. There is also in the ecclesiasticall historie a little booke which they gave Liberius a bishop of Rome, whereinto they foisted the Nicene creed. And that Hilarie was a freend of the Pneumatomachi, it is perceived in his booke De synodis, where he writeth in this maner;The place is long, and therefore I had rather referre the reader unto the booke than heere to insert so many lines. Nihil autem mirum vobis videri debet, fratres charissimi, &c: It ought to seeme no wonder unto you deere brethren, &c. As for the objection of the praiers of the church called the collects, that in them the holie spirit is not called upon by name: we oppose and set against them the songs of the church, wherein the said spirit is called upon. But the collects are more ancient than the songs, hymnes, and anthems. I will not now contend about ancientnesse, neither will I compare songs and collects togither; but I say thus much onelie, to wit, that in the most ancient times of the church the holie spirit hath beene openlie called upon in the congregation. Now if I be charged to give an instance, let this serve. In the collect upon trinitie sundaie it is thus said: Almightie and everlasting God,Collecta in die domin. sanctæ Trinit. which hast given unto us thy servants grace by the confession of a truth to acknowledge the glorie of the eternall trinitie, and in the power of the divine Majestie to worship the unitie: we beseech thee that thorough the stedfastnesse of this faith, we may evermore be defended from all adversitie, which livest and reignest one God world without end. Now bicause that in this collect, where the trinitie is expresselie called upon, the names of persons are not expressed; but almightie and everlasting God invocated, who abideth in trinitie and unitie; it doth easilie appeare elsewhere also that the persons being not named, under the name of almightie and everlasting God, not onelie the father*[* ? is] to be understood, but God which abideth in trinitie and unitie, that is the father, the sonne, and the Holie-ghost./

551.A third objection of theirs is this.3. Objectiō. The spirit is not to be praied unto but the father onlie. The sonne of GOD oftentimes praieng in the gospels, speaketh unto the father, promiseth the holie spirit, and dooth also admonish the apostles to praie unto the heavenlie father, but yet in the name of the sonne. Besides that, he prescribeth them this forme of praier: Our father which art in heaven. Ergo†[† Ital.] the father onlie is to be called upon, and consequentlie the father onelie is that one and verie true God, of whome it is written; Thou shalt worship the Lord thy God, and him onelie shalt thou serve.

*Whereto* 3. Answer. The consequent is denied. I answer first by denieng the consequent; The sonne praied to the father onelie, Ergo[B] the father onlie is of us also to be praied unto. For the sonne of GOD is distinguished of us both in person and in office: he as a mediator maketh intercession for us to the father: and although the/395. sonne and the holie spirit doo both togither receive and take us into favour with God; yet is he said to intreat the father for us; bicause the father is the fountaine of all counsels & divine works. Furthermore, touching the forme of praieng prescribed of Christ, it is not necessarie that the fathers name shuld personallie be there taken, sith there is no distinction of persons made: but by the name of father indefinitelie we understand God or the essence of God, the father, the son, and the Holie-ghost. For this name hath not alwaies a respect unto the generation of the sonne of God; but God is called the father of the faithfull, bicause of his gratious and free adopting of them, the foundation whereof is the sonne of God, in whom we be adopted: but yet so adopted, that not the father onelie receiveth us into his favour; but with him also the sonne and the holy spirit dooth the same. Therefore when we in the beginning of praier doo advertise our selves of Gods goodnesse towards us; we doo not cast an eie to the father alone, but also to the sonne, who gave us the spirit of adoption; and to the holie spirit, in whom we crie Abba, Father. And if so be that invocation and praier were restreined to the father alone, then had the saints doone amisse, in calling upon, invocating, and praieng to the sonne of God, and with the sonne the holy spirit, in baptisme, according to the forme by Christ himselfe assigned and delivered.

Another objection is out of the fourth of Amos,[Am. 4, 13.] in this maner. For lo it is I that make the thunder, and create the spirit, and/552. shew unto men their Christ,4. Objectiō. Amos saith that the spirit was created. making the light and the clouds, and mounting above the hie places of the earth, the Lord God of hosts is his name. Now bicause it is read in that place, Shewing unto men their Christ; the Pneumatomachi contended that these words are to be understood of the holie spirit.

*But* 4. Answer. Spirit in this place signifieth wind. Ambrose in his booke De spiritu sancto, lib. 2. cap. 7. doth rightlie answer, that by spirit in this place is ment the wind: for if the prophets purpose and will had beene to speake of the holie spirit, he would not have begunne with thunder, nor have ended with light and clouds. Howbeit, the same father saith; If anie suppose that these words are to be drawne unto the interpretation of the holie spirit, bicause the prophet saith, Shewing unto men their Christ; he ought also to draw these words unto the mysterie of the Lords incarnation: and he expoundeth thunder to be the words of the Lord, and spirit to be the reasonable and perfect soule. But the former interpretation is certeine and convenient with the words of the prophet, by whom there is no mention made of Christ; but the power of God is set foorth in his works. Behold (saith the prophet) he that formeth the mountaines, and createth the wind, and declareth unto man what is his thought, which maketh the morning darknesse, and walketh upon the hie places of the earth, the Lord God of hosts is his name. In this sort SantesTo create is not him to be made that was not. a right skilfull man in the Hebrew toong translateth this place of the prophet. But admit this place were written of the holie spirit, & were not appliable either to the wind or to the Lords incarnation: yet doth it not follow that the holie spirit is a creature; bicause this word of Creating doth not alwaies signifie a making of something out of nothing; as EusebiusEuseb. Cæsariens. li. 3. adversus Marcellum. in expounding these words (The Lord created me in the beginning of his waies) writeth thus. The prophet in the person of God,/396. saieng; Behold I am he that made the thunder, and created the spirit, and shewed unto men their Christ: this word Created is not so to be taken, as that it is to be concluded thereby, that the same was not before. For God hath not so created the spirit, sithence by the same he hath shewed & declared his Christ unto all men. Neither was it a thing of late beginning under the sonne: but it was before all beginning, and was then sent, when the apostles were gathered togither, when a sound like thunder came/553. from heaven, as it had beene the comming of a mightie wind: this word Created being used for sent downe, for appointed, ordeined, &c: and the word thunder signifieng in another kind of maner the preaching of the gospels. The like saieng is that of the Psalmist, A cleane hart create in me O God: wherein he praied not as one having no hart, but as one that had such a hart as needed purifieng, as needed perfecting: & this phrase also of the scripture, That he might create two in one new man; that is, that he might joine, couple, or gather together, &c.

5. Objectiō. All things were made by the son, Ergo the spirit was also made by him.Furthermore, the Pneumatomachi by these testimonies insuing endevor to proove the holie spirit to be a creature. Out of John the 1. chap. By this word were all things made, and without it nothing was made. Out of 1. Cor. 8. Wee have one God the father, even he from whome are all things, and we in him, and one Lord Jesus Christ, through whome are all things, and we by him. Out of the 1. Coloss. By him were all things made, things in heaven, and things in earth, visible and invisible, &c. Now if al things were made by the sonne, it followeth that by him the holie spirit was also made.

*Whereto* 5. Answer. Universall propositiōs or speeches are to be restrained. I answer, that when all things are said to be made by the sonne, that same universall proposition is restrained by John himselfe to a certeine kind of things: Without him (saith the evangelist) was nothing made that was made. Therefore it is first to be shewed that the holie spirit was made, and then will we conclude out of John, that if he were made, he was made of the sonne. The scripture doth no where saie that the holie spirit was made of the father or of the sonne, but to proceed, to come, and to be sent from them both. Now if these universall propositions are to suffer no restraint, it shall follow that the father was made of the sonne: than the which what is more absurd and wicked?

6. Objectiō. The spirit knoweth not the father & the sonne. Againe, they object out of Matth. 11. None knoweth the sonne but the father, and none the father but the sonne; to wit, of and by himselfe: for otherwise both the angels, & to whomsoever else it shall please the sonne to reveale the father, these doo know both the father and the sonne. Now if so be the spirit be not equall with the father and the sonne in knowledge, he is not onelie unequall and lesser than they, but also no God: for ignorance is not/554. incident unto God.

*Whereto* 6. Answer. How exclusive propositions or speeches are to be interpreted. I answer, that where in holie scripture we doo meete with universall propositions negative or exclusive, they are not to be expounded of one person, so as the rest are excluded; but creatures or false gods are to be excluded, and whatsoever else is without or beside the essence and being of God. Reasons to proove and confirme this interpretation, I could bring verie manie, whereof I will adde some for example. In the seaventh of John it is said; When Christ shall come, none shall knowe from whence he is: notwithstanding which words the Jewes thought that neither God nor his angels should be ignorant from whence Christ/397. should be. In the fourth to the Galathians; A mans covenant or testament confirmed with authoritie no bodie dooth abrogate, or adde anie thing thereunto. No just man dooth so; but tyrants and truce-breakers care not for covenants. In John eight; Jesus was left alone, and the woman standing in the middest. And yet it is not to be supposed that a multitude of people was not present, and the disciples of Christ likewise; but the word Solus, alone, is referred to the woman’s accusers, who withdrew themselves awaie everie one, and departed. In the sixt of Marke; When it was evening, the ship was in the middest of the sea, and he alone upon land: he was not alone upon land or shore, for the same was not utterlie void of dwellers: but he had not anie of his disciples with him, nor anie bodie to carrie him a shipboord unto his disciples. Manie phrases or formes of speeches like unto these are to be found in the sacred scriptures, and in authors both Greeke and Latine, whereby we understand, that neither universall negative nor exclusive particles are strictlie to be urged, but to be explaned in such sort as the matter in hand will beare. When as therefore the sonne alone is said to know the father, and it is demanded whether the holie spirit is debarred from knowing the father; out of other places of scriptures judgment is to be given in this case. In some places the holie spirit is counted and reckoned with the father and the sonne jointlie: wherefore he is not to be separated. Else-where also it is attributed to the holie spirit that he alone dooth know the things which be of God, and searcheth the deepe secrets of God: wherefore from him the knowing of God is not to be excluded./

555.7. Objectiō. The spirit praieth for us.They doo yet further object, that it is not convenient or fit for God after the manner of suters to humble and cast downe himselfe: but the holie spirit dooth so, praieng and intreating for us with unspeakeable grones: Rom. 8. Ergo the holie spirit is not God.

*Whereto* 7. Answer. The spirit dooth provoke us to praie. I answer that the holie spirit dooth praie and intreat, in so much as he provoketh us to praie, and maketh us to grone and sigh. Oftentimes also in the scriptures is that action or deed attributed unto God, which we being stirred up and mooved by him doo bring to passe. So it is said of God unto Abraham; Now I know that thou fearest God: and yet before he would have sacrificed Isaach, God knew the verie heart of Abraham: and therefore this word Cognovi, I know, is as much as Cognoscere feci, I have made or caused to know. And that the spirit to praie and intreat, is the same that, to make to praie and intreat, the apostle teacheth even there, writing that we have received the spirit of adoption, in whome we crie Abba Father. Where it is manifest that it is we which crie, the Holie-ghost provoking and forcing us thereunto.

8. Objectiō. The spirit is sent from the father and the son.Howbeit they go further, and frame this reason. Whosoever is sent, the same is inferior and lesser than he of whome he is sent, and furthermore he is of a comprehensible substance, bicause he passeth by locall motion from place to place: but the holie spirit is sent of the father and the sonne, John. 14, 15, & 16. It is powred foorth and shed upon men, Acts. 10. Ergo the holie spirit is lesser than the Father and the Sonne, and of a comprehensible nature, and consequentlie not verie God./

398.*Whereto* 8. Answer. How the spirit is sent. I answer first, that he which is sent is not alwaies lesser than he that sendeth: to proove which position anie meane wit may inferre manie instances. Furthermore, touching the sending of the holie spirit, we are here to imagine no changing or shifting of place. For if the spirit when he goeth foorth from the father and is sent, changeth his place, then must the father also be in a place, that he may leave it and go to another. And as for the incomprehensible nature of the spirit, he cannot leaving his place passe unto another. Therefore the sending of the spirit is the eternall and unvariable will of God, to doo something by the holie spirit; and the revealing and executing of this will by the/556. operation and working of the spirit. The spirit was sent to the apostles; which spirit was present with them, sith it is present everie-where: but then according to the will of God the father hee shewed himselfe present and powerfull.

Some man may saie; If sending be a revealing and laieng open of presence and power, then may the father be said to be sent, bicause he himselfe is also revealed. I answer, that when the spirit is said to be sent, not onlie the revealing, but the order also of his revealing is declared; bicause the will of the father and of the sonne, of whom he is sent, going before, not in time, but in order of persons, the spirit dooth reveale himselfe, the father, and also the sonne. The father revealeth himselfe by others, the sonne and the holie spirit, so that his will goeth before. Therefore sending is the common worke of all the three persons; howbeit, for order of dooing, it is distinguished by diverse names. The father will reveale himselfe unto men with the sonne and the spirit, and be powerfull in them, and therefore is said to send. The sonne and the spirit doo assent unto the will of the father, and will that to be doone by themselves, which God will to be doone by them; these are said to be sent. And bicause the will of the sonne dooth go before the spirit in order of persons, he is also said to send the spirit.

9. Objectiō. The spirit speaketh not of himselfe.Yet for all this they allege, that if the spirit had perfection, then would he speake of himselfe, and not stand in need alwaies of anothers admonishment: but he speaketh not of himselfe, but speaketh what he heareth, as Christ expresselie testifieth John. 16. Ergo he is unperfect, and whatsoever he hath it is by partaking, and consequentlie he is not God.

*Whereto* The 9. answer. I answer, that this argument is stale: for it was objected by heretikes long ago against them that held the true opinion, as CyrillCyrill. lib. 13. thesaur. cap. 3. saith; who answereth, that by the words of Christ is rather to be gathered, that the son and the spirit are of the same substance. For, the spirit is named the mind of Christ. 1. Cor. 2: and therefore he speaketh not of his owne proper will, or against his will in whom and from whom he is; but hath all his will and working naturallie proceeding from the substance as it were of him.

10. Objection.Lastlie they argue thus: Everie thing is either unbegotten or unborne, or begotten and created; the spirit is not unbegotten,/557. for then he were the father; & so there should be two without beginning: neither is he begotten, for then he is begotten of the father, and so there shall be two/399. sonnes, both brothers; or hee is begotten of the sonne, and then shall he be Gods nephue, than the which what can be imagined more absurd? Ergo he is created.

*Wherto* 10. Ans. The spirit proceedeth I answer, that the division or distribution is unperfect: for that member is omitted which is noted of the verie best divine that ever was, even Jesus Christ our saviour; namelie, to have proceeded, or proceeding: That same holie spirit (saith he) which proceedeth from the father. Which place Nazanzen dooth thus interpret. The spirit, bicause he proceedeth from thence, is not a creature: and bicause he is not begotten, he is not the son; but bicause he is the meane of begotten and unbegotten, he shall be God, &c.

And thus having avoided all these cavils of the *Pneumatomachi,* Such were the Arrians, Tritheits,† Samosatenians, &c.† [Tritheists] a sect of heretikes too too injurious to the holie spirit, insomuch as they seeke what they can, to rob and pull from him the right of his divinitie; I will all Christians to take heed of their pestilent opinions, the poison whereof though to them that be resolved in the truth it can doo little hurt, yet to such as stand upon a wavering point it can doo no great good. Having thus far waded against them, and overthrowne their opinions; I must needs exhort all to whom the reading hereof shall come, that first they consider with themselves what a reverend mysterie all that hitherto hath beene said in this chapter concerneth; namelie, the spirit of sanctification, and that they so ponder places to and fro, as that they reserve unto the holie spirit the glorious title of divinitie, which by nature is to him appropriate: esteeming of these Pneumatomachi or Theomachi,Sus magis in cœno gaudet quàm fonte sereno. as of swine, delighting more in the durtie draffe of their devises, than in the faire fountaine water of Gods word: yea, condemning them of grosser ignorance than the old philosophers, who though they savoured little of heavenlie theologie, yet some illumination they had of the holie and divine spirit,The hethenish philosophers acknowledged the holie spirit. marrie it was somewhat mistie, darke, lame and limping; neverthelesse, what it was, and how much or little soever it was, they gave thereunto a due reverence, in that they acknowledged and intituled it Animam mundi, The soule or life of the world, and (as Nazanzen witnesseth) τὸν τοῦ παντος νοῦν, The/558. mind of the universall, and the outward breath, or the breath that commeth from without. Porphyrie Cyrill. lib. 1. contra Julianum. expounding the opinion of Plato, who was not utterlie blind in this mysterie, saith that the divine substance doth proceed and extend to three subsistencies and beings: and that God is chieflie and principallie good, next him the second creator, and the third to be the soule of the world: for he holdeth that the divinitie doth extend even to this soule. As for Hermes Trismegistus, he saith that all things have need of this spirit: for according to his worthinesse he supporteth all, he quickeneth and susteineth all, and he is derived from the holie fountaine, giving breath and life unto all, and evermore remaineth continuall, plentifull, and unemptied.

And here by the waie I give you a note woorth reading and considering; namelie, how all nations in a manner, by a kind of heavenlie influence, agree in writing and speaking the name of God with no more than foure letters.Marsilius Ficinus in arg. in Cratyl. Plat. As for example, the Ægyptians doo call him Theut, the Persians call him Syre, the Jewes expresse his unspeakable name as well as they can by/400. the word Adonai consisting of foure vowels; the Arabians call him Alla, the Mahometists call him Abdi, the Greekes call him Theos, the Latines call him Deus, &c. This, although it be not so proper to our present purpose, yet (because we are in hand with the holie spirits deitie) is not altogether impertinent. But why GOD would have his name as it were universallie bounded within the number of foure letters, I can give sundrie reasons, which require too long a discourse of words by digression: and therefore I will conceale them for this time. These opinions of philosophers I have willinglie remembred, that it might appeare, that the doctrine concerning the holie spirit is verie ancient; which they having taken either out of Moses writings, or out of the works of the old fathers, published and set foorth in bookes, though not wholie, fullie, and perfectlie understood and knowne: and also that our Pneumatomachi may see themselves to be more doltish in divine matters than the heathen, who will not acknowledge that essentiall and working power of the divinitie wherby all things are quickened: which the heathen did after a sort see; after a sort (I saie) bicause they separated the soule of the world (which they also call the begotten mind) from the most sovereigne and unbe/gotten559. God, and imagined certeine differences of degrees, and (as Cyrill saith) did Arrianize** [Arianize] in the trinitie.

So then I conclude against these Pneumatomachi, that in so much as they imitate the old giants, who piling up PelionOvid. lib. metamorph. 1 fab. 5. de gigantib. cœlum obsident. upon Ossa, and them both upon Olympus, attempted by scaling the heavens to pull Jupiter out of his throne of estate, & to spoile him of his principalitie, and were notwithstanding their strength, whereby they were able to carrie huge hilles on their shoulders, overwhelmed with those mountaines, and squized under the weight of them even to the death: so these Pneumatomachi, being enimies both to the holie spirit, and no freends to the holie church (for then would they confesse the trinitie in unitie, and the unitie in trinitie, and consequentlie also the deitie of the holie spirit) deserve to be consumed with the fier of his mouth, the heate whereof by no meanes can be slaked, quenched, or avoided. For there is nothing more unnaturall, nothing more monstrous, than against the person of the deitie (I meane the spirit of sanctification) to oppose mans power, mans wit, mans policie, &c: which was well signified by that poeticall fiction of the giants, who were termed Anguipedes, Snakefooted: which as Joachimus Camerarius expoundeth of wicked counsellors, to whose filthie persuasion tyrants doo trust as unto their feete; and James Sadolet Jacob. Sadol. in lib. de laud. philosoph. inscript. Phædrus. interpreteth of philosophers, who trusting overmuch unto their owne wits, become so bold in challenging praise for their wisedome, that in fine all turneth to follie and confusion: so I expound of heretickes and schismatikes, who either by corrupt doctrine, or by mainteining precise opinions, or by open violence, &c: assaie to overthrow the true religion, to breake the unitie of the church, to denie Cæsar his homage, and GOD his dutie, &c: and therefore let Jovis fulmen, wherewith they were slaine, assure these that there is Divina ultio due to all such, as dare in the ficklenes of their fansies arreare themselves against the holie spirit; of whom sith they are ashamed here upon earth (otherwise they would confidentlie and boldlie confesse him both/401. with mouth and pen) he will be ashamed of them in heaven, where they are like to be so farre from having anie societie with the saints, that their portion shalbe even in full and shaken measure with miscreants and infidels. And therefore let us,/560. if we will discerne and trie the spirits whether they be of God or no, seeke for the illumination of this inlightning spirit, which as it bringeth light with it to discover all spirits, so it giveth such a fierie heat, as that no false spirit can abide by it for feare of burning. Howbeit the holie spirit must be in us, otherwise this prerogative of trieng spirits will not fall to our lot.

Peter Mart. in loc. com. part. 2. cap. 18. sect. 33. pag. 628.But here some will peradventure move a demand, and doo aske how the holie spirit is in us, considering that Infiniti ad finitum nulla est proportio, neque loci angustia quod immensum est potest circumscribi: of that which is infinite, to that which is finite there is no proportion; neither can that which is unmeasurable be limited or bounded within anie precinct of place, &c. I answer, that the most excellent father for Christes sake sendeth him unto us, according as Christ promised us in the person of his apostles; The comforter (saith he)John. 14, 26. which is the holie spirit, whome my father will send in my name. And as for proportion of that which is infinite to that which is finite, &c: I will in no case have it thought, that the holie spirit is in us, as a bodie placed in a place terminablie; but to attribute thereunto, as dulie belongeth to the deitie, an ubiquitie, or universall presence; not corporallie and palpablie; but effectuallie, mightilie, mysticallie, divinelie, &c. John. 16, 14. & 14, 16.Yea, and this I may boldlie adde, that Christ Jesus sendeth him unto us from the father: neither is he given us for anie other end, but to inrich us abundantlie with all good gifts and excellent graces; and (among the rest) with the discerning of spirits aright, that we be not deceived. And here an end.

FINIS.