enemies either bodily or ghostly neither shall be robbed or slaine of theeves pestilence thunder or lightning neither shall be hurt with fire or water not combred with spirits neither shall have displeasure of lords or ladies he shall not be condemned with false witnesse nor taken with fairies or any manner of axes nor yet with the falling evil Also if a woman be in travel lay this writing upon her belly she shall have easie deliverance and the child right shape and christendome and the mother purification of holy church and all through vertue of these holy names of Jesus Christ following ✚ Iesus ✚ Christus ✚ Messias ✚ Soter ✚ Emmanuel ✚ Sabbaoth ✚ Adonai ✚ Vnigenitus ✚ Majestas ✚ Paracleius ✚ Salvaâ—or noster ✚ Agiros iskiros ✚ Agios ✚ Adonaâ—os ✚ Gasper ✚ Melchior ✚ Balthasar ✚ Matthaeus ✚ Marcus ✚ Lucas ✚ Iohannes The epistle of S. Saviour which pope Leo sent to King Charles saying that whosoever carrieth the same about him or in what day soever he shall reade it or shall see it he shall not be killed with any iron toole nor be burned with fire nor be drowned with water neither any evill man or other creature may hurt him The crosse of Christ is a wonderfull defence ✚ the crosse of Christ be alwaies with me ✚ the crosse is it which I do alwaies worship ✚ the crosse of Christ is true health ✚ the crosse of Christ doth lose the bands of death ✚ the crosse of Christ is the truth and the way ✚ I take my journey upon the crosse of the Lord ✚ the crosse of Christ beateth down every evill ✚ the crosse of Christ giveth all good things ✚ the crosse of Christ taketh away paines everlasting ✚ the crosse of Christ save me ✚ O crosse of Christ be upon me before me and behind me ✚ because the ancient enemie cannot abide the sight of thee ✚ the crosse of Christ save me keep me governe me and direct me ✚ Thomas bearing this note of thy divine majesty ✚ Alpha ✚ Omega ✚ first ✚ and last ✚ middest ✚ and end ✚ beginning ✚ and first begotten ✚ wisdome ✚ vertue ✚ A popish periapt or charme which must never be said but carried about one against theeves I Do go and I do come unto you with the love of God with the humility of Christ with the holinesse of our blessed lady with the faith of Abraham with the justice of Isaac with the vertue of David with the might of Peter with the constancy of Paul with the word of God with the authority of Gregory with the prayer of Clement with the flood of Iordan p p p c g e g a q q est p t 1 k a b g l k 2 a x t g t b a m g 2 4 2 1 que p x c g k q a 9 9 p o q q r. Oh onely Father ✚ oh onely lord ✚ And Iesus ✚ passing through the middest of them ✚ went In ✚ the name of the father ✚ and of the Sonne ✚ and of the Holy Ghost ✚ Another amulet JOseph of Aâ—imathea did find this writing upon the wounds of the side of Iesus Christ written with Gods finger when the body was taken away from the crosse Whosoever shall carry this writing about him shall not dye any evill death if he beleeve in Christ and in all perplexities he shall soone be delivered neither let him fear any danger at all Fons alpha omega ✚ figa ✚ figalis ✚ Sabbaoth ✚ Emmanuel ✚ Adonai ✚ o ✚ Neray ✚ Elay ✚ â—he ✚ Rentone ✚ Neger ✚ Sahe ✚ Pangeton ✚ Commen ✚ a ✚ g ✚ l ✚ a ✚ Mattheus ✚ Marcus ✚ Lucas ✚ Iohannes ✚ ✚ ✚ titulus triumphalis ✚ Iesus Nasareuus rex Iudaeorum ✚ ecce dominicae crucis signnm ✚ fugite partes adversae vicit leo de tribu Iudae radix David aleluijah Kyrie eleeson Christe eleeson pater noster ave Maria ne nos veniat super nos salutare tuum Oremus c. I find in a Primer intituled The houres of our Lady after the use of the church of Yorke printed anno 1516. a charme with this titling in red letters To all them that afore this image of pity devoutly shall say five Pater nosters five Aves and one Credo pitiously beholding these armes of Christs passion are granted thirty two thousand seven hundred fifty five years of pardon It is to be thought that this pardon was granted in the time of pope Boniface the nineth for Platina saith that the pardons were sold so cheape that the apostolicall authority grew into contempt A papistical charme SIgnum sanctae crucis defendat me a malis praesentibus praeteritis futuris interioribus exterioribus That is The signe of the crosse defend me from evils present past and to come inward and outward A charme found in the canon of the masse ALso this charge is found in the canon of the masse Haec sacrosancta commixtio corporis sanguinis domini nostri Iesu Christi fiat mihi omnibusque sumentibus salus mentis corporis ad vitam promerendam capessendam praeparatio salutaris that is Let this holy mixture of the body and blood of our Lord Jesus Christ be unto me and unto all receivers thereof health of mind and body and to the deserving and receiving of life an healthful preparative Other papisticall charmes Aqua benedicta sit mihi salus vita Let holy water be both health and life to me Adque nomen Martini omnis haereticus fugiat palladus When Martins name is sung or said Let hereticks flie as men dismaid But the papists have a harder charme than that to wit Fire and â—agot Fire and fagot A charme of the holy crosse Nulla salus est in domo Nisi cruce munit homo Superliminaria Neque sentit gladium Nec amisit filium Quisquis egit talia No health within the house doth dwell Except a man do crosse him well At every doore or frame He never feeleth the swords point Nor of his sonne shall lose a joint That doth performe the same Furthermore as followeth Ista suos fortiores Semper facit victores Morbos sanat languores Reprimit daemonia Dat captivis libertatem Vitae confert novitatem Ad antiquam dignitarem Crux reduxit omnia O Crux lignum triumphale Mundi vera salus vale Inter ligna nullum tale Frande flore germine Medicina Christiana Salva sanos aegros sana Quod non valet vis humana Fit in tuo nomine c. It makes her souldiers excellent And crowneâ—h them with victory Restores the lame and impotent and healeth every malady The devils of hell it conquereth releaseth from imprisonment Newnesse of life it offereth It hath all at commandement O crosse of wood incomparable To all the world most wholesome No wood is half so honourable In branch in bud or blossome O medicine which
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
salt by God by the God ✚ that liveth by the true ✚ God by the holy ✚ God which by Elizaeus the prophet commanded that thou shouldest be throwne into the water that it thereby might be made whole sound that thou salt here let the preist looke upon the salt maist be conjured for the health of all beleevers and that thou be to all that take thee health both of body and soule and let all phantasies and wickednesse or diabolicall craft or deceipt depart from the place whereon it is sprinkled as also every uncleane spirit being conjured by him that judgeth both the quick and the dead by fire Resp. Amen Then followeth a prayer to be said without Dominus vobiscum bet yet with Oremus as followeth ¶ Oremus Almighty and everlasting God we humbly desire thy clemency here let the pâ—eist looke upon the salt that thou wouldest vouchsafe through thy piety to bl ✚ esse and sanc ✚ tifie this creature of salt which thou hast given for the use of mankind that it may be to all that receive it health of mind and body so as whatsoever shall be touched thereby or sprinkled therewith may be void of all uncleannesse and all resistance of spirituall 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 bloud 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 receiving of everlasting life through our Lord Iesus Amen CHAP. XXVIII That popish priests leave nothing unconjured a fomre of exorcisme 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 churchyard nor altar nor altar cloth nor ashes nor coales nor bells nor bell ropes nor copes nor vestmenâ—s nor oile nor salt nor candle nor candlesticke nor beds nor bedstaves are without their forme of conjuration yet I will for brevity let all passe and end here with incense which they do conjure in this sort ✚ I conjure thee most filthy and horible spirit and every vision of our enemie c that thou go and depart from out of this creature of frankincense with all thy deceipt and wickednesse tâ—at 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 remaine that there thou in no wise be so bold as to approach or once presume or attempt to hurt but what uncleane spirit so ever thou be that thou with all thy crast and subtilty avoid and depart being conjured by the name of God the father almighty c. And that wheresoever the sume or smoke thereof shall come every kind and sort of divels may be driven away and expelled â—â— they were at the increase of the liver of fish which the archangell Raphael made c. CHAP. XXIX The rules and lawes of popish Exorcists and other conjurors all one with a confutation of their whole power how S. Martine conjured the divell THe papists you see have their certaine generall rules and lawes as to abstaine from sinne and to fast as also otherwise to be cleane 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 papisticall forme no whit swarving from theirs in faith and doctrine nor yet in ungodly and unreasonable kinds of petitions Me thinks it may be a sufficient argument to overthrow the calling up and miraculous workes of spirits that it is written God only knoweth and sâ—aâ—cheth 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 speake to the spirits and they heare us and therefore need not know our thoughts and imaginations I first aske them whether king Baell or Amoimon which are spirits raigning in the furthest regions of the east as they say may heare 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 worke on the like affaires Secondly whether those spirits be of the same power that God is who is every where filling all places and able to heare all men at one instant c. Thirdly whence commeth the force of such words as raise the dead and command divels 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 the first second or third syllable If in syllables then not in words If in imaginations then the divell knoweth our thoughts But all this stuffe is vaine and fabulous It is written All the generations of the earth were healthfull and there is no poyson of destruction in them Why then do they conjure holsome 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 7. sonnes of Sceva which is the great objection of witchmongers They would needs take upon them to conjure divels out of the possessed But what brought they to passe 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 Gospell to the faithfull where it is written In my name they shall cast out divels speake with new tongues if they shall drinke any deadly thing it shall not hurt them they shall take away serpents they shall lay hands on the sicke and they shall recover According to the promise this grant of miraculous working was performed in the primitive church for the confirmation of Christs doctrine and the establishing of the Gospell 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 divels and to undoe with one divell that which another divell hath done If one divell could cast out another it were a kingdome divided and could not stand Which argument Christ himselfe maketh and therefore I may the mâ—re boldly say even with Christ that they have no such
duke and a strong he is seen like a lion with griphens wings he maketh a man subtill and wonderfull in handicrafts philosophy and in sciences contained in books and is ruler 〈◊〉 thirty six legions Cimeries is a great marquesse and a strong ruling in the parts of Aphâ—â—ca he teacheth perfectly grammar logick and rhetorick he discovereth treasures and things hidden he bringeth to passe that a man shall seem with expedition to be turned into a souldier he rideth upon a 〈◊〉 black horse and ruleth twenty legions Amy is a great president and appeareth in a flame of fire but having taken mans shape he maketh one marvellous in astrology and in all the liberall sciences he procureth excellect familiars he bewrayeth treasure preserved by spirits he hath the government of thirty six legions 〈◊〉 is partly of the order of angels partly of potestates he hopeth after a thousand two hundreth years to returne to the seventh throne which is not credible Flauros is a strong duke is seen in the forme of a terrible strong leopard in humane shape he sheweth a terrible countenance and fiery eyeâ—◠〈◊〉 answereth truly and fully of things present past and to come if he 〈◊〉 in a triangle he lyeth in all things and deceiveth in other things and beguileth in other businesses he gladly talketh of divinity and of the creation of the world and of the fall he is constrained by divine â—â—â—tue and so are all divels or spirits to burne and destroy all the conâ—â—â—rors adversaries And if he be commanded he suffereth the conjuroâ—â— to be tempted and he hath legions under him Balam is a great and a terrible king he commeth forth with the heads the first of a bull the second of a man the third of a ram he haâ—â— a serpents taile and flaming eyes riding upon a furious beare and carrying a hawke on his fist he speaketh with a hoarse voice answering perfectly of things present past and to come he maketh man invisible and wise he governeth fourty legions and was of the order of dominitions Allocer is a strong duke and a great he commeth forth like a souldier riding on a great horse he hath a lions face very red and with flaming eyes he speaketh with a big voice he maketh a man wonderfull in astronomy and in all the liberall sciences he bringeth good familiars and ruleth thirty six legions Saleos is a great earle he appeareth as a gallant souldier riding on a crocodile and weareth a dukes crowne peaceable c. Vuall is great duke and a strong he is seen as a great and terrible dromedary but in humane forme he soundeth out in a base voice the Egyptian tongue This man above all other procureth the especiall love of women and knoweth things present past and to come precuring 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 griphen 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 marquesse appearing like the bird Phoenix having a childs voyce but before he standeth still before the conjuror he singeth many sweet notes Then the exorcist with his companions must beware he give no eare to the melody but must by and by bid him put on humane shape then will he speake marvellously of all wonderfull sciences He is an excellent poet and obedient he hopeth to returne to the seventh throne after a thousand two hundreth yeares and governeth twenty legions Sâ—olas is a great prince appearing in the forme of a night-raven before the exorcist he taketh the image and shape of a man and teacheth astronomy absolutely understanding the vertuâ—s 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 dâ—e arise out of every particular ✚ Secretum secretorum The secret of secrets Tu operus sis secretus horum Thou that workst them be secret in them CHAP. III. The houres wherein principall divels may be bound to wit raised and restrained from doing of hurt A Maymon 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 houre till noone and from the ninth houre till evening Marquesses may be bound from the ninth houre till compline and from compline till the end of the day Dukes may be bound from the first houre till noone and cleare weather is to be observed Prelates may be bound in any houre of the day Knights from day dawning till sunne rising or from evensong till the sunne set A President may not be bound in any houre of the day except the king whom he obayeth be invocated nor in the shutting of the evening Counties or earâ—â— may be bound at any houre of the day so it be in the woods or â—elâ— where men resort not CHAP. IV. The forme of adjuring or citing of the spirits aforesaid to arise 〈◊〉 appeare WHen you will have any spirit you must know his name and 〈◊〉 you must also fast and be cleane from all pollution three or foâ—â— dayes before so will the spirit be the more obedient unto you 〈◊〉 make a circle and call up the spirit with great intention and boâ—â— a ring in your hand rehearse in your owne name and your company for one must alwayes be with you this prayer following and â—o spirit shall annoy you and your purpose shall take effect And note 〈◊〉 this agreeth with popish charmes and conjurations In the name of our Lord Iesus Christ the ✚ father ✚ and the sone and the Holy ghost ✚ holy trinity and unseparable unity I call upon them that thou mayest be my salvation and defense and the protection of the body and soule and of all my goods through the vertue 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 thou give me grace and divine power over all the wicked spirits 〈◊〉 which of them soever I do call by name they may come by and by 〈◊〉 every coast and accomplish my wil that they neither be hurtfull nor 〈◊〉 full unto me but rather obedient and diligent about me And through vertue streightly commanding them let them fulfill my commandement Amen Holy holy holy Lord God of sabbaoth which wilt come to 〈◊〉 the quicke and the dead thou which art A and Ω first and last King of kings and Lord of lords Ioth Aglanabrath El Abiel Anathiel 〈◊〉 Sedonel Grayes Heli Messias Tolimi Elias Ischeros 〈◊〉 Imas By these thy holy names and by all
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 principats potestats virtutes cherubim and seraphim and all the soules of saints both of men and women condemn thee for ever and be a witnesse against thee at the day of judgement 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 crystall stone as is said before bind him with this bond as followeth to wit I conjure thee spirit N. that an appeared to me in this crystall stone to me and to my fellow I conjure thee by all the royall words aforesaid the which did constrain thee to appeare therein and their vertues I charge thee by them all that thou shall not depart out of this crystall stone untill my will being fulfilled thou be licensed to depart I conjure and bind thee spirit N. by that omnipotent God which commanded the angell S. Michaâ—ll to drive Lucifer out of the heavens with a sword of vengeance and to fall from joy to paine and for dread of such paine as he is in I charge thee spirit N. that thou shalt not goe out of the crystall 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 houres 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 crystall stone of any thing or things that we would see at any time or times and also to goe and fetch me the fairy Sibylla that I may talk with her in all kinde of talk as I shall call her by any conjuration of words contained in this book I conjure thee spirit N. by the great wisdome 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 I conjure thee spirit N. in this crystall 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 goe in peace and also to 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 change thee declare unto her I conjure thee spirit N. by the bloud 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 principats potestates virtues 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 appeare in that circle before I doe read the conjuration in this booke 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 dreadfull day of doom and by their vertues and powers I conjure thee Sibylia O gentle virgin 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 firmanent 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 bloud 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 darknesse of the Sunne 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 Tetragrammaton I conjure thee O Sibylia O blessed and beautifull Virgine by all the riall words aforesaid I conjure thee Sibylia by all their vertues to appeare in that circle before me visible in the form and shape of a beautifull woman in a bright and white vesture adorned and garnished most fair and to appeare to me quickly without deceit or tarrying and that thou faile not to fulfill 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 honor and glory for ever ever Amen The which done and ended if thee come not repeat the conjuration till they doe come for doubtlesse they will come And when shee is appeared take your censers and incense her with frankincense then bind her with the bond as followeth I doe conjure thee Sibylia by God the Father God the Son and God the Holy Ghost three persons and one God and by the blessed virgine Mary mother of our Lord Jesus Christ and by all the whole and holy company of heaven and by the dreadfull day of doome and by all angels and archangels thrones dominations principates potestates virtutes cherubim and seraphim and their vertues and powers I conjure thee and binde thee Sibylia that thou shalt not depart out of the circle wherein thou art appeared nor yet to alter thy shape except I give thee licence to depart I conjure thee Sibylia by the bloud that ran out of the side of our Lord Jesus Christ crucified and by the vertue hereof I conjure thee Sibylia to come to me and to appeare to me at all times visibly as the conjuration of words leadeth written in this book I conjure thee Sibylia O blessed Virgine of fairies by the opening of heaven and by the renting of the Temple and by the darknesse of the Sun at the time of his death and by the rising of the dead in the time of his glorious resurrection and by the unspeakable name of God ✚ Tetragrammaton ✚ and by the king and queen of fairies and by their vertues I conjure thee Sibylia to appeare before the conjuration be read over four times and that visibly to appeare as the conjuration leadeth written in this book and to give mee good counsell at all times and to come by treasures hidden in the earth and all other things
trifling vanity as in most horrible executions as the revenger of a doting old womans imagined wrongs to the destruction of many innocent children and as a supporter of her passions to the undoing of many a poor soul. And I see not but a witch may as well inchant when she will as a lier may lie when he list and so should we possesse nothing but by a witches licence and permission And now forsooth it is brought to this point that all devils which were wont to be spiritual may at their pleasure become corporal and so shew themselves familiarly to witches and conjurors and to none other and by them only may be made tame and kept in a box c. So as a malicious old woman may command her devil to plague her neighbor he is afflicted in manner form as she desireth But then cometh another witch and she biddeth her devil help and he healeth the same party So as they make it a kingdome divided in it self and therefore I trust it will not long endure but will shortly be overthrown according to the words of our Saviour Omne regnum in se divisum desolabitur Every kingdome divided in it self shall be desolate And although some say that the devil is the witches instrument to bring her purposes and practises to passe yet others say that she is his instrument to execute his pleasure in any thing and therefore to be executed But then methinks she should be injuriously dealt withall and put to death for anothers offence for actions are not judged by instrumental causes neither doth the end and purpose of that which is done depend upon the mean instrument Finally if the witch do it not why should the witch die for it But they say that witches are perswaded and think that they do indeed those mischifs have a will to perform that which the devil committeth and that therefore they are worthy to dy By which reason ev'ry one should be executed that wisheth evil to his neighbor c. But if the will should be punished by man according to the offence against God we should be driven by thousands at once to the slauterhouse or butchery For whosoever loatheth correction shall die And who should escape execution if this lothsomnesse I say should extend to death by the civil lawes Also the reward of sin is death Howbeit every one that sinneth is not to be put to death by the Magistrate But my Lord it shall be proved in my book and your Lordship shall trie it to be true as well here at home in your native country as also abrode in your several circuits that besides them that be Veneficae which are plaine poisoners there will be found among our witches only two sorts the one sort being such by imputation as so thought of by others and these are abused and not abusors the other by acceptation as being willing so to be accounted these be meer couseners Calvine treating of these magicians calleth them couseners saying that they use their juggling knacks only to amase or abuse the people or else for fame but he might rather have said for gain Erastus himself being a principal writer in the behalf of witches omnipotency is forced to confes that these Greek words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are most commoly put for illusion false packing cousenage fraud knavery and deceipt is further driven to say that in ancient time the learned were not so blockish as not to see that the promises of magicians and inchanters were false and nothing else but knavery cousenage old wives fables yet defendeth he their flying in the aire their transferring of corn or gras from one field to another c. But as Erastus disagreeth herein with himself and his friends so is there no agreement among any of those writers but only in cruelties absurdities impossibilies And these my Lord that fall into so manifest contradictions and into such absurd asseverations are not of the inferior sort of writers neither are they all papists but men of such account as whose names give more credit to their cause then their writings In whose behalfe I am sorry and partly for reverence suppress their fondest errors foulest absurdities dealing specially with them that most contend in cruelty whose feet are swift to shed blood striving as Iesus the son of Sirach saith hasting as Solomon the son of David saith to pour out the blood of the Innocent whose heat against these poor wretches cannot be allaied with any other liquor then blood And therfore I fear that under their wings will be found the blood of the souls of the poor at that day when the Lord shall say Depart from me ye bloud-thirsty men And because I know your Lordship will take no councel against innocent bloud but rather suppres them that seek to imbrew their hands therein I have made choise to open their case to you to lay their miserable calamity before your feet following herein the advise of that learned man Brentius who saith Si quis admonuerit Magistratum â—e in miseras illas mulierculas saeviat eum ego arbitror divinitus excitatum that is If any admonish the Magistrate not to deale too hardly with these miserable wretches that are called witches I think him a good instrument raised up for this purpose by God himself But it will perchance be said by witchmongers to wit by such as attribut to witches the power which appertaineth to God only that I have made choise of your Lordship to be a Patrone to this my book because I think you favor mine opinions and by that means may the more freely publish any error or conceit of mine own which should rather be warranted by your Lordships authority then by the word of God or by sufficient argument But I protest the contrary and by these presents I renounce all protection and despise all friendship that might serve to help towards the suppressing or supplanting of truth knowing also that your Lordship is far from allowing any injury done unto man much more an enemy to them that go about to dishonor God or to embeazel the title of his immortal glory But because I know you to be perspicuous and able to see down into the depth and bottome of causes are not to be carried away with the vain perswasion or superstition either of man custome time or multitude but moved with the authority of truth only I crave your countenance herein even so far forth no further then the law of God the law of nature the lawe of this land the rule of reason shall require Neither do I treat for these poore people any otherwise but so as with one hand you may sustaine the good and with the other suppresse the evill wherein you shall be thought a father to orphanes an advocate to widowes a guide to the blind a stay to the lame a comfort countenance to
following was first authorized and printed at Rome and afterwards at Avenion Anno 1515. And lest that the devill should lie hid in some secret part of the body every part thereof is named Obsecro te Iesu Christe c. that is I beseech thee O Lord Jesus Christ that thou pull out of every member of this man all infirmities from his head from his haire from his braine from his forehead from his eyes from his nose from his eares from his mouth from his tongue from his teeth from his jawes from his throate from his neck from his backe from his brest from his paps from his heart from his stomach from his sides from his flesh from his blood from his bones from his legs from his feet from his fingers from the soles of his feet from his marrow from his sinewes from his skin and from every joint of his members c. Doubtlesse Jesus Christ could have no starting hole but was hereby every way prevented and pursued so as he was forced to do the cure for it appeareth hereby that it had been insufficient for him to have said Depart out of this man thou unclean spirit and that when he so said he did not performe it I do not think that there will be found among all the heathens superstitious fables or among the witches conjurors poets knaves coseners fooles c. that ever wrot so impudent and impious a lie or charm as is read in Barnardine de bustis where to cure a sick man Christs body to wit a wafer-cake was outwardly applied to his side and entered into his heart in the sight of all the standers by Now if grave authors report such lies what credit in these cases shall we attribute unto the old wives ales that Sprenger Institor Bodin and others write Even as much as to Ovids Metamorphosis Aesops fables Moores Utopia and divers other â—ansies which have as much truth in them as a blind man hath sight in his eye A charme for the bots in a horse You must both say and do thus upon the diseased horse three dayes together before the sunne rising In nomine pa ✚ tris fi ✚ lii spiritus ✚ sancti Exorcizo te veâ—mem per Deum pa ✚ trem si ✚ lium spiritum ✚ sanctum that is In the name of God the father the sonne and the Holy Ghost I conjure thee O worm by God the Father the son and the Holy Ghost that thou neither eate nor drink the flesh blood or bones of this horse and that thou hereby maist be made as patient as Iob and as good as S. Iohn Baptist when he baptized Christ in Iordan In nomine pa ✚ â—ris fi ✚ lii et spiritus ✚ sancti And then say three Pater nosters and three Aves in the right eare of the horse to the glory of the holy trinity Do ✚ minus fili ✚ us spiri ✚ tus Mari ✚ a. There are also divers bookes imprinted as it should appeare with the authority of the church of Rome wherein are contained many medicinall prayers not onely against all diseases of horses but also for every impediment and fault in a horse insomuch as if a shoe fall off in the middest of his journey there is a prayer to warrant your horses hoof so as it shall no â— breake how farre so ever he be from the Smithes forge Item The Duke of Alba his horse was consecrated or canonized in the Low-Countries at the solemne masse wherein the Popes bull and also his charm was published which I will hereafter recite he in the mean time sitting as Vice-roy with â—his consecrated standart in his hand till masse was done A charm against vineger THat wine wax not eager write on the vessel Gustate videte quâ—â— am suavis est Dominus CHAP. XV. The inchanting of serpents and snakes objections answered concerning the same fond reasons why charmes take effect the rein Mâ—homets pigeon miracles wrought by an asse at Memphis in Aegypt popish charmes against serpents of miracleworkers the taming 〈◊〉 snakes Bodins lie of snakes COncerning the charming of Serpents and snakes mine adversaries 〈◊〉 I have said think they have great advantage by the words of David is the fifty eight psalme and by Jeremy chap. eight expounding the one prophet by Virgil the other by Ovid. For the words of David are these Their poison is like the poison of a Serpent and like a deafe Adder thâ— Stoppeth his eare and heareth not the voice of the charmer charm 〈◊〉 never so cunningly The words of Virgil are these Frigidus in 〈◊〉 cantando rumpitur anguis As he might say David thou liest for the cold-natured snake is by the charms of the inchanters broken all to peece in the field where he lieth Then cometh Ovid and he taketh his countreymans part saying in the name and person of a witch Vipereas 〈◊〉 verbis carmine fauces that is I with my words and charmes can breâ—â— in sunder the vipers jawes Matry Jeremy on the other side encountereth this poetical witch and he not onely defendeth but expoundeth his fellowe prophets words and that not in his own name but in the naâ—â— of Almighty God saying I will send serpents and cockatrices among you which cannot be charmed Now let any indifferent man christian or heathen judge whe thâ—â— the words and minds of the prophets do not directly oppugne these poâ—â— words I will not say minds for that I am sure they did therein but jest 〈◊〉 trifle according to the common fabling of lying poets And certainly I 〈◊〉 encounter them two with other two poets namely Propertius and Horace the one merrily deriding the other seriously impugning their fantasticâ— poetries concerning the power and omnipotency of witches For when Virgil Ovid c. write that witches with their charmes fetch down the Moon and starres from heaven c. Propertius mocketh them in the words following At vos deductae quibus est fallacia Lunae Et labor in magicis sacra piare focis En agedum dominae mentem convertite nostrae Et facite illa meo palle at ore magis Tunc ego crediderim vobis sidera amnes Posse Circeis ducere carminibus But you that have the subtil slight Of fetching down the moon from skies And with inchanting fire bright Attempt to purge your sacrifice Lo now go too turn if you can Our madams mind and sturdy heart And make her face more pale and wan Than mine which if by magick art You do then will I soon believe That by your witching charmes you can From skies aloft the starres remeeve And rivers turne from whence they ran And that you may see more certainly that these poets did but jest and deride the credulous and timerous sort of people I thought good to shew you what Ovid saith against himself and such as have written so incredibly and ridiculously of witches omnipotency Nec mediae
foot should be and the foot where the hand and the face downward Otherwise For a greater mischiefe the like image is made in the forme of a man or woman upon whose head is written the certain name of the party and on his or her ribs these words Ailif casyl zaze hit mel meltat then the same must be buried Otherwise In the dominioâ— of Mars two images must be prepared one of wax the other of the earth of a dead man each image must have in his hand a sword wherewith a man hath been slain and that he must be slain may have his head thrust through with a foin In both must be written certain peculiar characters and then must they be hid in a certain place Otherwise To obtain a womans love an image must be made in the hour of Venus of virgine wax in the name of the beloved whereupon a character is written and is warmed at a fire and in doing thereof the name of some Angell must be mentioned To be utterly rid of the witch and to hang her up by the haire you must prepare an image of the earth of a dead 〈◊〉 to be baptized in another mans name whereon the name with a character must be written then must it be perfumed with a rotten bone and then these psalmes read backward Domine Dominus noster Dominus illuminatio mea Domine exaudi orationem meam Deus laudem meam 〈◊〉 tacueris and then bury it first in one place and afterwards in another Howbit it is written in the 21. article of the determination of Paris thâ—â— to affirme that images of brasse lead gold of white or red wax or of any other stuffe conjured baptized consecrated or rather execrated through these magical arts at certaine daies have wonderful vertueâ— or such as are avowed in their bookes or assertions is error in faith 〈◊〉 philosophy and true astronomy yea it is concluded in the 22. article of that councell that it is as great an error to believe those things as to do them But concerning these images it is certain that they are much feareâ— among the people and much used among cousening witches as party appeareth in this discourse of mine else-where and as partly you may see by the contents of this story following Not long sithence a young maiden dwelling at New Romny here in Kent being the daughter of one â— L. Stuppeny late Jurat of the same town but dead before the execution hereof and afterwards the wife of Thom. Eps who is at this instant Maâ—or of Romny was visited with sicknesse whose mother and father in 〈◊〉 being abused with credulity concerning witches supernatural power repaired to a famous witch called mother Baker dwelling not farre from thence at a place called Stonstreet who according to witches couseâ—ing custome asked whether they mistrusted not some bad neighbour 〈◊〉 whom they answered that indeed they doubted a woman neer unto them and yet the same was of the honester and wiser sort of her neighbour reputed a good creature Neverthelesse the witch told them that these was great cause of their suspition for the same said she is the very partâ— that wrought the maidens destruction by making a heart of wax priâ—â—ing the same with pins and needles affirming also that the same neighbor of hers had bestowed the same in some secret corner of the house This being beleeved the house was searched by credible persons but nothing could be found The witch or wise woman being certified hereof continued her assertion and would needs go to the house where she herself as she affirmed would certainly find it When she came thither she used her cunning as it chanced to her own confusion or at leastwise to her detection for herein she did as some of the wiser sort mistrusted that she would do laying down privily such an image as she had before described in a corner which by others had been most diligently searched and looked into and by that meanes her cousenage was notably bewrayed And I would wish that all witchmongers might pay for their lewd repaire to inchanters and consultation with witches and such as have familiar spirits as some of these did and that by the order of the high Commissioners which partly for respect of neighbourhood and partly for other considerations I leave unspoken of CHAP. XVII Sundry sorts of charms tending to diverse purposes and first certain charms to make taciturnity in tortures IMparibus meritis tria Pendont corpora ramis Dismas Gestas In medio est divina potestas Dismas damnatur Gestas ad astra levatur Three bodies on a bough do hang For merits of inequality Dismas and Gestas in the midst The power of the divinity Dismas is damn'd but Gestas lifted up above the starres on high Also this Eructavit cor meum verbum bonum veritatem nun quam diâ—am regi Otherwise As the milk of our lady was lussious to our Lord Jesus Christ so let this torture or rope be pleasant to mine armes and members Otherwise Iesus autem transiens per medium illorum ibat Otherwise You shall not breake a bone of him Counter-charms against these and all other witchcrafts in the saying also whereof witches are vexed c. ERuctavit cor meum verbum bonum dicam cuncta opera mea regi Otherwise Domine labia mea aperies os meum annunciabit veritatem Otherwise Contere brachia iniqui rei lingua maligna subvertet ur A charm for the choine cough TAke three sips of a chalice when the priest hath said masse and swallow it down with good devotion c. For corporall or spiritual rest In nomine patris up and downe Et filii spiritus sancti upon my crowne Crux Christi upon my brest Sweet lady send me eternal rest Charmes to find out a theefe THe meanes how to find out a theefe is thus Turne your face to the east and make a crosse upon christall with oile alive and under the crosse write these two words Saint Helen Then a child that is innocent and a chaste virgine borne in true wedlock and not base begotten of the age of ten yeares must take the christall in his hand and behind his back kneeling on thy knees thou must devoutly and reverently say over this prayer thrice I beseech thee my lady S. Helen mother of king Constantine which diddest find the crosse whereupon Christ died by that thy holy devotion and invention of the crosse and by the same crosse and by the joy which thou conceivedst at the finding thereof and by the love which thou bearest to thy sonne Constantine and by the great goodnesse which thou doest alwaies use that thou shew me in this christall whatsoever I aske or desire to know Amen And when the child seeth the angel in the christal demand what you will and the angel will make answer thereunto Memorandum that this be done just at the sunne-rising when
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
agree but also how their ceremonies and their opinions are all one concerning witches and spirits For thus writeth Ovid touching that matter Térque senem flamma ter aquâ ter sulphure lustrat She purifies with fire thrice Old hoâ—y-headed Aeson With water thrice and sulphur thrice As she thought meete in reason Againe the same Ovid cometh in as before Advenient quae lustret anus lectumque locumque Deferat tremula sulphur ova manu Let some old woman hither come And purge both bed and place And bring in trembling hand new-egs And sulphur in like case And Virgill also harpeth upon the like string baccare frontem Cingiteine vati noceat mala ligua future Of berry-bearing baccar bowze A wreath or garland knit And round about his head and browze See decently it sit That of an ill talking tongue Our future poet be not stung Furthermore was it not in times of tempests the papists use or superstition to ring their bells against devils trusting rather to the tonging of their bells than to their owne cry unto God with fasting and prayer assigned by him in all adversities and dangers according to the order of the Thracian priests which would rore and cry with all the noise they could make in those tempests Olaus Gothus saith that his countreymen would shoote in the aire to assist their gods whom they thought to be then together by the eares with others and had consecrated arrowes called Sagittae Ioviales even as our papists had Also in stead of bells they had great hammers called Mallei Ioviales to make a noise in time of thunder In some countries they runne out of the doores in time of tempest blessing themselves with a cheese whereupon there was a crosse made with a ropes end upon ascension day Also three hailestones to be throwne into the fire in a tempest and thereupon to be said three Pater nosters and three Aves S. Iohns gospel and In fine fugiat tempestas is a present remedy Item to hang an eg laid on ascension day in the roof of the house preserveth the same from all hurts Item I conjure you haile and wind by the five wounds of Christ by the three miles which pearced his hands and his feet and by the foure evangelists Matthew Marke Luke and Iohn that thou come down dissolved into water Item it hath beene an usuall matter to carry out in tempests the sacraments and reliques c. Item against stormes and many dumme creatureâ— the popish church useth excommunication as a principal charme And now to be delivered from witches themselves they hang in their entries an herbe called pentaphyllon cinquefoile also an oliveb-ranch also â—rankincense myrrh valerian verven palme antirchmon c. also hay-â—horne otherwise white-thorne gathered on May-day also the smoake of â— lappoints feathers driveth spirits away There be innumerable popish exorcismes and conjurations for hearbs and other things to be thereby made wholsense both for the bodies and souls of men beasts and also or contagion of weather Memorandum that at the gathering of these magicall herbes the Credo is necessary to be said as Vairus affirmeth and also the Pater noster for that is not superstitious Also Sprenger saith that to throw up a black chicken in the aire will make all tempests to cease so it be done with the hand of a witch If a soule wander in the likenesse of a man or woman by night molesting men with bewailing their torments in purgatory by reason of tithes forgotten c. and neither masses nor conjurations can helpe the exorcist in his ceremoniall apparel must go to the tombe of that body and spurne thereat with his soot saying Vade ad gehennam Get thee packing to hell and by and by the soule goeth thither and there remaineth for ever Otherwise If there be no masses of purpose for this matter to unbewitch the bewitched Otherwise You must spet into the pisse-pot where you have made watter Otherwise Spet into the shoe of your right foot before you put it on and that Vairus saith is good and wholseme to do before you go into any dangerous place Otherwise that neither hunters nor their dogs may be bewitched they cleave an oaken branch and both they and their dogs passe over it Otherwise S. Agustine saith that to pacifie the God Liber whereby women might have fruite of the seeds they sowe and that their gardens and fields should not be bewitched some chiefe 〈◊〉 matrone used to put a crowne upon his genital member and that must be publiquely done To spoile a thiefe a witch or any other enemie and to be delivered from the evil VPon the sabbath day before sun-rising cut a hazel-wand saying I cut thee O bough of this summers growth in the name of him whom I meane to beate or maime Then cover the table and say ✚ In nomine patris ✚ filii ✚ spiritus sancti ✚ ter And striking theâ—â— on say as followeth english it he that can Drochs myroch esenaroth ✚ â—etu ✚ baroch ✚ ass ✚ maaroth ✚ and then say Holy trinity punish him that hath wrought this mischiefe and take it away by thy great justice Eson ✚ elion ✚ emaris ales age and strike the carpet with your wand A notable charme or medicine to pull out an arrow-head or any such thing that sticketh in the flesh or bones and cannot otherwise be had oâ—â— Say three severall times kneeling Oremus praeceptis salutaribus moniti Pater noster ave Maria. Then make a crosse saying The Hebrew knight strake our Lord Jesu Christ and I beseech thee O Lord Jesu Christ ✚ by the same iron speare blood and water to pull out this iron is nomine patris ✚ filii ✚ spiritus sancti ✚ Coarmes against a qu tidian ague CUt an apple in three peeces and write upon the one The father is uncreated upon the other The father is incomprehensible upon the third The father is eternall Otherwise Write upon a masse-cake cut in three peeces O ague to be worshipped on the second O sicknesse to be ascribed to health and joyes on the third Pax ✚ max ✚ fax ✚ and let it be eaten fasting Otherwise Paint upon three like pieces of a masse-cake Pater pax ✚ Adonai ✚ â—ilius vita ✚ sabbaoth ✚ spiritus sanctus ✚ Tetragrammaton ✚ and eate it as is aforesaid For all manner of agues intermittent JOyn two little sticks together in the middest being of one length and hang it about your neck in the forme of a crosse Otherwise For this disease the Turkes put within their doublet a ball of wood with another peece of wood and strike the same speaking certain frivolous words Otherwise Certain monkes hanged scrolles about the necks of such as were sick willing them to say certain prayers at each fit at the 3d. fit to hope well and made them believe that they should thereby receive cure
distinguished A day naturall is the space of foure and twenty houres accounting the night withall and beginneth at one of the clocke after midnight An artificiall day is that space of time which is betwixt the rising and falling of the ☉ c. All the rest is night 〈◊〉 beginneth at the ☉ rising Hereafter followeth a table shewing how the day and the night is divided by houres and reduced to the regiment of the planets The division of the day and the planetary regiment The division of the night and the planetary regiment CHAP. VII The characters of the angels of the seven days with their names of figures scales and periapts These figures are called the scales of the earth without the which no spirit will appeare except thou have them with thee CHAP. VIII An experiment of the dead FIrst fast and pray three dayes and abstaine thee from all filthynesse go to one that is new buried such a one as killed himselfe or destroyed himselfe willfully or else get thee promise of one that shall be hanged and let him sweare 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 dayes houres and minuts And let no persons see thy doings but thy fellow And about eleven a clocke in the night goe to the place where he was buried and say with a bold faith and hearty desire to have the spirit come that thou doest call for thy fellow having a candle in his left hand and in his right hand a crystall stone and say these words following the master having a hazell wand in his right hand and these names of God written thereupon Tetragrammaton ✚ Adonay ✚ 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 Jesu Christ that thou do obey to my words and come unto me this night verily and truly as thou beleevest to be saved at the day of judgement And I will swear to the an oath by the perill of my soule that if thou wilt come to me and appeare to me this night and shew me true visions in this crystall stone and fetch me the fairie Sibylia that I may talke with her visibly and she may come before me as the conjuration leadeth and in so doing I will give thee an almesse 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 appeare to you in the crystall stone in a faire forme of a child of twelve yeares of age And when he is in feele the stone and it will be hot and feare nothing for he or she will shew many delusions to drive you from your worke Feare God but feare him not This is to constraine 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 ✚ Plaâ—â—both ✚ Panthon ✚ Craton ✚ Neupuraton ✚ Deus ✚ Homo ✚ Omnipotens ✚ Simpiternus ✚ Ysus ✚ Terra ✚ Vnigeniius ✚ Salvator ✚ 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 doe appeare in this crystall stone visibly to me and to my fellow without any tarrying or deceipt I conjure thee N. by the excellent name of Jesus Christ A 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 infernall And every tongue doth confesse 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 the spirit N. that thou doe appeare visible in this crystall stone to me and to my fellow without any dissimulation I conjure thee N. by the blood of the innocent lambe Jesus Christ which was shed for us upon the crosse for all those that doe beleeve in the vertue of his bloud shall be saved I conjure thee N. by the vertues and powers of all the royall 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 doe I by the holy trinity and by their vertues and powers doe condemne thee thou spirit N. into the place where there is no hope of remedy or rest but everlasting horror of paine there dwelling and a place where there is pain upon pain dayly horribly and lamentably thy pain to be there augmented as the starres in the heaven and as the gravell or sand in the Sea except thou spirit N. doe appeare to me and to my fellow visibly immediately in this crystall stone and in a fair form and shape of a childe of twelve yeares of age and that thou alter not thy shape I charge 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 perpetuall paines of hell fire for thy disobedience and unreverent regard that thou hast to the holy names and words and his precepts I conjure thee N. by the two edged sword which Iohn saw proceed out of the mouth of the Almighty and so thou spirit N. be torne and cut in peeces 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 celestiall city of Ierusalem 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 principall prince And except thou spirit N doe come and appear visibly in this crystall stone in my presence here immediately as it is aforesaid Let the great curse of God the anger of God the shadow and darknesse of death and of eternall condemnation be upon thee spirit N. for ever and ever
that is to do me pleasure and to fulfill my will without any deceit or tarrying nor yet that thou shalt have any power of my body or soul earthly or ghostly nor yet to perish so much of my body as one haire of my head I conjure thee Sibylia by all the riall words aforesaid and by their vertues and powers I charge and binde thee by the vertue thereof to be obedient unto me and to all the words aforesaid and this bond to stand between thee and me upon pain of everlasting condemnation Fiat fiat fiat Amen CHAP. IX A license for Sibylia to goe and come by at all times I Conjure thee Sibyliae which art come hither before me by the commandement of thy Lord and mine that thou shalt have no powers is thy going or comming unto me imagining any evill in any manner of wayes in the earth or under the earth of evill doings to any person or persons I conjure and command thee Sibylia by all the riall work and vertues that be written in this Book that thou shalt not goe to the place from whence thou camest but shalt remaine peaceably invisibly and look thou be ready to come unto me when thou are called by any conjuration of words that be written in this book to come I say at my commandement and to answer unto me truly and duly of all things my will quickly to be fulfilled Vade in pace in nomine patris filii spirtus sancti And the holy ✚ crosse ✚ be between thee and me or between us and you and the Lion of Iuda the root of Iesse the kindred of David be between thee and mee ✚ Christ commeth ✚ Christ commandeth ✚ Christ giveth power ✚ Christ defend me ✚ and his innocent bloud ✚ from all perils of body and soul sleeping or waking Fiat fiat Amen CHAP. X. To know of treasure hidden in the earth WRite in paper these characters following on the saturday in the 〈◊〉 of ☽ and lay it where thou thinkest treasure to be if there be any the paper will burn else not And these be the characters This is the way to goe invisible by these three sisters of Fairies In the name of the Father and of the Son and of the Holy Ghost First goe to a fair parlor or chamber and an even ground and in no lost and from people nine dayes for it is the better and let all thy clothing be clean and sweet Then make a candle of Virgine wax and light it and make a faire fire of charcoles in a fair place in the midle of the parlour or chamber Then take fair clean water that runneth against the east and set it upon the fire and yet thou wathest thy selfe say these words going about the fire three times holding the candle in the right hand ✚ Panthon ✚ Craton ✚ Muriton ✚ Lisecognaton ✚ Seston ✚ Diaton ✚ Maton ✚ Tetâ—agrammaton ✚ Agla ✚ Agarion ✚ Tegra ✚ Pentessaron ✚ Tendicata ✚ Then rehearse these names ✚ So thie ✚ Sorthia ✚ Sortheos ✚ Milia ✚ Achilia ✚ Sibylia ✚ In nomine patris filii spiritus sancti Amen I conjure you three sisters of fairies Milia Achilia Sibylia by the Father by the Son and by the Holy Ghost and by their vertues and powers and by the most mercifull and living God that will command his angell to blow the trump at the day of Judgement and he shall say Come come come to judgement and by all angels archangels thrones dominations principats potestaâ—es virtutes cherubim and seraphim and by their vertues and powers I conjure you three sisters by the vertue of all the riall words aforesaid I charge you that you doe appeare before me visibly in form and shape of faire women in white vestures and to bring with you to me the ring of invisibility by the which I may goe invisible at mine owne will and pleasure and that in all houres and minutes In nomine patris filii spiritus sancti Amen * Being appeared say this bond following O blessed virgins ✚ Milia ✚ Achili◠✚ I conjure you in the name of the Father in the name of the Son and in the name of the Holy Ghost by their vertues I charge you to depart from me in peace for a time And Sibylia I conjure thee by the vertue of our Lord Jesus Christ and by the vertue of his flesh and pretious bloud that he took of our blessed Lady the Virgine and by all the holy company in heaven I charge thee Sibylia by all the vertues aforesaid that thou be obedient unto me in the name of God that when and in what time and place I shall call thee by this foresaid conjuration written in this book looke thou be ready to come unto me at all houres and minutes and to bring unto me the ring of invisibility whereby I may goe invisible at my will and pleasure and that at all houres and minutes Fiat fiat Amen And if he come not the first night then doe the same the second night and so the third night untill they doe come for doubtlesse they will come and lie thou in thy bed in the same parlor or chamber And lay thy right hand out of the bed and look thou have a faire silken kercher bound abound thy head and be not afraid they will doe thee no harm For there will come before thee three fair women and all in white clothing and one of them will put a ring upon thy finger wherewith thou shalt goe invisible Then with speed bind them with the bond aforesaid When thou hast this ring on thy finger looke in a glasse and thou shalt not see thy self And when thou wilt goe invisible put in 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 houre of ♃ and the ☽ in ♋ ♠♓ CHAP. XI An experiment following of Citrael c. angeli diei dominici 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 qâ—estions and demands in all my businesse and other causes by him which shall â—ome to judge both the quick and the dead and the world by fire O angeli gloriosi in hac quadra scripti estote câ—adjutores auxiliatores in omnibus quaestionibus intervogationibus in omnibus negotiis caeterisque causis per eum qui venturus est judicare vivos mortuos mumdum per ignem Say this prayer fasting called Regina linguae ✚ Lemae ✚ solma ac ✚ elmay ✚ gezagra ✚ raamaasin ✚ ezierego ✚ mial ✚ egziephiaz Iosamin ✚ sabach ✚ ha ✚ aem ✚ re ✚ be ✚ esepha ✚ sephar ✚ â—â—mar ✚ semoit ✚ lemajo ✚ pheralon ✚ amic ✚
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
sort as is elsewhere expressed already in this 〈◊〉 treatise A figure or type proportionall shewing what form must be observed and kept in making the figure whereby the former secret of inclosing a spirit in crystall is to be accomplished c. CHAP. XIII An experiment of Bealphares THis is proved the noblest carrier that ever did serve any man upon the earth and here beginneth the inclosing of the said spirit and how to have a true answer of him without any craft or harm and he will appeare unto thee in the likenesse of a fair man or fair woman the which spirit will come to thee at all times And if thou wilt command him to tell thee of hidden treasures that be in any place hee will tell it thee or if thou wilt command him to bring to thee gold or silver he will bring it thee or if thou wilt goe from one country to another he will bear thee without any harm of body or soul. Therefore he that will doe this work shall abstaine from leacherousnesse and drunkennesse and from false swearing and doe all the abstinence that he may doe and namely three dayes before he goe to work and in the third day when the night is come and when the starres doe shine and the element faire and clear he shall bath himselfe and his fellows if he have any all together in a quick welspring Then he must be cloathed in cleane white cloathes and he must have another privy place and beare him inke and pen wherewith he shall write this holy name of God Almighty in his right hand ✚ Agla ✚ and in his left hand this name ✚ ♊ â—â—◠✚ and he must have a dry thong of a lions or of a hâ—â—e skin and make thereof a girdle write the holy names of God all above and in the end ✚ A Ω ✚ And upon his brest he must have this presenâ— figure or mark written in virgin parchment as it is here shewed And it must bâ—sowed upon a peece of new linnen anâ— so made fast upon thy brest And if thoâ— wilt have a fellow to worke with thee hee must bee appointed in the same manner You must have also a bright knife that was never occupied and hee must write on the one side of the blade of the knife ✚ Agla ✚ and on the other side of the knifes blade ✚ ♊ â—â—◠✚ And with the same knife he must make a circle as hereafter followeth the which is called Salomons circle When that hee is made goe into the circle and close again the place there where thâ— wentest in with the same knife and say Per crucis hoâ— signum ✚ suâ— at procui omne malignum Et per idem signum ✚ salvetur quodque bexâ—num By the sign of the Crosse ✚ may all evill fly farre away and by the same signe ✚ may all that is good be preserved and make suffurâ—gations to thy self and to thy fellow or fellows with frankincense mâ—stike lignum aloes then put it in wine and say with good devotion in the worship of the high God Almighty all together that he may defend you from all evils And when he that is master will close the spirit he shall say towards the east with meeke and devout devotion these psalmes and prayers as followeth here in order The two and twentieth Psalm O My God my God look upon me why hast thou forsaken me and art so farre from my health and from the words of my complaint And so forth to the end of the same psalm as it is to bee found in the book This psalm also following being the fifty one psalme must be said three times ever c. HAve mercy upon me O God after thy great goodnesse according to the multitude of thy mercies doe 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 bloud-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 heare our prayer and let our cry come unto thee Let us pray O Lord God almighty as thou warnedst by thine angell the three kings of Cullen Iasper Mâ—lchior and Balthasar when they came with worshipfull presents toward Bethlehem Iasper brought myrrh Melchior incense Balthasar gold worshipping the high king of all the world Jesus Gods son of heaven the second peâ—son in Trinity being born of the holy and clean virgine S. Mary queen of heaven empresse of hell and lady of all the world at that time the holy angell Gabriel warned and had the foresaid three kings that they should take another way for dread of perill 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 mightifull mercy blesse uâ— now at this time for thy blessed passion save us and keep us all together from all evill and thy holy angell defend us Let us pray O Lord King of all Kings which containest the throne of heavens and beholdest all deeps weighest the hils and shuttest up with thy hand the earth hear us most meekeâ—t 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 invoÌ„cated through thy help O Lord Jesus Christ to whom be all honour and glory from worlds to worlds everlastingly Amen Then say these names ✚ Helic ✚ â—ely◠✚ essejero ✚ Dâ—us â—â—ternus ✚ cloy ✚ clemen◠✚ â—eloye ✚ Deus sanctus ✚ sabâ—oti ✚ Deus exercâ—â—â—â—donay ✚ Deus mirabilis ✚ jao ✚ verax ✚ anephâ—neton ✚ Deus ineffabilis ✚ sodoy ✚ dominator dominus ✚ on sortissimus ✚ Deus ✚ qui the which wouldest be prayed unto of sinners receive we beseech thee these sacrifices of praise and our meek prayers which we unworthy doe 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 may be ended by thy mighty power Amen Then say this anon after ✚ homo ✚ sacarus ✚ Museolameus ✚ â—heruborca ✚ being the figure upon thy brest aforesaid the girdle about thee the circle made blesse 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 exorcise and conjure Bealphares 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 principaâ—s potestats virtures cherubim and seraphim and by their vertues and by the most truest and speciallest name of your master that you doe come unto us in faire form of man or woman kinde been visibly before this circle and not terrible by any manner of wayes This circle being our tuition and protection by the mercifull goodnesse of our Lord and Saviour Jesus Christ and that you doe 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. XIIII 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 soules eartly or ghostly but to be obedient to me and to the words of my conjuration that be written in this book I conjure thee Bealphares by all angels and archangels thrones dominations principats potestates vertutes cherubim and seraphim and by their vertues and powers I conjure and charge binde and constraine thee Bealphares by all the 〈◊〉 words aforesaid and by their vertues that thou be obedient unto me and to come and appeare visibly unto me and that in all dayes houres and minutes wheresoever I be being called by the vertue of our Lord Jesus Christ the which words are written in this book Look ready thou be to appeare unto me and to give mee good counsell how to come by treasures hidden in the earth or in the water and how to come to dignity and knowledge of all things that is to say of the magick art and of grammar dialectike rhetorike arithmeticke musick geometry and of astromomy and in all other things my will quickly to be fulfilled I charge upon pain of everlasting condemnation Fiat fiat fiat Amen When he is thus bound ask him what thing thou wilt and he will tell thee and give thee all things that thou wilt request of him without any sacrifice doing to him and without forsaking thy God that is thy maker And when the spirit hath fulfilled thy will and intent give him license to depart as followeth A license for the spirit to depart GO unto the place predestinated and appointed for thee where thy Lord God hath appointed thee untill I shall call thee again Be thou ready unto me and to my call as often as I shall call thee upon pain of everlasting damnation And if thou wilt thou mayst recite two or three times the last conjuration untill thou doe come to this â—earin In throno If he will not depart and then say In throno that thou depart from this place without hurt or damage of any body or of any deed to be done that all creatures may know that our Lord is of all power most mightiest and that there is none other God but he which is three and one living for ever and ever And the malediction of God the father omnipotent the son and the holy ghost descend upon thee and dwell alwayes with thee except thou doe depart without damage of us or of any creature or any other evill deed to be done and thou to goe to the place predestinated And by our Lord Jesus Christ I do else send thee to the great pit of hell except I say that thou depart to the place whereas thy Lord God hath appointed thee And see thou be ready to me and to my call at all times and places at mine own will and pleasure day or night without damage or hurt of me or of any creature upon pain of everlasting damnation Fiat fiat fiat Amen Amen The peace of Jesus Christ be between us and you in the name of the Father and of the Son and of the Holy Ghost Amen Por crucis hoc ✚ signum c. Say In principio erat verbum verbum erat apud Deum In the beginning was the word and the word was with God and God was the word and so forward as followeth in the first chapter of saint Iohns Gospell staying at these words Full of grace and truth to whom bee all honour and glory world without end Amen A type or figure of the circle for the master and his fellowes to sit in shewing how and after what fashion it should be made THis is the circle for the master to sit in and his fellow or fellowes at the first calling sit back to back when hee calleth the spirit and for the fairies make this circle with chalk on the ground as is said before This spirit Bealphares being once called and found shall never have power to hurt thee Call him in the houre of ♃ or ♀ the ☽ increasing CHAP. XV. The making of the holy water EXorciso te creaturam salis per Deum vivum ✚ per Deum ✚ verum ✚ per Deum sanctum ✚ per Duem qui te per Elizaeum prophetam in aquam mitli jussit â—tâ—s naretur sterrilitas aquae ut efficiaâ—is sal exorcisaâ—us in saluum credentium ut sit omnibus te sumentibus sanitas animae corporis essugiat atque discedat ab co loco qui aspersus stâ—â—at omnis phantasia nequitia vel versutia diabolicae fraudis omnisque spiritus adjuratus per cum qui venturus est judicare vivos mo tuos saeculum perignem Amen Oremus Imunsam clementiam tuam omnipotens aeterne Deus humiliter imploramus ut hanc creaturam salis quam in usum generis humani tribuisti bene ✚ dicere sancti ✚ ficare tua prelate digneris ut sit omnibus sumentibus saâ—is menlis corporis ut quicquid ex co tactum suerit vel respersum careat omni immundicia omnique impugnatione spiritualis nequitia per Dominum nostrum Iesum Christum filium tuum qui tecum vivit regnat in unitate spiritus sancti Deus per omnia saecula saeculorum Amen To the water say also as followeth Exorciso te creaturam aquae in nomine ✚ patris ✚ Iesu Christi filii ejus Domini nostri in virtute spiritus ✚ sanct ✚ ut siat aquae exorcisata ad estisgandam omnem potestatem inimici ipsum inimicum erodicare explantare valeas cum angelis suis apostatis per virtutem ejusdem Domini nostri Iesu Christi qui venturus est judicare vivos mortuos saeculum per ignem Amen Oremus Deus qui ad
salutem humani generis maxima quaeque sacramenta in aquarum substantia condidisti adesto propitius invocationibus nostris elemento buic mâ—ltimodis purificationibus praeparato virtutem tuae bene ✚ dictionis insunde ut creatura tua mysteriis tuis servicas ad abigendos daemones maâ—bosque pellendos divinae gratiae sumat effectum ut quicquid in domibus vel inlocis fidelium haec unda resperserit careat omni immunditia liberetur a noxa non illic resideaâ— spiritus pestilens non aura corrumpens discedant omnes insidiâ— latentis inimici si quid est quod aut incolumitati habitantium invidet aut quieti asper sione hujus aquae effugiat ut salubritas per invocationem sancti tui nominis expetita ab omnibus sit impugnationibus desensa per Dominum nostrum Iesum Christum filium tuum qui tecum vivil regnat in unitate spiritus sancti Deus per omnia saecula saeculorum Amen Then take the salt in thy hand and say putting it into the water making in the manner of a Cross. Commixtio salis aquae pariter fiat in nomine patris filii spiritus sancti Amen Domâ—aus vâ—biscum Et cum spiritu tuo Oremus Deus mâ—cte virtutis author insuperabilâ—s imperit â—ex aâ— semper magnificus ritumâ— bator qui ad â—â—â—ae dominationis vâ—â—â—s repâ—â—mis qui inimici rugiâ—uâ— sa vitiam superas qui hostiles nequittas potens â—a pugnas te Domine trementes su plices dâ—pâ—â—â—aâ—uâ— aâ— potimus ut hanc â—râ—â—â—tâ—am salis aquae aspiâ—ias bemguus 〈…〉 es putails tuae rore sanct ✚ fices ubicunque fuâ—â—ll aspersa per invocationem sancti tui nominis omnis infestatio in mundi spiritus abâ—â—tatur terrorque venenosi se pantis procul pellatur praesevita sancti spiritus nobis 〈◊〉 tuam poscentibus ubique adesse dignetur per Dominum nostrum Ipsum â— brisium filium â—â—â—un qui â—â—cum vivit regnat in unitate spiritus sancti Deus per omnia soecula saeculerum Amen Then sprinkle upon any thing and say as followeth Asperges me Domine â—yssopo mundabor lavabis me supra niven dealbabor Miscrere mei Deus secundum magnam misericordiaum tuam supra nivem dealâ—abor Gloria patri filio spiritus sancto Sicut 〈◊〉 in principio nunc semper in saecula saeculorum Amen Et supra nivem dealbabor aspergesme c. Oslende nobis domine misâ—rcordiam tuam salutare tuum da nobis exaudi nos Domine sancte pater omnipoteus aeteâ—â—â— Deus mittere dignere sanctum angelum tuum de coelis qui custodiat soâ—â—â— visitet defendat omnes habitantes in hoc â—abitaculo per Christum Dominus nostrum Amen Amen CHAP. XVI To make a spirit to appeare in a crystall I Do conjure thee N. by the father and the sonne and the Holy ghost the which is the beginning and the ending the first and the last an by the latter day of judgement that thou N. do appeare in this crystall stone or any other instrument at my pleasure to me and my fellow gently and beautifully in faire forme of a boy of twelve yeares of age without hurt or damage of any of our bodyes or soules and certainly to informe and to shew me without any guile or craft all that we do desire or demand of thee to know by the vertue of him which shall come to judge the quicke and the dead and the world by fire Amen Also I conjured and exorcise thee N. by the sacrament of the altar and by the substance thereof by the wisdome of Christ by the sea and by his vertue by the earth and by all things that are above the earth and by their vertues by the ☉ and the ☽ by ♄ ♃ ♂ and ♀ and by their vertues by the apostles martyrs confessors and the virgins and widowes and the chast and by all saints of men or of women and innocents and by their vertues by all the angels and archangels thrones dominations principats potestats virtutes cherubim and seraphim and by their vertues and by the holy names of God Tetragrammaton El Oâ—sion Aâ—la and by all the other holy names of God and by their vertues by the circumcision passion and resurrection of our Lord Iesus Christ by the heavines of our lady the virgine and by the joy which she had when she saw her sonne rise from death to life that thou N. do appeare in this crystall stone or any other instrument at my pleasure to me and to my â—e low gently and beautifully and visibly in faire forme of a child of twelve yeares of age without hurt or damage of any of our bodyes or soules and truly to informe and shew unto me and to my fellow without fraud or guile all things according to thine oath and promise to me whatsoever I shall demand or desire of thee without any hindrance or caâ—rying and this conjuration be read of me three times upon paine of eternall condemnation to the last day of judgement Fiat fiat fiat Amen And when he is appeared bind him with the hand of the dead above written then say as followeth I charge thee N. by the father to shew me true visions in this crystall stone if there be any treasure hidden in such a place N and wherein it lieth and how many foot from this peece of earth east west north or south CHAP. XVII An experiment of the dead FIrst go and get of some person that shal be put to death a promise and sweare an oath unto him that it he will come to thee after his death his spirit to be with thee and to remaine with thee all dayes of thy life and will do thee true service as it is contained in the oath and promise following Then lay thy hand on thy booke and sweare this oath unto him I N. do sweare and promise to thee N. to give for thee an almesse every moneth and also to pray for thee once in every weeke to say the Lords prayer for thee and so to continue all the dayes of my life as God me helpe and holy doome and by the contents of this booke Amen Then let him make his oath to thee as followeth and let him say after thee laying his hand upon the booke * I N. do sweare this oath to thee N. by God the father omnipotent by God the son Jesus Christ and by his precious bloud which hath redeemed all the world by the which bloud I do trust to be saved at the generall day of judgment and by the vertues thereof I N. doe sweare this oath to thee N. that my spirit that is within my body now shall not ascend nor descend nor go to any place of rest but shall come to thee N. and be very well pleased to remaine with thee N. all the dayes of thy life and so to be bound
hope of â—â—ehiedy but everylasting condemnation and honor and paine upon paine daily horribly and lamentably the paines there to be augmented so thicke as the stars in the firmament and as the gravell sand in the sea except thou spirit of N. obey me N. as is afore rehearsed else I N. do condemne the spirit of N. into the pit of everlastâ—ng condemnation Fiat fiat Amen Also I conjure thee and constraine the spirit of N. by all angels archangels thrones dominations principats porestats virtutes cherubim and seraphim and by the foure evangelist Matthew Marke Luke and Iohn 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 lambe of God and by their vertues and powers I conjure and constraine the spirit of N. strongly to have common talke with me at all times and in all dayes nights houres and minutes and to talke in my mother tongue plainely that I may heare 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 constraine the spirit of N. by the golden girdle which girdeth the loines 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 constraine command and binde the spirit of N. by the two edged sword which Iohn saw proceed out of the mouth of God almighty except thou be obedient as is aforesaid the sword cut thee in peeces and condemne thee into the pit of everlasting paines where the fire goeth not out and where the worme dieth not Fiat fiat fiat Amen Also I conjure and constraine the spirit of N. by the throne of the Godhead and by all the heavens under him and by the celestiall city new Ierusalem 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 infernalls and by their vertues and powers and by all things contained therein and by their vertues and powers I conjure and constraine the spirit of N. that now immediatly 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 darkenesse of everlasting condemnation be upon thee thou spirit of N. for ever and ever because thou hast denied 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 principats â—potestaâ—es virtutes cherubim and seraphim and all the soules of the saints that shall stand on the right hand of our Lord Jesus Christ at the generall day of judgement condemne the spirit of N. for ever and ever and be a witnesse 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 houre of ♄ to bind or inchant any thing and in the houre of ♃ for peace and concord in the houre of ♂ to marre to destroy and to make sicke in the houre of the ☉ to bind tongues and other bonds of men in the houre of ♀ to increase love joy and good will in the houre of ☿ to put away enimity or hatred to know of theft in the houre of the ☽ for love goodwill and concord ♄ lead ♃ tinne ♂ iron ☉ gold ♀ copper ☿ quicksiver ☽ silver c. CHAP. XIX This bond as followeth is to call him into your crystall stone or glasse c. ALso I do conjure thee spirit N. by God the father by God the sonne and by God the holy ghost A and Ω the first and the last and by the latter day of judgement of them which shall come to judge the quicke and the dead and the world by fire by their vertues and powers I constraine thee spirit N. to come to him that holdeth the crystall stone in his hand and to appeare visibly as hereafter followeth Alsoâ— I conjure thee spirit N. by these holy names of God ✚ Tetragrammaton ✚ Adonay ✚ El ✚ Ousion ✚ Agla ✚ Iesus ✚ of Nazareth ✚ and by the vertues thereof and by his nativity death buriall 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 al the joy which she had when she saw her sonne rise from death to life and by the vertues and powers thereof I constraine thee spirit N. to come into the crystall stone and to appeare visibly as hereafter shall be declared Also I conjure thee N. thou spirit by all angels archangels thrones dominations principats potestats virtues cherubim and seraphim and by the ☉ ☽ ♄ ♃ ♂ ♀ ☿ and by the twelve signes and by their vertues and powers and by al things created and confirmed in the firmament and by their vertues and powers I constraine thee spirit N. to appeare visibly in that crystall stone in faire forme and â—hape of a white angell a greene angell a blacke angell a man a woman boy a maiden virgine a white grayhound a divell with great hornes without any hurt or danger of our bodyes or soules and truly to imforme and shew unto us true visions of all things in that crystall stone according to thine oath and promise and that without any hindrance or tarrying to appeare visibly by this bond of words read over by 〈◊〉 three times upon paine 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 crystall stone where there be any N. in such a place or no upon paine of everlasting condemnation Fiat Amen Also I conjure thee spirit N. by God the sonne Iesus Christ that thou doe shew true visions unto us whether it be gold or silver or any other metals or whether there were any or no upon paine of condemnation Fiat Amen Also I conjure thee spirit N. by God the Holy ghost the which doth sanctifie all faithfull soules and spirits and by their vertues and powers I constraine thee spirit N. to speake open and to declare the true way how we may come by these treasures hidden in N. how to have it in our custody 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 houres 〈◊〉 shall call such a spirit N. to bring unto us these treasures into such a plan N. upon paine of everlasting condemnation ✚ Also I constraine thee spirit N. by all angels archangels thrones dominations principats potestaâ—s virtutes cherubim seraphim that you do shew a true vision in this crystall stone who did convay or steale 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 paine of eternall condemnation Fiat Amen Also I conjure thee spirit N. by the ☉ ☽ ♄ ♃ ♂ ♀ ☿ by all the characters in the firmament that thou do shew unto me a true vision in this crystall stone where such N. and in what state he is and how long â—e hath been there and what time he will be in such a place what day and houre and this and all other things to declare plainely in paine of hell fire Fiat Amen A licence to depart Depart out of the sight of this crystall stone in peace for a 〈◊〉 and ready to appeare therein againe at any time or times I shal call thee by the vertue of our Lord Iesus Christ and by the bonds of words which are written in this booke and to appeare â—â—sibly as the words be rehearsed I constraine thee spirit N. by the divinity of the Godhead to be obedient unto these words rehearsed upon paine of everlasting condemnation both in this world and in the worldâ— come Fiat fiat fiat Amen CHAP. XX. When to talk with spirits and to have true answers to find out a theife THe dayes and houres of ♄ ♂ ☿ and the ☽ is best to doe all crafts of necromancy and for to speak with spirits and for to find theft and to have true answer thereof or of any other such like And in the dayes and houres of ☉ ♃ ♀ is best to doe all experiments of love and to purchase grace and for to be invisible and to do any operations whatsoever it be for any thing the ☽ being in a convenient signe As when thou labourest for theft see the moon be in an earthy signe as ♉ ♠♑ or of the air as ♊ ♎ â™’ And if it be for love favour or grace let the ☽ be in a signe of the fire as ♈ ♌ â™ and for hatred in a signe of the water as ♋ ♠♓ For any other experiment let the ☽ be in ♈ And if thou findest the ☉ and the ☽ in one sign that is called in even number then thou mayst write consecrate conjure and make ready all manner of things that thou wilt doe c. To speak with spirits Call these names Orimoth Belimoth Lymâ—ck and say thus I conjure you up by the names of the angels Satur and Azimor that you intend to me in this houre and send unto a me spirit called Sagrigrit that he do fulfill my commandement and desire and that also can understand my words for one or two years or as long as I will c. CHAP. XXI A confutation of conjuration especially of the raising binding and dismissing of the divell of going invisible and other lewd practises THus far have we waded in shewing at large the vanity of necromancers conjurors and such as pretend to have reall conference and consultation with spirits and divels wherein I trust you see what notorious blasphemy committed besides other blind superstitious ceremonies a disordered heap which are so far from building up the endeavours of these black art practitioners that they doe altogether ruinate and overthrow them making them in their follies and falsehoods as bare and naked as an anatomy As for these ridiculous conjurations last rehearsed being of no small reputation among the ignorant they are for the most part made by T. R. for so much of his name he bewrayeth and Iohn Cokirs invented and deviced for the augmentation and maintenance of their living for the edifying of the poore and for the propagating and inlarging of Gods glory as in the beginning of their book of conjurations they protest which in this place for the further manifestation of their impiety and of the witchmongers follie and credulity I thought good to insert whereby the residue of their proceedings may be judged or rather detected For if we seriously behold the matter of conjuration and the drift of conjurors we shall finde them in mine opinion more faulty then such as take upon them to be witches as manifest offenders against the majesty of God and his holy law and as apparent violators of the laws and quietnesse of this realm although indeed they bring no such thing to passe as is surmised and urged by câ—edulous persons cousenors lyars and witchmongers For these are alwayes learned and rather abusers of others than they themselves by others abused But let us see what appearance of truth or possibility is wrapped withiâ— thesâ— mysteries and let us unfold the deceipt They have made choice of certaine words whereby they say they can work miracles c. And first of all that they call divels and soules out of hell though we find in the Scripture manifest proofs that all passages are stopped concerning the egresse out of hell so as they may goe thither but they shall never get out for Ab inferno nulla est redemptio out of hell there is no redemption Well when they have gotten them up they shut them in a circle made with chalk which is so strongly beset and invironed with crosses and names that they cannot for their lives get out which is a very probable matter Then can they bind them and loose them at their pleasures and make them that have been lyers from the beginning to tell the truth yea they can compell them to doe any thing And the divels are forced to be obedient unto them and yet cannot be brought to due obedience unto God their creator This done I say they can worke all manner of miracles saving blew miracles and this is beleeved of many to be true Tam credula mens hominis arrectae fabulis aures So light of beleef is the mind of man And attentive to tales his eares now and than But if Christ onely for a time left the power of working miracles among his Apostles and Disciples for the confirmation of his Gospell and the faith of his elect yet I deny altogether that hee left that power with these knaves which hide their cousening purposes under those lewd and foolish words according to that which Peter saith With faigned words they make merchandize of you And therefore the counsell is good that Paul giveth us when he biddeth us take heed that no man
deceive us with vain words For it is the Lord only that worketh great wonders and bringeth mighty things to passe It is also written that Gods Word and not the words of conjurors or the charmes of witches healeth all things maketh tempests and stilleth them But put case the Divell could be fetched up and fettered and loosed again at their pleasure c. I marvell yet that any can be so bewitched as to be made to beleeve that by vertue of their words any earthly creature can be made invisible We think it a lye to say that white is black and black white but it is a more shamelesse assertion to affirm that white is not or black is not at all and yet more impudency to hold that a man is a horse but most apparent impudency to say that a man is no man or to be extenuated into such a quantity as thereby he may be invisible and yet remain in life and health and that in the cleare light of the day even in the presence of them that are not blinde But surely he that cannot make one haire white or black whereof on the other side not one falleth from the head without Gods-speciall providence can never bring to passe that the visible creature of God shall become nothing or lose the vertue and grace powred thereinto by God the creator of all things If they say that the divell covereth them with a cloud or veil as M. Mal. Bodin and many other doe 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 have 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 beleeve that he should goe invisible and naked while he was well whipped by them who as he thought could not see him Into which tools paradise they say he was brought that enterprised to kill the prince of Orenge CHAP. XXII A compartson betweeen popish exorcis 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 doe it without shame openly the other doe it in hugger mugger secretly The papists I say have officers in this behalfe which are called exorcists or conjurors and they look narrowly to other cousenours as having gotten the upper hand over them And because the papists shall be without excuse in this behalfe and that the world may see their cousenage impiety and folly to be as great as the others I will cite one conjuraton of which sort I might cite a hundred published by Iacobus de Chusa a great doctor of the Romish church which serveth to find out the cause of noise and spirituall rumbling in houses churches or chappels and to conjure walking spirits which evermore is knavery and cousenage in the highest degree Mark the cousening devise 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 to repeat the seven psalms penitential 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 psalmes be said and the Gospell of St. Iohn Then there must be a crosse and a censer with frankincense and therewithall 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 faithfull children and which sufferest a spirit to shew himself in this place wee beseech thee for thy bitter passion c. vouchsafe to command this spirit to reveale and signifie unto us thy servants without our terrour or hurt what hee is to thine honour and to his comfort In nomine patris c. And then proceed in these words Wee 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 Iohn or sir Robert Et sic de caeteris circunslamibus For it is well tryed saith the glosse he will not answer every one If the spirit make any sound of voice or knocking at the naming of any one he is the counsenour 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 soule art thou Wherefore camest thou What wouldst thou have Wantest thou any suffrages masses or almes 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 beggers What shall be the signe 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 untill another houre 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 sinne no more as being in the meane state between good and evill and as yet in the 〈◊〉 of satisfaction If the spirit doe hurt then it is damned soule 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 divell did but sometimes invisible as only by sound voice or noise Thus 〈◊〉 Iacobus de Chusa But because you shall see that these be not empty words nor standet◠but that in truth such things are commonly put in practise in the Romish church I will here set downe an instance lately and truly though lewdly performed and the same in effect as followeth CHAP. XXIII A late experiment or cousening 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 buryed without any pompe or noise c. Her husband who reverenced the memoriall of her did even as she had willed him And because she was buried in the
the divell with all their popish conjurations why there were no conjurors in the primitive Church and why the divell 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 canses 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 fiftly for the reverence of vertues going out into others sixtly for the purgation seventhly for the merit of the party bewitched And â—o the first four are proved by Matthew the 7. and Marke the 4. when one presented his sonne and the multitude wanted faith and the father said Lord help mine incâ—edulity or unbeleef Whereupon was said Oh faithlesse and perverse generation how long shall I be with you and where these words are written And Jesus rebuked him c. That is to say say they the possessed or bewitched for his sinnes For by the neglect of due remedies it appeareth that there were not with Christ good perfect men For the pillars of the faith to wit Peter Iames and Iohn were absent Neither was there fasting and prayer without the which that kind of divels could not be cast out For the fourth point to wit the fault of the exorcist in faith may appeare for that afterwards the disciples asked the cause of their impotency therein And Iesus answered it was for their incredulity saying that if they had as much faith as a graine of mustard seed they should move mountaines c. The fift is proved by Vitas patrum the lives of the fathers where it appeareth that S. Anthony could not do that cure when his scholar Paule could do it and did it For the proofe of the sixt excuse it is said that though the fault be taken away thereby yet it followeth not that alwayes the punishment is released Last of all it is said that it is possible that the divell was not conjured out of the party before baptisme by the exorcist or the midwife hath not baptized him well but omitted some part of the sacrament If any object that there were no exorcists in the primitive church it is answered that the church cannot now erre And saint Gregorie would never have instituted it in vaine And it is a generall rule that who or whatsoever is newly exorcised must be rebaptized as also such as walke or talke in their sleepe for say they call them by their names and presently they wake or fall if they clime whereby it is gathered that they are not truly named in baptisme Item they say it is somewhat more difficult to conjure the divell out of one bewitched then out of one possessed because in the bewitched he is double in the other single They have a hundred such beggerly foolish and frivolous notes in this behalfe CHAP. XXVI Other grosse absurdities of witchmongers in this matter of conjurations SUrely I cannot see what difference or distinction the witchmongers doe put betweene the knowledge and power of God and the divell but that they think if they pray or rather talk to God till their heartsake he never heareth them but that the divell doth know every thought and imagination of their minds and both can and also will do any thing for them For if any that meaneth good faith with the divell read certaine conjurations he commeth up they say at a trice Marry if another that hath no intent to raise him reade or pronounce the words be will not stirre And yet 1. Bodin confesseth that he is afraid to read such conjurations as Iohn Wierus reciteth lest belike the divell would come up and scratch him with his fowle long nailes In which sort I wonder that the divell dealeth with none other then witches and conjurors I for my part have read a number of their conjurations but never could see any divels of theirs except it were in a play But the divell belike knoweth my mind to wit that I would be loth to come within the compasse of his clawes But lo what reason such people have Bodin Bartholomeus Spineus Sprenger and Institor c do constantly affirme that witches are to be punished with more extremity than conjurors and sometimes with death when the other are to be pardoned doing the same offense because say they the witches make a league with the divell and so do not conjurors Now if conjurors make no league by their owne confession and divels indeed know not our cogitations as I have sufficiently proved then would I weet of our witchmongers the reason if I read the conjuration and performe the ceremony why the divell will not come at my cal But oh absurd credulity Even in this point many wise and learned men have been and are abused whereas if they would make experience or duly expend the cause they might be soone resolved specially when the whole art and circumstance is so contrary to Gods word as it must be false if the other be true So as you may understand that the papists do not only by their doctrine in bookes and sermons teach and publish conjurations and the order thereof whereby they may induce men to bestow or rather cast away their money upon masses and suffrages for their soules but they make it also a parcell of their sacrament or orders of the which number a conjuror is one and insert many forms of conjurations into their divine service and not only into their pontificals but into their masse bookes yea into the very canon of the masse CHAP. XXVII Certaine conjurations taken out of the pontificall and out of the missall BUt see yet a little more of popish conjurations and conferre them with the other In the Pontificall you shall find this conjuration which the other conjurours use as solemnely as they I conjure thee thou creature of water in the name of the fa ✚ ther of the so ✚ nne and of the Holy ✚ ghost that thou drive away the divell from the bounds of the just that he remaine not in the darke corners of this church and altar * You shall find in the same title these words following to be used at the hallowing of churches There must a crosse of ashes be made upon the pavement from one end of the church to the other one handfull broad and one of the priests must write on the one side thereof the Greeke alphabet and one the other side the Latin alphabet Durandus yeeldeth this reason thereof to wit It representeth the union in faith of the Jewes and Gentiles And yet well agreeing to himselfe he saith even there that the crosse reaching from the one end to the other signifieth that the people which were in the head shall be made the taile ¶ A conjuration written in the masse booke Fol. 1. I conjure thee O creature of
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