Chapter XXVI: Part 26

_Jesus Christ_, to manifest his divine power, rebuked the winds, and they ceased; and the waves of water, and it was calme: which if neither our divines nor physicians can doo, much lesse our conjurors, and least of all our old witches can bring anie such thing to passe. But it pleased God to manifest the power of Christ Jesus by such miraculous & extraordinarie meanes, providing and as it were preparing diseases, that none otherwise could be cured, that his sonnes glorie, and his peoples faith might the more plainelie appeere; as namelie, leprosie, lunacie, and blindnesse: as it is apparent in the Gospell, where it is said, that the man was not stricken with blindnesse for his owne sinnes, nor for any offense 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 charmes can cure (as witchmongers affirme) all these diseases mentioned in the scripture, and manie other more; as the gowt, the toothach, &c: which we find not that ever Christ cured.

♦Luke. 8, 14.♦

♦Levit. 14, 7, 8. Luk. 7. 17, 4.♦

♦John. 9.♦

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

♦Mat. 4, 17, &c.♦

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

♦Matt. 15, 28.♦

♦Matt. 12, 22.♦

The xv. Chapter.

_Of the possessed with divels._

Here I cannot omit to shew, how fondlie diverse writers; and namelie, _James Sprenger_, and _Henrie Institor_ doo gather and note the cause, why the divell maketh choise to possesse men at certeine times of the moone; which is (saie they) in two respects: first, that they may defame so good a creature as the moone; secondly, bicause the braine is the moistest part of the bodie. The divell therefore considereth the aptnesse and conveniencie thereof (the [*]moone having dominion over all moist things) so as they take advantage therby, the better to bring their purposes to passe. And further they saie, that divels being conjured and called up, appeere and come sooner in some certeine constellations, than in other some: thereby to induce men to thinke, that there is some godhead in the starres. But when _Saule_ was releeved with the sound of the harpe, they saie that the departure of the divell was by meanes of the signe of the crosse imprinted in _Davids_ veines. Whereby we maie see how absurd the imaginations and devises of men are, when they speake according to their owne fansies, without warrant of the word of God. But me thinks it is verie absurd that _Josephus_ affirmeth; to wit, that the divell should be thrust out of anie man by vertue of a root. And as vaine it is, that _Ælianus_ writeth of the magicall herbe _Cynospastus_, otherwise called _Agla[o]photis_; which is all one with _Salomons_ root named _Baaros_, as having force to drive out anie divell from a man possessed.

♦_Mal. malef. quæst. 5. pa. 1._♦

♦[*] A maxime in philosophie, as the sunne _in aridis & siccis_.♦

♦_Joseph. de antiquitat. Jud. item de bello Jud. lib. 7. ca. 35._♦

The xvi. Chapter.

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

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

♦Num. 27, 16.♦

♦1. Reg. 18. verse. 23. verse. 4.♦

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

♦Luke. 8. 27. 28.♦

♦Mark. 5. 9.♦

♦Luk. 8.♦

♦_J. Cal. lib. instit. lib. 1. cap. 14. sect. 14._♦

On the other side, it is as plainelie set downe in the scripture, that some are possessed with the spirit of God, as that the other are endued and bound with the spirit of the divell. Yea sometimes we read, that one good spirit was put into a great number of persons; and againe, that diverse spirits rested in and upon one man: and yet no reall or corporall spirit meant. As for example; The Lord tooke of the spirit that was upon _Moses_, and put it upon the seventie elders, and when the spirit rested upon them, they prophesied. Why should not this be as substantiall and corporall a spirit, as that, wherewith the maid in the _Acts_ of the apostles was possessed? Also _Elisha_ intreated _Elia_, that when he departed, his spirit might double upon him. We read also that the spirit of the Lord came upon [a]_Othniel_, upon [b]_Gedeon_, [c]_Jeptha_, [d]_Samson_, [e]_Balaam_, [f]_Saule_, [g]_David_, [h]_Ezechiel_, [i]_Zacharie_, [k]_Amasay_: yea it is written, that _Caleb_ had another spirit than all the Israelits beside: & in another place it is said, that [l]_Daniel_ had a more excellent spirit than anie other. So as, though the spirits, as well good as bad, are said to be given by number and proportion; yet the qualitie and not the quantitie of them is alwaies thereby ment and presupposed. Howbeit I must confesse, that Christ had the spirit of God without measure, as it is written in the evangelist _John_. But where it is said that spirits can be made tame, and at commandement, I saie to those grosse conceivers of scripture with _Salomon_, who (as they falslie affirme was of all others the greatest conjuror) saith thus in expresse words; No man is lord over a spirit, to reteine a spirit at his pleasure.

♦Num. 11.♦

♦Ibid. vers. 25♦

♦Acts. 16.♦

♦2. Reg. 2.♦

♦Judg. 3. 10.♦

♦[a] Judg. 11. 39.♦

♦[b] Ibid. 14. 6.♦

♦[c] Ibid. 14. 6.♦

♦[d] Num. 24. 2.♦

♦[e] 1. Sam. 16. 13.♦

♦[f] 1. Sam. 18. 14.♦

♦[g] Ezec. 11. 5.♦

♦[h] 2. Chr. 14.♦

♦[i] 1. Ch. 12. 18.♦

♦[k] Numb. 14.♦

♦[l] Dan. 5. 11.♦

♦John. 3, 34.♦

♦Eccles. 8. [8.]♦

[Azariah is omitted in the text, and the margin references are
wrong; they are rightly given opposite]

♦[a] Judg. 3. 10.♦

♦[b] [Judg. 6. 34.]♦

♦[c] Judg. 11. [2]9.♦

♦[d] Ibid 14. 6.♦

♦[e] Num. 24. 2.♦

♦[f] [1. Sam. 11. 3.]♦

♦[g] 1. Sam. 16. 13.
1. Sam. 18. 14.♦

♦[h] Ezec. 11. 5.♦

♦[i] 2. Chr. 14. [15. 1. is Azariah.]♦

♦[k] [Zech. 24. 20.]♦

♦[l] 1. Chr. 12. 18.
Num. 14. [24.]♦

The xvii. Chapter.

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

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

♦For everie naturall motion is either circular or elemētarie.♦

The xviii. Chapter.

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

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

♦Gen. 18, 19.♦

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

♦_J. Bod. lib. de dæm. 3. ca. 4._♦

♦Exod. 12 29.♦

♦Psa. 104. 20.♦

♦_J. Bod. lib. de dæm. 3. ca. 5._♦

♦Levit. 1.♦

The xix. Chapter.

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

Such divels as are mentioned in the scriptures by name, have in their names their nature and qualities expressed, being for the most part the idols of certeine nations idolatrouslie erected, in steed, or rather in spight of God. For _Beelzebub_, which signifieth the lord of the flies, bicause he taketh everie simple thing in his web, was an idol or oracle erected at _Ekron_, to whom _Ahaziah_ sent to know whether he should recover his disease: as though there had beene no God in Israell. This divell _Beelzebub_ was among the _Jewes_ reputed the principall divell. The _Græcians_ called him _Pluto_, the _Latines Sumanus, quasi summum deorum manium_, the cheefe ghost or spirit of the dead whom they supposed to walke by night: although they absurdlie beleeved also that the soule died with the bodie. So as they did put a difference betweene the ghost of a man and the soule of a man: and so doo our papists; howbeit, none otherwise, but that the soule is a ghost, when it walketh on the earth, after the dissolution of the bodie, or appeareth to anie man, either out of heaven, hell, or purgatorie, and not otherwise. [a]_Nisroch_ signifieth a delicate tentation, and was worshipped by _Senacherib_ in _Assyria_. [b]_Tarcat_[c] is in English, fettered, and was the divell or idoll of the _Hevites_. [d]_Beelphegor_, otherwise called _Priapus_, the gaping or naked god was worshipped among the _Moabits_. [e]_Adramelech_, that is, the cloke or power of the king, was an idoll at _Sepharvais_, which was a citie of the _Assyrians_. [f]_Chamos_, that is feeling, or departing, was worshipped among the _Moabits_. [g]_Dagon_, that is, corne or greefe, was the idoll of the Philistines. [h]_Astarte_, that is, a fold or flocke, is the name of a shee idoll at _Sydonia_, whom _Salomon_ worshipped: some thinke it was _Venus_. [i]_Melchom_, that is, a king, was an idoll or divell, which the sonnes of _Ammon_ worshipped.

♦2. Reg. 13.♦

♦Matth. 10. & 12. Mark. 3. Luk. 11.♦

♦[a] 2. Reg. 19.♦

♦[b] 2. Reg. 17.♦

♦[c] [Tartac]♦

♦[d] Ose. 9, 11. [10]
Num. 25.
Deut. 3. &. 4
Josu. 22.♦

♦[e] 2. Reg. 17.♦

♦[f] Numb. 21.
1. Reg. 11.
2. Reg. 23.♦

♦[g] Judg. 16.
1. Macc. 10.♦

♦[h] 1. Reg. 11.
2. Reg. 23.♦

♦[i] 2. Reg. 23.
1. Chro. 20.
Jerem. 49.♦

♦_Joseph. lib. de antiquit. Judæor. 6. cap. 14._♦

♦1. Sam. 7. 2. Reg. 23.♦

♦Psal. 96. [Vulg. vers.]♦

Sometimes also we find in the scriptures, that divels and spirits take their names of wicked men, or of the houses or stats of abhominable persons: as _Astaroth_, which (as _Josephus_ saith) was the idoll of the _Philistines_, whome the _Jewes_ tooke from them at _Salomons_ commandement, and was also worshipped of _Salomon_. Which though it signifie riches, flocks, &c: yet it was once a citie belonging to _Og_ the king of _Basan_, where they saie the giants dwelt. In these respects _Astaroth_ is one of the speciall divels named in _Salomons_ conjuration, and greatlie emploied by the conjurors. I have sufficientlie prooved in these quotations, that these idols are _Dii gentium_, the gods of the Gentiles: and then the prophet _David_ may satisfie you, that they are divels, who saith _Dii gentium dæmonia sunt_, The gods of the Gentiles are divels. What a divell was the rood of grace to be thought, but such a one as before is mentioned and described, who tooke his name of his courteous and gratious behaviour towards his worshippers, or rather those that offered unto him? The idolatrous knaverie wherof being now bewraied, it is among the godlie reputed a divell rather than a god: and so are diverse others of the same stampe.

The xx. Chapter.

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

It hath also pleased GOD to informe our weake capacities, as it were by similitudes and examples, or rather by comparisons, to understand what manner of thing the divell is, by the verie names appropriated and attributed unto him in the scriptures: wherein sometimes he is called by one name, sometimes by another, by metaphors according to his conditions. [a]_Elephas_ is called in _Job_, _Behemoth_, which is, _Bruta_; whereby the greatnes and brutishnes of the divell is figured. _Leviathan_ is not much different from _Elephas_; whereby the divels great subtiltie and power is shewed unto us. [b]_Mammon_ is the covetous desire of monie, wherewith the divell overcommeth the reprobate. [c]_Dæmon_ signifieth one that is cunning or craftie. _Cacodæmon_ is perverslie knowing. All those which in ancient times were worshipped as gods, were so called. [d]_Diabolus_ is _Calumniator_, an accuser, or a slanderer. Sathan is _Adversarius_, an adversarie, that troubleth and molesteth. [e]_Abaddon_ a destroier. [f]_Legio_, bicause they are manie. [g]Prince of the aire. [h]Prince of the world. [i]A king of the sonnes of pride. [k]A roring lion. [l]An homicide or manslear, a lier, and the father of lies. The [m]author of sinne. [n]A spirit. Yea somtimes he is called the spirit of the Lord, as the executioner and minister of his displeasure, &c. Sometimes, the [o]spirit of fornication, &c. And manie other like epithets or additions are given him for his name. He is also called [p]the angell of the Lord. [q]The cruell angell. The [r]angell of sathan. The [s]angell of hell. The [t]great dragon, for his pride and force. The [u]red dragon for his blouddines. A [x]serpent. An [y]owle, a [z]kite, a satyre, a crowe, a pellicane, a hedghog, a griph, a storke, &c.

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

♦[a] Job. 40.
Job. 3.
Isai. 27.♦

♦[b] Matth. 6.
Matt. 4. &c.
Marc. 16.♦

♦[c] Jam. 2.♦

♦[d] Matth. 4.
John. 8.
Apoc. 12.♦

♦[e] Apoc. 9.♦

♦[f] Marc. 5.
Luke. 8.♦

♦[g] Eph. 2.♦

♦[h] John. 8. 12. 14. 16.♦

♦[i] Job. 41.♦

♦[k] 1. Pet. 5.♦

♦[l] John. 8.♦

♦[m] 1. John. 3.♦

♦[n] Acts. 16.v

♦[o] Ose. 4.♦

♦[p] Psal. 34.
1. Chr. 21.♦

♦[q] Prov. 17.♦

♦[r] 2. Cor. 12.♦

♦[s] Apoc. 9.♦

♦[t] Apoc. 12.♦

♦[u] Job. 41.♦

♦[x] Gen. 3.♦

♦[y] Apoc. 12.♦

♦[z] Isai. 27.
Isai. 13. 34.♦

The xxi. Chapter.

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

And for so much as the idols of the gentiles are called divels, and are among the unlearned confounded and intermedled with the divels that are named in the scriptures; I thought it convenient here to give you a note of them, to whome the Gentiles gave names, according to the offices unto them assigned. _Penates_ are the domesticall gods, or rather divels that were said to make men live quietlie within doores. But some thinke these rather to be such, as the Gentiles thought to be set over kingdomes: and that _Lares_ are such as trouble private houses, and are set to oversee crosse waies and cities. _Larvæ_ are said to be spirits that walke onelie by night. _Genii_ are the two angels, which they supposed were appointed to wait upon each man. _Manes_ are the spirits which oppose themselves against men in the waie. _Dæmones_ were feigned gods by poets, as _Jupiter_, _Juno_, &c. _Virunculi terrei_ are such as was Robin good fellowe, that would supplie the office of servants, speciallie of maids; as to make a fier in the morning, sweepe the house, grind mustard and malt, drawe water, &c: these also rumble in houses, drawe latches, go up and downe staiers, &c. _Dii geniales_ are the gods that everie man did sacrifice unto at the daie of their birth. _Tetrici_ be they that make folke afraid, and have such ouglie shape, which manie of our divines doo call _Subterranei_. _Cobali_ are they that followe men, and delight to make them laugh, with tumbling, juggling, and such like toies. _Virunculi_ are dwarfes about three handfulles long, and doo no hurt; but seeme to dig in mineralles, and to be verie busie, and yet doo nothing. _Guteli_ or _Trulli_ are spirits (they saie) in the likenes of women, shewing great kindnesse to all men: & hereof it is that we call light women, truls. _Dæmones montani_ are such as worke in the mineralles, and further the worke of the labourers woonderfullie, who are nothing afraid of them. _Hudgin_ is a verie familiar divell, which will doo no bodie hurt, except he receive injurie: but he cannot abide that, nor yet be mocked: he talketh with men freendlie, sometimes visiblie, and sometimes invisiblie. There go as manie tales upon this _Hudgin_, in some parts of _Germanie_, as there did in _England_ of Robin good fellowe. But this _Hudgin_ was so called, bicause he alwaies ware a cap or a hood[†]; and therefore I thinke it was Robin hood. Frier _Rush_ was for all the world such another fellow as this _Hudgin_, and brought up even in the same schoole; to wit, in a kitchen: in so much as the selfe-same tale is written of the one as of the other, concerning the skullian, which is said to have beene slaine, &c: for the reading whereof I referre you to Frier _Rush_ his storie, or else to _John Wierus De præstigiis dæmonum_.

♦Psalm. 96.♦

♦Juno and Minerva.♦

♦Cousening gods or knaves.♦

♦_Terra, aqua, aer, ignis, sol, & Luna._♦

♦[*]Hudgin of Germanie, and Rush of England.♦

♦[*] [Hutgin, _Wier_.]♦

♦_J. Wier. lib. de præst. dæm. 1. cap. 23._♦

♦[†] [See note.]♦

♦Bawdie preests in Ginnie.♦

♦Looke in the word (_Ob_) lib. 7. cap. 3. pag. 132, 133.♦

There were also _Familiares dæmones_, which we call familiars: such as _Socrates_ and _Cæsar_ were said to have; and such as _Feats_ sold to doctor _Burcot_. _Quintus Sertorius_ had _Diana_ hir selfe for his familiar; and _Numa Pompilius_ had _Aegeria_: but neither the one nor the other of all these could be preserved by their familiars from being destroied with untimelie death. _Simon Samareus_ boasted, that he had gotten by conjuration, the soule of a little child that was slaine, to be his familiar, and that he told him all things that were to come, &c. I marvell what privilege soules have, which are departed from the bodie, to know things to come more than the soules within mans bodie. There were spirits, which they called _Albæ mulieres_, and _Albæ Silyllæ_, which were verie familiar, and did much harme (they saie) to women with child, and to sucking children. _Deumus_ as a divell is worshipped among the _Indians_ in _Calecute_, who (as they thinke) hath power given him of God to judge the earth, &c: his image is horriblie pictured in a most ouglie shape. _Thevet_ saith, that a divell in _America_, called _Agnan_, beareth swaie in that countrie. In _Ginnie_ one _Grigrie_ is accounted the great divell, and keepeth the woods: these have preests called _Charoibes_, which prophesie, after they have lien by the space of one houre prostrate upon a wench of twelve yeares old, and all that while (saie they) he calleth upon a divell called _Hovioulsira_, and then commeth foorth and uttereth his prophesie. For the true successe whereof the people praie all the while that he lieth groveling like a lecherous knave. There are a thousand other names, which they saie are attributed unto divels; and such as they take to themselves are more ridiculous than the names that are given by others, which have more leasure to devise them. In litle bookes conteining the cousening possessed, at _Maidstone_, where such a woonder was wrought, as also in other places, you may see a number of counterfeit divels names, and other trish trash.

The xxii. Chapter.

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

There were among the _Romans_ twentie idolatrous gods, which were called _Dii selecti sive electi_, chosen gods; whereof twelve were male, and eight female, whose names doo thus followe: _Janus_, _Saturnus_, _Jupiter_, _Genius_, _Mercurius_, _Apollo_, _Mars_, _Vulcanus_, _Neptunus_, _Sol_, _Orcus_ and [*]_Vibar_, which were all hee gods: _Tellus_, _Ceres_, _Juno_, _Minerva_, _Luna_, _Diana_, _Venus_, and _Vesta_, were all she gods. No man might appropriate anie of these unto himselfe, but they were left common and indifferent to all men dwelling in one realme, province, or notable citie. These heathen gentiles had also their gods, which served for sundrie purposes; as to raise thunder, they had _Statores_, _Tonantes_, _Feretrii_, and _Jupiter Elicius_. They had _Cantius_, to whome they praied for wise children, who was more apt for this purpose than _Minerva_ that issued out of _Jupiters_ owne braine. _Lucina_ was to send them that were with child safe deliverie, and in that respect was called the mother of childwives. _Opis_ was called the mother of the babe new borne, whose image women with child hanged upon their girdles before their bellies, and bare it so by the space of nine moneths; and the midwife alwaies touched the child therewith, before she or anie other laied hand thereon.

♦[*] [_Liber_]♦

♦A good god and goddesse for women.♦

If the child were well borne, they sacrificed therunto, although the mother miscaried: but if the child were in any part unperfect, or dead, &c: they used to beate the image into powder, or to burne or drowne it. _Vagianus_ was he that kept their children from crieng, and therefore they did alwaies hang his picture about babes necks: for they thought much crieng in youth portended ill fortune in age. _Cuninus_, otherwise _Cunius_, was he that preserved (as they thought) their children from misfortune in the cradell. _Ruminus_ was to keepe their dugs from corruption. _Volumnus_ and his wife _Volumna_ were gods, the one for yoong men, the other for maids that desired marriage: for such as praied devoutlie unto them, should soone be married. _Agrestis_ was the god of the fields, and to him they praied for fertilitie. _Bellus_ was the god of warre & warriers, and so also was _Victoria_, to whome the greatest temple in _Rome_ was built. _Honorius_ was he that had charge about inkeepers, that they should well intreat pilgrimes. _Berecynthia_ was the mother of all the gods. _Aesculanus_ was to discover their mines of gold and silver, and to him they praied for good successe in that behalfe. _Aesculapius_ was to cure the sicke, whose father was _Apollo_, and served to keepe weeds out of the corne. _Segacia_ was to make seeds to growe. _Flora_ preserved the vines from frosts and blasts. _Sylvanus_ was to preserve them that walked in gardens. _Bacchus_ was for droonkards, _Pavor_ for cowherds; _Meretrix_ for whores, to whose honour there was a temple built in _Rome_, in the middest of fortie and foure streets, which were all inhabited with common harlots. Finallie _Colatina, [*]alias Clotina_, was goddesse of the stoole, the jakes, and the privie, to whome as to everie of the rest, there was a peculiar temple edified: besides that notable temple called _Pantheon_, wherein all the gods were placed togither; so as everie man and woman, according to their follies and devotions, might go thither and worship what gods they list.

♦The names of certeine heathenish gods, and their peculiar offices.♦

♦[*] [_alias_ Ital.]♦

♦A verie homelie charge.♦

The xxiii. Chapter.

_Of diverse gods in diverse countries._

The _Aegyptians_ were yet more foolish in this behalfe than the _Romans_ (I meane the heathenish _Romans_ that then were, and not the popish _Romans_ that now are, for no nation approcheth neere to these in anie kind of idolatrie.) The _Aegyptians_ worshipped _Anubis_ in the likenesse of a dog, bicause he loved dogs and hunting. Yea they worshipped all living creatures, as namelie of beasts, a bullocke, a dog, & a cat; of flieng fowles, Ibis (which is a bird with a long bill, naturallie devouring up venemous things and noisome serpents) and a sparrowhawke; of fishes they had two gods; to wit, _Lepidotus piscis_, and _Oxyrinchus_. The _Saitans_ and _Thebans_ had to their god a sheepe. In the citie _Lycopolis_ they worshipped a woolfe; in _Herinopolis_, the _Cynocephalus_; the _Leopolitans_, a lion; in _Lætopolis_, a fish in _Nilus_ called _Latus_. In the citie _Cynopolis_ they worshipped _Anubis_. At _Babylon_, besides _Memphis_, they made an onion their god; the _Thebans_ an eagle; the _Mændeseans_, a goate; the _Persians_, a fier called _Orimasda_; the _Arabians_, _Bacchus_, _Venus_, and _Diasaren_; the _Bœotians_, _Amphiaraus_; the _Aphricans_, _Mopsus_; the _Scithians_, _Minerva_; the _Naucratits_, _Serapis_, which is a serpent; _Astartes_ (being as _Cicero_ writeth the fourth _Venus_, who was she, as others affirme, whom _Salomon_ worshipped at his concubines request) was the goddesse of the _Assyrians_. At _Noricum_, being a part of _Bavaria_, they worship _Tibilenus_; the _Moores_ worship _Juba_; the _Macedonians_, _Gabirus_; the _Pœnians_, _Uranius_; at _Samos Juno_ was their god; at _Paphos_, _Venus_; at _Lemnos_, _Vulcane_; at _Naxos_, _Liberus_; at _Lampsacke_, _Priapus_ with the great genitals, who was set up at _Hellespont_ to be adored. In the ile _Diomedea_, _Diomedes_; at _Delphos_, _Apollo_; at _Ephesus_, _Diana_ was worshipped. And bicause they would plaie small game rather than sit out, they had _Acharus Cyrenaicus_, to keepe them from flies and flieblowes; _Hercules Canopius_, to keepe them from fleas; _Apollo Parnopeius_, to keepe their cheefes from being mouseaten. The _Greeks_ were the first, that I can learne to have assigned to the gods their principall kingdomes and offices: as _Jupiter_ to rule in heaven, _Pluto_ in hell, _Neptune_ in the sea, &c. To these they joined, as assistants, divers commissioners; as to _Jupiter_, _Saturne_, _Mars_, _Venus_, _Mercurie_, and _Minerva_: to _Neptune_, _Nereus_, _&c. Tutilina_ was onelie a mediatrix to _Jupiter_, not to destroie corne with thunder or tempests, before whom they usuallie lighted candels in the temple, to appease the same, according to the popish custome in these daies. But I may not repeate them all by name, for the gods of the gentiles were by good record, as _Varro_ and others report, to the number of 30. thousand, and upward. Whereby the reasonable reader may judge their superstitious blindnesse.

♦Beasts, birds, vermine, fishes, herbs and other trumperie worshipped as gods.♦

♦Imperiall gods and their assistants.♦

♦The number of gods among the gentiles♦

The xxiiii. Chapter.

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

Now if I thought I could make an end in anie reasonable time, I would begin with our antichristian gods, otherwise called popish idols, which are as ranke divels as _Dii gentium_ spoken of in the psalmes: or as _Dii montium_ set foorth & rehearsed in the first booke of the kings; or as _Dii terrarum_ or _Dii populorum_ mentioned in the second of the Chronicles 32. & in the first of the Chronicles 16. or as _Dii terræ_ in Judges 3. or as _Dii filiorum Seir_ in the second of the Chronicles 25. or as _Dii alieni_, which are so often mentioned in the scriptures.

♦1. Reg. 20. 2. Chr. 32. 1. Chr. 16. Judg. 3. 2. Chr. 33. 2. Reg. 23, &c.♦

Surelie, there were in the popish church more of these in number, more in common, more private, more publike, more for lewd purposes, and more for no purpose, than among all the heathen, either heretofore, or at this present time: for I dare undertake, that for everie heathen idoll I might produce twentie out of the popish church. For there were proper idols of everie nation: as S. _George_ on horssebacke for _England_ (excepting whome there is said to be no more horssemen in heaven save onelie saint _Martine_) S. _Andrew_ for _Burgundie_ and _Scotland_, S. _Michael_ for _France_, S. _James_ for _Spaine_, S. _Patrike_ for _Ireland_, S. _Davie_ for _Wales_, S. _Peter_ for _Rome_, and some part of _Italie_. Had not everie citie in all the popes dominions his severall patrone? As _Paule_ for _London_, _Denis_ for _Paris_, _Ambrose_ for _Millen_, _Loven_ for _Gaunt_, _Romball_ for _Mackline_, S. _Marks_ lion for _Venice_, the three magician kings for _Cullen_,[*] and so of other. Yea, had they not for everie small towne, and everie village and parish,[†] (the names wherof I am not at leisure to repeat) a severall idoll? As S. _Sepulchre_, for one; S. _Bride_, for another; S. All halowes, All saints, and our Ladie for all at once: which I thought meeter to rehearse, than a bedroll[‡] of such a number as are in that predicament. Had they not hee idols and shee idols, some for men, some for women, some for beasts, and some for fowles, &c? Doo you not thinke that S. _Martine_ might be opposed to _Bacchus_? If S. _Martine_ be too weake we have S. _Urbane_, S. _Clement_, and manie other to assist him. Was _Venus_ and _Meretrix_ an advocate for whoores among the Gentiles? Behold, there were in the Romish church to encounter with them, S. _Aphra_, S. _Aphrodite_, and S. _Maudline_. But insomuch as long _Meg_ was as verie a whoore as the best of them, she had wrong that she was not also canonized, and put in as good credit as they: for she was a gentlewoman borne; whereunto the pope hath great respect in canonizing of his saints. For (as I have said) he canonizeth the rich for saints, and burneth the poore for witches. But I doubt not, _Magdalen_, and manie other godlie women are verie saints in heaven, and should have beene so, though the pope had never canonized them: but he dooth them wrong, to make them the patronesses of harlots and strong strumpets.

♦Popish gods of nations.♦

♦Parish gods or popish idols♦

♦[*] [= Cologne]♦

♦[†] [. in text]♦

♦[‡] [= bead—]♦

Was there such a traitor among all the heathen idols, as S. _Thomas Becket_? Or such a whoore as S. _Bridget_? I warrant you S. _Hugh_ was as good a huntesman as _Anubis_. Was _Vulcane_ the protector of the heathen smithes? Yea forsooth, and S. _Euloge_ was patrone for ours. Our painters had _Luke_, our weavers had _Steven_, our millers had _Arnold_, our tailors had _Goodman_, our sowters had _Crispine_, our potters had S. _Gore_ with a divell on his shoulder and a pot in his hand. Was there a better horseleech among the gods of the Gentiles than S. _Loy_? Or a better sowgelder than S. _Anthonie_? Or a better toothdrawer than S. _Apolline_? I beleeve that _Apollo Parnopeius_ was no better a ratcatcher than S. _Gertrude_, who hath the popes patent and commendation therefore. The _Thebans_ had not a better shepherd than S. _Wendeline_, nor a better gissard to keepe their geese than _Gallus_. But for physicke and surgerie, our idols exceeded them all. For S. _John_, and S. _Valentine_ excelled at the falling evill, S. _Roch_ was good at the plague, S. _Petronill_ at the ague. As for S. _Margaret_, she passed _Lucina_ for a midwife, and yet was but a maid: in which respect S. _Marpurge_ is joined with hir in commission.

♦See the golden Legend for the life of S. Bridget.♦

♦He saints & shee saincts of the old stamp with their peculiar vertues touching the curing of diseases.♦

For mad men, and such as are possessed with divels, S. _Romane_ was excellent, & frier _Ruffine_ was also pretilie skilfull in that art. For botches and biles, _Cosmus_ and _Damian_; S. _Clare_ for the eies, S. _Apolline_ for teeth, S. _Job_ for the [*]pox. And for sore brests S. _Agatha_ was as good as _Ruminus_. Whosoever served _Servatius_ well, should be sure to loose nothing: if _Servatius_ failed in his office, S. _Vinden_ could supplie the matter with his cunning; for he could cause all things that were lost to be restored againe. But here laie a strawe for a while, and I will shew you the names of some, which exceed these verie far, and might have beene canonized for archsaints; all the other saints or idols being in comparison of them but bunglers, and bench-whistlers. And with your leave, when all other saints had given over the matter, and the saints utterlie forsaken of their servitors, they repaired to these that I shall name unto you, with the good consent of the pope, who is the fautor, or rather the patrone of all the saints, divels, and idols living or dead, and of all the gods save one. And whereas none other saint could cure above one disease, in so much as it was idolatrie, follie I should have said, to go to _Job_ for anie other maladie than the pox; nothing commeth amisse to these. For they are good at anie thing, and never a-whit nice of their cunning: yea greater matters are said to be in one of their powers, than is in all the other saints. And these are they: S. mother _Bungie_, S. mother _Paine_, S. _Feats_, S. mother _Still_, S. mother _Dutton_, S. _Kytrell_, S. _Ursula Kempe_, S. mother _Newman_, S. doctor _Heron_, S. _Rosimund_ a good old father, & diverse more that deserve to be registred in the popes kalendar, or rather the divels rubrike.

♦[*] For the Frēch pox or the cōmon kind of pox, or both? This would be knowne.♦

♦New saints.♦

The xxv. Chapter.

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

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

♦_Divos vocant Grammatici eos qui ex hominibus dii facti sunt._♦

The heathen gods were for the most part good men, and profitable members to the commonwealth wherein they lived, and deserved fame, &c: in which respect they made gods of them when they were dead; as they made divels of such emperors and philosophers as they hated, or as had deserved ill among them. And is it not even so, and woorsse, in the commonwealth and church of poperie? Dooth not the pope excommunicate, cursse, and condemne for heretikes, and drive to the bottomlesse pit of hell, proclaming to be verie divels, all those that either write, speake or thinke contrarie to his idolatrous doctrine? _Cicero_, when he derided the heathen gods, and inveied against them that yeelded such servile honor unto them, knew the persons, unto whom such abuse was committed, had well deserved as civill citizens; and that good fame was due unto them, and not divine estimation. Yea the infidels that honored those gods, as hoping to receive benefits for their devotion emploied that waie, knew and conceived that the statues and images, before whome with such reverence they powred foorth their praiers, were stockes and stones, and onelie pictures of those persons whome they resembled: yea they also knew, that the parties themselves were creatures, and could not doo so much as the papists and witchmongers thinke the Roode of grace, or mother _Bungie_ could doo. And yet the papists can see the abuse of the Gentils, and may not heare of their owne idolatrie more grosse and damnable than the others.

♦_Cic. de natur. deorum._♦

♦The papists see a moth in the eie of others, but no beame in their owne.♦

The xxvi. Chapter.

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

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

♦The idolatrous councell of Trent.♦

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

♦_Exempl. 4._♦

♦But our ladie spied him well enough: as you shal read.♦

♦The preests arse made buttons.♦

The xxvii. Chapter.

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

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

♦Our B. ladies favor.♦

♦[*] [p. _132_.]♦

♦_Greg. 4. dialog. cap. 51. Alexand lib. 5. cap. 23. & lib. 2. cap. 9. &c._♦

♦_Greg. lib. 4. dialog. ca. 40. idem cap. 55_, and in other places elsewhere innumerable.♦

We thinke that to be a lie, which is written, or rather fathered upon _Luther_; to wit, that he knew the divell, and was verie conversant with him, and had eaten manie bushels of salt and made jollie good cheere with him; and that he was confuted in a disputation with a reall divell about the abolishing of private masse. Neither doo we beleeve this report, that the divell in the likenes of a tall man, was present at a sermon openlie made by _Carolostadius_; and from this sermon went to his house, and told his sonne that he would fetch him awaie after a daie or twaine: as the papists saie he did in deed, although they lie in everie point thereof most maliciouslie. But we can beleeve _Platina_ and others, when they tell us of the appearances of pope _Benedict_ the eight, and also the ninth; how the one rode upon a blacke horsse in the wildernesse, requiring a bishop (as I remember) whome he met, that he would distribute certeine monie for him, which he had purloined of that which was given in almes to the poore, &c: and how the other was seene a hundred yeares after the divell had killed him in a wood, of an heremite, in a beares skinne, and an asses head on his shoulders, &c: himselfe saieng that he appeared in such sort as he lived. And diverse such stuffe rehearseth _Platina_.

♦_Micha. And. thes. 151._♦

♦_Alex. ab Alexand. lib. 4. genealog. dierum. cap. 19._ _Plutarch. oratione ad Apollonium._ _Item. Basiliens. in epist._ _Platina de vitis pontificum._ _Nauclerus. 2 generat. 35._♦

Now bicause S. _Ambrose_ writeth, that S. _Anne_ appeared to _Constance_ the daughter of _Constantine_, and to hir parents watching at hir sepulchre: and bicause _Eusebius_ and _Nicephorus_ saie, that the _Pontamian_ virgine, _Origins_ disciple, appeared to S. _Basil_, and put a crowne upon his head, in token of the glorie of his martyrdome, which should shortlie followe: and bicause _Hierome_ writeth of _Paules_ appearance; and _Theodoret_, of S. _John_ the _Baptist_; and _Athanasius_, of _Ammons_, _&c_: manie doo beleeve the same stories and miraculous appearances to be true. But few protestants will give credit unto such shamefull fables, or anie like them, when they find them written in the Legendarie, Festivall, Rosaries of our Ladie, or anie other such popish authors. Whereby I gather, that if the protestant beleeve some few lies, the papists beleeve a great number. This I write, to shew the imperfection of man, how attentive our eares are to hearken to tales. And though herein consist no great point of faith or infidelitie; yet let us that professe the gospell take warning of papists, not to be carried awaie with everie vaine blast of doctrine: but let us cast awaie these prophane and old wives fables. And although this matter have passed so long with generall credit and authoritie: yet manie [*]grave authors have condemned long since all those vaine visions and apparitions, except such as have beene shewed by God, his sonne, and his angels. _Athanasius_ saith, that soules once loosed from their bodies, have no more societie with mortall men. _Augustine_ saith, that if soules could walke and visit their freends, &c: or admonish them in sleepe, or otherwise, his mother that followed him by land and by sea would shew hir selfe to him, and reveale hir knowledge, or give him warning, &c. But most true it is that is written in the gospell; We have _Moses_ and the prophets, who are to be hearkened unto, and not the dead.

♦_Ambr. ser. 90 de passione Agn._♦

♦_Euseb. lib. eccles. hist. 5._♦

♦_Niceph. lib. 5 cap. 7._♦

♦_Hieronym. in vita Pau._♦

♦_Theodor. lib. hist. 5. ca. 24._♦

♦_Athan. in vita Antho._♦

♦[*] _Melancth. in Calendar. Manlii. 23. April._♦

♦_Marbach. lib. de miracul. adversus Ins._♦

♦_Johannes Rivius de veter. superstit._♦

♦_Athan. lib. 99. quæ. 11._♦

♦_August. de cura pro mortu. ca. 13._♦

♦Luk. 16.♦

The xxviii. Chapter.

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