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

A DISCOURSE CONCERNING Devils and Spirits. BOOK I. (Book 1)

CHAP. I.

The Philosophers Opinions concerning Devils and Spirits; their manner of reasoning thereupon, and the same confuted.

THere is no Question nor Theme (saith Hierome Cardane) so dif∣ficult to deal in, nor so noble an argument to dispute upon,* 1.1 as this of Devils and Spirits; for that being confessed or doubted of, the eternity of the Soul is either affirmed or denyed. The Heathen Philosophers reason hereof amongst themselves in this sort. First,* 1.2 they that maintain the perpetuity of the Soul, say, That if the soul died with the body; to what end should men take pains either to live well or die well, when no reward for vertue, nor panishment for vice insueth after this life, the which otherwise they might spend in ease and security? The other sort say, That vertue and honesty is to be persued, Non spe praemii, sed virtutis amore, that is, Not for hope of reward, but for love of vertue. If the soul live ever (say the other) the least portion of life is here: And therefore we that maintain the per∣petuity of the Soul, may be of the better comfort and courage, to sustain with more constancy the loss of children, yea and the loss of life it self: whereas if the Soul were mortal, all our hope and felicity were to be placed in this life, which many Atheists (I warrant you) at this day do. But both the one and the other missed the cushi∣on. For, to do any thing without Christ, is to weary our selves in vain; sith in him only corruptions are purged. And therefore the folly of the Gentiles that place Summum bonum in the felicity of the body, or in the happiness or pleasures of the mind, is not only to be derided, but also abhorred. For,* 1.3 both our bodies and mindes are intermedled with most miserable calamities: and therefore therein cannot consist perfect felicity. But in the Word of God is exhibited and offered unto us that hope which is most certain, absolute, sound and sincere, not to be answered or denyed by the judgment of Philosophers

themselves:* 1.4 For they that preferr temperance before all other things as Sum∣mum bonum, must needs see it to be a witness of their natural calamity, cor∣ruption and wickedness; and that it serveth for nothing, but to restrain the dissoluteness, which hath place in their mindes infected with vices; which are to be bridled with such corrections; yea and the best of them all faileth in some point of modesty.* 1.5 Wherefore serveth our Philosophers prudence, but to provide for their own folly and misery; whereby they might else be utterly o∣verthrown? And if their nature were not intangled in errors, they should have no need of such circumspection.* 1.6 The justice whereof they speak, serveth but to keep them from ravine, theft, and violence: and yet none of them all are so just, but that the very best and uprightest of them fall into great infirmities, both doing and suffering much wrong and injury.* 1.7 And what is their fortitude but to arm them to indure misery, grief, danger, and death it self? But what happiness or goodness is to be reposed in that life, which must be waited upon with such calamities,* 1.8 and finally must have the help of death to finish it? I say, if it be so miserable, why do they place Summum bonum therein? S. Paul to the Romans sheweth that it cannot be that we should attain to justice, through the moral and natural actions and duties of this life: because that never the Jews nor the Gen∣tiles could e••press so much in their lives, as the very law of Nature or of Moses required. And therefore he that worketh without Christ, doth as he that reck∣oneth without his host.

CHAP. II.

Mine own opinion concerning this Argument, to the disproof of some Writers here∣upon.

* 1.9I For my part do also think this Argument, about the Nature and Substance of Devils and Spirits, to be so difficult, as I am perswaded that no one Au∣thor hath in any certain or perfect sort hitherto written thereof. In which respect I can neither allow the ungodly and prophane sects and doctrines of the Sadduces and Peripateticks, who deny that there are any Devils or Spirits at last; nor the fond and superstitious Treatises of Plato, Proclus, Plotinus, Porphyrie; or yet the vain and absurd opinions of Psellus, Nider, Sprenger, Cumanus, Bodin, Mi∣chael, Andreas, Janus, Matchaeus, Laurentius Ananias, Jambilchus, who with many others write so ridiculously in these matters, as if they were babes frayed with bugges:* 1.10 Some affirming, That the souls of the dead become spirits, the good to be Angels, the bad to be Devils: Some, That Spirits or Devils are only in this life; Some, That they are men: Some, That they are women; Some, That Devils are of such gender as they list themselves: Some, That they had no beginning, nor shall have ending, as the Manichees maintain: Some, That they are mortal and die, as Plutarch affirmeth of Pan: Some, That they have no bodies at all, but receive bodies, ac∣cording to their phantasies and imaginations: Some, That their bodies are given unto them: Some, That they make themselves. Some say, They are wind: Some, That they are the breath of living creatures; Some, That one of them begat ano∣ther: Some, That they were created of the least part of the mass, whereof the Earth was made: and some, That they are substances between God and Man, and that of them some are Terrestrial, some Celestial, some Watery, some Airy, some Firy, some Starry, and some of each and every part of the Elements, and that they know our thoughts, and carry our good Works and Prayers to God, and return his benefits back unto us, and that they are to be worshipped, wherein they meet and agree jump with the Papists; as if you read the notes upon the second chapter to the Colossians, in the Seminaries Testament printed at Rhemes, you shall manifestly see, though as contrary to the Word of God as black to white, as appeareth in the Apocalypse,* 1.11 where the Angel expresly forbad John to wor∣ship him.

Again, some say, That they are mean betwixt Terrestrial and Celestial bodies, com∣municating part of each nature; and that although they be eternal, yet that they are moved with affections: and as there are Birds in the air, Fishes in the water, and Worms in the earth; so in the fourth Element, which is the fire, is the habitation of Spi∣rits and Devils. And lest we should think them idle, they say, They have charge over men, and Government in all Countries and Nations. Some say,* 1.12 That they are only imaginations in the mind of man. Tertullian saith, They are Birds, and fly faster then any fowl of the air. Some say, That Devils are not,* 1.13 but when they are sent; and therefore are called evil Angels. Some think, That the Devil sendeth his Angels alroad, and he himself maketh his continual abode in Hell, his Man∣sion place.

CHAP. III.

The opinion of Psellus touching Spirits; of their several Orders; and a Confutation of his Errors therein.

PSellus being of authority in the Church of Rome, and not impugnable by any Catholick, being also instructed in these supernatural or rather Diabolical matters by a Monk called Marcus, who had been familiarly conversant a long time, as he said, with a certain Devil, reporteth upon the same Devils own word, which must needs understand best the state of this question; That the bodies of Angels and Devils consist not now of all one element, though perhaps it were otherwise before the fall of Lucifer; and,* 1.14 That the bodies of Spirits and Devils can feel and be felt, do hurt and be hurt: in so much as they lament when they are striken; and being put to the fire are burnt, and yet that they themselves burn continually, in such sort as they leave ashes behind them in places where they have been; as manifest tryal thereof hath been (if he say truly) in the borders of Italy.* 1.15 He also saith upon like credit and assu∣rance; That Devils and Spirits do avoid and shed from out of their bodies, such seed or nature, as whereby certain vermin are ingendered, and that they are nou∣rished with food, as we are, saving that they receive it not into their mouths, but suck it it up into their bodies, in such sort as sponges soke up waser. Also he saith,* 1.16 They have names, shapes, and dwelling places, as indeed they have, though not in temporal and corporal sort.

Furthermore, he saith, That there are six principal kind of Devils,* 1.17 which are not only corporal, but temporal and worldly. The first sort consist of fire, wandering in the Region neer to the Moon, but have no power to go into the Moon. The second sort consisting of air, have their habitation more low and neer unto us: These (saith he) are proud and great boasters, very wise and deceitful, and when they come down are seen with streams of fire at their tail. He saith, That these are commonly conjured up to make Images laugh,* 1.18 and Lamps burn of their own accord; and that in Assyria they use much to prophesie in a Bason of Water. Which kind of Incantation is usual among our Conjurors:* 1.19 but it is here commonly performed in a Pitcher or Pot of water; or else in a Vial of Glass filled with water, wherein they say at the first a little sound is heard without a voyce, which is a token of the Devils coming. Anon the water seemeth to be troubled, and then there are heard small voyces, wherewith they give their answers, speaking so softly as no man can well hear them:* 1.20 because (saith Cardan) they would not be argued or re∣buked of lyes. But this I have elsewhere more largely described and con∣futed. The third sort of Devils are earthly; the fourth, watery, or of the Sea. The fift, under the Earth. The sixt sort are Lucifugi, that is, such as delight in darkness, and are scant indued with sense, and so dull, as they can scarse be moved with Charms or Conjurations.

The same man saith, That some Devils are worse than other, but yet that they all hate God,* 1.21 and are enemies to man. But the worser moity of Devils are Aquei, Subter∣ranei, and Lucifugi; that is, watery, under the Earth, and shunners of light: Because (saith he) these hurt not the souls of men, but destroy mens bodies like mad and ravening beasts, molesting both inward and outward parts thereof. A∣quei are they that raise tempests, and drown Seafaring men, and do all other mischiefs on the water. Subterranei and Lucifugi enter into the Bowels of men, and torment them that they poss••ss with the phrinsie, and the falling evill. They also assault them that are miners or pioners, which use to work in deep and dark holes under the earth. Such Devils as are earthy and airy, he saith, enter by subtilty into the minds of men, to deceive them, provoking men to absurd and unlawful af∣fections.

* 1.22But herein his Philosophy is very unprobable; for if the Divel be earthy, he must needs be palpable; if he palpable, he be must needs kill them into whose bodies he entereth. Item, if he be of earth created, then must he also be visible and untransformable in that point: for Gods creation cannot be annihilated by the creature. So as though it were granted, that they might add to their substance matter and form, &c. yet it is most certain, that they cannot diminish or alter the substance whereof they consist, as not to be (when they list) spiritual, or to relinquish and leave earth, water, fire, air, or this and that element whereof they are created. But howsoever they ima∣gine of water, air, or fire, I am sure earth must alwayes be visible and pal∣pable, yea, and air must alwayes be invisible, and fire must be hot, and water must be moist. And of these three latter bodies, specially of water and air, no form nor shape can be exhibited to mortal eyes naturally, or by the power of any creature.

CHAP. IV.

More absurd Assertions of Psellus and such others, concerning the actions and passions of Spirits; his definition of them, and of his experience therein.

* 1.23MOreover the same Author saith, That Spirits whisper in our minds, and yet not speaking so lowd, as our ears may hear them: but in such sort as our souls speak altogether when they are dissolved; making an example by lowd speaking afar off, and a comparison of soft whispering neer at hand, so as the Devil entreth so neer to the mind as the Ear need not hear him; and that every part of a Devil or Spirit seeth, heareth, and speaketh, &c. But herein I will be∣lieve Paul better then Psellus, or his Monk, or the Monks Devil: For Paul saith, If the whole body were an eye, where were hearing? If the whole body were hear∣ing, where were smelling, &c. Whereby you may see what accord is betwixt Gods Word and Witchmongers.

* 1.24The Papists proceed in this matter, and say, That these Spirits use great knavery and unspeakable bawdery in the breach and middle parts of man and wo∣man, by tickling, and by other lecherous devices; so that they fall jump in judg∣ment and opinion, though very erroneously, with the foresaid Psellus, of whose doctrine also this is a parcel, to wit, That these Devils hurt not Cattel for the hate they bear unto them, but for love of their natural and temperate heat and moisture, being brought up in deep, dry and cold places. Marry they hate the heat of the Sun and the Fire, because that kind of heat dryeth too fast. They throw down stones upon men, but the blows thereof do no harm to them whom they hit; because they are not cast with any force; for saith he, The Devils have little and small strength, so as the stones do nothing but fray and terrifie men, as scare-crows do Birds out of the Corn-fields. But when these Devils enter into the pores, then do they raise wonderful tumults in the body and mind of man. And if it be a subterrene Devil, it doth writhe and bow the possessed; and speaketh by him, using the spirit of the

Patient as his instrument. But he saith, that when Lucifugus poss••ss••th a man, he maketh him dumb, and as it were dead: and these be they that are cast out (saith he) only by F••sting and Prayer.

The same Psellus,* 1.25 with his mates Bodin and the penners of M. Mal. and others, do find fault with the Physitians that affirm such infirmities to be cu∣rable with diet, and not by inchantments; saying, That Physitians do only attend upon the body, and that which is perceiveable by outward sense; and that as touch∣ing this kind of divine Philosophy, they have no skill at all: And to make D••vels and Spirits seem yet more corporal and terrene, he saith, That certain De∣vils are belonging to certain Countries, and speak the language of the same Coun∣tries, and none other; some the Assyrian, some the Chaldaean, and some the Persian tongue, and that they feel stripes, and fear hurt, and specially the dint of the Sword (in which respect Conjurors have Swords with them in their Cir∣cles, to terrifie them) and that they change shapes, even as sodainly as men do change colour with blushing, fear, anger, and other moods of the mind. He saith further, That there be brute beasts among them, and yet Devils,* 1.26 and subject to any kind of death; insomuch as they are so foolish, as they may be compared to Flies, Fleas, and Worms, who have no respect to any thing but their food, not regarding or remembring the whole from out of whence they came last. Marry Devils compounded of Earth, cannot often transform themselves, but abide in some one shape, such as they best like, and most delight in; to wit, in the shape of Birds or Women; and therefore the Greeks call them Neidas, Nereidas, and Dreidas, in the feminine gender; which Dreidae, inhabited, (as some write) the Islands beside Scotland, called Druidae, which by that means had their denomination and name. Other Devils that dwell in dryer places transform them∣selves into the masculine kind. Finally, Psellus saith, They know our thoughts, and can prophesie of things to come. His definition is, That they are perpetual mindes in a passible body.

To verifie these toyes he saith,* 1.27 That he himself saw in a certain night a man brought up by Aletus Lybius into a Mountain, and that he took an hearb, and spat thrice into his mouth, and anointed his eyes with a certain Ointment,* 1.28 so as thereby he saw great troops of Devils, and perceived a Crow to flie into his mouth; and since that hour he could prophesie at all times, saving on Good-fri∣day, and Easter-sunday. If the end of this tale were true, it might not only have satisfied the Greek-Church, in keeping the day of Easter, together with the Church of Rome; but might also have made the Pope (that now is) con∣tent with our Christmas and Easter-day, and not to have gathered the minutes together, and reformed it so, as to shew how falsly he and his predecessors (whom they say could not err) hath observed it hitherto. And truly this, and the dancing of the Sun on Easter-day morning, sufficiently or rather miracu∣lously prove that computation, which the Pope now beginneth to doubt of, and to call in question.

CHAP. V.

The Opinion of Fascius Cardanus touching Spirits, and of his Familiar Devil.

FAscius Cardanus had (as he himself and his son Hierome Cardanus report) a familiar Devil, consisting of the fiery Element, who,* 1.29 so long as he used Conjuration, did give true answers to all his demands; but when he burn∣ed up his Book of Conjurations, though he resorted still unto him, yet did he make false answers continually. He held him bound twenty and eight years, and loose five years. And during the time that he was bound, he told him that there were many Devils or Spirits. He came not always alone, but sometimes some of his fellows with him. He rather agreed with Psellus then with Plato: for he said they were begotten, born, died, and lived long; but how long they told

him not: howbeit, as he might conjecture by the Devils face, who was 42 years old, and yet appeared very young, he thought they lived two or three hundred years; and they said that their souls and ours also died with their bodies. They had Schools and Universities among them: but he conceived not that any were so dull headed, as Psellus maketh them. But they are very quick in credit, that beleive such fables, which indeed is the ground-work of Witchcraft and Con∣juration. But these Histories are so gross and palpable, that I might be thought as wise in going about to confute them, as to answer the stories of Fryer Rush, Adam Bell, or the golden Legend.

CHAP. VI.

The Opinion of Plato concerning Spirits, Devils and Angels; what Sacrifices they like best, what they fear; and of Socrates his familiar Devil.

* 1.30PLato and his followers hold, that good Spirits appear in their own like∣ness; but that evil Spirits appear and shew themselves in the form of other bodies; and that one Devil reigneth over the rest, as a Prince doth in every perfect Common-wealth overmen. Item, they obtain their purposes and desires, only by intreaty of men and women; because in nature they are their inferiors, and use authority over men none otherwise than Priests by ver∣tue of their function, and because of Religion, wherein (they say) they execute the Office of God. Sometimes, they say, that the fiery Spirits or supreme Sub∣stances enter into the purity of the mind, and so obtain their purpose; sometimes otherwise, to wit, by vertue of holy Charms, and even as a poor man obtaineth for Gods sake any thing at a Princes hand as it were by importunateness.

The other sort of Devils and defiled souls are so conversant on earth, as that they do much hurt unto earthly bodies, specially in leachery. Gods and Angels (say they) because they want all material and gross substance, desire most the pure Sacrifice of the Mind. The grosser and more terrestrial Spirits desire the grosser Sacrifices,* 1.31 as Beasts and Cattel. They in the middle or mean Region de∣light to have Frankincense, and such mean stuffe offered unto them, and therefore (say they) it is necessary to Sacrifice unto them all manner of things, so the same be slain, and dye not of their own accord; for such they abhor. Some say, that Spirits fear wonderfully vain threats, and thereupon will depart; as if you tell them that you will cut the Heavens in pieces, or reveal their secrets, or complain of them to the gods; or say that you will do any im∣possibility, or such things as they cannot understand, they are so timerous as they will presently be gone: and that is thought the best way to be rid of them. But these be most commonly of that sort or company, which are called Prin∣cipatus, being of all other the most easie to be conjured.

* 1.32They say Socrates had a familiar Devil: which Plato relyeth much upon, using none other argument to prove that there are such Spirits; but because Socrates (that would not lye) said so; and partly because that Devil did ever disswade and prohibit, not only in Socrates his own cases, but sometimes in his friends be∣half; who (if they had been ruled) might through his admonition have saved their lives. His Disciples gathered that his Devil was Saturnal, and a principal fiery Devil; and that he, and all such as do naturally know their Devils, are only such as are called Daemonii viri, otherwise coseners. Item, they say, That fiery Spirits urge men to contemplation, the airy to business, the watery to lust; and among these there are some that are Martial, which give fortitude; some are Jovial, giving wisdom; some Saturnal, always using disswasion and dehorting. Item, some are born with us, and remain with us all our life; some are meer strangers, who are nothing else but the souls of men departed this life, &c.

CHAP. VII.

Plato's nine Orders of Spirits and Angels; Dionysius his Division thereof not much differing from the same; all disproved by learned Divines.

PLato proposeth or setteth forth nine several orders of Spirits, besides the spirits and souls of men. The first Spirit is God that commandeth all the residue; the second are those that are called Ideae, which gave all things to all men; the third are souls of heavenly bodies which are mortal; the fourth are Angels; the fift Archangels; the sixt are Devils, who are ministers to in∣fernal powers, as Angels are to supernal; the seventh are half Gods; the eighth are Principalities; the ninth are Princes.* 1.33 From which division Dionysius doth not much swerve, saving that he dealeth (as he saith) only with good Spirits, whom he likewise divideth into nine parts or offices. The first he calleth Seraphim, the second Cherubim, the third Thrones, the fourth Dominations, the fift Vertues, the sixt Powers, the seventh Principalites, the eighth Archangels, the ninth and inferiour sort he calleth Angels. Howbeit, some of these (in my thinking) are evil Spirits; or else Paul gave us evil counsel, when he willed us,* 1.34 To fight against Principalities, and Powers, and all spiritual wickedness.

But Dionysius in that place goeth further, impropriating to every Countrey,* 1.35 and almost to every person of any accompt, a peculiar Angel; as to Jewry he as∣signeth Michael; to Adam, Razael; to Abraham Zekiel; to Isaac, Raphael, to Jacob, Peliel; to Moses, Metraton, &c. But in these discourses, he either followed his own imaginations and conceits, or else the corruptions of that age. Never∣theless, I had rarher confute him by Mr. Calvin, and my Kinsman M. Deering, than by my self, or mine own words. For Mr. Calvin saith, That Dionysius,* 1.36 herein speaketh not as by hearsay, but as though he had slipped down from Heaven, and told of things which he had seen. And yet (saith he) Paul was wrapt up into the third Heaven, and reporteth no such matters. But if you read Mr. Deering up∣on the first chapter to the Hebrews, you shall see this matter notably handled; where he saith, That whensoever Archangel is mentioned in the Scriptures, it sig∣nifieth our Saviour Christ, and no creature. And certain it is that Christ himself was called an Angel. The names also of Angels, as Michael, Gabriel, &c. are given to them (saith Calvin) according to the capacity of our weakness. But because the decision of this is neither within the compass of mans capacity, nor yet of his knowledge, I will proceed no further to discuss the same, but to shew the absurd opinions of Papists and Witchmongers on the one side, and the most sober and probable collections of the contrary-minded on the other side.

CHAP. VIII.

The Commencement of Devils fondly gathered out of the 14. of Isaiah; of Lucifer and of his fall; the Cabalists, the Thalmudists and Schoolmens opinions of the Creation of Angels.

THe Witchmongers, which are most commonly bastard Divines, do fondly gather and falsly conceive the Commencement of Devils out of the 14. of Isaiah, where they suppose Lucifer is cited, as the name of an Angel;* 1.37 who on a time being desirous to be cheekmate with God himself, would needs (when God was gone a little aside) be sitting down or rather pirking up in Gods own principal and Cathedral Chair; and that therefore God cast him and all his confederates out of Heaven: so as some fell down from thence to the bottom of the earth; some having descended but into the middle Region, and the tail of them having not yet passed through the highet Region, stayed even then

and there, when God said, Ho. But God knoweth there is no such thing meant nor mentioned in that place: For there is only fore-shewed the deposing and deprivation of King Nebuchadnezzar, who exalting himself in pride (as it were above the Starrs) esteemed his glory to surmount all others, as far as Lucifer the bright morning Star shineth more gloriously than the other common Stars, and was punished by exile, until such time as he had humbled himself; and there∣fore metaphorically was called Lucifer.

But forsooth, because these great Clerks would be thought methodical, and to have crept out at Wisdoms bosome, who rather crawled out of Follies breeches; they take upon them to shew us, first, whereof these Angels that fell from Heaven were created; to wit, of the left side of that massie mold; where∣of the World was compounded, the which (say they) was Putredo terrae; that is, the rottenness of the earth.* 1.38 Cabalists with whom Avicen seemeth to agree, say, That one of these begat another; others say, They were made all at once: The Greeks do write, That Angels were created before the World: The Latinists say, They were made the fourth day,* 1.39 when the Stars were made: Laurence Ananias saith, They were made the first day, and could not be made the fourth day, bacause it is written; Quando facta sunt sidera, laudaverunt me angeli: When the Stars were made, the Angels praised me; so as (saith he) they were made under the names of the Heavens.

There is also a great question among the Schoolmen, whether more An∣gels fell down with Lucifer; or remainnd in Heaven with Michael. Many ha∣ving a bad opinion of the Angels honesties, affirm, that the greater part fell with Lucifer;* 1.40 but the better opinion is (saith Laurentius Ananias) that the most part remained. And of them that think so, some say, the tenth part were cast down, some, the ninth; and some gather upon S. John, that the third part were only damned; because it is written, That the Dragon with his tail plucked down with him the third part of the Stars.

CHAP. IX.

Of the contention between the Greek and Latine Church touching the fall of Angels, the variance among Papists themselves herein; a conflict between Michael and Lucifer.

THere was also another contention between the Greek Church and the Latine; to wit, of what orders of Angels they were that did fall with Lucifer. Our Schoolmen say; They were of all the nine orders of An∣gels in Lucifer's conspiracy: But because the superior Order was of the more noble constitution and excellent estate, and the inferior of a less worthy nature, the more part of the inferior orders fell as guilty and offenders with Lucifer. Some say, The Devil himself was of the inferior order of Angels;* 1.41 and some, that he was of the highest order; because it is written, In Cherubim extentus & protegens posuite Monte sancto Dei, Extended upon a Cherubim and protecting, I have put thee in the holy Mountain of God. And these say further; That he was called the Dragon, because of his excellent knowledge. Finally these great Doctors conclude, That the Devil himself was of the Order of Seraphim, which is the highest, because it is written, Quo∣modo enim mane oriebaris Lucifer? For when didst thou rise in the morning O Lucifer? They of this sect affirm, That Cacodaemones were they that repelled against Jove; I mean they of Plato his sect, himself also holding the same opi∣nion. Our Schoolmen differ much in the cause of Lucifers fall. For some say it was for speaking these words, Ponam sedem meam in aquilone, & similis ero altissimo, I will put my seat in the North, and I will be like the most High. Others say; Because he utterly refused felicity, and thought scorn thereof: Others say, Because he thought all his strength proceeded from himself, and not from God; Others say that it was, Because he attempted to do that by himself, and his own

ability, which he should have obtained by the gift of another; Others say, That his condemnation grew hereupon, for that he challenged the place of the Messias; Others say, Because he detracted the time to adore the Majesty of God, as other Angels did; Others say, Because he utterly refused it. Scotus and his Disciples say that it was, Because he rebelliously claimed equal Omnipotency with God; with whom lightly the Thomists never agree. Others say, It was for all these causes together,* 1.42 and many more; so as hereupon (saith Laurentius Ananias) grew a wonderful conflict between Michael and his good Angels on the one side, and Lucifer and his Fiends on the other: so as, after a long and doubtful skirmish, Michael overthrew Lucifer, and turned him and his fellows out of the doores.

CHAP. X.

Where the Battel between Michael and Lucifer was fought; how long it continued, and of their power: how fondly Papists and Infidels write of them; and how reverently Christians ought to think of them.

NOw where this battel was fought, and how long it continued, there is as great contention among the Schoolmen, as was betwixt Michael and Lucifer. The Thomists say this battel was fought in the Empy∣real Heaven, where the abode is of blessed Spirits, and the place of pleasure and felicity. Augustine and many others say, That the battel was fought in the highest Region of the Air; Others say, In the Firmament; Others, In Paradise. The Thomists also say,* 1.43 It continued but one instant or prick of time; for they tarryed but two instants in all, even from their Creation to their Expulsion. The Scotists say, That between their production and their fall, there were just four instants. Nevertheless, the greatest number of Schoolmen affirm, That they continued only three instants; because it stood with Gods justice, to give them three warnings; so as at the third warning Lucifer fell down like lead (for so are the words) to the bottom of Hell; the rest were left in the Air, to tempt man. The Sadduces were as gross the other way; for they said, That by Angels was meant nothing else but the motions that God doth inspire in men, or the tokens of his power. He that readeth Eusebius,* 1.44 shall see many more absurd opinions and asseverations of Angels; as how many thou∣sand years they serve as Angels, before they come to the promotion of Arch∣angels, &c.

Monsieur Bodin, M. Mal. and many other Papists gather upon the seventh of Daniel, That there are just ten Millions of Angels in Heaven. Many say,* 1.45 that Angels are not by nature, but by office. Finally, it were infinite to shew the ab∣surd and curious collections hereabout. I for my part think with Calvine, That Angels are creatures of God; though Moses spake nothing of their creation, who only applyed himself to the capacity of the common people, reciting nothing but things seen. And I say further with him, That they are heavenly spirits, whose ministration and service God useth; and in that respect are called Angels. I say yet again with him, That it is very certain, that they have no shape at all;* 1.46 for they are spirits, who never have any; and finally, I say with him, That the Scriptures for the capacity of our wit, doth not in vain paint out Angels unto us with wings; because we should conceive, that they are ready swiftly to succour us. And certainly all the sounder Divines do conceive and give out, that both the names and also the number of Angels are set down in the Scripture by the Holy-Ghost, in terms to make us understand the greatness and the manner of their messages; which (I say) are either expounded by the number of Angels, or signified by their names.

Furthermore, the School Doctors affirm,* 1.47 That four of the Superior Orders of Angels never take any form or shape of bodies, neither are sent of any errand at any time. As for Archangels, they are sent only about great and secret matters; and Angels are common Hacknies about every trifle; and that these can take what shape

or body they list; marry they never take the form of women and children. Item, they say, That Angels take most terrible shapes; for Gabriel appeared to Mary, when he saluted her, Facie rutilante, veste coruscante, ingressu mirabili, aspectu terribili, &c. that is, With a bright countenance, shining attire, wonderful gesture, and a dread∣ful visage, &c. But of Apparitions I have spoken somewhat before, and will say more hereafter. It hath been long, and continueth yet a constant opinion, not only among Papists, but among others also; that every man hath assigned him, at the time of his nativity, a good Angel and a bad. For the which there is no reason in Nature, nor authority in Scripture. For not one Angel, but all the Angels are said to rejoyce more at one Convert, than of ninety and nine just. Neither did one only Angel convey Lazarus into Abraham's bosome. And there∣fore I conclude with Calvin,* 1.48 That he which referreth to one Angel, the care that God hath to every one of us, doth himself great wrong; as may appear by so many fiery Chariots shewed by Elizaeus to his servant. But touching this mystery of An∣gels, let us reverently think of them, and not curiously search into the nature of them, considering the vileness of our condition, in respect of the glory of their creation. And as for the foresaid fond imaginations and fables of Lu∣cifer, &c. they are such as are not only ridiculous, but also accomptable among those impious curiosities, and vain questions, which Paul speaketh of: neither have they any title or letter in the Scripture for the maintenance of their gross opinions in this behalf.

CHAP. XI.

Whether they became Devils, which being Angels kept not their Vocation, in Jude and Peter; of the fond Opinion of the Rabbins touching Spirits and Bugs; with a Confutation thereof.

* 1.49WE do read in Jude, and find it confirmed in Peter, That the Angels kept not their first estate, but left their own habitation, and sinned, and (as Job saith) committed folly; and that God therefore did cast them down into Hell, reserving them in everlasting chains under darkness, unto the judg∣ment of the great day. But many Divines say, That they find not anywhere, that God made Devils of them, or that they became the Princes of the World, or else of the Air;* 1.50 but rather Prisoners. Howbeit, divers Doctors affirm, That this Luci∣fer, notwithstanding his fall, hath greater power than any of the Angels in Heaven; Marry they say, That there be certain other Devils of the inferior fort of Angels, which were then thrust out for smaller faults, and therefore are tormented with little pains, besides eternal damnation; and these (say they) can do little hurt. They affirm also, That they only use certain juggling knacks, delighting thereby to make men laugh, as they travel by the high wayes; but other (say they) are much more churlish. For proof hereof they alledge the eighth of Matthew, where he would none other∣wise be satisfied but by exchange,* 1.51 from the annoying of one man, to the destru∣ction of a whole herd of Swine. The Rabbins, and namely Rabbi Abraham wri∣ting upon the second of Genesis, do say, That God made the Fairies, Bugs, Incubus, Robin Good-fellow, and other familiar or domestical Spirits and Devils on the Fri∣day; and being prevented with the evening of the Sabbath, finished them not, but left them unperfect; and therefore, that ever since they use to flie the holiness of the Sabbath, seeking dark holes in Mountains and Woods, wherein they hide themselves till the end of the Sabboth, and then come alroad to trouble and molest men.

But as these opinions are ridiculous and fondly collected; so if we have only respect to the bare word,* 1.52 or rather to the letter, where Spirit or Devils are spoken of in the Scriptures, we shall run into as dangerous absurdities as these are. For some are so carnally minded, that a Spirit is no sooner spoken of, but immediately they think of a black man with cloven feet, a pair of horns, a tail,

claws, and eyes as broad as a Bason, &c. But surely the Devil were not so wise in his generation, as I take him to be, if he would terrifie men with such ugly shapes, though he could do it at his pleasure. For by that means men should have good occasion and opportunity to flie from him, and to run to God for succour; as the manner is of all them that are terrified, though perchance they thought not upon God a long time before. But in truth we never have so much cause to be afraid of the Devil, as when he flatteringly insinuateth himself into our hearts, to satisfie, please, and serve our humours, enticing us to prosecute our own appetites and pleasures, without any of these external terrours. I would weet of these men where they do find in the Scriptures, that some Devils be spiritual, and some corporal; or how these earthy or watery Devils enter into the mind of man. Augustine saith, and divers others affirm,* 1.53 That Satan or the De∣vil while we feed, allureth us with gluttony; he thrusteth lust into our generation; and sloth into our exercise; into our conversation, envie; into our traffick, avarice; into our correction, wrath; into our government, pride; he putteth into our hearts evil cogitati∣ons; into our mouthes, lyes, &c. When we wake, he moveth us to evils works; when we sleep, to evil and filthy dreams; he provoketh the merry to loosness, and the sad to despair.

CHAP. XII.

That the Devils assaults are Spiritual and not Temporal; and how grossly some under∣stand those parts of the Scripture.

UPon that which hitherto hath been said, you see that the assaults of Satan are spiritual, and not temporal; in which respect St. Paul wish∣eth us not to provide a corselet of Steel to defend us from his claws;* 1.54 but biddeth us, Put on the whole armour of God, that we may be able to stand against the invasions of the Devil. For we wrestle not against flesh and blood; but against principalities, powers, and spiritual wickedness. And therefore St. Peter adviseth us,* 1.55 To be sober and watch; for the Devil goeth about like a roaring Lion, seeking whom he may devour. He meaneth not with carnal teeth; for it followeth thus,* 1.56 Whom resist ye stedfast in the faith. And again St. Peter saith, That which is spiritual,* 1.57 only discerneth spiritual things; for no carnal man can discern the things of the spirit; Why then should we think that a Devil, which is a Spirit, can be known, or made tame and familiar unto a natural man; or contrary to nature, can be by a Witch made corporal, being by God ordained to a spiritual proportion?

The cause of this gross conceipt is, that we hearken more diligently to old Wives, and rather give credit to their fables, than to the Word of God; ima∣gining by the tales they tell us, that the Devil is such a Bulbegger, as I have before described. For whatsoever is proposed in Scripture to us by Parable, or spoken figuratively or significatively, or framed to our gross capacities, &c. is by them so considered and expounded, as though the bare letter, or rather their gross imaginations thereupon were to be preferred before the true sense and meaning of the Word. For I dare say, that when these blockheads read Jothams Parable in the ninth of Judges to the men of Sichem, to wit, that,* 1.58 The trees went out to anoint a King over them, saying to the Olive-tree, Reign thou over us; who answered and said, Should I leave my fatness? &c. they imagine that the wooden Trees walked, and spake with a mans voyce: or else, that some spirit entred into the Trees, and answered as is imagined they did in the Idols and Oracles of Apollo, and such like; who indeed have eyes, and see not; ears and hear not; mouths, and speak not, &c.

CHAP. XIII.

The Equivocation of this word Spirit; how diversly it is taken in the Scriptures, where (by the way) is taught that the Scripture is not alwayes literally to be interpreted, nor yet allegorically to be understood.

SUch as search with the the Spirit of Wisdom and Understanding, shall find, that Spirits, as well good as bad, are in the Scriptures diversly taken: yea they shall well perceive, that the Devil is no horned beast. For a 1.59 some∣times in the Scriptures, Spirits and Devils are taken for infirmities of the body: b 1.60sometimes for the vices of the mind; sometimes also for the gifts of tither of them. c 1.61 Sometimes a man is called a Devil, as Judas in the sixt of John, and Peter in the 16. of Matthew. d 1.62 Sometimes a Spirit is put for the Gospel; sometimes for the mind or soul of man; sometimes e 1.63 for the wil of man, his mind and councel; some∣times f 1.64 for Teachers and Prophets; sometimes g 1.65 for zeal towards God; sometimes h 1.66 for joy in the Holy Ghost, &c.

And to interpret unto us the nature and signification of spirits, we find these words written in the Scripture; to wit, i 1.67 The Spirit of the Lord shall rest upon him; The Spirit of counsel and strength; The Spirit of wisdom and understanding; The spirit of knowledg and the fear of the Lord. Again, k 1.68 I will pour out my Spirit up∣on the house of David, &c. The Spirit of grace and compassion. Again, l 1.69 Ye have not received the spirit of bondage, but the Spirit of adoption. And therefore St. Paul saith, m 1.70 To one is given, by the Spirit, the word of wisdom; to another, the word of know∣ledge by the same Spirit, to another, the gift of healing; to another, the gift of faith by the same Spirit; to another; the gift of prophesie; to another, the operation of great works: to another, the discerning of spirits; to another, the diversity of tongues; to ano∣ther, the interpretation of tongues: and all these things worketh one and the self-same Spirit: Thus far the words of St. Paul. And finally Isaiah saith, n 1.71 that, The Lord mingled among them the spirit of errour. And in another place. o 1.72 The Lord hath covered you with a spirit of slumber.

As for the spirits of divination spoken of p 1.73 in the Scripture, they are such as was in the woman of Endor, the Philippian woman, the wench of Westwell, and the holy maid of Kent; who were indued with spirits or gifts of divination, whereby they could make shift to gain money, and abuse the people by sleights and crafty inventions. But these are possessed of borrowed spirits, as it written q 1.74 in the Book of Wisdom; and spirits of meer cosenage and deceipt, as I have sufficiently proved elsewhere. I deny not therefore that there are Spirits and Devils, of such substance as it hath pleased God to create them. But in what place soever it be found or read in the Scriptures; a Spirit or Devil is to be understood spiri∣tually, and is neither a corporal nor a visible thing: Where it is written, r 1.75 That God sent an evil spirit between Abimelech, and the men of Sichem, we are to under∣stand, that he sent the spirit of hatred, and not a Bulbegger. Also where it is said, s 1.76 If the Spirit of jealousie come upon him: it is as much as to say, If he he be mo∣ved with a jealous mind: and not that a corporal Devil assaulteth him. It is said in the Gospel; t 1.77 There was a woman which had a spirit of infirmity eighteen years, who was bowed together, &c. whom Christ by laying his hand upon her, delivered of her disease. Whereby it is to be seen, that although it be said, that Satan had bound her, &c. yet that it was a sickness or disease of body that troubled her; for Christ's own words expound it. Neither is there any word of Witchcraft mentioned, which some say was the cause thereof.

There were u 1.78 seven Devils cast out of Mary Magdalen. Which is not so gross∣ly understood by the learned, as that there were in her just seven corporal De∣vils, such as I described before elsewhere; but that by the number of seven Devils, a great multitude, and an uncertain number of vices is signified; which figure is usual in divers places of the Scripture. And this interpretation is more agreeable with x 1.79 Gods Word then the Papistical paraphrase, which

is, That Christ under the name of the seven Devils, recounteth the seven deadly sins only. Others allow neither of these Expositions; because they suppose that the efficacy of Christs miracle should this way be confounded; as though it were not as difficult a matter, with a touch, to make a good Christian of a vicious person; as with a word to cure the Ague, or any other disease of a sick body. I think not but any of both these cures may be wrought by means, in process of time, without miracle; the one by the Preacher, the other by the Physitian. But I say that Christs work in both was apparently miraculous; for, y 1.80 with power and authority, even with a touch of his finger, And a word of his mouth, he made the blind to see, the halt to go, the lepers clean, the deaf to hear, the dead to rise again, and the poor to receive the Gospel; out of whom (I say) he cast Devils, and miracu∣lously conformed them to become good Christians, which before were dissolute livers; to whom he said, z 1.81 Go your wayes and sin no more.

CHAP. XIV.

That it pleased God to manifest the power of his Son, and not of Witches by mi∣racles.

JEsus Christ, to manifest his divine power, rebuked the winds, and they ceased;* 1.82 and the waves of water, and it was calm; which if neither our Divines nor Physitians can do, much less our Conjurors, and least of all our old Witches can bring any such thing to pass. But it pleased God to manifest the power of Christ Jesus by such miraculous and extraordinary means, providing, and as it were, preparing diseases, that none otherwise could be cured, that his Sons glory, and his Peoples faith might the more plainly appear; as namely,* 1.83 Lepro∣sie, Lunacy, and Blindness; as it is apparent in the Gospel, where it is said, that the man was not stricken with blindness for his own sins, not for any offence of his ancestors; but that he was made blind, to the intent the works of God should be shewed upon him by the hands of Jesus Christ. But Witches with their charms can cure (as Witchmongers affirm) all these diseases mentioned in the Scripture, and many other more; as the Gout, the Toothach, &c. which we find not that ever Christ cured.

As touching those that are said in the Gospel, to be possessed of spirits,* 1.84 it seem∣eth in many places that it is indifferent, or all one, to say, He is possessed with a Devil; or, he is lunatick or phrentick; which disease in these dayes is said to proceed of melancholy. But if every one that now is lunatick, be possessed with a real Devil; then might it be thought, that Devils are to be thrust out of men by medicines. But who saith in these times, with the woman of Canaan, My Daughter is vexed with a Devil; except it be presupposed, that she meant her daughter was troubled with some disease? Indeed we say, and say truly, to the wicked, the Devil is in him: but we mean not thereby, that a real Devil is gotten into his guts. And if it were so, I marvel in what shape this real Devil, that possesseth them, remaineth. Entreth he into the body in one shape, and into the mind in another? If they grant him to be spiritual and invisible, I agree with them.

Some are of opinion, that the said woman of Canaan meant indeed that her daughter was troubled with some disease; because it is written in stead of that the Devil was cast out, that her daughter was made whole,* 1.85 even the self same hour. According to that which is said in the 12. of Matthew,* 1.86 There was brought unto Christ one possessed of a Devil, which was both blind and dumb, and he healed him; so as, he that was blind and dumb, both spake and saw. But it was the man, and not the Devil, that was healed, and made to speak and see. Whereby (I say) it is gathered, that such as were diseased, as well as they that were lunatick, were said sometimes to be possessed of Devils.

CHAP. XV.

Of the Possessed with Devils.

* 1.87HEre I cannot omit to shew, how fondly divers Writers, and namely, James Sprenger, and Henry Institor do gather and note the cause, why the Devil maketh choice to possess men at certain times of the Moon; which is (say they) in two respects: first, That they may defame so good a crea∣ture as the Moon; secondly, Because the brain is the moistest part of the body. The Devil therefore considereth the aptnest and conveniency thereof (the * 1.88 Moon having dominion over all moist things) so as they take advantage thereby, the better to bring their purposes to pass. And further they say, That Devils being conjured and called up, appear and come sooner in some certain constellations, than in other some: thereby to induce men to think that there is some godhead in the Starrs. But when Saul was releived with the sound of the Harp, they say, That the de∣parture of the Devil was by means of the sign of the cross imprinted in David's veins: whereby we may see how absurd the imaginations and devices of men are, when they speak according to their own fancies, without warrant of the Word of God.* 1.89 But methinks it is very absurd that Josephus affirmeth; to wit, That the Devil should be thrust out of any man by vertue of a root. And as vain it is, that A••∣llanus writeth of the magical hearb Cynospastus, otherwise called Aglaphotis; which is all one with Solomon's root named Baaros, as having force to drive out any De∣vil from a man possessed.

CHAP. XVI.

That we being not throughly informed of the Nature of Devils and Spirits, must satisfie our selves with that which is delivered us in the Scriptures touching the same; how this word Devil is to be understood both in the singular and plural number; of the Spirit of God, and the spirit of the Devil; of tame spirits; of Ahab.

THe Nature therefore and Substance of Devils and Spirits, because in the Scripture it is not so set down, as we may certainly know the same; we ought to content and frame our selves faithfully to believe the words and sense there delivered unto us by the high Spirit, which is the Holy Ghost, who is Lord of all spirits; alwayes considering, that evermore spirits are spoken of in Scripture,* 1.90 as of things spiritual, though for the help of our capacities they are sometime more grossly and corporally expressed, either in Parables or by Me∣tephors, than indeed they are. As for example (and to omit the History of Job, which elsewhere I handle) it is written;* 1.91 The Lord said, Who shall entice Ahab, that he may fall at Ramoth Gilead? &c. Then came forth a spirit, and stood before the Lord, and said; I will go entice him. And the Lord said, Wherewith? And he said; I will go and be a lying spirit in the mouth of all his Prophets. Then he said; Go forth, thou shalt prevail, &c.

This story is here set forth in this wise, to bear with our capacities, and spe∣cially with the capacity of that age, that could not otherwise conceive of spi∣ritual things, than by such corporal demonstrations. And yet here is to be noted, that one spirit, and not many or divers, did possess all the false Prophets at once. Even as in another place, many thousand Devils are said to possess one man; & yet it is also said even in the self same place, that the same man was possessed only with one Devil.* 1.92 For it is there said, that Christ met a man which had a Devil, and he commanded the foul spirit to come forth of the man,* 1.93 &c. But Calvin saith, Where Satan or the Devil is named in the singular number, thereby is meant that power of wickedness, that standeth against the Kingdom of justice: And where many Devils are named in the Scriptures, we are thereby taught, that we must

fight with an infinite multitude of enemies, lest despising the fewness of them, we should be more slack to enter into battel, and so fall into security and idleness.

On the other side, it is as plainly set down in the Scripture, That some are possessed with the Spirit of God, as that the others are endued and bound with the spirit of the Devil. Yea sometimes we read, That one good Spirit was put into a great number of persons; and again, That divers Spirits rested in and upon one man: and yet no real or corporal spirit meant. As for example; The Lord took of the spirit that was upon Moses, and put it upon the seventy Elders,* 1.94 and when the Spirit rested upon them they prophesied. Why should not this be as substantial and corporal a spirit, as that wherewith the Maid in the Acts of the Apostles was possessed? Also Elisha intreated Elias,* 1.95 that when he de∣parted, his spirit might be double upon him. We read also, that the Spirit of the Lord came upon a 1.96 Othniel, upon b 1.97 Gideon, c 1.98 Jeptha, d 1.99 Samson, e 1.100 Balaam, f 1.101 Saul, g 1.102 David, h 1.103 Ezekiel, i 1.104 Zachary, k 1.105 Amasay; yea it is written, that Caleb had another spirit than all the Israelites beside; and in another place it is said, that l 1.106 Daniel had a more excellent spirit than any other. So as, though the spi∣rits, as well good as bad, are said to be given by number and proportion; yet the quality and not the quantity of them is alwayes thereby meant and presupposed. Howbeit I must confess, that Christ had the Spirit of God without measure, as it is written in the m 1.107 Evangelist John. But where it is said that spirits can be made tame, and at commandment, I say to those gross conceivers of Scri∣pture with Solomon, (who as they falsly affirm, was of all others the greatest Conjuror) saith thus in express words; No man is lord over a spirit, to retain a spirit at his pleasure.

CHAP. XVII.

Whether Spirits and Souls can assume bodies, and of their Creation and Substance, wherein Writers do extreamly contend and vary.

SOme hold opinion, that Spirits and Souls can assume and take unto them bodies at their pleasure, of what shape or or substance they list; of which mind all Papists, and some Protestants are, being more gross than ano∣ther sort, which hold that such bodies are made to their hands. Howbeit, these do vary in the Elements, wherewith these spiritual bodies are composed. For (as I have said) some affirm, That they consist of fire; some think, of air;* 1.108 and some; of the Stars and other celestial powers. But if they be celestial, then (as Peter Martyr saith) must they follow the circular motion; and, if they be elementary; then must they follow the motions of those Elements, of which their bodies consist. Of air they cannot be; for air is Corpus homogeneum; so as every part of air is air, whereof there can be no distinct members made: For an organical body must have bones, sinews, veins, flesh, &c. which cannot be made of air. Neither (as Peter Martyr affirmeth) can an anybody receive or have either shape or figure. But some ascend up into the clouds, where they find (as they say) divers shapes and forms even in the air. Unto which objection Peter Martyr answereth, saying, and that truly, That Clouds are not altogether air, but have a mixture of other elements mingled with them.

CHAP. XVIII.

Certain Popish Reasons concerning Spirits made of Air; of Day-Devils and Night-Devils; and why the Devil loveth no Salt in his Meat.

MAny affirm (upon a fable cited by M. Mal.) that Spirits are of air, be∣cause they have been cut (as he saith) in sunder and closed presently again; and also because they vanish away so suddenly. But of such Apparitions I have already spoken, and am shortly to say more, which are ra∣ther seen in the imagination of the weak and diseased, than in verity and truth. Which sights and apparations, as they have been common among the unfaithful; so now, since the preaching of the Gospel they are most rare. And as among faint-hearted people; namely, women, children, and sick folks, they usually swarmd: so among strong bodies and good stomachs they never used to appear; as elsewhere I haved proved; which argueth that they were only phantastical and imaginary. Now say they that imagine Devils and Spirits to be made of air, that it must needs be that they consist of that element; because otherwise when they vanish suddenly away, they should leave some earthy substance behind them. If they were of water, then should they moisten the place where they stand,* 1.109 and must needs be shed on the floor. If they consisted of fire, then would they burn any thing that touched them: and yet (say they) Abraham and Lot washed their feet, and were neither scalded nor burnt.

* 1.110I find it not in the Bible, but in Bodin, that there are Day-Devils and Night-Devils. The same fellow saith, That Deber is the name of that Devil which hurteth by night; and Cheleb is he that hurteth by day howbeit, he confesseth, that Satan can hurt both by day and night; although it be certain (as he saith) that he can do more harm by night than by day; producing for example, how in a night he slew the first born of Egypt.* 1.111 And yet it appeareth plainly in the Text, that the Lord himself did it. Whereby it seemeth, that Bodin puteth no difference be∣tween God and the Devil. For further confirmation of this his foolish assertion, that Devils are more valiant by night than by day,* 1.112 he alledgeth the 104. Psalm, wherein is written, Thou makest darkness, and it is night, wherein all the Beasts of the Forrest creep forth; the Lions roar, &c. when the Sun riseth, they retire, &c. So as now he maketh all Beasts to be Devils, or Devils to be Beasts. Oh barbarous blindness!* 1.113 This Bodin also saith, That the Devil loveth no salt in his meat, for that it is a sign of Eternity, and used by Gods Commandement in all Sacrifices; abu∣sing the Scriptures, which he is not ashamed to quote in that behalf. But now I will declare how the Scripture teacheth our dull capacities to conceive what manner of thing the Devil is, by the very names appropriated unto him in the same.

CHAP. XIX.

That such Devils as are mentioned in the Scriptures, have in their names their na∣ture and qualities expressed, with instances thereof.

SUch Devils are mentioned in the Scriptures by name, have in their names their nature and qualities expressed, being for the most part the idols of certain Nations idolatrously erected, in stead, or rather in spight of God. For Beelzebub which signifieth, The Lord of the Flies, because he taketh every simple thing in his web,* 1.114 was an Idol or Oracle erected at Ekron, to whom Aha∣ziah sent to know whether he should recover his disease: as though there had been no God in Israel.* 1.115 This Devil Beelzebub was among the Jews reputed the prin∣cipal Devil. The Grecians called him Pluto, the Latins, Sumanus, quasi sum∣mum deorum manium, the chief ghost or spirit of the dead whom they supposed

to walk by night: although they absurdly believed also that the soul died with the body. So as they did put a difference between the ghost of a man and the soul of a man; and so do our Papists; howbeit, none otherwise but that the soul is a ghost, when it walketh on the earth, after the dissolution of the body, or ap∣peareth to any man, either out of Heaven, Hell, or Purgatory, and not other∣wise. a 1.116 Nisroch signifieth a delicate tentation, and was worshipped by Senacha∣rib in Assyria. b 1.117 Tartak is in English, fettered, and was the Devil or Idol of the Hevites. c 1.118 Baal-peor, otherwise called Priapus, the gaping or naked god, was worshipped among the Moabites. d 1.119 Adramelech, that is, the cloke or power of the King, was an Idol at Sepharvais, which was a City of the Assyrians. e 1.120 Chem••sh, that is, feeling, or departing, was worshipped among the Moabites. f 1.121 Dagon, that is, corn or grief, was the Idol of the Philistines. g 1.122 Astarte, that is, a fold or flock, is the name of a she idol at Sydonia, whom Solomon worshipped; some think it was Venus. h 1.123 Malcham that is, a King, was an Idol or Devil, which the sons of Ammon worshipped.

Sometimes also we find in the Scriptures, that Devils and Spirits take their names of wicked men, or of the houses or states of abominable persons: as Astaroth, which (as Josephus saith) was the Idol of the Philistines, whom the Jews took from them at Solomons commandment, and was also worshipped of Solomon. Which though it signifie riches, flocks, &c. yet it was once a City belonging to Og the the King of Basan, where they say the Giants dwelt. In these respects Astaroth is one of the special Devils named in Solomon's Conjuration, and great∣ly imployed by the Conjurors. I have sufficiently proved in these quotations,* 1.124 that these Idols are Dii gentium, the gods of the Gentiles; and then the Prophet David may satisfie you, that they are Devils, who saith Dii Gentium daemonia sunt, The gods of the Gentiles are Devils. What a Devil was the Rood of Grace to be thought, but such a one as before is mentioned and described, who took his name of his curteous and gracious behaviour toward his worshippers, or rather those that offered unto him? The idolatrous knavery whereof being now be∣wrayed, it is among the godly reputed a Devil rather than a God; and so are di∣vers others of the same stamp.

CHAP. XX.

Divers names of the Devil, whereby his Nature and Disposition is manifested.

IT hath also pleased God to inform our weak capacities, as it were by simili∣tudes and examples, or rather by comparisons, to understand what manner of thing the Devil is, by the very names appropriated and attributed unto him in the Scriptures; wherein sometimes he is called by one name, sometimes by another, by metaphors according to his conditions. a 1.125 Elephas is called in Job, Behemoth, which is Bruta; whereby the greatness and brutishness of the Devil is figured. Leviathan is not much different from Elephas; whereby the Devils great subtilty and power is shewed unto us. b 1.126 Mammon the covetous desire of money, wherewith the Devil overcometh the reprobate. c 1.127 Daemon signifieth one that is cunning or crafty. Cacodaemon is perversly knowing. All those which in anci∣ent times were worshipped as Gods, were so called. d 1.128 Diabolus is Calumniator, an accuser, or a slanderer. Satan is Adversarius, an Adversary, that troubleth and molesteth. e 1.129 Abaddon, a Destroyer. f 1.130 Legio, because they are many. g 1.131 Prince of the air. h 1.132 Prince of the world. i 1.133 A King of the Sons of pride. k 1.134 A roaring Li∣on. l 1.135 An homicide or man-slayer, a lyer, and the Father of lyes. m 1.136 The Author of sin. n 1.137 A spirit. Yea sometimes he is called the spirit of the Lord, as the executi∣oner and minister of his displeasure, &c. Sometimes, the o 1.138 spirit of fornication, &c. And many other like epithets or additions are given him for his name. He is also called p 1.139 the Angel of the Lord. q 1.140 The cruel Angel of Satan. The s 1.141 Angel of Hell. The t 1.142 great Dragon, for his pride and force. The u 1.143 red Dragon, for his bloodiness. A x 1.144 Serpent. An y 1.145 Owl, a Kite, a Satyr, a Crow, a Pellican, a Hedghog, a Griph, a Stork, &c.

CHAP. XXI.

That the Idols or Gods of the Gentiles are Devils, their divers names, and in what affairs their labours and authorities are imployed, wherein also the blind super∣stition of the Heathen people is discovered.

* 1.146ANd for so much as the Idols of the Gentiles are called Devils, and are among the unlearned confounded and intermedled with the Devils that are named in the Scriptures; I thought it convenient here to give you a note of them; to whom the Gentiles gave names, according to the offices unto them assigned. Penates are the domestical gods, or rather Devils that are said to make men live quietly within doores.* 1.147 But some think these rather to be such as the Gentiles thought to be set over Kingdoms; and that Lares are such as trouble private houses, and are set to oversee Cross-wayes and Cities. Larvae are said to be spirits that walk only by night. Genii are the two Angels, which they supposed were appointed to wait upon each man. Manes are the spirits which oppose themselves against men in the way. Daemones were feigned gods by Poets,* 1.148 as Jupiter, Juno, &c. Virunculi terrei are such as was Robin Good-fellow, that would supply the office of Servants, specially of Maids; as to make a fire in the morning, sweep the house, grind Mustard and Malt, draw Water, &c. these also rumble in houses,* 1.149 draw latches, go up and down stairs, &c. Dii geni∣ales are the gods that every man did sacrifice unto at the day of their birth. Tetrici be they that make folk afraid, and have such ugly shapes, which many of our Divines do call Subterranei. Cobali are they that follow men, and delight to laugh, with tumbling, juggling, and such like toyes. Virunculi are Dwarfs about three handfuls longs, and do no hurt; but seem to dig in minerals, and to be very busie, and yet do nothing. Guteli or Trulli are spirits (they say) in the like∣ness of women, shewing great kindness to all men; and hereof it is that we call light women, trulls. Daemones montani are such as work in the minerals, and further the work of the labourers wonderfully, who are nothing afraid of them. Hudgin is a very familiar Devil,* 1.150 which will do no body hurt, except he receive injury: but the cannot abide that, nor yet be mocked: he talketh with men friendly, sometimes visibly, and sometimes invisibly. There go as many tales upon this Hudgin, in some parts of Germany, as there did in England of Robin Good-fellow. But this Hudgin was so called, because he alwayes wore a Cap or a Hood; and therefore I think it was Robin Hood. Fryer Rush was for all the world such another fellow as this Hudgin, and brought up even in the same School; to wit, in a Kitchin; in so much as the self same tale is written of the one as of the other, concerning the Skullion, which is said to have been slain, &c. for the reading whereof I referr you to Fryer Rush his story, or else to John Wierus,* 1.151 De praestigiis Daemonum.

There were also Familiares Daemones, which we call Familiars: such as Socra∣tes and Caesar were said to have; and such as Feats sold to Doctor Burcot. Quintus Sertorius had Diana her self for his familiar; and Numa Pompilius had Aegeria; but neither the one nor the other of all these could be preserved by their fa∣miliars from being destroyed with untimely death. Simon Samareus boasted, that he had gotten by Conjuration, the soul of a little child that was slain, to be his familiar, and that he told him all things that were to come, &c. I marvel what priviledge souls have, which are departed from the body, to know things to come more than the Souls within Mans Body. There were spirits, which they called Albae mulieres, and Albae Sybillae, which were very fa∣miliar, and did much harm (they say) to women with child, and to suckling children. Denmus as a Devil is worshipped among the Indians in Calecute, who (as they think) hath power given him of God to judge the Earth, &c. his Image is horribly pictured in a most ugly shape.* 1.152 Thevet saith, that a Devil in America, called Agnan, beareth sway in that Country. In Ginnie one Grigrie is accounted

the great Devil, and keepeth the Woods; these have Priests called Charoibes, which prophesie after they have lien by the space of one hour prostrate upon a wench of twelve years old, and all that while (say they) he calleth upon a Devil called Hovioulsira, and then cometh fourth and uttereth his prophesie: For the true success whereof the people pray all the while that he lieth groveling like a lecherous knave. There are a thousand other names, which they say are at∣tributed unto Devils; and such as they take to themselves are more ridiculous than the names that are given by others, which have more leisure to devise them.* 1.153 In little Books containing the cosening possessed at Maidstone, where such a won∣der was wrought; as also in other places, you may see a number of counterfeit Devils names, and other trish trash.

CHAP. XXII.

Of the Romans chief gods called Dii selecti, and of other Heathen gods, their Names and Offices.

THere were among the Romans twenty idolatrous gods, which were cal∣led Dii selecti sive electi, chosen gods; whereof twelve were male, and eight female, whose names do thus follow: Janus, Saturnus, Jupiter, Genius, Mercurius, Apollo, Mars, Vulcanus, Neptunus, Sol, Orcus and Vibar, which were all he-gods: Tellus, Ceres, Juno, Minerva, Luna, Diana, Venus and Vesta, were all she-gods. No man might appropriate any of these unto himself, but they were left common and indifferent to all men dwelling in one Realm, Province, or notable City. These Heathen Gentiles had also their Gods, which served for sundry purposes; as to raise Thunder, they had Statores, Tonantes,* 1.154 Fe∣retrii, and Jupiter Elicius. They had Cantius, to whom they prayed for wise children, who was more apt for this purpose than Minerva that issued out of Ju∣piters own brain. Lucina was to send them that were with childe safe delivery, and in that respect was called the mother of Childwives. Opis was called the mother of the Babe new born, whose image women with child hanged upon their girdles before their bellies, and bare it so by the space of nine moneths; and the Midwife alwayes touched the child therewith before she or any other layed hand thereon.

If the child were well born, they sacrificed thereunto, although the mother miscarried: but if the child were in any part unperfect, or dead,* 1.155 &c. they used to beat the image into powder, or to burn or drown it. Vagianus was he that kept their children from crying, and therefore they did alwayes hang his picture about Babes necks: for they thought much crying in youth portended ill fortune in age. Cuninus, otherwise Cunius, was he that preserved (as they thought) their children from misfortune in the Cradle. Ruminus was to keep their dugs from corruption. Volumnus and his wise Volumna were gods, the one for young men, the other for maids that desired marriage: for such as prayed devout∣ly unto them, should soon be marryed. Agrestis was the god of the fields, and to him they prayed for fertility. Bellus was the god of War and warriers, and so also was Victoria, to whom the greatest Temple in Rome was built. Honorius was he that had charge about Inkeepers, that they should well intreat Pilgrimes. Be∣recinthia was the mother of all the gods. Aesculanus was to discover their mines of Gold and Silver, and to him they prayed for good success in that behalf. Aesculapius was to cure the sick, whose Father was Apollo, and served to keep weeds out of the Corn. Segacia was to make seeds to grow. Flora preserved the Vines from frosts and blasts. Sylvanus was to preserve them that walked in Gardens. Bacchus was for Drunkards. Pavor for Cowherds; Meretrix for whores, to whose honour there was a Temple built in Rome, in the midst of forty and four streets, which were all inhabited with common Harlots.* 1.156 Fi∣nally Colatina, alias Clotina, was goddess of the stool, the Jakes, and the Privy,

to whom as to every of the rest, there was a peculiar Temple edified: besides that notable Temple called Pantheon, wherein all the gods were placed together; so as every man and woman, according to their follies and devotions, might go thither and worship what gods they list.

CHAP. XXIII.

Of divers Gods in divers Countries.

THe Aegyptians were yet more foolish in this behalf than the Romans (I mean the Heathenish Romans that then were, and not the Popish Ro∣mans that now are, for no Nation approacheth near to these in any kind of Idolatry.) The Aegyptians worshipped Anubis in the likeness of a Dog, be∣cause he loved Dogs and hunting.* 1.157 Yea they worshipped all living creatures, as namely of Beasts, a Bullock, a Dog, and a Cat; of flying Fowls, Ibis (which is a Bird with a long bill, naturally devouring up venemous things and noisome Serpents) and a Sparrow-hawk: of fishes they had two gods; to wit, Lepidotus piscis, and Oxyrinchus. The Saitans and Thebans had to their god a Sheep. In the City Lycopolis they worshipped a Woolf; in Herinopolis, the Cynocephalus; the Leopolitans, a Lyon; in Laetopolis, a Fish, in Nilus called Latus. In the City Cyno∣polis, they worshipped Anubis. At Babylon, besides Memphis, they made an Oni∣on their god; the Thebans, an Eagle, the Mendeseans, a Goat; the Persians, a Fire called Orimasda; the Arabians, Bacchus, Venus, and Diasaren; the Boeoti∣ans, Amphyaraus; the Africans, Mopsus; the Scythians, Minerva; the Naucra∣tits, Serapis, which is a Serpent; Astartes (being as Cicero writeth the fourth Ve∣nus, who was she, as others affirm, whom Solomon worshipped at his Concubines request) was the goddess of the Assyrians. At Noricum, being a part of Bavaria, they worship Tibilenus; the Moores worship Juba; the Macedonians, Gabirus; the Poenians, Uranius; at Samos, Juno was their god; at Paphos, Venus; at Lem∣nos, Vulcan; at Naxos, Liberus; at Lampsack, Priapus with the great genitals; who was set up at Hellespont to be adored. In the Isle Diomedea, Diomedes; at Delphos, Apollo; at Ephesus, Diana was worshipped. And because they would play small game rather than sit out, they had Acharus Cyrenaicus, to keep them from Flies and flie-blows; Hercules Canopius, to keep them from Fleas; Apollo Parnopejus,* 1.158 to keep their cheeses from being Mouseaten. The Greeks were the first, that I can learn to have assigned to the gods their principal Kingdoms and Offices: as Jupiter to rule in Heaven, Pluto in Hell, Neptune in the Sea, &c. To these they joyned, as assistants, divers Commissioners; as to Jupiter, Saturn, Mars, Venus, Mercury, and Minerva: to Neptune, N••reus, &c. Tutilina was on∣ly a mediatrix to Jupiter, not to destroy Corn with Thunder or Tempests, before whom they usually lighted Candles in the Temple, to appease the same, accor∣ding to Popish custom in these dayes.* 1.159 But I may not repeat them all by name, for the gods of the Gentiles were by good record, as Varro and others report, to the number of thirt thousand, and upward. Whereby the reasonable Rea∣der may judge their superstitious blindness.

CHAP. XXIV.

Of Popish Provincial gods; a comparison between them and Heathen gods; of Physi∣cal gods; and of what Occupation every Popish god is.

NOw if I thought I could make an end in any reasonable time, I would begin with our antichristian gods, otherwise called Popish idols, which are as rank Devils as Dii Gentium, Gods of the Gentiles, spoken of in the Psalms: or as Dii Montinum, Gods of the Mountains, set forth and

rehearsed in the first Book of the Kings: or as Dii Terrarum, or Dii Populorum,* 1.160 Gods of the Earth or of People, mentioned in the second of the Chronicles, 32. and in the first of the Chronicles, 16. or as Dii Terrae, Gods of the Earth, in Judges 3. or as Dii filiorum Seir, Gods of the sons of Seir in the second of the Chroni∣cles, 25. or as Dii Alieni, Strange Gods, which are so often mentioned in the Scriptures.

Surely, there were in the Popish Church more of these in number, more in common, more in private, more publike, more for lewd purposes, and more for no purpose, than among all the Heathen, either heretofore, or at this present time: for I dare undertake, that for every Heathen Idol I might produce twen∣ty out of the Popish Church. For there were proper Idols of every Nation:* 1.161 as S. George on Horseback for England, (excepting whom, there is said to be no more Horsemen in Heaven save only S. Martine) S. Andrew for Burgundie and Scot∣land, S. Michael for France, S. James for Spain, S. Patrick for Ireland, S. David for Wales, S. Peter for Rome, and some part of Italy. Had not every City in all the Popes Dominions his several Patron? As Paul for London, Denis for Paris, Ambrose for Millen, Loven for Gaunt, Rombal for Mackline, S. Mark's Lion for Venice, the three Magitian Kings for Cullen, and so of other? Yea, had they not for every small Town, and every Village and Parish (the names whereof I am not at leisure to repeat) a several Idol? As S. Sepulchre, for one; S. Bride,* 1.162 for another; S. Alhallows, All-Saints, and our Lady for all at once: which I thought meeter to rehearse, than a bed-roll of such a number as are in that predicament. Had they not he-Idols and she-idols, some for men, some for women, some for beasts, some for fowls? &c. Do you not think that S. Martin might be opposed to Bacchus? If S. Martin be too weak, we have S. Urbane, S. Clement, and many other to assist him. Was Venus and Meretrix an Advocate for Whores among the Gentiles? Behold, there were in the Romish Church to encounter with them, S. Aphra, S. Aphrodite, and S. Maudline. But insomuch as long as Meg was as very a whore as the best of them, she had wrong that she was not also canoni∣zed, and put in as good credit as they: for she was a Gentlewoman born; whereunto the Pope hath great respect in cannonizing of his Saints. For (as I have said) he cannonizeth the rich for Saints, and burneth the poor for Witches. But I doubt not, Magdalen, and many other godly women are very Saints in Heaven, and should have been so, though the Pope had never cannonized them; but he doth them wrong, to make them the Patronesses of Harlots and strong Strumpets.

Was there such a Traitor among all the Heathen Idols, as S. Thomas Becket?* 1.163 Or such a whore as S. Bridget? I warrant you S. Hugh was as good a Huntsman as Anubis. Was Vulcan the Protector of the Heathen Smiths? Yea forsooth, and S. Euloge was Patron for ours. Our Painters had Luke, our Weavers had Steven, our millers had Arnold, our Traitors had Goodman, our Sowters had Crispine, our Potters had S. Gore with a Devil on his shoulder, and a Pot in his hand. Was there a better Horseleech among the gods of the Gentiles than S. Loy? Or a better Sowgelder than S. Anthony? Or a better Toothdrawer than S. Apolline? I believe that Apollo Parnopeius was no better a Ratcatcher than S. Gertrude, who hath the Popes Patent and commendation therefore. The Thebans had not a bet∣ter Shepherd than S. Wendeline, nor a better Gissard to keep their Geese than Gallus. But for Physick and Surgery, our Idols exceed them all. For S. John, and S. Valentine excelled at the Falling-evil. S. Roch was good at the Plague, S. Pe∣tronill at the Ague. As for S. Margaret, she passed Lucina for a Midwife, and yet was but a Maid; in which respect S. Marpurge is joyned with her in Com∣mission.

For mad men, and such as are possessed with Devils, S. Roman was excellent, and Fryer Ruffine was also prettily skilful in that Art. For Botches and Biles, Cos∣mus and Damian; S. Clare for the Eyes, S. Apolline for Teeth, S. Job for the * 1.164 Pox. And for sore Breasts S. Agatha was as good as Ruminus. Whosoever served Ser∣vatius well, should be sure to lose nothing: if Servatius failed in his office,

S. Vinden could supply the matter with his cunning; for he could cause all things that were lost to be restored again. But here lay a straw for a while, and I will shew you the names of some, which exceed these very far, and might have been cannonized for Arch-Saints; all the other Saints or Idols being in comparison of them but bunglers, and bench-whistlers. And with your leave, when all o∣ther Saints had given over the matter, and the Saints utterly forsaken of their servitors, they repaired to these that I shall name unto you, with the good consent of the Pope, who is the fautor, or rather the Patron of all the Saints, Devils, and Idols living or dead, and of all the gods save one. And whereas none other Saint could cure above one disease, in so much as it was idolatry, fol∣ly I should have said, to go to Job for any other malady than the Pox; nothing cometh amiss to these. For they are good at any thing, and never a whit nice of their cunning: yea greater matters are said to be in one of their powers, than is in all the other Saints.* 1.165 And these are they: S. Mother Bungie, S. Mother Paine, S. Feats, S. Mother Still, S. Mother Dutton, S. Kytrell, S. Ursula Kemp, S. Mother Newman, S. Doctor Heron, S. Rosimund a good old Father, and di∣vers more that deserve to be registred in the Popes Kalender, or rather the Devils Rubrick.

CHAP. XXV.

A Comparison between the Heathen and the Papists, touching their excuses for Ido∣latry.

ANd because I know, that the Papists will say, that their Idols are Saints, and no such Devils as the gods of the Gentiles were: you may tell them, that not only their Saints,* 1.166 but the very Images of them were called Di∣vi. Which though it signifie gods, and so by consequence Idols or Fiends: yet put but an (l) thereunto, and it is Divil in English. But they will say also that I do them wrong to gibe at them; because they were holy men and holy wo∣men. I grant some of them were so, and further from allowance of the Popish Idolatry imployed upon them, than grieved with the derision used against that abuse. Yea even as Silver and Gold are made Idols unto them that love them too well, and seek too much for them: so are these holy men and women made I∣dols by them that worship them, and attribute unto them such honour as to God only appertaineth.

The Heathen gods were for the most part good men, and profitable mem∣bers to the Common-wealth wherein they lived, and deserved fame, &c. in which respect they made gods of them when they were dead; as they made Devils of such Emperours and Philosophers as they hated, or as had deserved ill a∣mong them. And is it not even so, and worse, in the Common-wealth and Church of Popery? Doth not the Pope excommunicate, curse, and condemn for Here∣ticks, and drive to the bottomless pit of Hell, proclaiming to the very Devils, all those that either write, speak, or think, contrary to his idolatrous doctrin? Cicero,* 1.167 when he derided the Heathen gods, and inveighed against them that yielded such servile honour unto them, knew the persons, unto whom such abuse was committed, had well deserved as civil Citizens; and that good fame was due unto them, and not divine estimation. Yea the Infidels that honoured those gods, as hoping to receive benefits for their devotion imployed that way, knew and conceived that tke Statues and Images, before whom with such reverence they poured forth their Prayers, were stocks and stones, and only pictures of those persons whom they resembled: yea they also knew, that the parties them∣selves were creatures,* 1.168 and could not do so much as the Papists and Witchmongers think the Rood of Grace, or mother Bungie could do. And yet the Papists can see the abuse of the Gentiles, and may not hear of their own idolatry more gross and damnable than the others.

CHAP. XXVI.

The conceit of the Heathen and the Papists all one in Idolatry; of the Council of Trent; a notable story of a Hangman arraigned after he was dead and buri∣ed, &c.

BUt Papists perchance will deny, that they attribute so much to these Idols as I report; or that they think it so meritorious to pray to the images of Saints as is supposed; affirming, that they worship God, and the Saints themselves, under the forms of Images. Which was also the conceit of the Heathen, and their excuse in this behalf; whose eyesight and insight herein reached as far as the Papistical distinctions published by Popes and their Coun∣cils. Neither do any of them admit so gross Idolatry,* 1.169 as the Council of Trent hath done, who alloweth that worship to the Rood that is due to Jesus Christ him∣self; and so likewise of other Images of Saints. I thought it not impertinent therefore in this place to insert an example taken out of the Rosarie of our Lady, in which Book do remain (besides this) ninety and eight examples to this effect: which are of such authority in the Church of Rome, that all Scripture must give place unto them. And these are either read there as their special Homilies, or preached by their chief Doctors. And this is the Sermon for this day ver∣batim translated out of the said Rosarie, a Book much esteemed and reverenced among Papists.

A certain Hangman passing by the Image of our Lady, saluted her, com∣mending himself to her protection. Afterwards, while he prayed before her,* 1.170 he was called away to hang an offendor; but his Enemies intercepted him, and slew him by the way. And lo a certain holy Priest, which nightly walked about every Church in the City, rose up that night, and was going to his Lady, I should say, to our Lady-Church. And in the Church-yard he saw a great many dead men, and some of them he knew, of whom he asked, What the matter was, &c. who answered, That the Hangman was slain, and the Devil challenged his soul, the which our Lady said was her: and the Judge was even at hand coming thither to hear the cause, and therefore (said they) we are now come together. The Priest thought he would be at the hearing hereof, and hid himself be∣hind a tree; and anon he saw the judicial seat ready prepared and furnished,* 1.171 where the Judge, to wit, Jesus Christ, sate, who took up his mother unto him. Soon after the Devils brought in the Hangman pinnioned, and proved by good evidence, that his soul belonged to them. On the other side, our Lady pleaded for the Hangman, proving that he at the hour of death commen∣ded his soul to her. The judge hearing the matter so well debated on either side, but willing to obey (for these are his words) his mothers desire, and loath to do the Devils any wrong, gave sentence that the Hangmans soul should return to his body, until he had made sufficient satisfaction; ordaining that the Pope should set forth a publick form of Prayer for the Hangmans soul. It was demanded, who should do the errand to the Popes Holiness? Marry quoth our Lady, that shall yonder Priest that lurketh behind the tree. The Priest being called forth, and injoyned to make relation hereof,* 1.172 and to desire the Pope to take the pains to do according to this decree, asked by what token he should be directed. Then was delivered unto him a Rose of such beauty, as when the Pope saw it, he knew his message was true.

And so, if they do not well, I pray God we may.

CHAP. XXVII.

A Confutation of the Fable of the Hangman; of many other feigned and ridiculous Tales and Apparitions, with a reproof thereof.

BY the tale above mentioned you see what it is to worship the Image of our Lady. For though we kneel to God himself, and make never so humble Petitions unto him, without faith and repentance it shall do us no pleasure at all.* 1.173 Yet this Hangman had great friendship shewed him for one point of courtesie used to our Lady, having not one dram of faith, repentance, nor yet of honesty in him. Nevertheless, so credulous is the nature of man, as to believe this and such like fables: yea, to discre∣dit such stuffe, is thought among the Papists flat heresie. And though we that are Protestants, will not believe these toyes, being so apparently Popish: yet we credit and report other appearances, and assuming of bodies by souls and spirits; though they be as prophane, absurd, and impious as the other. We are sure the holy Maid of Kent's Vision was a very cosenage: but we can credit, imprint, and publish for a true possession or history, the knavery used by a cosening varlot at Maidstone;* 1.174 and many other such as that was. We think souls and spirits may come out of Heaven or Hell, and assume bodies, believing many absurd tales told by the Schoolmen and Romish Doctors to that effect: but we discredit all the stories that they, and as grave men as they are, tell us upon their knowledge and credit, of souls condemned to Purgatory, wandering for succour and release by Trentals and Masses said by a Popish Priest, &c. and yet they in probability are equal, and in number far exceed the other.

We think that to be a lye, which is written, or rather fathered upon Luther; to wit, That he knew the Devil, and was very conversant with him, and had eaten many bushels of Salt, and made jolly good cheer with him; and that he was confuted in a desputation with a real Devil about the abolishing of private mass. Neither do we believe this report,* 1.175 That the Devil in the likeness of a tall man, was present at a Sermon openly made by Carolostadius; and from this Sermon went to his house, and told his son that he would fetch him away after a day or twain, as the Papists say he did indeed, although they lie in every point thereof most mali∣ciously. But we can believe Platina and others, when they tell us of the appear∣ances of Pope Benedict the eight, and also the ninth; how the one rode upon a black Horse in the Wilderness, requiring a Bishop (as I remember) whom he met, that he would distribute certain money for him, which he had purloined of that which was given in Alms to the poor, &c. and how the other was seen a hun∣dred years after the Devil had killed him in a Wood, of an Hermite in a Bears-skin, and an Asses-head on his shoulders, &c. himself saying that he appeared in such sort as he lived. And divers such stuffe rehearsed by Platina.

* 1.176Now because S. Ambrose writeth, that S. Anne appeared to Constance the daugh∣ter of Constantine, and to her Parents, watching at her Sepulchre: and because Eusebius and Nicephorus say, That the Pontamian Virgin, Origen's Disciple, ap∣peared to S. Basil, and put a Crown upon his head, in token of the glory of his martyrdom, which should shortly follow: and because Hierome writeth of Paul's appearance; and Theodoret, of S. John the Baptist; and Athanasius, of Ammons, &c. many do believe the same stories and miraculous appearances to be true. But few Protestants will give credit unto such shameful fables, or any like them, when they find them written in the Legendary, Festival, Rosaries of our Lady, or any other such Popish Authors. Whereby I gather, that if the Protestant be∣lieve some few lyes, the Papists believe a great number. This I write, to shew the imperfection of man, how attentive our ears are to hearken to tales. And though herein consists no great point of faith or infidelity; yet let us that profess the Gospel take warning of Papists, not to be carryed away with every vain blast

of doctrine; but let us cast away these prophane and old Wives fables. And al∣though this matter have passed so long with general credit and authority; yet many * 1.177 grave Authors have condemned long since all those vain Visions and Ap∣paritions, except such as have been shewed by God, his Son, and his Angels. Athanasius saith, That souls once loosed from their bodies, have no more society with mortal men. Augustine saith, That if souls could walk and visit their friends, &c. or admonish them in sleep, or otherwise, his Mother that followed him by Land and by Sea would shew her self to him, and reveal her knowledge, or give him warning, &c. But most true it is that is written in the Gospel: We have Moses and the Prophets, who are to be hearkened unto, and not the dead.

CHAP. XXVIII.

A Confutation of Johannes Laurentius, and of many others, maintaining these fained and ridiculous Tales and Apparitions, and what driveth them away: of Moses and Elias appearance in Mount Tabor.

FUrthermore, to prosecute this matter in more words; if I say that these Apparitions of Souls are but knaveries and cosenages;* 1.178 they object that Moses and Elias appeared in Mount Tabor, and talked with Christ, in the presence of the principal Apostles; yea, and that God appeared in the bush, &c. As though Spirits and Souls could do whatsoever it pleaseth the Lord to do,* 1.179 or appoint to be done for his own glory, or for the manifestation of his Son mira∣culously. And therefore I thought good to give you a taste of the Witchmongers absurd opinions in this behalf.

And first you shall understand, that they hold,* 1.180 That all the souls in heaven may come down and appear to us when they list, and assume any body saving their own; other∣wise (say they) such souls should not be perfectly happy. They say, That you may know the good souls from the bad very easily:* 1.181 For a damned soul hath a very heavy and sowre look; but a Saints soul hath a cheerful and a merry countenance; these also are white and shining, the other cole black. And these damned souls also may come up out of Hell at their pleasure; although Abraham made Dives believe the contrary.* 1.182 They affirm, That damned Souls walk oftenest: next unto them the souls of Purgatory; and most seldom the souls of Saints. Also they say, That in the old Law souls did ap∣pear seldom; and after dooms-day they shall never be seen more:* 1.183 in the time of grace they shall be most freequent. The walking of these souls (saith Michael Andr.) is a most excellent argument for the proof of Purgatory; for (saith he) those souls have testified that which the Popes have affirmed in that behalf; to wit, that there is not only such a place of punishment, but that they are released from thence by Masses, and such other satisfactory works; whereby the goodness of the Mass is also ratified and con∣firmed.

These heavenly or purgatory souls (say they) appear most commonly to them that are born upon Ember-dayes, and they also walk most usually on those Ember-dayes;* 1.184 because we are in best state at that time to pray for the one, and to keep company with the other. Also they say, That souls appear oftenest by night; because men may then be at be at best leisure, and most quiet. Also they never appear to the whole multitude, seldom to a few, and most commonly to one alone; for so one may tell a lye without controlment. Also they are oftenest seen by them that are ready to die; as Trasilla saw Pope Foelix; Ursine, Peter and Paul; Galla Romana, S. Peter; and as Musa the maid saw our Lady; which are the most certain ap∣pearances credited and allowed in the Church of Rome: Also they may be seen of some, and of some other in that presence not seen at all; as Ursine saw Peter and Paul, and yet many at that instant being present could not see any such sight, but thought it a lye; as I do. Michael Andraeas confesseth, That Papists see more Visions than Protestants; he saith also, That a good soul can take none other shape than of a man; marry a damned soul may and doth take the

shape of a Black-moor,* 1.185 or of a Beast, or of a Serpent, or specially of an Heretick. The Christian signs that drive away these evil souls, are the cross, the Name of Je∣sus, and the relicks of Saints; in the number whereof are Holy-water, Holy-bread, Agnus Dei, &c. For Andrew saith, That notwithstanding Julian was an Apostate, and a betrayer of Christian Religion; yet at an extremity, with the only sign of the Cross, he drave away from him many such evil spirits; whereby also (he saith) the greatest dis∣eases and sicknesses are cured, and the sorest dangers avoided.

CHAP. XXIX.

A Confutation of assuming of Bodies, and of the Serpent that seduced Eve.

THey that contend so earnestly for the Devils assuming of bodies and visi∣ble shapes, do think they have a great advantage by the words uttered in the third of Genesis,* 1.186 where they say, the Devil entered into a Serpent or Snake; and that by the curse it appeareth, that the whole displeasure of God lighted upon the poor Snake only. How those words are to be considered, may ap∣pear, in that it is of purpose so spoken, as our weak capacities may thereby best conceive the substance, tenor, & true meaning of the word, which is there set down in the manner of a Tragedy, in such humane and sensible form, as wonderfully informeth our understanding; though it seem contrary to the spiritual course of Spirits and Devils, and also to the nature and divinity of God himself; who is infinite, and whom no man ever saw with corporal eyes, and lived. And doubt∣less, if the Serpent there had not been taken absolutely, nor Metaphorically for the Devil, the Holy Ghost would have informed us thereof in some part of that story. But to affirm it sometimes to be a Devil, and sometimes a Snake; whereas there is no such distinction to be found or seen in the Text, is an invention and a fetch (methinks) beyond the compass of all divinity.* 1.187 Certainly the Serpent was he that seduced Eve; now whether it were the Devil, or a Snake; let any wise∣man (or rather let the Word of God) judge. Doubtless the Scripture in many places expoundeth it to be the Devil. And I have (I am sure) one wise man on my side for the interpretation hereof,* 1.188 namely Solomon; who saith, Through envie of the Devil came death into the world; referring that to the De∣vil, which Moses in the letter did to the Serpent. But a better Expositor here∣of needeth not, than the Text it self, even in the same place, where it is written; I will put enmity between thee and the woman, and between thy seed and her seed; he shall break thy head, and thou shalt bruise his heel. What Christian knoweth not, that in these words the mystery of our redemption is comprised and promised? Where∣in is not meant (as many suppose) that the common seed of women shall tread upon a Snakes-head, and so break it in pieces, &c. but that special seed, which is Christ, should be born of a woman, to the utter over-throw of Satan, and to the redemption of mankind, whose heel or flesh in his mem∣bers the Devil should bruise and assault, with continual attempts, and carnal provocations, &c.

CHAP. XXX.

The Objection concerning the Devils Assuming of the Serpents Body answered.

* 1.189THis word Serpent, in holy Scripture is taken for the Devil: The Ser∣pent was more subtil than all the Beasts of the field. It likewise signifieth such as be evil speakers, such as have slandering tongues, also Here∣ticks,* 1.190 &c. They have sharpened their tongues like Serpents. It doth likewise betoken the death and Sacrifice of Christ: As Moses lifted up the Serpent in the Wil∣derness, so must the Son of man be lifted up upon the Cross. Moreover, it is taken

for wicked men: O ye Serpents and generation of Vipers.* 1.191 Thereby also is signified as well a wise as a subtil man: and in that sense did Christ himself use it, saying, Be ye wise as Serpents, &c. So that by this brief collection you see, that the word Serpent, as it is equivocal, so likewise it is sometimes taken in the good, and sometimes in the evil part. But where it is said, That the Serpent was father of lyes, author of death, and the worker of deceit; methinks it is a ridiculous opi∣nion to hold, that thereby a Snake is meant; which must be, if the letter be preferred before the Allegory.* 1.192 Truly Calvin's opinion is to be liked and re∣verenced, and his example to be embraced and followed, in that he offereth to subscribe to them that hold, that the Holy Ghost in that place did of purpose use ob∣scure figures, that the clear light thereof might be deferred, till Christs coming.* 1.193 He saith also with like commendation (speaking hereof, and writing upon this place) That Moses doth accommodate and fitten for the understanding of the common people, in a rude and gross style, those things which he there delivereth;* 1.194* 1.195 forbearing once to rehearse the name of Satan. And further he saith, That this order may not be thought of Moses his own device; but to be taught him by the Spirit of God: for such was (saith he) in those dayes the childish age of the Church, which was unable to receive higher or profounder doctrine. Finally, he saith, even hereupon, That the Lord hath supplyed, with the secret light of his Spirit, whatsoever wanted in plainness and clear∣ness of external words.

If it be said, according to experience, That certain other Beasts are farre more subtil than the Serpent: They answer, That it is not absurd to confess, that the same gift was taken away from him, by God, because he brought destruction to mankind. Which is more (methinks) than need be granted in that behalf. For Christ saith not;* 1.196 Be ye wise as Serpents were, before their transgression; but, Be wise as Serpents are. I would learn what impiety, absurdity, or offence it is to hold, that Moses, under the person of a poysoning Serpent or Snake, describeth the Devil that poy∣soned Eve with his deceitful wor••s, and venomous assault. Whence cometh it else, that the Devil is called so often, The Viper, The Serpent,* 1.197 &c. and that his children are called the generation of Vipers; but upon this first description of the Devil made by Moses? For I think none so gross, as to suppose, that the wicked are the children of Snakes, according to the letter; no more than we are to think and gather, that God keepeth a Book of Life, written with Pen and Ink upon Paper; as Citizens record their Free-men.

CHAP. XXXI.

Of the Curse rehearsed Gen. 3. and that place rightly expounded; John Calvins opi∣nion of the Devil.

THe curse rehearsed by God in that place, whereby Witchmongers la∣bour so busily to prove that the Devil entered into the body of a Snake, and by consequence can take the body of any other creature at his plea∣sure, &c. reacheth I think further into the Devils matters, than we can compre∣hend it, or is needful for us to know, that understand not the wayes of the De∣vils creeping, and is far unlikely to extend to plague the generation of Snakes; though they had been made with legges before that time, and through his curse was deprived out of that benefit, And yet, if the Devil should have entered into the Snake, in manner and form as they suppose, I cannot see in what degree of sin the poor Snake should be so guilty, as that God, who is the most righte∣ous Judge, might be offended with him.* 1.198 But although I abhor that lewd inter∣pretation of the Family of Love, and such other Heretiques, as would reduce the whole Bible into allegories: yet (methinks) the creeping there is rather metapho∣rically or significatively spoken, than literally; even by that figure, which is there prosecuted to the end: Wherein the Devil is resembled to an odious creature, who as he creepeth upon us to annoy our bodies; so doth the Devil there creep into

the conscience of Eve, to abuse and deceive her: whose seed nevertheless shall tread down and dissolve his power and malice: And through him, all good Christi∣ans (as Calvin saith) obtain power to do the like.* 1.199 For we may not imagine such a material tragedy, as there is described, for the ease of our feeble and weak ca∣pacities.

For whensoever we find in the Scriptures, that the Devil is called God, the Prince of the world, a strong armed man, to whom is given the power of the air; a roaring Lion, a Serpent, &c. the Holy Ghost moved us thereby, to beware of the most subtil, strong and mighty Enemy, and to make preparation, and arm our selves with faith against so terrible an Adversary. And this is the opinion and counsel of Calvin,* 1.200 That we seeing our own weakness, and his force manifested in such terms, may beware of the Devil, and may flie to God for spiritual aid and comfort: And as for his corporal assaults, or his attempts upon our bodies, his night-walkings, his visible appearings, his dancing with Witches, &c. we are neither warned in the Scri∣ptures of them, nor willed by God or his Prophets to flie them; neither is there any mention made of them in the Scriptures. And therefore think I those Witchmon∣gers and absurd Writers to be as gross on the one side, as the Sadduces are im∣pious and fond on the other, which say, That Spirits and Devils are only motions and affections,* 1.201 and that Angels are but tokens of Gods power. I for my part confess with Augustine, That these matters are above my reach and capacity; and yet so farr as God Word teacheth me, I will not stick to say, That they are living crea∣tures, ordained to serve the Lord in their vocation. And although they abode not in their first estate, yet that they are the Lords Ministers, and Executioners of his wrath, to try and tempt in this world, and to punish the reprobate in Hell fire in the world to come.

CHAP. XXXII.

Mine own Opinion and Resolultion of the Nature of Spirits, and of the Devil, with his properties.

BUt to use few words in a long matter, and plain terms in a doubtful case, this is mine opinion concerning this argument. First, that Devils are spirits and no bodies:* 1.202 For (as Peter Martyr saith) spirits and bodies are by antithesis opposed one to another; so as a body is no spirit, nor a spirit a body. And that the Devil, whether he be many or one (for by the way you shall understand, that he is so spoken of in the Scriptures, as though there were but a 1.203 one, and sometimes as though b 1.204 one were many legions, the sense whereof I have already declared according to Calvins opinion; he is a creature made by God, and that for vengeance, as it is written in Ecclus. 39. v. 28. and of himself naught, though imployed by God to necessary and good purposes. For in places where it is written, that c 1.205d 1.206 all the creatures of God are good: and a∣gain, when God, in the creation of the world, e 1.207 saw all that he had made was good; the Devil is not comprehended within those words of commendation. For it is written, that he was a f 1.208 murtherer from the beginning, and abode not in the truth; because there is no truth in him; but when he speaketh a lye, he speak∣eth of his own, as being a lyer, and the father of lyes, and (as John saith) a sin∣ner from the beginning. Neither was his creation (so far as I can find) in that week that God made man, and those other creatures mentioned in Genesis the first, and yet God created him purposely to destroy. I take his substance to be such as no man can by learning define, nor by wisdom search out. M. Deering saith,* 1.209 Tha•• Paul himself, reckoning up principalities, powers, &c. addeth, Every name that is named in this world, or in the world to come. A clear sentence (saith he) of Paul's modesty, in confessing a holy ignorance of the state of Angels, which name is also given to Devils in other places of the Scripture. His essence also and his form is also so proper and peculiar (in mine opinion) unto himself, as he

himself cannot alter it, but must needs be content therewith, as with that which God hath ordained him, and assigned unto him, as peculiarly as he hath given to us our substance without power to alter the same at our pleasures. For we find not that a spirit can make a body, more than a body can make a spirit: the Spirit of God excepted, which is Omnipotent. Never∣theless, I learn that their nature is prone to all mischeif: for as the very signification of an Enemy and as an accuser is wrapped up in Satan and Diabo∣lus; so doth Christ himself declare him to be in the thirteenth of Matthew.* 1.210 And therefore he brooketh well his name; for he lyeth dayly in wait, not only to cor∣rupt, but also to destroy mankind; being (I say) the very tormentor appointed by God to afflict the wicked in this world with wicked temptations, and in the world to come with Hell fire.* 1.211 But I may not here forget how M. Mal. and the residue of that crew do expound that word Diabolus; for Dia (say they) is Duo, and Bolus is Morsellus, whereby they gather that the Devil eateth up a man both body and soul at two morsels. Whereas in truth the wicked may be said to eat up and swallow down the Devil, rather than the Devil to eat up them; though it may well be said by a figure, that the Devil like a roaring Lion seeketh whom he may devour: which is meant of the soul and spiritual devouring, as very novices in Religion may judge.

CHAP. XXXIII.

Against fond Witchmongers, and their opinions concerning corporal Devils.

NOw, how Brian Darcies he-spirits and she-spirits, Titty and Tiffin, Suckin and Pidgin, Liard and Robin, &c. his white-spirits and black-spi∣rits, gray-spirits and red-spirits, Devil-toad and Devil-lambe, Devils-cat and Devils-dam, agree herewithal, or can stand consonant with the Word of God, or true Philosophy, let Heaven and Earth judge.* 1.212 In the mean time let any man with good consideration peruse that Book published by W.W. it shall suffice to satisfie him in all that may be required touching the vanities of the Witches Examinations, Confessions, and Executions; where, though the tale be told only of the accusers part, without any other answer of theirs than their Adversary setteth down; mine assertion will be sufficiently proved true. And because it seemeth to be performed with some kind of authority, I will say no more for the confutation thereof, but referr you to the Book it self; whereto if nothing be added that may make to their reproach, I dare warrant nothing is left out that may serve to their condemnation. See whether the wit∣nesses be not single, of what credit, sexe and age they are; namely lewd, mise∣rable and envious poor people; most of them which speak to any purpose being old women, and children of the age of 4, 5, 6, 7, 8, or 9. years.

And note how and what the Witches confess, and see of what weight and importance the causes are; whether their confessions be not won through hope of favour, and extorted by flattery or threats, without proof. But in so much as there were not past seventeen or eighteen condemned at once at S. Osees in the County of Essex,* 1.213 being a whole Parish (though of no great quantity) I will say the less: trusting that by this time there remain not many in that Parish. If any be yet behind, I doubt not but Brian Darcie will find them out; who, if he lack aid, Richard Gallis of Windsor were meet to be associated with him; which Gallis hath set forth another Book to that effect, of certain Witches of Windsor executed at Abington. But with what impudency and dishonesty he hath finished it, with what lyes and forgeries he hath furnished it; what folly and frenzy he hath uttered in it, I am ashamed to report; and therefore being but a two-penny Book, I had rather desire you to buy it, and so to peruse it, than to fill my Book with such beastly stuffe.

CHAP. XXXIV.

A Conclusion wherein the Spirit of spirits is described, by the illumination of which Spirit all spirits are to be tryed: with a Confutation of the Pneumatomachi flat∣ly denying the divinity of this Spirit.

TOuching the manifold signification of this word [Spirit] I have else∣where in this brief discourse told you my mind; which is a word no∣thing different in Heb. from breath or wind. For all these words follow∣ing; to wit, Spiritus, Ventus, Platus, Halitus, are indifferently use by the Holy Ghost,* 1.214 and called by this Hebrew word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the sacred Scripture: For fur∣ther proof whereof I cite unto you the words of Isaiah; For his Spirit (or Breath) is as a River that overfloweth up to the neck, &c. in which place the Prophet describeth the coming of God in heat and indignation unto judgement, &c.* 1.215 I cite also unto you the words of Zacharie; These are the four Spirits of the Heaven, &c. Likewise in Genesis; And the Spirit of God moved upon the waters. Moreover, I cite unto you the words of Christ; The Spirit (or Wind) bloweth where it listeth. Unto which said places infinite more might be added out of holy Writ, tending all to this purpose; namely, to give us this for a note, that all the sayings above cited with many more that I could alledge, where mention is made of spirit, the Hebrew Text useth no word but one; to wit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signi∣fieth (as I said) Spiritum, ventum, flatum, halitum; which may be Englished, Spirit, wind, blast, breath.

But before I enter upon the very point of my purpose, it shall not be amiss, to make you acquainted with the collection of a certain School Divine; who di∣stinguisheth and divideth this word [Spirit] into six significations;* 1.216 saying, that it is sometimes taken for the air, sometimes for the bodies of the blessed, sometimes for the souls of the blessed, sometimes for the power imaginative or the mind of man; and sometimes for God. Again he saith, That of spirits there are two sorts, some created, and some uncreated.

A spirit uncreated (saith he) is God himself, and it is essentially taken, and a∣greeth unto the three Persons notionally, to the Father, the Son, and the Holy Ghost personally. A spirit created is a creature, and that is likewise of two sorts; to wit, bodily, and bodiless. A bodily spirit is also of two sorts: for some kind of spirit is so named of spiritualness, as it is distinguished from bodiliness: otherwise it is called Spiritus a spiriando, id est, a flando, of breathing or blowing, as the wind doth. A bodiless spirit is one way so named of spiritualness, and then it is taken for a spiritual substance; and is of two sorts; some make a full and compleat kind, and is called compleat or perfect, as a spirit angelical: some do not make a full and perfect kind, and is called incompleat or unperfect as the soul. There is also the spirit vital, which is a certain subtil or very fine substance necessarily disposing and tending unto life. There be moreover spirits natural, which are a kind of subtil and very fine substances, disposing and tending unto equal complexions of bodies. Again, there be spirits animal, which are certain subtil and very fine substances disposing and tempering the body, that it might be animated of the form, that is, that it might be perfected of the rea∣sonable soul. Thus far he, In whose division you see a Philosophical kind of proceeding, though not altogether to be condemned, yet in every point not to be approved.

* 1.217Now to the Spirit of spirits, I mean the principal and holy Spirit of God, which one defineth, or rather describeth to be the third Person in the Trinity, issuing from the Father and the Son, no more the charity, dilection and love of the Father and the Son, than the Father is the charity, dilection and love of the Son and Holy Ghost.* 1.218 Another treating upon the same argument proceedeth in this re∣verent manner: The holy Spirit is the vertue or power of God, quickning, nourishing, fostering, and perfecting all things; by whose only breathing it cometh to pass that we both know and love God, and become at the length like unto him: which Spirit is the

pledge and earnest penny of grace, and beareth witness unto our heart,* 1.219 whiles we cry Ab∣ba Father. This Spirit is called the Spirit of God, the Spirit of Christ, and the Spirit of him which raised up Jesus from the dead.

Jesus Christ, for that he received not the Spirit by measure, but in fulness, doth call it his Spirit, saying; When the Comforter shall come, whom I will send,* 1.220 even the Holy Spirit, he shall testifie of me. This Spirit hath divers Metaphorical names attri∣buted thereunto in the Holy Scriptures. It is called by the name of water, because it washeth, comforteth, moistneth, softeneth and maketh fruitful with all godli∣ness and vertues the mindes of men, which otherwise would be unclean, com∣fortless, hard, dry, and barren of all goodness; whereupon the Prophet Isaiah saith; I will pour water upon the thirsty, and floods upon the dry ground, &c.* 1.221 Where∣withal the words of Christ do agree; He that believeth in me, as saith the Scripture, out of his belly shall flow rivers of waters of life. And elsewhere; Whosoever drinketh of the water that I shall give him, shall never be more athirst. Other places likewise there be, wherein the Holy Spirit is signified by the name of water and flood; as in the 13. of Isaiah, the 29. of Ezek. the 146. Psalm, &c. The same Spirit by reason of the force and vehemency thereof is termed fire. For it doth purifie and cleanse the wholeman from top to toe, it doth burn out the soil and dross of sins, and set∣teth him all in a flaming and hot burning zeal to prefer and further Gods glory. Which plainly appeared in the Apostles, who when they had received the Spirit, they spake fiery words, yea such words as were uncontrollable, in somuch as in none more than in them this saying of the Prophet Jeremy was verified,* 1.222 Nunquid non verba mea sunt quasi ignis? Are not my words even as it were fire? This was declared and shewed by those fiery tongues, which were seen upon the Apostles after they had received the Holy Spirit.

Moreover, this Spirit is called annointing, or ointment, because that as in old time Priests and Kings were by annointing deputed to their office and charge, and so were made fit and serviceable for the same; even so the elect are not so much declared as renewed and made apt by the training up of the Holy Spirit, both to live well and also to glorifie God. Whereupon dependeth the saying of John;* 1.223 And ye have no need that any should teach you, but as the same ointment doth teach you. It is also called in Scripture, The Oil of gladness and rejoycing; whereof it is said in the Book of Psalms;* 1.224 God even thy God hath annointed thee with the Oil of joy and glad∣ness, &c. And by this goodly and comfortable name of Oil in the Scriptures is the mercy of God oftentimes expressed, because the nature of that doth agree with the property and quality of this. For as Oil doth float and swim above all other liquors, so the mercy of God doth surpass and over-reach all his works, and the same doth most of all disclose it self to miserable man.

It is likewise called the Finger of God, that is, the might and power of God:* 1.225 by the vertue whereof the Apostles did cast out Devils; to wit, even by the finger of God. It is called the Spirit of Truth, because it maketh men true and faithful in their vocation; and for that it is the touch-stone to try all counterfeit devices of mans brain, and all vain Sciences, prophane Practices, deceitful Arts, and circum∣venting Inventions; such as be in general all sorts of Witchcrafts and Inchant∣ments, within whose number are comprehended all those wherewith I have had some dealing in my Discovery; to wit, Charms or Incantations, Divinations, Augury, Judicial Astrology, Nativity-casting, Alchymistry, Conjuration, Lot-share, Popery which is meer paltry, with divers other: not one whereof, no nor altogether are able to stand to the tryal and examination, which this Spirit of Truth shall and will take of those false and evil spirits. Nay, they shall be found, when they are laid into the balance, to be lighter than vanity: very dross, when they once come to be tryed by the fervent heat of this Spirit; and like chaffe, when this Spirit bloweth upon them, driven away with a violent whirlwind; such is the perfection, integrity, and effectual operation of this Spirit, whose working as it is manifold, so it is marvellous, and therefore may and is called the Spirit of spirits.

This Spirit withdrawing it self from the hearts of men,* 1.226 for that it will not inha∣bit and dwell where sin hath dominion, giveth place unto the spirit of errour and blindness, to the spirit of servitude and compunction, which biteth, gnaweth,

and whetteth their hearts with a deadly hate of the Gospel; in so much as it grieveth their minds and irketh their ears either to hear or understand the truth; of which disease properly the Pharisees of old were, and the Papists even now are sick. Yea, the want of this good Spirit is the cause that many fall into the spirit of perverseness and frowardness, into the spirit of giddiness, lying, drowsiness, and dulness; according as the Prophet Isaiah saith; For the Lord hath covered you with a spirit of slumber,* 1.227 and hath shut up your eyes; and again elsewhere, Dominus miscuit in medio, &c. The Lord hath mingled among them the spirit of giddiness, and hath made Egypt to err, as a drunken man erreth in his vomit: And as it is said by Paul; And their foolish heart was blinded,* 1.228 and God gave them over unto their own hearts lusts. Which punishment Moses threatneth unto the Jews; The Lord shall smite thee with madness, with blindness and amazedness of mind, and thou shalt grope at high noon as a blind man useth to grope, &c.

In some, this word [Spirit] doth signifie a secret force and power, wherewith our minds are moved and directed; if unto holy things, then it is the motion of the ho∣ly Spirit, of the Spirit of Christ and of God; if unto evil things, then is it the sug∣gestion of the wicked spirit,* 1.229 of the Devil, and of Satan. Whereupon I inferr, by the way of a question, with what spirit we are to suppose such to be moved, as ei∣ther practice any of the vanities treated upon in this Book, or through credulity addict themselves thereunto as unto divine oracles, or the voyce of Angels break∣ing through the clouds?* 1.230 We cannot impute this motion unto the good Spirit; for then they should be able to discern between the nature of spirits, and not swerve in judgment: it followeth therefore, that the spirit of blindness and error doth seduce them, so that it is no marvel if in the alienation of their minds they take falsehood for truth,* 1.231 shadows for substances, fancies for verities, &c, for it is likely that the good Spirit of God hath forsaken them, or at leastwise absented it self from them; else would they detest these devillish devices of men, which consist of nothing but delusions and vain practices, whereof (I suppose) this my Book to be a sufficient discovery.

* 1.232It will be said, That I ought not to judge, for he that judgeth shall be judged. Whereto I answer, That judgment is not to be understood of three kind of actions in their proper nature; whereof the first are secret, and the judgment of them shall ap∣pertain to God, who in time will disclose whatsoever is done in covert, and that by his just judgment. The second are mixed actions, taking part of hidden, and part of open, so that by reason of their uncertainty and doubtfulness they are discussable and to be tryed; these after due examination are to have their competent judg∣ment, and are incident to the Magistrate. The third are manifest and evident, and such as do no less apparently shew themselves than an inflammation of blood in the body: and of these actions every private man giveth judgment, because they be of such certainty, as that of them a man may as well conclude, as to gather that because the Sun is risen in the East, Ergo it is morning: he is come about and is full South, Ergo it is high noon; he is declining and closing up in the West, Er∣go, it is evening. So that the objection is answered.

Howbeit, letting this pass, and spiritually to speak of this Spirit, which whiles many have wanted,* 1.233 it hath come to pass that they have proved altogether carnal; and not savouring heavenly divinity have tumbled into worse than Philosophical barbarism; and these be such as of Writers are called Pneumatomachi, a Sect so in∣jurious to the holy Spirit of God, that contemning the sentence of Christ, where∣in he foretelleth, That the sin against the Holy Spirit is never to be pardoned, neither in this world nor in the world to come; they do not only deny him to be God, but al∣so pull from him all being, and with the Sadduces maintain there is none such; but that under and by the name of holy Spirit is meant a certain divine force, wherewith our minds are moved, and the grace and favour of God whereby we are his beloved. Against these shameless Enemies of the Holy Spirit, I will not use material weapons, but syllogistical charms. And first, I will set down some of their paralogisms or false arguments; and upon the neck of them infer fit confutations grounded upon sound reason and certain truth.

Their first Argument is knit up in this manner. The Holy Spirit is nowhere ex∣presly

called God in the Scriptures; Ergo he is not God,* 1.234 or at leastwise he is not to be called God.

The Antecedent of this Argument is false; because the Holy Spirit hath the title or name of God in the fift of the Acts. Again, the consequent is false. For although he were not expresly called God,* 1.235 yet should it not thereupon be con∣cluded that he is not very God; because unto him are attributed all the proper∣ties of God, which unto this do equally belong. And as we deny not that the Fa∣ther is the true light, although it be not directly written of the Father, but of the Son; He was the true light giving light to every man that cometh into this world; so likewise it is not to be denyed, that the Spirit is God, although the Scripture doth not expresly and simply note it; sithence it ascribeth equal things thereunto; as the properties of God, the works of God, the service due to God, & that it doth inter∣changeably take the names of Spirit and of God oftentimes. They therefore that see these things attributed unto the Holy Spirit, and yet will not suffer him to be called by the name of God; do as it were refuse to grant unto Eve the name of Ho∣mo, whom notwithstanding they confess to be a creature reasonable and mortal.

The second reason is this.* 1.236 Hilarie in all his twelve Books of the Trinity doth nowhere write that the Holy Spirit is to be worshipped; he never giveth thereunto the name of God, neither dares he otherwise pronounce thereof, than that it is the Spirit of God. Besides this, There are usual Prayers of the Church commonly called the Collects, whereof some are made to the Father, some to the Son, but none to the Holy Spirit; and yet in them all mention is made of the three persons.

Hereunto, I answer, that although Hilarie doth not openly call the Holy Spirit, God: yet doth he constantly deny it to be a creature.* 1.237 Now if any ask me why Hi∣larie was so coy and nice to name the Holy Spirit, God, whom he denyeth to be a creature, when as notwithstanding between God and a creature there is no mean: I will in good sooth say what I think. I suppose that Hilarie, for himself thought well of the Godhead of the Holy Spirit: but this opnion was thrust and forced upon him by the Pneumatomachi, who at that time rightly deeming of the Son, did erewhiles join themselves to those that were sound of judgment.* 1.238 There is also in the Ecclesiastical History a little book which they gave Liberius a Bishop of Rome, whereinto they foisted the Nicene Creed. And that Hilarie was a friend of the Pneumatomachi, it is perceived in his Book De Synodis, where he writeth in this manner; Nihil autem mirum vobis videri debet, fratres charissimi, &c. It ought to seem no wonder unto you dear Brethren, &c. As for the objection of the Prayers of the Church called the Collects, that in them the Holy Spirit is not called upon by name: we oppose and set against them the Songs of the Church, wherein the said Spirit is called upon. But the Collects are more ancient than the Songs, Hymns, and Anthems. I will not now contend about ancientness, neither will I compare Songs and Collects together; but I say thus much only, to wit, that in the most ancient times of the Church the Holy Spirit hath been openly called upon in the Congregation. Now if I be charged to give an instance, let this serve.* 1.239 In the Collect upon Trinity Sunday it is thus said; Almighty and everlasting God, which hast given unto us thy servants grace by the confession of a truth to acknowledg the glory of the eternal Trinity, and in the power of the divine Majesty to worship the Unity; we beseech thee that through the stedfastness of this faith, we may evermore be defended from all adversity, which livest and reignest one God world without end. Now because that in this Collect, where the Trinity is expresly called upon, the names of per∣sons are not expressed; but Almighty and Everlasting God invocated, who abi∣deth in Trinity and Unity; it doth easily appear elsewhere also that the persons being not named under the Name of Almighty and Everlasting God, not only the Father is to be understood, but God which abideth in Trinity and Unity, that is, the Father, the Son, and the Holyghost.

A third objection of theirs is this.* 1.240 The Son of God oftentimes praying in the Go∣spels, speaking unto the Father, promiseth the Holy Spirit, and doth also admonish the Apostles to pray unto the heavenly Father, but yet in the Name of the Son. Besides that, he prescribeth them this form of Prayer: Our Father which art in Heaven. Ergo The Father only is to be called upon, and consequently the Father only is that one and

very true God, of whom it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.

* 1.241Whereto I answer, first by denying the consequent, The Son prayed to the Father only; Ergo, the Father only is of us also to be prayed unto. For the Son of God is distinguished of us both in Person and in Office; he as a Mediator maketh Intercession for us to the Father; and although the Son and the Holy Spirit do both together receive and take us into favour with God; yet is he said to intreat the Father for us; because the Father is the fountain of all counsels and divine works. Furthermore touching the form of Praying described by Christ, it is not necessary that the Fathers name should personally be there taken, sith there is no distinction of persons made; but by the Name of Father indefinitely we under∣stand God, or the Essence of God, the Father, the Son, and the Holy-Ghost. For this name hath not alwayes a respect unto the generation of the Son of God; but God is called,* 1.242 The Father of the faithful, because of his gracious and free adopting of them; the foundation whereof is the Son of God, in whom we be adopted: but yot so adopted, that not the Father only receiveth us into his favour, but with him also the Son and the Holy Spirit doth the same. Therefore when we in the begin∣ning of Prayer do advertise our selves of God's goodness towards us, we do not cast an eye to the Father alone, but also to the Son, who gave us the Spirit of Adoption; and to the Holy Spirit in whom we cry Abba, Father. And if so be that invocation and Prayer were restrained to the Father alone, then had the Saints done amiss, in calling upon, invocating, and praying to the Son of God, and with the Son the Holy Spirit in Baptism, according to the form by Christ himself assigned and delivered.

* 1.243Another objection is out of the fourth of Amos, in this manner: For lo it is I that make the Thunder, and create the spirit, and shew unto men their Christ, making the light and the clouds, and mounting above the high places of the earth, the Lord God of Hosts is his Name. Now because it is read in that place, Shewing unto men their Christ; the Pneumatomachi contended that these words are to be understood of the Holy Spirit.

* 1.244But Ambrose in his Book De Spiritu Sancto, lib. 2. cap. 7. doth rightly answer, That by Spirit in this place is meant the Wind: for if the Prophets purpose and will had been to speak of the Holy Spirit, he would not have begun with Thunder, nor have ended with light and clouds. Howbeit, the same father saith, If any suppose that these words are to be drawn unto the interpretation of the Holy Spirit, because the Prophet saith, Shew∣ing unto men their Christ; he ought also to draw these words unto the mystery of the Lords incarnation: and he expoundeth Thunder to be the words of the Lord, and Spirit to be the reasonable and perfect soul. But the former interpretation is certain and convenient with the words of the Prophet, by whom there is no mention made of Christ; but the power of God is set forth in his works. Behold (saith the Pro∣phet) he that formeth the Mountains,* 1.245 and createth the Wind, and declareth unto man what is his thought, which maketh the morning darkness, and walketh upon the high places of the earth,* 1.246 the Lord God of Hosts is his Name. In this sort Santes a right skil∣ful man in the Hebrew tongue translateth this place of the Prophet. But admit this place were written of the Holy Spirit, and were not appliable either to the Wind, or to the Lords Incarnation: yet doth it not follow that the Holy Spirit is a creature;* 1.247 because this word of Creating doth not alwayes signifie a making of something out of nothing; as Eusebius dxpounding these wrrds; [The Lord created me in the beginning of his wayes] writeth thus, The Prophet in the Person of God, say∣ing, Behold I am he that made the Thunder, and created the Spirit, and shewed unto men their Christ: this word created is not so to be taken, as that it is to be concluded thereby, that the same was not before. For God hath not so created the Spirit, fithence by the same he hath shewed and declared his Christ unto al men. Neither was it a thing of late beginning under the Son: but it was before all beginning, and was then sent,* 1.248 when the Apostles were gathered together, When a sound like Thunder came from Heaven, as it had been the coming of a mighty wind: this word created being used for sent down, for appointed, ordained, &c. and the word Thunder signifying in another kind of manner the Preaching of the Gospel. The like saying

is that of the Psalmist, A clean heart create in me O God:* 1.249 wherein he prayed not as one having no heart, but as one that had such a heart as needed purifying, as needed perfecting: and this phrase also of the scripture, that he might create two in one new man; that is, that he might joyn, couple, or gather together, &c.

Furthermore,* 1.250 the Pneumatomachi by these testimonies insuing endeavour to prove the Holy Spirit to be a creature. Out of John the 1. ch. By this word were all things made, and without it nothing was made. Out of 1 Cor. 8. We have one God the Fa∣ther, even he from whom are all things, and we in him, and one Lord Jesus Christ, through whom are all things, and we by him, Out of Col. 1 By him were all things made, things in heaven, and things in earth, visible and invisible, &c. Now if all things were made by the Son, it followeth that by him the Holy Spirit was also made.

Whereto I answer, that when all things are said to be made by the Son,* 1.251 that same universal proposition is restrained by John himself to a certain kind of things. Without him (saith the Evangelist) was nothing made that was made. Therefore it is first to be shewed that the Holy Spirit was made, and then will we conclude out of John, that if he were made, he was made of the Son. The Scripture doth no where say, that the Holy Spirit was made of the Father or of the Son, but to proceed, to come, and to be sent from them both. Now if these universal propositions are to suffer no restraint, it shall follow that the Father was made of the Son; than the which what is more absurd and wicked?

Again, they object out of Mat. 11. None knoweth the Son but the Father,* 1.252 and none the Father but the Son; to wit, of and by himself; for otherwise both the angels, and to whomsoever else it shall please the Son to reveal the Father, these do know both the Father and the Son. Now if so be the Spirit be not equal with the Father and the Son in know∣ledge, he is not only unequal and lesser than they, but also no God; for ignorance is not in∣cident unto God.

Whereto I answer,* 1.253 that where in holy Scripture we do meet with universal pro∣positions 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 whatso∣ever else is without or beside the essence and being of God. Reasons to prove and confirme this interpretation, I could bring very many, whereof I will adde some for example. In the seventh of John it is said, When Christ shall come, none shall know from whence he is; notwithstanding which words the Jews thought that neither God nor his Angels should be ignorant from whence Christ should be. In the fourth to the Galatians; A mans Covenant or testament confirmed with authority no body doth abrogate, or adde any thing thereunto. No just man doth so; but tyrants and truce-breakers care not for covenants. In John eight, Jesus was left alone, and the woman standing in the midst. And yet it is not to be supposed that a multitude of people was not present, and the Disciples of Christ likewise; but the word Solus, alone, is referred to the womans accusers, who withdrew themselves away every one, and departed. In the sixt of Mark, When it was evening, the ship was in the midst of the sea, and he alone upon land: he was not alone upon land or shore, for the same was not utterly void of dwellers; but he had not any of his Disciples with him, nor any body to carry him a shipboard unto his Disciples. Many phrases or forms of speeches like unto these are to be found in the sacred scriptures, and in authors both Greek and Latin; whereby we understand, that neither universal negative nor exclusive particles are strictly to be urged, but to be explained in such sort as the matter in hand will bear. When as therefore the Son alone is said to know the Father, and it is demanded whether the holy Spirit is debarred from knowing the Father; out of other places of Scripture judgment is to be given in this case. In some places the Holy Spirit is counted and reckoned with the Father and the Son jointly; wherefore he is not to be separated. Elsewhere also it is attributed to the holy spirit that he alone doth know the things which be of God, and searcheth the deep secrets of God; wherfore from him the knowing of God is not to be excluded.

They do yet further object,* 1.254 that it is not convenient or fit for God after the manner of suters to humble and cast down himself; but the holy Spirit doth so, praying and in∣treating for us with unspeakable groans, Rom. 8. Ergo the holy Spirit is not God.

* 1.255Whereunto I answer, that the Holy Spirit doth pray and intreat, insomuch as he provoketh us to pray, and maketh us to groan and sigh. Oftentimes also in the Scriptures is that action or deed attributed unto God, which we being stirred up and moved by him doe bring to passe. So it is said of God unto Abraham, Now I know that thou fearest God: and yet before he would have sacrificed Isaac, God knew the very heart of Abraham: and therefore this word Cognovi, I know, is as much as Cognoscere feci, I have made or caused to know. And that the Spirit to pray and intreat, is the same with that to make to pray and intreat; the apostle teacheth even there,* 1.256 writing, that we have received the spirit of adoption, in whom we cry Ab∣ba Father. Where it is manifest that it is we which cry, the Holy-ghost provoking and forcing us thereunto.

* 1.257Howbeit they goe further, and frame this reason, Whosoever is sent, the same is inferior and lesser than he of whom he is sent; and furthermore he is of a comprehensible substance, because he passeth by local motion from place to place: but the Holy Spirit is sent of the Father and the Son, John 14, 15. & 16. It is poured forth and shed upon men. Acts 10. Ergo, the Holy Spirit is lesser than the Father and the Son, and of a compre∣hensible nature, and consequently not very God.

* 1.258Whereto I answer, first, that he which is sent is not alwayes lesser than he that sendeth: to prove which position any mean wit may inferre many instances. Fur∣thermore, touching the sending of the Holy Spirit, we are here to imagine no changing or shifting of place. For if the Spirit when he goeth from the Father and is sent, changeth his place, then must the Father also be in a place, that he may leave it and goe to another. And as for the incomprehensible nature of the Spirit, he cannot leaving his place passe unto another. Therefore the sending of the Spirit is the eternal and unvariable will of God, to do something by the Holy Spirit; and the revealing and executing of this will by the operation and work∣ing of the Spirit. The Spirit was sent to the Apostles; which Spirit was present with them, sith it is present every where; but then according to the will of God the Father he shewed himself present and powerful.

Some man may say, If sending be a revealing and laying open of presence and power, then may the Father be said to be sent, because he himself is also revealed. I answer, that when the Spirit is said to be sent, not only the revealing, but the order also of his revealing is declared; because the will of the Father and of the Son, of whom he is sent, going before, not in time, but in order of persons, the Spirit doth reveal himself, the Father, and also the Son. The Father revealeth himself by others, the Son, and the Holy Spirit, so that his will goeth before. Therefore sending is the common work of all the three persons; howbeit, for order of doing, it is distin∣guished by divers names. The Father will reveal hims••lf unto men with the Son and the Spirit, and be powerful in them, and therefo•••• is said to send. The Son doth assent unto the will of the Father, and will that 〈◊〉〈◊〉 be done by themselves, which God will to be done by them; these are said to be sent. And because the will of the Son doth goe before the Spirit in order of persons, he is also said to send the Spirit.

* 1.259Yet for all this they alledge, That if the Spirit had perfection, then would he speak of himself, and not stand in need alwayes of anothers admonishment: but he speaketh not of himself, but speaketh what he heareth, as Christ expresly testifieth, John 16. Ergo he is unperfect, and whatsoever he hath, it is by partaking, and consequently he is not God.

* 1.260Whereto I answer, that this argument is stale: for it was objected by Here∣tiques long ago against them that held the true opinion, as Cyrill saith; who an∣swereth, that by the words of Christ is rather to be gathered, that the Son and the Spirit are of the same substance. For, the Spirit is named the minde of Christ, 1 Cor. 2. and therefore he speaketh not of his own proper will, or against his will in whom and from whom he is; but hath all his will and working naturally procee∣ding from the substance as it were of him.

* 1.261Lastly they argue thus; Every thing is either unbegotten or unborn, or begotten and created; the Spirit is not unbegotten, for then he were the Father; and so there should be two without boginning; neither is he begotten, for then he is begotter of the Father, and so

there shall be two Sons, both Brothers; or he is begotten of the Son, and then shall he be Gods Nephew, than the which what can be imagined more absurd? Ergo, he is created.

Whereto I answer, that the division or distribution is unperfect;* 1.262 for that mem∣ber is omitted which is noted of the very best Divine that ever was, even Jesus Christ our Saviour; namely, to have proceeded, or proceeding: That same Holy Spirit (saith he) which proceedeth from the Father.* 1.263 Which place Nazianzen doth thus interpret. The Spirit, because he proceedeth from thence, is not a creature; and because he is not begotten, he is not the Son; but because he is the mean of begotten and unbegotten, he shall be God, &c.

And thus having avoided all these cavils of the * 1.264 Pneumatomachi, a Sect of He∣retiques too too injurious to the Holy Spirit, insomuch as they seek what they can, to rob and pull from him the right of his divinity; I will all Christians to take heed of their pestilent opinions, the poison whereof though to them that be re∣solved in the Truth it can do little hurt, yet to such as stand upon a wavering point it can do no great good. Having thus farr waded against, and overthrown their opinons; I must needs exhort all to whom the reading hereof shall come, that first they consider with themselves what a reverend mystery all that hitherto hath been said in this chapter concerneth; namely, The Spirit of Sanctification, and that they so ponder places to and fro, as that they reserve unto the holy Spirit the glo∣rious title of Divinity, which by nature is to him appropriate; esteeming of those Pneumatomachi or Theomachi, as of Swine,* 1.265 delighting more in the durty draffe of their devices than in the fair Fountain water of Golds Word; yea, condemning them of grosser ignorance than the old Philosophers, who though they favoured little of heavenly Theology, yet some illumination they had of the Holy and Di∣vine Spirit; marry it was somewhat misty, dark, lame, and limping; nevertheless, what it was, and how much or little soever it was, they gave thereunto a due reve∣rence, in that they acknowledged and intituled it Animam Mundi, The soul or life of the World, and (as Nazianzen witnesseth) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The mind of the uni∣versal, and the outward breath, or the breath that cometh from without.* 1.266 Porphyrie ex∣pounding the opinion of Plato, who was not utterly blind in this mystery, saith, That the divine substance doth proceed and extend to three subsistencies and beings; and that God is chiefly and principally good, next him the second Creator, and the third to be the soul of the world; for he holdeth, that the divinity doth exttend even to this foul. As for Hermes Trismegistus, he saith, That all things have need of this Spirit; for according to his worthiness he supporteth all, he quickneth and sustaineth all, and he is derived from the holy Fountain, giving breath and life unto all, and evermore remain∣eth continual, plentiful, and unemptyed.

And here by the way I give you a note worth reading and considering; name∣ly, how all Nations in a manner, by a kind of heavenly influence, agree in writing and speaking the Name of God with no more than four letters. As for example,* 1.267 the Egyptians do call him Theut, the Persians call him Syre, the Jews express his unspeakable name as well as they can by the word Adonai consisting of four vow∣els; the Arabians call him Alla, the Mahometists call him Abdi, the Greeks call him Theos, the Latines call him Deus, &c. This although it be not so proper to our present purpose, (yet because we are in hand with the Holy Spirits Deity) is not altogether impertinent. But why God would have his Name as it were universal∣ly bounded within the number of four letters, I can give sundry reasons, which requires too long a discourse of words by digression: and therefore I will con∣ceal them for this time. These opinions of Philosophers I have willingly remem∣bred, that it might appear, that the doctrine concerning the Holy Spirit is very ancient; which they have taken either out of Moses writings, or out of the works of the old Fathers, published in and set forth in Books, though not wholly, fully, and perfectly understood and known; and also that our Pneumatomachi may see themselves to be more doltish in divine matters than the Heathen, who will not acknowledg that essential and working power of the divinity whereby all things are quickened: which the Heathen did after a sort see; after a sort (I say) be∣cause they separated the soul of the world (which they also call the begotten

mind) from the most soveraign and unbegotten God, and imagined certain dif∣ferences of degrees, and (as Cyrill saith) did Arrianize in the Trinity.

So then I conclude against these Pneumatomachi, that in so much as they imitate the old Gyants,* 1.268 who piling up Pelion upon Ossa, and them both upon Olympus, attempted by scaling the Heavens to pull Jupiter out of his Throne of Estate, and to spoil him of his principality, and were notwithstanding their strength where∣by they were able to carry huge Hills on their shoulders, overwhelmed with those Mountains and squeized under the weight of them even to the death; so these Pneumatomachi, being Enemies both to the Holy Spirit, and no friends to the Holy Church (for then would they confess the Trinity in Unity, and the Unity in Trinity) and consequently also the Deity of the Holy Spirit) deserve to be consumed with the fire of his mouth, the heat whereof by no means can be slacked, quenched, or avoided. For there is nothing more unnatural, nothing more monstrous, then against the Person of the Deity (I mean the Spirit of Sancti∣fication) to oppose mans power, mans wit, mans policy, &c. which was well sig∣nified by that Poetical fiction of the Giants, who were termed Anguipedes, Snake-footed; which as Joachimus Camerarius expoundeth of wicked Counsellours, to whose filthy perswasions Tyrants do trust as unto their feet; and James Sadolet in∣terpreteth of Philosophers, who trusting over-much unto their own wits, be∣come so bold in challenging praise for their wisdom, that in fine all turneth to folly and confusion; so I expound of Hereticks and Schismaticks, who either by corrupt doctrine, or by maintaining precise opinions, or by open violence, &c. assay to overthrow the true Religion, to break the unity of the Church, to deny Caesar his homage,* 1.269 and God his duty, &c. and therefore let Jovis fulmem, wherewith they were slain, assure these that there is Divina ultio due to all such, as dare in the fickleness of their fancies arrear themselves against the Holy Spirit; of whom sith they are ashamed hereupon earth (otherwise they would confidently and boldly confess him both with mouth and pen) he will be ashamed of them in Heaven, where they are like to be so farre from having any society with the Saints, that their portion shall be even in full and shaken measure with miscre∣ants and Infidels. And therefore let us, if we will discern and try the Spirits whe∣ther they be of God or no, seek for illumination of this inlightning Spirit, which as it bringeth light with it to discover all Spirits, so it giveth such a fiery heat, as that no false spirit can abide by it for fear of burning. Howbeit the Holy Spirit must be in us, otherwise this prerogative of trying spirits will not fall to our lot.

* 1.270But here some will peradventure move a demand, and do ask, How the Holy Spirit is in us, considering that Infiniti ad finitum nulla est proportio, neque loci angustia quod immensum est potest circumscribi: of that which is infinite, to that which is finite there is no proportion; neither can that which is unmeasurable be limited or bounded within any precinct of place, &c.

* 1.271I answer, That the most excellent Father for Christs sake sendeth him unto us, according as Christ promised us in the person of his Apostles; The Comforter (saith he) which is the Holy Spirit, whom my Father will send in my Name. And as for proportion of that which is infinite to that which is finite, &c. I will in no case have it thought, that the Holy Spirit is in us, as a body placed in a place terminably;* 1.272 but to attribute thereunto, as duly belongeth to the Deity, an ubi∣quity, or universal presence; not coporally and palpably; but effectually, mightily, mystically, divinely, &c. Yea, and this I may bodldly add, that Christ Jesus sendeth him unto us from the Father: neither is he given us for any other end, but to enrich us abundantly with all good gifts and excellent graces; and (among the rest) with the discerning of Spirits aright, that we be not deceived. And here an end of the first Book.

Notes

• * 1.1

  H. Card. lib. de var. rer. 16. cap. 93.
• * 1.2

  The Platonists and Stoicks. The Epicureans and Peripate∣ticks.
• * 1.3

  Summum bo∣num cannot consist in the happiness of the body or mind.
• * 1.4

  Moral Tempe∣rance.
• * 1.5

  Moral Pru∣dence.
• * 1.6

  Moral Justice.
• * 1.7

  Moral Forti∣tude.
• * 1.8

  Rom. 2.
• * 1.9

  The question about Spirits doubtful and difficult.
• * 1.10

  Plotinus. The Greeks. Laur. Ananias. The Manichees. Plutarch. Psellus.

  Mal. malef. Avicen, and the Cabalists. The Thalmu∣dists.

  Psellus, &c. The Platonists. The Papists.
• * 1.11

  Apoc. 19.10. ibid. 21, 8, 9.
• * 1.12

  The Sadduces.
• * 1.13

  Psellus de ope∣ratione daemo∣num, cap. 8.
• * 1.14

  Such are Spi∣rits walking in white sheets, &c.
• * 1.15

  Psellus, ibid. cap. 9.
• * 1.16

  Idem. cap. 10. Idem. ibid. c. 11.
• * 1.17

  Oh Heathen∣ish; nay, oh Papistical fol∣ly!
• * 1.18

  The opinions of all Papists.
• * 1.19

  A cosening knavery.
• * 1.20

  H. Card. lib. de. var. rer. 10. cap. 93.
• * 1.21

  Devils of di∣vers natures, and their ope∣rations.
• * 1.22

  The former opinion con∣futed.
• * 1.23

  Psellus lib. de operat. daem. cap. 12.

  If this were spoken of the tentations, &c. of Satan, it were tolerable. 1 Cor. 12.17.
• * 1.24

  Psellus ibid. cast. 13.

  If a babe of two years old throw stones from Pauls-steeple, they will do hurt, &c.

  Howbeit I think the spirit of tentation to be that Devil; and therefore Christ biddeth us, Wateh and pray, lest we be tempted, &c.
• * 1.25

  Psel. in operat daem cap. 14 Idem. cap. 17.
• * 1.26

  Beaslike De∣vils.
• * 1.27

  But Psellus saw nothing himself.
• * 1.28

  Probable and likely stuffe.
• * 1.29

  Fas. Card. ope∣rat. de daemon.
• * 1.30

  The Plationsts Opinion.
• * 1.31

  What kind of sacrifices each Spirit liketh best.
• * 1.32

  Of Socrates his private di∣vel or familiar Spirit.
• * 1.33

  Dionys. in coe∣lest. hierarch. cap. 9, 10.
• * 1.34

  Ephes. 6.
• * 1.35

  Dionys. in coe∣lest. hierarch.
• * 1.36

  J. Calv. lib stit. 1. c. 14. Edw. Deeri. in lect. upon the Hebrews▪ reading. 6. Mal. 3.1.
• * 1.37

  Isa. 14.
• * 1.38

  The opinion of the Thalmu∣dists.
• * 1.39

  Laur. Anan. lib. de natur. daem. 1. Creavit coelum, & terram.
• * 1.40

  Laur. Anan. lib. de natur. Daem. 1.
• * 1.41

  Laur. Anan. lib. de natur. Dam. 1.
• * 1.42

  Laur. Anan. lib. de natur. daem. 1.
• * 1.43

  Instans, viz. punctum temp. nempe indivi∣duum Nunc.
• * 1.44

  Euseb. in Ec∣cles. histor.
• * 1.45

  10000000. Johannes Cassianus in confessione theo∣log. tripart.
• * 1.46

  J. Cal. lib instit. 1. cap. 14. sect. 8.
• * 1.47

  Mich. And. thes. 107.101. Idem. thes. 103, 108.
• * 1.48

  Luk. 15.7. Luk. 16.22. J. Cal. lib. instit. 1. cap. 14. 2 Reg. 16.17.
• * 1.49

  Jud. vers. 6. 2 Pet. 2.4.
• * 1.50

  Mal Malef. part. 2. quaest. 1. cap. 2, 3. Mal. Malef. part. 2. cap. 1. quaest. 1.
• * 1.51

  Mich. And. Laur. Anan. Mal. Malef. &c.

  Author. lib. Zeor. Hammor. in Gen. 2.
• * 1.52

  The gross dul∣ness of many at the Bearing of a spirit na∣med.
• * 1.53

  Aug. in ser. 4. Greg. 29. sup. Joh. Leo pont. ser. 8. Nativit.
• * 1.54

  Eph. 6.11, 12.
• * 1.55

  1 Pet. 5.8.
• * 1.56

  Vers. 9.
• * 1.57

  1 Cor. 2.14.
• * 1.58

  Judg. 9.7, 8, 9, 10, 11, 12, 13, 14.
• a 1.59

  Exod. 31.1.
• b 1.60

  Act. 8.19. Gal. 3.
• c 1.61

  Joh. 6.70. Matth. 16.23.
• d 1.62

  1 Cor. 3. Gal. 3. 1 Cor. 2. 2 Cor. 7.
• e 1.63

  Luk. 9. 1 Cor. 5. Philip. 1. 1 Thes. 5.
• f 1.64

  1 John 4.
• g 1.65

  1 Tim. 4.
• h 1.66

  Ephes. 5.
• i 1.67

  Esai. 11.2.
• k 1.68

  Zach. 12.10.
• l 1.69

  Rom. 8.15.
• m 1.70

  1 Cor. 12.8, 9, 10, 11.
• n 1.71

  Isai. 19.14.
• o 1.72

  Isai. 29.10.
• p 1.73

  1 Sam. 28. Hest. 16.
• q 1.74

  Sap. 15.13, 29.
• r 1.75

  Judg. 9.23.
• s 1.76

  Numb. 5.14.
• t 1.77

  Luk. 13.11.
• u 1.78

  Mark. 16.9.
• x 1.79

  Lev. 26. Prov. 24. Luk. 17.
• y 1.80

  Mat. 8.16. Luk. 4.36. Luk. 7.21.
• z 1.81

  Joh. 8.11.
• * 1.82

  Luk. 8.14.
• * 1.83

  Levit. 14.7, 8. Joh. 9.1, &c.
• * 1.84

  Mat. 4.23, &c.
• * 1.85

  Mat. 15.28.
• * 1.86

  Mat. 12.22.
• * 1.87

  Mal. malef. quaest. 5. pag. 1.
• * 1.88

  A maxime in Philosophy, as the Sun in ari∣dis & siccis.
• * 1.89

  Joseph de anti∣quitat. Jud. i∣tem de bello Iud. lib. 7. c. 35.
• * 1.90

  Numb. 27.16.
• * 1.91

  2 Chron. 18.19, 20, 21.
• * 1.92

  Mark. 5.9. Luk. 8.27, 28.
• * 1.93

  J. Cal. lib instit. lib. 1. cap. 14. sect. 14.
• * 1.94

  Numb. 11.25. Acts 16.
• * 1.95

  2 King. 2.9.
• a 1.96

  Judg. 3, 10.
• b 1.97

  Chap. 6.34.
• c 1.98

  Chap. 11.29.
• d 1.99

  Ibid. 14.6.
• e 1.100

  Numb. 24.2.
• f 1.101

  1 Sam. 10.6.
• g 1.102

  1 Sam. 16.13.
• h 1.103

  Ez••k 11.5.
• i 1.104

  2 Chron. 24.20.
• k 1.105

  1 Chron. 12.18.
• l 1.106

  Dan. 5.11.
• m 1.107

  Joh. 3.34. Eccles. 8.8.
• * 1.108

  For every na∣tural motion is either circular or elementary.
• * 1.109

  Gen. 18. & 19.
• * 1.110

  J. Bod. lib. de dam. 3. cap. 4.
• * 1.111

  Exod. 12.29.
• * 1.112

  Psal. 104.20, &c.
• * 1.113

  J. Bod. lib. de daem. 3. cap. 5. Levit. 1.
• * 1.114

  2 King. 1.2.
• * 1.115

  Mat. 9.34. & 12.24.

  Mark. 3.22. Luk. 11.15.
• a 1.116

  2 King. 19.37.
• b 1.117

  2 King. 17.31.
• c 1.118

  Hos. 9.10. Numb. 25.3. Deut. 4.3.
• d 1.119

  2 King. 19.37.
• e 1.120

  Numb. 21.29.

  1 King. 11.33.
• f 1.121

  Judg. 16.23.
• g 1.122

  1 King. 11.33.
• h 1.123

  1 King. 11.7. 2 King. 23.10. Jer. 32.35. Joseph. lib. de antiquit. Judaeor. 6. cap. 14.
• * 1.124

  1 Sam. 7. 2 King. 23. Psal. 96.5.
• a 1.125

  Job 40.15. Job 2.11. Isa. 27.1.
• b 1.126

  Mat. 6.24. Luk. 16.13.
• c 1.127

  Mat. 4.3.
• d 1.128

  Matth. 4. John 8.44. Apoc. 12.9, 10.
• e 1.129

  Apoc. 9.11.
• f 1.130

  Mark. 5.9. Luk. 8.30.
• g 1.131

  Ephes. 2.2.
• h 1.132

  Joh. 14.30.
• i 1.133

  Job 41.
• k 1.134

  1 Pet. 5.8.
• l 1.135

  Joh. 8.44.
• m 1.136

  1 Joh. 3.8.
• n 1.137

  Act. 16.16.
• o 1.138

  Hos. 4.14.
• p 1.139

  Psal. 34.7. 1 Chr. 21.30.
• q 1.140

  2 Cor. 12.7.
• s 1.141

  Apoc. 9.
• t 1.142

  Ezek. 29.3.
• u 1.143

  Apoc. 12.3.
• x 1.144

  Gen. 3.1.
• y 1.145

  Isa. 43.20.
• * 1.146

  Psal. 96.5.
• * 1.147

  Juno and Mi∣nerva.
• * 1.148

  Cosening gods or knaves.
• * 1.149

  Terra, aqua, aer, ignis, Sol & Luna.
• * 1.150

  Hudgin of Ger∣many, and Rush of England.
• * 1.151

  J. Wier. lib. de praest. daem. 1. cap. 23.
• * 1.152

  Bawdy Priests in Ginnie.
• * 1.153

  Look in the word (Ob) lib. 7. cap. 3.
• * 1.154

  A good god and goddess for women.
• * 1.155

  The names of certain Hea∣thenish Gods, and their pe∣culiar offices.
• * 1.156

  A very homely charge.
• * 1.157

  Beasts, Birds, Vermin, Fishes, Herbs and o∣ther trumpery, worshipped as gods.
• * 1.158

  Imperial gods and their assi∣stants.
• * 1.159

  The number of gods among the Gentiles.
• * 1.160

  1 King. 20. 2 Chron. 32. 1 Chron. 16. Judg. 3. 2 Chron. 25. 2 King 23, &c.
• * 1.161

  Popish gods of Nations.
• * 1.162

  Parish Gods or Popish Idols.
• * 1.163

  See the Golden Legend for the life of S. Brid∣get.

  He-Saints and she-Saints of the old stamp, with their pe∣culiar vertues touching the curing of dis∣eases.
• * 1.164

  For the French-pox or the common kind of Pox, or both? This would be known.
• * 1.165

  New Saints.
• * 1.166

  Divos vocant Grammatici eos qui ex ho∣minibus dii facti sunt.
• * 1.167

  Cic. de natur. deorum.
• * 1.168

  The Papists see a moth in the eye of others, but no beam in their own.
• * 1.169

  The idolatrous Council of Trent.
• * 1.170

  Exempl. 4.
• * 1.171

  But our Lady spyed him well enough; as you shall read.
• * 1.172

  The Priests Arse made but∣tons.
• * 1.173

  Our B. Ladies favour.
• * 1.174

  Greg. 4. dialog. cap 51. Alex∣and. lib. 5. cap. 23. & lib. 2. cap. 9, &c. Greg. lib 4. dia∣log. c. 40. idem. cap. 55. and in other places else∣where innume∣rable.

  Micha. And. thes. 151.
• * 1.175

  Alex. ab Alex∣and. lib. 4. ge∣nealog. dierum. cap. 19. Plu∣tarch. oratione ad Apollonium. Item. Basiliens. in epist. Platina de vitis pontifi∣cum.

  Nauclerus 2. generat. 35.
• * 1.176

  Ambr. ser. 90. de passione Agn. Euseb. lib. Eccl. hist. 5. Niceph. bib. 5. cap. 7. Hieronym. in vita Pau. Theo∣dor. lib. hist. 5. c. 24. Athan. in vita Antho.
• * 1.177

  Melancth. in Calendar. Manlii 23. April.

  Marbach. lib. de miracul. adver∣sus Ins.

  Johannes Ri∣vius de veter. superstit

  Athan. lib. 99. quest. 11. Au∣gust. de cura pro mortu. cap. 13.

  Luk. 16 29.
• * 1.178

  Matth. 17.3. Luk. 9.30.
• * 1.179

  Johan. Laur. lib. de natur. daemon.
• * 1.180

  Mich. Andr. thes. 222 &c.
• * 1.181

  Idem thes. 235. & 236.
• * 1.182

  Idem. thes. 226. Th. Aq. 1. pag. quaest. 89. ar. 8.
• * 1.183

  Gregor. in dial. 4.

  Mich. And. thes. 313, 316, 317.
• * 1.184

  Idem. thes. 346. Leo serm. de je∣juniis 10. mens. Gelas. in Epi¦stola ad Episc. Mich. Andr. thes. 345. Greg. dial. 4. cap. 1, 12, 14. Mich. And. thes. 347. Greg. dial. 4. cap. 11. Mich. And. thes. 347.
• * 1.185

  Mich. And. thes. 341. Idem. thes. 388. Idem. thes. 411. Mal. Malef. J. Bod. &c. Mich. And. thes. 412.

  Idem. thes. 414.
• * 1.186

  Gen. 3.14, 15.
• * 1.187

  Gen. 3.1. 2 Cor. 11.3.
• * 1.188

  Sap. 2.24.
• * 1.189

  Gen. 3.1.
• * 1.190

  Psal. 64.3. Numb. 8. & 9. Joh. 3.14.
• * 1.191

  Mat. 23 33. Mat. 10.16.
• * 1.192

  J. Cal. in Gen. cap. 3.1.
• * 1.193

  Idem. ibid.
• * 1.194

  Idem. ibid.
• * 1.195

  Idem. ibid.
• * 1.196

  Mat. 10.16.
• * 1.197

  Isai. 30.6. Mat. 3.7. & 12. Luk. 3.34. & 23, 33. Gen. 3.1.
• * 1.198

  Family of Love.
• * 1.199

  J. Cal. lib. instit. 1. cap. 14. sect. 18.
• * 1.200

  J. Cal. lib. in∣stit. 1. cap. 14. sect. 13.
• * 1.201

  Aug. de cura pro mort &c.
• * 1.202

  P. Mart. in loc. com. 9. sect. 14.
• a 1.203

  1 Sam. 22. Luk. 8. John 8. Ephes. 6. 2 Tim. 2. 1 Pet. 5.
• b 1.204

  Col. 1.16. 1 Cor. 10. Mat. 8. & 10. Luk. 4.
• c 1.205

  Sap. 1. Apocal. 4.
• d 1.206

  1 Tim. 4.4.
• e 1.207

  Gen. 1.
• f 1.208

  Joh. 8.44. 1 Joh. 3.8.
• * 1.209

  Edw. Deering, in his reading upon Heb. 1. Reading the 6. Ephes. 6.12. Col. 2.16. Matth. 25.
• * 1.210

  1 Pet. 5. Idem. ibid. Mat. 25.45.
• * 1.211

  Mal. malef. par. 1. quaest. 5. The crymon of the word Dia∣bolus.
• * 1.212

  The book of W.W. publish∣ed.
• * 1.213

  At S. Osees 17. or 18. Witches condemned at once.
• * 1.214

  Isai. 30.28.
• * 1.215

  Zach. 6.5. Gen. 1.2. John 3.8.
• * 1.216

  Eras. Sntar. in dictio Scholast. doctr. lit. S.
• * 1.217

  Erasm. Sar. in lib. loc. & lit. praedictis.
• * 1.218

  Laurent. a Vil∣lavicentio in phrasib. script. lit. S. pag. 176.
• * 1.219

  Rom. 8.15. 1 Cor. 15.15.
• * 1.220

  John 15.26.
• * 1.221

  Isai. 44.3. John 7.38. John 4.14.
• * 1.222

  Jer. 23.29.
• * 1.223

  1 John 2.27.
• * 1.224

  Psal. 45.7. Cyrill. in E∣vang. Joh. lib 3. cap. 14.
• * 1.225

  Exod. 8.19.
• * 1.226

  The holy Spirit can abide no∣thing that is carnal and un∣clean.
• * 1.227

  Isai. 29.10. Isai. 19, 14.
• * 1.228

  Rom. 1.21, 24. Deut. 28.28, 29.
• * 1.229

  A question.
• * 1.230

  An answer.
• * 1.231

  A great likeli∣hood no doubt.
• * 1.232

  Judgment di∣stinguished.
• * 1.233

  Josias Simle∣rus lib. 4. cap. 5. adversus vete∣res & novos Antitrinitari∣os, &c.

  Mat. 12.31, 32.
• * 1.234

  1. Objection. The Scripture doth never call the Holy Spirit God.
• * 1.235

  The 1. answer. A refutation of the antecedent•• &c.
• * 1.236

  2. Objection. Hilarie doth not call the Spirit God; neither is he so named in the common Col∣lects.
• * 1.237

  The 2. answer. Hilarius lib. 12. de Triade.
• * 1.238

  The place is long, and therefore I had rather refer the Reader un∣to the Book than to insert so many lines.
• * 1.239

  Collecta in die domin. sanctae Trinit.
• * 1.240

  3. Objection. The Spirit is not be pray∣ed unto, but the Father only.
• * 1.241

  3. Answer. The conse∣quent is deni∣ed.
• * 1.242

  1 Joh. 3.1:
• * 1.243

  4. Objection. Amos saith, That the Spirit was created.
• * 1.244

  4. Answer. Spirit in this place signifieth Wind.
• * 1.245

  Amos 4.13.
• * 1.246

  To create is not him to be made that was not.
• * 1.247

  Euseb. Casari∣ens. lib. 3. adver∣sus Marcemull.
• * 1.248

  Act. ••.2.
• * 1.249

  Psal. 51.10.
• * 1.250

  5. Objectiun. All things were made by the Son, Ergo the Spirit was also made by him.
• * 1.251

  5. Answer. Universal pro∣positions or speeches are to be restrained. Joh. 1.3.
• * 1.252

  6. Objection. The spirit knoweth not the Father and the Son.
• * 1.253

  6. Answer. How exclusive propositions, or speeches are to be interpreted.
• * 1.254

  7. Objection. The Spirit prayeth for us.
• * 1.255

  7. Answer. The spirit doth provoke us to pray.

  Gen. 22.12.
• * 1.256

  Rom. 8.15.
• * 1.257

  8. Objection. The Spirit is sent from the Father and the Son.
• * 1.258

  8. Answer. How the Spirit is sent.
• * 1.259

  9. Objection. The Spirit speaketh not of himself.
• * 1.260

  The 9. answer. Cyrill. lib. 13. the saur. cap. 3.
• * 1.261

  10. Objection.
• * 1.262

  10 Answer. The Spirit proceedeth.
• * 1.263

  Joh. 15.26.
• * 1.264

  Such were the Arrians, Tritheits, Sa∣mosatenians, &c.
• * 1.265

  Sus magis in coelo gaudet quam fonte se∣reno.
• * 1.266

  The Heathen∣ish Philoso∣phers acknow∣ledged the Ho∣ly Spirit.

  Cyril. lib. 1. con∣tra Julianum.
• * 1.267

  Marfilius Fici∣nus in arg. in Cratyl. Plat.
• * 1.268

  Ovid. lib. Meta∣morph. 1. fab. 5. de gigantib. tae∣lum obfident.
• * 1.269

  Jacob. Sadol. in lib. de laud. phi∣losoph. inscrip. Phedrus.
• * 1.270

  Peter Mart. in loc. com. part. 2. cap. 18. sect, 33. pag. 6.28.
• * 1.271

  Joh. 14.26.
• * 1.272

  Joh. 16.14. & 14.16.