Aesops dog who greedily coveting to catch and snatch at the shadow of the flesh which he carried in his mouth over the water lost both the one and the other as they do their increase and their principal But to break off abruptly from this matter and to leave these hypocrites for why may they not be so named who as Homer speaking in detestation of such rakehells saith very divinely and truely Odi etenim seu claustra Erebi quicunque loquuntur Ore aliud tacitoque aliud sub pectore claudunt Englished by Abraham Fleming I hate even as the gates of Hell Those that one thing with tongue do tell And notwithstanding closely keep Another thing in heart full deep To leave these hypocrites I say in the dregs of their dishonesty I will conclude against them peremptorily that they with the rabble above rehearsed and the rout hereafter to be mentioned are rank Couseners and consuming Cankers to the Common-wealth and therefore to be rejected and excommunicated from the fellowship of all honest men For now their art which turneth all kind of metals that they can come by into mist and smoak is no less apparent to the world than the clear sunny rayes at noonsted insomuch that I may say with the Poet Hos populus ridet multumque torosa juventus Ingeminat tremulos naso crispante cachinnos Englished by Abraham Fleming All people laugh them now to scorn each strong and lusty blood Redoubleth quavering laughters loud with wrinkled nose a good So that if any be so addicted unto the vanity of the art Alchymisticall as every fool will have his fancy and that beside so many experimented examples of divers whose wealth hath vanished like a vapour whiles they have been over rash in the practice hereof this discourse will not move to desist from such extream dotage I say to him or them and that aptly dicitque facitque quod ipse Non sani esse hominis non sanus juret Orestes Englished by Abraham Fleming He saith and doth that every thing which mad Orestes might With Oath averre became a man bereft of reason right BOOK XV. CHAP. I. Of Magical Circles and the reason of their Institution MAgitians and the more learned sort of Conjurers make use of Circles in various manners and to various intentions First when convenience serves not as to time or place that a real Circle should be delineated they frame an imaginary Circle by means of Incantations and Consecrations without either Knife Pensil or Compasses circumscribing nine foot of ground round about them which they pretend to sanctifie with words and Ceremonies spattering their Holy Water all about so far as the said Limit extendeth and with a form of Consecration following do alter the property of the ground that from common as they say it becomes sanctifi'd and made fit for Magicall uses How to consecrate an imaginary Circle LEt the Exorcist being cloathed with a black Garment reaching to his knee and under that a white Robe of fine Linnen that falls unto his ankles fix himself in the midst of that place where he intends to perform his Conjurations And throwing his old Shooes about ten yards from the place let him put on his consecrated shooes of russet Leather with a Cross cut on the top of each shooe Then with his Magical Wand which must be a new hazel-stick about two yards of length he must stretch forth his arm to all the four Windes thrice turning himself round at every Winde and saying all that while with fervency I who am the servant of the Highest do by the vertue of his Holy Name Immanuel sanctifie unto my self the circumference of nine foot round about me ✚ ✚ ✚ from the East Glaurah from the West Garron from the North Cabon from the South Berith which ground I take for my proper defence from all malignant spirits that they may have no power over my soul or body nor come beyond these Limitations but answer truely being summoned without daring to transgress their bounds Worrh worrah harcot Gambalon ✚ ✚ ✚ Which Ceremonies being performed the place so sanctified is equivalent to any real Circle whatsoever And in the composition of any Circle for Magical feats the fittest time is the brightest Moon-light or when storms of lightning winde or thunder are raging through the air because at such times the infernal Spirits are nearer unto the earth and can more easily hear the Invocations of the Exorcist As for the places of Magical Circles they are to be chosen melancholly dolefull dark and lonely either in Woods or Deserts or in a place where three wayes meet or amongst ruines of Castles Abbies Monasteries c. or upon the Sea-shore when the Moon shines clear or else in some large Parlour hung with black and the floor covered with the same with doors and windowes closely shut and Waxen Candles lighted But if the Conjuration be for the Ghost of one deceased the fittest places to that purpose are places of the slain Woods where any have killed themselves Church-yards Burying-Vaults c. As also for all forts of Spirits the places of their abode ought to be chosen when they are called as Pits Caves and hollow places for Subterranean Spirits The tops of Turrets for Aerial Spirits Ships and Rocks of the Sea for Spirits of the Water Woods and Mountains for Faries Nymphs and Satyres following the like order with rall the rest The reason that Magitians give for Circles and their Institution is That so much ground being blest and consecrated by holy Words hath a secret force to expel all evil Spirits from the bounds thereof and being sprinkled with holy water which hath been blessed by the Master the ground is purified from all uncleanness besides the holy Names of God written all about whose force is very powerful so that no wicked Spirit hath the ability to break through into the Circle after the Master and Scholler are entered and have closed up the gap by reason of the antipathy they possesse to these Mystical Names And the reason of the Triangle is that if the Spirit be not easily brought to speak the truth they may by the Exorcist be conjured to enter the same where by virtue of the names of the Sacred Trinity they can speak nothing but what is true and right But if Astral Spirits as Faries Nymphs and Ghosts of men be called upon the Circle must be made with Chalk without any Triangles in the place whereof the Magical Character of that Element to which they belong must be described at the end of every Name As for Spirits of the Air Water Fire Woods Caves Mountains Mines Desolate Buildings CHAP. II. How to raise up the Ghost of one that hath hanged himself THis experiment must be put in practice while the Carcass hangs and therefore the Exorcist must seek out for the straightest hazel wand that he can find to the top whereof he must binde
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
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
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
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
c. And it is worthy my labour to shew you how Papists define Superstition and how they expound the difinition thereof Superstition say they is a Religion observed beyond measure a Religion practised with evill and unperfect circumstances Also whatsoever usurpeth the name of Religion through humane tradition without the Popes authority is Superstitious as to add or joyn any Hymnes to the Mass to interrupt any Diriges to abridge any part of the Creed in the singing thereof or to sing when the Organs go and not when the Quire singeth not to have one to help the Priest to Mass and such like c. These Popish Exorcists do many times forget their own Rules For they should not directly in their Conjurations call upon the Devil as they do with intreaty but with authority and commandement Neither should they have in their Charms and Conjurations any unknown names Neither should there be as alwayes there is any falshood contained in the matter of the Charm of Conjuration as say they old Women have in theirs when they say the blessed Virgin passed over Jordan and then S. Steven met her and asked her c. Neither should they have any other vain Characters but the Cross for those are the words and many other such cautions have they which they observe not for they have made it lawful elsewhere But Thomas their chief pillar proveth their Conjuring and Charms lawful by S. Mark who saith Signa eos qui crediderunt and In nomine meo damonia ejicient c. whereby he also proveth that they may conjure Serpents And there he taketh pains to prove that the words of God are of as great holiness as the reliques of Saints whereas in such respect as they mean they are both alike and indeed nothing worth And I can tell them further that so they may be carryed as either of them may do a man much harm either in body or soul But they prove this by S. Augustine saying Non est minus verbum Dei quam corpus Christi whereupon they conclude thus By all mens opinions it is lawful to carry about reverently the reliques of Saints Ergo it is lawful against evill Spirits to invocate the name of God every way by the Pater Noster the Ave the Nativity the Passion the five Wounds the title Triumphant by the seven words spoken on the Cross by the nails c. and there may be hope reposed in them Yea they say it is lawful to conjure all things because the Devil may have power in all things And first alwayes the person or thing wherein the Devil is must be exorcised and then the Devil must be conjured Also they affirm that it is as expedient to consecrate and conjure Pottage and Meat as Water and Salt or such like things The right order of Exorcism in Rebaptism of a person possessed or bewitched requireth that Exsufflation and Abrenunciation be done toward the West Item there must be erection of Hands Confession Profession Oration Benediction Imposition of hands Denudation and Unction with holy Oyl after Baptism Communion and Induition of the Surplis But they say that this needeth not where the bewitched is exorcised but that the bewitched be first confessed and then to hold a Candle in his hand and in stead of a Surplis to tye about his bare body a holy Candle of the length of Christ or of the Cross whereupon he dyed which for mony may be had at Rome Ergo saith M. Mal. this may be said I conjure thee Peter or Barbara being sick but regenerate in the holy water of Baptism by the living God by the true God by the holy God by the God which redeemed thee with his pretious blood that thou mayst be made a conjured man that every fantasie and wickedness of Diabolical deceipt do avoid and depart from thee and that every unclean Spirit be conjured through him that shall come to judge the quick and the dead and the World by fire Amen Oremus c. And this Conjuration with Oremus and a Prayer must be thrice repeated and at the end alwayes must be said Ergo maledicte diabole recognosce sententiam tuam c. Therefore cursed Divell know thy sentence c. And this order must alwayes be followed and finally there must be diligent search made in every corner and under every coverlet and pallet and under every threshold of the doors for instruments of Witchcraft and if any be found they must straightway be thrown into the fire Also they must change all their bedding their cloathing and their habitation and if nothing be found the party that is to be exorcised or conjured must come to the Church rath in the morning and the holier the day is the better specially our Lady day And the Priest if he be shriven himself and in perfect state shall do the better therein And let him that is exorcised hold a holy candle in his hand c. Alwayes provided that the holy water be thrown upon him and a stoal put about his neck with Deus in adjutorium and the Letany with invocation of Saints and this order may continue twice a week so as say they through multiplication of Intercessors or rather intercessions grace may be obtained and favour procured There is also some question in the Romish Church Whether the Sacrament of the Altar is to be received before or after the Exorcism Item in shrift the Confessor must learn whether the Party be not Excommunicate and so for want of Absolution endureth this vexation Thomas sheweth the difference between Holy-water and Conjuration saying That Holy-water driveth the Devil away from the external and outward parts but Conjurations from the internal and inward parts and therefore unto the bewitched party both are to be applyed CHAP. XXXIV The seven Reasons why some are not rid of the Devil with all their Popish Conjurations why there were no Conjurors in the Primitive Church and why the Devil is not so soon cast out of the bewitched as of the possessed THe reason why some are not remedied for all their Conjurations the Papists say is for seven causes First For that the faith of the standers by is naught Secondly For that theirs that present the party is no better Thirdly Because of the sins of the bewitched Fourthly For the neglecting of meet remedies Fifthly For the reverence of virtues going out into others Sixthly For the Purgation Seventhly For the merit of the party bewitched And lo the first four are proved by Matthew the 7. and Mark the 4. when one presented his Son and the multitude wanted faith and the Father said Lord help my incredulity or unbelief Whereupon was said Oh faithless and perverse generation how long shall I be with you and where these words were written And Jesus rebuked him c. that is to say say they the possessed or bewitched for his sins For by the neglect of due
should say to our Lady-Church And in the Church-yard he saw a great many dead men and some of them he knew of whom he asked What the matter was c. who answered That the Hangman was slain and the Devil challenged his soul the which our Lady said was her and the Judge was even at hand coming thither to hear the cause and therefore said they we are now come together The Priest thought he would be at the hearing hereof and hid himself behind a tree and anon he saw the judicial seat ready prepared and furnished where the Judge to wit Jesus Christ sate who took up his mother unto him Soon after the Devils brought in the Hangman pinnioned and proved by good evidence that his soul belonged to them On the other side our Lady pleaded for the Hangman proving that he at the hour of death commended his soul to her The judge hearing the matter so well debated on either side but willing to obey for these are his words his mothers desire and loath to do the Devils any wrong gave sentence that the Hangmans soul should return to his body until he had made sufficient satisfaction ordaining that the Pope should set forth a publick form of Prayer for the Hangmans soul It was demanded who should do the errand to the Popes Holiness Marry quoth our Lady that shall yonder Priest that lurketh behind the tree The Priest being called forth and injoyned to make relation hereof and to desire the Pope to take the pains to do according to this decree asked by what token he should be directed Then was delivered unto him a Rose of such beauty as when the Pope saw it he knew his message was true And so if they do not well I pray God we may CHAP. XXVII A Confutation of the Fable of the Hangman of many other feigned and ridiculous Tales and Apparitions with a reproof thereof BY the tale above mentioned you see what it is to worship the Image of our Lady For though we kneel to God himself and make never so humble Petitions unto him without faith and repentance it shall do us no pleasure at all Yet this Hangman had great friendship shewed him for one point of courtesie used to our Lady having not one dram of faith repentance nor yet of honesty in him Nevertheless so credulous is the nature of man as to believe this and such like fables yea to discredit such stuffe is thought among the Papists flat heresie And though we that are Protestants will not believe these toyes being so apparently Popish yet we credit and report other appearances and assuming of bodies by souls and spirits though they be as prophane absurd and impious as the other We are sure the holy Maid of Kent's Vision was a very cosenage but we can credit imprint and publish for a true possession or history the knavery used by a cosening varlot at Maidstone and many other such as that was We think souls and spirits may come out of Heaven or Hell and assume bodies believing many absurd tales told by the Schoolmen and Romish Doctors to that effect but we discredit all the stories that they and as grave men as they are tell us upon their knowledge and credit of souls condemned to Purgatory wandering for succour and release by Trentals and Masses said by a Popish Priest c. and yet they in probability are equal and in number far exceed the other We think that to be a lye which is written or rather fathered upon Luther to wit That he knew the Devil and was very conversant with him and had eaten many bushels of Salt and made jolly good cheer with him and that he was confuted in a desputation with a real Devil about the abolishing of private mass Neither do we believe this report That the Devil in the likeness of a tall man was present at a Sermon openly made by Carolostadius and from this Sermon went to his house and told his son that he would fetch him away after a day or twain as the Papists say he did indeed although they lie in every point thereof most maliciously But we can believe Platina and others when they tell us of the appearances of Pope Benedict the eight and also the ninth how the one rode upon a black Horse in the Wilderness requiring a Bishop as I remember whom he met that he would distribute certain money for him which he had purloined of that which was given in Alms to the poor c. and how the other was seen a hundred years after the Devil had killed him in a Wood of an Hermite in a Bears-skin and an Asses-head on his shoulders c. himself saying that he appeared in such sort as he lived And divers such stuffe rehearsed by Platina Now because S. Ambrose writeth that S. Anne appeared to Constance the daughter of Constantine and to her Parents watching at her Sepulchre and because Eusebius and Nicephorus say That the Pontamian Virgin Origen's Disciple appeared to S. Basil and put a Crown upon his head in token of the glory of his martyrdom which should shortly follow and because Hierome writeth of Paul's appearance and Theodoret of S. John the Baptist and Athanasius of Ammons c. many do believe the same stories and miraculous appearances to be true But few Protestants will give credit unto such shameful fables or any like them when they find them written in the Legendary Festival Rosaries of our Lady or any other such Popish Authors Whereby I gather that if the Protestant believe some few lyes the Papists believe a great number This I write to shew the imperfection of man how attentive our ears are to hearken to tales And though herein consists no great point of faith or infidelity yet let us that profess the Gospel take warning of Papists not to be carryed away with every vain blast of doctrine but let us cast away these prophane and old Wives fables And although this matter have passed so long with general credit and authority yet many grave Authors have condemned long since all those vain Visions and Apparitions except such as have been shewed by God his Son and his Angels Athanasius saith That souls once loosed from their bodies have no more society with mortal men Augustine saith That if souls could walk and visit their friends c. or admonish them in sleep or otherwise his Mother that followed him by Land and by Sea would shew her self to him and reveal her knowledge or give him warning c. But most true it is that is written in the Gospel We have Moses and the Prophets who are to be hearkened unto and not the dead CHAP. XXVIII A Confutation of Johannes Laurentius and of many others maintaining these fained and ridiculous Tales and Apparitions and what driveth them away of Moses and Elias appearance in Mount Tabor FUrthermore to prosecute this matter in more words if I say
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
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
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
Prophet to wit I will cause the Prophets and unclean spirits to depart out of the land and when any shall yet Prophesie his parents shall say to him Thou shalt not live for thou speakest lyes in the name of the Lord and his Parents shall thrust him through when he Prophesieth c. No no the foretelling of things to come is the only work of God who disposeth all things sweetly of whose counsel there hath never yet been any man And to know our labours the times and moments God hath placed in his own power Also Phavorinus saith That if these cold Prophets or Oraclers tell thee of prosperity and deceive thee thou art made a miser through vain expectation if they tell thee of adversity c. and lye thou art made a miser through vain fear And therefore I say we may as well look to hear Prophesies at the Tabernacle in the bush of the Cherubin among the clouds from the Angels within the Ark or out of the flame c. as to expect an oracle of a Prophet in these dayes But put the case that one in our Common-wealth should step up and say he were a Prophet as many frantick persons do who would believe him or not think rather that he were a lewd person See the Statutes Eliz. 5. whether there be not laws made against them condemning their arrogancy and cosenage so also the canon laws to the same effect Chap. III. That Oracles are ceased TOuching Oracles which for the most part were Idols of silver gold wood stones c. within whose bodies some say unclean spirits hid themselves and gave answers as others say that exhalations rising out of the ground inspire their minds whereby their Priests gave out Oracles so as spirits and winds rose up out of that soil and indued those men with the gift of Prophesie of things to come though in truth they were all devices to cosen the people and for the profit of Priests who received the Idols answers over night and delivered them back to the idolaters the next morning you shall understand that although it had been so as it is supposed yet by the reasons and proofs before rehearsed they should now cease and whatsoever hath affinity with such miraculous actions as Witchcraft Conjuration c. is knocked on the head and nailed on the cross with Christ who hath broken the power of Devils and satisfied Gods justice who also hath troden them under his feet and subdued them c. At whose coming the Prophet Zachary saith That the Lord will cut the names of Idols out of the Land and they shall be no more remembred and he will then cause the Prophets and unclean spirits to depart out of the land It is also written I will cut off thine Inchanters out of thine hand and than shalt have no more Soothsayers And indeed the Gospel of Christ hath so laid open their knavery c. that since the preaching thereof their combes are cut and few that are wise regard them And if ever these Prophesies came to take effect it must be upon the coming of Christ whereat you see the Devils were troubled and fainted when they met him saying or rather exclaming upon him on this wise Fili Dei cur venisti nos cruciare ante tempus O thou Son of God why comest thou to molest us or confound us before our time appointed which he indeed prevented and now remaineth he our defender and keeper from his claws So as now you see here is no room left for such guests Howbeit you shall hear the opinion of others that have been as much deceived as your selves in this matter and yet are driven to confess that God hath constituted his Son to beat down the power of Devils and to satisfie Gods justice and to heal our wound received by the fall of Adam according to Gods promise in Genesis 3. The seed of the woman shall tread down the serpent or the Devil Eusebius in his first book De praedicatione Evangelii the title whereof is this That the power of Devils is taken away by the coming of Christ saith All answers made by Devils all Soothsayings and Divinations of men are gone and vanished away Item he citeth Porphyry in his book against Christian Religion wherein these words are rehearsed It is no marvel though the Plague be so hot in this City for ever since Jesus hath been worshipped we can obtain nothing that good is at the hands of our Gods And of this defection and ceasing of Oracles writeth Cicero long before and that to have happened also before his time Howbeit Chrysostome living lone since Cicero saith That Apollo was forced to grant that so long as any relike of a Martyr was held to his nose he could not make any answer or Oracle So as one may perceive that the Heathen were wiser in this behalf then many Christians who in times past were called Oppugnatores incantamentorum as the English Princes are called Defensores fidei Plutarch calleth Boeotia as we call bablers by the name of Many words because of the multitude of Oracles there which now saith he are like to a spring or fountain which is dryed up If any one remained I would ride five hundred miles to see it but in the whole world there is not one to be seen at this hour Popish cosenages excepted But Plutarch saith That the cause of this defection of Oracles was the Devils death whose life he held to be determinable and mortal saying they dyed for very age and that the divining Priests were blown up with a Whirle-winde and sunk with an earthquake Others imputed it to be the sight of the place of the Planets which when they passed over them carryed away that art with them and by revolution may return c. Eusebius also citeth out of him the story of Pan which because it is to this purpose I will insert the same and since it mentioneth the Devils death you may believe it if you list for I will not as being assured that he is reserved alive to punish the wicked and such as impute unto those Idols the power of Almighty God CHAP. IV. A tale written by many grave Authors and believed by many wise men of the Devils death Another story written by Papists and believed of all Catholicks approving the Devils honestly conscience and courtesie PLutarch saith That his Countreyman Epitherses told him that as he passed by Sea into Italy many passengers being in his boat in an evening when they were about the Islands Echinadae the wind quite ceased and the ship driving with the tide was brought at last to Pax and whilest some slept and others quaft and othersome were awake perhaps in as ill case as the rest after supper suddainly a voyce was heard calling Thamus in such sort as every man marvelled This Thamus was a Pilot born in Aegypt unknown to many that were in the ship wherefore being
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
coloured and clear Glasses for you may have Glasses so made as what image or favour soever you print in your imagination you shall think you see the same therein Others are so framed as therein one may see what others do in places far distant others whereby you shall see men hanging in the Air others whereby you may perceive men flying in the Air others wherein you may see one coming and another going others where one Image shall seem to be one hundred c. There be Glasses also wherein one man may see another mans image and not his own others to make many similitudes others to make none at all Others contrary to the use of all Glasses make the right side turn to the right and the left side to the left others that burn before and behind others that represent not the Images received within them but cast them far off in the Air appearing like aiery Images and by the collection of the Sun-beams with great force set fire very far off on every thing that may be burned There be clear Glasses that make great things seem little things far off to be at hand and that which is near to be far off such things as are over us to seem under us and those that are under us to be above us There are some Glasses also that represent things in divers colours and them most gorgeous specially any white thing Finally the thing most worthy of admiration concerning these Glasses is that the lesser Glass doth lessen their shape but how big soever it be it maketh the shape no bigger then it is And therefore Augustine thinketh some hidden mystery to be therein Vitellius and J. Bap. Neap. write largely hereof These I have for the most part seen and have the receipt how to make them which if desire of brevity had not forbidden me I would here have set down But I think not but Pharaohs Magicians had better experience then I for those and such like devices And as Pompanatius saith it is most true that some for these feats have been accounted Saints some other Witches And therefore I say that the Pope maketh rich Witches Saints and burneth the poor Witches CHAP. XX. A Comparison betwixt Pharoahs Magicians and our Witches and how their Cunning consisted in juggling Knacks THus you see that it hath pleased God to shew unto men that seek for knowledge such cunning in finding out compounding and framing of strange and secret things as thereby he seemeth to have bestowed upon man some part of his Divinity Howbeit God of nothing with his Word hath created all things and doth at his will beyond the power and also the reach of man accomplish whatsoever he lists And such miracles in times past he wrought by the hands of his Prophets as here he did by Moses in the presence of Pharaoh which Jannes and Jambres apishly followed But to affirm that they by themselves or by all the Devils in Hell could do indeed as Moses did by the power of the Holy Ghost is worse then infidelity If any object and say that our Witches can do such feats with Words and Charms as Pharaohs Magicians did by their Art I deny it and all the world will never be able to shew it That which they did was openly done as our Witches and Conjurers never do any thing so as these cannot do as they did And yet as Calvin saith of them they were but Juglers Neither could they do as many suppose For as Clemens saith These Magicians did rather seem to do these wonders than work them indeed And if they made but prestigious shews of things I say it was more than our Witches can do For Witchcrafts as Erastus himself confesseth in drift of argument are but old wives Fables If the Magicians Serpent had been a very Serpent it must needs have been transformed out of the Rod. And therein had been a double work of God to wit the qualifying and extinguishment of one substance and the creation of another Which are actions beyond the Devils power for he can neither make a body to be no body nor yet no body to be a body as to make something nothing and nothing something and contrary things one nay they cannot make one hair either white or black If Pharaohs Magicians had made very Frogs upon a sudden why could they not drive them away again If they could not hurt the Frogs why should we think that they could make them Or that our Witches which cannot do so much as counterfeit them can kill cattel and other creatures with words or wishes And therefore I say with Jamblicus Quae fascinati imaginamur praeter imaginamenta nullam habent actionis essentiae veritatem Such things as we being bewitched do imagine have no truth at all either of action or essence beside the bare imagination CHAP. XXI That the Serpents and Frogs mere truly presented and the Water poysoned indeed by Jannes and Jambres of false Prophets and of their miracles of Balams Ass TRuly I think there were no inconvenience granted though I should admit that the Serpents and Frogs were truly presented and the Water truly poysoned by Jannes and Jambres not that they could execute such Miracles of themselves or by their Familiars or Devils but that God by the hands of those counterfeit Coseners contrary to their own expectations overtook them and compelled them in their ridiculous wickedness to be instruments of his will and vengeance upon their Master Pharaoh so as by their hands God shewed some Miracles which he himself wrought as appeareth in Exodus For God did put the Spirit of Truth into Baalams mouth who was hired to curse his People And although he were a corrupt and false Prophet and went about a mischievous enterprise yet God made him an instrument against his will to the confusion of the wicked Which if it pleased God to to do here as a speciall work whereby to shew his Omnipotency to the confirmation of his peoples Faith in the doctrine of their Messias delivered unto them by the Prophet Moses then was it miraculous and extraordinary and not to be looked for now And as some suppose there were then a consort or crew of false Prophets which could also foretell things to come and work miracles I answer it was extraordinary and miraculous and that it pleased God so to try his people but he worketh not so in these dayes for the working of miracle is ceased Likewise in this case it might well stand with Gods glory to use the hands of Pharaohs Magicians towards the hardening of their Masters heart and to make their illusions and ridiculous conceits to become effectual For God had promised and determined to harden the heart of Pharaoh As for the miracles which Moses did they mollified it so as he alwayes relented upon the sight of the same For unto the greatness of his miracles were added
the head of an Owl with a bundle of St. John's Wort or Millies Perforatum this done he must be informed of some miserable creature that hath strangled himself in some Wood or Desart place which they seldom miss to do and while the Carcass hangs the Magitian must betake himself to the aforesaid place at 12 a clock at night and begin his Conjurations in this following manner First stretch forth the consecrated Wand towards the four corners of the World saying By the mysteries of the deep by the flames of Banal by the power of the East and the silence of the night by the holy rites of Hecate I conjure and exorcize thee thou distressed Spirit to present thy self here and reveal unto me the cause of thy Calamity why thou didst offer violence to thy own liege life where thou art now in beeing and where thou wilt hereafter be Then gently smiting the Carcase nine times with the rod say I conjure thee thou spirit of this N. deceased to answer my demands that I am to propound unto thee as thou ever hopest for the rest of the holy ones and the ease of all thy misery by the blood of Jesu which he shed for thy soul I conjure and bind thee to utter unto me what I shall ask thee Then cutting down the Carcass from the tree lay his head towards the East and in the space that this following Conjuration is repeating set a Chasing-dish of fire at his right hand into which powre a little Wine some Mastick and Gum Aromatick and lastly a viol full of the sweetest Oyl having also a pair of Bellows and some unkindled Charcole to make the fire burn bright at the instant of the Carcass's rising The Conjuration is this I conjure thee thou spirit of N. that thou do immediately enter into thy ancient body again and answer to my demands by the virtue of the holy resurrection and by the posture of the body of the Saviour of the world I charge thee I conjure thee I command thee on pain of the torments and wandring of thrice seven years which I by the power of sacred Magick rites have power to inflict upon thee by thy sighs and groans I conjure thee to utter thy voice so help thee God and the prayers of the holy Church Amen Which Conjuration being thrice repeated while the fire is burning with Mastick and Gum Aromatick the body will begin to rise and at last will stand upright before the Exorcist answering with a faint and hollow voice the questions proposed unto it Why it strangled it self where its dwelling is what its food and life is how long it will be ere it enter into rest and by what means the Magitian may assist it to come to rest Also of the treasures of this world where they are hid Moreover it can answer very punctually of the places where Ghosts reside and how to communicate with them reaching the nature of Astral Spirits and hellish beings so far as its capacity reacheth All which when the Ghost hath fully answered the Magitian ought out of commiseration and reverence to the deceased to use what means can possibly be used for the procuring rest unto the Spirit To which effect he must dig a grave and filling the same half full of quick Lime and a little Salt and common Sulphur put the Carcass naked into the same which experiment next to the burning of the body into ashes is of great force to quiet and end the disturbance of the Astral Spirit But if the Ghost with whom the Exorcist consulteth be of one that dyed the common death and obtain'd the ceremonies of burial the body must be dig'd out of the ground at 12 a clock at night and the Magician must have a companion with him who beareth a torch in his left hand and smiting the Corps thrice with the consecrated rod the Exorcist must turn himself to all the four winds saying By the virtue of the holy resurrection and the torments of the damned I conjure and exorcize thee spirit of N. deceased to answer my liege demands being obedient unto these sacred ceremonies on pain of everlasting torment and distress Then let him say Berald Beroald Balbin gab gabor agaba Arise arise I charge and command thee After which Ceremonies let him ask what he desireth and he shall be answered But as a faithful caution to the practicer of this Art I shall conclude with this That if the Magician by the Constellation and Position of the Stars at his nativity be in the predicament of those that follow Magical Arts it will be very dangerous to try this experiment for fear of suddain death ensuing which the Ghosts of men deceased can easily effect upon those whose nativities lead them to Conjuration And which suddain and violent death the Stars do alwayes promise to such as they mark with the Stigma of Magicians CHAP. III. How to raise up the three Spirits Paymon Bathin and Barma And what wonderful things may be effected through their assistance THe Spirit Paymon is of the power of the Air the sixteenth in the ranck of Thrones subordinate to Corban and Marbas Bathin is of a deeper reach in the source of the fire the second after Lucifers familiar and hath not his fellow for agility and affableness in the whole Infernal Hierarchy Barma is a mighty Potentate of the order of Seraphims whom 20 Legions of Infernal Spirits do obey his property is to metamorphose the Magician or whom he pleaseth and transport into foreign Countreys These three Spirits though of various ranks and orders are all of one power ability and nature and the form of raising them all is one Therefore the Magician that desireth to consult with either of these Spirits must appoint a night in the waxing of the Moon wherein the Planet Mercury reigns at 11 a clock at night not joyning to himself any companion because this particular action will admit of none and for the space of four dayes before the appointed night he ought every morning to shave his beard and shift himself with clean linnen providing beforehand the two Seals of the Earth drawn exactly upon parchment having also his consecrated Girdle ready of a black Cats skin with the hair on and these names written on the inner side of the Girdle Ya Ya ✚ Aie Aaie ✚ Elibra ✚ Elohim ✚ Saday ✚ Yah Adonay ✚ tuo robore ✚ Cinctus Sum ✚ Upon his Shooes must be written Tetragrammaton with crosses round about and his garment must be a Priestly Robe of black with a Friars hood and a Bible in his hand When all these things are prepared and the Exorcist hath lived chastly and retired until the appointed time Let him have ready a fair Parlour or Cellar with every chink and window closed then lighting seven Candles and drawing a double Circle with his own blood which he must have ready before hand let him divide
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
Mathematical Figures adapted to the names and natures of separated Substances whither good or evil Now the form of Consecrating such Magical Pentacles is to name the vertue of the holy Names and Figures their Antiquity and Institution with the intention of the Consecration purifying the Pentacle by consecrated fire and waving the same over the flames thereof When the Exorcist would consecrate Places or Utensils Fire or Water for magical uses he must repeat the Consecration or Dedication of Solomon the King at the building of the Temple the Vision of Moses at the Bush and the Spirit of the Lord on the tops of the Mulberry-trees repeating also the Sacrifice of it self being kindled the Fire upon Sodom and the Water of Eternal Life Wherein the Magitian must still remember to speak of the seven golden Candlesticks and Ezekiels Wheels closing the Consecration with the deep and mysterious Names of God and holy Daemons When particular Instruments are to be sanctified the Magitian must sprinkle the same with consecrated Water and fumigate them with fumigations anoint them with consecrated Oyl And lastly Seal them with holy Characters after all which is performed an Oration or Prayer must follow relating the particulars of the Consecration with Petitions to that Power in whose Name and Authority the Ceremony is performed And in like manner shalt thou consecrate and sanctifie every Utensil whatsoever by Sprinklings Fumigations Unctions Seals and Benedictions commemorating and reiterating the sanctifyings in the holy Scripture of the Tables of the Law delivered to Moses of the two Testaments in the New Covenant of the holy Prophets in their Mothers wombs and of Aholiah and Aholibah whom the Spirit of God inspired to frame all sorts of curious workmanship for the Tabernacle This is the sum of Consecrationn CHAP. V. Treating more practically of the Consecration of Circles Fires Garments and Fumigations IN the Construction of Magical Circles the hour day or night and season of the year and the Constellation are to be considered as also what sort of Spirits are to be called and to what Region Air or Climate they belong Therefore this method is to be followed for the more orderly and certain proceeding therein First a Circle nine foot over must be drawn within which another Circle three inches from the outermost must be also made in the Center whereof the name of the hour the Angel of the hour the Seal of the Angel the Angel of the day predominant wherein the work is undertaken Note these attributes are to be inscribed betwixt the Circles round about with Alpha at the beginning and Omega at the close When the Circle is composed it must be sprinkled with holy Water while the Magician saith Wash me O Lord and I shall be whiter then Snow And as for the Fumigations over them this Benediction must be said O God of Abraham Isaac and Jacob bless these thy subservient creatures that they may multiply the force of their excellent odors to hinder evil spirits and phantasms from entring the Circle through our Lord. Amen An Exorcism for the fire The Exorcist ought to have an earthen Censer wherein to preserve the fire for magical uses and the expiations and fumigations whose consecration is on this manner By him that created Heaven and Earth and is the God and Lord of all I exorcize and sanctifie thee thou creature of Fire that immediately thou banish every phantasm from thee so that thou prove not hurtful in any kind Which I beseech thee O Lord to confirm by sanctifying and making pure this creature of fire that it may be blessed and consecrate to the honour of thy holy Name Amen At the putting on the Garments Let the Magician say By the figurative mystery of this holy Stole or Vestment I will cloath me with the armour of Salvation in the strength of the highest Ancor Amacor Amides Lheodonias Anitor That my desired end may be effected through thy strength Adonai to whom the praise and glory will for ever belong Which Ceremonies being finished the Exorcist shall proceed to the practical part of Invocation and Conjuration of all degrees of Spirits having every utensil and appendix in readiness for the performance and proceeding according to the method in these following Chapters CHAP. VI. How to raise and exorcize all sorts of Spirits belonging to the Airy Region THe Garment which the Exorcist is cloathed withall at the performance of this action ought according to the opinions of the chiefest Magicians to be a Priestly Robe which if it can no where be procured may be a neat and cleanly linnen Vest with the holy Pentacle fastned thereunto upon Parchment made of a Kids skin over which an Invocation must be said and then the Pentacle must be sprinkled with holy Water At the putting on the Magical Garment this Prayer must be repeated By thy holy power Adonai Sabaoth And by the power and merit of thine Angels and Archangels and by the vertue of holy Church which thou hast sanctified do I cloath me with this consecrated Garment that what I am to practice may take effect through thy Name who art for ever and ever Now as for the time of operation and the manner thereof The Instructions before set down are sufficient to direct the Exorcist only the Acter and his Scholar must be mindful in the way as they go towards the place of Conjuration to reiterate the sacred forms of Consecrations Prayers and Invocations the one bearing an Earthen Vessel with consecrated fire and the other the Magical Sword the Book and Garments till approaching nigh the place where the Circle is to be drawn they must then proceeed to compose it after the aforesaid manner And at last Exorcize the Spirits on this following manner Seeing God hath given us the power to bruise the Serpents head and command the Prince of Darkness much more to bear rule over every airy Spirit Therefore by his strong and mighty Name Iehovah do I conjure you naming the Spirits and by his secret commands delivered to Moses on the Mount and by his holy Name Tetragrammaton and by all his wonderful Names and Attributes Sadai Ollon Emillah Athanatos Paracletos c. That ye do here immediately appear before this Circle in humane form and not terrible or of monstrous shape on pain of eternal misery that abides you unless you speedily fulfil my commands Bathar Baltar Archim Anakim Nakun Amen When the Exorcist hath finished this Conjuration he and his companion shall continue constantly turning themselves to the East West North and South saying with their Caps in their hands Gerson Anek Nephaton Basannah Cabon and within a little space they will behold various apparitions upon the ground and in the air with various habits shapes and instruments after that he shall perceive a troop of armed men with threatning carriage appear before the Circle who after they are conjured to leave
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.
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
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
not blind But surely he that cannot make one hair white or black whereof on the other side not one falleth from the head without Gods special Providence can never bring to pass that the visible creature of God shall become nothing or lose the vertue and grace poured therein by God the Creator of all things If they say that the Devil covereth them with a cloud or veil as M. Mal Bodin and many other do affirm yet me thinks we should either see the cover or the thing covered And though perchance they say in their hearts Tush the Lord seeth not who indeed hath blinded them so as seeing they see not yet they shall never be able to perswade the wise but that both God and man doth see both them and their knavery in this behalf I have heard of a fool who was made believe that he should go invisible and naked while he was well whipped by them who as he thought could not see him Into which fools Paradise they say he was brought that enterprised to kill the Prince of Orenge CHAP. XXXI A Comparison between Popish Exorcists and other Conjurors a Popish Conjuration published by a great Doctor of the Romish Church his rules and cautions I See no difference between these and Popish Conjurations for they agree in order words and matter differing in no circumstance but that the Papists do it without shame openly the other do it in hugger mugger secretly The Papists I say have Officers in this behalf which are called Exorcists or Conjurors and they look narrowly to other cosenours as having gotten the upper hand over them And because the Papists shall be without excuse in this behalf and that the world may see their cosenage impiety and folly to be as great as the others I will cite one Conjuration of which sort I might cite a hundred published by Jacobus de Chusa a great Doctor of the Romish Church which serveth to find out the cause of noise and spiritual rumbling in Houses Churches or Chappels and to conjure walking Spirits which evermore is knavery and cosenage in the highest degree Mark the cosening device hereof and confer the impiety with the others First forsooth he saith it is expedient to fast three days and to celebrate a certain number of Masses and to repeat the seven Penitential Psalms then four or five Priests must be called to the place where the haunt or noise is then a Candle hallowed on Candlemas day must be lighted and in the lighting thereof also must the seven Psalms be said and the Gospel of St. John Then there must be a Cross and a Censer with Frankinsense and therewithal the place must be censed or perfumed holy Water must be sprinkled and a holy Stoal must be used and after divers other Ceremonies a Prayer to God must be made in manner and form following O Lord Jesus Christ the knower of all secrets which alwayes revealest all wholesome and profitable things to thy faithful children and which sufferest a Spirit to shew himself in this place we beseech thee for thy bitter Passion c vouchsafe to command this spirit to reveal and signifie unto us thy servants without our terrour or hurt what he is to thine honour and to his comfort In Nomine Patris c. And then proceed in these words We beseech thee for Christs sake O thou spirit that if there be any of us or among us whom thou wouldst answer name him or else manifest him by some sign Is it Fryer P. or Doctor D. or Doctor Burc or sir Feats or sir John or sir Robert Et sic de caeteris circumstantibus For it is well tryed saith the gloss he will not answer every one If the Spirit make any sound of voyce or knocking at the naming of any one he is the Cosenour the Conjuror I would say that must have the charge of this Conjuration or Examination And these forsooth must be the interrogatories to wit Whose Soul art thou Wherefore camest thou What wouldst thou have Wantest thou any Suffrages Masses or Alms How many Masses will serve thy turn three six ten twenty thirty c By what Priest Must he be religious or secular Wilt thou have any Fasts What How many How great And by what persons Among Hospitals Lepers or Beggars What shall be the sign of thy perfect deliverance Wherefore liest thou in Purgatory and such like This must be done in the night If there appear no sign at this hour it must be deferred until another hour Holy water must be left in the place There is no fear they say that such a Spirit will hurt the Conjuror for he can sin no more as being in the mean state between good and evil and as yet in the state of satisfaction If the Spirit do hurt then it is a damned soul and not an elect Every man may not be present hereat specially such as be weak of complexion They appear in divers manners not alwayes in body or bodily shape as it is read in the life of S. Martine that the Devil did but sometimes invisible as only by sound voyce or noise Thus far Jacobus de Chusa But because you shall see that these be not empty words nor slanders but that in truth such things are commonly put in practice in the Romish Church I will here set down an instance lately and truly though lewdly performed and the same in effect as followeth CHAP. XXXII A late Experiment or cosening Conjuration practised at Orleance by the Franciscan Friers how it was detected and the Judgement against the Authors of that Comedy IN the year of our Lord 1534. at Orleance in France the Maiors wife dyed willing and desiring to be buried without any pomp or noise c. Her husband who reverenced the memorial of her did even as she had willed him And because she was buryed in the Church of the Franciscans besides her Father and Grandfather and gave them in reward only six Crowns whereas they hoped for a greater prey shortly after it chanced that as he felled certain Woods and sold them they desired to give them some part thereof freely without money which he flatly denyed This they took very grievously And whereas before they misliked him now they conceived such displeasure as they devised this means to be revenged to wit that his Wife was damned for ever The chief workmen and framers of this tragedy were Colimannus and Stephanus Aterbatensis both Doctors of Divinity this Colimannus was a great Conjuror and had all his implements in a readiness which he was wont to use in such business And thus they handle the matter They place over the Arches of the Church a young novice who about midnight when they came to mumble their Prayers as they were wont to do maketh a great rumbling and noise Out of hand the Monks began to conjure and to charm but he answered nothing Then being requireed to
whatsoever shall be touched thereby or sprinkled therewith may be void of all uncleanness and all resistance of spiritual iniquity through our Lord. Amen What can be made but a Conjuration of these words also which are written in the Canon or rather in the Saccaring of Masse This holy commixtion of the body and blood of our Lord Jesus Christ let it be made to me and to all the receivers thereof health of mind and body and a wholesome preparative for the deserving and receiving of everlasting life through our Lord Jesus Amen CHAP. XXXVII That Popish Priests leave nothing unconjured a form of Exercism for Incense ALthough the Papists have many Conjurations so as neither Water nor Fire nor Bread nor Wine nor Wax nor Tallow nor Church nor Church-yard nor Altar nor Altar-cloth nor Ashes nor coals nor Bells nor Bell-ropes nor Copes nor Vestments nor Oyl nor Salt nor Candle nor Candlestick nor Beds nor Bed-staves c. are without their form of Conjuration yet I will for brevity let all pass and end here with Incense which they do conjure in this sort ✚ I conjure thee most filthy and horrible Spirit and every vision of our enemy c. that thou go and depart from out of this creature of Frankincense with all thy deceipt and wickedness that this creature may be sanctified and in the name of our Lord ✚ Jesus ✚ Christ ✚ that all they that taste touch or smell the same may receive the virtue and assistance of the holy Ghost so as wheresoever this Incense or Frankincense shall remain that there thou in no wise be so bold as to approach or once presume or attempt to hurt but what unclean Spirit soever thou be that thou with all thy craft and subtilty avoid and depart being conjured by the name of God the Father Almighty c. And that wheresoever the fume or smoke thereof shall come every kind and sort of Devils may be driven away and expelled as they were at the increase of the liver of fish which the Archangel Raphael male c. CHAP. XXXVIII Toe Rules and Laws of Popish Exorcists and other Conjurors all one with a confutation of their whole power How S. Martin conjured the Devill THe Papists you see have their certain general Rules and Laws as to abstain from sin and to fast as also otherwise to be clean from all pollutions c. and even so likewise have the other Conjurors Some will say that Papists use Divine Service and Prayers even so do common Conjurors as you see even in the same Papistical form no whit swarving from theirs in faith and doctrin nor yet in ungodly and unreasonable kinds of petitions Methinks it may be a sufficient argument to overthrow the calling up and miraculous works of Spirits that it is written God only knoweth and searcheth the hearts and only worketh great wonders The which argument being prosecuted to the end can never be answered in so much as that Divine power is required in that action And if it be said That in this Conjuration we speak to the Spirits and they hear us and therefore need not know our thoughts and imaginations I first ask them Whether King Bael or Amaymon which are Spirits raigning in the furthest regions of the East as they say may hear a Conjurors voyce which calleth for them being in the extreamest parts of the West there being such noises interposed where perhaps also they may be busie and set to work on the like affairs Secondly Whether those Spirits be of the same power that God is who is everywhere filling all places and able to hear all men at one instant c. Thirdly Whence cometh the force of such words as raise the dead and command Devils If sounds do it then may it be done by a taber and a pipe or any other instrument that hath no life If the voyce do it then may it be done by any Beasts or Birds If words then a Parret may do it if in mans words only where is the force in the first second or third syllable If in syllables then not in words If in imaginations then the Devil knoweth our thoughts But all this stuffe is vain and fabulous It is written All the generations of the earth were healthful and there is no poyson of destruction in them Why then do they conjure wholesome creatures as Salt Water c. where no Divels are God looked upon all his works and saw they were all good What effect I pray you had the seven sons of Sceva which is the great objection of Witchmongers They would needs take upon them to conjure Devils out of the possessed But what brought they to pass Yet that was in the time whilest God suffered miracles commonly to be wrought By that you may see what Conjurors can do Where is such a promise to Conjurors or Witches as is made in the Gospel to the faithful where it is written In my name thay shall cast out Devils speak with new tongues if they shall drink any deadly thing it shall not hurt them they shall take away Serpents they shall lay hands on the sick and they shall recover According to the promise this grant of miraculous working was performed in the primitive Church for the confirmation of Christs doctrin and the establishing of the Gospel But as in another place I have proved the gift thereof was but for a time and is now ceased neither was it ever made to Papist Witch or Conjuror They take upon them to call up and cast out Devils and to undo with one Devil that which another Devil hath done If one Devil could cast out another it were a Kingdom divided and could not stand Which argument Christ himself maketh and therefore I may the more boldly say even with Christ That they have no such power For besides him there is no Saviour none can deliver out of his hand Who but he can declare set in order appoint and tell what is to come He destroyeth the tokens of Soothsayers and maketh the Conjecturers fools c. He declareth things to come and so cannot Witches There is no help in Inchanters and Soothsayers and other such vain sciences For Devils are cast out by the finger of God which Matthew calleth the Spirit of God which is the mighty power of God and not by the virtue of the bare name only being spoken or pronounced for then might every wicked man do it And Simon Magus needed not then to have proffered money to have bought the power to do Miracles and Wonders for he could speak and pronounce the name of God as well as the Apostles Indeed they may soon throw out all the Devils that are in Frankincense and such like creatures wherein no Devils are but neither they nor all their holy-water can indeed cure a man possessed with a Devil either in body or mind as Christ did Nay why do they not cast out the
Sive and the Sheers that down falls the Book and Key Sive and Sheers upstarts the Theef and away runneth the Devil laughing c. But alas Hemingius is deceived as not perceiving the conceit or rather the deceit thereof For where he supposeth those actions to be miraculous and done by a Devil they are in truth meer bables wherein consisteth not so much as Legierdemain For every Carter may conceive the sleight hereof because the Book and Key Sive and Sheers being stayed up in that order by natural course of necessity must within that space by means of the air and the pulse beating at the singers end turn and fall down Which experience being known to the Witch and Conjuror she or he do form and frame their prophesse accordingly as whosoever maketh proof thereof shall manifestly perceive it By this art practice or experience you shall know what it is a clock if you hold between your finger and your thumb a thred of six or seven inches long unto the other end whereof is tyed a gold Ring or some such like thing in such sort as upon the beating of your Pulâ—â— and the moving of the Ring the same may strike upon either side of a Goblet or Glass These things are I confess Witchcraft because the effect or event proceedeth not of that cause which such coseners say and others believe they do As when they lay a medicine for the Ague c. to a childs wrists they also pronounce certain words or charms by vertue whereof they say the child is healed whereas indeed the medicine only doth the feat And this is also a silly Jugglers knack which wanteth legier demain whom you shall see to thrust a pin or small knife through the head and brain of a Chicken or Pullet and with certain mystical words seem to cure him whereas though no such words were spoken the Chicken would live and do well enough as experience teacheth and declareth Again When such as have maintained the Art and Profession of Conjuring and have written thereupon most cunningly have published recantations and confessed the deceits thereof as Cornelius Agrippa did why should we defend it Also when Heathen Princes of great renown authority and learning have searched with much industry and charge the knowledge and secrecy of Conjuration and Witchcraft and finally found by experience all to be false and vain that is reported of them as Nero Julianus Apostata and Valence did why should we seek for further trial to prove Witchcraft and Conjuration to be cosenage Also when the miracles imputed unto them exceed in quantity quality and number all the miracles that Christ wrought here upon earth for the establishing of his Gospel for the confirmation of our faith and for the advancement of his glorious Name what good Christian will believe them to be true And when Christ himself saith The works that I do no man else can accomplish why should we think that a foolish old Woman can do them all and many more Also when Christ knew not these Witches nor spake one word of them in all time of his being here upon earth having such necessary occasion if at least wise they with their familiars could do as he did by the Spirit of God as is constantly affirmed why should we suppose that they can do as they say but rather that they are deceivers When they are fain to say that Witches wrought not in that Art all those thirty three years that Christ lived and that there were none in Jobs time and that the cosening Oracles are now ceased who seeth not they are witless and madde fools that maintain it When all the mischiefs are accomplished by poysons and natural means which they affirm to be brought to pass by words it manifesteth to the world their cosenage When all the places of Scripture which Witchmongers allow for the proof of such Witches are proved to make nothing for their purpose their own fables and lies deserve small credit When one of the chief points in controversie to wit execution of Witches is grounded upon a false translation namely You shall not suffer a Witch to live which is in Latine Veneficam non retinelitis in vita where the word in every mans ear soundeth to be a Poysoner rather than a worker of Miracles and so interpreted by the seventy Interpreters Josephus and almost all the Rabbins which were Hebrews born Why should any of their Interpretations or Allegations be trusted or well accounted of When working of Miracles is ceased and the gift of Prophesie also so as the godly through invocation of the Holy Spirit cannot perform such wonderful things as these Witches and Conjurors by the invocation of Devils and wicked Spirits undertake and are said to do what man that knoweth and honoureth God will be so infatuate as to believe these lies and so prefer the power of Witches and Devils before the godly indued with God Holy Spirit When many printed Books are published even with Authority in confirmation of such Miracles wrought by those coseners for the detection of Witchcraft and in fine all is not only found false and to have been accomplished by cosenage but that there hath been therein a set purpose to defame honest Matrons as to make them be thought to be Witches why should we believe Bodin M. Mal. c in their cosening tales and fables When they say that Witches can flie in the air and comeâ—â—n at a little coan or a hole in a Glass-window and steal away sucking Children and hurt their Mothers and yet when they are brought into Prison they cannot escape out of the grate which is far bigger who will not condemn such accusations or confessions to be frivolous c When if their assertions were true concerning the Devils usual taking of shapes and walking talking conferring hurting and all manner of dealing with mortal creatures Christs argument to Thomas had been weak and easily answered yea the one half or all the whole world might be inhabited by Devils every poor mans house might be hired over his head by a Devil he might take the shape and favour of an honest woman and play the Witch or of an honest man and play the Thief and so bring them both or whom he list to the gallows who seeth not the vanity of such assertions For then the Devil might in the likeness of an honest man commit any criminal offence as Lavater in his nineteenth Chapter Do spectris reporteth of a grave wise Magistrate in the Territory of Tigurie who affirmed That as he and his servant went through certain pastures he espyed in the morning the Devil in likeness of one whom he knew very well wickedly dealing with a Mare Upon the sight whereof he immediately went to that fellows house and certainly learned there that the same person went not out of his chamber that day And if he had not wisely bolted out the matter the good honest man
themselves with a Devil that are not acquainted with God I have dealt and conferred with many marry I must confess Papists for the most part that maintain every point of these absurdities And surely I allow better of their judgments than of others unto whom some part of these cosenages are discovered and seen and yet concerning the residue they remain as they were before specially being satisfied in the highest and greatest parts of conjuring and cosening to wit in Popery and yet will be abused with beggerly Jugling and Witchcraft CHAP. VIII Of Natural Witchcraft or Fascination But because I am loth to oppose my self against all the Writers herein or altogether to discredit their stories or wholly to deface their reports touching the effects of Fascination or Witchcraft I will how set down certain parts thereof which although I my self cannot admit without some doubts difficulties and exceptions yet will I give free liberty to others to believe them if they list for that they do not directly oppugn my purpose Many great and grave Authors write and many fond Writers also affirm that there are certain families In Africa which with their voices bewitch whatsoever they praise Insomuch as if they commend either Plant Corn Infant Horse or any other Beast the same presently withereth decayeth and dyeth This mystery of Witchraft is not unknown or neglected of out Witchmongers and superstitious fools here in Europe But to shew you examples neer home here in England as though our voyce had the like operation you shall not hear a Butcher of Horse-courser cheapen a Bullock or a Jade but if he buy him not he saith God save him if he do forget it and the Horse or Bullock chance to dye the fault is imputed to the chapman Certainly the sentence is godly if it do proceed from a faithful and godly mind but if it be spoken as a superstitious charm by those words and syllables to compound with the fascination and misadventure of unfortunate words the phrase is wicked and superstitious though there were farr greater shew of godliness than appeareth therein CHAP. IX Of Inchanting or Bewitching Eyes MAny Writers agree with Virgil Theocritus in the effect of bewitching eyes affirming that in Scythia there are women called Bithiae having two bals or rather blacks in the apple of their eyes And as Didymus reporteth some have in the one eye two such bals and in the other the image of a Horse These forsooth with their angry looks do bewitch and hurt not only young Lambs but young Children There be other that retain such venom in their Eyes and send it forth by beams and streams so violently that therewith they annoy not only them with whom they are conversant continually but also all other whose company they frequent of what age strength or complexion soever they be as Cicero Plutarch Philarchus and many others give out in their writings This Fascination saith John Baptista Porta Neapolitanus though it begin by touching or breathing is alwayes accomplished and finished by the Eye as an extermination or expulsion of the Spirits through the Eyes approaching to the heart of the bewitched and infecting the same c. Whereby is cometh to pass that a child or a young man endued with a clear whole subtil and sweet blood yieldeth the like spirits breath and vapours springing from the purer blood of the heart And the lightest and finest spirits ascending into the highest parts of the head do fall into the Eyes and so are from thence sent forth as being of all other parts of the body the most clear and fullest of veins and pores and with the very spirit or vapour proceeding thence is conveyed out as it were by beams and streams a certain fiery force whereof he that beholdeth sore Eyes shall have good experience For the poyson and disease in the Eye infecteth the air next unto it and the same proceedeth further carrying with it the vapour and infection of the corrupted blood with the contagion whereof the Eyes of the beholders are most apt to be infected By this same means it is thought that the Cockatrice depriveth the life and a Wolf taketh away the voyce of such as they suddenly meet withal and beholds Old women in whom the ordinary course of nature faileth in the office of purging their natural monthly humors shew also some proof hereof For as the said J. B.P.N. reporteth alledging Aristotle for his Author they leave in a Looking-glass a certain froth by means of the gross vapours proceeding out of their Eyes which cometh so to pass because those vapours or spirits which so abundantly come from their Eyes cannot pierce and enter into the Glass which is hard and without pores and therefore resisteth but the beams which are carryed in the chariot of conveyance of the spirits from the Eyes of one body to another do pierce to the inward parts and there breed infection whilest they search and seek for their proper region And as these beams and vapours do proceed from the heart of the one so are they turned into blood about the heart of the other which blood disagreeing with the nature of the bewitched party infeebleth the rest of his body and maketh him sick the contagion whereof so long continueth as the distempered blood hath force in the members And because the infection is of blood the feaver or sickness will be continual whereas if it were of choler or flegm it would be intermittent or alterable CHAP. X. Of Natural Witchcraft for Love c. BUt as there is Fascination and Witchcraft by malicious and angry eyes unto displeasure so are there witching Aspects tending contrariwise to Love or at the least to the procuring of good will and liking For if the Fascination or Witchcraft be brought to pass or provoked by the desire by the wishing and coveting any beautiful shape or favour the venom is strained through the eyes though it be from a far and the imagination of a beautiful form resteth in the heart of the Lover and kindleth the fire where it is afflicted And because the most delicate sweet and tender blood of the beloved doth there wander his countenance is there represented shining in his own blood and cannot there be quiet and is so haled from thence that the blood of him that is wounded reboundeth and slippeth into the wounder according to the saying of Lucretius the Poet to the like purpose and meaning in these verses Idque petit corpus mens unda est saucia amore Namque omnes plerunque cadunt in vulnus illam Emicat in patem sanguis unde icimur ictu Et si comminus est os tum ruber occupat humor Englished by Abraham Fleming And to that body 't is rebounded From whence the mind by Love is wounded For in a manner all and some Into that wound of Love do come And to that part the blood doth flee From whence with
For by that means men should have good occasion and opportunity to flie from him and to run to God for succour as the manner is of all them that are terrified though perchance they thought not upon God a long time before But in truth we never have so much cause to be afraid of the Devil as when he flatteringly insinuateth himself into our hearts to satisfie please and serve our humours enticing us to prosecute our own appetites and pleasures without any of these external terrours I would weet of these men where they do find in the Scriptures that some Devils be spiritual and some corporal or how these earthy or watery Devils enter into the mind of man Augustine saith and divers others affirm That Satan or the Devil while we feed allureth us with gluttony he thrusteth lust into our generation and sloth into our exercise into our conversation envie into our traffick avarice into our correction wrath into our government pride he putteth into our hearts evil cogitations into our mouthes lyes c. When we wake he moveth us to evils works when we sleep to evil and filthy dreams he provoketh the merry to loosness and the sad to despair CHAP. XII That the Devils assaults are Spiritual and not Temporal and how grossly some understand those parts of the Scripture UPon that which hitherto hath been said you see that the assaults of Satan are spiritual and not temporal in which respect St. Paul wisheth us not to provide a corselet of Steel to defend us from his claws but biddeth us Put on the whole armour of God that we may be able to stand against the invasions of the Devil For we wrestle not against flesh and blood but against principalities powers and spiritual wickedness And therefore St. Peter adviseth us To be sober and watch for the Devil goeth about like a roaring Lion seeking whom he may devour He meaneth not with carnal teeth for it followeth thus Whom resist ye stedfast in the faith And again St. Peter saith That which is spiritual only discerneth spiritual things for no carnal man can discern the things of the spirit Why then should we think that a Devil which is a Spirit can be known or made tame and familiar unto a natural man or contrary to nature can be by a Witch made corporal being by God ordained to a spiritual proportion The cause of this gross conceipt is that we hearken more diligently to old Wives and rather give credit to their fables than to the Word of God imagining by the tales they tell us that the Devil is such a Bulbegger as I have before described For whatsoever is proposed in Scripture to us by Parable or spoken figuratively or significatively or framed to our gross capacities c. is by them so considered and expounded as though the bare letter or rather their gross imaginations thereupon were to be preferred before the true sense and meaning of the Word For I dare say that when these blockheads read Jothams Parable in the ninth of Judges to the men of Sichem to wit that The trees went out to anoint a King over them saying to the Olive-tree Reign thou over us who answered and said Should I leave my fatness c. they imagine that the wooden Trees walked and spake with a mans voyce or else that some spirit entred into the Trees and answered as is imagined they did in the Idols and Oracles of Apollo and such like who indeed have eyes and see not ears and hear not mouths and speak not c. CHAP. XIII The Equivocation of this word Spirit how diversly it is taken in the Scriptures where by the way is taught that the Scripture is not alwayes literally to be interpreted nor yet allegorically to be understood SUch as search with the the Spirit of Wisdom and Understanding shall find that Spirits as well good as bad are in the Scriptures diversly taken yea they shall well perceive that the Devil is no horned beast For sometimes in the Scriptures Spirits and Devils are taken for infirmities of the body sometimes for the vices of the mind sometimes also for the gifts of tither of them Sometimes a man is called a Devil as Judas in the sixt of John and Peter in the 16. of Matthew Sometimes a Spirit is put for the Gospel sometimes for the mind or soul of man sometimes for the wil of man his mind and councel sometimes for Teachers and Prophets sometimes for zeal towards God sometimes for joy in the Holy Ghost c. And to interpret unto us the nature and signification of spirits we find these words written in the Scripture to wit The Spirit of the Lord shall rest upon him The Spirit of counsel and strength The Spirit of wisdom and understanding The spirit of knowledg and the fear of the Lord. Again I will pour out my Spirit upon the house of David c. The Spirit of grace and compassion Again Ye have not received the spirit of bondage but the Spirit of adoption And therefore St. Paul saith To one is given by the Spirit the word of wisdom to another the word of knowledge by the same Spirit to another the gift of healing to another the gift of faith by the same Spirit to another the gift of prophesie to another the operation of great works to another the discerning of spirits to another the diversity of tongues to another the interpretation of tongues and all these things worketh one and the self-same Spirit Thus far the words of St. Paul And finally Isaiah saith that The Lord mingled among them the spirit of errour And in another place The Lord hath covered you with a spirit of slumber As for the spirits of divination spoken of in the Scripture they are such as was in the woman of Endor the Philippian woman the wench of Westwell and the holy maid of Kent who were indued with spirits or gifts of divination whereby they could make shift to gain money and abuse the people by sleights and crafty inventions But these are possessed of borrowed spirits as it written in the Book of Wisdom and spirits of meer cosenage and deceipt as I have sufficiently proved elsewhere I deny not therefore that there are Spirits and Devils of such substance as it hath pleased God to create them But in what place soever it be found or read in the Scriptures a Spirit or Devil is to be understood spiritually and is neither a corporal nor a visible thing Where it is written That God sent an evil spirit between Abimelech and the men of Sichem we are to understand that he sent the spirit of hatred and not a Bulbegger Also where it is said If the Spirit of jealousie come upon him it is as much as to say If he he be moved with a jealous mind and not that a corporal Devil
we may certainly know the same we ought to content and frame our selves faithfully to believe the words and sense there delivered unto us by the high Spirit which is the Holy Ghost who is Lord of all spirits alwayes considering that evermore spirits are spoken of in Scripture as of things spiritual though for the help of our capacities they are sometime more grossly and corporally expressed either in Parables or by Metephors than indeed they are As for example and to omit the History of Job which elsewhere I handle it is written The Lord said Who shall entice Ahab that he may fall at Ramoth Gilead c. Then came forth a spirit and stood before the Lord and said I will go entice him And the Lord said Wherewith And he said I will go and be a lying spirit in the mouth of all his Prophets Then he said Go forth thou shalt prevail c. This story is here set forth in this wise to bear with our capacities and specially with the capacity of that age that could not otherwise conceive of spiritual things than by such corporal demonstrations And yet here is to be noted that one spirit and not many or divers did possess all the false Prophets at once Even as in another place many thousand Devils are said to possess one man yet it is also said even in the self same place that the same man was possessed only with one Devil For it is there said that Christ met a man which had a Devil and he commanded the foul spirit to come forth of the man c. But Calvin saith Where Satan or the Devil is named in the singular number thereby is meant that power of wickedness that standeth against the Kingdom of justice And where many Devils are named in the Scriptures we are thereby taught that we must fight with an infinite multitude of enemies lest despising the fewness of them we should be more slack to enter into battel and so fall into security and idleness On the other side it is as plainly set down in the Scripture That some are possessed with the Spirit of God as that the others are endued and bound with the spirit of the Devil Yea sometimes we read That one good Spirit was put into a great number of persons and again That divers Spirits rested in and upon one man and yet no real or corporal spirit meant As for example The Lord took of the spirit that was upon Moses and put it upon the seventy Elders and when the Spirit rested upon them they prophesied Why should not this be as substantial and corporal a spirit as that wherewith the Maid in the Acts of the Apostles was possessed Also Elisha intreated Elias that when he departed his spirit might be double upon him We read also that the Spirit of the Lord came upon Othniel upon Gideon Jeptha Samson Balaam Saul David Ezekiel Zachary Amasay yea it is written that Caleb had another spirit than all the Israelites beside and in another place it is said that Daniel had a more excellent spirit than any other So as though the spirits as well good as bad are said to be given by number and proportion yet the quality and not the quantity of them is alwayes thereby meant and presupposed Howbeit I must confess that Christ had the Spirit of God without measure as it is written in the Evangelist John But where it is said that spirits can be made tame and at commandment I say to those gross conceivers of Scripture with Solomon who as they falsly affirm was of all others the greatest Conjuror saith thus in express words No man is lord over a spirit to retain a spirit at his pleasure CHAP. XVII Whether Spirits and Souls can assume bodies and of their Creation and Substance wherein Writers do extreamly contend and vary SOme hold opinion that Spirits and Souls can assume and take unto them bodies at their pleasure of what shape or or substance they list of which mind all Papists and some Protestants are being more gross than another sort which hold that such bodies are made to their hands Howbeit these do vary in the Elements wherewith these spiritual bodies are composed For as I have said some affirm That they consist of fire some think of air and some of the Stars and other celestial powers But if they be celestial then as Peter Martyr saith must they follow the circular motion and if they be elementary then must they follow the motions of those Elements of which their bodies consist Of air they cannot be for air is Corpus homogeneum so as every part of air is air whereof there can be no distinct members made For an organical body must have bones sinews veins flesh c. which cannot be made of air Neither as Peter Martyr affirmeth can an anybody receive or have either shape or figure But some ascend up into the clouds where they find as they say divers shapes and forms even in the air Unto which objection Peter Martyr answereth saying and that truly That Clouds are not altogether air but have a mixture of other elements mingled with them CHAP. XVIII Certain Popish Reasons concerning Spirits made of Air of Day-Devils and Night-Devils and why the Devil loveth no Salt in his Meat MAny affirm upon a fable cited by M. Mal. that Spirits are of air because they have been cut as he saith in sunder and closed presently again and also because they vanish away so suddenly But of such Apparitions I have already spoken and am shortly to say more which are rather seen in the imagination of the weak and diseased than in verity and truth Which sights and apparations as they have been common among the unfaithful so now since the preaching of the Gospel they are most rare And as among faint-hearted people namely women children and sick folks they usually swarmd so among strong bodies and good stomachs they never used to appear as elsewhere I haved proved which argueth that they were only phantastical and imaginary Now say they that imagine Devils and Spirits to be made of air that it must needs be that they consist of that element because otherwise when they vanish suddenly away they should leave some earthy substance behind them If they were of water then should they moisten the place where they stand and must needs be shed on the floor If they consisted of fire then would they burn any thing that touched them and yet say they Abraham and Lot washed their feet and were neither scalded nor burnt I find it not in the Bible but in Bodin that there are Day-Devils and Night-Devils The same fellow saith That Deber is the name of that Devil which hurteth by night and Cheleb is he that hurteth by day howbeit he confesseth that Satan can hurt both by day and night although it be certain
that all the creatures of God are good and again when God in the creation of the world saw all that he had made was good the Devil is not comprehended within those words of commendation For it is written that he was a murtherer from the beginning and abode not in the truth because there is no truth in him but when he speaketh a lye he speaketh of his own as being a lyer and the father of lyes and as John saith a sinner from the beginning Neither was his creation so far as I can find in that week that God made man and those other creatures mentioned in Genesis the first and yet God created him purposely to destroy I take his substance to be such as no man can by learning define nor by wisdom search out M. Deering saith Tha◠Paul himself reckoning up principalities powers c. addeth Every name that is named in this world or in the world to come A clear sentence saith he of Paul 's modesty in confessing a holy ignorance of the state of Angels which name is also given to Devils in other places of the Scripture His essence also and his form is also so proper and peculiar in mine opinion unto himself as he himself cannot alter it but must needs be content therewith as with that which God hath ordained him and assigned unto him as peculiarly as he hath given to us our substance without power to alter the same at our pleasures For we find not that a spirit can make a body more than a body can make a spirit the Spirit of God excepted which is Omnipotent Nevertheless I learn that their nature is prone to all mischeif for as the very signification of an Enemy and as an accuser is wrapped up in Satan and Diabolus so doth Christ himself declare him to be in the thirteenth of Matthew And therefore he brooketh well his name for he lyeth dayly in wait not only to corrupt but also to destroy mankind being I say the very tormentor appointed by God to afflict the wicked in this world with wicked temptations and in the world to come with Hell fire But I may not here forget how M. Mal. and the residue of that crew do expound that word Diabolus for Dia say they is Duo and Bolus is Morsellus whereby they gather that the Devil eateth up a man both body and soul at two morsels Whereas in truth the wicked may be said to eat up and swallow down the Devil rather than the Devil to eat up them though it may well be said by a figure that the Devil like a roaring Lion seeketh whom he may devour which is meant of the soul and spiritual devouring as very novices in Religion may judge CHAP. XXXIII Against fond Witchmongers and their opinions concerning corporal Devils NOw how Brian Darcies he-spirits and she-spirits Titty and Tiffin Suckin and Pidgin Liard and Robin c. his white-spirits and black-spirits gray-spirits and red-spirits Devil-toad and Devil-lambe Devils-cat and Devils-dam agree herewithal or can stand consonant with the Word of God or true Philosophy let Heaven and Earth judge In the mean time let any man with good consideration peruse that Book published by W.W. it shall suffice to satisfie him in all that may be required touching the vanities of the Witches Examinations Confessions and Executions where though the tale be told only of the accusers part without any other answer of theirs than their Adversary setteth down mine assertion will be sufficiently proved true And because it seemeth to be performed with some kind of authority I will say no more for the confutation thereof but referr you to the Book it self whereto if nothing be added that may make to their reproach I dare warrant nothing is left out that may serve to their condemnation See whether the witnesses be not single of what credit sexe and age they are namely lewd miserable and envious poor people most of them which speak to any purpose being old women and children of the age of 4 5 6 7 8 or 9. years And note how and what the Witches confess and see of what weight and importance the causes are whether their confessions be not won through hope of favour and extorted by flattery or threats without proof But in so much as there were not past seventeen or eighteen condemned at once at S. Osees in the County of Essex being a whole Parish though of no great quantity I will say the less trusting that by this time there remain not many in that Parish If any be yet behind I doubt not but Brian Darcie will find them out who if he lack aid Richard Gallis of Windsor were meet to be associated with him which Gallis hath set forth another Book to that effect of certain Witches of Windsor executed at Abington But with what impudency and dishonesty he hath finished it with what lyes and forgeries he hath furnished it what folly and frenzy he hath uttered in it I am ashamed to report and therefore being but a two-penny Book I had rather desire you to buy it and so to peruse it than to fill my Book with such beastly stuffe CHAP. XXXIV A Conclusion wherein the Spirit of spirits is described by the illumination of which Spirit all spirits are to be tryed with a Confutation of the Pneumatomachi flatly denying the divinity of this Spirit TOuching the manifold signification of this word Spirit I have elsewhere in this brief discourse told you my mind which is a word nothing different in Heb. from breath or wind For all these words following to wit Spiritus Ventus Platus Halitus are indifferently use by the Holy Ghost and called by this Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the sacred Scripture For further proof whereof I cite unto you the words of Isaiah For his Spirit or Breath is as a River that overfloweth up to the neck c. in which place the Prophet describeth the coming of God in heat and indignation unto judgement c. I cite also unto you the words of Zacharie These are the four Spirits of the Heaven c. Likewise in Genesis And the Spirit of God moved upon the waters Moreover I cite unto you the words of Christ The Spirit or Wind bloweth where it listeth Unto which said places infinite more might be added out of holy Writ tending all to this purpose namely to give us this for a note that all the sayings above cited with many more that I could alledge where mention is made of spirit the Hebrew Text useth no word but one to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth as I said Spiritum ventum flatum halitum which may be Englished Spirit wind blast breath But before I enter upon the very point of my purpose it shall not be amiss to make you acquainted with the collection of a certain School Divine who distinguisheth and divideth this word
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
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
food is the Gas of the Water and the Blas of the Air And in their Aspects or countenances they differ as to vigour and cheerfulness They occupy various places of this world as Woods Mountains Waters Air fiery Flames Clouds Starrs Mines and hid Treasures as also antient Buildings and places of the slain Some again are familiar in Houses and do frequently converse with and appear unto mortals 15. They are capable of hunger grief passion and vexation they have not any thing in them that should bring them unto God being meerly composed of the most spiritual part of the Elements And when they are worn out they return into their proper essence or primary quality again as Ice when it is resolved into Water They meet in mighty Troops and wage warr one with another They do also procreate one another and have power sometimes to make great commotions in the Air and in the Clowds and also to cloath themselves with visible bodies out of the four Elements appearing in Companies upon Hills and Mountains and do often deceive and delude the observers of Apparitions who take such for portents of great alterations which are nothing but the sports and pastime of these frolick Spirits as Armies in the Air Troops marching on the Land noises and slaughter Tempest and Lightning c. 16. These Astral Spirits are variously to be considered some are beings separate and absolute that are not constitute to any work or service Others are subservient to the Angels that have dominion over the Influences of the Stars Others are the Astral Spirits of men departed which if the party deceased was disturbed and troubled at his decease do for many years continue in the source of this world amongst these airy Spirits to the great disquietness of the soul of the person to whom they belong Besides the causes are various that such Spirits rest not 1. When by Witchcraft they are inchanted and bound to wander so many years as thrice or fourtimes seven before they can be resolved into nothing 2. When the person hath been murthered so that the Spirit can never be at rest till the crime be discovered 3. When desires and lusts after Wife or Children House Lands or Money is very strong at their departure it is a certain truth that this same spirit belonging to the Starrs will be hanckering after these things and drawn back by the strong desires and fixation of the Imagination which is left behind it Nor can it ever be at rest till the thing be accomplished for which it is disturbed 4. When Treasure hath been hid or any secret thing hath been committed by the party there is a magical cause of something attracting the starry spirit back again to the manifestation of that thing Upon all which the following Chapters do insist more largely and particularly CHAP. II. Of the Good and Evil Daemons or Genii Whither they are what they are and how they are manifested also of their names powers faculties offices how thy are to be considered 1. ACcording to the disposition of the mind or soul there is a good or evil Daemon that accompanies the party visibly or invisibly and these are of such rancks and orders and names as the capacity of the persons soul is to whom they belong Their Office is said to be fore-warning the person of eminent danger sometimes by inward instinct sometimes by dreams in the night and sometimes by appearing outwardly The Daemon or Genius changeth its nature and power as the person changeth his and if from good the party degenerate to iniquity then by degrees the good Angel leaves him and an evil Daemon doth naturally succeed for each thing draws after that which is like it self 2. Magicians mention three several wayes of enjoying the society of the Bonus Genius first by intellectual association when secret and mental instigations do arise in their hearts to do this or that and to forbear the other as in the Manuscript of Nagar the Indian his own testimony of himself is to this effect My blessed Guardian Damilkar hath now so sweetly communicated himself unto me That by all the manifestations whereby a holy Daemon can attend and converse with mankind he appeareth unto me first in the intellectual way he is ever present and every moment prompts me what to act what to forbear from acting Ah had he not rushed up through the powers of my soul and suddenly warned me in my Travel to Quiansi in China through the airy Region to turn nimbly to the right hand at an instant a mighty Troop of Devils whose Leader was Grachnoek coming through that tract of air had crusht me into a thousand peices This is the first degree of its appearing 3. Then he proceedeth in the language of Sina describing the second way of its manifestation And when the deepest sleep hath over-poured we I am never without him sometimes my Damilkar stands before me like a glorious Virgin administring to me a Cup of the drink of the Gods which my Intellectual man exhausteth sometimes he brings caelestial Companies and danceth round about me and when after the weariness of the Senses through contemplation I fell into gentle sleep on the holy Mountain of Convocation which is called Adan he shewed me the motion of the Heavens the nature of all things and the power of every evil Daemon 4. Thirdly he continueth to describe the External appearance of the Genius to this effect Damilkar appears before me at my desire for my desires are as his desires When I slept a long space in my private dwelling he appeared outwardly and watering me with the dew of the fourth Heaven I awakned when he had thrice said Nankin Nagar so the time being come we mounted through the Air unto the holy Mountain of Convocation 5. In this Example the three degrees of the Apparition of the Bonus Genius or Good Daemon are excellently deciphered which is also the same in the appearance of the bad Genius and according to the deepest Magicians there be seven good Angels who do most frequently become particular Guardians of all others each to their respective capacities and also seven evil Daemons that are most frequent in association with depraved persons as Guardians to them 6. These are the seven good Angels or Daemons Iubanladace a mighty Prince in the Dominion of Thrones he cometh unto such as follow national affairs and are carryed forth unto warr and conquest he beareth alwayes a flaming Sword and is girded about having a helmet upon his head and appearing still before the party in the Air he must be sollicited and invocated with Chastity Vows Fumes and Prayers and this his is Character to be worn as a Lamin â— Yah-li-Yah one of the Powers accompanying such as are Virgins and devoted to Religion and a Hetmits life he teacheth all the names and powers of Angels and gives holy Charms against the assaults of Evil Daemons he
these dubious Spirits do properly belong then are they frequently sollicited to mediate in such treacherous actions as the hellish Spirits have conspired against the Lives of mortal men 30. More particularly These Spirits that belong to the fiery Element are most officious in this kinde of service being naturally such as the Antecedent matter hath sufficiently demonstrated but according to the ranks and Categoryes to which they belong some of them are more inveterate and malicious in their undertakings then the rest But every kinde of Astral Spirit is obsequious to the Kingdome of darkness that the devilish Spirits can effect little or nothing without their assistance in this external principle of the Starrs and Elements upon the bodies or possessions of Mankind because their bodies are too crude and rough for the conveyance of their influence either in Dreams Raptures Philtres Charms or Constellations as the following Chapter of the nature of Infernal beings shall make plain wherein the nature and capacity of every damned Spirit is decyphered according to the truth of the antient Philosophy 31. Leave we now the Spirits of the fire to illustrate the natures of subterranean Beings whose Orders Species and Degrees are various for they consist in these distinctions viz. Spirits of men deceased Souls of men deceased separated Spirits Astral separate Spirits semi-Infernal Spirits appropriate to the Constellations where any of the seven metals viz. Saturn Jupiter Mars Sol Luna Venus Mercury are found in the bowels of the Earth and as farr as the natures of Minerals are distinct one from the other so much distant are these Subterranean Spirits in Nature and Faculty in respect of their places shapes names and qualities 32. But they are not all confined unto the metallick Kingdome for there are also Spirits of the Mountains Vallies Caves Deeps Hiata's or Chasma's of the Earth hidden Treasures Tombs Vaults and Sepultures of the Dead To the last belong the Astral Spirits of deceased Mortals that delight to hover over the antient Carcases to which they belong'd seeking still to be dissolved and diligently enquiring the Cause of their retention such are resident in silent Caves and solitary Vaults where the deceased lie till the Humidum Radicale be exciccate and totally dryd up after which their tricks are no more manifest but are utterly extinguished and annihilated 33. To the next belong such Spirits as are Protectors of hidden Treasures from a natural Cause from whence they do exceedingly envy mans benefit and accommodation in the discovery thereof ever haunting such places where money is conceal'd and retaining malevolent and poysonous Influences to blast the Lives and Limbs of those that dare to attempt the discovery thereof Peters of Devonshire with his confederates who by Conjuration attempted to dig for such defended Treasures was crumbled into Atomes as it were being reduced to Ashes with his Companions in the twinkling of an eye 34. And upon this particular we have plenty of Examples of the destruction of such as by Magical experiments have discovered hidden Treasures which instances do rather seem to prove That such as haunt these places do more nearly belong to the Infernal then to the Astral Hierarchy in regard that they are so infesting and inveterate to Mortal men that the Grand Intention of the Prince of darkness may be accomplished in their designs 35. But of all the rest such as haunt Mines and mettle men are the most pernicious and frequent from the same Cause with the former The nature of such is very violent they do often slay whole Companies of Labourers they do sometimes send inundations that destroy both the Mines and Miners they bring noxious and malignant vapours to stifle the laborious workmen briefly their whole delight and faculty consists in tormenting killing and crushing men that seek such Treasures that mankind may never partake thereof to relieve their Cares and worldly necessities 36. Such was Anaebergius a most virulent Animal that did utterly confound the undertakings of those that laboured in the richest Silver mine in Germany called Corona Rosacea He would often shew himself in the likeness of a he-goat with Golden horns pushing down the workmen with great violence sometimes like a Horse breathing flames and pestilence at his Nostrils At other times he represented a Monk in all his Pontificalilus flouting at their Labour and imitating their Actions with scorn and dedignation till by his daily and continued molestation he gave them no further ability of perseverance 37. Thus I have hinted the various distinctions and sub-distinctions of Astral Spirits proper or common illustrating their natures according to the opinions of the Learned from thence I proceed to say what the Infernal Hierarchy is and whereof it doth consist in this fifth Chapter following CHAP. V. Of the Infernal Spirits or Devils and damned Souls treating what their Natures Names and Powers are c. 1. LEaving the Astral Kingdome I will now proceed to describe the natures and distinctions of Infernal Spirits or Devils and damned Souls who are to be considered according to their ranks and orders exactly correspondent to the Quires and Hierarchies of the Angels or Celestial beings wherein I will insist upon their names shapes places times orders powers and capacities proceeding gradually from a general narration to a particular Anatomy of every sort of Spirit in its proper place and order 2. As for the Locality or Circumscription of the Kingdome of darkness it is farr otherwise to be considered then the vulgar account it who esteem the hellish habitation a distinct Chasma or Gulph in a certain place above under or in the Center of the Earth where innumerable Devils and wicked Souls inhabit who are perpetually scorched and tormented with material flames of fire This is the opinion which naturally all men are addicted and prone unto But if we will rightly consider the Kingdome of Heaven and Hell in respect of one another we must look upon the similitude of light and darkness in this outward world who are not circumscribed nor separate as to Locality from one another for when the sun arises the darkness of the night disappeareth not that it removes it self to some other place or Country but the brightness of the light overpowereth it and swallows it up so that though it disappeareth yet it is as really there as the light is 3. This is also to be considered in the description of the Habitations of good or evill beings that they are really in one another yet not comprehended of one another neither indeed can they be for the evil Spirits if they should remove ten thousand miles yet are they in the same quality and source never able to finde out or discover where the Kingdome of Heaven is to be found though it be really through and through with the dark Kingdome but in another quality which makes them strangers to one another 4. A similitude hereof we
the Islands and most of the Continent and also by accident though not through any good intention extirpate the race of such as addicted themselves to this infamous sort of Divination In which devastation and bloody inquisition their Idols were discovered with their Oracles and Inchantments far different from the European Conjurers and any of their Ceremonies 15. But that which is the most remarkable in the Infernal proceedings is this That there is not any Nation under the Sun but the Devil hath introduced himself amongst them through their Ceremonies and Worship though quite opposite to one another For in the Kingdom of China by the sacrifice of Blood and Panaak he is Conjured and Exorcized through the repetitions of several Superstitious Invocations to the Sun and Moon In Tartary the Magicians go quite another way to work with Offerings to the Ocean to the Mountains and the Rivers fuming Incense and divers sorts of Feathers by which means the Devils are compelled to appear So that we see how this Proteus can dispose himself in the divers Kingdoms of this World being called by other names in Tartary China the East and West-Indies c. then amongst the European Conjurers Likewise the Greeks and Romans could Invocate Spirits by Prayers unto the Moon and divers Sacrifices of Milk Honey Vervine and Blood And those that are addicted to Conjurations in Christianity have attained to a more lofty and ample manner of Incantation and Conjuring with Magical Garments Fire Candles Circles Astrological Observations Invocations and holy Names of God according to the Kaballa of the Jews 16. So that every distinct Nation hath conformed its Conjuration unto the Ceremonies of that Religion which it professeth And it is to be observed That from a natural cause every Nation hath its Conjurations and Names of Devils from the Constellation under which the Countrey lyeth and from the Air or Wind to which such particular Dominations do belong so that no effect would follow if one Countrey should traditionally inure themselves to the Forms and Exorcisms that are used by another Nation And therefore is it that so many attempts are offered in vain amongst professed Christians to raise Spirits because they have little or nothing from their own Constellation but make use of what they have borrowed from the Greeks and Romans or the ancient Imbecillity of the Aegyptians Priests I mean their simple forms of Invocation 17. But because we are rather upon the discovery of the Infernal Kingdom as it hath no dependence upon the doings of mortal Men therefore we will proceed to discover what the Antients have said concerning it So the next which we fall upon after the description of their Habitations and the manner of their Appearances is their Names and Appellations diversly considered First from the Creation of the World to the coming of Christ they retained the Hebrew names as Belial Baal Baalzebub Lelah Ador Abaddon c. according to the seculum under which they were Invocated assuming names according to the present occasion about which they were imployed 18. Under the Constellation of China they are Invocated by the Names Ran Sinoam Nantam Bal Baltal Sheall the six Governours or Presidents Chancangian the chief of the Devils Po Paym Nalkin Nebo the Devils of the four Winds Tean Tan Pan Adal the Devils of the four Elements And according to the nature of their language or words which do all consist of no more then one syllable so are the Devils named Yea as it is conjectured by many learned Magicians this language of the Chinenses is more Magical and adapted to Conjurations then all the Oriental Tongues because of the consonancy and copiousness thereof together with the numerous and various Characters used by them 19. In the East-Indies and in Tartary the Names are the same with those of China though the Ceremonies differ In Persia Arabia Natolia Aegypt Aethiopia the Names are the same with the Jewish Rabbins But the Greeks and Romans have different from the rest according to their Language and Superstitions The Turks Muscovites Russians Lapponians and Norwegians make use of the Sclavonian tongue in all their Conjurations The West-Indians have very strange and antick Names and Ceremonies of their own nothing depending on the Traditions and Practices of the old World for as is related before the Devil is sufficiently capable of introducing himself through the Religious Superstitions of any Nation whomsoever according to the Constellations although strangers to the Rites and Ceremonies of others 20. But though their Names be conformable to the Language and Climate of that Nation where they are raised or called yet have they divers Names suppose twenty or thirty to one Devil according to the several ministrations they have had from the Creation to this day leaving a several name behinde them at each of their appearances upon the earth for according to the testimony of the Devil himself if credit may be given to Devils they as they are abstractively considered in their own Kingdom have no imposed Names of distinction but are forced to assume them when they rise up in the external principle of this World although in some measure it must be granted that there be some principal Kings and Dukes in the Infernal Hierarchy that have Names establish'd upon them which cannot be transferr'd or altered 21. As for the Names that are recorded in this precedent Discovery of Witchcraft by Reginald Scot Esq being a Catalogue of Devils in their Rancks and Hierarchies they are supposed to be fictitious and totally imaginary being taken out of Bodin or Wyerus which they recorded from the mouth of Tradition and obscure Manuscrips And indeed were there any certainty in this List of Devils it were to be preferred as the most ample and exact delineation that is extant But it is the rather to be suspected because of the little coherence it hath with the former received Names of Devils eitheir in Europe Asia Africa or America 22. But if we would speak of Damned Souls and their Names or Appellations they are farr otherwise to be considered then the Devils for such as their imposed Names were here on earth such is the Name they have in the Kingdom of Darkness after a Magical manner according to the language of nature in the first principle of Darkness as the Saints in heaven retain their Names in a Coelestial manner And also as the Astral Spirit of a Man deceased retains its antient Name according to the Astral source in the principle of the one only Element 23. For as the language of Nature is found in the second Principle it is likewise manifest in the dark Worlds property according to the first Principle of Wrath as also the monstrous shapes of Devils and Damned Souls is correspondent to the Magical postures of their Souls whilst they were alive of which I shall speak more largely when their Shapes are to be described
that produce wonderful operations as Lamps of Serpents skins will make Serpents to appear Oyl that hath stood under Grapes being lighted presenteth the Chamber full of Grapes Centaury and the Lapwings blood makes people seem like Gyants and in the open air will make the Stars seem to move up and down in the Elements The fat of a Hare lighted in a Lamp will cause Women to be exceeding merry and facetious And Candles composed of things that are Saturnine raise terrours and melancholy in the party that lights them and in those that are lighted by them 6. Such wonderful effects have natural things being fitted unto their Hours and Constellations as also when they are used to prove such effects as the nature of the things doth produce of it self though in a weaker degree To raise Tempests Magicians burn the Liver of a Camaelion on the house top To cause strange sights they hang the Gall of an Ox over their Beds to bring Apparitions and Spirits they make a strange fume of a Mans Gall and the Eyes of a black Cat Which Agrippa saith he hath often made experience of There is also a strange Magical Candle described amongst Chymical Authors which being lighted foretells the death of the party to whom it belongs The manner thereof is thus They take a good quantity of the venal blood luke-warm as it came out of the vein which being Chymically prepared with Spirit of Wine and other Ingredients is at last made up into a Candle which being once kindled never goes out till the death of the party whose blood it is composed of for when he is sick or in danger it burns dim and troubled and when he is dead it is quite extinguished of which Composition a Learned man hath wrote an intire Tractate De Biolychnio or The Lamp of Life 7. But to proceed to the nature of Characters Sigils and other Ceremonies we find that not only such as pretend to command over all sorts of Spirits but also they that do make Compacts and have sold themselves unto him do make use of such which instance is sufficient to prove what a wise man hath asserted that although Evil Spirits have so blinded Mens Eyes as to make them believe they are defended by such Ceremonies and that these Characters are as Munitions against the Devils malignancy Yet these very Characters Sigils Lamins c. are Compacts themselves which the Devils did at first cunningly disguise with strange Repetitions in uncouth Language 8. So that we have grounds to believe that none is able absolutely without Compact to call up any Spirit But that whosoever hath pretended to be famous in the Art of Magick or Conjuration hath to himself unknown compacted with and worshipped the Devil under strange Repetitions and mystical Characters which to him seemed to have effects quite contrary to what they really had 9. Neither is this to be admired that without the Knowledge or Consent of the Magician a Contract is made with Evil Spirits when we consider the magical strength of Words and Characters which of themselves can cure Diseases pull down infect save destroy charm and inchant without the Parties assistance either in knowledge of the Cause or in belief of the Consequence or Effect 10. But on the contrary I could instance a multitude of Examples of such as have spent much time in Conjurations to no purpose still attempting by Exorcisms and Defensive Prayers to conjure a Spirit or cause Personal Appearances with severe Imprecations and powerful Charges and yet notwithstanding have never attain'd their purpose nor at any time heard or seen any Beeing which may be called Spectre or Apparition 11. Which is nothing wonderful if we minde the sympathy of things in Nature how each desires its like and hunteth after it as the Loadstone draws Iron the male coveteth the female the evil after the evil and the good after the good which is seen in wicked Men and their Association in Birds and Beasts of prey while on the contrary the Lamb delights not in the Lyon nor the Sheep in the society of the Wolf neither doth the nature which is totally depraved and estranged from God care to be forced or drawn compulsively by another contrary nature viz. innocent just and harmless 12. Neither doth it consist with natural reason That Evil Spirits should affect the society of those that are their Enemies who make use of the dreadful and holy Names of God in Conjurations to call them up whereas they are rather antidotes against Apparations as may be seen in various Examples of holy Men who by Prayers and Exorcisms have banished Evil Spirits in all Ages which is also further evident in that the very form of Dispossessing and Exorcising is made up of divers Prayers and Defensive Blessings against the obnoxious influences of Infernal Spirits 13. Therefore though I would be far from describing an undenyable course of Conjuring Spirits or of causing Apparitions Yet this I must assert conclusively from what is before alledged That if any thing would be called or wrought upon it must be with something which is of its own nature as a bait to catch or tempt it for in catching Birds Beasts or Fishes such esculents as are properly for these Animals are made use of to allure them neither can mankinde command them by any threats to come into his custody 14. How much less is mankind able to compel the Infernal Spirits the very least of which Kingdom is able if let loose to exterminate a thousand lives and utterly over-turn poor mortals and their doings as various by-past accidents can evince But whosoever hath compacted with them for body soul and works such they are at unity with and unto such they appear for the advancement of their Kingdom in the destruction of others for they are grafted into them and incorporated into their very heart and soul which unavoidably becomes their wages when the body falls away 15. Yet many wayes there be by Images Telesms and Amulets which have little or no dependance upon Conjuration or the strength thereof being rather effectual from sympathetical Causes as many natural conclusions prove And Paracelsus speaks of a way by the Image of any Bird or Beast to destroy that Animal though at a distance so by hair fat blood excrements excrescences c. of any Animal or Vegetable the ruin or cure of that thing may be effected 16. Which is seen in the Armary Unguent and the Sympathetical Powder In the instance of divers Histories of such as used Waxen Images composed in divers postures and under certain Constellations whereby several have been tormented and macerated even unto death and according to the punishment or torment which the Magician intends to afflict accordingly do they dispose the hour of the Composition and the posture or semblance of the Image 17. For if a malitious minded Witch intends to consume and pine away the Life or Estate
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
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