the weather is faire and cleer Cardanus derideth these and such like fables and setteth downe his judgement therein accordingly in the sixteenth booke De rerum ver These conjurors and coseners forsooth will shew you in a glasse the theefe that hath stolne any thing from you and this is their order They take a glasse-viall full of holy water and set it upon a linnen cloth which hath been purified not onely by washing but by sacrifice c. On the mouth of the viall or urinall two olive-leaves must be laid acrosse with a little conjuration said over it by a child to wit thus Angele bone angele candide per tuam sanctitatem meamque virginiteâ—em ostende mihi furem with â—hree Pater nosteâ—s three Aves and betwixt either of them a crosse made with the naile of the thombe upon the mouth of the viall and then shall be seen angels ascending and descending as it were motes in the sunne-beames The theefe all this while shall suffer great torments and his face shall be seen plainly even as plainly I beleeve as the man in the moone For in truth there are toies artificially conveyed into glasse which will make the water bubble and devises to make images appeare in the bubbles as also there be artificial glasses which will shew unto you that shall looke thereinto many images of divers formes and some so small and curious as they shall in favour resemble whomsoever you think upon Looke in John Bap. Neap for the confection of such glasses The subtilties hereof are so deâ—ected and the mysteries of the glasses so common now and their cosenage so well knowne c. that I need not stand upon the particular confutation hereof Cardanus in the place before cited reporteth how he tried with children these and divers circumstances the whole illusion and found it to be plaine knavery and cosenage Another way to find out a theefe that ahht stolne any thing from you GO to the sea-side and gather as many pebles as you suspect persons for that matter carry them home throw them into the fire bury them under the threshold where the parties are like to come over There let them lie three dayes and then before sun rising take them away Then set a porrenger full of water in a circle wherein must be made crosses every way as many as can stand in it upon the which must be written Christ overcometh Christ reigneth Christ commandeth The porrenger also must be signed with a crosse and a form of conjuration must be pronounced Then each stone must be thrown into the water in the name of the suspected And when you put in the stone of him that is guilty the stone will make the water boile as though glowing iron were put thereinto Which is a meere knack of legierdemaine and to be accomplished divers waies To put out the theeves eye Reade the seven psalmes with the Letany and then must be said a horrible prayer to Christ and God the father with a curse against the theefe Then in the middest of the step of your foote on the ground where you stand make a circle like an eye and write thereabout certain barbarous names and drive with a coopers hammer or addes into the middest thereof a brazen naile consecrated saying Iustus es Domine et justa judicia tua Then the thiefe shall be bewraied by his crying out Another way to find out a thiefe STick a paire of sheeres in the rind of a sive and let two persons set the top of each of their forefingers upon the upper part of the sheeres holding it with the sive up from the ground steddily and aske Peter and Paul whether A. B. or C. hath stolne the thing lost and at the nomination of the guilty person the sive will turne round This is a great practise in all countries and indeed a very bable For with the beating of the pulse some cause of that motion ariseth some other cause by slight of the fingers some other by the wind gathered in the â—ive to be staid c. at the pleasure of the holders Some cause may be the imagination which upon conceit at the naming of the party altereth the common course of the pulse As may well be conceived by a ring held steddily by a thred betwixt the finger and the thombe over or rather in a goblet or glasse which within short space will strike against the side thereof so many strokes as the holder thinketh it a clocke and then will stay the which who so proveth shall find true A Charme to find out or spoile a theefe OF thâ—s matter concerning the apprehension of theeves by wâ—â—ds I will ciâ—e one charme called S. Adelberts curse being both for length of words sufficient to wery the reader and for substantiall stuffe comprehending all that appertaineth unto blasphemous speech or cursing allowed in the church of Rome as an excommunication and inchantment Saint Adelberts curse or charme against theeves BY the authority of the omnipotent Father the Sonne and the holy ghost and by the holy virgine Mary mother of our Lord Jesu Christ and the holy angels and archangels and S. Michael and S. John Baptist and in the behalfe of S. Peter the apostle and the risidue of the apostles and of S. Stephen and of all the martyrs of S. Sylvester and of S. Adelbert and all the confessors and S. Alegand and all the holy virgins and of all the saints in heaven and earth unto whom there is given power to bind and loose we do excommunicate damne curse and bind with the knots and bands of excommunication and we do segregate from the bounds and lists of our holy mother the church all those theeves sacrilegious persons ravenous catchers doers counsellers coadjutors male or female that have committed this theft or mischiefe or have usurped any part thereof to their owne use Let their share be with Dathan and Abiran whom the earth swallowed up for their such and pride and let them have part with Iudas that betrayed Christ Amen and with Pontius Pilat and with them that said to the Lord Depart from us we will not understand thy wayes let their children be made orphanes Cursed be they in the field in the grove in the woods in their houses barnes chambers and beds and cursed be they in the court in the way in the towne in the castle in the water in the church in the churchyard in the tribunall place in battell in their abode in the market place in their talke in silence in eating in watching in sleeping in drinking in feeling in sitting in kneeling in standing in lying in idlenesse in all their worke in their body and soule in their five wits and in every place Cursed be the fruit of their wombâ— and cursed be the fruit of their lands and cursed be all that they haâ—e Cursed be their heads their mouthes their nostrels their noses their lips their jawes their teeth their eyes
and eye-lids their braines the roofe of their mouthes their tongues their throats their breast their hearts their bellies their livers all their bowels and their stomach Cursed be their navels their spleenes their bladder Cursed be their thighes their legs their feet their toes their necks their shoulders Cursed be their backs cursed be their armes cursed be their elbowes cursed be their hands and their fingers cursed be both the nails of their hands and feet cursed be their ribbs and their genitals and their knees cursed be their flesh cursed be their bones cursed be their bloud cursed be the skin of their bodies cursed be the marrows in their bones cursed be they from the crown of the head to the sole of the foot and whatsoever is betwixt the same be it accursed ' that is to say their five senses to wit their seeing their hearing their smelling their tasting and their feeling Cursed be they in the holy crosse in the passion of Christ with his five wounds with the effusion of his bloud and by the milk of the Virgine Mary I conjure thee Lucifer with all thy Souldiers by the Father the Son and the Holy Ghost with the humanity and nativity of Christ with the vertue of all Saints that thou rest not day nor night till thou bringest them to destruction either by drowning or hanging or that they be devoured by wild beasts or burnt or slain by their enemies or hated of all men living And as our Lord hath given authority to Peter the Apostle and his successors whose place we occupy and to us though unworthy that whatsoever we bind on earth shall be bound in heaven and whatsoever we loose on earth shall be loose in heaven so we accordingly if they will not amend do shut from them the gates of heaven and deny unto them Christian burial so as they shall be buried in asses leaze Furthermore curssed be the ground wherein they are buried let them be confounded in the last day of Judgement let them have no conversation among Christians nor be houseled at the hour of death let them be made as dust before the face of the wind and as Lucifer was expelled out of heaven and Adam and Eve out of paradise so let them be expelled from the daylight Also let them be joyned with those to whom the Lord saith at the Judgement Go ye curssed into everlasting fire which is prepared for the devill and his angels where the worme shall not die nor the fire be quenched And as the candle which is throwne out of my hand here is put out so let their works and their soul be quenched in the stench of hell fire except they restore that which they have stolne by such a day and let every one say Amen After this must be sung In media vita in morte sumus c. This terrible curse with bell book and candle added thereunto must needs work wonders howbeit among theeves it is not much weighed among wise and true men it is not well liked to them that are robbed it bringeth small releef the priests stomach may well be eased but the goods stolne will never the sooner be restored Hereby is bewrayed both the malice and folly of popish doctrine whose unchaâ—itable impietie is so impudently published and in such order uttered as every sentence if opportunity served might be proved both heretical and diabolical But I will answer this cruel curse with another curse far more mild and civil performed by as honest a man I dare say as he that made the other whereof mention was lately made So it was that a certain Sir John with some of his company once went abroad a jetting and in a moon-light evening robbed a millers weire and stole all his eeles The poor miller made his mone to Sir John himself who willed him to be quiet for he would so curse the theef and all his confederates with bell book and candel that they should have small joy of their fish And therefore the next sunday Sir John got him to the pulpit with his surplisse on his back and his stole about his neck and pronounced these words following in the audience of the people All you that have stolne the millers eeles Laudate Dominum de coelis And all they that have consented thereto Benedicamus Domino Lo saith he there is savoe for your eeles my masters Another inchantment CErtaine priests use the hundred and eight psalm as an inchantment or charm or at the leastwise saying that against whomsoever they pronounce it they cannot live one whole year at the uttermost CHAP. XVIII A charme or experiment to find out a witch IN die dominico sotularia juvenum axungia seu pinguedine porci ut moris est pro restauratione fieri perungunt and when she is once come into the church the witch can never get out untill the searchers for her give her expresse leave to depart But now it is necessary to shew you how to prevent and cure all mischiefs wrought by these charmes and witchcrafts according to the opinion of M. Mal. and others One principal way is to naile a horse-shoe at the inside of the outmost threshhold of your house and so you shall be sure no witch shall have power to enter thereinto And if you marke it you shall find that rule observed in many countrey-houses Otherwise Item the triumphant title to be written crossewise in every corner of the house thus Iesus ✚ Nazarenus ✚ rex ✚ Iudaeorum ✚ Memorandum you may join herewithal the name of the virgine Mary or of the four Evangelists or Verbum caro factum est Otherwise Item in some countries they naile a wolves head on the door Otherwise Item they hang Scilla which is either a root or rather in this place garlike in the roof of the house for to keep away witches and spirits and so they do Alicium also Otherwise Item perfume made of the gall of a black dog and his bloud besmeered on the posts and walles of the house driveth out of the doors both devils and witches Otherwise The house where Herba betonica is sown is free from all mischiefes Otherwise It is not unknown that the Romish church allowed and used the smoak of Sulphur to drive spirits out of their houses as they did frankincense and water hallowed Otherwise Apuleius saith that Mercury gave to Ulysses when he came neer to the inchantresse Circe an herb called Verbascum which in English is called Mullein or Tapsus barbatus or Longwoort and that preserved him from the inchantments Otherwise Item Pliny and Homer bo do say that the herb call'd Moly is an excellent herb against inchantments and say all that thereby Ulysses escaped Circes her sorceries and inchantments Otherwise also diverse waies they went to worke in this case and some used this defensive some that preservative against incantations And herein you shall see not only how the religion of papists and infidels
other I doe call upon thee â—â— beseech thee O Lord Jesus Christ by thy nativity and baptisme thy crosse and passion by thine ascension and by the comming of the 〈◊〉 ghost by the bitternes of thy soule when it departed from the body thy five wounds by the bloud and water which went out of thy body thy vertue 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 honor I doe 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 vertue and power over all thine angeâ—â— which were throwne downe 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 meanes they contemne my voyce or the words of my mouth but that they obey me and my sayings and feare me I beseech thee by thine humanity mercy and grace and I require thee Adony Amay Horia Vege dova Mitaâ— Hel Suranat Ysion Ysesy and by all thy holy names and by all thine holy he saints and the saints by all thine angels and archangels powers dominations and verâ—ues and by that name that Solomon did bind the divels and shut them up Elbrach Ebanher Agle Goth Ioth Othie Venoch Nabrat and by all thine holy names which are written in this booke and by the vertue of them all that thou enable me to congrerate all thy spirits throwne downe 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 soule or any thing else that of mine through our Lord Jesus Christ thy sonne which liveth and reigneth with thee in the unity of the Holy ghost one God world without end Oh father omnipotent oh wise sonne oh Holy ghost the searcher of hearts oh you three in persons one true Godhead in substance which drift spare Adam and Eve in their sinnes and oh though sonne which diedst for their sinnes a most filthy death sustaining it upon the holy 〈◊〉 oh thou most mercifull when I flie unto thy mercy and beseech thee by all the means I can by these thy holy names of thy sonne to 〈◊〉 A and Q and all other his names grant me thy vertue and power that I may be able to cite before me thy spirits which where thrown downe 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 soule or goods c. as is contained in the book called Annulus S. Lomonis Oh great and eternall vertue of the highest which through disposition these being called to judgement Vaichâ—on Stimulamaton Esphares Tetragrammaton Olioraâ— Cryon Esytion Existion Eâ—iona Onela Brasim Noym Messias Soter Emanuel Sabbath Adonay I worship thee I invocate thee I imploy 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 vertue of thy names they may come together from every coast and diligently fulfill the will of me the exorcist Fiat fiato fiat Amen CHAP. V. A confutation of the manifold vanities conteined in the precedent chapters specially of commanding of divels HE that can be perswaded that these things are true or wrought indeed according to the assertion of conseners or according to the supposition of witch mongers and papists may soone be brought to beleeve that the moone is made of green cheese You see in this which is called Salomons conjuration there is a perfect inventary registred of the number of divels of their names of their offices of their personages of their qualities of their powers of their properties of their kingdomes of their governâ—rs of their orders of their dispositions of their 〈◊〉 of their submission and of the wayes to bind or loose them with a note what wealth learning office commodity pleasure 〈◊〉 they can give and may be forced to yeeld in spight of their hearts to 〈◊〉 forsooth as are cunning in this art of whom yet was never seen 〈◊〉 rich man or at least that gained any thing that way or any 〈◊〉 man that became learned by that meanes or any happy man 〈◊〉 could with the helpe of this art either deliver himselfe or his 〈◊〉 from adversity or adde unto his estate any point of felicity yet 〈◊〉 men in all worldly happineâ—se must need exceed all others 〈◊〉 things could be by them accomplished according as it is presupposed 〈◊〉 if they may learne of Marbas all secrets and to cure all diseases and Furcas wisdome and to be cunning in all mechanicall arts and change any mans shape of Zepar if Bune can make them rich and eloquent if Beroâ—h can tell them of all things present past and to 〈◊〉 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 〈◊〉 of any woman if Amy can provide them excellent familiars if 〈◊〉 can make them understand the voyce of all birds and beasts and 〈◊〉 and Bifrons can make them live long and finally if Orias could proâ—â— unto them great friends and reconcile their enemies and they 〈◊〉 end had all these at commandement should they not live in all world honor and felicity whereas contrariwise they lead there lives in all oâ—â—quy misery and beggery and in fine come to the gallowes as thou they had chosen unto themselves the spirit Valefer who they say 〈◊〉 all them with whom he entereth into familiarity to no better end than the gibbet or gallowes But before I proceed further to the confuâ—â—tion of this stuffe I will shew other conjurations devised more lately and of more authority wheâ—ein you shall see how fooles are trained to beleeve these absurdities being wonne by little and little to such credulity For the author hereof beginneth as though all the cunning of conjurors were deâ—â—ved and fetcht from the planetary motions and true course of the 〈◊〉 celestiall bodies c. CHAP. VI. The names of the Planets their characters together with the twelve signes of the zodiake their dispositions aspects and government with other observations The disposition of the Planets The aspects of the Planets ☌ Is the best aspect with good planets and the worst with evill âš¹ Is a meane aspect in goodnese or badnesse â–³ Is very good in aspect to good planets and hâ—rteth not in evill â–¡ This aspect is of enimity not full perfect ☠This aspect is of enimity most perfect How the day is divided or
because God can indue his messe 〈…〉 with bodies at his pleasure therefore the devil and every spirit can 〈◊〉 the like How the eleven Apostles were in this case deceived appearâ—â—â— in Luk. 24. and in Mark 16 as also in Matth. 14. where the Apostles aâ—â— disciples were all deceived taking Christ to be a spirit when he walked on the sea And why might not they be deceived herein as vvell as in that they thought Christ had spoken of a temporal kingdome when he preached of the kingdome of heaven Which thing they also much misconceived as likewise when he did bid them beware of the leaven of the Pharisees they understood that he spake of material bread CHAP. V. Why Apollo was called Pytho whereof those witches were called Pythonists Gregory his letter to the devil BUt to return to our oracle of Apollo at Delphos who was called Pytho for that Apollo slue a serpent so called whereof the Pythonists take their name I pray you consider well of this tale which I will truely rehearse out of the Ecclesiastical history written by Eusebius wherein you shall see the absurdity of the opinion the cosenages of these oracles and the deceived mind or vaine opinion of so great a doctor bewraied and deciphered altogether as followeth Gregory Neocaesariensis in his journy and way to passe over the Alpes came to the temple of Apollo where Apollo's priest living richly upon the revenues and benefit proceeding from that idoll did give great intertainment unto Gregory and made him good chear But after Gregory was gone Apollo waxed dumbe so as the priest's gaines decaied for the idol growing into contempt the pilgrimage ceased The spirit taking compassion upon the priest's case and upon his grief of mind in this behalfe appeared unto him and told him flatly that his late guest Gregory was the cause of all his misery For saith the devil he hath banished me so that I cannot returne without a speciall license or pasport from him It was no need to bid the priest make haste for immediately he took post horses and galloped after Gregory till at length he overtook him and then expostulated with him for this discourtesie proffered in recompence of his good cheare and said that if he would not be so good unto him as to write his letter to the devil in his behalfe he should be utterly undone To be short his importunity was such that he obtained Gregory his letter to the devill who wrote unto him in manner and forme following word for word Permitto tibi redire in locum â—uum agere quae consuevisti which is in English I am content thou returne into thy place and do as thou wast wont Immediately upon the receipt of this letter the idol spake as before And here is to be noted that as well in this as in the execution of all their other oracles and cosenages the answers were never given Ex tempore or in that day wherein the question was demanded because forsooth they expected a vision as they said to be given the night following whereby the cosenage might the more easily be wrought CHAP. VI. Apollo who was callâ— Pytho compared to the Roe of grace Gregories letter to the devil confuted WHat need many words to confute this fable For if Gregory 〈◊〉 been an honest man he would never have willingly 〈◊〉 that the people should have been further cosened with such alying spiritâ— if he had been halfe so holy as Eusebius maketh him he would not are consented or yeelded to so lewd a request of the priest nor have write such an impious letter no not though good might have come thereâ—â— And therefore as well by the impossibility and folly conteined therein of the impiety whereof I dare excuse Gregory you may perceive it to 〈◊〉 a ly Me thinks they which still maintain that the devil made answer the idol of Apollo c. may have sufficient perswasion to revoke their â—â—roneous opinions in that it appeareth in record that such men were skilful in Augurie did take upon them to give oracles at Delphâ—â— the place of Apollo of which number Tisanius the sonne of 〈◊〉 was one But vain is the answer of idols Our Rood of grace with 〈◊〉 helpe of little S. Rumbal was not inferior to the idol of Apollo for 〈◊〉 could not work eternall miracles but manifest the internall thoughtâ— the heart I beleeve with more lively shew both of humanity and 〈◊〉 of divinity than the other As if you read M. Lamberts book of 〈◊〉 perambulation of Kent it shall partly appear But if you talke 〈◊〉 them that have been beholders thereof you will be satisfied herein 〈◊〉 yet in the blind time of popery no man might under pain of damaâ—â— on nor without danger of death suspect the fraud Nay what 〈◊〉 will yet confesse they were idols though the wiers that made their â—â—gogle the pins that fastened them to the postes to make them seem 〈◊〉 were seen and burnt together with the images themselves the knavery of the priests bewraied and every circumstance thereof detected and manifested CHAP. VII How divers great clerkes and good authors have been abused in the matter of spirits through false reports and by meanes of their â—â—dulity have published lies which are confuted by Aristotle and Scriptures PLutarch Livy and Valerius Maximus with many other grave â—â—â—thors being abused with false reports write that in times past beâ—â— spake and that images could have spoken and wept and did let 〈◊〉 drops of blood yea and could walke from place to place which thâ— say was done by procuration of spirits But I rather think with Aristole that it was brought to passe Hominum sacerdotum deceptionibus to wit by the cosening art of crafty knaves and priests And therefore let us follow Esaies advise who saith When they shall say unto you enquire of them that have a spirit of divination and at the soothsayers which whisper and mâ—mble in your eares to deceive you c. enquire at your own God c. And so let us do And here you see they are such as runne into corners and cosen the people with lies c. For if they could do as they say they could not aptly be called liers neither need they to go into corners to whisper c. CHAP. VIII Of the witch of Endor whether she accomplished the raising of Samuel truly or by deceipt the opinion of some divines hereupon THe woman of Endor is comprised under this word Ob for she is called Pythonissa It is written in 2 Sam. chap. 28. that she raised up Samuel from death and the other words of the text are strongly placed to inforce his very resurrection The mind and opinion of Jesus Syrach evidently appeareth to be that Samuel in person was raised out from his grave as if you read Eccl. 46.19 20. you shall plainly perceive Howbeit he disputeth not there whether the story be true
phin ✚ gergoin ✚ leâ—o◠✚ Amin ✚ amin ✚ In the name of the most pitifullest and and mercifullest God of Isâ—â—â—â— and of paradise of heaven and of earth of the seas and of the infernals by thine omnipotent help may perform this work which livest and reigâ—est over 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 truely accomplished through thy worthinesse good Lord which livest and reignest ever one God world without eâ—â— Amen O holy patient and mercifull great God and to be worshipped the Lord of all wisdome clear and just I most heartily desire thy holinesse and clemency to fulfill perform and accomplish this my whole work through thy worthynesse and blessed power which livest and reignest ever one God Per omnia saecula saeculorum Amen CHAP. XII How to inclose a spirit in a crystall stone THis operation following is to have a spirit inclosed into a crystall stone or beryll glasse or into any other like instrument c. First thou in the new of the ☽ being clothed with all new and fresh and clean aray and shaven and that day to fast with bread and water and being cleane confessed say the seven Psalmes and the Letany for the space of two days with this prayer following I desire thee O Lord God my mercifull 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 deceipts and craftinesse of devils And grant to me thy power good Lord to constrain them by this art for thou art the true and lively and eternall God which livest and reignest ever one God through all worlds Amen Thou must doe this five dayes and the sixt day have in a readinesse 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 Falaur with another and Sitrami with another and ode as ye did with the first All this done turn thee to Sitrael and kneeling say thus having the crystall stone in thine hands O Sitrael Malantha Thamaor Falaur and Sitrami Written in these circles appointed to this work I doe conjure and I doe exorcise you by the Father by the Sonne 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 infernall masters and princes doe come unto mee to accomplish and to fulfill all my desire and request which I shall command you Also I conjure you divels and command you I bid you and appoint you by the Lord Jesus Christ the sonne of the most highest God and by the blessed and glorious Virgine Mary and by all the Saints both of men and women of God and by all the Angels Archangels Patriarches and prophets Apostles Evangelists martyrs and confessours virgins and widowes and all the elect of God Also I conjure you and every of you ye infernall Kings by the heaven by the starres by the ☉ and by the ☽ and by all the planets by the earth fire air and water and by the terrestriall paradise and by all things in them contained and by your hell and by all the divels in it and dwelling about it and by your vertue and power and by all whatsoever and with whatsoever it be which may constraine and binde you Therefore by all these foresaid vertues and powers I doe bind you and constrain you into my will and power that you being thus bound may come unto me in great humility and to appeare in your circles beforâ— 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 doe against my precepts I will promise unto you that you shall descend into the profound deepâ—â—sse of the Sea except that you doe 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 coâ—e out of the Northpart five Kings with a marvellous company which whâ—â— they are come to the circle they will alight down off from their horsâ— and will kneel downe before thee saying Master command us wâ—â—â— 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 and that which I will command you to doe let it be done truely suâ—ely faithfully and essentially And then they all will sweare unto thee to doe all thy will And after they have sworn say the conjuration immediately following I conjure charge and command you and every of you Sirrael Malâ—â—than Thamaar Falaur and Sitrami you infernal kings to put into the crystall stone one spirit learned â—â—d expert in all arts and sciences by the vertue of this name of God Tetragrammaton and by the crosse of our Loâ—â— Jesus Christ and by the bloud of the innocent lambe which redeemed all the world and by all their virtues and poweâ—s I charge you ye â—oble kings that the said spirit may teach shew and declare unto me and to my friends at all houres and minuts both night and day the mâ—â— of all things both bodily and ghostly in this world whatsoever I shall request or desire declaring also to me my very name And this I command in your part to doe and to obey thereunto as unto your owâ— Lord and Master That done they will call a certain spirit whom thâ—â— will command to enter into the centre of the circled or round crystal Tâ—â—â— put the crystall between the two circles and thou shalt see the crysâ—â—â—â— made black Then command them to command the spirit in the crystall not 〈◊〉 depart out of the stone till thou give him licence and to fulfill 〈◊〉 will for ever That done thou shalt see them goe upon the crystall both to answer your requests and to tarry your licence That done the spirits will crave licence and say Goe ye to your place appoinâ—â—â— of Almighty God in the name of the father c. And then take up 〈◊〉 crystall and look therein asking what thou wilt and it will shew it â—â—to thee Let all your circles be nine foot every way and made as foâ—loweth Work this work in ♋ â™ or ♓ in the houre of the ☽ or â— And when the spirit is inclosed if thou feare him binde him with some bond in such
is expressely 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 everlasting God not only the father to be understood but God which abideth in trinity and unity that is the father the sonne and the Holy-ghost A third objection of theirs is this The sonne 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 sonne Besides that he prescribeth them this forme 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 sonne 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 sonne 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 forme of praying described of 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 wee understand God or the essence of God the father the sonne and the Holy-ghost For this name hath not alwaies a respect unto the generation of the sonne of God but God is called the father of the faithfull because of his gracious and free adopting of them the foundation whereof is the son of God in whom we be adopted but yet so adopted that not the father only receiveth us into his favour but with him also the sonne and the holy spirit doth the same Therefore when we in the beginning of prayer do advertise our selves of Gods goodnesse towards us we doe not cast an eye to the father alone but also to the sonne 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 amisse in calling upon invocating and praying to the son of God and with the son the holy spirit in baptisme according to the forme by Christ himselfe 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 begunne 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 darknesse and walketh upon the high places of the earth the Lord God of hosts is his name In this sort Santes a right skilfull 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 alwaies signifie a making of something out of nothing 〈◊〉 Eusebius in expounding these words The Lord created me in the beginning of his wayes writeth thus The prophet in the person of God saying Behold I am he that made the thunder and created the spirit and shewed unto men their Christ this word created is not so to be taken as that it is to be concluded thereby that the same was not before For God hath not so created the spirit sithence by the same he hath shewed and declared his Christ unto all men Neither was it a thing of late beginning under the sonne 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 comming of a mighty wind this word Created being used for sent downe for appointed ordained c. and the word thunder signifying in another kind of manner the preaching of the gospels 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 join couple or gather together c. Furthermore the Pneumaâ—omachi by these testimonies insuing endeavour to prove the holy spirit to be a creature Out of Iohn the 1. cha By this word were all things made and without it nothing was made Out of the 1 Cor. 8. We have one God the father even he from whom are all things c we in him and one Lord Jesus Christ through whom are all things and we by him Out of the 1. Coloss. 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 sonne 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 sonne that same universall proposition is restrained by Iohn 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