I. Beron.

Samael.

i. Janor.

Raphael.

2. Barol.

Michael.

3. Nafnia.

Gabriel.

3. Thanu.

Anael.

4. Salla.

Cafiel.

4. Athir.

Raphael.

J. Sadcdali.

Sachiel.

5. Mat on.

Gabriel.

6. Thamur.

Samael.

6. Rana.

Cafiel.

7. Ourcr.

Michael.

7. Net os.

Sachiel.

8. Tonic.

Anael.

8. 7V>w.

Samael.

p. Neron.

Raphael.

p. Sajfur.

Michael.

I 0. J AJ on.

Gabriel.

1 0. J^g/o.

Anael.

1 1 . ^£*f.

Cafpel.

1 1 . Calerna.

Raphael.

I 2. ^(4 talon.

Sachiel.

1 z.Salam.

Gabriel.

Saturday.

Hours ofthe

Angels ofthe

Hours ofthe

Angels of the

day.

hours.

night.

hours.

1. Yayn.

Cafiel.

1. Beron.

Raphael.
Gabriel,

2. Janor.

Sachiel.

1. Barol.

3. Nafnia.

Samael.

3. Thanu.

Cafiel.

4. .£*/£*.

Michae).

4. Athir.

Sachiel.

J. Sadedall.

Anael.

5. Mat on.

Samael.

6. Thamur.

Raphael.

6, Rana,

Michael,

7. Onrer.

Gabriel.

7. AW*'.

Anael.

8. Tank.

Cafiel.

8. 7*/r*f.

Raphael.

9. Neron.

Sachiel.

p. Sw/tfr.

Gabriel.

1 0. Jayon.

Samael.

I 0. -^/e.

C*f"t.

1 1 . -/*£<*/.

Michael.

1 1 . Calerna.

Sachiel.

I 2. Nat a Ion.

Anael.

j 2, S a lam.

Samael.

But

Of Peter de t^Abano. 1 07

But this is to be obferved by che way, 1h.1t the firfl hour of
the day, of every Country, and in every feafon whatfoever,
is to be affigned to the Sun-rifirig , when he firft appeareth a-
rifing in the horizon : and the nrft hour of che night is to be
the thirteenth hour,from the firfl hour of the day. But of thefe
things it is fufficiencly fpoken.

FINIS.

^S^^^^^^ "^S^S^S^^S^S^

P 0. Ifagoge,

of the Nature of Spirits

isjgogE:

An Introductory Difcourfe of the na-

ture of fuch Spirits as are exercifed in the

fublunary Bounds; their Original, Names.Of-

fices.Mufions, Power, Prophefies, Miracles ; and how

they may be expelled and driven away.

By Ceo. FiBorius ViUinganus Dr. in Phyfick.

In a Difcourfe between

Castor and Pollux.

Castor. f %&4%5i& 0S &Hz Greeks do report,thar fa/Ior & Pol-
lux have both proceeded from one egge ;
but this I fcarcely credir,by reafon of
the difference of your mindes ; for
thou affccleft the heavens , but (he
meditates upon the earth and flaugh-
ters.
Pollux. And from thence perhaps was derived that argu-
ment, 'That liberty of lying wo* al 'waits afligwd to the Creeks.
Caffor. Principally, Pollux,

HO A Difcourfty

Pollux. But it is not to be fuppofed, that the Greeks are
vain in all things ; but a.; many others, when they fpeak out
of a three-footed thing; whereof aifo the Poet Ovid fpeaks
inverfe,

——Nee fingunt omnia Gnci,

Homo ho- Caflcr. In this provorb I proteft they are mod true, with-
viniDeus. out any exception, that is, aiSfi/u-i* diS^TvAuiunoy. that is,
One man to another U a devil.

Pollux. Wherefore believeft thou this to be mod true,
Calf or t
. Caffor. Tritely, that man to man is a devil and a ravening

Homo be i/- ... ■" , n • i -c 11°

minidmbo- wolf, daily events do molt certainly prove , Jt we do but

(itf. note the treacheries that one man invents daily againft

another, the robberies, thefts, plunderings, rapes, (laughters,
deceits, adulteries , and an hundred vipers of this nature;
the fathers perfecute the fon,with a Terpentine and poifonous
biting; one friend feeks to devour another , neither can the
gueft be fafe with his hoft.

Pollux. Tconfefs it is truth thou fpeakeft j butforoughtl
hear, thou dofl mif underhand the Etymologie of the word
compared in this Proverb ; for Damon here is not an horrible
or odious name , but the name of one that doth adminifter
; Tlm.lib.1. help or fuccor unto another,and whom Pliny calleth a God.
f af.7. faftor. Therefore doft thou affirm the word Damon in

this Proverb to fignifie any other then a cunning and malici-
ous accufer ?

Pollux. Thou hart not fhotbefides the mark: for,that there
are more Damons then that fublunary one which thou under-
fiandeft,every one may eafily perceive , who hath not negli-
gently read the opinions of the mof* excellent Plato,

Cahor. I defire therefore , that thou wouldft not conceal
fuch his writings j but that I may apprehend the marrow
thereof.

Pollux. T will embrace fuch thy defire, for truely I do de-
light to treat with thee concerning this fubjeft ; markthere-
fore,andgiveattention. Plato

Of the Nat are of Spirits. 1 1 1

Plato divided the orders of Devils or Spirits into three Three de-
degrees , which as they are difiincft in the greatnefs of their |p C ; "ts.
dignity, foalfo they are different in the diflance and holding
of their places. And the firR order he afcribeth to thofe Spi- The g rft
rits whofe bodies are nourifhed of the molt pure element of degree.
Air, wroughc and joyned together, in a manner , as it were of Spirits,
with fplendid threeds , not having fo much reference to the
element of fire , that they may be perfpicuous to the fight ;
neither do they fo much participate of the earth , that they
may be touched or felt ; and they do inhabit the Coeleflial
Theater,attendingand waiting on their Prince, not to be de-
clared by any humane congue, or beyond the commands of
the mod wife God.

But the other degree is derived from thofe Spirits which Thefccond
JlpuUiui termeth rational animals, paifive in their minde,and d c & rcc '
eternal in their time, undemanding the apoftate Spirits fpread
abroad from the bounds and borders of the Moon , unto us
under the dominion of their Prince BeeUebub, which be-
fore the fall of Lucifer had pure clarified bodies ; and now,
like unto the former, do wander up and down, after their
tranfgreffion,in the form of an aiery quality.

C a &or. Thefeldo not conceive are understood in the
GreekJProverb : for thefe do hurr,and are the accusers and be-
trayers of men. But proceed.

Pollux. The third degree of Spirits is of a divine deitie, The third
which is called by Hermes, A divine miracle to man, if he do degree,
not degenerate from the Kingly habit of his firft form ; whom
therefore of this kinde the Greek 1 a nd Plato have called D<e-
mons> that is, God ; and that man may be like unto God, and
profitable and commodious one to another ; and fo alfo (the
Syrian being witnefs ) we have known Plato himfelf to have ? [ at0 Ci \,
been called Damon, becaufe he had fet forth very many things led damon,
of very high matters , for the good of the Commonwealth ; and Anfto-
and fo likewife Ariftoile , becaufe he very largely difputed of tle '
fublunaries , and all fuch things as arefubjerfl to motion and
fence. .HWrcalleth God and evil Spirits, Demons, withouc
putting a difcrimination.

C a ttor.

112 A Difcourfe,

Castor. Thou haft commkced the fhip to the wzvesfoffux ;
therefore ceafenoc to proceed, and declare fomething more
concerning the Office and imployment of thefe Spirits, to
whom Plato attribuceth the fecond degree , and calleth them
Lunaries.

Pollux. Whatfhalllfay?

Cdttor. In the firft place, declare wherefore thou haft be-
fore cermed chefe Spirits cunning and much knowing Ac-
cufers.
. . Pollux. Saint v4#£*/?/7»ff unfoldeth this difficulty, and faith,
deyil 1$ That <* Devil doth jo far fignife the cunning and much knowing
faid to quic\ntfiand vivacity of hit deceitful wit , that by the congruent
ha ve much an £ agreeable feminal per -mixtures of elements , he dothfo know
, , 0VT ~ the fecrets and unknown vertues of men , a* thofe things -which
° ' may be effected and wrought by themfelves fuccefftvelyand leifure-
ly according to the courfe of nature, he by ajpeedy hafting or for-
cing of the workl of natnre,or by his own art,fooner br'mgeth the
fame to pap. An example hereof he giveth in the wife men of
Pharaoh,who immediately broughtforth frogs and ferpents at
the commandment of the King , which nature moreflowly
andleifurely procreateth.

C a &or. Thou haft excellently anfwered tothequeftion,
Pollux ; but adde fome thing concerning the original of thofe
Spirits which do refill and refufe vertue ; for oftentimes
doubting , I have been perfwaded that fuch Erynnes as are
from God, do not appear out of the earth.

Pollux. TheEcclcfiaftical Scripture everywhere maketh
mention of the rifingof them; but I will unfold fuch a doubt:
and there do arife many and various opinions of writers,but
Lib.*. more commonly Peter Lombards in his book of Sentences,
diHwil.7. draweth his Allegations out of Sc. cAugufline upon Gcncfts\
to w it, That the Dive! was before his fall an Archangel^ and had
a fine tender body, compofed by God, cut of the ferentty and purefi
matter of the Skic and Air ; but then after hts fall from an Arch-
angel , he was made an Apoflate , and his body no more fine and
fubtil ; but his body was made that it might fufftr the ejfeft of a
more groji fubflance*frcm the quality of the more obfeurfjdarkjand

ftlffious

Of the Nature of Spirits. \ \ 3

Jpijfious Air, which body alfo watfirkken and ajfonipied with the
ra &*"& madnefi of pride , did draw away very many which were
then Angels with hint into his fcr vice and bondage^ thai they might
be made Devils, who for him in thiitroublefomc world do exercife
their fervile courfes for him , and the] do compel the inhabitants
therein, or rather entice them ; and to this purpofc they undertake
various endeavours, and do attempt various and manifold horrible
Jludies , that are abominable unto God , and theyferve inflavery
and thraldom to Beelzebub their Prince, and are held in mop
firong captivity.

Castor. Whar ? Have we the fall of this Archangel no-
where elfe in holy writ,but in the writings of St. Augufiine }

Pollux. We have alfo the fall of other Angels. The fell of

Castor. Where? Lucifer in

Pollux. JnEfa/as, to whom ihoufhak give the honour of Scf, P turc *
an Evangel ift,rather then a Prophet, becaufe he fo fully and
plainly foretold of Chrift and his kingdom: he maketh men-
tion hereof in his 14 Chapter. And we have them alfo
fpokenof by the Apoftle Peter, when he faith, Godjparednot
his ^Angels which finned. 2 Epifl . 2.

Caitor. Have the Devils a (elect place appointed them by
God, which they inhabit ?

Pollux. Peter the head of the Church, in the place before What
quoted, affirmeth them to be cafi headlong into hell, referved in P la " , the
the chains of hell, from whence (as Cortefius faith) they never go apposed.
out, unlcfiit be to tempt, provoke and delude men. Bur Sc. t/4u*
gu(rine the Champion of Chrifl, in his book of TheAgonyof
a thrifrian,teacheth,Thai thefe kmde of Spirits do inhabit in the
fublunary region. And in his 49 Epifl. he fets forth , That
the mofl dark and obfeure part of the Air , u predeflinated unto
them at a prifon , that they may the more neerly cafi their nets of
enticing and detaining.

(pastor. Origen hath taughr, That the punifhments of the De- The tcv-
viltare appointed for a time ; what faifl thou to this? mencs of

Pollux. Whatfhalllfay ? unlefs T (hould bewail and de- the<leviu
plore the opinion of fo great a man. Ja(W.

pastor. Wherefore fhouldft thou do fo?

Q^ Pol-

I I 4 A Di[cour(e 3

Tol. Truely if they have hardened themfelves in wicked-
nefs , time cannot purge nor deanfe them ; or if they never
(o much defire it , they can never be able to accomplim it j
for there is no fpace of repentance, nor lime to recal that
which is paft,given unto them.

Cajlor. Thou hart now declared that the Archangel that
became an aportare , did draw away very many other Angels
with him in his fall, that they might become Devils : could
not he of his own proper infeparate malice after his fall fuffi-
ciently rule over his own Province, without the Angels that
fell with him?
Why the Pol. He could : but being allured by that pride, which
Devil hath mac j e him Co arrogantly affeft the Majerty of God, he did fo

familiars, r _ n • i i-i ^ j i i t_ r »»•

tar itnve to be like unco God , that he chofe very many Mi-
nisters unto himfelf, to which in general he doth notcommit
all things he would have efFefted^but diverfe things to divers
Minirters,as may be gathered from the Hebrew Aftronomers.
Demons Thofe which we call JovH, & Antemeridianii, which are falfe
Jovu or Gods, that is, lyers, which defire to be cfteemed and adored
ntemend. c ot q oc j s } anc j t j 1C y are appointed as Servants and flaves to-
the Devil their Prince , that they might allure the people of
the earth into a common love ofthemfelves,whichP£*fff faith,
Is the fountain of all wickednefi-, that they may afpire to authority
and great ne fa covet to be gorgeoufly clothed , to be called M 'o-
narchs of the earth in perpetual power , and Gods upon earth. It
Mat.*, isfatd, That it was one of thefe that fpoke to our Saviour,
(hewing him all the Kingdoms of the earth, faying, All thefe
things willl give thee, if thou wilt fall down and worship me.
Cajlor. Certainly thefe Mcridtani,\ have almoft declared to
South appear a madnefs in Libicus^ Sappho, znd Dioc/e/ian the Em-
Spirits, peroutyvho accounted,the utmoft degree of bleffednefs was,

to be reputed for Gods.
Liticm, ?°l' Truely, this is a certain natural foolifhnefs of the
saphomi minde,and of humane nature : he began,having ta1<en certain
DiocUJidtt, \' m l e birds to teach them by little and little to pronounce
The c humane words, & fay, ulyti e«o< ^j jh-, that is, Sapho « a great
m«nt of"" God. Which birds when they could pronounce the words
sapbo. per-

Of the Nature of Spirits. 1 1 5

perfectly, he fent thern abroad for this end and purpofe, that
flying everywhere abroad , they mighc repeat thofe words ;
and the people which were ignorant of his deceitful inven-
tion, were drawn to believe, that thofe words were fpoken
by divine inftind, and thereupon adore and worfhip him for
a God. The other would compel his Subje&s hereunto,that
proftrating themfelves dow n, and lifting up their hands, they
Ihould worfhip him as Almighty.

Caftor. But are not they the captives of the Devil , who
ftir up wars, which are called bloodjmen in Scripture? p ' e W " ,J *

Po/.The Martialifts of thcNorth part of the world^re cal- j^c Spi-
led Executioners of vengeance, Authors of devaftations,and m$ of the
fowersof evil, workingand executing judgement with Afmo- North.
dens, for their King Abaddon or Apollyon i vs\\cvc\ St. John in his
Revelation^mzrwionzih to be banifhed and expelled; for thefe
Spirits have committed to them rapines,hatred,envy, robbe- Merid'an
ries, wrath, anger, the excitements and provocations to fin, Spirit,
war and fury;fometimes making the Meridional Spirits their
MefTengers. And Arioch the Spirit of vengeance, whofe work pectus. 39.
is tocaufe difcord among brethren , to break wedlock, and *8.
diflblve conjugal love, that ic's impoflible to be renewed ; of
thefe mention is made in the 39 Chapter of Ecdefiafticus.
And Efaiai the heavenly Prophet fpeaketh of other Spirits
fent from God to the Egyptians ro make them erre,
which were Spirits of darknets,that is,of lyes ; and this kinde Spirits of
of Spirit they call Bohchim. darknefs.

Caftor. Is unlawful venery, and exceffwe gluttony, alfo to
beimputedto the Devils?

Pol. Yes chiefly ; for IambUchus doth a(Terr,That the Spirits Occiden-
ofthe water, of the weftern part of the world, and fame meridional tal Spirits.
Spirits , are predeftinated to this pur pofe ; fuch as Nefrach and
Kellen, that do fo frame and contrive unlawful loves, which pro-
duce fhame and difhonefty , revellings and gurmandiz,ings,fur-
fetings with excijjlve drunkennrf!, wanton dances , gluttony and
vomiting: they wander about lakes, p^h- ponds ana riven, and
which are the worft , foul and moft fraudulent kinde of Spirits '.
and by Alcinach anoccidentalSpirit, he caufethfhipwracks, tenr-

Iltf ADifcourfe,

pcfls,earthqHakcs,hail , rain , and frequently fne verteth and e-

verturneth fhips : and if he will appear vifible, he appeareth and

_, r . . is feenintkefhapeofawoman.ThcHebrew Aftronomers before

^^^'"fpokenof, do fay, That the Spirits of the Air do caufe thunders,

60 infeft lightnings and thunderbolts, that fo the) might corrupt and infetb

the air. the Air, and produce piflilence and deflrullion. Of fuch kinde

ofSpirics St. John makes mention in the 9 Chapter of the

Revelation, having Mccerti for their tutelar, which is a Spirit

caufing heat in the time of noon. St. i'rfa/calleth him,

The Prince of the power of the Air, and the Spirit that rulethiu

Epbef. z. the children of difobedience.

Cajlor. Are there fo many mongers in Phlegeton, Pollux ?
Pol. And many more ; for the fame Hebrew Aflertors do
Spirits of declare anc l maintain, That there are Spirits of the fiery clement,
fire, r *<S'",£ a bout like the fierce Panthers, which are converfant under

the lunar y regions, that whatfoever is committed to them , the/
forthwith execute the fame. <iAnd there are Spirits of the earth,
S pints of w hj c h inhabit in groves,woods and wildcrticjfes, and are the plague
t eeart . afj ^ mifchief of hunte rs ', and fometimes thej frequent open fields,
endeavouring to feduce travellers and paffengers out of their right
way, or to deceive them withfalfe and wicked illufions ; or elf e they
feekjo afflift men with a hurtful melancholy, to make them furious
or mad , that they may hurt them, and fometimes almofi kill them.
The chief of thefe are Sanyaab and Achimael, which are oriental
Spirits, a kjnde unapt forwickednefl, by reafon of the con/fancy of
Subterra- their dijpofitions. There are a ifo fubterranean Spirits, which do
nean Spi- inhabit in dens and cavernes of the earth, and in remote concavi-
t' in ties of mountaines, that they might invade deep fits, and the

bowels of the earth ; thefe do ait up metals , and keep treafureh
which oftentimes they do tranfport from one place to another,
left any man (houldmake ufe thereof: theyftir Hp windes with flaw-
ing (lames of fire .• they fmite the foundations of buildings,
acting frightful daunces in the night, from which they fuddenh
vanijh away, with making a noife and founds of bells, thereby cauf-
ing fear in the beholders ; and fometimes diffembUng, andfaining
themfelves to be the Souls of the dead .- notwithfianding they are
ignorant in compaffmg their deceits upon women J of which comfA-

Of the Nature of Splritt. I 1 7

ny the Negromancers do fay, is Ga^ael, Fegor and Anarazol*
Meridian Spirits.

Caflor. How warily ought a man to walk, Pollux, amongft
fo many ginnes and (hares ?

Pot. A man never walketh fafely , unlefs he forrific and A man ne-

ftrengthen himfelf with the armour of God,which is, 77w his ver **&-
loynes begirt about with truth , and having on the breft-plate of , * c *
righteoufntfl, let him walkjwith hi* feet {hod with the preparation of *

the Gofrel of peace,and let him taS^e thefheild of faith-find the hel-
met offalvation , whereby he (hall da(h in peicef all the darts of his
adversary. Tim hear furtnenThere are alfobefides thefe,other
lyingSpirits (although they are all iyers) yet thefe are more
apt to lye ; they are called Pythons, from whence Apollo is cal-
led Pythius. They have a Prince,of whom mention is made , ^, , lp
in the book of the iC*>^/,where it isfaid, I will be a, lying Spi-
rit in the mouth of all thy Prophets ; from whom the Spirits of
iniquity do but a little differ, which alfo are called veffels of
wrath. Belial^whom they have interpreted to be without any
equal, and Paul calleth him an Apoftate or tranfgreflbr,is fil-
thily infervient for the wont inventions. Plato affirmeth
Thext to have been fuch a one, who was the firft rhat found
out and invented Playes and Dice : to whom we will joyne
the Monk , who invented the ufe of Gunpowder, in his En- », •
gins of war. Of thefe Jacob makes mention in Genejis, where r \um! ^'
ne bleffeth his Sons : he faith , Simeon and Levi are bloody Gen. 49.
veffels of iniquity ; Oh my foul, come not thou into their counfels.
The Pfalmtfl termeth thefe Spirits, veffels of death ; EfaiasczX- F , •
leth {.hem, veffels of fury ; Jeremiah, veffels of wrath ; and £- ' < "" 7 '
z*kjel calleth them , veffels of death and deilruflion. The Ne-
gromancers do call the (aid Belial, Chodar , an oriental Spirit,
which hath under him alfo the Spirits ofjuglers , who do imitate
and endeavour to all miracles, that they mayfeduce falfe Magi-
cians and wicked perfons. It is apparently manifeft, that the
Serpent which deceived Eve, was fuch a feducer, andSatan
is his Prince, of whom ir is fpoken in the Revelation, that he
fhould deceive the whole world. And fuch a one was he,that at
Tubi»ga,\n\\\c fight of many people devoured a whole Cha-
riot and fome horfes. Caflor,

1 1 8 A Difcourfe,

Caftor. And what (hall be the end of chefe falfe Prophets,
and workers of wickednefs ? I can fcarce believe that there is
any angle or corner in the whole fabrick of the world, that is
free from them.
Tol. Scarce the fmalleft mice that may be feen.
The world Caftor. Therefore dofl thou truely call the world the re-
is the re- ceptacle of chofe falfe lights.

crptadeof /v. if i c were not moft fafeiy purged with the Sword of
the word of God, it would forthwith be worfe.
Caftor. Without doubt.

Tol. Neverthelefs I have feen many that remain, whom I
have not yet inferibed in this frantique Catalogue.
dcvils,falfc Caftor. Who are they ?

accufers, rp f. Falfe accufers and fpies, obedient to Aftaroth,vthois
ip'«. ca jj ec j a j) ev [[ among the Gneks; and John calleth him the ac-
cufer of the brethren. Alfo there are tempters and deceivers
that lie in wait to deceive , who are prefent wich every man,
and thefe we term evil Angels, which have Mammon for their
King, & they do affect men with an infatiable avarice & thir-
ty defire after authority and dominion. There are others
Lucifugi, ca l' e d Lucifag't which fly from the light, never appearing in
fliers from tr, e day , but delighting in darknefs, malicioufly vexing and
the light, troubling men, and fometimes by Gods permiffion , either
by fome touching, breathing or infpiration,do hurt to them ;
but truely they are a kind which are unapt for to do much
wickednefs, becaufe they efchew & fly from any communica-
tion with men. Tliny the fecond relates, that there watfncha
A horrible one at Athens, in a certain fpaciout houfe y which Anthenodorus
apparition the Philosopher happened to purchafe. And Suetonitu in his fixth
f a Spirit book of G*yir,makes mention of another to have long con-
houfeof l ' nue d in the garden of Lamianw.

Amhtno- Caftor.l defire,if ic be not too irkfome to thee,declare unto
J*nte. me what T/wy fpeaketh concerning this Spirit of t/fwbeno-
dorus.

Tol. The (lory is fomething long and prolixious , yec it
fhall not much trouble me to relate it. It is thus : T/rw/irt
the feventh book of blsEpittles writeth , Of a certain large

Of the Nature of Spirits 1 1 p

■fpaeious houfe at A thens, which no body would inhabit by reafon of
the noUurnal incur pons of Spirit s^which were fo formidable to the
inhabitants , that fometimes it; the day-time , and when they were
watching , they would caft them into dreams , fo alwajes, that the
fbapes r^r forms which they then faw^were ever prefent in their me-
mory, y/here at length a certain Philofopher named A nthenodo-
rus happened to pur chafe that houfe , and prepared and furnifhed
the fame for him felf to dwell in ; and because all men had an evil
fufpition of that houfe , he forthwith commanded hisfervants to
provide him a bed and tables , that after he had compleated andfi-
nifhed hisftudy he might go to bed. He therefore((&ith Pliny when
he went in ( in the evening ) and applied himfelf to hit ftudy ',
fuddenly heard the locks tofoake opcn,and the chains to be moved ;
never the le(? he did not lift up hit eyes , nor Jlirred from his boo^
but flopped his cars with his fingers t left that furious tumult
might workji vain fear upon him ; but the noife ft ill approaching
iiecrcr unto him, at length he looked up , and faw an effigies like
unto a finger beckoning and calling unto him-, which he little re"
garded-y until it had touched hint three times , and the noife drew
neer unto the table ; and then he looked up-, and tool^a light., and
beheld the Spirit^ as it were an old wan-, worn away with withered
leattnefi and deformitj^his beard hanging down long, horrible and
deformed hair , hu legs and feet were as it were laden with chains-
and fetters : he went towards a gate which was bolted^ and there
left the Thilofopher, and vanifheiaway.

Caftor. What fearful things thou zehtcftyPoRux f but what
was the event of this fad fpe£tade ?

Pol. The next day he related the whole matter to the Ma-
giftrares in order, as he had feen the fame,admonifhing them
that they fhould dig diligently about the threfhold of the
door ; for there it was probable they might finde fomething,
which might caufe the houfe to be quiet and habitable.

Caftor. What did they finde ?

To/. Having digged up the earth , Tliny faith, They found
a dead carcafi , bound and intangled in chains and fetters , hit
fiefh being confumed with devouring time , which without delay
they can fed to be buried, according to the Chriftian ceremonies.

Caftor.

1 20 A Difcourfe,

Cafior. But this being performed, did thehoufe afterwards
become quiet and habitable ?
Pol. Yes, very well.
They are Cafior. What madnefs therefore pofleffeth them who pro-
poflcfled phane and defiroy Church-yards , where the facred Organs

Uefithai" of the hol y and ble{rec * s P iric do reft ; and do give the bones
dcrtroy of the dead for meat to the Spirit Zaz^lm-pi whom mention
Church- is made in the 3 of the Kings ; and we read in/Wp/rw, a-
yards. moneft the Hiftories of De/phos , that he was called Eurywt-

The Spirit '

Emynamtu. P° l - Thou fhalt finde, that the Governours of Cities that
were of the opinion and judgement of ChriiUans.didfubverr 9
deftroy and prophane thefe holy places, that herein the youth
might dance their mocking inrerludes,afterthc furious found
of the drum or taber, and fmg, Iopean ; or, there the poor in-
feriour old women did fell hafe trumpery or lupines , which
God would have to be purged with holy prayers, for the fal-
vation of fouls, or breaking of bread to the hungry.

C a ftor. But it is an impious and heathenifh thing fo to have
touched the anointed of God.

Pol. And worfe then heathenifh ; for the heathens did
The Cere- highly efteem the Rites and Ceremonies of burials , as Elpi-
f no ? y . of noris witnefs in //«»«■, where he yeildeth up his life ; and

in g«« " in HoMer lle f P eaketh to Ul jff" j l mtreM th "> O Ufxfes, to be
fteem a- mindeful of me , end not depart ax»*y hence and leave me unin-
moneft the terred, left that y not being riteh buried, I (hall be made the wrath
Heathens. ~r t fo Go j tt ^nd Archita ihePhilofophet in Flacctu , thus
(peaketh to the Mariner :

Horace 1 Me quoquc divexi Rapidui comet rionit

book of Hljrttis Notus obruit uneb's.

Yerfes. Artu Nauta vag& neparct Mttfigmu hare»*y

Offibnt & capiti inhumato.

'Particulam dare ; fie auocunque m'mabitur Eurm

FluBibut Hefptriif, Venttfina

e Pleilantur/iln<^ ) te fofrttc muliaque merees

Unde poteft tibi defluat ctque,

Ab

Of the Nature of Spirits. 1 2 1

jih Jove Neptuno,facrt Cuff-ode Tarenti.

Negligis immeritU nociturtm ,

Poft medo te natU fiaudem committcre : fors &)

Debit* Jura v>cefa 3 [Hpcrl>&

Te manent ipfum prstcibtu non linquar mult is

Tefypiacula nulla refolvent.

And Palinurus to <s£ncas in the fixth book of Virgils e/£-
ncids.

Nunc mefiu&us habettt verfatitfy in lit tore venti,
Qjfodte per Cali jucundum lumen & atirai
"Per genitorem oro y pcrfpemfurgentis Juli.
Eripe me his invitte malts-) ant tu miht terram
Injice namtfe petes.

C"Stor. Have the Gentiles fo greatly efteemed the ceremo- The vain
ny of burials? Religion

Pollux. Yes, very much ; for their Religion did hold that ° f the .
the Soul of a body which was uninterred,was void of any in-
telligible effence, and left to the power and command of a
raging furious phanfie, and fubje& to the torment and afflicti-
on ot corporal qualities ; fo that it being an aiery body,fom-
times the departed fhadow would fpeak unto his remaining
friends, and fomtimes evilly vex and torment his enemies
with revenge, as in the Poet, Dido threarneth c/£neas, faying,

Omnibus umbra locis adero dub is improbe penas, vfjuid.^,

Suetonius, as we have fliown before, addeth the like con- TheHiAo-
cerning the dead body of C.Caligula the Emperour in the 7 of c.c»-
Garden of Lamianm, being noc duly buried ; for this body, l 'V^ a *
becaufe it was onely covered with a light turff,did very much
difquiet and trouble the poffeflbrs of the Garden, with vio-
lent incurfions in the night ; until by his fifters,who were re-
turned from banifbmenr , it was taken up again and ritely
and duly by them buried.

R Conor

122 A Df fcourfe,

The houfe Caftor. And thehoufe wherein the fame Emperour died,
of cai^uia could by no other way or means be freed from the fury of
caufe' f*' tne *" e ^ a ^ ows or Spirits, as Hiflory -makes mention, but by
thcS^trits. bumingthereof.

Tollux. <iArtTlotlc fpeaking of miracle-:, mentioneth a cer-
7; f °u n rain mountain in Norway -, named Hechelberg, environed a-
tbttberi.*' b° ur w i l h the Sea, that continually fent forth ftich lamenra-
blevoices,likethe yelling & howling of infernal devils,info-
much that che noife 8c clamour of their terrible roaring might
be heard almoftamile ; and the flocking together of great
Ravens and Vultures neer it , did prohibit any accefs there-
.. . unto. And he reporteth that in Lyppora neer about the t/Eoli-
Lippora? an "'fl an ds/here was a certain HilL from whence in the night
there was heard Cymbals, and founds of tinkling instruments
of brafs, with certain fecret & hidden fcreechings, laughings
and roarings of Spirit s.But even now,C<f/?cr,thou didumake
mention of Za^elM, whom alfo thou didftaffert to have
beep called Eurjnomus by Taufania ; T defire thee to (hew me
fomthing more largely concerning this Spirir.
z*\etus C*ft° T - They do declare that he lives altogether by the

livethby fl e fh f the dead : fo as fometimes he doth not leave the
£ Jf d of bones.

Pollux. The^<»^» Grammarians, in the fifth book of the
Danifh Hiftorj)<lo mofl truely fubferibe their confents and a-
greements to this thy Aflertion ; for there they fet before
our eyes an admirable Hiflory of one Afuitus ana A[mH-»dvs>
which eafily proveth all thy fayings.
Ca&or. I befeech thee declare this unto mc,Pe!lux.
A wonder- Pollux. Give attention ; it is thus : Afuitus and A[mu»iut
fulHiftory had fworn with mutual vows each to other, that he which
of A[iutM fhould live longefl of them,would entomb himfelf alive.Now
and /ff-. fajy^fj ju confume away Afuitus before Afmundus ; where-
upon AfmHndus for his Oath of fnendfhip fake, with his dog
& his horfe entombed himfelfalive in a vaft deep den -, having
carried with him iome mear , whereupon a longtime he fed.
And at length Ericus the King of Snecia came into that place •
with an Army, and broke open the tombe of Afuilus ; (fup-

pofing

Of the Nature of Spirits. 1 2 3

pofing there bad been treafure hid therein ) but when the
cave was opened, he drew out Jfmundus, and brought him
imo the light, who was covered with a deformed fharp coun-
tenance, a deadly deformity, and gored with bloodflowing
from his frefh wounds.

Caflor. But this ftory pertainerh not to our purpofe.

Pollux. Truely it doth, if you diligently mark ihefe verfes,
which fet forth the caufe of his wounds.

CaUor. Shew me thefe verfes, if thou haft them.

Pollux. They are thefe which follow.

Quidjlupetis qui rchttummc Colore cernitis .?

Obfo/ef u nempe vivus omms inter mortstos ,

PJefcio quo Stygii tin minis aufu y

Mi flits ab infer is Spirit us ajjluit

S<tvis alipedem dentibus edir 7

Infandotfa Canem prdbuit orl,

Non content us equi velcanis efu 7

Mox in me rapidos tranjlulit ungues^

Vifciflafygena [uflulit 4urem ;

Huic laceri vultut horret imago^

Ernie at tn^ fero vulnere fanguis

Haud imjpu-ne tamen monjlrifer egit ,

Nam fcrro fervi max caput ejus ,

Perfodify mcensfiipite Corpus.

JfmunAui
reporrs of
himfelf,
that a Spi-
rit eat up
his horfc
& his dog,
and after-
wards be-
gan to de-
vour him,
& that he
beat and
wounded
the Spirit.

Castor. T obferve here, that Jfmundus did cut the head of
the Spirit Zax^lus or Eurjnomus, and druck and pierced his
body with a club ; what ? have Spirits bodies, that may be
feen and handled by men ?

Pollux. (/>rtcftvu doth not deny, but that their natures may The devils
receive the habit and covering of vegerable bodies , and be h avc DO "
transformed in feveral kindes of fhapes , whereby they can <*"*•«
the more craftily and fubtilly delude and deceive the impro-
vident wits of men. Bafilius Magnus alfo teftifierh the fame,
and witnefleth , that they have bodies appropriate to them-
felves , as likewife alfo have the pure Angels, Pfellus a Ne-
cromancer doth alfo report the fame ; and he alfo teacheth,

R 2 That

124 A Difcourfe,

That fometimes they deep or reft, and do change their places,
and fhew themfelves vifible to the fences of men, Socrates
atfertetb, That a Spiric did fpeak with him, which alfo fome-
times he faw and felt ; but their bodies cannot be difcerncd
j. e • to be different in fex. But Marcus Qherroncfut, an excellent
rits cannot fearcher into the natures of Spirits, writeth, That they have
be difcem- fimple bodies & that there doth belong a difference of fex to
ed by fex. compound bodies ; yet their bodies are eafily drawn to mo-
tion and flexibility , and naturally apt to receiveevery con-
figuration. For, faith he , even as the clouds do (hew forth the
apparition and refemblance fometimes of men, andfomettmes ofe~.
very thing yon conceive ; fo like wife do the bodies of Spirits re-
ceive vanotufhapes as the) plcafe , by reafon whereof they trans-
forme thcmfelvc* into the forms fomettmes of men, and fometimes
All Spirits of women. Ncverthelefithis is not free to them ally but onely to
cannot re- the fiery and aiery Spirits, For he teacheth, That the Spirits
ceive feve f the water have more flow and lefs a&ive bodies, which by
,alrtia P«- reafon of the flownefs and foftnefs of that element, they
do mofl efpecially refemble birds and women ; of which
kinde the Naiades and Nereides are, celebrated by the Poets.
Trimctiui teftifics , That the Devils do defreto affume the (haps
of men rather then any ether form ; but when they cannot finde the
matter of the air convenient and befitting for that purpofe. And
he laith , That they frame fuck kj,nde ofapparences to themfelves,
as the contrary humour or vapour will afford ; and fo they arefeen
fometimes in the form andfhape of a Lion, a Wolfe,a Sowyan Afia
Centaure,of a Man horned, having feet like a (joat : fuch as It is
reported were feen in the mountain o(Thru «j/'rf,where there
was heard a terrible roaring.

Castor. Porphyr us in Etijebius, in his fourth book of Evan-
gelical Preparations, teacheth , That fome of thefe are goodSpi-
nts, andfomebad ; bur. I have counted them to be all evil,
Pollux.

Pollux. Then it feemeth that thou art not feduced with the
affert ions either of Porphyrins, or Apuletu, or Proclus , or of
fome other Plantonicks , which are mentioned in St. Aw
gufttnes book of The City ofGcd, 1,2, and 3 Chapter , who

alfo

Of the Nature of Spirits. I 2y

alfodo affirm that there are Tome of thefe Spirits good ; for
Eufebitu in the faidbook and 6 Chapter ; andSc. <±Angufline
concerning the fame in his book of The Qtty of God , the 9
Chapter and the 8, with very great and flrong Arguments do
convince the Platonicks, that none of thefeD<ew<w are good. There 1$
but all evil;and that we do alfo approve of from their names, no D<"»on
which are every where fet forth in holy Scripture ; for the Goi '
Devil is called D/Vi^o/«/, that is, flowing downwards: that he Why he «
which fwelling with pride , determined to reign in high « ,,e <l oi-
places, fell flowing down wards to thelowefl parts, like the ol " lut '
torrent of a violent dream, as Cajfiodoriu writeth. And he is
called Sarhan$hzi is,an adverfary;who as Si.Jerome teflifieth, Satben%
by reafonof the corruption of his own malice, he continu-
ally refifteth,and is an adverfary againfl God, who is the
chiefeft good. He is called Behemoth in the 40 Chapter of Bebeattb ,
Job, which fignifieth an Ox ; for even as an Ox defireth hay,
fo he with the teeth of his fugged ions , coveteth to deftroy
the upright lives of fpiritual men. And Leviathan in the Leviathan.
fame place, which fignihes an addition, becaufe the Devil al-
waies endeavours to adde evil to evil , and punifliment to
punifhment. He is alfo called in Revelation 1 5. -^folljon, A n
signifying a rooter out, for he rooteth our the vertues which
God planteth in the Soul. He is called a Scr/w;Mn the 1 2 ASerttnt.
of the Revelation, by reafon of his virulency. A Lion in the
1 Epifl.Ptfrrandthe laft Chapter,which roareth about feek-
ing whom he may devour. He is called a cunning Workman
ffa.f 5. becaufe by his malice the veflels that are elected and
approved. He is called, Ifa.34. Onocentnurut Sryntts, Pilofns,
Syren, Lamia, Ulula,Struthh. And by David in the 90 Pfal.
an jifpe, Bajiliske and Dragon. In the Gofpel Mammon, the
Prince of this world, and Ruler ofdarknefi.

Caftor. Why therefore have the Divines declared v That
the Almighty hath given two kindes of Spirits unto men •
theonegood, the keeper and preferver of their lives, the
other evil, refitting the good : if they arc all evil ?
Pollux.Tht holy Dolors dounderftand by the good Spirit a
good Angel/uch as we read£*/>£we/was to Tobia/,vtho bound

the

126 A Difcourfe,

the evil Spirit Afmodem in the wildernefs of the furtheft parts
of Egypt, that he might be the more fafe.

Cahor. Ic had been more fafe for every man to have been
without the evil Spirits ; whac therefore was the will of che
heavenly Father concerning them?

Pollux:. Thac by the affiftance of che good Spirits, we might
couragioufly wage continual war againfi the evil Spirits ; but
being clothed with the harnefs of righteoufnefs, like valiant
fouldiers we may gird our loyns with truth , and wichthe
(heild of faith reuft and fight againfi all his darts.

Cattor. If we condefcend nnto chis warfare of Spirits, ic

feemeth good to inquire whether the Devils have power of

doing hurt, granted unto them by God ; or whether of them-

felves they can hurt afmuch as they pleafe ?

The devils Pollux. If the laft were true, who could compare the end

are the of their hurting ? but it is very manifeft, that their authority

Princes of f rom on high is of fo great exigency , that John the Evange-

t c eauh. ]jft d ou bteth not to name the Devils the Princes of the

earth.

Caftor. In what manner therefore do they hurt?
Pollux. Although they be moft mighty and powerful Spirits,
yet they can do no hurt unlefs it be by permiffion ; or,as Da-
mafcenm faithjZTy difpenfation.hnd ChryfoFtome faith,7Z?<y have
a limited power ; for trucly without the will of God , they cannot
touch a hair of any mans head. The Devil could not have de-
ceived the Prophets of Ahab^ if he had not received power
from God ; neither could he have brought any detriment
uponjo^either unto his body or his goods^but by the power
God had given him. In the 7 of EAWwthe Magicians made
Frogs and Serpents by the power of the Devil permiffively;
but Lice they could not bring forth,by reafon of the greater
power of God prohibiting them. Neither in the Gofpel
could the Devils hurt the Swine until Chrift had given them
leave.

Caflor. Therefore the Devil is not fo much to be feared,
but the Lord our God , that either he would not furfer him
to rage againfi us ; or if at any time by his own determinate

counfel

Of the Nature of Spirits. 127

counfel be let lpofe his chains , that then he would defend
and mercifully preferveus.

Pollux. Thou faieft well ; for even as a wilde boare is noc
to be feared if he be bound, and held wich a flrong chain
by a powerful flrong man, and who is able by his ftrength to
reflrain the fiercenefs of the boare ; but the man js to be
feared, and requefted,thathe would not let loofethe boare:
So 3l\{o Satan is not co be feared, being bound with the cords
of the Almighty; but the Almighty rather, whoholdeth him
with a cord, left at any time he fliould let loofe his cord, for
to execute his will againftus.

Cafior. We know that the Devils,afcer incarnation of the Tbedevlls
Word, were called the Lords of the earth ; hut I wonder, feducemcn
where the Word is noc yet incarnate , whether they have wherc . thc
power alfo over men. ™°** 1S

Pollux. If it pleafeth God, they have very much ; but take
a demonfiration thereof, £")«fr>r,from the fa/deans, amongft
whom the Devil raged with fo much power and dominion,
that they made no efteem of the true God , but worfliipped
the elements. There needeth not a demonftration of the
Greeks ; for the fury of the Devil did fo much reign amongft
them , that by his Arguments, they accounted Saturn for a
very great God, devouring their own proper Children ; and
Jupiter, an adulterer and father of all filthinefs , they named
to be the father of Gods and men ; Becchm, the mod wicked
example of all fervitudeand bondage, they called a free fa-
ther ; Venui a ftrumper, they termed a pure virgin ; and they
worfhippedFVor/* an harlor,as a type or example of virginity.
There is no man that is ignorant ,that the Egyptians have been
worfe then the Greeks , when they made peculiar Gods to
themfelves, by the inanimate perflations of the Devil ; for
one worfhipped a fheep, another a goat, another a calfe, very
many did worfliip hoggs , crows , hawkes, vultures, eagles,
crocodiles, cats, dogs, wolves, aftes, dragons; and things
growing alfo, asonyons, garlick, and thornes ; as every one
that is covetous of reading, fhall finde in Damafcen/ts, in his
Hiftory ofjofaphai and Ztar;Wj and in Enfebiw^ in the fourth

book

1 28 A Difcotirfc

book, and firft Chaprer of Evangelical Preparations ; neither
do I accounc the Hebrews ( who glory in being the off-fpring
of their father Abraham ) to have been better then the for-
mer, whenalfo by theinfiinift of the devil,after their coming
up out of Egypt,wkh cruel hands they violently aflaulted the
Prophets and holy men of God , whom at length they alfo
flew : that I may hold my peace, how diligently they have
brought into their Religion the Gods,or rather Devils of the
(jemiles.

Caftor. 1 perceive by thefe thy afTertions, that one Devil,
and another Devil, hath been adored for Gods j for thou
haft now faid , That the Creeks-, by the madnefs wherewith
the Devil poflefled them, have made untothemfelves,S/*/«r»,
Jupiter y Bacchus ^ Venn* and Florafov Gods ; which Laftantiui
in his fourth book De vera Sapient/a, alfo accounteth for
Devils.

Pollux. Declare,! pray, thee the words of Lanttantim.
Castor. Mark them ; they are thus : The fame Devils are the
gods of the Gent ties ; but tfany one will not believe thefe things of
we \ then let htm credit Homer, whojoyneth the great Jupiter to
the great Devils; and the other Poets and Philofophers do call them
fometimes Gods^ and fometimes Devils whereof there is one true^
and another falfe : for the moj} wicked Spirits when they are carp
juredf do confejft hem fe Ives to be Devils ; but where they are wor-
fhipped , they declare themfelves to be Gods , that they may
thruft men into errors , and draw them from the worfhip of the
true God', through whom alone eternal death can be efcaped.

Pollux. It is' expedient forme now to be more inquifitive
in this difcourfe ; whether there be power given tothe De-
vils co foretell things to come ? concerning which thing
hitherto I have not been able to dart at the right mark j
for this queftion feemeth fufliciently doubtful unto me.

Cafcor. St . <tAug uiline in h is book De "Hatura Dtmonum,
diflolveth this Cordoned knor, and faith, That the damned Spi-
rits , being filled full of all manner of impiety and wic^ednefy do
The devils f omet i mcs challenge to themselves power of forefeeing things to
thinps to comt ' becaufe in thefenfe of their Aiery bodies , they ha ve afar
come. wore

Of the Nature of Spirits. 1 29

more flrong and prevalent power of fore~k»owing , then men of
earthly bodies can have ; or becaufe of the incomparable fwtftnefi
of their aiery bodies , which wonderfully exceedeth not onely the
celerity of men and wilde beajls , but a/fo the flying of birds : by
which means j they are able to declare things long before they come
to be known ; which we y by reafan of the earthly flowncfi of our
fcnfey ceafe not to wonder at and admire : or becaufe of the benefit
of their continual life , they obtain this wonderful experience of
things ; which we cannot attain to 3 becaufe of thefhortnefiof our
momentanccHS life, which is but a* it were a bubble.

Poll. Thislaft afiertion of S.Angu(tine feemeth unto me
to be more true then the red, becaufe the Series of many
yeers doth caufe great experience.

Cafl. If any one fhall deny thefe opinions of Auguftine^s
erroneous , Damafcenus fetteth a greater wimefs of thefe
things, without all exception, before our eyes ; who in his
fecondbookof Orthodox Faith faith thus : That the devils The devils
cannot foreknow things to come-, for that belongs onely Unto God: ^ them-

but fo much as they are able to know* they have from the difbofition . ? " n "

r l 1 a- 1 j ■ c ■ l j- not ' ore "

oj the celejttal ana mjeriour bodies, know

Poll. Why therefore do the devils fo willingly and ofchingsto
their own accord undertake Prophecies, and to anfwer Ora- «m e -
cles ? What benefit have they from hence ?

Cafl. Nothing, but that hereby they feek to get great efti- why the
mation,and covet to be counted worthy of admiration, and devils de -
to be adored in ftead of Gods. counled 1 *

PolL We know that the devil is the father of lyes, Cafior: p°oph«s.
from whence we are pioufly to believe , that thofe things
which he foretelleth, he extra£teth from his own lyes.

Cajf. Furthermore, the Prophet Efaias faith thus: Shew ifai^t.
the things that are to come hereafter^ and tclluSy that we may know
that ye are gods. And the Apoflle Peter alfo faith, Theprophe- » Ttt. 1.
cie came not in old time by the will of mart , but holy men of God
Jpakf as they were moved by the holy Ghofr,

Poll. No man therefore will deny that they do foraetimes
foretel things to come.

Oatf . No man, certainly : but for what caufe that is at tai-

S ned

130 ADifcourfe,

ned to, Chrjffoftome doth moft clearly teach, in thefe words :
It is granted) he fa ith, that fometimes the devil doth fpeal^ truth^
that he might commend his own lying with rare verity .- whereat.
Why the jf he [hould rte ver tell the truth , he could deceive no man, neither
times tdl W0Hl * hit tying frjfice him to tempt with. Thus far Chryfcjlome.
truth. C Nocwithflanaing, if he underftand thac he bach not grace
grained unto him of himfclf to foretel the truth, he forerel-
Jeth things nevenhelefs, but fo obfeurely, faith S. eAuguftiney
cJe$ c o ??" thathe always layeth the blame of the things by himfoforetold^up-
devils are °" '^ e interpreter thereof. Porphyrins, in his book of OracleS,
uncertain, although he be the greateft maintainer of devils , and the
mod expert teacher of diabolical Arts , nevenhelefs he faith
with the aforcfaidDo£tors,thac the foreknowledge of things to
come, is not onely intricate to mex t but alfo uncertain to the gods ;
and full of many obfeurities.

roll. Thou haft faid, that the predictions of the devils are
done in this maner, that they may gain authority to them-
felvesamongft the credulous people, and be worshipped in
fiead of Gods : for what end do the evil fpirits work Mira-
cles ?

Cafl. What is a Miracle, Pollux >
What a Poll, Anew and unwonted accident, which cometh to
Miracle is. pa f s coritrar y to j ts CO urfe and cuftome , and draweth men

The devils » , . '. . _ '

work mi- 1,lt0 a dmtration thereof.

racks. Cafl. But do they work Miracles ?

Poll. They do : for whereby doft thou believe that e/E/cw-
lapius was honoured in his Confecration for a god, but onely
by the means of a Miracle, when he conveyed a Serpent from
Epidatirw to Rome ? What gave fo great authority to Juno,
but onely the working of a Miracle ? when her Image of
wood was asked by Fur ins Camillm whether ic would be car-
ried to Rome t znd it anfwered with a humane voice, It would.
Alfo,from rhence Fortune was made agoddefs , becaufe her
Statua, in the way to Latjumjn the hearing of many people,
not once,but oftentimes fpoke with a humane voice. In the
8 Chapter of the Alts of the Apoftles, we read of Miracles
done by Simon the fon of Rachel j and in Exod. 8. of the

Magici-

of the Nature of Spirits. 1 3 1

Magicians of Pharaoh , who in the fight of many people
brought forth frogs and fcrpents, and curned the waters into
blood, tsipuletu doth tcflifie the power of men to be fo
great in Inchantments , thai the devils do noc onely work
Miracles by the means of men, but they arc able alfo to fub-
vert Nature, and with a Demoniacal ]ncantation,makc vio- The In-
lent fircams to ftay their couric, To turn the windes , To chant-
make the fun ftand ftill,To break the courfc of the moon, To I " cn " °f
lay impediments upon the fiars, To prolong the day, and to doVubwc
fhorcen the night j as Lucanu* excellently rnewcth. Nature.

(feffavcre vices rerun*, dilatafe longtty
Hafit xocledicSf Itgi von jar nit ather
Torruit & praceps audita Carmine mftndur.

And TibnllHs of a certain Demoniacal Charm,

JJanc ego de ccelo ducentemfydera vidi y

Fluminis ac rapidi Carmine vertttater f
H<tc canti* fttndittfofoluM maneftjij fepttlchru

Elicity & tepido devoratojfurogo.
Cum libet hac trifti depellit lumina calo,

£um libet aftivo convocat orbc Hives,

Caft. I do not any more wonder that Mofes called God
Wonderfnl) that he doth fo connive at this fink of wickednefs,
and moft wicked feduccrs , that he grantcth them power to
aft fuch things fo freely.

Poll. Firmiantu excellently fheweth why God doth fo , in
his laft book but one of the works of Cod , De opifcio Dei : W ^ |t j e ^
for he faith, that vcrtue is not vertue, tinlefs it have fome {^ e j ev ,|j
like , in ruling whereof it may {hew and exercifc its ro work
power : for he iaith , At Vittory cannot ftand without Vertue^ Miracles.
fo neither can VcrtHC fnbji(r -without an Enemy ; which vertue
no foontr had the Almighty indued man withal , but he forth-
with added unto him an enemy , left that vertue fhould tofe its na-
ture, bungftupiptd withidlcntfi. He faith , that a m<ot cannot

S 2 other-

1 1 a A Difccurfe,

otherwife attain to the highejlfiep, unlefihe have always an atlive
ha»a\ ; and that hcfl)all cftablifh and build up his falvation with a
continual warfare and contention : for Cod will not that mortal
men (ball come to immortal blejjednefiwith an eajie Journey, but he-,
tnufl wrefile and fin ve with fay Is and oars againft the author and
inventor of all e vils and err ours , who caufeth and v/orketh exe-
crable things and miracles.
Somtimes Cafi. Buc fomecimes ic comcth to pafs, that by reafon of
Jlcom " to thefubtil fnares and Ifratagems of the devil, which he fo
th/devi" cra ft'ly prepareth againft us , and efpecially againft fimple
cannot be perfons, whom he intanglcth with vain Religions, fo that we
refilled, cannot rcfift him ; orif wefuppofeour felves tobeveryablc
to withftand him, yet neverthelefs we fliall be very much de-
ceived by him; as we read he oftentimes did to the good,but
almoft-foolifh Panor,of whom Trite mins maketh mention.

Poll. But what happened to this good Paftor, and whom
thou termeft fimple ?
An adm'i- Cafi. Tritensiw faith , Infomuch that he was not firong in
r l ' . or y faith, therefore he made more Account of the nartse of SainrJUatLCy
herd. a "d attributed more power and cufiody unto itythen unto the none

of Cod , the beft and great eft good,
Toll. In what maner ?

Cafi. He had in his walking-ftaff, or Pafloral Crook, a
Schedule inferibed with the name of Si.Maze ; by the power
and vertuefof which ftaff, he'did believe his fwine were fafe-
ly defended from the ravening of the wolves : and he did
attribute fo great a Deity to that Schedule , that he would
leave his herd of fwine to feed in the fields alone: notwith-
flanding> a certain time coming when the pallor was abfent
from his flock , and a certain man coming in the mean time,
faw the devil keeping them ; and he asked him what he kept
here, who is the worn perfecutor of the falvation of men ?
He anfwered, I keep tkefefwmt. The other replied, By whofe
command ? The devil fait h , By t he foolijh confidence of the p*'
ftor : for he included <% certain Schedule in hisfiajf, unto which he
afcribeth divine vertue , or to the inferiptton of the name of St.
Blaze j and nowycontraryto his own law, he hlicveth that his

fi

Of the Nature of Sprits. I % $

hogs are thereby defended from the injury of wolves ; inhering to
me with afalfe fuperjlition ; where when he hath been by me called
again and again, and hath not appeared, I have taken this cuflody
upon myfe/f in/lead ef S, Blaze : for I always freely /land in
fiead of Cod and his Saints : fo alfo now rnojl freely do / keep his
fwineforSt. Blaze, that J may tnagntfe and confirm the foolifh
man in his vain confidence ; and thereby I mayfeiuce himfo y that
he may efleem of this Schedule more then Cod.

Poll. This is a pleafant ftory : but I do not wonder thac
the devil fhould impole fo much upon fo fimplc a Paflor,
when he doth in many things prevail over the more wife,
if they do at thcmfelves to his opportunities ; which the
Church contradi&eth.

Poll. But are all things wrought and brought to pafs by
means of the devil which men call Miracles ?

Cafr. No: for we muft give unto Nature that which feem- Somcmi-
eth to belong unto her, who is fai.d to be the greatcft worker ™ cIes a ^'
of Miracles ; as that which we have experienced in the ftone t „ r an». n
Asbestos, which, as 5o//»«5witneffeth, being once fet on fire,
cannot be quenched : and the root Baara, defcribed by Jo-
fephm in the hiftory of Jerufalcm , which he teftifieth to be
of the colour of a flame of fire, fplcndent and fhining in the
night ; but fo difficult to be taken , that it always flies from
under the hand of him that would take ir, and deceivcth his
eyes fo long , until it be fprinkled with the urine of a men-
ftruous woman : and when it is retained by this means , ic
may not be gathered or plucked up without danger; for pre-
fent death followeth him thac gathereth or plucketh it up,
unlefs he fhall be fortified with a Prelervativc abouc his neck,
of the fame root. For which caufe, they who want the fame
root, dofcarifieit round about ; and having bound the root
about with a bond, they tie the fame to a dog, and fuddenly
depart away. Whereupon,the dog, too much endeavouring
to follow after him, draweth up the root ; and, as if the dog
were to perform the torn of his mafier, he forthwith dies;and
afterwards the fame root may be taken and handled without
any danger to any man. And the fame J^W teachetb,thac

the

134 A Difcourfe,

the fame rooc is of fuch prefenc force for expiations, tbacal-

(o thofewho are vexed and tormented with unclean fpirirjj

are immediately delivered , if they carry this root about

Art Tome- t hem. Noiwkliflanding there is nothing hindereth , but

taTe hiJ" tnac ^ rt a ^"° ma y * micate Nature in the working of Mira-

ture in c ' cs J as we ma y read in Anftotlc , of the Greek fire that

working would burn in water : of which the faid Author,in his fingu.

Miracles. j ar Treatife concerning this, hath defcribed very many com-

politions. And concerning rhe fire which is extinguilned

with oyl, and kindled with cold water, when it is befprink-

Jed over therewith.

Poll. Ic fomeiimes happeneth that the devils do clothe
themfelves , fometimes in more flender, and fometimes in
moregrofs habits, that thereby they may very much affright
and moleft men with horrible pbantafies, and terrible fights ;
with Ghofts appearing in divers and feveral fhapes and a-
fpefts. What,cannot we be fortified with any thing to force
and compel them toflie from us?
How the C*ft' OrigtH, in his book againft Celfm^ faith, that there is
devils arc no way more certain , then the naming of JESUS the true God,
to be dri- For he faith he hath oftentimes feen innumerable fpirits fo
ven away. ^ r [ vcn away, both from the fouls and bodies of men. St.^«
thanafus , in his book de variis Qtuflien. teftifiet h, that the
moft prefenc remedy againft the infulcation of evil fpirits, is
the beginning of the 6 7 Pfalm , Let God arife., and let his ene-
mies befcattcred, Cjprian^xn his book Quod idola dinonfnt^
commanded! that the devils fhould be conjured away by the
true God. Some men have declared, that Fire, which is the
mofi holy of all elements, and the Creed,and alfo the inftru-
ment whereon the fire was carried, were very profitable for
this purpofe:from whence ,in their facrifices about the fepul-
chres of the dead, they diligently obferved the ufe of lights :
or elfe from thence that Pjth/tgorae did determine y that
God could be in no wife truely worfhipped without lights
The Spi- burning. Some others do binde fwords for this intent and
r'us fear purpofe, taking the fame out of the n Ode of Homers where
Sword*. he wr i tcin , that U Iffiest when he offered a facrificeto his mo-
ther,

Of the Nature of Spirits. j^y

ihe^had a fword drawn prefenr by him , wherewith he ex-
pelled and drove away the fpirits from the blood of his fa-
crifice. And in the hxth of Virgil, when the Sybil led </£-
ntAs into hell, flie faith thus :

Pfocnl, O prccul ejlebrofaw',

7#£ invade viam, vagwajj eripe ferrum.

PhileftrAttts wricetb, that he compelled ApHonim,* fpirir,
obvious to him and his companions, to flight , with contu-
melies and direful imprecations j iliac the viiion making a
noife, and with great horrour vaniflied away from them.
Very many do much commend a Perfume of Calamint, Pio-
ny, Mint, Palma Chrifii, and ParQey,_to be ufed in this cafe.
Many do keep prefent with them Red Coral, Mugwort, Hy-
pericon, Rue, or Vervin, for this purpofc. Some do life for
this bufinefs the tinkling of keys , founding of confecrated
bells, or the terrible ratling of Armour.

Poll. I have fomecimes heard from our Elders, that they chara-
made them Sigils inferibed with Pentagones ; by vcrtue ^ cri do
whereof, the fpirits might be expelled and driven away. * u ? c - ***?
What fayft thou to thefe? *" n "'

Ca/f. Avtrrois writing againft Algazclus , affirmeth fuch Chara-
things ro be almofl nothing worth , unlefs to them that have &"* avail
confederated with the fpirits. If therefore AverroU faith the nor>
truth, how then can the devils kingdom (land, divided againft
itfelf?

Poll. But we read that Solomon, a lingular man with God,
did make fuch Sigils.

C*ft, We do read truely that Solomon did make them ; but
ir was at fuch time when he worlhipped Idols , and not
when he was in the ftate of falvation. Ttrtullian ofFcreth a
more certain Antidote then all the former, and exhorteth
us, as Job, rhe mod ftrong champion of God, to fight againft
all the aflaults of temptations : he admonifheth us to be
clothed with the (liken garment of Honefty, the purple robe
of Modefty and Shamefac'dncfs » and the cloak of Patience :

and

1 3 6 A Difcourfe,

and he perfwadeth us to meditate upon all thofe things
which the devil doth devife and invent , to overthrow our
integrity ; thac his falling may be proved the glory of our
conftancy , and that we be willing conflantly to war againft
all machinations, which are permuted by God for this end.
And the Prophet Jeremiah teacheth the fame,in thefe words:
The Lord of hojfs is the approver of the jufi.