off their phantasms will at last present themselves before the Exorcist in humane form Then the Master must be mindful to take the consecrated Sword and the cup of Wine into his hands the Wine he shall pour into the fire and the Sword he shall brandish in his right arm being girded about with a Scarlet Ribbon after this the Magician shall say Gahire Gephna Anephexaton then the Spirits will begin to bow unto the Exorcist saying We are ready to fulfil thy pleasure So that when the Magician hath brought the Spirits to this length he may ask what ever he desireth and they will answer him provided the questions belong to that order whereof they are Now the properties wherein they excel are these They can give the gift of Invisibility and the fore-knowledge of the change of weather they can teach the Exorcist how to excite Storms and Tempests and how to calm them again they can bring news in an hours space of the success of any Battle Seidge or Navy how farr off soever they can also teach the language of Birds and how to fly through the air invisibly 'T was through the assistance of these airy Spirits that Charchiancungi the Tartarian Emperour did give the Chinois such a desperate rout near the year 1646. for it is reported that he had constantly in his presence two Magicians named Ran and Sionam who perceived every motion of the China's Army and had intelligence by these Spirits of the Emperours private Counsels and Consultations And it is credibly reported by Magicians that wonderful things may be with facility effected through the assistance of these aforesaid Spirits so that the Exorcist must be very affable unto them and gently dismiss them when he is satisfied in this following manner Seeing ye have willingly answered all our Interrogations and desires we give you leave and licence In the Name of the Father Son and Holy-Ghost to depart unto your place and be ever ready to attend our call Depart I say in peace and peace be confirmed betwixt us and you Amen ✚ ✚ ✚ After all these Ceremonies are finished the Spirits will begin to depart making obeysance as they go and then the Master must demolish the Circle and taking up all the Utensils repeat the Pater Noster as they are going away from the place of Conjuration CHAP. VII How to obtain the familiarity of the Genius or Good Angel and cause him to appear ACcording to the former Instructions in conjuring Spirits we must proceed to consult with the Familiars or Genii first after the manner prescribed by Magicians the Exorcist must inform himself of the name of his good Genius which he may find in the Rules of Travius and Philermus as also what Character and Pentacle or Lamin belongs to every Genius After this is done Let him compose an earnest Prayer unto the said Genius which he must repeat thrice every morning for seven dayes before the Invocation The Magician must also perfectly be informed to what Hierarchy or Order the Genius belongs and how he is dignified in respect of his Superiours and Inferiours for this form of Conjuration belongs not to the Infernal or Astral Kingdom but to the Celestial Hierarchy and therefore great gravity and sanctity is herein required besides the due observation of all the other injunctions until the time approach wherein he puts the Conjuration in execution When the day is come wherein the Magician would invocate his proper Genius he must enter into a private closet having a little Table and Silk Carpet and two Waxen Candles lighted as also a Chrystal Stone shaped triangularly about the quantity of an Apple which Stone must be fixed upon a frame in the center of the Table And then proceeding with great devotion to Invocation he must thrice repeat the former Prayer concluding the same with Pater Noster c. and a Missale de Spiritu Sancto Then he must begin to Consecrate the Candles Carpet Table and Chrystal sprinkling the same with his own blood and saying I do by the power of the holy Names Aglaon Eloi Eloi Sabbathon Anephexaton Iah Agian Iah Iehovah Immanuel Archon Archonton Sadai Sadai Ieovaschah c. sanctifie and consecrate these holy utensils to the performance of this holy work In the Name of the Father Son and Holy Ghost Amen Which done the Exorcist must say this following Prayer with his face towards the East and kneeling with his back to the consecrated Table O thou blessed Phanael my Angel Guardian vouchsafe to descend with thy holy Influence and presence into this spotless Chrystal that I may behold thy glory and enjoy thy society O thou who art higher then the fourth Heaven and know'st the secrets of Elanel Thou that ridest upon the wings of the wind and art mighty and potent in thy celestial and super-lunary motion do thou descend and be present I pray thee and desire thee if ever I have merited thy society or if my actions and intentions be pure and sanctified before thee bring thy external presence hither and converse with thy submissive Pupil by the tears of Saints and Songs of Angels In the Name of the Father Son and Holy Ghost who are one God for ever and ever This Prayer being first repeated towards the East must be afterwards said towards all the four winds thrice And next the 70. Psalm repeated out of a Bible that hath been consecrated in like manner as the rest of the utensils which ceremonies being seriously performed the Magician must arise from his knees and sit before the Crystal bare-headed with the consecrated Bible in his hand and the Waxen Candles newly lighted waiting patiently and internally for the coming and appearance of the Genius Now about a quarter of an hour before the Spirit come There will appear great variety of apparitions and sights within the glass as first a beaten road or tract and travelers men and women marching silently along next there will Rivers Wells Mountains and Seas appear after that a Shepherd upon a pleasant hill feeding a goodly flock of Sheep and the Sun shining brightly at his going down and lastly innumerable shews of Birds and Beasts Monsters and strange appearances noises glances and affrightments which shews will all at last vanish at the appearance of the Genius And then the Genius will present it self amidst the Crystal in the very same apparel and similitude that the person himself is in giving instructions unto the Exorcist how to lead his life and rectifie his doings But especially which is the proper work of every Genius he will touch his heart and open his senses and understanding so that by this means he may attain to the knowledge of every Art and Science which before the opening of his Intellect was lockt and kept secret from him After which the Genius will be familiar in the Stone at the Prayer of the Magician CHAP. VIII A form of Conjuring Luridan the Familiar
Spirit into six significations saying that it is sometimes taken for the air sometimes for the bodies of the blessed sometimes for the souls of the blessed sometimes for the power imaginative or the mind of man and sometimes for God Again he saith That of spirits there are two sorts some created and some uncreated A spirit uncreated saith he is God himself and it is essentially taken and agreeth unto the three Persons notionally to the Father the Son and the Holy Ghost personally A spirit created is a creature and that is likewise of two sorts to wit bodily and bodiless A bodily spirit is also of two sorts for some kind of spirit is so named of spiritualness as it is distinguished from bodiliness otherwise it is called Spiritus a spiriando id est a flando of breathing or blowing as the wind doth A bodiless spirit is one way so named of spiritualness and then it is taken for a spiritual substance and is of two sorts some make a full and compleat kind and is called compleat or perfect as a spirit angelical some do not make a full and perfect kind and is called incompleat or unperfect as the soul There is also the spirit vital which is a certain subtil or very fine substance necessarily disposing and tending unto life There be moreover spirits natural which are a kind of subtil and very fine substances disposing and tending unto equal complexions of bodies Again there be spirits animal which are certain subtil and very fine substances disposing and tempering the body that it might be animated of the form that is that it might be perfected of the reasonable soul Thus far he In whose division you see a Philosophical kind of proceeding though not altogether to be condemned yet in every point not to be approved Now to the Spirit of spirits I mean the principal and holy Spirit of God which one defineth or rather describeth to be the third Person in the Trinity issuing from the Father and the Son no more the charity dilection and love of the Father and the Son than the Father is the charity dilection and love of the Son and Holy Ghost Another treating upon the same argument proceedeth in this reverent manner The holy Spirit is the vertue or power of God quickning nourishing fostering and perfecting all things by whose only breathing it cometh to pass that we both know and love God and become at the length like unto him which Spirit is the pledge and earnest penny of grace and beareth witness unto our heart whiles we cry Abba Father This Spirit is called the Spirit of God the Spirit of Christ and the Spirit of him which raised up Jesus from the dead Jesus Christ for that he received not the Spirit by measure but in fulness doth call it his Spirit saying When the Comforter shall come whom I will send even the Holy Spirit he shall testifie of me This Spirit hath divers Metaphorical names attributed thereunto in the Holy Scriptures It is called by the name of water because it washeth comforteth moistneth softeneth and maketh fruitful with all godliness and vertues the mindes of men which otherwise would be unclean comfortless hard dry and barren of all goodness whereupon the Prophet Isaiah saith I will pour water upon the thirsty and floods upon the dry ground c. Wherewithal the words of Christ do agree He that believeth in me as saith the Scripture out of his belly shall flow rivers of waters of life And elsewhere Whosoever drinketh of the water that I shall give him shall never be more athirst Other places likewise there be wherein the Holy Spirit is signified by the name of water and flood as in the 13. of Isaiah the 29. of Ezek. the 146. Psalm c. The same Spirit by reason of the force and vehemency thereof is termed fire For it doth purifie and cleanse the wholeman from top to toe it doth burn out the soil and dross of sins and setteth him all in a flaming and hot burning zeal to prefer and further Gods glory Which plainly appeared in the Apostles who when they had received the Spirit they spake fiery words yea such words as were uncontrollable in somuch as in none more than in them this saying of the Prophet Jeremy was verified Nunquid non verba mea sunt quasi ignis Are not my words even as it were fire This was declared and shewed by those fiery tongues which were seen upon the Apostles after they had received the Holy Spirit Moreover this Spirit is called annointing or ointment because that as in old time Priests and Kings were by annointing deputed to their office and charge and so were made fit and serviceable for the same even so the elect are not so much declared as renewed and made apt by the training up of the Holy Spirit both to live well and also to glorifie God Whereupon dependeth the saying of John And ye have no need that any should teach you but as the same ointment doth teach you It is also called in Scripture The Oil of gladness and rejoycing whereof it is said in the Book of Psalms God even thy God hath annointed thee with the Oil of joy and gladness c. And by this goodly and comfortable name of Oil in the Scriptures is the mercy of God oftentimes expressed because the nature of that doth agree with the property and quality of this For as Oil doth float and swim above all other liquors so the mercy of God doth surpass and over-reach all his works and the same doth most of all disclose it self to miserable man It is likewise called the Finger of God that is the might and power of God by the vertue whereof the Apostles did cast out Devils to wit even by the finger of God It is called the Spirit of Truth because it maketh men true and faithful in their vocation and for that it is the touch-stone to try all counterfeit devices of mans brain and all vain Sciences prophane Practices deceitful Arts and circumventing Inventions such as be in general all sorts of Witchcrafts and Inchantments within whose number are comprehended all those wherewith I have had some dealing in my Discovery to wit Charms or Incantations Divinations Augury Judicial Astrology Nativity-casting Alchymistry Conjuration Lot-share Popery which is meer paltry with divers other not one whereof no nor altogether are able to stand to the tryal and examination which this Spirit of Truth shall and will take of those false and evil spirits Nay they shall be found when they are laid into the balance to be lighter than vanity very dross when they once come to be tryed by the fervent heat of this Spirit and like chaffe when this Spirit bloweth upon them driven away with a violent whirlwind such is the perfection integrity and effectual operation of this Spirit whose working as it is manifold so it is marvellous and
doth he constantly deny it to be a creature Now if any ask me why Hilarie was so coy and nice to name the Holy Spirit God whom he denyeth to be a creature when as notwithstanding between God and a creature there is no mean I will in good sooth say what I think I suppose that Hilarie for himself thought well of the Godhead of the Holy Spirit but this opnion was thrust and forced upon him by the Pneumatomachi who at that time rightly deeming of the Son did erewhiles join themselves to those that were sound of judgment There is also in the Ecclesiastical History a little book which they gave Liberius a Bishop of Rome whereinto they foisted the Nicene Creed And that Hilarie was a friend of the Pneumatomachi it is perceived in his Book De Synodis where he writeth in this manner Nihil autem mirum vobis videri debet fratres charissimi c. It ought to seem no wonder unto you dear Brethren c. As for the objection of the Prayers of the Church called the Collects that in them the Holy Spirit is not called upon by name we oppose and set against them the Songs of the Church wherein the said Spirit is called upon But the Collects are more ancient than the Songs Hymns and Anthems I will not now contend about ancientness neither will I compare Songs and Collects together but I say thus much only to wit that in the most ancient times of the Church the Holy Spirit hath been openly called upon in the Congregation Now if I be charged to give an instance let this serve In the Collect upon Trinity Sunday it is thus said Almighty and everlasting God which hast given unto us thy servants grace by the confession of a truth to acknowledg the glory of the eternal Trinity and in the power of the divine Majesty to worship the Unity we beseech thee that through the stedfastness of this faith we may evermore be defended from all adversity which livest and reignest one God world without end Now because that in this Collect where the Trinity is expresly called upon the names of persons are not expressed but Almighty and Everlasting God invocated who abideth in Trinity and Unity it doth easily appear elsewhere also that the persons being not named under the Name of Almighty and Everlasting God not only the Father is to be understood but God which abideth in Trinity and Unity that is the Father the Son and the Holyghost A third objection of theirs is this The Son of God oftentimes praying in the Gospels speaking unto the Father promiseth the Holy Spirit and doth also admonish the Apostles to pray unto the heavenly Father but yet in the Name of the Son Besides that he prescribeth them this form of Prayer Our Father which art in Heaven Ergo The Father only is to be called upon and consequently the Father only is that one and very true God of whom it is written Thou shalt worship the Lord thy God and him only shalt thou serve Whereto I answer first by denying the consequent The Son prayed to the Father only Ergo the Father only is of us also to be prayed unto For the Son of God is distinguished of us both in Person and in Office he as a Mediator maketh Intercession for us to the Father and although the Son and the Holy Spirit do both together receive and take us into favour with God yet is he said to intreat the Father for us because the Father is the fountain of all counsels and divine works Furthermore touching the form of Praying described by Christ it is not necessary that the Fathers name should personally be there taken sith there is no distinction of persons made but by the Name of Father indefinitely we understand God or the Essence of God the Father the Son and the Holy-Ghost For this name hath not alwayes a respect unto the generation of the Son of God but God is called The Father of the faithful because of his gracious and free adopting of them the foundation whereof is the Son of God in whom we be adopted but yot so adopted that not the Father only receiveth us into his favour but with him also the Son and the Holy Spirit doth the same Therefore when we in the beginning of Prayer do advertise our selves of God's goodness towards us we do not cast an eye to the Father alone but also to the Son who gave us the Spirit of Adoption and to the Holy Spirit in whom we cry Abba Father And if so be that invocation and Prayer were restrained to the Father alone then had the Saints done amiss in calling upon invocating and praying to the Son of God and with the Son the Holy Spirit in Baptism according to the form by Christ himself assigned and delivered Another objection is out of the fourth of Amos in this manner For lo it is I that make the Thunder and create the spirit and shew unto men their Christ making the light and the clouds and mounting above the high places of the earth the Lord God of Hosts is his Name Now because it is read in that place Shewing unto men their Christ the Pneumatomachi contended that these words are to be understood of the Holy Spirit But Ambrose in his Book De Spiritu Sancto lib. 2. cap. 7. doth rightly answer That by Spirit in this place is meant the Wind for if the Prophets purpose and will had been to speak of the Holy Spirit he would not have begun with Thunder nor have ended with light and clouds Howbeit the same father saith If any suppose that these words are to be drawn unto the interpretation of the Holy Spirit because the Prophet saith Shewing unto men their Christ he ought also to draw these words unto the mystery of the Lords incarnation and he expoundeth Thunder to be the words of the Lord and Spirit to be the reasonable and perfect soul But the former interpretation is certain and convenient with the words of the Prophet by whom there is no mention made of Christ but the power of God is set forth in his works Behold saith the Prophet he that formeth the Mountains and createth the Wind and declareth unto man what is his thought which maketh the morning darkness and walketh upon the high places of the earth the Lord God of Hosts is his Name In this sort Santes a right skilful man in the Hebrew tongue translateth this place of the Prophet But admit this place were written of the Holy Spirit and were not appliable either to the Wind or to the Lords Incarnation yet doth it not follow that the Holy Spirit is a creature because this word of Creating doth not alwayes signifie a making of something out of nothing as Eusebius dxpounding these wrrds The Lord created me in the beginning of his wayes writeth thus The Prophet in the Person of God saying
Behold I am he that made the Thunder and created the Spirit and shewed unto men their Christ this word created is not so to be taken as that it is to be concluded thereby that the same was not before For God hath not so created the Spirit fithence by the same he hath shewed and declared his Christ unto al men Neither was it a thing of late beginning under the Son but it was before all beginning and was then sent when the Apostles were gathered together When a sound like Thunder came from Heaven as it had been the coming of a mighty wind this word created being used for sent down for appointed ordained c. and the word Thunder signifying in another kind of manner the Preaching of the Gospel The like saying is that of the Psalmist A clean heart create in me O God wherein he prayed not as one having no heart but as one that had such a heart as needed purifying as needed perfecting and this phrase also of the scripture that he might create two in one new man that is that he might joyn couple or gather together c. Furthermore the Pneumatomachi by these testimonies insuing endeavour to prove the Holy Spirit to be a creature Out of John the 1. ch By this word were all things made and without it nothing was made Out of 1 Cor. 8. We have one God the Father even he from whom are all things and we in him and one Lord Jesus Christ through whom are all things and we by him Out of Col. 1 By him were all things made things in heaven and things in earth visible and invisible c. Now if all things were made by the Son it followeth that by him the Holy Spirit was also made Whereto I answer that when all things are said to be made by the Son that same universal proposition is restrained by John himself to a certain kind of things Without him saith the Evangelist was nothing made that was made Therefore it is first to be shewed that the Holy Spirit was made and then will we conclude out of John that if he were made he was made of the Son The Scripture doth no where say that the Holy Spirit was made of the Father or of the Son but to proceed to come and to be sent from them both Now if these universal propositions are to suffer no restraint it shall follow that the Father was made of the Son than the which what is more absurd and wicked Again they object out of Mat. 11. None knoweth the Son but the Father and none the Father but the Son to wit of and by himself for otherwise both the angels and to whomsoever else it shall please the Son to reveal the Father these do know both the Father and the Son Now if so be the Spirit be not equal with the Father and the Son in knowledge he is not only unequal and lesser than they but also no God for ignorance is not incident unto God Whereto I answer that where in holy Scripture we do meet with universal propositions negative or exclusive they are not to be expounded of one person so as the rest are excluded but creatures or false gods are to be excluded and whatsoever else is without or beside the essence and being of God Reasons to prove and confirme this interpretation I could bring very many whereof I will adde some for example In the seventh of John it is said When Christ shall come none shall know from whence he is notwithstanding which words the Jews thought that neither God nor his Angels should be ignorant from whence Christ should be In the fourth to the Galatians A mans Covenant or testament confirmed with authority no body doth abrogate or adde any thing thereunto No just man doth so but tyrants and truce-breakers care not for covenants In John eight Jesus was left alone and the woman standing in the midst And yet it is not to be supposed that a multitude of people was not present and the Disciples of Christ likewise but the word Solus alone is referred to the womans accusers who withdrew themselves away every one and departed In the sixt of Mark When it was evening the ship was in the midst of the sea and he alone upon land he was not alone upon land or shore for the same was not utterly void of dwellers but he had not any of his Disciples with him nor any body to carry him a shipboard unto his Disciples Many phrases or forms of speeches like unto these are to be found in the sacred scriptures and in authors both Greek and Latin whereby we understand that neither universal negative nor exclusive particles are strictly to be urged but to be explained in such sort as the matter in hand will bear When as therefore the Son alone is said to know the Father and it is demanded whether the holy Spirit is debarred from knowing the Father out of other places of Scripture judgment is to be given in this case In some places the Holy Spirit is counted and reckoned with the Father and the Son jointly wherefore he is not to be separated Elsewhere also it is attributed to the holy spirit that he alone doth know the things which be of God and searcheth the deep secrets of God wherfore from him the knowing of God is not to be excluded They do yet further object that it is not convenient or fit for God after the manner of suters to humble and cast down himself but the holy Spirit doth so praying and intreating for us with unspeakable groans Rom. 8. Ergo the holy Spirit is not God Whereunto I answer that the Holy Spirit doth pray and intreat insomuch as he provoketh us to pray and maketh us to groan and sigh Oftentimes also in the Scriptures is that action or deed attributed unto God which we being stirred up and moved by him doe bring to passe So it is said of God unto Abraham Now I know that thou fearest God and yet before he would have sacrificed Isaac God knew the very heart of Abraham and therefore this word Cognovi I know is as much as Cognoscere feci I have made or caused to know And that the Spirit to pray and intreat is the same with that to make to pray and intreat the apostle teacheth even there writing that we have received the spirit of adoption in whom we cry Abba Father Where it is manifest that it is we which cry the Holy-ghost provoking and forcing us thereunto Howbeit they goe further and frame this reason Whosoever is sent the same is inferior and lesser than he of whom he is sent and furthermore he is of a comprehensible substance because he passeth by local motion from place to place but the Holy Spirit is sent of the Father and the Son John 14 15. 16. It is poured forth and shed upon men Acts 10. Ergo the Holy
of holyness It may be fully ended c. A Charm taken out of the Primer THis Charm following is taken out of the Primer aforesaid Omnipotents ✚ Dominus ✚ Christus ✚ Messias ✚ with 34 names more and as many Crosses and then proceeds in this wise Ista nomina me protegant ah omni adversitate plaga infirmitate corporis animae plenè liberent assistent in auxilium ista nomina regum Gasper c. 12. Apostoli videlicet Petrus c. 4. Evangelistae videlicet Matthaeus c. mihi assistent in omnibus necessitatibus meis ac me defendant liberent ab omnibus periculis corporis anima omnibus malis praeteritis praesentibus futuris c. CHAP. X. How to make Holy Water and the Vertues thereof St. Ruffins Charm of the wearing and hearing of the Name of Jesus that the Sacrament of Confession and the Eucharist is of as much efficacy at other charms and magnified by L. Varius IF I did well I should shew you the confession of all their stuffe and how they prepare it but it would be too long And therefore you shall only have in this place a few notes for the composition of certain receipts which instead of an Apothecary if you deliver to any morrow-mass Priest he will make them as well as the Pope himself Mary now they wax every Parliament deerer and deerer although therewithal they utter many stale drugs of their own If you look in the Popish Pontifical you shall see how they make their holy Water to wit in this sort I conjure thee thou creature of Water in the Name of the Father and of the Son and of the Holy-Ghost that thou drive the Devil out of every corner aend hole of this Church and Altar so as he remain not within our Precincts that are just and righteous And water thus used as Durandus saith hath power of its own nature to drive away Devils If you will learn to make any more of this Popish stuffe you may go to the very Mass-Book and find many good receipts marry if you search Durandus c. you shall find abundance I know that all these Charms and all these paltrey Confections though they were far more impious and foolish will be maintained and defended by Massemongers even as the residue will be by Witch-mongers and therefore I will in this place insert a Charm the authority whereof is equal with the rest desiring to have their opinions herein I find in a Book called Pomaerium sermonum quadragesimalium that S. Francis seeing Rufinus provoked of the Devil to think himself damned charged Rufinus to say this Charm when he next met with this Devil Aperi os ibi imponam stercus which is as much to say in English as Open thy mouth and I will put in a plum a very ruffinly Charm Leonard Varius writeth De veris piis ac sanctis amuletis fascinum atque omnia veneficia destruentibus wherein he specially commendeth the name of Jesus to be worn But the Sacrament of Confession he extolleth above all things saying that whereas Christ with his power did but throw Devils out of mens bodies the Priest driveth the Devil out of mans soul by confession For saith he these words of the Priest when he saith Ego te absolvo are as effectual to drive away the Princes of darkness through the mighty power of that saying as was the voyce of God to drive away the darkness of the world when at the beginning he said Fiat lux He commendeth also as wholesome things to drive away Devils the Sacrament of the Eucharist and solitariness and silence Finally he saith that if there be added hereunto an Agnus Dei and the same be worn about ones neck by one void of sin nothing is wanting that is good and wholesome for this purpose But he concludeth that you must wear and make dints in your fore-head with crossing your self when you put on your shoes and at every other action c. and that is also a present remedy to drive away Devils for they cannot abide it CHAP. XI Of the Noble Balm used by Moses apishly counterfeited in the Church of Rome THe noble Balm that Moses made having indeed many excellent vertues besides the pleasant and comfortable favour thereof wherewithal Moses in his Politick Laws enjoyned Kings Queens and Princes to be anointed in their true and lawful elections and Coronations until the everlasting King had put on man upon him is apishly counterfeited in the Romish Church with divers terrible Conjurations three breathings Cross-wise able to make a quezie stomach spue nine mumblings and three curtsies saying thereunto Ave sanctum oleum ter Ave sanctum Balsamum And so the Devil is thrust out and the Holy-Ghost let into his place But as for Moses his Balm it is not now to be found either in Rome or elsewhere that I can learn And according to this Papistical Order Witches and other superstitious people follow on with Charms and Conjurations made in form which many bad Physitians also practice when their learning faileth as may appear by example in the sequel CHAP. XII The opinion of Ferrarius touchings Charms Periapts Appenssions Amulets c. Of Homerical Medicines of constant Opinion and the Effects thereof ARgerius Ferrarius a Physician in these days of great account doth say that for so much as by no dyet nor Physick any disease can be so taken away or extinguished but that certain dregs and reliques will remain therefore Physicians use Physical Alligations Appensions Periapes Amulets Charms Characters c. which he supposeth may do good but harm he is sure they can do none urging that it is necessary and expedient for a Physitian to leave nothing undone that may be devised for his Patients recovery and that by such means many great cures are done He citeth a great number of experiments out of Alexander Trallianus Aetius Octavianus Marcellus Philodotus Archigenes Philostratus Pliny and Dioscorides and would make men believe that Galen who in truth despised and derided all those vanities recanted in his latter dayes his former opinion and all his invectives tending against these magical cures writing also a book intituled De Homerica Medicatione which no man could ever see but one Alexander Trallianus who saith he saw it and further affirmeth that it is an honest mans part to cure the sick by hook or by crook or by any means whatsoever Yea he saith that Galen who indeed wrote and taught that Incantamenta sunt muliercularum figmenta and be the only cloaks of bad Physitians affirmeth that there is vertue and great force in Incantations As for example saith Trallian Galen being now reconciled to this opinion holdeth and writeth that the bones which stick in ones throat are avoided and cast out with the violence of Charms and Inchanting words yea and that thereby the Stone the Collick
that is I beseech thee O Lord Jesus Christ that thou pull out of every member of this man all infirmities from his head from his hair from his brain from his forehad from his eyes from his nose from his ears from his mouth from his tongue from his teeth from his jaws from his throat from his neck from his back from his brest from his paps from his heart from his stomach from his sides from his flesh from his blood from his bones from his legs from his feet from his fingers from the soles of his feet from his marrow from his sinews from his skin and from every joynt of his members c. Doubtless Jesus Christ could have no starting hole but was hereby every way prevented and pursued so as he was forced to do the cure for it appeareth hereby that it had been insufficient for him to have said Depart our of this man thou unclean spirit and that when he so said he did not perform it I do not think that there will be found among all the Heathens superstitious Fables or among the Witches Conjurers Poets Knaves Coseners Fools c. that ever wrote so impudent and impious a lie or Charm as is read in Barnardine de bustis where to cure a sick man Christs body to wit a Wafer-cake was outwardly applyed to his side and entred into his heart in the sight of all standers by Now if grave Authors report such lies what credit in these cases shall we attribute unto the old wives tales that Sprenger Institor Bodin and others write Even as much as to Moor's Utopia and divers other fansies which have as much truth in them as a blind-man hath sight in his eye A Charm for the Bots in a Horse YOu must both say and do thus upon the diseased Horse three dayes together before the Sun-rising In Nomine Pa ✚ tris fi ✚ lii spiritus ✚ sancti Exorcizo te vermem per Deum Pa ✚ trem fi ✚ lium spiritum ✚ sanctum that is In the Name of God the Father the Son and the Holy Ghost I conjure thee O Worm by God the Father the Son and the Holy-Ghost that thou neither eat nor drink the flesh blood or bones of this Horse and that thou hereby mayst be made as patient as Job and as good as Saint John Baprist when he baptized Christ in Jordan In Nomine Pa ✚ tris Filii Spirituus ✚ Sancti And then say three Pater-nosters and three Aves in the right ear of the Horse to the glory of the Holy Trinity Do ✚ minus Fili ✚ us Spiri ✚ tus Mari ✚ a. There are also divers Books imprinted as it should appear with the authority of the Church of Rome wherein are contained many medicinal Prayers not only against all diseases of Horses but also for every impediment and fault in a Horse insomuch as if a shoe fall off in the midst of his journey there is a Prayer to warrant your Horses hoof so as it shall not break how far soever he be from the Smiths forge Item The Duke Alba his Horse was consecrated or canonized in the Low-Countries at the solemn Mass wherein the Popes-Bull and also his Charm was published which I will hereafter recite he in the mean time sitting as Vice-roy with his consecrated standart in his hand till Mass was done A Charm against Vinegar THat Wine Wax not Eager write on the vessel Gustate videte quoniam suavis est Dominus CHAP. XV. The Inchanting Serpents and Snakes Objections answered concerning the same fond reasons why Charms take effect therein Mahomets Pigeon Miracles wrought by an Ass at Memphis in Aegypt Popish Charms against Serpents Of Miracle-workers the taming of Snakes Bodin's lye of Snakes Concerning the charming of Serpents and Snakes mine Adversaries as I have said think they have great advantage by the words of David in Psal 58. and by Jer. chap. 8. expounding the one Prophet by Virgil the other by Ovid. For the words of David are these Their poyson is like the poyson of a Serpent and like a deaf Adder that stoppeth his Ear and heareth not the voyce of the Charmer charm he never so cunningly The words of Virgil are these Frigidus in pratis cantando rumpitur anguis As if he might say David thou liest for the cold-natured Snake is by the Charms of the Inchanters broken all to pieces in the field where he lieth Then cometh Ovid and he taketh his Country mans part saying in the name and person of a Witch Vipereas rumpo verbis carmine fauces I with my words and Charms can break in sunder the Vipers jaws Marry Jeremy on the other side encountreth this Poetical Witch and he not only defendeth but expoundeth his fellow Prophets words and that not in his own Name but in the Name of Almighty God saying I will send Serpents and Cockatrices among you which cannot be charmed Now let any indifferent man Christian or Heathen Judge whether the words and minds of the Prophets do not directly oppugn these Poets words I will not say minds for that I am sure therein they did but jest and trifle according to the common fabling of lying Poets And certainly I can encounter them two with other two Poets namely Propertius and Horace the one merrily deriding the other seriously impugning their fantastical Poetries concerning the power and Omnipotency of Witches For where Virgil Ovid c. write that Witches with their Charms fetch down the Moon and Starrs from heaven c. Propertius mocketh them in these words following At vos deductae quibus est fallacia Lunae Et labor in magicis sacra piare focis En agedum domina mentem convertite nostrae Et facite illa meo palleat ore magis Tunc ego crediderim vobis sidera amnos Posse Circeis ducere carminibus Englished by Abraham Fleming But you that have the subtil slight Of fetching down the Moon from Skies And with inchanting fire bright Attempt to purge your Sacrifice Lo now go too turn if you can Our Madams mind and sturdy heart And make her face more pale and wan Than mine which if by Magick Art You do then will I soon beleeve That by your witching Charms you can From Skies aloft the Stars remeeve And Rivers turn from whence they ran And that you may see more certainly that these Poets did but jest and deride the credulous and timerous sort of people I thought good to shew you what Ovid saith against himself and such as have written so incredibly and ridiculously of Witches Omnipotency Nec mediae magicis finduntur cantibus angues Nec redit in fontes unda supina suos Englished by Abraham Fleming Snakes in the middle are not riven With Charms Witches cunning Nor Waters to their Fountains driven By force of backward running As for Horace his Verses I omit them because I have cited them
cursed be their Elbows cursed be their Hands and their Fingers cursed be both the Nails of their hands and feet cursed be their Ribs and their Genitals and their Knees cursed be their Flesh cursed be their Bones cursed be their Blood cursed be the Skin of their Bodies cursed be the Marrow in their Bones cursed be they from the Crown of the Head to the sole of the Foot and whatsoever is betwixt the same be it accursed that is to say their five Senses to wit their Seeing their Hearing their Smelling their Tasting and their Feeling Cursed be they in the holy Cross in the Passion of Christ with his five Wounds with the effusion of his Blood and by the milk of the Virgin Mary I conjure thee Lucifer with all thy Souldiers by the Father the Son and the Holy Ghost with the Humanity and Nativity of Christ with the Vertue of all Saints that thou rest not day nor night till thou bringest them to destruction either by drowning or hanging or that they be devoured by wild Beasts or burnt or slain by their Enemies or hated of all men living And as our Lord hath given Authority to Peter the Apostle and his Successors whose place we occupy and to us though unworthy That whatsoever we binde on Earth shall be bound in Heaven and whatsoever we loose on Earth shall be loosed in Heaven so we accordingly if they will not amend do shut from them the Gates of Heaven and deny unto them Christian Burial so as they shall be buried in Asses Leaze Furthermore cursed be the ground wherein they are buried let them be confounded in the last day of Judgement let them have no conversation among Christians nor be houseled at the hour of Death let them be made as dust before the face of the wind and as Lucifer was expelled out of heaven and Adam and Eve out of Paradise so let them be expelled from the day-light Also let them be joyned with those to whom the Lord saith at the Judgment Go ye cursed into everlasting fire which is prepared for the Devil and his Angels where the worm shall not die nor the fire be quenched And as the candle which is thrown out of my hand here is put out so let their works and their soul be quenched in the stench of Hell-fire except they restore that which they have stoln by such a day and let every one say Amen After this must be sung In media vita in morte sumus c. This terrible curse with Bell Book and Candle added thereunto must needs work wonders howbeit among Thieves it is not much weighed among wise and true men it is not well liked to them that are robbed it bringeth small relief the Priests stomach may well be eased but the goods stoln will never the sooner be restored Hereby is bewrayed both the malice and folly of Popish Doctrin whose uncharitable impiety is so impudently published and in such order uttered as every sentence if opportunity served might be proved both heretical and diabolical But I will answer this cruel curse with another curse far more mild and civil performed by as honest a man I dare say as he that made the other whereof mention was lately made So it was that a certain Sir John with some of his company once went abroad a jetting and in a Moon-light Evening robbed a Millers Weir and stole all his Eels The poor Miller made his moan to Sir John himself who willed him to be quiet for he would so curse the Thief and all his Confederates with Bell Book and Candle that they should have small joy of their Fish And therefore the next Sunday Sir John got him to the Pulpit with his Surplice on his back and his Stole about his neck and pronounced these words following in the audience of the people All you that have stoln the Millers Eeles Laudate Dominum de Coelis And all they have consented thereto Benedicamus Domino Lo saith he there is sauce for your Eeles my Masters Another Inchantment CErtain Priests use the hundred and eighth Psalm as an Inchantment or Charm or at leastwise saying that against whomsoever they pronounce it they cannot live one whole year at the uttermost CHAP. XVIII A Charm or Experiment to find out a Witch IN die dominico sotularia juvenum axungia seu pinguedine porei ut moris est pro restauratione fieri perangunt and when she is once come into the Church the Witch can never get out until the searchers for her give her express leave to depart But now it is necessary to shew you how to prevent and cure all mischiefs wrought by these Charms and Witchcrafts according to the opinion of M Mal. and others One principal way is to nail a Horse-shoe at the inside of the outmost threshold of your House and so you shall be sure no Witch shall have power to enter thereinto And if you mark it you shall find that rule observed in many Countrey-houses Otherwise Item the triumphant title to be written crosswise in every corner of the house thus Jesus ✚ Nazarenus ✚ Rex ✚ Judaeorum ✚ Memorandum you may joyn herewithal the Name of the Virgin Mary or of the four Evangelists or Verbum caro factum est Otherwise Item in some Countries they nail a Wolfs head on the door Otherwise Item they hang Scilla which is either a Root or rather in this place garlick in the roof of the House for to keep away Witches and Spirits and so they do Alicium also Otherwise Item Perfume made of the gall of a black Dog and his blood besmeared on the posts and walls of the House driveth out of the doors both Devils and Witches Otherwise The House where Herba betonica is sown is free from all mischiefs Otherwise It is not unknown that the Romish Church allowed and used the smoak of Sulphur to drive Spirits out of their houses as they did Frankincense and Water hallowed Otherwise Apuleius faith that Mercury gave to Ulysses when he came neer to the Inchantress Circe an herb called Verbascum which in English is called Mullein or Tapsus barbatus or Longwoort and that preserved him from the Inchantments Otherwise Item Pliny and Homer both do say that the Herb called Moly is an excellent herb against Inchantments and say all that thereby Ulysses escaped Circes her Sorceries and Inchantments Otherwise also diverse wayes they went to work in this case and some used this Defensive some that Preservative against Incantations And herein you shall see not only how the Religion of Papists and Infidels agree but also how their Ceremonies and their Opinions are all one concerning Witches and Spirits For thus writeth Ovid touching that matter Térque senem flammâ ter aquâ ter sulphuro lustrat Englished by Abraham Fleming She purifies with fire thrice Old hoary-headed Aeson With water thrice and sulphur thrice As she thought meet in reason Again the same Ovid
a great he cometh forth like a Souldier riding on a great Horse he hath a Lyons face very red and with flaming eyes he speaketh with a big voyce he maketh a man wonderful in Astronomy and in all the liberal Sciences he bringeth good familiars and ruleth Thirty six Legions Saleos is a great Earl he appeareth as a gallant Souldier riding on a Crocodile and weareth a Dukes crown peaceable c. Vuall is a great Duke and a strong he is seen as a great and terrible Dromedary but in humane form he soundeth out in a base voyce the Aegyptian tongue This man above all other procureth especial love of Women and knoweth things present past and to come procuring the love of friends and foes he was of the order of Potestates and governeth Thirty seven Legions Haagenti is a great President appearing like a great Bull having the wings of a Griffin but when he taketh humane shape he maketh a man wise in every thing he changeth all metals into gold and changeth Wine and Water the one into the other and commandeth as many Legions as Zagan Phoenix is a great Marquess appearing like the bird Phoenix having a childs voyce but berore he standeth still before the Conjuror he singeth many sweet notes Then the Exorcist with his companions must beware he give no ear to the melody but must by and by bid him put on humane shape then will he speak marvellously of all wonderful Sciences He is an excellent Poet and obedient he hopeth to return to the seventh Throne after a thousand two hundred years and governeth Twenty Legions Stolas is a great Prince appearing in the form of a Night-raven before the Exorcist he taketh the image and shape of a man and teacheth Astronomy absolutely understanding the vertues of herbs and pretious stones there are under him Twenty six legions Note that a Legion is 6666. and now by Multiplication count how many Legions do arise out of every particular ✚ Secretum secretorum The secret of secrets Tu operans sis secretus horum Thou that workest them be secret in them CHAP. XII The hours wherein principal Devils may be bound to wit raised and restrained from doing of hurt AMaymon King of the East Corson King of the South Zimimar King of the North Goap King and Prince of the West may be bound from the third hour till noon and from the ninth hour till evening Marquesses may be bound from the ninth hour till compline and from compline to the end of the day Dukes may be bound from the first hour till noon and clear weather is to be observed Prelates may be bound in any hour of the day Knights from day dawning till Sun rising or from evensong till the Sun set A President may not be bound in any hour of the day except the King whom he obeyeth be invocated nor in the shutting of the evening Counties or Earls may be bound at any hour of the day so it be in the woods or fields where men resort not CHAP. XIII The form of adjuring or citing of the Spirits aforesaid to arise and appear WHen you will have any Spirit you must know his Name and Office you must also fast and be clean from all pollution three or four days before so will the Spirit be the more obedient unto you Then make a Circle and call up the Spirit with great intention and holding a ring in your hand rehearse in your own name and your companions for one must alwayes be with you this Prayer following and so no Spirit shall annoy you and your purpose shall take effect And note how this agreeth with Popish Charmes and Conjurations In the Name of our Lord Jesus Christ the ✚ Father ✚ and the Son ✚ and the Holy Ghost ✚ holy Trinity and unspeakable Unity I call upon thee that thou mayst be my salvation and defence and the protection of my body and soul and of all my goods through the virtue of thy holy Cross and through the vertue of thy passion I beseech thee O Lord Jesus Christ by the merits of thy blessed Mother S. Mary and of all thy Saints That thou give me Grace and Divine power over all the wicked Spirits so as which of them soever I do call by name they may come by and by from every coast and accomplish my will that they neither be hurtful nor fearful unto me but rather obedient and diligent about me And through thy virtue streightly commanding them let them fufil my commandements Amen Holy holy holy Lord God of Sabbaoth which wilt come to judge the quick and the dead thou which art Α and Ω first and last King of Kings and Lord of Lords Ioth Aglanabrath El Abiel Anathiel Amazim Sedomel Grayes Heli Messias Tolimi Elias Ischiros Athanatos Imas By these thy holy Names and by all other I do call upon thee and beseech thee O Lord Jesus Christ by thy Nativity and Baptism by thy Cross and Passion by thine Ascension and by the coming of the Holy Ghost by the bitterness of thy soul when it departed from the body by thy five wounds by the blood and water which went out of thy body by thy virtue by the Sacrament which thou gavest thy Disciples the day before thou sufferedst by the holy Trinity and the inseparable Unity by blessed Mary thy Mother by thine Angels Arch-Angels Prophets Patriarchs and by all thy Saints and by all the Sacraments which are made in thine honour I do worship and beseech thee to accept these prayers Conjurations and words of my mouth which I will use I require thee O Lord Jesus Christ that thou give me thy virtue and power over all thine Angels which were thrown down from heaven to deceive mankind to draw them to me to tie and bind them and also to loose them to gather them together before me and to command them to do all that they can and that by no means they contemn my voyce or the words of my mouth but that they obey me and my sayings and fear me I beseech thee by thine Humanity Mercy and Grace and I require thee Adony Amay Horta Vegedora Mitai Hel Suranat Yston Ysesy and by all thy holy Names and by all thine holy He-Saints and She-Saints by all thine Angels and Archangels Powers Dominions and Virtues and by that name that Solomon did bind the Devils and shut them up Elbrach Evanher Agle Goth Ioth Othie Venoch Nabrat and by all thine holy Names which are written in this book and by the virtue of them all that thou enable me to congregate all thy Spirits thrown down from heaven that they may give me a true answer of all my demands and that they satisfie all my requests without the hurt of my body or soul or any thing else that is mine through our Lord Jesus Christ thy Son which liveth and reigneth with thee in the unity of the Holy Ghost one God world without end
hand and say putting it it into the Water making in the manner of a Cross COmmixtio salis aquae pariter fiat In Nomine Patris Filii Spiritus Sancti Amen Dominus vobiscum Et cum spiritu tuo Oremus Deus invicte virtutis Author insuperabilis Imperii Rex ac semper magnificus triumphator qui adversae dominationis vires reprimis qui inimici rugientis saevitiam superas qui hostiles nequitias potens expugnas te Domine trementes supplices deprecamur ac petimus ut hanc creaturam salis aquae aspicias benignus illustres pietatis tuae rore sancti ✚ fices ubicunque fuerit aspersa per invocationem sancti tui nominis omnis infestatio immundi spiritus abjiciatur terrorque venenosi serpentis procul pellatur praesentia sancti spiritus nobis misericordiam tuam poscentibus ubique adesse dignetur per Dominum nostrum Jesum Christum Filium tuum qui tecum vivit regnat in unitate Spiritus Sancti Deus per omnia sacula saeculorum Amen Then sprinkle upon any thing and say as followeth ASperges me Domine hyssopo mundabor lavabis me supra nivem dealbabor Miserere mei Deus secundum magnam misericordiam tuam supra nivem dealbabor Gloria Patri Filio Spiritui sancto Sicut erat in principio nunc semper in saecula saeculorum Amen Et supra nivem dealbabor asperges me c. Ostende nobis domine misericordiam tuam salutare tuum da nobis exaudi nos Domine Sancte Pater Omnipotens Aeterne Deus mittere dignare sanctums Angelum tuum de Coelis qui custodiat foveat visitet defendat omnes habitantes in hoc habitaculo per Christum Dominum nostrum Amen Amen CHAP. XXV To make a Spirit to appear in a Crystal I Do conjure thee N. by the Father and the Son and the Holy Ghost the which is the beginning and the ending the first and the last and by the latter day of judgment that thou N. do appear in this Crystal-stone or any other instrument at my pleasure to me and my fellow gently and beautifully in fair form of a Boy of twelve years of age without hurt or damage of any of our bodies or souls and certainly to inform and shew me without any guil or craft all that we do desire or demand of thee to know by the vertue of him which shall come to judge the quick and the dead and the World by fire Amen Also I conjure and exorcise thee N. by the Sacrament of the Altar and by the substance thereof by the wisdom of Christ by the Sea and by his vertue by the earth and by all things that are above the Earth and by their vertues by the ☉ and the ☽ by ♄ ♃ ♂ and ♀ and by their vertues by the Apostles Martyrs Confessors and the Virgins and Widow and the chast and by all Saints of mens or of women and innocents and by their vertues by all the Angels and Archangels Thrones Dominations Principates Potestates Virtutes Cherubim and Seraphim and by their vertues and by the holy Names of God Tetragrammaton El Ousion Agla and by all the other holy Names of God and by their vertues by the Circumcision Passion and Resurrection of our Lord Jesus Christ by the heaviness of our Lady the Virgin and by the joy which she had when she saw her Son rise from death to life that thou N. do appear in this Crystal-stone or any other instrument at my pleasure to me and to my fellow gently and beautifully and visibly in fair form of a child of twelve years of age without hurt or damage of any of our bodies or souls and truly to inform and shew unto me and to my fellow without fraud or guil all things according to thine oath and promise to me whatsoever I shall demand or desire of thee without any hindrance or tarrying and this Conjuration be read of me three times upon pain of eternal condemnation at the last day of Judgment Fiat fiat fiat Amen And when he is appeared bind him with the bond of the dead above written then say as followeth ✚ I charge thee N. by the Father to shew me true Visions in this Crystal-stone if there be any treasure hidden in such a place N. and wherein it lieth and how many foot from this piece of Earth East West North or South CHAP. XXVI An Experiment of the Dead FIrst go and get of some person that shall be put to death a promise and swear an oath unto him that if he will come to thee after his death his Spirit to be with thee and to remain with thee all the days of thy life and will do thee true service as it is contained in the oath and promise following Then lay thy hand on thy Book and swear this oath unto him I N. do swear and promise to thee N. to give for thee an alms every month and also to pray for thee once in every week to say the Lords Prayer for thee and so to continue all the days of my life as God me help and holy doom and by the contents of this Book Amen Then let him make his oath to thee as followeth and let him say after thee laying his hand upon the Book ✚ I N. do swear this oath to thee N. by God the Father Omnipotent by God the Son Jesus Christ and by his pretious blood which hath redeemed all the world by the which blood I do trust to be saved at the general day of judgment and by the vertues thereof I N. do swear this oath to thee N. that my spirit that is within my body now shall not ascend nor descend nor go to any place of rest but shall come to thee N. and be very well pleased to remain with thee N. all the days of thy life and so to be bound to thee N. and to appear to thee N. in any Crystal-stone Glass or other mirror and so to take it for my resting-place And that so soon as my spirit is departed out of my body straight-way to be at your commandements and that in and at all days nights hours and minutes to be obedient unto thee N. being called of thee by the vertue of our Lord Jesu Christ and out of hand to have common talk with thee at all times and in all hours and minutes to open and declare to thee N. the truth of all things present past and to come and how to work the Magick Art and all other noble Sciences under the Throne of God If I do not perform this oath and promise to thee N. but do fly from any part thereof then to be condemned for ever and ever Amen Also I N. do swear to thee by God the Holy Ghost and by the great wisdom that is in the divine Godhead and by their vertues and by all the holy
therefore may and is called the Spirit of spirits This Spirit withdrawing it self from the hearts of men for that it will not inhabit and dwell where sin hath dominion giveth place unto the spirit of errour and blindness to the spirit of servitude and compunction which biteth gnaweth and whetteth their hearts with a deadly hate of the Gospel in so much as it grieveth their minds and irketh their ears either to hear or understand the truth of which disease properly the Pharisees of old were and the Papists even now are sick Yea the want of this good Spirit is the cause that many fall into the spirit of perverseness and frowardness into the spirit of giddiness lying drowsiness and dulness according as the Prophet Isaiah saith For the Lord hath covered you with a spirit of slumber and hath shut up your eyes and again elsewhere Dominus miscuit in medio c. The Lord hath mingled among them the spirit of giddiness and hath made Egypt to err as a drunken man erreth in his vomit And as it is said by Paul And their foolish heart was blinded and God gave them over unto their own hearts lusts Which punishment Moses threatneth unto the Jews The Lord shall smite thee with madness with blindness and amazedness of mind and thou shalt grope at high noon as a blind man useth to grope c. In some this word Spirit doth signifie a secret force and power wherewith our minds are moved and directed if unto holy things then it is the motion of the holy Spirit of the Spirit of Christ and of God if unto evil things then is it the suggestion of the wicked spirit of the Devil and of Satan Whereupon I inferr by the way of a question with what spirit we are to suppose such to be moved as either practice any of the vanities treated upon in this Book or through credulity addict themselves thereunto as unto divine oracles or the voyce of Angels breaking through the clouds We cannot impute this motion unto the good Spirit for then they should be able to discern between the nature of spirits and not swerve in judgment it followeth therefore that the spirit of blindness and error doth seduce them so that it is no marvel if in the alienation of their minds they take falsehood for truth shadows for substances fancies for verities c for it is likely that the good Spirit of God hath forsaken them or at leastwise absented it self from them else would they detest these devillish devices of men which consist of nothing but delusions and vain practices whereof I suppose this my Book to be a sufficient discovery It will be said That I ought not to judge for he that judgeth shall be judged Whereto I answer That judgment is not to be understood of three kind of actions in their proper nature whereof the first are secret and the judgment of them shall appertain to God who in time will disclose whatsoever is done in covert and that by his just judgment The second are mixed actions taking part of hidden and part of open so that by reason of their uncertainty and doubtfulness they are discussable and to be tryed these after due examination are to have their competent judgment and are incident to the Magistrate The third are manifest and evident and such as do no less apparently shew themselves than an inflammation of blood in the body and of these actions every private man giveth judgment because they be of such certainty as that of them a man may as well conclude as to gather that because the Sun is risen in the East Ergo it is morning he is come about and is full South Ergo it is high noon he is declining and closing up in the West Ergo it is evening So that the objection is answered Howbeit letting this pass and spiritually to speak of this Spirit which whiles many have wanted it hath come to pass that they have proved altogether carnal and not savouring heavenly divinity have tumbled into worse than Philosophical barbarism and these be such as of Writers are called Pneumatomachi a Sect so injurious to the holy Spirit of God that contemning the sentence of Christ wherein he foretelleth That the sin against the Holy Spirit is never to be pardoned neither in this world nor in the world to come they do not only deny him to be God but also pull from him all being and with the Sadduces maintain there is none such but that under and by the name of holy Spirit is meant a certain divine force wherewith our minds are moved and the grace and favour of God whereby we are his beloved Against these shameless Enemies of the Holy Spirit I will not use material weapons but syllogistical charms And first I will set down some of their paralogisms or false arguments and upon the neck of them infer fit confutations grounded upon sound reason and certain truth Their first Argument is knit up in this manner The Holy Spirit is nowhere expresly called God in the Scriptures Ergo he is not God or at leastwise he is not to be called God The Antecedent of this Argument is false because the Holy Spirit hath the title or name of God in the fift of the Acts. Again the consequent is false For although he were not expresly called God yet should it not thereupon be concluded that he is not very God because unto him are attributed all the properties of God which unto this do equally belong And as we deny not that the Father is the true light although it be not directly written of the Father but of the Son He was the true light giving light to every man that cometh into this world so likewise it is not to be denyed that the Spirit is God although the Scripture doth not expresly and simply note it sithence it ascribeth equal things thereunto as the properties of God the works of God the service due to God that it doth interchangeably take the names of Spirit and of God oftentimes They therefore that see these things attributed unto the Holy Spirit and yet will not suffer him to be called by the name of God do as it were refuse to grant unto Eve the name of Homo whom notwithstanding they confess to be a creature reasonable and mortal The second reason is this Hilarie in all his twelve Books of the Trinity doth nowhere write that the Holy Spirit is to be worshipped he never giveth thereunto the name of God neither dares he otherwise pronounce thereof than that it is the Spirit of God Besides this There are usual Prayers of the Church commonly called the Collects whereof some are made to the Father some to the Son but none to the Holy Spirit and yet in them all mention is made of the three persons Hereunto I answer that although Hilarie doth not openly call the Holy Spirit God yet
Spirit is lesser than the Father and the Son and of a comprehensible nature and consequently not very God Whereto I answer first that he which is sent is not alwayes lesser than he that sendeth to prove which position any mean wit may inferre many instances Furthermore touching the sending of the Holy Spirit we are here to imagine no changing or shifting of place For if the Spirit when he goeth from the Father and is sent changeth his place then must the Father also be in a place that he may leave it and goe to another And as for the incomprehensible nature of the Spirit he cannot leaving his place passe unto another Therefore the sending of the Spirit is the eternal and unvariable will of God to do something by the Holy Spirit and the revealing and executing of this will by the operation and working of the Spirit The Spirit was sent to the Apostles which Spirit was present with them sith it is present every where but then according to the will of God the Father he shewed himself present and powerful Some man may say If sending be a revealing and laying open of presence and power then may the Father be said to be sent because he himself is also revealed I answer that when the Spirit is said to be sent not only the revealing but the order also of his revealing is declared because the will of the Father and of the Son of whom he is sent going before not in time but in order of persons the Spirit doth reveal himself the Father and also the Son The Father revealeth himself by others the Son and the Holy Spirit so that his will goeth before Therefore sending is the common work of all the three persons howbeit for order of doing it is distinguished by divers names The Father will reveal himsâ—lf unto men with the Son and the Spirit and be powerful in them and therefoâ—â— is said to send The Son doth assent unto the will of the Father and will that 〈◊〉 be done by themselves which God will to be done by them these are said to be sent And because the will of the Son doth goe before the Spirit in order of persons he is also said to send the Spirit Yet for all this they alledge That if the Spirit had perfection then would he speak of himself and not stand in need alwayes of anothers admonishment but he speaketh not of himself but speaketh what he heareth as Christ expresly testifieth John 16. Ergo he is unperfect and whatsoever he hath it is by partaking and consequently he is not God Whereto I answer that this argument is stale for it was objected by Heretiques long ago against them that held the true opinion as Cyrill saith who answereth that by the words of Christ is rather to be gathered that the Son and the Spirit are of the same substance For the Spirit is named the minde of Christ 1 Cor. 2. and therefore he speaketh not of his own proper will or against his will in whom and from whom he is but hath all his will and working naturally proceeding from the substance as it were of him Lastly they argue thus Every thing is either unbegotten or unborn or begotten and created the Spirit is not unbegotten for then he were the Father and so there should be two without boginning neither is he begotten for then he is begotter of the Father and so there shall be two Sons both Brothers or he is begotten of the Son and then shall he be Gods Nephew than the which what can be imagined more absurd Ergo he is created Whereto I answer that the division or distribution is unperfect for that member is omitted which is noted of the very best Divine that ever was even Jesus Christ our Saviour namely to have proceeded or proceeding That same Holy Spirit saith he which proceedeth from the Father Which place Nazianzen doth thus interpret The Spirit because he proceedeth from thence is not a creature and because he is not begotten he is not the Son but because he is the mean of begotten and unbegotten he shall be God c. And thus having avoided all these cavils of the Pneumatomachi a Sect of Heretiques too too injurious to the Holy Spirit insomuch as they seek what they can to rob and pull from him the right of his divinity I will all Christians to take heed of their pestilent opinions the poison whereof though to them that be resolved in the Truth it can do little hurt yet to such as stand upon a wavering point it can do no great good Having thus farr waded against and overthrown their opinons I must needs exhort all to whom the reading hereof shall come that first they consider with themselves what a reverend mystery all that hitherto hath been said in this chapter concerneth namely The Spirit of Sanctification and that they so ponder places to and fro as that they reserve unto the holy Spirit the glorious title of Divinity which by nature is to him appropriate esteeming of those Pneumatomachi or Theomachi as of Swine delighting more in the durty draffe of their devices than in the fair Fountain water of Golds Word yea condemning them of grosser ignorance than the old Philosophers who though they favoured little of heavenly Theology yet some illumination they had of the Holy and Divine Spirit marry it was somewhat misty dark lame and limping nevertheless what it was and how much or little soever it was they gave thereunto a due reverence in that they acknowledged and intituled it Animam Mundi The soul or life of the World and as Nazianzen witnesseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The mind of the universal and the outward breath or the breath that cometh from without Porphyrie expounding the opinion of Plato who was not utterly blind in this mystery saith That the divine substance doth proceed and extend to three subsistencies and beings and that God is chiefly and principally good next him the second Creator and the third to be the soul of the world for he holdeth that the divinity doth exttend even to this foul As for Hermes Trismegistus he saith That all things have need of this Spirit for according to his worthiness he supporteth all he quickneth and sustaineth all and he is derived from the holy Fountain giving breath and life unto all and evermore remaineth continual plentiful and unemptyed And here by the way I give you a note worth reading and considering namely how all Nations in a manner by a kind of heavenly influence agree in writing and speaking the Name of God with no more than four letters As for example the Egyptians do call him Theut the Persians call him Syre the Jews express his unspeakable name as well as they can by the word Adonai consisting of four vowels the Arabians call him Alla the Mahometists call him Abdi the Greeks call him Theos the Latines call
from those eyes he hath wiped away all tears that if thou be without fault thou mayst pour down tears abundantly and if thou be guilty that thou weep in no wise In the name of the Father of the Son and of the Holy-Ghost Amen And note saith he that the more you conjure the less she weepeth CHAP. VIII Certain Cautions against Witches and of their Tortures to procure Confession BUt to manifest their further follies I will recite some of their cautions which are published by the ancient Inquisitors for perpetual lessons of their successors as followeth The first caution is that which was last rehearsed concerning weeping the which say they is an infallible note Secondly the Judg must beware she touch no part of him specially of his bare skin and that he always wear about his neck conjured Salt Palm Hearbs and Wax hallowed which say they are not only approved to be good by the Witches confessions but also by the use of the Romish Church which halloweth them only for that purpose Item she must come to her arreignment backward to wit with her tail to the Judges face who must make many crosses at the time of her approaching to the Bar. And least we should condemn that for superstition they prevent us with a figure and tell us that the same superstition may not seem superstitious unto us But this resembleth the perswasion of a theif that disswadeth his son from stealing and nevertheless telleth him that he may pick or cut a purse and rob by the high way One other caution is that she must be shaven so as there remain not one hair about her for sometimes they keep secrets for taciturnity and for other purposes also in their hair in their privities and between their skin and their flesh For which cause I marvel they flea them not for one of their Witches would not burn being in the midst of the flame as M. Mal. reporteth until a charm written in a little scroll was espyed to be hidden between her skin and flesh and taken away And this so gravely and faithfully set down by the Inquisitors themselves that one may believe it if he list though indeed it be a very lye The like citeth Bodin of a Witch that could not be strangled by the Executioner do what he could But it is most true that the Inquisitor Cumanus in one year did shave one and fourty poor women and burnt them all when he had done Another caution is that at the time and place of torture the hallowed things aforesaid with the seven words spoken on the Cross be hanged about the Witches neck and the length of Christ in wax be knit about her bare naked body with Reliques of Saints c. All which stuffe say they will so work within and on them as when they are racked and tortured they can hardly stay or hold themselves from confession In which case I doubt not but that Pope which blasphemed Christ and cursed his Mother for a Peacock and cursed God with great despights for a piece of Pork with less compulsion would have renounced the Trinity and have worshipped the Devil upon his knees Another caution is that after she hath been racked and passed over all tortures devised for that purpose and after that she hath been compelled to drink holy water she be conveyed again to the place of torture and that in the midst of her torments her accusations be read unto her and that the witnesses if they will be brought face to face unto her and finally that she be asked whether for trial of her innocency she will have judgment Candentis ferri which is To carry a certain weight of burning Iron in her bare hand But that may not say they in any wise be granted For both M. Mal. and Bodin also affirm that many things may be promised but nothing need be performed for why they have authority to promise but no Commission to perform the same Another caution is that the Judge take heed that when she once beginneth to confess he cut not off her examination but continue it night and day For many times whiles they go to dinner she returneth to her vomit Another caution is that after the Witch hath confessed the annoying of men and beasts she be asked how long she hath had Incubus when she renounced the faith and made the real league and what that league is c. And this is indeed the chief cause of all their incredible and impossible confessions for upon the rack when they have once begun to lye they will say what the Tormentor list The last caution is that if she will not confess she be had to some strong Castle or Goal And after certain days the Jayler must make her believe he goeth into some far Countrey and then some of her friends must come in to her and promise her that if she will confess to them they will suffer her to escape out of Prison which they may well do the Keeper being from home And this way saith M. Mal. hath served when all other means have failed And in this place it may not be omitted that above all other times they confess upon frydayes Now saith James Sprenger and Henry Institor we must say all to wit If she confess nothing she should be dismissed by law and yet by order she may in no wise be bailed but must be put into close Prison and there be talked withal by some crafty person those are the words and in the mean while there must be some eves-droppers with pen and ink behind the wall to hearken and note what she confesseth or else some of her old companions and acquaintance may come in and talk with her of old matters and so by eves-droppers be also bewrayed so as there shall be no end of torture before she have confessed what they will CHAP. IX The fifteen crimes laid to the charge of Witches by Witchmongers specially by Bodin in Daemonomania THey deny God and all Religion Answ Then let them dye therefore or at the least be used like Infidels or Apostates They curse blaspheme and provoke God with all despite Answ Then let them have the Law expressed in Levit. 24. and Deut. 13. 17. They give their faith to the Devil and they worship and offer sacrifice unto him Answ Let such also be judged by the same law They do solemnly vow and promise all their progenie unto the Devil Answ This promise proceedeth from an unsound mind and is not to be regarded because they cannot perform it neither will it be proved true Howbeit if it be done by any that is sound of mind let the curse of Jeremy 32.36 light upon them to wit the Sword Famine and Pestilence They sacrifice their own children to the Devil before baptism holding them up in the air unto him and then thrust a needle into their brains Answ If this be true I maintain
Divinity Dost thou use to draw poor guiltless women to the rack by these forged devises Dost thou with such sentences judge others to be Hereticks thou being more a Heretick than either Faustus or Donatus Be it as thou sayest Dost thou not frustrate the grace of Gods Ordinance namely Baptism Are the words in Baptism spoken in vain Or shall the Devil remain in the child or it in the power of the Devil being there and then consecrated to Christ Jesus in the Name of the Father the Son and the Holy-Ghost And if thou defend their false opinions which affirm that Spirits accompanying with women can ingender yet dotest thou more than any of them which never believed that any of those Devils together with their stoln seed do put part of that their seed or nature into the creature But though indeed we be born the children of the Devil and damnation yet in baptism through grace in Christ Satan is cast out and we are made new creatures in the Lord from whom none can be separated by another mans deed The Inquisitor being hereat offended threatned the Advocate to proceed against him as a supporter of Hereticks or Witches yet nevertheless he ceased not to defend the silly woman and through the power of the Law he delivered her from tho claws of the bloudy Monk who with her accusers were condemned in a great sum of money to the Charter of the Church of Mentz and remained infamous after that time almost to all men But by the way you must understand that this was but a pety Inquisitor and had not so large a Commission as Cumanus Sprenger and such other had nor yet as the Spanish Inquisitors at this day have For these will admit no Advocates now unto the poor souls except the Tormentor or Hangman may be called an Advocate You may read the sum of this Inquisition in few words set out by M. John Fox in the Acts and Monuments For Witches and Hereticks are among the Inquisitors of like reputation saving that the extremity is greater against Witches because through their simplicity they may the more boldly tyrannize upon them and triumph over them CHAP. XII What the fear of death and feeling of torments may force one to do and that it is no marvel though Witches condemn themselves by their own confessions so tyrannically extorted HE that readeth the Ecclesiastical histories or remembreth the persecutions in Queen Maries time shall find that many good men have fallen for fear of persecution and returned unto the Lord again What marvel then though a poor woman such a one as is described elsewhere and tormented as is declared in these latter leaves be made to confess such absurd and false impossibilities when flesh and bloud is unable to endure such trial Or how can she in the midst of such horrible tortures and torments promise unto her self constancy or forbear to confess any thing Or what availeth it her to persevere in the denial of such matters as are laid to her charge unjustly when on the one side there is never any end of her torments on the other side if she continue in her assertion they say she hath charms for taciturnity or silence Peter the Apostle renounced cursed and forsware his master and our Saviour Jesus Christ for fear of a wenches menaces or rather at a question demanded by her wherein he was not so circumvented as these poor Witches are which be not examined by girles but by cunning Inquisitors who having the spoil of their goods and bringing with them into the place of judgement minds to maintain their bloudy purpose spare no manner of allurements threatnings nor torments until they have wrung out of them all that which either maketh to their own desire or serveth to the others destruction Peter I say in the presence of his Lord and Master Christ who had instructed him in true knowledge many years being forewarned not passing four or five hours before and having made a real league and a faithful promise to the contrary without any other compulsion than as hath been said by a question proposed by a girl against his conscience forsook thrice denied and abandoned his said Master and yet he was a man illuminated and placed in dignity aloft and neerer to Christ by many degrees than the Witch whose fall could not be so great as Peters because she never ascended half so many steps A Pastors declination is much more abominable than the going astray of any of his sheep as an Ambassadours conspiracy is more odious than the falshood of a common person or as a Captains treason is more mischievous than a private souldiers mutiny If you say Peter repented I answer that the Witch doth so likewise sometimes and I see not in that case but mercy may be imployed upon her It were a mighty temptation to a silly old woman that a visible Devil being in shape so ugly as Danaeus and others say he is should assault her in manner and form as is supposed or rather avowed specially when there is promise made that none shall be tempted above their strength The poor old Witch is commonly unlearned unwarned and unprovided of counsel and friendship void of judgement and discretion to moderate her life and communication her kind and gender more weak and frail than the masculine and much more subject to melancholy her bringing up and company is so base that nothing is to be looked for in her specially of these extraordinary qualities her age also is commonly such as maketh her decrepite which is a disease that moveth them to these follies Finally Christ did clearly remit Peter though his offence was committed both against his divine and humane nature yea afterwards he did put him in trust to feed his sheep and shewed great countenance friendship and love unto him And therefore I see not but we may shew compassion upon these poor souls if they shew themselves sorrowful for their misconceipts and wicked imaginations BOOK III. CHAP. I. The Witches bargain with the Devil according to M. Mal. Bodin Nider Danaeus Psellus Erastus Hemingius Cumanus Aquinas Bartholomaeus Spineus c. THat which in this matter of Witchcraft hath abused so many and seemeth both so horrible and intolerable is a plain bargain that they say is made betwixt the devil and the Witch And many of great learning conceive it to be a matter of truth and in their writings publish it accordingly the which by Gods grace shall be proved as vain and false as the rest The order of their bargain or profession is double the one solemn and pulick the other secret and private That which is called solemn or publick is where Witches come together at certain assemblies at the times prefixed and do not only see the Devil in visible form but confer and talk familiarly with him In which conference the Devil exhorteth them to observe their fidelity unto him promising them long life and prosperity
saith he these things which they report of themselves are but meer illusions Psellus addeth hereunto that certain magical hereticks to wit the Eutychyans assemble themselves every Good-friday at night and putting out the candles do commit incestuous adultery the father with the daughter the sister with the brother and the son with the mother and the ninth moneth they return and are delivered and cutting their children in pieces fill their pots with their bloud then burn they the carkasses and mingle the ashes therewith and so preserve the same for Magical purposes Cardanus writeth though in mine opinion not very probably that these excourses dancings c. had their beginning from certain Hereticks called Dulcini who devised those feasts of Bacchus which are named Orgia whereunto these kind of people openly assembled and beginning with riot ended with this folly Which feasts being prohibited they nevertheless haunted them secretly and when they could not do so then did they it in cogitation only and even to this day saith he there remaineth a certain image or resemblance thereof among our melancholick women CHAP. IV. That there can no real league be made with the devil the first author of the league and the weak proofs of the adversaries for the same IF the league be untrue as are the residue of their confessions the Witchmongers arguments fall to the ground for all the writers herein hold this bargain for certain good and granted and as their only maxim But surely the indentures containing those covenants are sealed with butter and the labels are but bables What firm bargain can be made betwixt a carnal body and a spiritual Let any wise or honest man tell me that either hath been a party or a witness and I will believe him But by what authority proof or testimony and upon what ground all this geer standeth if you read M. Mal. you shall find to the shame of the reporters who do so vary in their tales and are at such contrariety and to the reproach of the believers of such absurd lies For the beginning of the credit hereof resteth upon the confession of a baggage young fellow condemned to be burnt for Witchcraft who said to the Inquisitors of likelihood to prolong his life if at leastwise the story be true which is taken out of Nider If I wist quoth he that I might obtain pardon I would discover all that I know of Witchcraft The which condition being accepted and pardon promised partly in hope thereof and partly to be rid of his wife he said as followeth The novice or young disciple goeth to some Church together with the mistress of that profession upon a Sunday morning before the conjuration of holy water and there the said novice renounceth the faith promiseth obedience in observing or rather omitting of ceremonies in meetings and such other follies and finally that they do homage to their young master the Devil as they covenanted But this is notable in that story that this young Witch doubting that his wives examination would bewray his knavery told the Inquisitor that in truth his wife was guilty as well as he but she will never I am sure quoth he though she should be burned a thousand times confess any of these circumstances And this is in no wise to be forgotten that notwithstanding his contrition his confession and his accusation of his own wife contrary to the inquisitors promise and oath he and his wife were both burned at a stake being the first discoverers of this notable league whereupon the fable of Witchcraft is maintained and whereby such other confessions have been from the like persons since that time extorted and augmented CHAP. V. Of the private league a notable tale of Bodins concerning a French Lady with a confutation THe manner of their private league is said to be when the Devil invisible and sometimes visile in the midst of the people talketh with them privately promising that if they will follow his counsel he will supply all their necessities and make all their endeavours prosperous and so beginneth with small matters whereunto they consent privily and come not into the fayries assembly And in this case me thinks the Devil sometimes in such external or corporal shape should meet with some that would not consent to his motions except you will say he knoweth their cogitations and so should be bewrayed They also except they were idiots would spie him and forsake him for breach of covenants But these bargains and these assemblies do all the writers hereupon maintain and Bodin confirmeth them with a hundred and odd lies among the number whereof I will for divers causes recite one There was saith he a noble Gentlewoman at Lions that being in bed with a lover of hers suddenly in the night arose up and lighted a candle and when she had done she took a box of ointment wherewith she annointed her body and after a few words spoken she was carried away Her bed-fellow seeing the order hereof leapt out of his bed took the candle in his hand and sought for the Lady round about the chamber and in every corner thereof But though he could not find her yet did he find her box of ointment being desirous to know the vertue thereof besmeered himself therewith even as he perceived her to have done before And although he was not so superstitious as to use any words to help him forward in his business yet by the vertue of that ointment saith Bodin he was immediately conveyed to Lorrein into the assembly of Witches Which when he saw he was abashed and said In the name of God what make I here And upon those words the whole assembly vanished away and left him there alone stark naked and so was he fain to return to Lions But he had so good a conscience for you may perceive by the first part of the history he was a very honest man that he accused his true lover for a Witch and caused her to be burned And as for his adultery neither M. Mal. nor Bodin do once so much as speak in the dispraise thereof It appeareth throughout all Bodins book that he is sore offended with Cornelius Agrippa and the rather as I suppose because the said C. Agrippa recanted that which Bodin maintaineth who thinketh he could work wonders by Magick and specially by his black Dog It should seem he had pretty skill in the Art of Divination For though he wrote before Bodin many a year yet uttereth he these words in his book De vanitate scientiarum A certain French protonotary saith he a lewd fellow and a cosener hath written a certain fable of miracle done at Lions c. What Bodin is I know not otherwise than by report but I am certain this his tale is a fond fable and Bodin saith it was performed at Lions and this man as I understand by profession is a civil Lawyer CHAP. VI. A disproof of their
use such circumstances even in these very actions as to make these assemblies conventicles ceremonies c. when he hath already bought their bodies and bargained for their souls Or what reason had he to make them kill so many Infants by whom he rather loseth than gaineth any thing because they are so far as either he or we know in better case than we of riper years by reason of their innocency Well if she be not past children then stealeth he seed away as hath been said from some wicked man being about that lecherous business and therewith getteth young Witches upon the old And note that they affirm That this business is better accomplished with seed thus gathered than that which is shed in Dreams through superfluity of humors because that is gathered from the virtue of the seed generative And if it be said That the seed will wax cold by the way and so lose his natural heat and consequently the vertue M. Mal. Danaeus and the rest do answer That the Devil can so carry it as no heat shall go from it c. Furthermore old Witches are sworn to procure as many young Virgins for Incubus as they can whereby in time they grow to be excellent bawds but in this case the Priest playeth Incubus For you should find that confession to a Priest and namely this word Benedicit driveth Incubus away when Ave Maries crosses and all other Charmes fail CHAP. III. Of the Devils visible and invisible dealing with Witches in the way of Lechery BUt as touching the Devils visible or invisible execution of Lechery it is written that to such Witches as before have made a visible league with the Priest the Devil I should say there is no necessity that Incubus should appear invisible marry to the standers-by he is for the most part invisible For proof hereof James Sprenger and Institor affirm That many times Witches are seen in the fields and woods prostituting themselves uncovered and naked up to the navil wagging and moving their members in every part according to the disposition of one being about that act of concupiscence and yet nothing seen of the beholders upon her saving that after such a convenient time as is required about such a piece of work a black vapor of the length and bigness of a man hath been seen as it were to depart from her and to ascend from that place Nevertheless many times the husband seeth Incubus making him cuckhold in the likeness of a man and sometimes striketh off his head with his sword but because the body is nothing but air it closeth together again so as although the good-wife be sometimes hurt thereby yet she maketh him believe he is mad or possessed and that he doth he knoweth not what For she hath more pleasure and delight they say with Incubus that way than with any mortal man whereby you may perceive that Spirits are palpable CHAP. IV. That the power of Generation is both outwardly and inwardly impeached by Witches and of divers that had their genitals taken from them by Witches and by the same means again restored THey also affirm That the virtue of Generation is impeached by Witches both inwardly and outwardly for intrinsecally they repress the courage and they stop the passage of the mans seed so as it may not descend to the vessels of generation also they hurt extrinsecally with images hearbs c. And to prove this true you shall hear certain stories out of M. Mal. worthy to be noted A young Priest at Mespurge in the Diocess of Constance was Bewitched so as he had no power to occupy any other or mo women than one and to be delivered out or that thraldom sought to flie into another Countrey where he might use that Priestly occupation more freely but all in vain for evermore he was brought as far backward by night as he went forward in the day before sometimes by land sometimes in the air as though he flew And if this be not true I am sure that James Sprenger doth lie For the further confirmation of our belief in Incubus M. Mal. citeth a story of a notable matter executed at Ravenspurge as true and as cleanly as the rest A young man lying with a wench in that Town saith he was fain to leave his instruments of Venery behind him by means of that prestigious art of Witchcraft so as in that place nothing could be seen or felt but his plain body This young man was willed by another Witch to go to her whom he suspected and by fair or foul means to require her help who soon after meeting with her intreated her fair but that was in vain and therefore he caught her by the throat and with a towel strangled her saying Restore me my tool or thou shalt die for it so as she being swoln and black in the face and through his boisterous handling ready to die said Let me go and I will help thee and whilest he was losing the towel she put her hand into his Cod-piece and touched the place saying Now hast thou they desire and even at that instant he felt himself restored Item A reverend Father for his life holiness and knowledge notorious being a fryer of the order and company of Spire reported that a young man at strift made lamentable moan unto him for the like loss but his gravity suffered him not to believe lightly any such reports and therefore made the young man untruss his cod-piece-point and saw the complaint to be true and just Whereupon he advised or rather enjoyned the youth to go to the Witch whom he suspected and with flattering words to intreat her to be so good unto him as to restore him his instrument which by that means he obtained and soon after returned to shew himself thankful and told the holy father of his good success in that behalf but he so believed him as he would needs be Oculatus testis and made him pull down his Breeches and so was satisfied of the truth and certainty thereof Another young man being in that very taking went to a Witch for the restitution thereof who brought him to a tree where she shewed him a nest and bad him climb up and take it And being in the top of the tree he took out a mighty great one and shewed the same to her asking her if he might not have the same Nay quoth she that is our Parish Priests tool but take any other which thou wilt And it is there affirmed That some have found 20 and some 30 of them in one nest being there preserved with provender as it were at the rack and manger with this note wherein there is no contradiction for all must be true that is written against Witches that if a Witch deprive one of his Privities it is done only by prestigious means so as the senses are but illuded Marry by the Devil it is really taken away and in like
made Yea the spirits themselves have their laws and limits prescribed beyond the which they cannot pass one hairs breadth otherwise God should be contrary to himself which is far from him Neither is Gods omnipotency hereby qualified but the Devils impotency manifested who hath none other power but that which God from the beginning hath appointed unto him consonant to his nature and substance He may well be restrained from his power and will but beyond the same he cannot pass as being Gods minister no further but in that which he hath from the beginning enabled him to do which is that he being a spirit may with Gods leave and ordinance viciate and corrupt the spirit and will of man werein he is very diligent What a beastly assertion is it that a man whom God hath made according to his own similitude and likeness should be by a Witch turned into a beast What an impiety is it to affirm that an Asses body is the temple of the holy Ghost Or an Asse to be the child of God and God to be his Father as it is said of man Which Paul to the Corinthians so divinely confuteth who saith That our bodies are the members of Christ in the which we are to glorifie God for the body is for the Lord and the Lord is for the body Surely he meaneth not for an Asses body as by this time I hope appeareth in such wife as Bodin may go hide him for shame especially when he shall understand that even into these our bodies which God hath framed after his own likeness he hath also breathed that spirit which Bodin saith is now remaining within an Asses body which God hath so subjected in such servility under the foot of man of whom God is so mindful that he hath made him little lower then Angels yea than himself and crowned him with glory and worship and made him to have dominion over the works of his hands as having put all things under his feet all Sheep and Oxen yea Wolves Asses and all other beasts of the field the fouls of the air the fishes of the sea c. Bodins Poet Ovid whose Metamorphosis makes so much for him saith to the overthrow of this phantastical imagination Os homini sublime dedit coelumque videre Jussit erectos ad sydera tollere vultus The effect of which verses is this The Lord did set mans fade so hie That he the heavens might behold And look up to the starry skie To see his wonders manifold Now if a Witch or a Devil can so alter the shape of a man as contrarily to make him look down to hell like a beast Gods works should not only be defaced and disgraced but his ordinance should be wonderfully altered and thereby confounded CHAP. VI. The Witchmongers Objections concerning Nebuchadnezzar answered and their error cerning Lycanthropia confuted MAlleus Maleficarum Bodin and many other of them that maintain Witchcraft triumph upon the story of Nebuchadnezzar as though Circes had transformed him with her sorceties into an Ox as she did others into Swine c. I answer that he was neither in body nor shape transformed at all according to their gross imagination as appeareth both by the plain words of the text and also by the opinions of the best Interpreters thereof but that he was for his beastly government and conditions thrown out of his Kingdom and banished for a time and driven to hide himself in the Wilderness there in exile to lead his life in a beastly sort among beasts of the field and fowles of the air for by the way I tell you it appeareth by the text that he was rather turned into the shape of a fowl than of a beast until he rejecting his beastly conditions was upon his repentance and amendment called home and restored unto his Kingdom Howbeit this by their confession was neither Devils nor Witches doing but a miracle wrought by God whom alone I acknowledge to bring to pass such works at his pleasure Wherein I would know what our Witch-mongers have gained I am not ignorant that some write that after the death of Nebuchadnezzar his son Evilmerodath gave his body to the ravens to be devoured least afterwards his father should arise from death who of a beast became a man again But this tale is meeter to have place in the Cabalistical art to wit among unwritten verities than here To concude I say that the transformations which these Witch-mongers do so rave and rage upon is as all the learned sort of Physitians affirm a disease proceeding partly from melancholy whereby many suppose themselves to be Wolves or such ravening beasts For Lycanthropia is of the ancient Physitians called Lupina melancholia or Lupina insania J. Wierus declareth very learnedly the cause the circumstance and the cure of this disease I have written the more herein because hereby great Princes and Potentates as well as poor Women and Innocents have been defamed and accounted among the number of Witches CHAP. VII A special Objection answered concerning Transportations with the consent of divers Writers thereupon FOr the maintenance of Witches Transportations they object the words of the Gospel where the Devil is said to take up Christ and to set him on a pinnacle of the Temple and on a mountain c. which if he had done in manner and form as they suppose it followeth not therefore that Witches could do the like nor yet that the Devil would do it for them at their pleasure for they know not their thoughts neither can otherwise communicate with them But I answer that if it were so grossely to be understood as they imagine it yet should it make nothing to their purpose For I hope they will not say that Christ had made any ointments or entred into any league with the Devil and by vertue thereof was transported from out of the Wilderness unto the top of the temple at Jerusalem or that the Devil could have masteries over his body whose soul he could never lay hold upon especially when he might with a beck of his finger have called unto him and have had the assistance of many legions of Angels Neither as I think will they presume to make Christ partaker of the Devils purpose and sin in that behalf If they say This was an action wrought by the special providence of God and by his appointment that the Scripture might be fulfilled then what gain our Witchmongers by this place First for that they may not produce a particular example to prove so general an argument And again if it were by Gods special providence and appointment then why should it not be done by the hand of God as it was in the story of Job Or if if it were Gods special purpose and pleasure that there should be so extraordinary a matter brought to pass by the hand of the Devil could not God have given to the wicked Angel
The place of Deuteronomy expounded wherein are recited all kind of Witches also their opinions confuted which hold that they can work such Miracles as are imputed unto them THe greatest and most common objection is that if there were not some which could work such miraculous or supernatural feats by themselves or by their Devils it should not have been said Let none be found among you that maketh his son or his daughter to go through the fire or that useth Witchcraft or is a regarder of times or a marker of the flying of fowles or a Sorcerer or a Charmer or that counselleth with Spirits or a Soothsayer or that asketh counsel of the dead or as some translate it that raiseth the dead But as there is no one place in the Scripture that saith they can work Miracles so it shall be easie to prove that these were all Coseners every one abusing the people in his several kind and are accursed of God Not that they can do all such things indeed as there is expressed but for that they take upon them to be the mighty power of God and to do that which is the only work of him seducing the people and blaspheming the Name of God who will not give his glory to any creature being himself the King of Glory and Omnipotency First I ask What miracle was wrought by their passing through the fire Truly it cannot be proved that any effect followed but that the people were bewitched to suppose their sins to be purged thereby as the Spaniards think of scourging and whipping themselves so as Gods power was imputed to that action and so forbidden as an Idolatrous Sorcery What wonders worketh the regarder of times What other Devil dealeth he withal than with the spirit of Superstition Doth he not deceive himself and others and therefore is worthyly condemned for a Witch What spirit useth he which marketh the flying of Fowls Nevertheless he is here condemned as a practiser of Witchcraft because he coseneth the people and taketh upon him to be a Prophet impiously referring Gods certain ordinances to the flittering feathers and uncertain wayes of a bird The like effects produceth Sorcery Charming consultation with Spirits Sooth-saying and consulting with the dead in every of the which Gods power is obscured his glory defaced and his commandement infringed And to prove that these Sooth-sayers and Witches are but lying mates and coseners note these words pronounced by God himself even in the self same place to the children of Israel Although the Gentiles suffered themselves to be abused so as they gave ear to these Sorcerers c. he would not suffer them so but would raise them a Prophet who should speak the truth As if he should say The other are but lying and cosening mates deceitful and undermining Merchants whose abuses I will make known to my people And that every one may be resolved herein let the last sentence of this precept be well weighed to wit Let none be found among you that asketh counsel of or raiseth the dead First you know the souls of the righteous are in the hands of God and resting with Lazarus in Abrahams bosome do sleep in Jesus Christ And from that sleep man shall not be raised till the heavens be no more according to this of David Wilt thou shew wonders among the dead Nay the Lord saith the living shall not be taught by the dead but by the living As for the unrighteous they are in hell where is no redemption neither is there any passage from heaven to earth but by God and his Angels As touching the resurrection and restauration of the body read John 5. and you shall manifestly see that it is the only work of the Father who hath given the power thereof to the Son and to none other c. Dominus percutit ipse medetur Ego occidam ego vivefaciam And in many other places it is written that God giveth life and being to all Although Plato with his Master Socrates the chief pillars of these vanities say That one Pamphilus was called up out of hell who when he came among the people told many incredible tales concerning infernal actions But herein I take up the Proverb Amicus Plato amicus Socrates sed major amica veritas So as this last precept or last part thereof extending to that which neither can be done by Witch nor Devil may well expound the other parts and points thereof For it is not meant hereby that they can do such things indeed but that they make men believe they do them and thereby cosen the people and take upon them the office of God and therewithal also blaspheme his holy name and take it in vain as by the words of charmes and conjurations doth appear which you shall see if you look into these words Habar and Idoni In like manner I say you may see that by the prohibition of divination by augury and of Sooth-sayings c. who are Witches and can indeed do nothing but lye and cosen the people the law of God condemneth them not for that they can work miracles but because they say they can do that which pertaineth to God and for cosenage c. Concerning other points of Witch-craft contained therein and because some cannot otherwise be satisfied I will alledge under one sentence the decretals the mind of S. Augustine the Aurelian Councel and the determination of Paris to wit Who so observeth or giveth heed unto Soothsayings Divinations Witch-craft c. or doth give credit to any such he renounceth Christianity and shall be counted a Pagan and an enemy to God yea and he erreth both in Faith and Philosophy And the Reason is therewithal expressed in the Canon to wit Because hereby is attributed to a creature that which pertaineth to God only and alone So as under this one sentence Thou shalt not suffer a Poysoner or a Witch to live is forbidden both murther and Witchcraft the murther consisting in poyson the Witchcraft in cosenage or blasphemy CHAP. III. That Women have used poysoning in all ages more than Men and of the inconvenience of poysoning AS Women in all ages have been counted most apt to conceive Witchcraft and the Devils special instruments therein and the only or chief practisers thereof so also it appeareth that they have been the first inventers and the greatest practisers of poysoning and more naturally addicted and given thereunto than men according to the saying of Quintilian Latrocinium facilius in viro veneficium in foemina credam From whom Pliny differeth nothing in opinion when he saith Scientiam foeminarum in veneficiis praevalere To be short Augustine Livy Valerius Diodorus and many other agree That Women were the first inventers and practisers of the art of poysoning As for the rest of their cunning in what estimation it was had may appear by these verses of Horace wherein he doth not only declare the vanity of Witchcraft but also
expoundeth the other words wherewithal we are now in hand Somnia terrores Magicos miracula sagas Nocturnos lemures portentaque Thessala rides These dreames and terrors Magical These Miracles and Witches Night-walking Sprites or Thessal bugs Esteem them not two rushes Here Horace you see contemneth as ridiculous all our Witches cunning marry herein he comprehendeth not their poysoning art which hereby he only seemed to think hurtful Pythagoras and Democritus give us the names of a great many Magical herbes and stones whereof now both the vertue and the things themselves also are unknown as Marmaritin whereby Spirits might be raised Archimedon which would make one bewray in his sleep all the secrets in his heart Adincantida Calicia Mevais Chirocineta c. which had all their several vertues or rather poysons But all these now are worn out of knowledge marry in their stead we have hogs-turd and chervil as the only thing whereby our Witches work miracles Truly this poysoning art called Veneficium of all others is most abominable as whereby murthers may be committed where no suspition may be gathered nor any resistance can be made the strong cannot avoid the weak the wise cannot prevent the foolish the godly cannot be preserved from the hands of the wicked Children may hereby kill their Parents the Servant the Master the Wife her Husband so privily so unevitably and so incurably that of all other it hath been thought the most odious kind of murther according to the saying of Ovid Non hospes abhospite tutus Non socer à genero fratrum quoque gratia rara est Imminet exitio vir conjugis illa mariti Lurida terribiles miscent aconita novercae Filius ante diem patrios inquirit in annos Englished by Abraham Fleming The travelling guest opprest Doth stand in danger of his host The host eke of his guest The Father of his son-in-law Yea rare is seen to rest 'Twixt brethren love and amity And kindness void of strife The husband seeks the goodwifes death And his again the wife Ungentle stepdames grizly poyson temper and do give The Son too soon doth aske how long His Father is to live The Monk that poysoned King John was a right Veneficus to wit both a Witch and a Murtherer for he killed the King with poyson and perswaded the people with lyes that he had done a good and a meritorious act and doubtless many were so bewitched as they thought he did very well therein Antonius Sabellicus writeth of a horrible poysoning murther committed by Women at Rome where were executed after due conviction 170 Women at one time besides 20 Women of that consort who were poysoned with that poyson which they had prepared for others CHAP. IV. Of divers poysoning practices otherwise called Veneficia committed in Italy Genua Millen Wittenberge also how they were discovered and executed ANother practice not unlike to that mentioned in the former Chapter was done in Cassalis at Salassia in Italy Anno 1536. where 40 Veneficae or Witches being of one confederacy renewed a Plague which was then almost ceased besmeering with an ointment and a powder the posts and doors of mens houses so as thereby whole families were poysoned and of that stuffe they had prepared above 40 crocks for that purpose Herewithal they conveyed inheritances as it pleased them till at length they killed the brother and only son of one Necus as lightly none died in the house but the Masters and their children which was much noted and therewithal that one Androgina haunted the houses specially of them that died and she being suspected apprehended and examined confessed the fact conspiracy and circumstance as hath been shewed The like villany was afterwards pactised at Genua and execution was done upon the offenders At Millen there was another like attempt that took none effect This art consisteth as well in poysoning of Cattel as Men and that which is done by poysons unto Cattel towards their destruction is as commonly attributed to Witches charmes as the other And I doubt not but some that would be thought cunning in Incantations and to do miracles have experience in this behalf For it is written by divers Authors that if Wolves dung be hidden in the mangers racks or else in the hedges about the pastures where cattel go through the antipathy of the nature of the Wolf and other cattel all the beasts that savour the same do not only forbear to eat but run about as though they were mad or as they say bewitched But Wierus telleth a notable story of a Veneficus or destroyer of cattel which I thought meet here to repeat There was saith he in the Dukedom of Wittenberge not far from Tubing a Butcher Anno 1564. that bargained with a Town for all their hides which were of sterven cattel called in these parts Morts He with poyson privily killed in great numbers their bullocks sheep swine c. and by his bargain of the hides and tallow he grew infinitely rich And at last being suspected was examined confessed the matter and manner thereof and was put to death with hot tongs wherewith his flesh was pulled from his bones We for our parts would have killed five poor Women before we would suspect one rich Butcher CHAP. V. A great Objection answered concerning this kind of Witchcraft called Veneficium IT is objected That if Veneficium were comprehended under the title of manslaughter it had been a vain repetition and a disordered course undertaken by Moses to set forth a law against Veneficas severally But it might suffice to answer any reasonable Christian that such was the pleasure of the holy Ghost to institute a particular Article hereof as of a thing more odious wicked and dangerous then any other kind of Muther But he that shall read the law of Moses or the Testament of Christ himself shall find this kind of repetition and reiteration of the law most common For as it is written Exod. 22.21 Thou shalt not grieve nor afflict a stranger for thou was a stranger in the land of Aegypt so are the same words found repeated in Levit. 19.33 Polling and shaving of heads and beards is forbidden in Deut. 27. which was before prohibited in 22. It is written in Exod. 20. Thou shalt not steal and it is repeated in Levit. 19. and and in Deut. 5. Murther is generally forbidden in Exod. 20. and likewise in 22. and repeated in Numb 35. But the aptest example is that Magick is forbidden in three several places to wit once in Levit. 19. and twice in Levit. 20. For the which a man might as well cavil with the holy Ghost as for the other CHAP. VI. In what kind of confections that Witchcraft which is called Veneficium consisteth of Love-cups and the same confuted by Poets AS touching this kind of Witchcraft the principal part thereof consisteth in certain confections prepared by lewd people to procure love which indeed are meer poysons bereaving some of
So as the Prophet knew and taught thereby That none but God could work Miracles Infinite places for this purpose might be brought out of the Scripture which for brevity I omit and overslip St. Augustine among other reasons whereby he proveth the ceasing of Miracles saith Now blind flesh doth not open the eyes of the blinde by the Miracle of God but the eyes of our heart are opened by the word of God Now is not our dead carcase raised any more up by Miracle but our dead bodies be still in the grave and our souls are raised to life by Christ Now the ears of the deaf are not opened by Miracle but they which had their ears shut before have them now opened to their salvation The miraculous healing of the sick by anointing spoken of by S. James is objected by many specially by the Papists for the maintenance of their Sacrament of Extream Unction which is apishly and vainly used in the Romish Church as though the miraculous gift had continuance till this day Herein you shall see what Calvin speaketh in his Institutions The grace of hearing saith he spoken of by S. James is vanished away as also the other miracles which the Lord would have shewed only for a time that he might make the new preaching of the Gospel marvellous for ever Why saith he doth not these meaning Miracle-mongers appoint some Siloah to swim in whereinto at certain ordinary recourses of times sick folk may plunge themselves Why do they not lye along upon the dead because Paul raised up a dead child by that means Verily saith he James in the miracle to anoint spake for that time whiles the Church still enjoyed such blessing of God Item he saith That the Lord is present with his in all ages and so often as need is he helpeth their sicknesses no less then in old time But he doth not so utter his manifest power nor distributeth miracles as by the hands of the Apostles because the gift was but for a time Calvin even there concludeth thus They say such vertues or miracles remain but experience says nay And see how they agree among themselves Danaeus saith that neither Witch nor Devil can work miracles Giles Alley saith directly That Witches work Miracles Calvin saith They are all ceased All Witchmongers say They continue But some affirm That Popish Miracles are vanished and gone away howbeit Witches miracles remain in full force So as S. Loy is out of credit for a horse-leach Master T. and Mother Bungie remain in estimation for Prophets nay Hobgoblin and Robin-Goodfellow are contemned among young children and Mother Alice and Mother Bungie are feared among old fools The estimation of these continue because the matter hath not been called in question the credit of the other decayeth because the matter hath been looked into Whereof I say no more but that S. Anthonies bliss will help your pig whensoever Mother Bungie doth hurt it with her curse and therefore we are warned by the Word of God in any wise not to fear their curses But let all the Witchmongers and specially the Miraclemongers in the World answer me to this supposition Put the case that a Woman of credit or else a Woman-witch should say unto them that she is a true Prophet of the Lord and that he revealeth those secret mysteries unto her whereby she detecteth the lewd acts and imaginations of the wicked and that by him she worketh Miracles and Prophesieth c. I think they must either yield or confess that Miracles are ceased But such things saith Cardigan as seem miraculous are chiefly done by Deceipt Legierdemain or Confederacy or else they may be done and yet seem unpossible or else things are said to be done and never were nor can be done CHAP. II. The gift of Prophesie is ceased THat Witches nor the Woman of Endor nor yet her Familiar or Devil can tell what is to come may plainly appear by the words of the Prophet who saith Shew what things are to come and we will say you are gods indeed According to that which Solomon saith Who can tell a man what shall happen him under the sun Marry that can I saith the Witch of Endor to Saul But I will rather believe Paul and Peter which say That Prophesie is the gift of God and no wordly thing then a cosening quean that taketh upon her to do all things and can do nothing but beguile men Up steppeth also another Bungie and she can tell you where your Horse or your Ass is bestowed or any thing that you have lost is become as Samuel could and what you have done in all your age past as Christ did to the Woman of Sichar at Jacobs well yea and what your errand is before you speak as Elizeus did Peter Martyr saith That only God and man knoweth the heart of man and therefore that the Devil must be secluded alledging these places Solus Deus est scrutator cordium Only God is the searcher of hearts And Nemo scit quae sunt hominis nisi spiritus hominis qui est in eo None knoweth the things of man but the spirit of man which is within him Solomon saith Tu solus nosti cogitationes hominum Thou only knowest the thoughts of men And Jeremiah saith in the person of God Ego Deus scrutans corda renes I am God searching hearts and reins Also Mathew saith of Christ Jesus autem videns cogitationes eorum And Jesus seeing their thoughts who in Scripture is called the searcher and knower of the thoughts in the heart as appeareth in Act. 1. 15. Rom. 8. Mat. 9.12 22. Mark 2. Luke 6. 7. 11. John 1.2.6 13. Apoc. 2. 3. and in other places infinite The same Peter Martyr also saith That the Devil may suspect but not know our thoughts for if he should know our thoughts he should understand our faith which if he did he would never assault us with one temptation Indeed we read that Samuel could tell where things lost were strayed c. but we see that gift also ceased by the coming of Christ according to the saying of Paul At sundry times and in divers manners God spake in the old times by our Fathers the Prophets in these last dayes he hath spoken unto us by his son c. And therefore I say that gift of Prophesie wherewith God in times past endued his people is also ceased and counterfeits and coseners are come in their places according to this saying of Peter There were false Prophets among the people even at there shall be false teachers among you c. And think not that so notable a gift should be taken from the beloved and the elect people of God and committed to Mother Bungie and such like of her profession The words of the Prophet Zechary are plain touching the ceasing both of the good and bad
Hebrew word Onen of the vanity of Dreams and Divinations thereupon ONEN differeth not much from Kasam but that it is extended to the Interpretation of Dreams And as for Dreams whatsoever credit is attributed unto them proceedeth of folly and they are fools that trust in them for why they have deceived many In which respect the Prophet giveth us good warning Not to follow nor harken to the Expositors of Dreams for they come through the multitude of business And therefore those Witches that make men believe they can Prophesie upon Dreams as knowing the interpretation of theme and either for money or glory abuse men and women thereby are meer coseners and worthy of great punishment as are such Witchmongers as believing them attribute unto them such Divine power as only belongeth to God as appeareth in Jeremiah the Prophet CHAP. II. Of Divine Natural and Casual Dreams with their differing causes and effects MAcrobius recounteth five differences of Images or rather Imaginations exhibited unto them that sleep which for the most part do signifie somewhat in admonition There be also many subdivisions made hereof which I think needless to rehearse In Jasper Peucer they are to be seen with the causes and occasions of Dreams There were wont to be delivered from God himself or his Angels certain Dreams and Visions unto the Prophets and holy Fathers according to the saying of Joel I will powre my spirit upon all flesh your young men shall dream Dreams and your old men shall see Visions These kind of Dreams I say were the admonishments and forewarnings of God to his people as that of Joseph To abide with Mary his wife after she was conceived by the holy Ghost as also To convey our Saviour Christ into Aegypt c. the interpretation whereof are the peculiar gifts of God which Joseph the Patriarch and Daniel the Prophet had most specially As for Physical conjectures upon Dreams the Scriptures reprove them not for by them the Physicians many times do understand the state of their Patients bodies For some of them come by means of Choler Flegme Melancholy or Blood and some by Love Surfet hunger thirst c. Galen and Boetius were said to deal with Devils because they told their Patients Dreams or rather by their Dreams their special Diseases Howbeit Physical Dreams are natural and the cause of them dwelleth in the nature of Man for they are the inward actions of the mind in the spirits of the brain whilest the body is occupied with sleep for as touching the minde it self it never sleepeth These Dreams vary according to the difference of humors and vapors There are also casual Dreams which as Solomon saith come through the multitude of business for as a looking-glass sheweth the image or figure thereunto opposite so in Dreams the phantasie and imagination informes the understanding of such things as haunt the outward sense whereupon the Poet saith Somnia ne cures nam mens humana quod optat Dum vigilat sperans per somnum cernit id ipsum Englished by Abraham Fleming Regard no Dreams for why the minde Of that in sleep a view doth take Which it doth wish and hope to finde At such time as it is awake CHAP. III. The opinion of divers old Writers touching Dreams and how they vary in nothing the causes thereof SYnesius Themistius Democritus and others grounding themselves upon example that chance hath sometimes verified perswade men that nothing is dreamed in vain affirming that the heavenly influences do bring forth divers formes in corporal matter and of the same influences visions and dreams are printed in the fantastical power which is instrumental with a Celestial disposition meet to bring forth some effect especially in sleep when the mind being free from bodily cares may more liberally receive the heavenly influences whereby many things are known to them sleeping in Dreams which they that wake cannot see Plato attributeth them to the forms and ingendred knowledges of the soul Avicen to the last intelligence that moveth the Moon through the light that lighteneth the fantasie in sleep Aristotle to the Phantastical sense Averroes to the imaginative Albert to the influence of superior bodies CHAP. IV. Against Iterpreters of Dreams of the ordinary cause of Dreams Hemingius his opinion of Diabolical Dreams the Interpretation of Dreams ceased THere are Books carryed about concerning this matter under the name of Abraham who as Philo in lib. gigantum saith was the inventor of the exposition of Dreams and so likewise of Solomon and Daniel But Cicero in lib. de divinatione confuteth the vanity and folly of them that give credit to Dreams And as for the Interpreters of Dreams as they know not before the Dream nor yet after any certainty yet when any thing afterwards happeneth then they apply the Dream to that which hath chanced Certainly men never lightly fail to Dream by night of that which they meditate by day and by day they see divers and sundry things and conceive them severally in their minds Then those mixed conceits being laid up in the closet of the memory strive together which because the phantasie cannot discern nor discuss some certain thing gathered of many conceits is bred and contrived in one together And therefore in my opinion it is time vainly imployed to study about the interpretation of Dreams He that list to see the folly and vanity thereof may read a vain Treatise set out by Thomas Hill a Londoner 1568. Lastly there are Diabolical Dreams which Nicholaus Hemingius divideth into three sorts The first is when the Devil immediately of himself he meaneth corporally offereth any matter of Dream Secondly when the Devil sheweth Revelations to them that have made request unto him therefore Thirdly when Magicians by Art bring to pass that other men Dream what they will Assuredly these and so all the rest as they may be used are very Magical and Devilish Dreams For although we may receive comfort of mind by those which are called Divine Dreams and health of body through Physical Dreams yet if we take upon us to use the office of God in the Revelation or rather the Interpretation of them or if we attribute unto them miraculous effects now when we see the gifts of Prophesie and of interpretation of Dreams and also the operation of Miracles are ceased which were special and peculiar gifts of God to confirm the truth of the Word and to establish his people in the faith of the Messias who is now exhibited unto us both in the Testament and also in the blood of our Saviour Jesus Christ we are bewitched and both abuse and offend the Majesty of God and also seduce delude and cosen all such as by our perswasion and their own light belief give us credit CHAP. V. That neither Witches nor any other can either by words or hearbs thrust into the mind of a sleeping man what Cogitations or
to observe the flying of Birds and comprehendeth all such other observations where men do guesse upon uncertain toyes It is found in Deut. 18. and in 2 Chron. 33. and elsewhere Of this Art of Augury Tyresias the King of the Thebans is said to be the first inventor but Tages first published the discipline thereof being but a little boy as Cicero reporteth out of the books of the Hetruscans themselves Some points of this Art are more high and profound then some others and yet are they more homely and slovenly then the rest as namely the Divination upon the entrails of beasts which the Gentiles in their sacrifices specially observed Insomuch as Marcus Varro seeing the absurdity thereof said that these gods were not only idle but very slovens that used so to hide their secrets and councels in the guts and bowels of Beasts How vainly absurdly and superstitiously the Heathen used this kind of Divination in their sacrifices is manifested by their actions and ceremonies in that behalf practised as well in times past as at this hour The Aegyptians had 666 several sorts and kinds of Sacrifices the Romans had almost as many the Grecians had not so few as they the Persians and Medes were not behind them the Indians and other Nations have at this instant their Sacrifices full of variety and more full of barbarous impiety for in sundry places these offer sacrifices to the Devil hoping thereby to move him to lenity yea these commonly sacrifice such of their enemies as they have taken in war as we read that the Gentiles in ancient time did offer sacrifice to appease the wrath and indignation of their feigned gods CHAP. II. Of the Jews sacrifice to Moloch a discourse thereupon and of Purgatory THe Jews used one kind of Diabolical Sacrifice never taught them by Moses namely To offer their children to Moloch making their sons and their daughters to run through the fire supposing such grace and efficacy to have been in that action as other Witches affirm to be in Charmes and Words and therefore among other points of Witchcraft this is specially and namely forbidden by Moses We read of no more Miracles wrought hereby then by any other kind of Witchcraft in the old or new Testament expressed It was no ceremony appointed by God no figure of Christ perhaps it might be a sacrament or rather a figure of Purgatory the which place was not remembred by Moses Neither was there any sacrifice appointed by the law for the relief of Israelites souls that there should be tormented Which without all doubt should not have been omitted if any such place of Purgatory had been then as the Pope hath lately devised for his private and special lucre This Sacrificing to Moloch as some affirm was usual among the Gentiles from whence the Jews brought it into Israel and there of likelyhood the Eutichists learned the abomination in that behalf CHAP. III. The Canibals cruelty of Popish Sacrifices exceeding in tyranny the Jews or Gentiles THe incivility and cruel Sacrifices of Popish Priests do yet exceed both the Jew and the Gentile for these take upon them to sacrifice Christ himself And to make their tyranny the more apparent they are not contented to have killed him once but dayly and hourly torment him with new deaths yea they are not ashamed to swear that with their carnal hands they tear his humane substance breaking it into small gobbets and with their external teeth chew his flesh and bones contrary to Divine or humane nature and contrary to the Prophesie which saith There shall not a bone of him be broken Finally in the end of their sacrifices as they say they eat him up raw and swallow down into their guts every member and parcel of him and last of all that they convey him into the place where they bestow the residue of all that which they have devoured that day And this same barbarous impiety exceedeth the cruelty of all others for all the Gentiles consumed their sacrifices with fire which they thought to be holy CHAP. IV. The superstition of the Heathen about the element of fire and how it grew in such reverence among them of their corruptions and that they had some inkling of the godly Fathers doings in that behalf AS touching the element of fire and the superstition thereof about those businesses you shall understand that many superstitious people of all Nations have received and reverenced as the most holy thing among their sacrifices insomuch I say as they have worshipped it among their gods calling it Orimasda to wit holy fire and Divine light The Greeks called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Romans Vesta which is The fire of the Lord. Surely they had heard of the fire that came down from heaven and consumed the oblations of the Fathers and they understood it to be God himself For there came to the Heathen the bare names of things from the doctrine of the godly Fathers and Patriarches and those so obscured with fables and corrupted with lyes so overwhelmed with superstitions and disguised with ceremonies that it is hard to judge from whence they came Some cause thereof I suppose was partly the translations of Governments whereby one Nation learned folly of another and partly blind devotion without knowledge of Gods Word but specially the want of Grace which they sought not for according to Gods commandement and will And that the Gentiles had some inkling of the godly Fathers doings may diversly appear Do not the Muscovits and Indian prophets at this day like apes imitate Esay Because he went naked certain years they forsooth counterfeit madness and drink potions for that purpose thinking that whatsoever they say in their madness will certainly come to pass But hereof is more largely discoursed before in the word Kasam CHAP. V. Of the Roman Sacrifices of the estimation they had of the Augury of the twelve Tables THe Romans even after they were grown to great civility and enjoyed a most flourishing State and Common-wealth would sometimes sacrifice themselves sometimes their children sometimes their friends c. consuming the same with fire which they thought holy Such estimation I say was attributed to that of Divination upon the entrails of Beasts c. At Rome the chief Princes themselves exercised the same namely Romulus Fabius Maximum c. insomuch as there was a decree made there by the whole Senate that six of the chiefe Magistrates Sons should from time to time be put forth to learn the mystery of these Arts of Augury and Divination at Hetruria where the cunning and knowledge thereof most abounded When they came home well informed and instructed in this Art their estimation and dignity was such as they were accounted reputed and taken to be the interpreters of the gods or rather between the gods and them No high Priest nor any other great officer was elected but these did absolutely nominate them or else
Lords or Ladies he shall not be condemned with false witness nor taken with Fairies or any manner of Axes nor yet with the Falling-evil Also if a woman be in Travel lay this writing upon her belly she shall have easie deliverance and the child right shape and Christendom and the mother Purification of holy Church and all through vertue of these holy Names of Jesus Christ following ✚ Jesus ✚ Christus ✚ Messias ✚ Soter ✚ Emmanuel ✚ Sabbath ✚ Adonai ✚ Unigenitus ✚ Majestas ✚ Paracletus ✚ Salvatur noster ✚ Agiros iskiros ✚ Agios ✚ Adonatos ✚ Gasper ✚ Melchior ✚ Balthasar ✚ Matthaeus ✚ Marcios ✚ Lucos ✚ Johannes The Epistle of S. Saviour which Pope Leo sent to King Charles saying that whosoever carrieth the same about him or in what day soever he shall read it or shall see it he shall not be killed with any Iron-tool nor be burned with fire nor be drowned with water neither any evil man or other creature may hurt him The Cross of Christ is a wonderful defence ✚ the cross of Christ be alwayes with me ✚ the cross is it which I do alwayes worship ✚ the cross of Christ is true health ✚ the cross of Christ doth lose the bands of death ✚ the cross of Christ is the truth and the way ✚ I take my journey upon the cross of the Lord ✚ the cross of Christ beareth down every evil ✚ the cross of Christ giveth all good things ✚ the cross of Christ taketh away pains everlasting ✚ the cross of Christ save me ✚ O cross of Christ be upon me before me and behind me ✚ because the ancient Enemy cannot abide the sight of thee ✚ the cross of Christ save me keep me govern me and direct me ✚ Thomas bearing this note of thy divine Majesty ✚ Alpha ✚ Omega ✚ first ✚ and last ✚ midst ✚ and end ✚ beginning ✚ first begotten ✚ wisdom ✚ vertue ✚ A Popish Periapt or Charm which must never be said but carried about one against Theeves I Do go and I do come unto you with the love of God with the humility of Christ with the holiness of our blessed Lady with the Faith of Abraham with the Justice of Isaac with the Vertue of David with the Might of Peter with the Constancy of Paul with the Word of God with the Authority of Gregory with the Prayer of Clement with the Flood of Jordan p p p c g e g a q q est p t 1 k a b g l k 2 a x t g t b a m g 2 4 2 1 que p x c g k q a 9 9 p o q q r. Oh only Father ✚ oh only Lord ✚ And Jesus ✚ passing through the midst of them ✚ went In ✚ the Name of the Father ✚ and of the Son ✚ and of the Holy Ghost ✚ Another Amulet JOseph of Arimathea did find this Writing upon the wounds of the side of Jesus Christ written with Gods finger when the Body was taken away from the Cross Whosoever shall carry this writing about him shall not dye any evil death if he believe in Christ and in all perplexities he shall soon be delivered neither let him fear any danger at all Fons Alpha Omega ✚ figa ✚ figalis ✚ Sabbaoth ✚ Emmanuel ✚ Adonai ✚ o ✚ Neray ✚ Ela ✚ Ihe ✚ Rentone ✚ Neger ✚ Sahe ✚ Pangeton ✚ Commen ✚ a ✚ g ✚ l ✚ a ✚ Mattheus ✚ Marcus ✚ Lucas ✚ Johannes ✚ ✚ ✚ titulus triumphalis ✚ Jesus ✚ Nasarenus rex Judaeorum ✚ ecce dominica crucis signum ✚ fugite partes adversae vicit leo de tribu Judae radix David aleluijah Kyrie eleeson Christe eleeson Pater noster Ave Maria ne nos veniat super nos salutare tuum Oremus c. I find in a Primer intituled The Hours of our Lady after the use of the Church of York printed anno 1516. a Charm with this titling in red letters To all them that afore this Image of pity devoutly shall lay five Pater nosters five Avies and one Credo piteously beholding these arms or Christ's passion are granted thirty two thousand seven hundred fifty five years of pardon It is to be thought that this pardon was granted in the time of Pope Boniface the ninth for Platina saith that the Pardons were sold so cheap that the Apostolical Authority grew into contempt A Papistical Charm SIgnum sanctae crucis defendat me a malis praesentibus praeteritis futuris interioribus exterioribus That is The sign of the Cross defend me from evils present past and to come inward and outward A Charm found in the Canon of the Mass ALso this charm is found in the Canon of the Mass Haec sacrosancta commixtio corporis sanguinis domini nostri Jesu Christi fiat mihi omnibusque sumentibus salus mentis corporis ad vitam promerendam capessendam praeparatio salutaris that is Let this holy mixture of the body and blood of our Lord Jesus Christ be unto me and unto all receivers thereof health of mind and body and to the deserving and receiving of life an healthful preparative Other Papistical Charms Aqua benedicta sit mihi salus vita Englished by Abraham Fleming Let holy water he both health and life to me Adque nomen Martini omnis haereticus fugiat pallidus When Martins name is sung or said Let Hereticks flie as men dismaid But the Papists have a harder Charm than that to wit Fire and fagot Fire and fagot A Charm of the Holy-Cross Nulla salus est in domo Nisi cruce munit homo Superliminaria Neque sentit gladium Nec amisit filium Quisquis egit talia No health within the house doth dwell Except a man do Cross him well At every door or frame He never feeleth the Swords point Nor of his Son shall lose a joynt That doth perform the same Furthermore as followeth I sta suos fortiores Semper facit victores Morbos sanat languores Reprimit Daemonia Dat captivis libertatem Vitae confert novitatem Ad antiquam dignitatem Crux reducit omnia O Crux lignum triumphale Mundi vera salus vale Inter ligna nullum tale Fronde flore germine Medicina Christiana Salva sanos aegros sana Quod non valet vis humana Fit in tuo nomine c. Englished by Abraham Fleming It makes her souldiers excellent And crowneth them with victory Restores the lame and impotent And healeth every malady The Devils of Hell it conquereth Releaseth from imprisonment Newness of life it offereth It hath all at commandement O Cross of Wood incomparable To all the world most wholesome No Wood is half so honourable In branch in bud or blossome O medicine which Christ did ordain The sound save every hour The sick and sore make whole again By vertue of thy power And that which mans unablenss Hath never comprehended Grant by thy Name
Cattel from Inchantment or bewitching he is overtaken with folly Against the biting of a Scorpion SAy to an Ass secretly and as it were whispering in his Ear I am bitten with a Scorpion Against the Tooth-ach SCarifie the gums in the grief with the Tooth of one that hath been slain Otherwise Galbes galbat galdes galdat Otherwise A ab hur hus c. Otherwise At saccaring of Mass hold your teeth together and say Os non comminuetis ex eo Otherwise Strigiles falcesque dentatae dentium dolorem persanate O Horse-combs and sickles that have so many teeth come heal of my toothach A Charm to release a Woman in Travel THrow over the top of the house where a woman in travel lieth a stone or any other thing that hath killed three living creatures namely a man a wild bore and a She-bear To heal the Kings or Queens Evil or any other soreness in the Throat REmedies to cure the Kings or Queens-Evil is first to touch the place with the hand of one that died an untimely death Otherwise Let a Virgin fasting lay her hand on the sore and say Apollo denyeth that the heat of the Plague can increase where a naked Virgin quencheth it and spet three times upon it A Charm in the Romish Church upon Saint Blazes day that will fetch a Thorn out of any place of ones body a bone out of the Throat c. Lect. 3. FOr the fetching of a Thorn out of any place of one body or a bone out of the throat you shall read a charm in the Romish Church upon St. Blazes day to wit Call upon God and remember St. Blaze This St. Blaze could also heal all wilde Beasts that were sick or lame with laying on of his hands as appeareth in the lesson read on his day where you shall see the matter at large A charm for the Head-ach Tie a halter about your head wherewith one hath been hanged A Charm to be said each morning by a Witch fasting or at least before she go abroad THe fire bites the fire bites the fire bites Hogs-turd over it Hogs-turd over it Hogs-turd over it The Father with thee the Son with me the Holy-ghost between us both to be ter Then spit over one shoulder and then over the other and then three times right forward Another Charm that Witches use at the gathering of their Medicinable Herbs Hail be thou holy herb Growing on the ground All in the Mount Calvarie First wert thou found Thou art good for many a sore And healest many a wound In the Name of sweet Jesus I take thee from the ground An old Womans Charm wherewith she did much good in the Countrey and grew famous thereby AN old woman that healed all diseases of Cattel for the which she never took any reward but a peny and a loaf being seriously examined by what words she brought these things to pass confessed that after she had touched the sick creature she alwayes departed immediately saying My Loaf in my lap My Penny in my purse Thou art never the better And I am never the worse Another like Charm A Gentlewoman having sore eyes made her moan to one that promised her help if she would follow his advice which was only to wear about her neck a scroll sealed up whereinto she might not look and she conceiving hope of cure thereby received it under the condition and left her weeping and tears wherewith she was wont to bewail the miserable darkness which she doubted to endure whereby in short time her eyes were well amended But alas she lost soon after that pretious Jewel and thereby returned to her wonted weeping and by consequence too her sore eyes Howbeit her Jewel or scroll being found again was looked into by her deer friends and this only Posie was contained therein The Devil pull out both thine eyes And etish in the holes likewise Whereby partly you may see what constant opinion can do according to the saying of Plato If a mans fansie or mind give him assurance that a hurtful thing shall do him good it may do so c. A Charm to open Locks AS the herbs called Aethiopides will open all locks if all be true that Inchanters say with the help of certain words so be there Charms also and Periapts which without any hearbs can do as much as for example Take a piece of Wax crossed in baptism and do but print certain flowers therein and tie them in the hinder skirt of your shirt and when you would undo the lock blow thrice therein saying Arato hoc partiko hoc maratarykin I open this door in thy name that I am forced to break as thou brakest Hell-gates In Nomine Patris Filii spiritus sancti Amen A Charm to drive away Spirits that haunt any House Hang in every of the four corners of your house this sentence written upon Virgin Parchment Omnis spiritus laudet Dominum Mosen habent Prophetas Exurgat Deus dissipentur inimiciejus A pretty Charm or Conclusion for one Possessed THe possessed body must go upon his or her knees to the Church how far so ever it be off from their lodging and so must creep without going out of the way being the common highway in that sort how foul and dirty soever the same be or whatsoever lie in the way not shunning any thing whatsoever until he come to the Church Where he must hear Mass devoutly and then followeth recovery Another for the same purpose THere must be commended to some poor beggar the saying of five Pater-nosters and five Aves the first to be said in the name of the party possessed or bewitched for that Christ was led into the garden Secondly for that Christ did sweat both water and blood Thirdly for that Christ was condemned for that he was crucified guiltless and fifthly for that he suffered to take away our sins Then must the sick body hear Mass eight days together standing in the place where the Gospel is said and must mingle holy Water with his meat and his drink and holy Salt also must be a portion of the mixture Another to the same effect THe sick man must fast three dayes and then he with his Parents must come to Church upon an embering Friday and must hear the Mass for that day appointed and so likewise Saturday and Sunday following And the Priest must read upon the sick mans head that Gospel which is read in September and in Grape-harvest after the Feast of Holy-Cross In diebus quatuor temporum in Ember-dayes then let him write and carry it about his neck and he shall be cured Another Charm or Witchcraft for the same THis Office or Conjuration following was first authorized and printed at Rome and afterwards at Avenion Anno 1515. And lest that the Devil should lie hid in some secret part of the body every part thereof is named Obsecro te Jesu Christe c.
Glass-vial full of holy Water and set it upon a linnen cloth which hath been purified not only by washing but by sacrifice c. On the mouth of the Vial or Urinal two Olive-leaves must be laid across with a little Conjuration said over it by a child to wit thus Angele bone Angele candide per tuam sanctitatem meamque virginitatem ostende mihi furem with three Pater nosters three Aves and betwixt either of them a Cross made with the nail of the Thumb upon the mouth of the Vial and then shall be seen Angels ascending and descending as it were Motes in the Sun-beams The Thief all this while shall suffer great torments and his Face shall be seen plainly even as plainly I believe as the Man in the Moon For in truth there are toyes artificially conveyed into glass which will make the water bubble and devices to make Images appear in the bubbles as also there be Artificial Glasses which will shew unto you that shall look thereinto many Images of divers Forms and some so small and curious as they shall in favour resemble whomsoever you think upon Look in John Bap. Neap. for the confection of such glasses The subtilties hereof are so detected and the mysteries of the glasses so common now and their cosenage so well known c. that I need not stand upon the particular confutation hereof Cardanus in the place before cited reporteth how he tried with children these and divers circumstances the whole illusion and found it to be plain knavery and cosenage Another way to find out a Thief that hath stoln any thing from you GO to the Sea-side and gather as many pebles as you suspect persons for that matter carry them home and throw them into the fire and bury them under the threshold where the parties are like to come over There let them lie three days and then before sun-rising take them away Then set a Porrenger full of water in a circle wherein must be made crosses every way as many as can stand in it upon the which must be written Christ overcometh Christ reigneth Christ commandeth The Porrenger also must be signed with a Cross and a form of Conjuration must be pronounced Then each stone must be thrown into the water in the name of the suspected And when you put in the stone of him that is guilty the stone will make the water boil as though glowing iron were put thereinto Which is a meer knack of legierdemain and to be accomplished divers wayes To put out the Thiefs eye REad the seven Psalms with the Letany and then must be said a horrible prayer to Christ and God the Father with a curse against the Thief Then in the midst of the step of your foot on the ground where you stand make a circle like an eye and write thereabout certain barbarous names and drive with a Coopers Hammer or Addes into the midst thereof a brazen nail consecrated saying Justus es Domine justa judicia tua Then the Thief shall be bewrayed by his crying out Another way to find out a Thief STick a pair of Sheers in the rind of a Sieve and let two persons set the top of each of their Forefingers upon the upper part of the Sheers holding it with the Sieve up from the ground steadily and ask Peter and Paul whether A. B. or C. hath stoln the thing lost and at the nomination of the guilty person the Sieve will turn round This is a great practice in all Countries and indeed a very bable For with the beating of the pulse some cause of that motion ariseth some other cause by the slight of the fingers some other by the wind gathered in the Sieve to be staid c. at the pleasure of the holders Some cause may be the imagination which upon the conceit at the naming of the party altereth the common course of the pulse as may well be conceived by a Ring held steadily by a thred betwixt the finger and the thumb over or rather in a goblet or glass which within short space will strike against the side thereof so many strokes as the holder thinketh it a clock and then will stay the which who so proveth shall find true A Charm to find out or spoil a Thief OF this matter concerning the apprehension of Thieves by words I will cite one Charm called S. Adelberts curse being both for length of words sufficient to weary the Reader and for substantial stuff comprehending all that appertaineth unto blasphemous speech or cursing allowed in the Church of Rome as an Excommunication and Inchantment Saint Adelberts Curse or Charm against Thieves BY the Authority of the Omnipotent Father the Son and the Holy Ghost and by the holy Virgin Mary Mother of our Lord Jesus Christ and the holy Angels and Archangels and S. Michael and S. John Baptist and in the behalf of S. Peter the Apostle and the residue of the Apostles and of S. Stephen and of all the Martyrs of S. Sylvester and of S. Adelbert and all the Confessors nd S. Alegand and all the holy Virgins and of all the Saints in Heaven and Earth unto whom there is given power to bind and loose we do excommunicate damn curse and bind with the knots and bands of Excommunication and we do segregate from the bounds and lists of our holy Mother the Church all those Thieves Sacrilegious persons ravenous Catchers Doers Counsellers Coadjutors male or female that have committed this theft or mischief or have usurped any part thereof to their own use Let their share be with Dathan and Abiran whom the Earth swallowed up for their sins and pride and let them have part with Judas that betrayed Christ Amen and with Pontius Pilat and with them that said to the Lord Depart from us we will not understand thy wayes let their Children be made Orphans Cursed be they in the Field in the Grove in the Woods in their Houses Barns Chambers and Beds and cursed be they in the Court in the Way in the Town in the Castle in the Water in the Church in the Churchyard in the Tribunal-place in Battel in their Abode in the Market-place in their Talk in Silence in Eating in Watching in Sleeping in Drinking in Feeling in Sitting in Kneeling in Standing in Lying in Idleness in all their Work in their Body and Soul in their five Wits and in every Place Cursed be the fruit of their Wombs and cursed be the fruit of their Lands and cursed be all that they have Cursed be their Heads their Mouths their Nostrils their Noses their Lips their Jaws their Teeth their Eyes and Eye-lids their Brains the roof of their Mouths their Tongues their Throats their Breast their Hearts Bellies their Livers all their Bowels and their Stomach Cursed be their Navels their Spleens their Bladder Cursed be their Thighs their Legs their Feet their Toes their Necks their Shoulders Cursed be their Backs cursed be their Arms
so overthwartly But after much debating betwixt them upon the matter at length it came into Balbine's head to ask him if he had not foreslowed to hear Mass or to stay his hours which if he had done nothing could prosper under his hand Without doubt said the cousener you have hit the nail on the head Wretch that I am I remember once or twice being at a long feast I omitted to say mine Ave Mary after dinner So so said Balline no marvell then that a matter of such importance hath had so ill success The Alchymister promised to do penance as to hear twelve masses for two that he had foreslowed and for every Ave overslipped to render and repeat twelve to our Lady Soon after this when all our Alchymisters money was spent and also his shifts failed how to come by any more he came home with this device as a man wonderfully frayed and amazed piteously crying and lamenting his misfortune Whereat Balbine being astonished desired to know the cause of his complaint Oh said the Alchymister the Courtiers have spied our enterprise so as I for my part look for nothing but present imprisonment Whereat Balbine was abashed because it was flat fellony to goe about that matter without speciall license But quoth the Alchymister I fear not to be put to death I would it would fall out so marry I fear lest I should be shut up in some castle or tower and there shall be forced to tug about this work and broil in this business all the dayes of my life Now the matter being brought to consultation Balbine because he was cunning in the art of Rhetorick and altogether ignorant in law beat his brains in devising how the accusation might be answered and the danger avoided Alas said the Alchymister you trouble your self all in vain for you see the crime is not to be denyed it is so generally bruited in Court neither can the fact be defended because of the manifest law published against it To be short when many wayes were devised and divers excuses alleadged by Balbine and no sure ground to stand on for their security at length the Alchymister having present want and need of money framed his speech in this sort Sir said he to Balbine we use flow counsel and yet the matter requireth haste For I think they are coming for me ere this time to hale me away to prison and I see no remedy but to die valiantly in the cause In good faith said Balbine I know not what to say to the matter No more do I said the Alchymister but that I see these Courtiers are hungry for Money and so much the readier to be corrupted and framed to silence And though it be a hard matter to give those rakehells till they be satisfied yet I see no better counsel or advice at this time No more could Balbine who gave him thirty ducats of gold to stôp their mouths who in an honest cause would rather have given so many teeth out of his head than one of those pieces out of his pouch This coin had the Alchymister who for all his pretenses and gay gloses was in no danger other than for lack of Money to lose his Leman or Concubine whose acquaintance he would not give over nor forbear her company for all the goods that he was able to get were it by never so much indirect dealing and unlawfull means Well yet now once again doth Balbine newly furnish the forge a prayer being made before to our Lady to bless the enterprise and all things being provided and made ready according to the Alchymisters own aâ—king and all necessaries largely ministred after his own liking a whole year being likewise now consumed about this bootless business and nothing brought to pass there fell out a strange chance and that by this means ensuing as you shall hear Our Alchymister forsooth used a little extraordinary lewd company with a Courtiers wife whiles he was from home who suspecting the matter came to the door unlooked for and called to come in threatning them that he would break open the doors upon them Some present device you see was now requisite and there was none other to be had but such as the opportunity offered to wit to leap out at a back window which he did not without great hazard and some hurt But this was soon blazed abroad so as it came to Balbine's ear who shewed in countenance that he had heard thereof though he said nothing But the Alchymister knew him to be devout and somewhat superstitious and such men are easie to be intreated to forgive how great soever the fault be and devised to open the matter in manner and form following O Lord saith he before Balbine how unfortunately goeth our business forward I marvell what should be the cause Whereat Balbine being one otherwise that seemed to have vowed silence took occasion to speak saying It is not hard to know the impediment and stop hereof for it is sin that hindereth this matter which is not to be dealt in but with pure hands Whereat the Alchymister fell upon his knees beating his breast and lamentably cryed saying Oh master Balbine you say most truely it is sin that hath done us all this displeasure not your sin Sir but mine own own good master Balbine Neither will I be ashamed to discover my filthiness unto you as unto a most holy and ghostly father The infirmity of the flesh had overcome me and the Devil had caught me in his snare Oh wretch that I am Of a Priest I am become an Adulterer Howbeit the Money that erst while was sent to our Lady was not utterly lost for if she had not been I had certainly been slain For the good man of the house brake open the door and the window was less than I could get out thereat And in that extremity of danger it came into my minde to fall down prostrate to the Virgin beseeching her if our gift were acceptable in her sight that she would in consideration thereof assist me with her help And to be short I ran to the window and found it big enough to leap out at Which thing Balbine did not only believe to be true but in respect thereof forgave him religiously admonishing him to shew himself thankfull to that pitifull and blessed Lady Now once more again is made a new supply of money and mutual promise made to handle this divine matter hence forward purely and holily To be short after a great number of such parts played by the Alchymister one of Balbine's acquaintance espyed him that knew him from his childehood to be but a cousening Merchant and told Balbine what he was and that he would handle him in the end even as he had used many others for a knave he ever was and so he would prove But what did Balbine think you Did he complain of this counterfeit or cause him to be punished No but he
the Circle into seven parts and write these seven names at the seven divisions setting at every Name a Candle lighted in a brazen Candlestick in the space betwixt the Circles The names are these Cados ✚ Escherie 🜂 Anick ✚ Sabbac Sagun ✚ ✚ Aba ✚ Abalidoth When the Candles are lighted let the Magician being in the midst of the Circle and supporting himself with two drawn Swords say with a low and submissive voyce I do by the vertue of these seven holy Names which are the Lamps of the living God Consecrate unto my use this inclosed Circle and exterminate out of it all evill Spirits and their power that beyond the limit of their circumference they enter not on pain of torments to be doubled Yah Agion Helior Heligah Amen When this Consecration is ended Let him sprinkle the Circle with consecrated Water and with a Chasing-dish of Charcole perfume it with Frankincense and Cinamon laying the Swords a cross the Circle and standing over them then whilest the fumigation burneth let him begin to call these three Spirits in this following manner I Conjure and Exorcize you the three Gentle and Noble Spirits of the power of the North by the great and dreadful name of Peolphan your King and by the silence of the night and by the holy rites of Magick and by the number of the Infernal Legions I adjure and invocate you That without delay ye present your selves here before the Northern quarter of this Circle all of you or any one of you and answer my demands by the force of the words contained in this Book This must be thrice repeated and at the third repetition the three Spirits will either all appear or one by lot if the other be already somewhere else imployed at their appearance they will send before them three fleet Hounds opening after a Hare who will run round the Circle for the space of half a quarter of an hour after that more hounds will come in and after all a little ugly Aethiop who will take the Hare from their ravenous mouths and together with the Hounds vanish at last the Magician shall hear the winding of a Hunts-mans horn and a Herald on Horseback shall come galloping with three Hunters behind upon black Horses who will compass the Circle seven times and at the seventh time will make a stand at the Northern quarter dismissing the Herald that came up before them and turning their Horses towards the Magician will stand all a brest before him saying Gil pragma burthon machatan dennah to which the Magician must boldly answer Beral Beroald Corath Kermiel By the sacred rites of Magick ye are welcome ye three famous Hunters of the North and my command is that by the power of these Ceremonies ye be obedient and faithful unto my summons unto which I conjure you by the holy Names of God Yah Gian Soter Yah Iehovah Immanuel Letragrammaton Yah Adonay Sabray Seraphin Binding and obliging you to answer plainly faithfully and truly by all these holy names and by the awful name of your mighty King Peolphon Which when the Magician hath said the middle Hunter named Paymon will answer Gil pragma burthon machatan dennah We are the three mighty Hunters of the North in the Kingdom of Fiacim and are come hither by the sound of thy Conjurations to which we swear by him that liveth to yield obedience if Judas that betrayed him be not named Then shall the Magician swear By him that liveth and by all that is contained in this holy Book I swear unto you this night and by the mysteries of this action I swear unto you this night and by the bonds of darkness I swear unto you this night That Judas the Traitor shall not be named and that blood shall not be offered unto you but that truce and equal terms shall be observed betwixt us Which being said the Spirits will bow down their heads to the Horses crests and then alighting down will call their Herald to withdraw their Horses which done The Magician may begin to bargain with all or any one of them as a familiar invisibly to attend him or to answer all difficulties that he propoundeth Then may he begin to ask them of the frame of the World and the Kingdoms therein contained which are unknown unto Geographers He may also be informed of all Physical processes and operations also how to go invisible and fly through the airy Region They can likewise give unto him the powerful Girdle of Victory teaching him how to compose and consecrate the same which hath the force being tyed about him to make him conquer Armies and all men whatsoever Besides there is not any King or Emperour throughout the world but if he desires it they will engage to bring him the most pretious of their Jewels and Riches in twenty four hours discovering also unto him the way of finding hidden treasures and the richest mines And after the Conjurer hath fulfilled his desires he shall dismiss the aforesaid Spirits in this following form I charge you ye three officious Spirits to depart unto the place whence ye were called without injury to either man or Beast leaving the tender Corn untouched and the seed unbruised I dismiss you and licence you to go back untill I call you and to be alwayes ready at my desire especially thou nimble Bathin whom I have chosen to attend me that thou be alwayes ready when I ring a little Bell to present thy self without any Magical Ceremonies performed and so depart ye from hence and peace be betwixt you and us In the Name of the Father Son and Holy Ghost Amen When the Magician hath repeated this last form of dismission he will hear immediately a horn winding after which the Herald with the jet black Horses and the three Spirits will mount upon them compassing the Circle seven times with the Herald winding his horn before them and at every Candle they will bow towards the Horses crest till coming towards the Northern quarter they will with great obeysance seem to march away out through the solid wall as through a City gate CHAP. IV. How to Consecrate all manner of Circles Fumigations Fire Magical Garments and Utensills COnsecrations are related either to the person or the thing consecrated The person is the Magitian himself whose consecration consisteth in Abstinence Temperance and holy Garments The things consecrated are the Oyl the Fire the Water The Fumigations consisting of oriental Gums and Spices the magical Sword Pensils Pens and Compasses the measuring Rule and waxen Tapers the Pentacles Periapts Lamins and Sigils Vests Caps and Priestly Garments these are the materials to be consecrated The sacred Pentacles are as signs and charms for the binding of Evil Daemons consisting of Characters and Names of the Superior order of the good Spirits opposite unto those evils ones whom the Magitian is about to Invocate And of sacred Pictures Images and
it with the same and brandishing the same in his right hand he shall begin to conjure the Spirit on this following manner I Exorcize and Conjure thee thou great and powerful Balkin Lord of Glauron Lord of Luridan and of fifteen hundred Legions Lord of the Northern Mountains and of every Beast that dwells thereon by the holy and wonderful Names of the Almighty Iehovah Athanato ✚ Aionos ✚ Dominus sempiternus ✚ Aletheios ✚ Saday ✚ Iehovah Kedesh El gabor ✚ Deus fortissimus ✚ Anaphexaton Amorule Ameron ✚ ✚ ✚ Panthon ✚ Craton ✚ Muridon ✚ Iah Iehovah Elohim pentasseron ✚ ✚ trinus et unus ✚ ✚ ✚ ★ I Exorcize and Conjure I Invocate and Command thee thou aforesaid Spirit by the powers of Angels and Archangels Cherubim and Seraphim by the mighty Prince Coronzon by the blood of Abel by the righteousness of Seth and the Prayers of Noah by the voyces of Thunder and dreadful day of Judgment by all these powerful and royal words abovesaid that without delay or malitious intent thou do come before me here at the circumference of this consecrated Circle to answer my proposals and desires without any manner of terrible form either of thy self or attendants but only obediently fairly and with good intent to present thy self before me this Circle being my defence through his power who is Almighty and hath sanctified the same In the Name of the Father Son and Holy Ghost Amen After the Magician hath thrice repeated this Conjuration Let him immediately set the fire before him and put the Rozin thereon to fumigate at the appearance of the conjured Spirits and at the instant of their appearance he shall hold the Censer of fire in his left hand and the Sword in his right still turning round as the Spirits do For in a little space after the Invocation is repeated he shall hear the noise of Thunders and perceive before him in the Valley a mighty storm of Lightning and Rain after a while the same will cease and an innumerable company of Dwarfs or Pigmies will appear mounted upon Chamelions to march towards the Circle surrounding the same Next comes Balkin with his Attendants he will appear like the god Bacchus upon a little Goat and the rest that follow will march after him afoot Assoon as they come near the Circle they will breath out of their mouths a mist or fog which will even obscure the light of the Moon and darken the Magician that he cannot behold them nor himself yet let him not be discomfited or afraid for that fog will be quickly over and the Spirits will run round the Circle after Balkin their Lord who rides upon a Goat they will continue to surround the Circle till the Magician begin the form of obligation or binding their Leader or King in this form with the Sword in his right hand the Fire and Rozin burning before him I conjure and bind thee Balkin who art appeared before me by the Father by the Son and by the Holy Ghost by all the holy Consecrations I have made by the powerful Names of Heaven and of Earth and of Hell that I have used and uttered in calling upon thee by the Seals which thou here beholdest and the Sword which I present unto thee by this sanctified Girdle and all the sanctified and potent things aforesaid That here thou remain peaceably and of thy present shape before the Northern quarter of this Circle without injury to me in body soul or fortune but on the contrary to answer faithfully unto my demands and not hence to remove till I have licenced thee to depart In the Name of the Father Son and holy Spirit Amen When he is thus obliged he will alight from his Goat and cause his Attendants to remove further into the Valley then will he stand peaceably before the Circle to answer the Magician After this the Magician shall begin to demand into his own possession a Familiar to build or pull down any Castle or strong hold in a night and that this Familiar bring with him the Girdle of Conquest or Victory that the Magician being girded with the same may overcome all enemies whatsoever And further the Spirit is able to inform him of all questions concerning Thunder and Lightning the Motions of the Heavens the Comets and Apparitions in the air Pestilence and Famine noxious and malevolent blasts as also of the Inhabitants of the Northern Pole and the wonders undiscovered throughout the world Likewise if the Exorcist inquire concerning the habitations of starry Spirits he will readily answer him describing their orders food life and past-time truly and exactly After the Magician hath satisfied himself with inquiries and curious questions unto the Spirit there will come from amongst the company a little Spirit of a span long like a little Ethiop which the great King Balkin will deliver unto the Exorcist to continue as a Familiar with him as long as his life shall last This familiar the possessor may name at it pleaseth him The three last who had this Spirit into possession were three Northern Magicians the first Honduros a Norwegian who called it Philenar and commanded it at his pleasure with a little Bell. After him Benno his eldest Son injoy'd the same under the same name And Swarkzar a Polonian Priest was the last who enjoy'd it under the Name of Muncula all which names were imposed upon it according to the pleasure of the Masters and therefore the naming of this familiar is left to the discretion of the Exorcist Now when the Master hath taken this familiar into his custody and service the Spirit Balkin will desire to depart being wearied if the action continue longer then an hour Therefore the Magician must be careful to dismiss him in this following form Because thou hast diligently answered my demands and been ready to come at my first call I do here licence thee to depart unto thy proper place without injury or danger to man or Beast depart I say and be ever ready at my call being duly exorcized and conjured by sacred Rites of Magick I charge thee to withdraw with quiet and peace and peace be continued betwixt me and thee In the Name of the Father Son and Holy Ghost Amen Then the Spirits company will begin to march about their Prince and in a formal Troop will march along the Valley whilest the Magician repeateth Pater Noster c. until the Spirits be quite out of sight and vanished This is a compleat form of conjuring the aforesaid Spirit according to the Rules of Vaganostus the Norwegian CHAP. X. The exposition of Iidoni and where it is found whereby the whole Art of Conjuration is deciphered THis word Iidoni is derived of Iada which properly signifieth to know it is sometimes translated Divinus which is a Diviner or Soothsayer as in Deut. 18. Levit. 20. sometimes Ariolus which is one that also taketh upon him to foretel things to come and is found Levit. 19.
Oh Father Omnipotent oh wise Son oh holy Ghost the searcher of hearts oh you three in persons one true Godhead in substance which didst spare Adam and Eve in their sins and oh thou Son which dyedst for their sins a most filthy death sustaining it upon the holy cross oh thou most merciful when I flie unto thy mercy and beseech thee by all the means I can by these the holy Names of thy Son to wit Α and Ω and all other his Names grant me thy Virtue and Power that I may be able to cite before me thy Spirits which were thrown down from heaven and that they may speak with me and dispatch by and by without delay and with a good will and without the hurt of my body soul or goods c. as is contained in the book called Annulus Solomonis Oh great and eternal vertue of the highest which through disposition these being called to judgement Vachoon Stumulamaton Esphares Tetragrammaton Olioram Cryon Esytion Existion Eriona Onela Brasim Noym Messias Soter Emanuel Sabboth Adonay I worship thee I invocate thee I implore thee with all the strength of my mind that by thee my present Prayers Consecrations and Conjurations be hollowed and wheresoever wicked Spirits are called in the virtue of thy names they may come together from every coast and diligently fulfil the will of me the Exorcist Fiat fiat fiat Amen CHAP. XIV A confutation of the manifold vanities conteined in the precedent Chapters specially of commanding of Devils HE that can be perswaded that these things are true or wrought indeed according to the assertion of Coseners or according to the supposion of Witchmongers and Papists may soon be brought to believe that the Moon is made of green Cheese You see in that which is called Solomons Conjuration there is a perfect inventary registred of the number of Devils of their Names of their Offices of their Personages of their Qualities of their Powers of their Properties of their Kingdoms of their Governers of their Orders of their Dispositions of their Subjection of their Submission and of the wayes to bind or loose them with a note what Wealth Learning Office Commodity pleasure c. they can give and may be forced to yield in spight of their hearts to such forsooth as are cunning in this Art of whom yet was never seen any rich man or at least that gained any thing that way or any unlearned man that became learned by that means or any happy man that could with the help of this Art either deliver himself or his friends from adversity or add unto his Estate any point of felicity yet these men in all worldly happiness must needs exceed all others if such things could be by them accomplished according as it is presupposed For if they may learn of Marbas all secrets and to cure all diseases and of Furcas wisdome and to be cunning in all Mechanical Arts and to change any mans shape of Zepar if Bune can make them rich and eloquent if Beroth can tell them of all things present past and to come if Asmodie can make them go invisible and shew them all hidden treasure if Salmacke will afflict whom they list and Allocer can procure the love of any Woman if Amy can provide them excellent Familiars if Caym can make them understand the voyce of all Birds and Beasts and Buer and Bifrons can make them live long and finally if Orias could procure unto them great friends and reconcile their enemies and they in the end had all these at commandement should they not live in all worldly honour and felicity Whereas contrariwise they lead there lives in all obloquy misery and beggery and in fine come to the gallows as though they had chosen unto themselves the spirit Valefer who they say bringeth all them with whom he entreth into familiarity to no better end then the gibbet or gallows But before I proceed further to the confutation of this stuff I will shew other Conjurations devised more lately and of more Authority wherein you shall see how fools are trained to believe these absurdities being won by little and little to such credulity For the Author hereof beginneth as though all the cunning of Conjurors were derived and fetcht from the Planetary motions and true course of the Stars Celestial bodies c. CHAP. XV. The names of the Planets their Characters together with the twelve signes of the Zodiack their Dispositions Aspects and Government with other observations The Characters of the Planets ♄ ♃ ♂ ☉ ♀ ☿ ☽ Saturn Jupiter Mars Sol. Venus Mercury Luna The five Planetary Aspects ☌ ⚹ □ 🜂 ☠Conjunction Sextile Quadrat Trine Opposition The twelve signs of the Zodiack their Characters and Denominations c. ♈ ♉ ♊ ♋ ♌ ♠♎ ♠♠♑ ♒ ♓ Aries Taurus Gemini Cancer Leo. Virgo Libra Scorpio Sagittarius Capricornus Aquarius Pisces Their Disposition or Inclinations Good signes ♈ ♋ ♉ ♓ ♠Evil signes ♎ ♠♑ ♒ ♊ Signes indifferent ♒ ♠♋ ♓ ♠Very good signes ♈ ♎ ♠Very evil signes ♑ ♊ ♌ ♉ The Disposition of the Planets ♄ ♃ ♂ ☉ ♀ ☿ ☽ planets good ♃ ♀ Indifferent ☉ ☽ ☿ Euill ♄ ♂ ♑ ♒ ♠♓ ♃ ♠♈ ♂ ♌ ☉ ♉ ♎ ♀ ♊ ♠☿ ♋ ☽ A fierie Triplicitie ♈ ♂ ☉ ♃ ♉ ♂ ☉ An earthie Triplicitie ♌ ☉ ♃ ♠☿ ♠♃ ☉ ♑ ♄ ♂ A waterie Triplicitie ♋ ☽ ♃ ♀ ♊ ☿ An aierie Triplicitie ♠♂ ♎ ♀ ♄ ♃ ♓ ♃ ☽ ♀ ♒ ♄ ♃ The Aspects of the Planets ☌ Is the best Aspect with good Planets and the worst with evil ⚹ Is a mean Aspect in goodness or badness 🜂 Is very good in aspect to good Planets and hurteth not in evil □ This Aspect is of enimity not full perfect ☠This Aspect is of enimity most perfect How the Day is divided or distinguished A Day natural is the space of four and twenty hours accounting the Night withal and beginneth at one of the clock after midnight An artificial day is that space of time which is betwixt the rising and falling of the Sun c. all the rest is night and beginneth at the Sun rising Hereafter followeth a Table shewing how the day and the night is divided by hours and reduced to the regiment of the Planets The division of the Day and the Planetary Regiment day lord 1 2 3 4 5 6 7 8 9 10 11 12 day lord ☉ ♠☿ ☽ ♄ ♃ ♂ ☉ ♀ ☿ ☽ ♄ day lord ☽ ♄ ♃ ♠☉ ♀ ☿ ☽ ♄ ♃ ♂ ☉ day lord ♂ ☉ ♀ ☿ ☽ ♄ ♃ ♂ ☉ ☿ ♀ ☽ day lord ☿ ☽ ♄ ♃ ♂ ☉ ♀ ☿ ☽ ♄ ♃ ♂ day lord ♃ ♂ ☉ ♀ ☿ ☽ ♄ ♃ ♂ ☉ ♀ ☿ day lord ☿ ♀ ☽ ♄ ♃ ♂ ☉ ♀ ☿ ☽ ♄ ♃ day lord ♄ ♃ ♂ ☉ ♀ ☿ ☽ ♄ ♂ ♃ ☉ ♀ The division of the Night and the Planetary Regiment night lord 1 2 3 4
5 6 7 8 9 10 11 12 night lord ♃ ♂ ☉ ♀ ☿ ☽ ♄ ♃ ♂ ☉ ♀ ☿ night lord ♀ ☿ ☽ ♄ ♃ ♂ ☉ ♀ ☿ ☽ ♄ ♃ night lord ♄ ♃ ♂ ☉ ♀ ☿ ☽ ♄ ♃ ♂ ☉ ♀ night lord ☉ ♀ ☿ ☽ ♄ ♃ ♂ ☉ ♀ ☿ ☽ ♄ night lord ☽ ♄ ♃ ♂ ☉ ♀ ☿ ☽ ♄ ♃ ♂ ☉ night lord ♂ ☉ ☿ ☽ ♄ ♂ ♃ ☉ ♀ ☽ ♀ ☿ night lord ☿ ☽ ♄ ♃ ♂ ☉ ♀ ☿ ☽ ♄ ♃ ♂ CHAP. XVI The Characters of the Angels of the seven dayes with their names of Figures Seales and Periapts These Figures are called the Seals of Earth without the which no Spirit will appear except thou have them with thee Michael Gabriel Samael Yaphael Sachiel Anael Calliel vel gaphriel ✚ Emanuel Sabaoth Adonay ✚ panthou ufyon ✚ Messyas ✚ Sother ✚ ✚ Dut tha gen ✚ Lap tenop ✚ Tyâ—ithaoth ✚ otheos yon mala iij la Aries Leo ✚ mala iij Alpha et ω on ely eloy Who so beareth this sign about him all Spirits shall do him homage Who so beareth this sign about him let him fear no fo but fear GOD. CHAP. XVII An Experiment of the Dead FIrst fast pray three dayes and abstain thee from all filthiness go to one that iâ— now buried such a one as killed himself or destroyed himself wilfully or else get the promise of one that shall be hanged and let him swear an Oath to thee after his body is dead that his Spirit shall come to thee and do thee true service at thy commandements in all days hours and minutes And let no persons see thy doings but thy fellow And about eleven a clock at night go to the place where he was buried and say with a bold faith and hearty desâ—re to have the spirit come that thou dost call for thy fellow having a Candle in his left hand and in his right hand a Crystal-stone and say these words following the Master having a Hazel-wand in his right hand and these names of God written thereupon Tetragrammaton ✚ Adonai ✚ Agla ✚ Craton ✚ Then strike three strokes on the ground and say Arise N. Arise N. Arise N. I'conjure thee Spirit N. by the Resurrection of our Lord Jesus Christ that thou do obey my words and come unto me this night verily and truly as thou believest to be saved at the day of Judgment And I will swear to thee an Oath by the peril of my soul that if thou wilt come to me and appear to me this night and shew me true visions in this Crystal-stone and fetch me the fairie Sibylia that I may talk with her visibly and she may come before me as the Conjuration leadeth and in so doing I will give thee an alms-deed and pray for thee N. to my Lord God whereby thou mayest be restored to thy Salvation at the Resurrection day to be received as one of the Elect of God to the everlasting glory Amen The Master standing at the head of the grave his fellow having in his hands the Candle and the Stone must begin the conjuration as followeth and the Spirit will appear to you in the Crystal-stone in a fair form of a child of twelve years of age And when he is in feel the stone and it will be hot and fear nothing for he or she will shew many delusions to drive you from your work Fear God but fear him not This is to constrain him as followeth I conjure thee Spirit N. by the living God the true God and by the holy God and by their vertues and powers which have created both thee and me and all the world I conjure thee N. by these holy Names of God Tetragrammaton ✚ Adonay ✚ Algramay ✚ Saday ✚ Sabaoth ✚ Planaboth ✚ Panthon ✚ Craton ✚ Neupmaton ✚ Deus ✚ Homo ✚ Omnipotens ✚ Sempiternus ✚ Ysus ✚ Lerra ✚ Vnigentius ✚ Salbator ✚ Via ✚ Vita ✚ Manus ✚ Fons ✚ Origo ✚ Filius ✚ And by their vertues and powers and by all their names by the which God gave power to man both to speak or think so by their vertues and powers I conjure thee spirit N. that now immediately thou do appear in this Crystal-stone visibly to me and to my fellow without any tarrying or deceit I conjure thee N. by the excellent Name of Jesus Christ Α and Ω the first and the last For this holy Name of Jesus is above all Names for in this Name of Jesus every knee doth bow and obey both of heavenly things earthly things and infernal And every tongue doth confess that our Lord Jesus Christ is in the glory of the Father neither is there any other Name given to man whereby he must be saved Therefore in the Name of Jesus of Nazareth and by his Nativity Resurrection and Ascension and by all that appertaineth unto his passion and by their vertues and powers I conjure thee Spirit N. that thou do appear visibly in this Crystal-stone to me and to my fellow without any dissimulation I conjure thee N. by the blood of the innocent Lamb Jesus Christ which was shed for us upon the cross for all those that do believe in the vertue of his blood shall be saved I conjure thee N. by the vertues and powers of all the royal names and words of the living God of me pronounced that thou be obedient unto me and to my words rehearsed If thou refuse this to do I by the Holy Trinity and by their vertues and powers do condemn thee thou Spirit N. into the place where there is no hope of remedy or rest but everlasting horror of pain there dwelling and a place where there is pain upon pain dayly horribly and lamentably thy pain to be there augmented as the Starrs in the Heaven and as the gravel or Sand in the Sea except thou Spirit N. do appear to me and to my fellow visibly immediately in this Crystal Stone and in a fair form and shape of a child of twelve years of age and that thou alter not thy shape I change thee upon pain of everlasting condemnation I conjure thee Spirit N. by the golden Girdle which girdeth the loins of our Lord Jesus Christ so thou Spirit N. be thou bound into the perpetual pains of Hell fire for thy disobedience and unreverent regard that thou hast to the holy names and words and his precepts I conjure N. by the two edged Sword which John saw proceed out of the month of the Almighty and so thou Spirit N. be torn and cut in pieces with that Sword and to be condemned into everlasting pain where the fire goeth not out and where the worm dyeth not I conjure thee N. by the Heavens and by the celestial City of Jerusalem and by the Earth and the Sea and by all things contained in them and by their vertues and powers I conjure thee Spirit N. by the obedience that thou dost owe unto the principal Prince And
except thou Spirit N. do come and appear visibly in this Crystal-stone in my presence here immediately as it is aforesaid Let the great curse of God the anger of God the shadow and darkness of death and of eternal condemnation be upon thee Spirit N. for ever and ever because thou hast denyed thy faith thy health and salvation For thy great disobedience thou art worthy to be condemned Therefore let the divine Trinity Thrones Dominions Principates Potestates Virtutes Cherubim and Seraphim and all the souls of Saints both of men and women condemn thee for ever and be a witness against thee at the day of judgment because of thy disobedience And let all creatures of our Lord Jesus Christ say thereunto Fiat Fiat fiat Amen And when he is appeared in the Crystal-stone as is said before bind him with this bond as followeth to wit I conjure thee Spirit N. that art appeared to me in this Crystal-stone to me and to my fellow I conjure thee by all the royall words aforesaid the which did constrain thee to appear therein and their vertues I charge thee by them all that thou shall not depart out of this Crystal-stone until my will being fulfilled thou be licened to depart I conjure and bind thee Spirit N. by that omnipotent God which commanded the Angel S. Michael to drive Lucifer out of the Heavens with a Sword of vengeance and to fall from joy to pain and for dread of such pain as he is in I charge thee Spirit N. that thou shalt not go out of the Crystal-stone nor yet to alter thy shape at this time except I command thee otherwise but to come unto me at all places and in all hours and minutes when and wheresoever I shall call thee by the vertue of our Lord Jesus Christ or by any Conjuration of words that is written in this Book and to shew me and my friends true visions in this Crystal-stone of any thing or things that we would see at any time or times and also to go and fetch me the fairy Sibylia that I may talk with her in all kind of talk as I shall call her by any Conjuration of words contained in this Book I conjure thee Spirit N. by the great wisdom and divinity of his Godhead my will to fulfill as is aforesaid I charge thee upon pain of condemnation both in this world and in the world to come Fiat fiat fiat Amen This done go to the place fast by and in a fair Parlor or Chamber make a ✚ ✚ ✚ Sorthie Sorthia Sorthios circle with chalk as hereafter followeth and make another circle for the fairy Sibylia to appear in four foot from the circle thou art in and make no names therein or cast any holy thing therein but make a circle round with chalk and let the Master and his fellow sit down in this circle the Master having the Book in his hand his fellow having the Crystal-stone in his right hand looking in the Stone when the Fairy doth appear The Master also must have upon his brest this figure here written in Parchment and begin to work in the new of the ☽ and in the hour of ♃ the ☉ and the ☽ to be in one of inhabiters signes as ♋ ♠♓ This bond as followeth is to cause the Spirit in the Crystal-stone to fetch unto thee the fairy Sibylia All things fulfilled begin this bond as followeth and behold for doubtles they will come before thee before the Conjuration be read seven times I conjure thee spirit N. in this Crystal-stone by God the Father by God the Son Jesus Christ and by God the Holy Ghost three Persons and one God and by their vertues I conjure thee spirit that thou do go in peace and also come again to me quickly and to bring with thee into that circle appointed Sibylia Fairie that I may talk with her in those matters that shall be to her honour and glory and so I charge thee declare unto her I conjure thee spirit N. by the blood of the innocent Lamb the which redeemed all the world by the vertue thereof I charge thee thou spirit in the Crystal-stone that thou do declare unto her this message Also I conjure thee spirit N. by all Angels and Archangels Thrones Dominations Principates Potestates Virtutes Cherubim and Seraphim and by their vertues and powers I conjure thee N. that thou do depart with speed and also to come again with speed and to bring with thee the fairie Sibylia to appear in that circle before I do read the Conjuration in this Book seven times Thus I charge thee my will to be fulfilled upon pain of everlasting condemnation Fiat fiat fiat Amen Then the figure aforesaid pinned on thy brest rehearse the words therein and say ✚ Sorthie ✚ Sorthia ✚ Sorthios ✚ then begin your Conjuration as followeth here and say I conjure thee Sibylia O gentle Virgine of Fairies by the mercy of the Holy Ghost and by the dreadful day of doom and by their vertues and powers I conjure thee Sibylia O gentle Virgine of Fairies and by all the Angels of ♃ and their characters and vertues and by all the spirits of ♃ and ♠and their characters and vertues and by all the characters that be in the Firmament and by the King and Queen of Fairies and their vertues and by the faith and obedience that thou bearest unto them I conjure thee Sibylia by the blood that ran out of the side of our Lord Jesus Christ crucified and by the opening of Heaven and by the renting of the Temple and by the darkness of the Sun in the time of his death and by the rising up of the dead in the time of his Resurrection and by the Virgin Mary Mother of our Lord Jesus Christ and by the unspeakable Name of God Letragramaton I conjure thee O Sibylia O blessed and beautiful Virgin by all the royall words aforesaid I conjure thee Sibylia by all their vertues to appear in that circle before me visibly in the form and shape of a beautiful woman in a bright and white vesture adorned and garnished most fair and to appear to me quickly without deceit or tarrying and that thou fail not to fulfil my will and desire effectually For I will choose thee to be my blessed Virgin and will have common copulation with thee Therefore make hast and speed to come unto me and to appear as I have said before To whom be honour and glory for ever and ever Amen The which done and ended if she come not repeat the Conjuration till they do come for doubtless they will come And when she is appeared take your censers and incense her with frankincense then bind her with the bond as followeth I do conjure thee Sibylia by God the Father God the Son and God the Holy Gost three Persons and one God and by the blessed Virgin Mary Mother of our Lord Jesus Christ and by all the
whole and holy company of Heaven and by the dreadful day of doom and by all Angels and Archangels Thrones Dominations Principates Potestates Virtutes Cherubim and Seraphim and their vertues and powers I conjure thee and bind thee Sibylia that thou shalt not depart out of the circle wherein thou art appeared nor yet to alter thy shape except I give thee licence to depart I conjure thee Sibylia by the blood that ran out of the side of our Lord Jesus Christ crucified and by the vertue hereof I conjure thee Sibylia to come to me and to appear to me at all times visibly as the Conjuration of words leadeth written in this Book I conjure thee Sibylia O blessed Virgin of Fairies by the opening of Heaven and by the renting of the Temple and by the darkness of the Sun at the time of his death and by the rising of the dead in the time of his glorious Resurrection and by the unspeakable Name of God ✚ Tetragrammaton ✚ and by King and Queen of Fairies and by their vertues I conjure thee Sibylia to appear before the Conjuration be read over four times and that visibly to appear as the the Conjuration leadeth written in this Book and to give me good counsel at all times and to come by treasures hidden in the earth and all other things that is to do me pleasure and to fulfil my will without any deceit or tarrying nor yet that thou shalt have any power of my body or soul earthly or ghostly nor yet to perish so much of my body as one hair of my head I conjure thee Sibylia by all the royal words aforesaid and by their vertues and powers I charge and bind thee by the vertue thereof to be obedient unto me and to all the words aforesaid and this bond to stand between thee and me upon pain of everlasting condemnation Fiat fiat fiat Amen CHAP. XVIII A License for Sibylia to go and come by at all times I Conjure thee Sibylia which art come hither before me by the commandement of thy Lord and mine that thou shalt have no power in thy going or coming unto me imagining any evil in any manner of wayes in the earth or under the earth of evil doings to any person or persons I conjure and command thee Sibylia by all the royal words and vertues that be written in this Book that thou shalt not go to the place from whence thou camest but shalt remain peaceably invisibly and look thou be ready to come unto me when thou art called by any conjuration of words that be written in this Book to come I say at my commandement and to answer unto me truly and duly of all things my will quickly to be fulfilled Vade in pace in Nomine Patris Filii Spiritus Sancti And the holy ✚ cross ✚ between thee and me or between us and you and the Lion of Juda the root of Jess the kindred of David be between thee and me ✚ Christ cometh ✚ Christ commandeth ✚ Christ giveth power ✚ Christ defend me ✚ and his innocent blood ✚ from all perils of body and soul sleeping and waking Fiat fiat Amen CHAP. XIX To know of Treasure hidden in the Earth WRite in paper these characters following on the Saturday in the hour of ☽ and lay it where thou thinkest Treasure to be if there be any the paper will burn else not And these be the characters This is the way to go invisible by these three Sisters of Fairies IN the Name of the Father and of the Son and of the Holy Ghost First go to a fair Parlor or Chamber and an even ground and in no loft and from people nine dayes for it is the better and let all thy cloathing be clean and sweet Then make a Candle of Virgin Wax and light it and make a fair fire of Charcoles in a fair place in the middle of the Parlour or Chamber Then take fair clean water that runneth against the East and set it upon the fire and if thou washest thy self say these words going about the fire three times holding the Candle in thy right hand ✚ Panthon ✚ Craton ✚ Muriton ✚ Bisecognaton ✚ Siston ✚ Diaton ✚ Maton ✚ Tetragrammaton ✚ Agla ✚ Agarion ✚ Tegra ✚ Pentessaron ✚ Tendicata ✚ Then rehearse these names ✚ Sorthie ✚ Sorthia ✚ Sorthios ✚ Milia ✚ Achilia ✚ Sibylia ✚ In Nomine Patris et Filii et Spiritus Sancti Amen I conjure you three sisters of Fairies Milia Achilia Sibylia by the Father by the Son and by the Holy Ghost and by their vertues and powers and by the most merciful and living God that will command his Angel to blow the trump at the day of Judgment and he shall say Come come come to judgment and by all Angels Archangels Thrones Dominations Principates Potestates Virtutes Cherubim and Seraphim and by their vertues and powers I conjure you thre sisters by the vertue of all the royal words aforesaid I charge you that you do appear before me visibly in form and shape of fair women in white vestures and to bring with you to me the Ring of Invisibility by the which I may go invisible at mine own will and pleasure and that in all hours and minutes In Nomine Patris Filii Spiritus Sancti Amen Being appeared say this bond following O blessed Virgins ✚ Milia ✚ Achilia ✚ I conjure you in the Name of the Father in the Name of the Son and the Name of the Holy Ghost and by their vertues I charge you to depart from me in peace for a time And Sibylia I conjure thee by the vertue of our Lord Jesus Christ and by the vertue of his flesh and precious blood that he took of our blessed Lady the Virgin and by all holy company in Heaven I charge thee Sibylia by all the vertues aforesaid that thou be obedient unto me in the Name of God that when and what time and place I shall call thee by this foresaid Conjuration written in this Book look thou be ready to come unto me at all hours and minutes and to bring unto me the Ring of Invisibility whereby I may go invisible at my will and pleasure and that at all hours and minutes Fiat fiat Amen And if they come not at the first night then do the same the second night and so the third night until they do come for doubtless they will come and lie thou in thy bed in the same Parlor or Chamber And lay thy right hand out of the bed and look thou have a fair silken Kercher bound about thy head and be not afraid they will do thee no harm For there will come before thee three fair women and all in white cloathing and one of them will put a Ring upon thy finger wherewith thou shalt go invisible Then with speed bind them with the bond aforesaid When thou hast this Ring on thy finger look in
a Glass and thou shalt not see thy self And when thou wilt go invisible put it on thy finger the same finger that they did put it on and every new ☽ renew it again For after the first time thou shalt ever have it and ever begin this work in the new of the ☽ and in the hour of ♃ and the ♋ ♠♓ CHAP. XX. An Experiment following of Citrael c. Angeli diei Dominici Michael ☉ Gabriel ☽ Samael ♂ Raphael ☿ Sachiel ♃ Anael ♀ Cassiel ♄ SAy first the Prayers of the Angels every day for the space of seaven dayes O ye glorious Angels written in this square be you my coadjutors and helpers in all questions and demands in all my business and other causes by him which shall come to judge both the quick and the dead and the world by fire O Angeli gloriosi in hac quadra scripti estote coadjutores auxiliatores in omnibus quaestionibus interrogationibus in omnibus negotiis caeterisque causis per eum qui venturus est judicare vivos mortuos mundum per ignem Say this Prayer fasting called Regina linguae ✚ Lemae ✚ Solmaac ✚ Elmay ✚ Gezagra ✚ Raamaasin ✚ Ezierego ✚ Mial ✚ Egziephiaz ✚ Iosamin ✚ Sahach ✚ ha ✚ aem ✚ re ✚ he ✚ esapha ✚ Sephar ✚ Ramar ✚ Semoit ✚ Lamajo ✚ Pheralon ✚ Amic ✚ Phin ✚ Gergain ✚ Letos ✚ Amin ✚ Amin ✚ In the Name of the most pitifulliest and mercifulliest God of Israel and of Paradise of Heaven and of Earth of the Seas and of the Infernals by thine Omnipotent help I may perform this work which livest and reignest ever one God world without end Amen O most strongest and mightiest God without beginning or ending by thy clemency and knowledge I desire that my questions work and labour may be fully and truly accomplished through thy worthyness good Lord which livest and reignest ever one God world without end Amen O holy patient and merciful great God and to be worshipped the Lord of all wisdom clear and just I most heartily desire thy holiness and clemency to fulfil perform and accomplish this my whole work through thy worthiness and blessed power which livest and reignest ever one God Per omnia saecula saeculorum Amen CHAP. XXI Howw to inclose a Spirit in a Crystal-stone THis operation following is to have a Spirit inclosed into a Crystal-stone or Beryl-glass or into any other like instrument c. First thou in the new of the ☽ being cloathed with all new and fresh and clean aray and shaven and that day to fast with bread and water and being clean confessed say the seven Psalms and the Letany for the space of two days with this Prayer following I desire thee O Lord God my merciful and most loving God the giver of all graces the giver of all Sciences grant that I thy wel-beloved N. although unworthy may know thy grace and power against all the deceits and craftiness of Devils And grant to me thy power good Lord to constrain them by this Art for thou art the true and lively and eternal God which livest and reignest ever one God through all Amen Thou must do this five dayes and the sixt day have in a readiness five bright Swords and in some secret place make one circle with one of the said Swords And then write this name Sitrael which done standing in the circle thrust in thy Sword into that name And write again Malanthon with another sword and Thamaor with another and Falaor with another and Sitrami with another and do as ye did with the first All this done turn thee to Sitrael and kneeling say thus having the Crystal-stone in thine hands O Sitrael Malantha Lhamaor Falaur and Sitrami Written in these circles appointed to this work I do conjure and I do exorcise you by the Father by the Son and by the Holy Ghost by him which cast you out of Paradise and by him which spake the word and it was done and by him which shall come to judge the quick and the dead and the world by fire that all you five infernal Masters and Princes do come unto me to accomplish and to fulfil all my desire and request which I shall command you Also I conjure you Devils and command you I bid you and appoint you by the Lord Jesus Christ the Son of the most highest God and by the blessed and glorious Virgin Mary and by all the Saints both of men and women of God and by all the Angels Archangels Patriarchs and Prophets Apostles Evangelists Martyrs and Confessors Virgins and Widows and all the elect of God Also I conjure you and every of you ye infernal Kings by the Heaven by the Starrs by the ☉ and by thee ☽ and all the Planets by the Earth Fire Air and Water and by the terrestrial Paradise and by all things in them contained and by your Hell and by all the Devils in it and dwelling about it and by your vertue and power and by all whatsoever and with whatsoever it be which may constrain and bind you Therefore by all the aforesaid vertues and powers I do bind you and constrain you into my will and power that you being thus bound may come unto me in great humility and to appear in your circles before me visibly in fair form and shape of mankind Kings and to obey unto me all things whatsoever I shall desire and that you may not depart from me without my licence And if you do against my precepts I will promise unto you that you shall descend into the profound deepness of the Sea except that you do obey unto me in the part of the living Son of God which liveth and reigneth in the unity of the Holy Ghost by all world of worlds Amen Say this true Conjuration five courses and then shalt thou see come out of the North-part five Kings with a marvellous company which when they are come to the circle they will alight down off from their Horses and will kneel down before thee saying Master command us what thou wilt and we will out of hand be obedient unto thee Unto whom thou shalt say See that ye depart not from me without my licence anll that which I will command you to do let it be done truly surely faithfully and essentially And then they all will swear unto thee to do all thy will and after they have sworn say the Conjuration immediately following I conjure charge and command you and every of you Sitrael Malanthan Lhamaar Falaur and Sitrami you Infernal Kings to put into this Crystal-stone one spirit learned and expert in all Arts and Sciences by the vertue of this Name of God Tetragrammaton and by the Cross of our Lord Jesus Christ and by the blood of the innocent Lamb which redeemed all the world and by all their vertues and power I charge you ye noble Kings that the said spirit may
teach shew and declare unto me and to my friends at all hours and minutes both night and day the truth of all things both bodily and ghostly in this world whatsoever I shall request or desire declaring also unto me my very name And this I command in your part to do and to obey thereunto as unto your own Lord and Master That done they will call a certain spirit whom they will command to enter into the centre of the circled or round Crystal Then put the Crystal between the two circles and thou shalt see the Crystal made black Then command them to command the spirit in the Crystal not to depart out of the Stone till thou give him licence and to fulfill thy will for ever That done thou shalt see them go upon the Crystal both to answer your requests and to tarry your licence That done the spirits will crave licence and say Go ye to your place appointed of Almighty God in the Name of the Father c. And then take up thy Crystal and look therein asking what thou wilt and it will shew it unto thee Let all your Circles be nine foot every way and made as followeth Work this work in ♋ â™ or ♓ in the hour of the ☽ or ♃ And when the spirit is inclosed if thou fear him bind him with some bond in such sort as is elsewhere expressed already in this our Treatise A Figure or Type proportional shewing what form must be observed and kept in making the Figure whereby the former secret of inclosing a Spirit in Crystal is to be accomplished c. 2 alanta â— 3 Thamaor 1 itrael 4 Ifalaur 5 itrami North South Est West Agla el ya Panthon ✚ dextera dmÌ„i exaltauit me ✚ dextera dmÌ„i fecit untâ—le ✚ dextera dmÌ„i exalfaâ—tine ✚ dextera dÌ„mi fect virtute ✚ Messias Emanuel Alpha et ω CHAP. XXII An Experiment of Bealphares ✚ ✚ ✚ Homo sacarus museo lomeas cherubozca ✚ The two and twentieth Psalm O My God my God look upon me why hast thou forsaken me and art so farr from my health and from the words of my complaint And so forth to the end of the same Psalm as it is to be found in the Book This Psalm also following being the fifty one Psalm must be said three times over c. HAve mercy upon me O God after thy great goodness according to the multitude of thy mercies do away mine offences And so forth to the end of the same Psalm concluding it with Glory to the Father and to the Son and to the Holy Ghost As it was in the beginning is now and ever shall be world without end Amen Then say this verse O Lord leave not my soul with the wicked nor my life with the blood-thirsty Then say a Pater noster an Ave Maria and a Credo Ne nos inducas O Lord shew us thy mercy and we shall be saved Lord hear our prayer and let our cry come unto thee Let us pray O Lord God Almighty as thou warnedst by thine Angel the three Kings of Cullen Jasper Melchior and Balthasar when they came with worshipful presents toward Bethelem Jasper brought myrrh Melchior incense Balthasar gold worshipping the high King of all the world Jesus Gods Son of Heaven the second Person in Trinity being born of the holy and clean Virgin S. Mary Queen of Heaven Empress of Hell and Lady of all the world at that time the holy Angel Gabriel warned and bad the foresaid three Kings that they should take another way for dread of peril that Herod the King by his Ordinance would have destroyed these three Noble Kings that meekly sought out our Lord and Saviour As wittily and truly as these three Kings turned for dread and took another way so wisely and so truly O Lord God of thy mightiful mercy bless us now at this time for thy blessed passion save us and keep us all together from all evil and thy holy Angel defend us Let us pray O Lord King of all Kings which containest the Throne of Heavens and beholdest all deeps weighest the hills and shuttest up with thy hand the earth hear us most meek God and grant unto us being unworthy according to thy great mercy to have the verity and vertue of knowledge of hidden treasure by this Spirit invocated through thy help O Lord Jesus Christ to whom be all honour and glory from worlds to worlds everlastingly Amen Then say these names ✚ Helie ✚ Helion ✚ essejere ✚ Deus eternus ✚ Eloy ✚ clemens ✚ Heloye ✚ Deus sanctus ✚ Sabaoth ✚ Deus exercituum Adonay ✚ Deus mirabilis ✚ jao ✚ berax ✚ anepheneton ✚ Deun ineffabilis ✚ Sodoy ✚ Dominatoz Dominus ✚ on fortissimus ✚ Deus ✚ qui the which wouldest be prayed unto of sinners receive we besiech thee these sacrifices of praise and our meek Prayers which we unworthy do offer unto thy Divine Majesty Deliver us and have mercy upon us and prevent with thy Holy Spirit this work and with thy blessed help to follow after that this our work begun of thee maybe ended by thy mighty power Amen Then say this anon after ✚ Homo ✚ sacarus ✚ Musceolameus ✚ cherubozca ✚ being the figure upon thy brest aforesaid the Girdle about thee the circle made bless the Circle with holy Water and sit down in the midst and read this Conjuration as followeth sitting back to back at the first time I exercise and conjure Baalphares the practiser and preceptor of this Art by the maker of Heavens and of Earth and by his vertue and by his unspeakable Name Tetragrammaton and by all the holy Sacraments and by the holy Majesty and Deity of the living God I conjure and exorcise thee Bealphares by the vertue of all Angels Archangels Thrones Dominations Principates Potestates Virtutes Cherubim and Seraphim and by their vertues and by the most truest and speciallest Name of your Master that you do come unto us in fair form of man or woman-kinde here visibly before this circle and not terrible by any manner of wayes This circle being our tuition and protection by the merciful goodness of our Lord and Saviour Jesus Christ and that you do make answer truly without craft or deceit unto all my demands and questions by the vertue and power of our Lord Jesus Christ Amen CHAP. XXIII To bind the Spirit Bealphares and to loose him again NOw when he is appeared bind him with these words which follow * I conjure thee Bealphares by God the Father by God the Son and by God the Holy Ghost and by all the holy company in Heaven and by their vertues and powers I charge thee Bealphares that thou shalt not depart out of my sight nor yet to alter thy bodily shape that thou art appeared in nor any power shalt thou have of our bodies or souls earthly or ghostly but be obedient unto me and to the words of my
Conjuration that be written in this Book I conjure thee Bealphares by all Angels and Archangels Thrones Dominations Principates Potestates Virtutes Cherubim and Seraphim and by their vertues and powers I conjure and charge bind and constrain thee Bealphares by all the royal words aforesaid and by their vertues that thou be obedient unto me and to come and appear visibly unto me and that in all days hours and minutes wheresoever I be being called by the vertue of our Lord Jesus Christ the which words are written in this Book Look ready thou be to appear unto me and to give me good counsel how to come by treasures hidden in the earth or in the water and how to come to dignity and knowledge of all things that is to say of the Magick Art and of Grammar Dialectike Rhetorike Arithmetick Musick Geometry and of Astronomy and in all other things my will quickly to be fulfilled I charge upon pain of everlasting condemnation Fiat fiat fiat Amen When he is thus bound ask him what thing thou wilt and he will tell thee and give thee all things that thou wilt request of him without any Sacrifice doing to him and without forsaking thy God that is thy Maker And when the Spirit hath fulfilled thy will and intent give him license to depart as followeth A License for the Spirit to depart GO unto the place predestinated and appointed for thee where thy Lord God hath appointed thee until I shall call thee again Be thou ready unto me and to my call as often as I shall call thee upon pain of everlasting damnation And if thou wilt thou mayst recite two or three times the last Conjuration until thou do come to this term In throno if he will not depart and then say In throno That thou depart from this place without hurt or damage of any body or of any deed to be done that all creatures may know that our Lord is of all power most mightiest and that there is none other God but he which is three and one living for ever and ever And the malediction of God the Father Omnipotent the Son and the Holy Ghost descend upon thee and dwell alwayes with thee except thou do depart without damage of us or of any creature or any other evil deed to be done and thou to go to the predestinated And by our Lord Jesus Christ I do else send thee to the great pit of Hell except I say that thou depart to the place whereas thy Lord God hath appointed thee And see thou be ready to me and to my call at all times and places at mine own will and pleasure day or night without damage or hurt of me or of any creature upon pain of everlasting damnation Fiat fiat fiat Amen Amenl The peace of Jesus Christ be between us and you In the Name of the Father and of the Son and of the Holy Ghost Amen Per crucis hoc ✚ signum c. Say In principio erat Verbum Verbum erat apud Deum In thee beginning was the Word and the Word was with God and God was the Word and so forward as followeth in the first Chapter of Saint John's Gospel staying at these words Full of grace and truth to whom be all honour and glory world without end Amen The fashion or form of the Conjuring knife with the Names thereon to be graven or written AGLA And on the other side this name A Type or Figure of the Circle for the Master and his Fellows to sit in shewing how and after what fashion it should be made Agla eL ya panthon dextera dmÌ„i fecit virtutem ✚ dextera dmÌ„i exaltauit me ✚ dextera dmÌ„i fecit virtutem ✚ dextera dmÌ„i exaltauit me ✚ mellyas emanuel alpha et ω Tetragrammaton Iesus nazarenus Adonay Elfelbey Magister THis is the Circle for the Master to sit in and his fellow or fellows at the first calling sit back to back when he calleth the Spirit and for the Fairies make this circle with chalk on the ground as is said before This Spirit Bealphares being once called and found shall never have power to hurt thee Call him in the hour of ♃ or ♀ the ☽ increasing CHAP. XXIV The making of Holy Water EXorciso te creaturam salis per Deum vivum ✚ per Deum ✚ verum ✚ per Deum sanctum ✚ per Deum quite per Elizaeum Prophetâ—m in aquam miti jussit ut sanaretur sterilitas aquae ut efficiaris sal exorcisatus in salutem credentium ut sis omnibus te sumentibus sanitas animae corporis effugiat a que discedat ab eo loco qui aspersus fuerit omnis phantasia nequitia vel versutia Diabolicae fraudis omnisque spiritus adjuratus per cum qui venturus est judicare vivos mortuos saeculum per igném Amen Oremus Immensam clementiam tuam Onmipotens aeterne Deus humiliter imploramus ut hanc creaturam salis quam in usum generis humani tribuisti bene ✚ dicere sancti ✚ ficare tua pietate digneris ut sit omnibus sumentibus salus mentis corporis ut quicquid ex eo tactum fuerit vel respersum careat omni immunditia omnique impugnatione spiritualis nequitiae per Dominum nostrum Jesum Christum Filium tuum qui tecum vivit regnat in unitate spiritus sancti Deus per omnia saecula saeculorum Amen To the Water say as followeth EXorciso te creaturam aquae in nemine ✚ Patris ✚ Jesu Christi Filii ejus Domini nostri in virtute Spiritus ✚ Sancti ✚ ut fiat aqua exorcisata ad effugandani omnen potestatem inimici ipsum inimicum eradicare explantare valeas cum angelis suis Apostatis per virtutem ejusdem Domini nostri Jesu Christi qui venturus est judicare vivos mortuos seculum per ignem Amen Oremus Deus qui ad salutem humani generis maxima quaeque sacramenta in aquarum substantia condidisti adesto propitius invocationibus nostris elemento huic multimodis purificationibus praeparato virtutem tuea bene ✚ dictionis infunde ut creatura tua mysteriis tuis serviens ad abigendos Daemones morbosque pellendos divinae gratiae sumat effectum ut quicquid in domibus vel in locis fidelium haec unda resperserit careat omni immunditia liberetur à noxa non illic resideat spiritus pestilens non aura corrumpens discedant omnes insidiae latentis inimici si quid est quod aut incolumitati habitantium invidet aut quieti aspersione hujus aquae effugiat us salubritas per invocationem sancti tui nominis expetita ab omnibus fit impugnationibus defensa per Dominum nostrum Jesum Christum Filium tuum qui tecum vivit regnat in unitate spiritus sancti Deus per omnia saecula saeculorum Amen Then take the Salt in thy
Angels Archangels Thrones Dominations Principates Potestates Virtutes Cherubim and Seraphim and by all their virtues do I N. swear and promise thee to be obedient as is rehearsed And here for a witness do I N. give thee N. my right hand and do plight thee my faith and troth as God me help and holydome And by the holy contents in this Book do I N. swear that my spirit shall be thy true servant all the days of thy life as is before rehearsed and here for a witness that my Spirit shall be obedient unto thee N. and to those bonds of words that be written in this N. before the bonds of words shall be rehearsed thrice else to be damned for ever and thereto say all faithful souls and spirits Amen Amen Then let him swear this Oath three times and at every time kiss the Book and at every time make marks to the bond Then perceiving the time that he will depart get away the people from you and get or take your stone or glass or other thing in your hand and say the Pater noster Ave and Credo and this Prayer as followeth And in all the time of his departing rehearse the bonds of words and in the end of every bond say oftentimes Remember thine Oath and promise And bind him strongly to thee and to thy stone and suffer him not to depart reading thy bond 24 times And every day when you do call him by your other bond bind him strongly by the first bond by the space of 24. days apply it and thou shalt be made a man for ever Now the Pater noster Ave and Credo must be said and then the Prayer immediately following O God of Abraham God of Isaac God of Jacob God of Tobias the which didst deliver the three children from the hot burning oven Sidrac Misac and Abednago and Susanna from the false crime and Daniel from the Lions power even so O Lord Omnipotent I beseech thee for thy great mercy sake to help me in these my works and to deliver me this Spirit of N. that he may be a true subject unto me N all the days of my life and to remain with me and with this N. all the dayes of my life O glorious God Father Son and Holy Ghost I beseech thee to help me at this time and to give me power by thy holy Name Merits and vertues whereby I may conjure and constrain this Spirit of N. that he may be obedient unto me and may fulfill his Oath and promise at all times by the power of all thine holiness This grant O Lord God of Hosts as thou art righteous and holy and as thou art the Word and the Word God the beginning and the end sitting in the Thrones of thine everlasting Kingdoms and in the divinity of thine everlasting Godhead to whom be all honour and glory now and for ever und ever Amen Amen CHAP. XXVII A Bond to bind him to thee and to thy N. as followeth I Conjure and constrain the Spirit of N. by the living God by the true God and by the holy God and by their vertues and powers I conjure and constrain the Spirit of thee N. that thou shalt not ascend nor descend out of thy body to no place of rest but only to take thy resting place with N. and with this N. all the days of my life according to thine Oath and promise I conjure and constrain thee Spirit of N. by ehese holy Names of God ✚ Tetragrammaton ✚ Adonay ✚ Agla ✚ Saday ✚ Sabaoth ✚ Planabothe ✚ Panthon ✚ Craton ✚ Neupmaton ✚ Deus ✚ homo ✚ omnipotens ✚ sempiternus ✚ ysus ✚ terra ✚ unigenitus ✚ salbator ✚ via ✚ vita ✚ manus ✚ sons ✚ origo ✚ filius ✚ and by their vertues and powers I conjure and constrain the Spirit of N. that thou shalt not remain in the fire nor in the water in the air nor in any privy place of the earth but only with we N. and with this N. all the dayes of my life I charge thee Spirit of N. upon pain of everlasting condemnation remember thine Oath and promise Also I conjure the spirit of N. and constrain thee by the excellent Name of Jesus Christ Α and Ω the first and the last for this holy Name of Jesus is above all names for unto it all knees do bow and obey both of heavenly things earthly things and infernals Nor is there any other Name given to man whereby we have any salvation but by the Name of Jesus Therefore by the Name and in the Name of Jesus of Nazareth and by his Nativity Resurrection and Ascension and by all that appertaineth to his Passion and by their vertues and powers I do conjure and constrain the Spirit of N. that thou shalt not take any resting place in the ☉ nor in the ☽ nor in ♄ nor in ♃ nor in ♂ nor in ♀ nor in ☿ nor in any of the twelve signs nor in the concavity of the Clouds nor in any other privy place to rest or stay in but only with me N. or with this N. all the days of my life If thou be not obedient unto me according to thine Oath and promise I N. do condemn the spirit of N. into the pit of hell for over Amen I Conjure and constrain the spirit of N. by the blood of the innocent Lamb Jesus Christ the which was shed upon the Cross for all those that do obey unto it and believe in it shall be saved and by vertue thereof and by all the aforesaid royal names and words of the living God by me pronounced I do conjure and constrain the spirit of N. that thou do be obedient unto me according to thine Oath and promise If thou refuse to do as is aforesaid I N. by the holy Trinity and by his vertue and power do condemn the spirit of N. into the place whereas there is no hope of remedy but everlasting condemnation and horror and pain upon pain daily horribly and lamentably the pains there to be augmented so thick as the starrs in the Firmament and as the gravel sand in the Sea except thou Spirit of N. obey me N. as is afore rehearsed else I N. do condemn the spirit of N. into the pit of everlasting condemnation Fiat fiat Amen Also I conjure thee and constrain the spirit of N. by all Angels Archangels Thrones Dominations Principates Potestates Virtutes Cherubim and Seraphim and by the four Evangelists Matthew Mark Luke and John and by all things contained in the old Law and the new and by their vertues and by the twelve Apostles and by all Patriarchs Prophets Martyrs Confessors Virgins Innocents and by all the elect and chosen is and shall be which followeth the Lamb of God and by their vertues and powers I conjure and constrain the spirit of N. strongly to have common talk with me at all times and in all days nights hours and
minutes and to talk in my mother tongue plainly that I may hear it and understand it declaring the truth unto me of all things according to thine oath and promise else to be condemned for ever Fiat fiat Amen Also I conjure and constrain the spirit of N. by the golden Girdle which girdeth the loins of our Lord Jesus Christ so thou spirit of N. be thou bound and cast into the pit of everlasting condemnation for thy great disobedience and unreverent regard that thou hast to the holy names and words of God Almighty by me pronounced Fiat Amen Also I conjure constrain command and by the spirit of N. by the two-edged Sword which John saw proceed out of the mouth of God Almighty except thou be obedient as is aforesaid the Sword cut thee in pieces and condemn thee into the pit of everlasting pains where the fire goeth not out and where the worm dyeth not Fiat fiat fiat Amen Also I conjure and constrain the spirit of N. by the Throne of the Godhead and by all the Heavens under him and by the celestial City new Jerusalem and by the Earth by the Sea and by all things created and contained therein and by their vertues and powers and by all the infernals and by their vertues and powers and by all things contained therein and by their vertues and powers I conjure and constrain the spirit of N. than now immediately thou be obedient unto me at all times hereafter and to those words of me pronounced according to thine oath and promise else let the great curse of God the anger of God the shadow and darkness of everlasting condemnation be upon thee thou spirit of N. for ever and ever because thou hast denyed thine health thy faith and salvation for the great disobedience thou art worthy to be condemned Therefore let the divine Trinity Angels and Archangels Thrones Dominations Principates Potestates Virtutes Chrumbim and Seraphim and all the souls of the Saints that shall stand on the right hand of our Lord Jesus Christ at the general Day of Judgment condemn the spirit of N. for ever and ever and be a witness against thee because of thy great disobedience in and against thy promises Fiat fiat Amen Being thus bound he must needs be obedient unto thee whether he will or no prove this And here followeth a bond to call him to your N. and to shew you true visions at all times as in the hour of ♄ to bind or inchant any thing and in the hour of ♃ for peace and concord in the hour of ♂ to marre to destroy and to make sick in the hour of the ☉ to bind tongues and other bonds of men in the hour of ♀ to increase love joy and good will in the hour of ☿ to put away enimity or hatred to know of theft in the hour of the ☽ for love good will and concord ♄ lead ♃ tin ♂ iron ☉ gold ♀ copper ☿ quick-silver ☽ silver c. CHAP. XXVIII This Bond as followeth is to call him into your Crystal-stone or Glass c. ALso I do conjure thee spirit N. by God the Father by God the Son and by God the Holy Ghost Α and Ω the first and the last and by the latter day of Judgement of them which shall come to judge the quick and the dead and the world by fire and by their vertues and powers I constrain thee spirit N. to come to him that holdeth the Crystal-stone in his hand and to appear visibly as hereafter followeth Also I conjure thee Spirit N. by these holy Names of God ✚ Letragrammaton ✚ Adonay ✚ El ✚ Ousion ✚ Agla ✚ Iesus ✚ of Nazareth ✚ and by the vertues thereof and by his nativity death burial resurrection and ascension and by all other things appertaining unto his passion and by the blessed Virgin Mary Mother of our Lord Jesus Christ and by all the joy which she had when she saw her Son rise from death to life and by the vertues and powers thereof I constrain thee Spirit N. to come into the Crystal-stone and to appear visibly as hereafter shall be declared Also I conjure thee N. thou Spirit by all Angels Archangels Thrones Dominations Principates Potestates Virtutes Cherubim and Seraphim and by the ☉ ☽ ♄ ♃ ♂ ♀ ☿ and by the twelve signes and by their vertues and powers and by all things created and confirmed in the Firmament and by their vertues and powers I constrain thee Spirit N. to appear visibly in that Crystal-stone in fair form and shape of a white Angel a green Angel a black Angel a Man a Woman a Boy a maiden Virgin a white Greyhound a Devil with great horns without any hurt or danger of our bodies or souls and truly to inform and shew unto us true visions of all things in that Crystal-stone according to thine Oath and Promise and that without any hinderance or tarrying to appear visibly by this Bond of words read over by me three times upon pain of everlasting condemnation Fiat fiat Amen Then being appeared say these words following I Conjure thee Spirit by God the Father that thou shew true visions in that Crystal-stone where there be any N. in such a place or no upon pain of everlasting condemnation Fiat Amen Also I conjure thee Spirit N. by God the Son Jesus Christ that thou do shew true visions unto us whether it be gold or silver or any other metals or whether there were any or no upon pain of condemnation Fiat Amen Also I conjure thee Spirit N. by God the Holy Ghost the which doth sanctifie all faithful souls and spirits and by their vertues and powers I constrain thee Spirit N. to speak open and to declare the true way how we may come by these treasures hidden in N. and how to have it in our custody and who are the keepers thereof and how many there be and what be their names and by whom it was laid there and to shew me true visions of what sort and similitude they be and how long they have kept it and to know in what dayes and hours we shall call such a Spirit N. to bring unto us these treasures into such a place N. upon pain of everlasting condemnation ✚ Also I constrain thee Spirit N. by all Angels Archangels Thrones Dominations Principates Potestates Virtutes Cherubim and Seraphim that you do shew a true vision in this Crystal-stone who did convey or steal away such a N. and where it is and who hath it and how far off and what is his or her name and how and when to come unto it upon pain of eternal condemnation Fiat Amen Also I conjure thee Spirit N. by the ☉ ☽ ♄ ♃ ♂ ♀ ☿ and by all the Characters in the Firmament that thou do shew unto me a true vision in this Crystal-stone where such N. and in what state he is and how long he hath been there and
him Deus c. This although it be not so proper to our present purpose yet because we are in hand with the Holy Spirits Deity is not altogether impertinent But why God would have his Name as it were universally bounded within the number of four letters I can give sundry reasons which requires too long a discourse of words by digression and therefore I will conceal them for this time These opinions of Philosophers I have willingly remembred that it might appear that the doctrine concerning the Holy Spirit is very ancient which they have taken either out of Moses writings or out of the works of the old Fathers published in and set forth in Books though not wholly fully and perfectly understood and known and also that our Pneumatomachi may see themselves to be more doltish in divine matters than the Heathen who will not acknowledg that essential and working power of the divinity whereby all things are quickened which the Heathen did after a sort see after a sort I say because they separated the soul of the world which they also call the begotten mind from the most soveraign and unbegotten God and imagined certain differences of degrees and as Cyrill saith did Arrianize in the Trinity So then I conclude against these Pneumatomachi that in so much as they imitate the old Gyants who piling up Pelion upon Ossa and them both upon Olympus attempted by scaling the Heavens to pull Jupiter out of his Throne of Estate and to spoil him of his principality and were notwithstanding their strength whereby they were able to carry huge Hills on their shoulders overwhelmed with those Mountains and squeized under the weight of them even to the death so these Pneumatomachi being Enemies both to the Holy Spirit and no friends to the Holy Church for then would they confess the Trinity in Unity and the Unity in Trinity and consequently also the Deity of the Holy Spirit deserve to be consumed with the fire of his mouth the heat whereof by no means can be slacked quenched or avoided For there is nothing more unnatural nothing more monstrous then against the Person of the Deity I mean the Spirit of Sanctification to oppose mans power mans wit mans policy c. which was well signified by that Poetical fiction of the Giants who were termed Anguipedes Snake-footed which as Joachimus Camerarius expoundeth of wicked Counsellours to whose filthy perswasions Tyrants do trust as unto their feet and James Sadolet interpreteth of Philosophers who trusting over-much unto their own wits become so bold in challenging praise for their wisdom that in fine all turneth to folly and confusion so I expound of Hereticks and Schismaticks who either by corrupt doctrine or by maintaining precise opinions or by open violence c. assay to overthrow the true Religion to break the unity of the Church to deny Caesar his homage and God his duty c. and therefore let Jovis fulmem wherewith they were slain assure these that there is Divina ultio due to all such as dare in the fickleness of their fancies arrear themselves against the Holy Spirit of whom sith they are ashamed hereupon earth otherwise they would confidently and boldly confess him both with mouth and pen he will be ashamed of them in Heaven where they are like to be so farre from having any society with the Saints that their portion shall be even in full and shaken measure with miscreants and Infidels And therefore let us if we will discern and try the Spirits whether they be of God or no seek for illumination of this inlightning Spirit which as it bringeth light with it to discover all Spirits so it giveth such a fiery heat as that no false spirit can abide by it for fear of burning Howbeit the Holy Spirit must be in us otherwise this prerogative of trying spirits will not fall to our lot But here some will peradventure move a demand and do ask How the Holy Spirit is in us considering that Infiniti ad finitum nulla est proportio neque loci angustia quod immensum est potest circumscribi of that which is infinite to that which is finite there is no proportion neither can that which is unmeasurable be limited or bounded within any precinct of place c. I answer That the most excellent Father for Christs sake sendeth him unto us according as Christ promised us in the person of his Apostles The Comforter saith he which is the Holy Spirit whom my Father will send in my Name And as for proportion of that which is infinite to that which is finite c. I will in no case have it thought that the Holy Spirit is in us as a body placed in a place terminably but to attribute thereunto as duly belongeth to the Deity an ubiquity or universal presence not coporally and palpably but effectually mightily mystically divinely c. Yea and this I may bodldly add that Christ Jesus sendeth him unto us from the Father neither is he given us for any other end but to enrich us abundantly with all good gifts and excellent graces and among the rest with the discerning of Spirits aright that we be not deceived And here an end of the first Book BOOK II. CHAP. I. Of Spirits in General What they are and how to be considered Also how farr the Power of Magitians and Witches is able to operate in Diabolical Magick 1. BEcause the Author in his foregoing Treatise upon the Nature of Spirits and Devils hath only touched the subject thereof superficially omitting the more material part and with a brief and cursory Tractar hath concluded to speak the least of this subject which indeed requires most amply to be illustrared therefore I thought fit to adjoyn this subsequent discourse as succedaneous to the fore-going and conducing to the compleating of the whole work 2. The Nature of Spirits is variously to be considered according to the source to which each Caterva doth belong for as some are altogether of a divine and celestial nature not subject to the abominable Inchantments and Conjurations of vitious mankind so others are the grand Instigators stirring up mans heart to attempt the inquiry after the darkest and most mysterious part of Magick or Witchcraft neither is this their suggestion without its secret end that is that by the private insinuation and as it were incorporating themselves into the affection or desire of the Witch or Magician they may totally convert him into their own nature reducing him at last by constant practice to such obdurateness and hardness of heart that he becometh one with them and delighted with their association being altogether dead to any motions in himself that may be called good 3. And if we may credit example which is the surest proof the very imaginations and affection of a Magician doth create an evil Essence or Devil which was not before in being for as the Astral Spirits are
lib. de antiquit Judaeor 6. cap. 14. 1 Sam. 7. 2 King 23. Psal 96.5 a Job 40.15 Job 2.11 Isa 27.1 b Mat. 6.24 Luk. 16.13 c Mat. 4.3 d Matth. 4. John 8.44 Apoc. 12.9 10. e Apoc. 9.11 f Mark 5.9 Luk. 8.30 g Ephes 2.2 h Joh. 14.30 i Job 41. k 1 Pet. 5.8 l Joh. 8.44 m 1 Joh. 3.8 n Act. 16.16 o Hos 4.14 p Psal 34.7 1 Chr. 21.30 q 2 Cor. 12.7 Å¿ Apoc. 9. t Ezek. 29.3 u Apoc. 12.3 x Gen. 3.1 y Isa 43.20 Psal 96.5 Juno and Minerva Cosening gods or knaves Terra aqua aer ignis Sol Luna Hudgin of Germany and Rush of England J. Wier lib. de praest daem 1. cap. 23. Bawdy Priests in Ginnie Look in the word Ob lib. 7. cap. 3. A good god and goddess for women The names of certain Heathenish Gods and their peculiar offices A very homely charge Beasts Birds Vermin Fishes Herbs and other trumpery worshipped as gods Imperial gods and their assistants The number of gods among the Gentiles 1 King 20. 2 Chron. 32. 1 Chron. 16. Judg. 3. 2 Chron. 25. 2 King 23 c. Popish gods of Nations Parish Gods or Popish Idols See the Golden Legend for the life of S. Bridget He-Saints and she-Saints of the old stamp with their peculiar vertues touching the curing of diseases * For the French-pox or the common kind of Pox or both This would be known New Saints Divos vocant Grammatici eos qui ex hominibus dii facti sunt Cic. de natur deorum The Papists see a moth in the eye of others but no beam in their own The idolatrous Council of Trent Exempl 4. But our Lady spyed him well enough as you shall read The Priests Arse made buttons Our B. Ladies favour Greg. 4. dialog cap 51. Alexand lib. 5. cap. 23. lib. 2. cap. 9 c. Greg. lib 4. dialog c. 40. idem cap. 55. and in other places elsewhere innumerable 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. Ambr. ser 90. de passione Agn. Euseb lib. Eccl. hist 5. Niceph. bib 5. cap. 7. Hieronym in vita Pau. Theodor lib. hist 5. c. 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. quest 11. August de cura pro mortu cap. 13. Luk. 16 29. Matth. 17.3 Luk. 9.30 Johan Laur. lib. de natur daemon Mich. Andr. thes 222 c. Idem thes 235. 236. Idem thes 226. Th. Aq. 1. pag. quaest 89. ar 8. Gregor in dial 4. Mich. And. thes 313 316 317. Idem thes 346. Leo serm de jejuniis 10. mens Gelas in Epistola ad Episc Mich. Andr. thes 345. Greg. dial 4. cap. 1 12 14. Mich. And. thes 347. Greg. dial 4. cap. 11. Mich. And. thes 347. Mich. And. thes 341. Idem thes 388. Idem thes 411. Mal. Malef. J. Bod. c. Mich. And. thes 412. Idem thes 414. Gen. 3.14 15. Gen. 3.1 2 Cor. 11.3 Sap. 2.24 Gen. 3.1 Psal 64.3 Numb 8. 9. Joh. 3.14 Mat. 23 33. Mat. 10.16 J. Cal. in Gen. cap. 3.1 Idem ibid. Idem ibid. Idem ibid. Mat. 10.16 Isai 30.6 Mat. 3.7 12. Luk. 3.34 23 33. Gen. 3.1 Family of Love J. Cal. lib. instit 1. cap. 14. sect 18. J. Cal. lib. instit 1. cap. 14. sect 13. Aug. de cura pro mort c. P. Mart. in loc com 9. sect 14. a 1 Sam. 22. Luk. 8. John 8. Ephes 6. 2 Tim. 2. 1 Pet. 5. b Col. 1.16 1 Cor. 10. Mat. 8. 10. Luk. 4. c Sap. 1. Apocal. 4. d 1 Tim. 4.4 e Gen. 1. f Joh. 8.44 1 Joh. 3.8 Edw. Deering in his reading upon Heb. 1. Reading the 6. Ephes 6.12 Col. 2.16 Matth. 25. 1 Pet. 5. Idem ibid. Mat. 25.45 Mal. malef par 1. quaest 5. The crymon of the word Diabolus The book of W.W. published At S. Osees 17. or 18. Witches condemned at once Isai 30.28 Zach. 6.5 Gen. 1.2 John 3.8 Eras Sntar in dictio Scholast doctr lit S. Erasm Sar. in lib. loc lit praedictis Laurent a Villavicentio in phrasib script lit S. pag. 176. Rom. 8.15 1 Cor. 15.15 John 15.26 Isai 44.3 John 7.38 John 4.14 Jer. 23.29 1 John 2.27 Psal 45.7 Cyrill in Evang Joh. lib 3. cap. 14. Exod. 8.19 The holy Spirit can abide nothing that is carnal and unclean Isai 29.10 Isai 19 14. Rom. 1.21 24. Deut. 28.28 29. A question An answer A great likelihood no doubt Judgment distinguished * Josias Simlerus lib. 4. cap. 5. adversus veteres novos Antitrinitarios c. Mat. 12.31 32. 1. Objection The Scripture doth never call the Holy Spirit God The 1. answer A refutation of the antecedentâ— c. 2. Objection Hilarie doth not call the Spirit God neither is he so named in the common Collects The 2. answer Hilarius lib. 12. de Triade The place is long and therefore I had rather refer the Reader unto the Book than to insert so many lines Collecta in die domin sanctae Trinit 3. Objection The Spirit is not be prayed unto but the Father only 3. Answer The consequent is denied 1 Joh. 3.1 4. Objection Amos saith That the Spirit was created 4. Answer Spirit in this place signifieth Wind. Amos 4.13 To create is not him to be made that was not Euseb Casariens lib. 3. adversus Marcemull Act. â— 2 Psal 51.10 5. Objectiun All things were made by the Son Ergo the Spirit was also made by him 5. Answer Universal propositions or speeches are to be restrained Joh. 1.3 6. Objection The spirit knoweth not the Father and the Son 6. Answer How exclusive propositions or speeches are to be interpreted 7. Objection The Spirit prayeth for us 7. Answer The spirit doth provoke us to pray Gen. 22.12 Rom. 8.15 8. Objection The Spirit is sent from the Father and the Son 8. Answer How the Spirit is sent 9. Objection The Spirit speaketh not of himself The 9. answer Cyrill lib. 13. the saur cap. 3. 10. Objection 10 Answer The Spirit proceedeth Joh. 15.26 * Such were the Arrians Tritheits Samosatenians c. Sus magis in coelo gaudet quam fonte sereno The Heathenish Philosophers acknowledged the Holy Spirit Cyril lib. 1. contra Julianum Marfilius Ficinus in arg in Cratyl Plat. Ovid. lib. Metamorph 1. fab 5. de gigantib taelum obfident Jacob. Sadol in lib. de laud. philosoph inscrip Phedrus Peter Mart. in loc com part 2. cap. 18. sect 33. pag. 6.28 Joh. 14.26 Joh. 16.14 14.16 The reason of this Addition The nature of Sprits The original of evil essences Their Germination Their Habitation Their shapes Their place of pleasure or torment The cause of their torment How Magicians deal with them The Orders of heavenly Beings That they