the battel was fought in the highest Region of the Air Others say In the Firmament Others In Paradise The Thomists also say It continued but one instant or prick of time for they tarryed but two instants in all even from their Creation to their Expulsion The Scotists say That between their production and their fall there were just four instants Nevertheless the greatest number of Schoolmen affirm That they continued only three instants because it stood with Gods justice to give them three warnings so as at the third warning Lucifer fell down like lead for so are the words to the bottom of Hell the rest were left in the Air to tempt man The Sadduces were as gross the other way for they said That by Angels was meant nothing else but the motions that God doth inspire in men or the tokens of his power He that readeth Eusebius shall see many more absurd opinions and asseverations of Angels as how many thousand years they serve as Angels before they come to the promotion of Archangels c. Monsieur Bodin M. Mal. and many other Papists gather upon the seventh of Daniel That there are just ten Millions of Angels in Heaven Many say that Angels are not by nature but by office Finally it were infinite to shew the absurd and curious collections hereabout I for my part think with Calvine That Angels are creatures of God though Moses spake nothing of their creation who only applyed himself to the capacity of the common people reciting nothing but things seen And I say further with him That they are heavenly spirits whose ministration and service God useth and in that respect are called Angels I say yet again with him That it is very certain that they have no shape at all for they are spirits who never have any and finally I say with him That the Scriptures for the capacity of our wit doth not in vain paint out Angels unto us with wings because we should conceive that they are ready swiftly to succour us And certainly all the sounder Divines do conceive and give out that both the names and also the number of Angels are set down in the Scripture by the Holy-Ghost in terms to make us understand the greatness and the manner of their messages which I say are either expounded by the number of Angels or signified by their names Furthermore the School Doctors affirm That four of the Superior Orders of Angels never take any form or shape of bodies neither are sent of any errand at any time As for Archangels they are sent only about great and secret matters and Angels are common Hacknies about every trifle and that these can take what shape or body they list marry they never take the form of women and children Item they say That Angels take most terrible shapes for Gabriel appeared to Mary when he saluted her Facie rutilante veste coruscante ingressu mirabili aspectu terribili c. that is With a bright countenance shining attire wonderful gesture and a dreadful visage c. But of Apparitions I have spoken somewhat before and will say more hereafter It hath been long and continueth yet a constant opinion not only among Papists but among others also that every man hath assigned him at the time of his nativity a good Angel and a bad For the which there is no reason in Nature nor authority in Scripture For not one Angel but all the Angels are said to rejoyce more at one Convert than of ninety and nine just Neither did one only Angel convey Lazarus into Abraham's bosome And therefore I conclude with Calvin That he which referreth to one Angel the care that God hath to every one of us doth himself great wrong as may appear by so many fiery Chariots shewed by Elizaeus to his servant But touching this mystery of Angels let us reverently think of them and not curiously search into the nature of them considering the vileness of our condition in respect of the glory of their creation And as for the foresaid fond imaginations and fables of Lucifer c. they are such as are not only ridiculous but also accomptable among those impious curiosities and vain questions which Paul speaketh of neither have they any title or letter in the Scripture for the maintenance of their gross opinions in this behalf CHAP. XI Whether they became Devils which being Angels kept not their Vocation in Jude and Peter of the fond Opinion of the Rabbins touching Spirits and Bugs with a Confutation thereof WE do read in Jude and find it confirmed in Peter That the Angels kept not their first estate but left their own habitation and sinned and as Job saith committed folly and that God therefore did cast them down into Hell reserving them in everlasting chains under darkness unto the judgment of the great day But many Divines say That they find not anywhere that God made Devils of them or that they became the Princes of the World or else of the Air but rather Prisoners Howbeit divers Doctors affirm That this Lucifer notwithstanding his fall hath greater power than any of the Angels in Heaven Marry they say That there be certain other Devils of the inferior fort of Angels which were then thrust out for smaller faults and therefore are tormented with little pains besides eternal damnation and these say they can do little hurt They affirm also That they only use certain juggling knacks delighting thereby to make men laugh as they travel by the high wayes but other say they are much more churlish For proof hereof they alledge the eighth of Matthew where he would none otherwise be satisfied but by exchange from the annoying of one man to the destruction of a whole herd of Swine The Rabbins and namely Rabbi Abraham writing upon the second of Genesis do say That God made the Fairies Bugs Incubus Robin Good-fellow and other familiar or domestical Spirits and Devils on the Friday and being prevented with the evening of the Sabbath finished them not but left them unperfect and therefore that ever since they use to flie the holiness of the Sabbath seeking dark holes in Mountains and Woods wherein they hide themselves till the end of the Sabboth and then come alroad to trouble and molest men But as these opinions are ridiculous and fondly collected so if we have only respect to the bare word or rather to the letter where Spirit or Devils are spoken of in the Scriptures we shall run into as dangerous absurdities as these are For some are so carnally minded that a Spirit is no sooner spoken of but immediately they think of a black man with cloven feet a pair of horns a tail claws and eyes as broad as a Bason c. But surely the Devil were not so wise in his generation as I take him to be if he would terrifie men with such ugly shapes though he could do it at his pleasure
minutes and to talk in my mother tongue plainly that I may hear it and understand it declaring the truth unto me of all things according to thine oath and promise else to be condemned for ever Fiat fiat Amen Also I conjure and constrain the spirit of N. by the golden Girdle which girdeth the loins of our Lord Jesus Christ so thou spirit of N. be thou bound and cast into the pit of everlasting condemnation for thy great disobedience and unreverent regard that thou hast to the holy names and words of God Almighty by me pronounced Fiat Amen Also I conjure constrain command and by the spirit of N. by the two-edged Sword which John saw proceed out of the mouth of God Almighty except thou be obedient as is aforesaid the Sword cut thee in pieces and condemn thee into the pit of everlasting pains where the fire goeth not out and where the worm dyeth not Fiat fiat fiat Amen Also I conjure and constrain the spirit of N. by the Throne of the Godhead and by all the Heavens under him and by the celestial City new Jerusalem and by the Earth by the Sea and by all things created and contained therein and by their vertues and powers and by all the infernals and by their vertues and powers and by all things contained therein and by their vertues and powers I conjure and constrain the spirit of N. than now immediately thou be obedient unto me at all times hereafter and to those words of me pronounced according to thine oath and promise else let the great curse of God the anger of God the shadow and darkness of everlasting condemnation be upon thee thou spirit of N. for ever and ever because thou hast denyed thine health thy faith and salvation for the great disobedience thou art worthy to be condemned Therefore let the divine Trinity Angels and Archangels Thrones Dominations Principates Potestates Virtutes Chrumbim and Seraphim and all the souls of the Saints that shall stand on the right hand of our Lord Jesus Christ at the general Day of Judgment condemn the spirit of N. for ever and ever and be a witness against thee because of thy great disobedience in and against thy promises Fiat fiat Amen Being thus bound he must needs be obedient unto thee whether he will or no prove this And here followeth a bond to call him to your N. and to shew you true visions at all times as in the hour of ♄ to bind or inchant any thing and in the hour of ♃ for peace and concord in the hour of ♂ to marre to destroy and to make sick in the hour of the ☉ to bind tongues and other bonds of men in the hour of ♀ to increase love joy and good will in the hour of ☿ to put away enimity or hatred to know of theft in the hour of the ☽ for love good will and concord ♄ lead ♃ tin ♂ iron ☉ gold ♀ copper ☿ quick-silver ☽ silver c. CHAP. XXVIII This Bond as followeth is to call him into your Crystal-stone or Glass c. ALso I do conjure thee spirit N. by God the Father by God the Son and by God the Holy Ghost Α and Ω the first and the last and by the latter day of Judgement of them which shall come to judge the quick and the dead and the world by fire and by their vertues and powers I constrain thee spirit N. to come to him that holdeth the Crystal-stone in his hand and to appear visibly as hereafter followeth Also I conjure thee Spirit N. by these holy Names of God ✚ Letragrammaton ✚ Adonay ✚ El ✚ Ousion ✚ Agla ✚ Iesus ✚ of Nazareth ✚ and by the vertues thereof and by his nativity death burial resurrection and ascension and by all other things appertaining unto his passion and by the blessed Virgin Mary Mother of our Lord Jesus Christ and by all the joy which she had when she saw her Son rise from death to life and by the vertues and powers thereof I constrain thee Spirit N. to come into the Crystal-stone and to appear visibly as hereafter shall be declared Also I conjure thee N. thou Spirit by all Angels Archangels Thrones Dominations Principates Potestates Virtutes Cherubim and Seraphim and by the ☉ ☽ ♄ ♃ ♂ ♀ ☿ and by the twelve signes and by their vertues and powers and by all things created and confirmed in the Firmament and by their vertues and powers I constrain thee Spirit N. to appear visibly in that Crystal-stone in fair form and shape of a white Angel a green Angel a black Angel a Man a Woman a Boy a maiden Virgin a white Greyhound a Devil with great horns without any hurt or danger of our bodies or souls and truly to inform and shew unto us true visions of all things in that Crystal-stone according to thine Oath and Promise and that without any hinderance or tarrying to appear visibly by this Bond of words read over by me three times upon pain of everlasting condemnation Fiat fiat Amen Then being appeared say these words following I Conjure thee Spirit by God the Father that thou shew true visions in that Crystal-stone where there be any N. in such a place or no upon pain of everlasting condemnation Fiat Amen Also I conjure thee Spirit N. by God the Son Jesus Christ that thou do shew true visions unto us whether it be gold or silver or any other metals or whether there were any or no upon pain of condemnation Fiat Amen Also I conjure thee Spirit N. by God the Holy Ghost the which doth sanctifie all faithful souls and spirits and by their vertues and powers I constrain thee Spirit N. to speak open and to declare the true way how we may come by these treasures hidden in N. and how to have it in our custody and who are the keepers thereof and how many there be and what be their names and by whom it was laid there and to shew me true visions of what sort and similitude they be and how long they have kept it and to know in what dayes and hours we shall call such a Spirit N. to bring unto us these treasures into such a place N. upon pain of everlasting condemnation ✚ Also I constrain thee Spirit N. by all Angels Archangels Thrones Dominations Principates Potestates Virtutes Cherubim and Seraphim that you do shew a true vision in this Crystal-stone who did convey or steal away such a N. and where it is and who hath it and how far off and what is his or her name and how and when to come unto it upon pain of eternal condemnation Fiat Amen Also I conjure thee Spirit N. by the ☉ ☽ ♄ ♃ ♂ ♀ ☿ and by all the Characters in the Firmament that thou do shew unto me a true vision in this Crystal-stone where such N. and in what state he is and how long he hath been there and
he could tell where any thing lost became with divers other such practices whereby his fame was farr beyond the others And yet on his death-bed he confessed that he knew nothing more then any other but by sleight and devices without the assistance of any Devil or Spirit saving the Spirit of cosenage and this did he I say protest before many of great honesty credit and wisdom who can witness the same and also gave him good commendations for his godly and honest end Again who will maintain that common Witchcrafts are not Cosenages when the great and famous Witchcrafts which had stoln credit not only from all the common people but from men of great wisdom and authority are discovered to be beggerly sleights of cosening varlots Which otherwise might and would have remained a perpetual objection against me Were there not three images of late years found in a dunghil to the terrour and astonishment of many thousands In so much as great matters were thought to have been pretended to be done by Witchcraft But if the Lord preserve those person whose destruction was doubted to have been intended thereby from all other the lewd practices and attempts of their enemies I fear not but they shall easily withstand these and such like devices although they should indeed be practised against them But no doubt if such bables could have brought those matters of mischief to pass by the hands of Traitors Witches it Papists we should long since have been deprived of the most excellent jewel and comfort that we enjoy in this world Howbeit I confess that the fear conceit and doubt of such mischievous pretences may breed inconvenience to them that stand in aw of the same And I wish that even for such practices though they never can or do take effect the practisers be punished with all extremity because therein is manifested a traiterous heart to the Queen and a presumption against God But to return to the discovery of the foresaid Knavery and Witchcraft So it was that one old Cosenor wanting money devised or rather practised for it is a stale device to supply his want by promising a young Gentleman whose humor he thought would that way be well served that for the sum of forty pounds he would not fail by his cunning in that Art of Witchcraft to procure unto him the love of any three women whom he would name and of whom he should make choice at his pleasure The young Gentleman being abused with his cunning devices and too hastily yielding to that motion satisfied this cunning mans demand of money Which because he had it not presently to disburse provided for him at the hands of a friend of his Finally this Cunning man made the three puppets of Wax c. leaving nothing undone that appertained to the cosenage until he had buried them as you have heard But I omit to tell what ado was made hereof and also what reports and lies were bruited as what white Dogs and black Dogs there were seen in the night season passing through the watch maugre all their force and preparation against them c. But the young Gentleman who for a little space remained in hope mixed with joy and love now through tract of time hath those his felicities powdred with doubt and despair For instead of atcheiving his love he would gladly have obtained his money But because he could by no means get either the one or the other his money being in hucksters handling and his sute in no better forwardness he revealed the whole matter hoping by that means to recover his money which he neither can yet get again nor hath payed it where he borrowed But till trial was had of his simplicity or rather folly herein he received some trouble himself hereabout though now dismissed CHAP. IV. Of one that was so bewitched that he could read no Scriptures but Canonical of a Divel that could speak Latine a proof that Witchcraft is flat Cosenage HEre I may aptly insert another miracle of importance that happened within the compass of a childs remembrance which may induce any reasonable body to conceive that these supernatural actions are but fables and cosenages There was one whom for some respects I name not that was taken blind deaf and dumb so as no Physitian could help him That man forsooth though he was as is said both blind dumb and deaf yet could he read any Canonical Scriptures but as for Apocrypha he could read none wherein a Gods Name consisted the miracle But a leaf of Apocrypha being extraordinarily inserted among the Canonical Scriptures he read the same as Authentick wherein his knavery was bewrayed Another had a Devil that answered men to all questions Marry her Devil could understand no Latine and so was she and by such means all the rest may be bewrayed Indeed our witching Writers say that certain Devils spaek only the language of that Countrey where they are resiant as French or English c. Furthermore in my conceit nothing proveth more apparently that Witchcraft is cosenage and that Witches Instrument are but ridiculous Bables and altogether void of effect than when learned and godly Divines in their serious writings produce experiments as wrought by Witches and by Devils at Witches commandements which they expound by miracles although indeed meer trifles Whereof they conceive amiss being overtaken with credulity CHAP. V. Of the Divination of the Sive and Sheers and by the Book and Key Hemingius his opinion thereof confuted a Bable to know what is a clock of certain Jugling knacks manifold reasons for the overthrow of Witches and Conjurors and their cosenages of the Devils transformations of Ferrum candens c. TO pass over all the fables which are vouched by the Popish Doctors you shall hear the words of N. Heminguis whose zeal and learning otherwise I might justly commend howbeit I am sorry and ashamed to see his ignorance and folly in this behalf Neither would I have bewrayed it but that he himself among other absurdities concerning the maintenance of Witches Omnipotency hath published it to his great discredit Popish Priests saith he as the Chaldaeans used the Divination by Sive and Sheers for the detection of theft do practice with a Psalter and a Key fastened upon the 49. Psalm to discover a Thief and when the names of the suspected persons are orderly put into the Pipe of the Key at the reading of these words of the Psalm If thou suwest a Theef thou didst consent unto him the Book will wagge and fall out of the fingers of them that hold it and he whose name remaineth in the Key must be the theef Hereupon Hemingius inferreth that although conjuring Priests and Witches bring not this to pass by the absolute words of the Psalm which tend to a far other scope yet Satan doth nimbly with his invisible hand give such a twitch to the Book as also in the other case to the
Oracles whereby indeed all good learning and honest arts are overthrown For these that most advance their power and maintain the skill of these Witches understand no part thereof and yet being many times wise in other matters are made fools by the most fools in the world Me thinks these Magical Physitians deal in the Common-wealth much like as a certain kind of Cynical people do in the Church whose severe sayings are accompted among some such Oracles as may not be doubted of who in stead of learning and authority which they make contemptible do feed the people with their own devices and imaginations which they prefer before all other Divinity and labouring to erect a Church according to their own fansies wherein all order is condemned and only their Magical words and curious directions advanced they would utterly overthrow the true Church And even as these inchanting Paracelsians abuse the people leading them from the true order of Physick to their Charms so do these other I say disswade from hearkning to learning and obedience and whisper in mens ears to teach them their Fryer-like traditions And of this sect the chief author at this time is one Brown a fugitive a meet cover for such a cup as heretofore the Anabaptists the Arrians and the Franciscan Fryers Truly not only nature being the foundation of all perfection but also Scripture being the Mistress and director thereof and of all Christianity is beautified with knowledge and learning For as nature without discipline doth naturally incline unto vanities and as it were suck up errors so doth the word or rather the letter of the Scripture without understanding not only make us devoure errors but yieldeth us up to death and destruction and therefore Paul saith he was not a Minister of the letter but of the spirit Thus have I been bold to deliver unto the world and to you those simple notes reasons and arguments which I have devised or collected out of other Authors which I hope shall be hurtful to none but to my self great comfort if it may pass with good liking and acceptation If it fall out otherwise I should think my pains ill imployed For truly in mine opinion whosoever shall perform any thing or attain to any knowledge or whosoever should travel throughout all the Nations of the world or if it were possible should peep into the heavens the consolation or admiration thereof were nothing pleasant unto him unless he had liberty to impart his knowledge to his friends Wherein because I have made special choice of you I hope you will read it or at the least lay it up in your study with your other Books among which there is none dedicated to any with more good will And so long as you have it it shall be unto you upon adventure of my life a certain Amulet Periapt Circle Charm c. to defend you from all Inchantments Your loving Friend REGINALD SCOT To the READERS TO you that are wise and discreet few words may suffice for such a one judgeth not at the first sight nor Reproveth by hearsay but patiently heareth and thereby increaseth in understanding which patience bringeth forth experience whereby true judgement is directed I shall not need therefore to make any further suite to you but that it would please you to read my Book without the prejudice of time or former conceit and having obtained this at your hands I submit my self unto your censure But to make a solemn suit to you that are partial Readers desiring you to set aside partiality to take in good part my writing and with indifferent eyes to look upon my Book were labour lost and time ill imployed For I should no more prevail herein then if a hundred years since I should have intreated your predecessors to believe that Robin Good-fellow that great and ancient Bull-begger had been but a cosening Merchant and no Devil indeed If I should go to a Papist and say I pray you believe my writings wherein I will prove all Popish Charms Conjurations Exorcisms Benedictions and Curses not only to be ridiculous and of none effect but also to be impious and contrary to God's Word I should as hardly therein win favour at their hands as herein obtain credit at yours Nevertheless I doubt not but to use the matter so that as well the Massemonger for his part as the Witchmonger for his shall both be ashamed of their Professions But Robin Good-fellow ceaseth now to be much feared and Popery is sufficiently discovered Nevertheless Witches Charms and Conjurors Cosenages are yet though effectual Yea the Gentiles have espyed the fraud of their cosening Oracles and our cold Prophets and Inchanters make us fools still to the shame of us all but specially of Papists who conjure every thing and thereby bring to pass nothing They say to their Candles I conjure you to endure for ever and yet they last not a Pater Noster while the longer They conjure water to be wholesome both for body and soul but the body we see is never the better for it nor the soul any whit reformed by it And therefore I marvel that when they see their own Conjurations confuted and brought to nought or at the least void of effect that they of all other will yet give such credit countenance and authority to the vain cosenages of Witches and Conjurors as though their Charms and Conjurations could produce more apparent certain and better effects then their own But my request unto all you that read my Book shall be no more but that it would please you to conferr my words with your own sense and experience and also with the Word of God If you finde your selves resolved and satisfied or rather reformed and qualified in any one point or opinion that heretofore you held contrary to truth in a matter hitherto undecided and never yet looked into I pray you take that for advantage and suspending your judgement stay the sentence of condemnation against me and consider of the rest at your further leisure If this may not suffice for to perswade you it cannot prevail to annoy you and then that which is written without offence may be overpassed without any grief And although mine assertion be somewhat differing from the old inveterate opinion which I confess hath many gray hairs whereby mine adversaries have gained more authority then reason towards the maintenance of their presumptions and old wives fables yet shall it fully agree with God's glory and with his holy Word And albeit there be hold taken by mine Adversaries of certain few words or sentences in the Scripture that make a shew for them yet when the whole course thereof maketh against them and impugneth the same yea and also their own places rightly understood do nothing at all relieve them I trust their glorious title and argument of Antiquity will appear as stale and corrupt as the Apothecaries Drugs or Grocers Spice which the longer they be preserved the
expoundeth the other words wherewithal we are now in hand Somnia terrores Magicos miracula sagas Nocturnos lemures portentaque Thessala rides These dreames and terrors Magical These Miracles and Witches Night-walking Sprites or Thessal bugs Esteem them not two rushes Here Horace you see contemneth as ridiculous all our Witches cunning marry herein he comprehendeth not their poysoning art which hereby he only seemed to think hurtful Pythagoras and Democritus give us the names of a great many Magical herbes and stones whereof now both the vertue and the things themselves also are unknown as Marmaritin whereby Spirits might be raised Archimedon which would make one bewray in his sleep all the secrets in his heart Adincantida Calicia Mevais Chirocineta c. which had all their several vertues or rather poysons But all these now are worn out of knowledge marry in their stead we have hogs-turd and chervil as the only thing whereby our Witches work miracles Truly this poysoning art called Veneficium of all others is most abominable as whereby murthers may be committed where no suspition may be gathered nor any resistance can be made the strong cannot avoid the weak the wise cannot prevent the foolish the godly cannot be preserved from the hands of the wicked Children may hereby kill their Parents the Servant the Master the Wife her Husband so privily so unevitably and so incurably that of all other it hath been thought the most odious kind of murther according to the saying of Ovid Non hospes abhospite tutus Non socer à genero fratrum quoque gratia rara est Imminet exitio vir conjugis illa mariti Lurida terribiles miscent aconita novercae Filius ante diem patrios inquirit in annos Englished by Abraham Fleming The travelling guest opprest Doth stand in danger of his host The host eke of his guest The Father of his son-in-law Yea rare is seen to rest 'Twixt brethren love and amity And kindness void of strife The husband seeks the goodwifes death And his again the wife Ungentle stepdames grizly poyson temper and do give The Son too soon doth aske how long His Father is to live The Monk that poysoned King John was a right Veneficus to wit both a Witch and a Murtherer for he killed the King with poyson and perswaded the people with lyes that he had done a good and a meritorious act and doubtless many were so bewitched as they thought he did very well therein Antonius Sabellicus writeth of a horrible poysoning murther committed by Women at Rome where were executed after due conviction 170 Women at one time besides 20 Women of that consort who were poysoned with that poyson which they had prepared for others CHAP. IV. Of divers poysoning practices otherwise called Veneficia committed in Italy Genua Millen Wittenberge also how they were discovered and executed ANother practice not unlike to that mentioned in the former Chapter was done in Cassalis at Salassia in Italy Anno 1536. where 40 Veneficae or Witches being of one confederacy renewed a Plague which was then almost ceased besmeering with an ointment and a powder the posts and doors of mens houses so as thereby whole families were poysoned and of that stuffe they had prepared above 40 crocks for that purpose Herewithal they conveyed inheritances as it pleased them till at length they killed the brother and only son of one Necus as lightly none died in the house but the Masters and their children which was much noted and therewithal that one Androgina haunted the houses specially of them that died and she being suspected apprehended and examined confessed the fact conspiracy and circumstance as hath been shewed The like villany was afterwards pactised at Genua and execution was done upon the offenders At Millen there was another like attempt that took none effect This art consisteth as well in poysoning of Cattel as Men and that which is done by poysons unto Cattel towards their destruction is as commonly attributed to Witches charmes as the other And I doubt not but some that would be thought cunning in Incantations and to do miracles have experience in this behalf For it is written by divers Authors that if Wolves dung be hidden in the mangers racks or else in the hedges about the pastures where cattel go through the antipathy of the nature of the Wolf and other cattel all the beasts that savour the same do not only forbear to eat but run about as though they were mad or as they say bewitched But Wierus telleth a notable story of a Veneficus or destroyer of cattel which I thought meet here to repeat There was saith he in the Dukedom of Wittenberge not far from Tubing a Butcher Anno 1564. that bargained with a Town for all their hides which were of sterven cattel called in these parts Morts He with poyson privily killed in great numbers their bullocks sheep swine c. and by his bargain of the hides and tallow he grew infinitely rich And at last being suspected was examined confessed the matter and manner thereof and was put to death with hot tongs wherewith his flesh was pulled from his bones We for our parts would have killed five poor Women before we would suspect one rich Butcher CHAP. V. A great Objection answered concerning this kind of Witchcraft called Veneficium IT is objected That if Veneficium were comprehended under the title of manslaughter it had been a vain repetition and a disordered course undertaken by Moses to set forth a law against Veneficas severally But it might suffice to answer any reasonable Christian that such was the pleasure of the holy Ghost to institute a particular Article hereof as of a thing more odious wicked and dangerous then any other kind of Muther But he that shall read the law of Moses or the Testament of Christ himself shall find this kind of repetition and reiteration of the law most common For as it is written Exod. 22.21 Thou shalt not grieve nor afflict a stranger for thou was a stranger in the land of Aegypt so are the same words found repeated in Levit. 19.33 Polling and shaving of heads and beards is forbidden in Deut. 27. which was before prohibited in 22. It is written in Exod. 20. Thou shalt not steal and it is repeated in Levit. 19. and and in Deut. 5. Murther is generally forbidden in Exod. 20. and likewise in 22. and repeated in Numb 35. But the aptest example is that Magick is forbidden in three several places to wit once in Levit. 19. and twice in Levit. 20. For the which a man might as well cavil with the holy Ghost as for the other CHAP. VI. In what kind of confections that Witchcraft which is called Veneficium consisteth of Love-cups and the same confuted by Poets AS touching this kind of Witchcraft the principal part thereof consisteth in certain confections prepared by lewd people to procure love which indeed are meer poysons bereaving some of
the head of an Owl with a bundle of St. John's Wort or Millies Perforatum this done he must be informed of some miserable creature that hath strangled himself in some Wood or Desart place which they seldom miss to do and while the Carcass hangs the Magitian must betake himself to the aforesaid place at 12 a clock at night and begin his Conjurations in this following manner First stretch forth the consecrated Wand towards the four corners of the World saying By the mysteries of the deep by the flames of Banal by the power of the East and the silence of the night by the holy rites of Hecate I conjure and exorcize thee thou distressed Spirit to present thy self here and reveal unto me the cause of thy Calamity why thou didst offer violence to thy own liege life where thou art now in beeing and where thou wilt hereafter be Then gently smiting the Carcase nine times with the rod say I conjure thee thou spirit of this N. deceased to answer my demands that I am to propound unto thee as thou ever hopest for the rest of the holy ones and the ease of all thy misery by the blood of Jesu which he shed for thy soul I conjure and bind thee to utter unto me what I shall ask thee Then cutting down the Carcass from the tree lay his head towards the East and in the space that this following Conjuration is repeating set a Chasing-dish of fire at his right hand into which powre a little Wine some Mastick and Gum Aromatick and lastly a viol full of the sweetest Oyl having also a pair of Bellows and some unkindled Charcole to make the fire burn bright at the instant of the Carcass's rising The Conjuration is this I conjure thee thou spirit of N. that thou do immediately enter into thy ancient body again and answer to my demands by the virtue of the holy resurrection and by the posture of the body of the Saviour of the world I charge thee I conjure thee I command thee on pain of the torments and wandring of thrice seven years which I by the power of sacred Magick rites have power to inflict upon thee by thy sighs and groans I conjure thee to utter thy voice so help thee God and the prayers of the holy Church Amen Which Conjuration being thrice repeated while the fire is burning with Mastick and Gum Aromatick the body will begin to rise and at last will stand upright before the Exorcist answering with a faint and hollow voice the questions proposed unto it Why it strangled it self where its dwelling is what its food and life is how long it will be ere it enter into rest and by what means the Magitian may assist it to come to rest Also of the treasures of this world where they are hid Moreover it can answer very punctually of the places where Ghosts reside and how to communicate with them reaching the nature of Astral Spirits and hellish beings so far as its capacity reacheth All which when the Ghost hath fully answered the Magitian ought out of commiseration and reverence to the deceased to use what means can possibly be used for the procuring rest unto the Spirit To which effect he must dig a grave and filling the same half full of quick Lime and a little Salt and common Sulphur put the Carcass naked into the same which experiment next to the burning of the body into ashes is of great force to quiet and end the disturbance of the Astral Spirit But if the Ghost with whom the Exorcist consulteth be of one that dyed the common death and obtain'd the ceremonies of burial the body must be dig'd out of the ground at 12 a clock at night and the Magician must have a companion with him who beareth a torch in his left hand and smiting the Corps thrice with the consecrated rod the Exorcist must turn himself to all the four winds saying By the virtue of the holy resurrection and the torments of the damned I conjure and exorcize thee spirit of N. deceased to answer my liege demands being obedient unto these sacred ceremonies on pain of everlasting torment and distress Then let him say Berald Beroald Balbin gab gabor agaba Arise arise I charge and command thee After which Ceremonies let him ask what he desireth and he shall be answered But as a faithful caution to the practicer of this Art I shall conclude with this That if the Magician by the Constellation and Position of the Stars at his nativity be in the predicament of those that follow Magical Arts it will be very dangerous to try this experiment for fear of suddain death ensuing which the Ghosts of men deceased can easily effect upon those whose nativities lead them to Conjuration And which suddain and violent death the Stars do alwayes promise to such as they mark with the Stigma of Magicians CHAP. III. How to raise up the three Spirits Paymon Bathin and Barma And what wonderful things may be effected through their assistance THe Spirit Paymon is of the power of the Air the sixteenth in the ranck of Thrones subordinate to Corban and Marbas Bathin is of a deeper reach in the source of the fire the second after Lucifers familiar and hath not his fellow for agility and affableness in the whole Infernal Hierarchy Barma is a mighty Potentate of the order of Seraphims whom 20 Legions of Infernal Spirits do obey his property is to metamorphose the Magician or whom he pleaseth and transport into foreign Countreys These three Spirits though of various ranks and orders are all of one power ability and nature and the form of raising them all is one Therefore the Magician that desireth to consult with either of these Spirits must appoint a night in the waxing of the Moon wherein the Planet Mercury reigns at 11 a clock at night not joyning to himself any companion because this particular action will admit of none and for the space of four dayes before the appointed night he ought every morning to shave his beard and shift himself with clean linnen providing beforehand the two Seals of the Earth drawn exactly upon parchment having also his consecrated Girdle ready of a black Cats skin with the hair on and these names written on the inner side of the Girdle Ya Ya ✚ Aie Aaie ✚ Elibra ✚ Elohim ✚ Saday ✚ Yah Adonay ✚ tuo robore ✚ Cinctus Sum ✚ Upon his Shooes must be written Tetragrammaton with crosses round about and his garment must be a Priestly Robe of black with a Friars hood and a Bible in his hand When all these things are prepared and the Exorcist hath lived chastly and retired until the appointed time Let him have ready a fair Parlour or Cellar with every chink and window closed then lighting seven Candles and drawing a double Circle with his own blood which he must have ready before hand let him divide
the Circle into seven parts and write these seven names at the seven divisions setting at every Name a Candle lighted in a brazen Candlestick in the space betwixt the Circles The names are these Cados ✚ Escherie 🜂 Anick ✚ Sabbac Sagun ✚ ✚ Aba ✚ Abalidoth When the Candles are lighted let the Magician being in the midst of the Circle and supporting himself with two drawn Swords say with a low and submissive voyce I do by the vertue of these seven holy Names which are the Lamps of the living God Consecrate unto my use this inclosed Circle and exterminate out of it all evill Spirits and their power that beyond the limit of their circumference they enter not on pain of torments to be doubled Yah Agion Helior Heligah Amen When this Consecration is ended Let him sprinkle the Circle with consecrated Water and with a Chasing-dish of Charcole perfume it with Frankincense and Cinamon laying the Swords a cross the Circle and standing over them then whilest the fumigation burneth let him begin to call these three Spirits in this following manner I Conjure and Exorcize you the three Gentle and Noble Spirits of the power of the North by the great and dreadful name of Peolphan your King and by the silence of the night and by the holy rites of Magick and by the number of the Infernal Legions I adjure and invocate you That without delay ye present your selves here before the Northern quarter of this Circle all of you or any one of you and answer my demands by the force of the words contained in this Book This must be thrice repeated and at the third repetition the three Spirits will either all appear or one by lot if the other be already somewhere else imployed at their appearance they will send before them three fleet Hounds opening after a Hare who will run round the Circle for the space of half a quarter of an hour after that more hounds will come in and after all a little ugly Aethiop who will take the Hare from their ravenous mouths and together with the Hounds vanish at last the Magician shall hear the winding of a Hunts-mans horn and a Herald on Horseback shall come galloping with three Hunters behind upon black Horses who will compass the Circle seven times and at the seventh time will make a stand at the Northern quarter dismissing the Herald that came up before them and turning their Horses towards the Magician will stand all a brest before him saying Gil pragma burthon machatan dennah to which the Magician must boldly answer Beral Beroald Corath Kermiel By the sacred rites of Magick ye are welcome ye three famous Hunters of the North and my command is that by the power of these Ceremonies ye be obedient and faithful unto my summons unto which I conjure you by the holy Names of God Yah Gian Soter Yah Iehovah Immanuel Letragrammaton Yah Adonay Sabray Seraphin Binding and obliging you to answer plainly faithfully and truly by all these holy names and by the awful name of your mighty King Peolphon Which when the Magician hath said the middle Hunter named Paymon will answer Gil pragma burthon machatan dennah We are the three mighty Hunters of the North in the Kingdom of Fiacim and are come hither by the sound of thy Conjurations to which we swear by him that liveth to yield obedience if Judas that betrayed him be not named Then shall the Magician swear By him that liveth and by all that is contained in this holy Book I swear unto you this night and by the mysteries of this action I swear unto you this night and by the bonds of darkness I swear unto you this night That Judas the Traitor shall not be named and that blood shall not be offered unto you but that truce and equal terms shall be observed betwixt us Which being said the Spirits will bow down their heads to the Horses crests and then alighting down will call their Herald to withdraw their Horses which done The Magician may begin to bargain with all or any one of them as a familiar invisibly to attend him or to answer all difficulties that he propoundeth Then may he begin to ask them of the frame of the World and the Kingdoms therein contained which are unknown unto Geographers He may also be informed of all Physical processes and operations also how to go invisible and fly through the airy Region They can likewise give unto him the powerful Girdle of Victory teaching him how to compose and consecrate the same which hath the force being tyed about him to make him conquer Armies and all men whatsoever Besides there is not any King or Emperour throughout the world but if he desires it they will engage to bring him the most pretious of their Jewels and Riches in twenty four hours discovering also unto him the way of finding hidden treasures and the richest mines And after the Conjurer hath fulfilled his desires he shall dismiss the aforesaid Spirits in this following form I charge you ye three officious Spirits to depart unto the place whence ye were called without injury to either man or Beast leaving the tender Corn untouched and the seed unbruised I dismiss you and licence you to go back untill I call you and to be alwayes ready at my desire especially thou nimble Bathin whom I have chosen to attend me that thou be alwayes ready when I ring a little Bell to present thy self without any Magical Ceremonies performed and so depart ye from hence and peace be betwixt you and us In the Name of the Father Son and Holy Ghost Amen When the Magician hath repeated this last form of dismission he will hear immediately a horn winding after which the Herald with the jet black Horses and the three Spirits will mount upon them compassing the Circle seven times with the Herald winding his horn before them and at every Candle they will bow towards the Horses crest till coming towards the Northern quarter they will with great obeysance seem to march away out through the solid wall as through a City gate CHAP. IV. How to Consecrate all manner of Circles Fumigations Fire Magical Garments and Utensills COnsecrations are related either to the person or the thing consecrated The person is the Magitian himself whose consecration consisteth in Abstinence Temperance and holy Garments The things consecrated are the Oyl the Fire the Water The Fumigations consisting of oriental Gums and Spices the magical Sword Pensils Pens and Compasses the measuring Rule and waxen Tapers the Pentacles Periapts Lamins and Sigils Vests Caps and Priestly Garments these are the materials to be consecrated The sacred Pentacles are as signs and charms for the binding of Evil Daemons consisting of Characters and Names of the Superior order of the good Spirits opposite unto those evils ones whom the Magitian is about to Invocate And of sacred Pictures Images and
off their phantasms will at last present themselves before the Exorcist in humane form Then the Master must be mindful to take the consecrated Sword and the cup of Wine into his hands the Wine he shall pour into the fire and the Sword he shall brandish in his right arm being girded about with a Scarlet Ribbon after this the Magician shall say Gahire Gephna Anephexaton then the Spirits will begin to bow unto the Exorcist saying We are ready to fulfil thy pleasure So that when the Magician hath brought the Spirits to this length he may ask what ever he desireth and they will answer him provided the questions belong to that order whereof they are Now the properties wherein they excel are these They can give the gift of Invisibility and the fore-knowledge of the change of weather they can teach the Exorcist how to excite Storms and Tempests and how to calm them again they can bring news in an hours space of the success of any Battle Seidge or Navy how farr off soever they can also teach the language of Birds and how to fly through the air invisibly 'T was through the assistance of these airy Spirits that Charchiancungi the Tartarian Emperour did give the Chinois such a desperate rout near the year 1646. for it is reported that he had constantly in his presence two Magicians named Ran and Sionam who perceived every motion of the China's Army and had intelligence by these Spirits of the Emperours private Counsels and Consultations And it is credibly reported by Magicians that wonderful things may be with facility effected through the assistance of these aforesaid Spirits so that the Exorcist must be very affable unto them and gently dismiss them when he is satisfied in this following manner Seeing ye have willingly answered all our Interrogations and desires we give you leave and licence In the Name of the Father Son and Holy-Ghost to depart unto your place and be ever ready to attend our call Depart I say in peace and peace be confirmed betwixt us and you Amen ✚ ✚ ✚ After all these Ceremonies are finished the Spirits will begin to depart making obeysance as they go and then the Master must demolish the Circle and taking up all the Utensils repeat the Pater Noster as they are going away from the place of Conjuration CHAP. VII How to obtain the familiarity of the Genius or Good Angel and cause him to appear ACcording to the former Instructions in conjuring Spirits we must proceed to consult with the Familiars or Genii first after the manner prescribed by Magicians the Exorcist must inform himself of the name of his good Genius which he may find in the Rules of Travius and Philermus as also what Character and Pentacle or Lamin belongs to every Genius After this is done Let him compose an earnest Prayer unto the said Genius which he must repeat thrice every morning for seven dayes before the Invocation The Magician must also perfectly be informed to what Hierarchy or Order the Genius belongs and how he is dignified in respect of his Superiours and Inferiours for this form of Conjuration belongs not to the Infernal or Astral Kingdom but to the Celestial Hierarchy and therefore great gravity and sanctity is herein required besides the due observation of all the other injunctions until the time approach wherein he puts the Conjuration in execution When the day is come wherein the Magician would invocate his proper Genius he must enter into a private closet having a little Table and Silk Carpet and two Waxen Candles lighted as also a Chrystal Stone shaped triangularly about the quantity of an Apple which Stone must be fixed upon a frame in the center of the Table And then proceeding with great devotion to Invocation he must thrice repeat the former Prayer concluding the same with Pater Noster c. and a Missale de Spiritu Sancto Then he must begin to Consecrate the Candles Carpet Table and Chrystal sprinkling the same with his own blood and saying I do by the power of the holy Names Aglaon Eloi Eloi Sabbathon Anephexaton Iah Agian Iah Iehovah Immanuel Archon Archonton Sadai Sadai Ieovaschah c. sanctifie and consecrate these holy utensils to the performance of this holy work In the Name of the Father Son and Holy Ghost Amen Which done the Exorcist must say this following Prayer with his face towards the East and kneeling with his back to the consecrated Table O thou blessed Phanael my Angel Guardian vouchsafe to descend with thy holy Influence and presence into this spotless Chrystal that I may behold thy glory and enjoy thy society O thou who art higher then the fourth Heaven and know'st the secrets of Elanel Thou that ridest upon the wings of the wind and art mighty and potent in thy celestial and super-lunary motion do thou descend and be present I pray thee and desire thee if ever I have merited thy society or if my actions and intentions be pure and sanctified before thee bring thy external presence hither and converse with thy submissive Pupil by the tears of Saints and Songs of Angels In the Name of the Father Son and Holy Ghost who are one God for ever and ever This Prayer being first repeated towards the East must be afterwards said towards all the four winds thrice And next the 70. Psalm repeated out of a Bible that hath been consecrated in like manner as the rest of the utensils which ceremonies being seriously performed the Magician must arise from his knees and sit before the Crystal bare-headed with the consecrated Bible in his hand and the Waxen Candles newly lighted waiting patiently and internally for the coming and appearance of the Genius Now about a quarter of an hour before the Spirit come There will appear great variety of apparitions and sights within the glass as first a beaten road or tract and travelers men and women marching silently along next there will Rivers Wells Mountains and Seas appear after that a Shepherd upon a pleasant hill feeding a goodly flock of Sheep and the Sun shining brightly at his going down and lastly innumerable shews of Birds and Beasts Monsters and strange appearances noises glances and affrightments which shews will all at last vanish at the appearance of the Genius And then the Genius will present it self amidst the Crystal in the very same apparel and similitude that the person himself is in giving instructions unto the Exorcist how to lead his life and rectifie his doings But especially which is the proper work of every Genius he will touch his heart and open his senses and understanding so that by this means he may attain to the knowledge of every Art and Science which before the opening of his Intellect was lockt and kept secret from him After which the Genius will be familiar in the Stone at the Prayer of the Magician CHAP. VIII A form of Conjuring Luridan the Familiar
otherwise called Belelah LVridan is a Familiar Domestick Spirit of the North who is now become servant to Balkin Lord and King of the Northern Mountains he calls himself the Astral Genius of Pomonia an Island amongst the Orcades beyond Scotland But he is not particularly resident there for in the dayes of Solomon and David he was in Jerusalem or Salem being then under the name of Belilah after that he came over with Julius Caesar and remained some hundred of years in Cambria or Wales instructing their Prophetical Poets in British Rhimes being then surnamed Urthin-Wadd Elgin from thence he betook himself unto this Island Anno 1500. and continued there for 50 years after which he resigned his Dominion to Balkin and hath continued ever since an attendant unto this Prince He is a Spirit of the Air in the order of Glauron and is said to procreate as mortals do He is often sent by his Master upon errands to Lapland Finland and Strik-finia as also to the most Northern parts of Russia bordering on the Northern frozen Ocean His office being called by Magicians is to demolish strong holds of Enemies destroying every night what they build the day before to extinguish fires and make their Gunshot that it hath no power to be enkindled for his nature is to be at enmity with fire and under his Master with many Legions he wageth continual warrs with the fiery Spirits that inhabit the Mountain Hecla in Ise-land where they endeavour to extinguish these fiery flames and the inhabiting Spirits defend the flames from his Master and his Legions In this contest they do often totally extirpate and destroy one another killing and crushing when they meet in mighty and violent Troops in the Air upon the Sea and at such a time many of the fiery Spirits are destroyed when the Enemy hath brought them off the Mountain to fight upon the water on the contrary when the battle is on the Mountain it self the Spirits of the Air are often worsted and then great mournings and doleful noises are heard both in Iseland and Russia and Norway for many days after O ye Powers of the East Athanaton of the West Orgon of the South Boralim of the North Glauron I charge and command you by the dreadful Names here mentioned and the Consecration of this terrible Mountain to present your selves one of every sort before this Circle by the power of Immanuel and his holy Name After this hath with fervency been thrice repeated the Exorcist will hear great noises of Swords and fighting Horses neighing and Trumpets sounding and at last there will appear four little Dwarfs or Pigmies naked before the Circle their speech will be antient Irish which afterwards being confined to a Triangle they will interpret the substance thereof will be from whence they came last and what wonderful things they can do Then the Magician must ask them if they know one Luridan a familiar they will answer Hamah ni trulloh Balkin he is Secretary or servant unto Balkin and after the Exorcist hath charged them to bring the said Luridan unto him they will immediately bring him like a little Dwarf with a crooked nose and present him before the Magician in the triangle then the Magician shall bind and tye him with the bond of obligation and with his own blood without any contract of conditions to be performed that he will attend him constantly at his thrice repeating Luridan Luridan Luridan And be ever ready to go whether he will to the Turks or to the uttermost parts of the Earth which he can do in an hour and destroy all their Magazines After the Magician hath so bound him he shall receive from the Spirit a scrole written in this manner 〈◊〉 〈◊〉 〈◊〉 which is the Indenture to serve him for a year and a day and then the Magician shall dismiss him for that time in the form of dismission CHAP. IX How to Conjure the Spirit Balkin the Master of Luridan AS in the former Chapter the Exorcist is instructed to draw the form of the Mountain Hecla within the circle so in this form of Conjuration he must do the same adding these names to be written round the Mountain Mathiel Rahuniel Seraphiel Hyniel Rayel Fraciel These are the names of Olympick Angels governing the North and ruling over every airy Spirit that belongs unto the Northern Climate so that the authority of these names must be used in the calling up of this Spirit because he is a great Lord and very lofty neither will he appear without strong and powerful Invocations Therefore the Magician must make upon Virgin Parchment the two Seals of the Earth and provide unto himself a Girdle made of a Bears skin with a rough side next his body and these names wrote round about in the outerside ✚ Alpha ✚ Coronzon Yah Laniah Adonay ✚ Soncas ✚ Damael ✚ Angeli fortes ✚ pur pur ✚ Elibra Elohim ✚ Omega ✚ per flammam ignis ✚ per vitam Coronzon ✚ Amen ✚ Also he must provide a black Priestly Robe to reach to his ankles and a new Sword with Agla on the one side and On upon the other having likewise been very continent and chast for three days before the execution of his design and when the appointed night approacheth he must take with him an earthen pan with fire therein and a little Viol with some of his own blood as also some of the Gum or Rozin that comes from the Firr-tree And coming to the appointed place in some solitary Valley the circle must be drawn with chalk as the former one circle within another and these powerful names in the circumference Otheos on Panthon ✚ Breshit Hashamaim Vaharetz Vahayah ✚ Lohu ✚ va Bohu ★ ✚ ✚ ✚ ★ magnus es tu ben Elohim qui super alas ventorum equitaris ✚ This Circumscription is accounted amongst Magicians of all the most powerful and prevalent After this the Circle Mountain Fire Turpentine Girdle Garments Sword and Blood must be consecrated according to the foregoing forms of Consecration adding also this to the end of the consecration Mighty art thou O Adonay Elohim Ya Ya Aie Aie Acimoy who hast created the light of the day and the darkness of the night unto whom every knee bows in Heaven and on Earth who hast created the Lohu and the Bohu that is stupor or numbness in a thing to be admired and mighty are thy magnificient Angels Damael and Guael whose influence can make the winds to bow and every airy Spirit stoop Let thy right hand sanctifie these consecrated utensils exterminating every noxious thing from their bodies and the circumference of this Circle Amen Calerna Shalom Shalom Agla on Sassur Lafrac Angeli fortes In Nomine Patris Filii Spiritus Sancti Amen Amen Amen After that he shall sweep the circle gently with a Foxes tayl and sprinkle the same round with his blood dipping also the Sword or anointing
it with the same and brandishing the same in his right hand he shall begin to conjure the Spirit on this following manner I Exorcize and Conjure thee thou great and powerful Balkin Lord of Glauron Lord of Luridan and of fifteen hundred Legions Lord of the Northern Mountains and of every Beast that dwells thereon by the holy and wonderful Names of the Almighty Iehovah Athanato ✚ Aionos ✚ Dominus sempiternus ✚ Aletheios ✚ Saday ✚ Iehovah Kedesh El gabor ✚ Deus fortissimus ✚ Anaphexaton Amorule Ameron ✚ ✚ ✚ Panthon ✚ Craton ✚ Muridon ✚ Iah Iehovah Elohim pentasseron ✚ ✚ trinus et unus ✚ ✚ ✚ ★ I Exorcize and Conjure I Invocate and Command thee thou aforesaid Spirit by the powers of Angels and Archangels Cherubim and Seraphim by the mighty Prince Coronzon by the blood of Abel by the righteousness of Seth and the Prayers of Noah by the voyces of Thunder and dreadful day of Judgment by all these powerful and royal words abovesaid that without delay or malitious intent thou do come before me here at the circumference of this consecrated Circle to answer my proposals and desires without any manner of terrible form either of thy self or attendants but only obediently fairly and with good intent to present thy self before me this Circle being my defence through his power who is Almighty and hath sanctified the same In the Name of the Father Son and Holy Ghost Amen After the Magician hath thrice repeated this Conjuration Let him immediately set the fire before him and put the Rozin thereon to fumigate at the appearance of the conjured Spirits and at the instant of their appearance he shall hold the Censer of fire in his left hand and the Sword in his right still turning round as the Spirits do For in a little space after the Invocation is repeated he shall hear the noise of Thunders and perceive before him in the Valley a mighty storm of Lightning and Rain after a while the same will cease and an innumerable company of Dwarfs or Pigmies will appear mounted upon Chamelions to march towards the Circle surrounding the same Next comes Balkin with his Attendants he will appear like the god Bacchus upon a little Goat and the rest that follow will march after him afoot Assoon as they come near the Circle they will breath out of their mouths a mist or fog which will even obscure the light of the Moon and darken the Magician that he cannot behold them nor himself yet let him not be discomfited or afraid for that fog will be quickly over and the Spirits will run round the Circle after Balkin their Lord who rides upon a Goat they will continue to surround the Circle till the Magician begin the form of obligation or binding their Leader or King in this form with the Sword in his right hand the Fire and Rozin burning before him I conjure and bind thee Balkin who art appeared before me by the Father by the Son and by the Holy Ghost by all the holy Consecrations I have made by the powerful Names of Heaven and of Earth and of Hell that I have used and uttered in calling upon thee by the Seals which thou here beholdest and the Sword which I present unto thee by this sanctified Girdle and all the sanctified and potent things aforesaid That here thou remain peaceably and of thy present shape before the Northern quarter of this Circle without injury to me in body soul or fortune but on the contrary to answer faithfully unto my demands and not hence to remove till I have licenced thee to depart In the Name of the Father Son and holy Spirit Amen When he is thus obliged he will alight from his Goat and cause his Attendants to remove further into the Valley then will he stand peaceably before the Circle to answer the Magician After this the Magician shall begin to demand into his own possession a Familiar to build or pull down any Castle or strong hold in a night and that this Familiar bring with him the Girdle of Conquest or Victory that the Magician being girded with the same may overcome all enemies whatsoever And further the Spirit is able to inform him of all questions concerning Thunder and Lightning the Motions of the Heavens the Comets and Apparitions in the air Pestilence and Famine noxious and malevolent blasts as also of the Inhabitants of the Northern Pole and the wonders undiscovered throughout the world Likewise if the Exorcist inquire concerning the habitations of starry Spirits he will readily answer him describing their orders food life and past-time truly and exactly After the Magician hath satisfied himself with inquiries and curious questions unto the Spirit there will come from amongst the company a little Spirit of a span long like a little Ethiop which the great King Balkin will deliver unto the Exorcist to continue as a Familiar with him as long as his life shall last This familiar the possessor may name at it pleaseth him The three last who had this Spirit into possession were three Northern Magicians the first Honduros a Norwegian who called it Philenar and commanded it at his pleasure with a little Bell. After him Benno his eldest Son injoy'd the same under the same name And Swarkzar a Polonian Priest was the last who enjoy'd it under the Name of Muncula all which names were imposed upon it according to the pleasure of the Masters and therefore the naming of this familiar is left to the discretion of the Exorcist Now when the Master hath taken this familiar into his custody and service the Spirit Balkin will desire to depart being wearied if the action continue longer then an hour Therefore the Magician must be careful to dismiss him in this following form Because thou hast diligently answered my demands and been ready to come at my first call I do here licence thee to depart unto thy proper place without injury or danger to man or Beast depart I say and be ever ready at my call being duly exorcized and conjured by sacred Rites of Magick I charge thee to withdraw with quiet and peace and peace be continued betwixt me and thee In the Name of the Father Son and Holy Ghost Amen Then the Spirits company will begin to march about their Prince and in a formal Troop will march along the Valley whilest the Magician repeateth Pater Noster c. until the Spirits be quite out of sight and vanished This is a compleat form of conjuring the aforesaid Spirit according to the Rules of Vaganostus the Norwegian CHAP. X. The exposition of Iidoni and where it is found whereby the whole Art of Conjuration is deciphered THis word Iidoni is derived of Iada which properly signifieth to know it is sometimes translated Divinus which is a Diviner or Soothsayer as in Deut. 18. Levit. 20. sometimes Ariolus which is one that also taketh upon him to foretel things to come and is found Levit. 19.
before them that tarryed in heaven This Belial is constrained by Divine virtue when he taketh Sacrifices Gifts and Offerings that he again may give unto the Offerers true answers But he tarryeth not one hour in the truth except he be constrained by the Divine power as is said He taketh the form of a beautiful Angel sitting in a fiery Chariot he speaketh fair he distributeth preferments of Senatorship and the favour of friends and excellent familiars He hath rule over Eighty Legions partly of the order of Virtues partly of Angels he is found in the form of an Exorcist in the bonds of Spirits The Exorcist must consider that this Belial doth in every thing assist his subjects If he will not submit himself let the bond of Spirits be read the Spirits chain is sent for him wherewith wise Solomon gathered them together with their Legions in a brasen vessel where were inclosed among all the Legions Seventy two Kings of whom the chief was Biloth the second was Belial the third Asmoday and above a thousand thousand Legions Without doubt I must confess I learned this of my master Solomon but he told me not why he gathered them together and shut them up so but I believe it was for the pride of this Belial Certain Negromancers do say that Solomon being on a certain day seduced by the craft of a certain Woman inclined himself to pray before the same idol Belial by name which is not credible And therefore we must rather think as it is said that they were gathered together in that great brasen vessel for pride and arrogancy and thrown into a deep lake or hole in Babylon for wise Solomon did accomplish his works by the Divine power which never forsook him And therefore we must think he worshipped not the image of Belial for then he could not have constrained the Spirits by Divine virtue for this Belial with three Kings were in the lake But the Babylonians wondering at the matter supposed that they should find therein a great quantity of treasure and therefore with one consent went down into the lake and uncovered and brake the vessel out of the which immediately flew the Captain Devils and were delivered to their former and proper places But this Belial entred into a certain image and there gave answer to them that offered and sacrificed unto him as Toex in his sentences reporteth and the Babylonians did worship and sacrifice thereunto Bune is a great and a strong Duke he appeareth as a Dragon with three heads the third whereof is like a Man he speaketh with a Divine voyce he maketh the dead to change their place and Devils to assemble upon the sepulchres of the dead he greatly inricheth a man and maketh him eloquent and wise answereth truly to all demands and Thirty Legions obey him Forneus is a great Marquess like unto a Monster of the Sea he maketh men wonderful in Rhetorick he adorneth a man with a good name and the knowledge of tongues and maketh one beloved as well of foes as friends there are under him Twenty nine Legions of the order partly of Thrones and partly of Angels Ronove a Marquess and an Earl he is resembled to a Monster he bringeth singular understanding in Rhetorick faithful servants knowledge of tongues favour of friends and foes and Nineteen Legions obey him Berith is a great and a terrible Duke and hath three Names of some he is called Beal of the Jews Berith of Necromancers Bolfry he cometh forth as a red Souldier with red clothing and upon a Horse of that colour and a Crown on his head he answereth truly of things present past and to come he is compelled to a certain hour through Divine virtue by a ring of Art Magick he is also a lyer he turneth all metals into gold he adorneth a man with Dignities and confirmeth them he speaketh with a clear and subtil voyce and Twenty six Legions are under him Astaroth is a great and a stronge Duke coming forth in the shape of a foul Angel sitting upon an infernal Dragon and carrying on his right hand a Viper he answereth truly to matters present past and to come and also of all secrets he talketh willingly of the creator of Spirits and their fall and how they sinned and fell he saith he fell not of his own accord he maketh a man wonderful learned in the Liberal Sciences he ruleth Forty Legions Let every Exorcist take heed that he admit him not too near him because of his stinking breath And therefore let the Conjuror hold near to his face a Magical Ring and that shall defend him Foras aliàs Forcas is a great President and is seen in the form of a strong Man and in humane shape he understandeth the virtue of hearbs and pretious stones he teacheth fully Logick Ethicks and their parts he maketh a man Invisible Witty Eloquent and to live long he recovereth things lost and discovereth treasures and is Lord over Twenty nine Legions Furfur is a great Earl appearing as an Hart with a fiery tail he lyeth in every thing except he be brougnt up within a triangle being bidden he taketh Angelical form he speaketh with a hoarse voyce and willingly maketh love between man and wife he raiseth Thunders Lightnings and Blasts Where he is commanded he answereth well both of secret and also of Divine things and hath rule and dominion over Twenty six Legions Marchosias is a great Marquess he sheweth himself in the shape of a cruel she Wolf with Griffins wings with a Serpents tail and spetting I cannot tell what out of his mouth When he is in a mans shape he is an excellent fighter he answereth all questions truly he is faithful in all the Conjurors business he was of the order of Dominations under him are Thirty Legions he hopeth after 1200 years to return to the seventh Throne but he is deceived in that hope Malphas is a great President he is seen like a Crow but being cloathed with humane Image speaketh with a hoarse voyce he buildeth houses and high towers wonderfully and quickly bringeth Artificers together he throweth down also the enemies edifications he helpeth to good familiars he receiveth Sacrifices willingly but he deceiveth all the Sacrificers there obey him Forty Legions Vepar aliàs Separ a great Duke and a strong he is like a Mermaid he is the guide of the waters and of ships laden with armour he bringeth to pass at the commandement of his Master that the Sea shall be rough and stormy and shall appear full of ships he killeth men in three dayes with putrifying their wounds and produceth Maggots into them howbeit they may be all healed with diligence he ruleth Twenty nine Legions Sabnack aliàs Salmack is a great Marquess and a strong he cometh forth as an armed Souldier with a Lyons head sitting on a pale Horse he doth marvellously change mans form and favour he
buildeth high towers full of weapons and also Castles and Cities he inflicteth men thirty dayes with wounds both rotten and full of maggots at the Exorcists commandement he provideth good familiars and hath dominion over Fifty Legions Sidonay aliàs Asmoday a great King strong and mighty he is seen with three heads whereof the first is like a Bull the second like a man the third like a Ram he hath a Serpents tail he belcheth flames out of his mouth he hath feet like a Goose he sitteth on an infernal Dragon be carryeth a launce and a flag in his hand he goeth before others which are under the power of Amaymon When the Conjuror exerciseth this office let him be abroad let him be wary and standing on his feet if his cap be on his head he will cause all his doings to be bewrayed which if he do not the Exorcist shall be deceived by Amaymon in every thing But so soon as he seeth him in the form aforesaid he shall call him by his name saying Thou art Asmoday he will not deny it and by and by he boweth down to the ground he giveth the ring of virtues he absolutely teacheth Geometry Arithmetick Astronomy and handicrafts To all demands he answereth fully and truly he maketh a man invisible he sheweth the places where treasure lyeth and gardeth it if it be among the Legions of Amaymon he hath under his power Seventy two Legions Gaap aliàs Tap a great President and a Prince he appeareth in a meridional sign and when he taketh humane shape he is the guide of the four principal Kings as mighty as Bileth There were certain Necromancers that offered sacrifices and burnt offerings unto him and to call him up they exercised an art saying that Solomon the wise made it which is false for it was rather Cham the son of Noah who after the flood began first to invocate wicked Spirits He invocated Bileth and made an Art in his name and a book which is known to many Mathematitians There were burnt offerings and sacrifices made and gifts given and much wickedness wrought by the Exorcist who mingleth therewithal the holy Names of God the which in that Art are everywhere expressed Marry there is an Epistle of those names written by Solomon as also write Helias Aierosolymitanus and Helisaeus It is to be noted that if any Exorcist have the Art of Bileth and cannot make him stand before him nor see him I may not bewray how and declare the means to contain him because it is an abomination and for that I have learned nothing from Solomon of his dignity and office But yet I will not hide this to wit that he maketh a man wonderful in Philosophy and all the Liberal Sciences he maketh love hatred insensibility consecration and consecration of those things that are belonging unto the domination of Amaymon and delivereth familiars out of the possession of other Conjurors answering truly and perfectly of things present past and to come and transferreth men most speedily into other Nations he ruleth Sixty six Legions and was of the order of Potestates Shax aliàs Scox is a dark and great Marquess like unto a Stork with a hoarse and subtil voyce he doth marvellously take away the sight hearing and understanding of any man at the commandement of the Conjuror he taketh away money out of every Kings house and carryeth it back after 1200 years if he be commanded he is a horse-stealer he is thought to be faithful in all commandements and although he promise to be obedient to the Conjuror in all things yet he is not so he is a lyer except he be brought into a triangle and there he speaketh divinely and telleth of things that are hidden and not kept of wicked Spirits he promiseth good familiars which are accepted if they be not deceivers he hath Thirty Legions Procel is a great and strong Duke appearing in the shape of an Angel but speaketh darkly of things hidden he teacheth Geometry and the Liberal Arts he maketh great noises and causeth the waters to roar where are none he warmeth waters and distempereth baths at certain times as the Exorcist appointeth him he was of the order of Potestates and hath Forty eight Legions under his power Furcas is a Knight and cometh forth in the similitude of a cruel Man with a long beard and a hoary head she sitteth on a pale horse carrying in his hand a sharp weapon he perfectly teacheth practick Philosophy Rhetorick Logick Astronomy Chiromancy Pyromancy and their parts there obey him Twenty Legions Murmur is a great Duke and an Earl appearing in the shape of a Souldier riding on a Griffin with a Dukes crown on his head there go before him two of his Ministers with great trumpets he teacheth Philosophy absolutely he constraineth souls to come before the Exorcist to answer what he shall ask them he was of the order partly of Thrones and partly of Angels and ruleth Thirty Legions Caim is a great President taking the form of a Thrush but when he putteth on mans shape he answereth in burning ashes carrying in his hand a most sharpe sword he maketh the best disputers he giveth men the understanding of all birds of the lowing of bullocks and barking of Dogs and also of the sound and noise of waters he answereth best of things to come he was of the order of Angels and ruleth Thirty Legions Raum or Raim is a great Earl he is seen as a Crow but when he putteth on humane shape at the commandement of the Exorcist he stealeth wonderfully out of the Kings house and carryeth it whether he is assigned he destroyeth Cities and hath great despite unto dignities he knoweth things present past and to come and reconcileth friends and foes he was of the order of Thrones and governeth Thirty Legions Halphas is a great Earl and cometh abroad like a Stork with a hoarse voyce he notably buildeth up Towns full of amunition and weapons he sendeth men of war to places appointed and hath under him Twenty six Legions Focalor is a great Duke cometh forth as a man with wings like a Griffin he killeth men and drowneth them in the waters and overturneth ships of war commanding and ruling both Winds and Seas And let the Conjuror note that if he bid him hurt no man he willingly consenteth thereto he hopeth after 1000 years to return to the seventh Throne but he is deceived he hath Three Legions Vine is great King and an Earl he sheweth himself as a Lyon riding a black Horse and carryeth a Viper in his hand he gladly buildeth large Towres he throweth down stone walls and maketh waters rough At the commandement of the Exorcist he answereth of things hidden of Witches and of things present past and to come Bifrons is seen in the similitude of a Monster when he taketh the image of man he maketh one wonderful cunning in Astrology absolutely
declaring the mansions of the Planets he doth the like in Geometry and other admeasurements he perfectly understandeth the strength and virtue of herbs pretious stones and woods he changeth dead bodies from place to place he seemeth to light candles upon the sepulchres of the dead and hath under him Twenty six Legions Gamigin is a great Marquess and is seen in the form of a little horse when he taketh humane shape he speaketh with a hoarse voyce disputing of all Liberal Sciences he bringeth also to pass that the souls which are drowned in the Sea or which dwell in Purgatory which is called Cariagra that is affliction of souls shall take airy bodies and evidently appear and answer to interrogatories at the Conjurors commandement he tarryeth with the Exorcist until he have accomplished his desire and hath Thirty Legions under him Zagan is a great King and a President he cometh abroad like a Bull with Griffins wings but when he taketh humane shape he maketh men witty he turneth all metals into the coin of that dominion and turneth water into wine and wine into water he also turneth blood into wine and wine into blood and a fool into a wise man he is head of Thirty three Legions Orias is a great Marquess and is seen as a Lyon riding on a strong horse with a Serpents tail and carryeth in his right hand two great Serpents hissing he knoweth the mansion of Planets and perfectly teacheth the virtues of the Stars he transformeth men he giveth Dignities Prelacies and Confirmations and also the favour of friends and foes and hath under him Thirty Legions Valac is a great President and cometh abroad with Angels wings like a boy riding on a two-headed Dragon he perfectly answereth of treasures hidden and where Serpents may be seen which he delivereth into the Conjurors hands void of any force or strength and hath dominion over Thirty Legions of Devils Gemory a strong and mighty Duke he appeareth like a fair woman with a Dutchess crownet about her middle riding on a Camel he answereth well and truly of things present past and to come and of treasure hid and where it lyeth he procureth the love of women especially of maids hath Twenty six Legions Decarabia or Carabia he cometh like a * and knoweth the force of herbs and pretious stones and maketh all birds flie before the exorcist and to tarry with him as though they were tame and that they shall drink and sing as their manner is and hath Thirty Legions Amduscias a great and a strong Duke he cometh forth as an Unicorn when he standeth before his Master in humane shape being commanded he easily bringeth to pass that Trumpets and all Musical Instruments may be heard and not seen and also that trees shall bend and incline according to the Conjurors will he is excellent among familiars and hath Twenty nine Legions Andras is a great Marquess and is seen in an Angels shape with a head like a black night Raven riding upon a black and a very strong Wolf flowrishing with a sharpe sword in his hand he can kill the Master the Servant and all Assistants he is author of discords and ruleth Thirty Legions Andrealphus is a great Marquess appearing as a Peacock he raiseth great noises and in humane shape perfectly teacheth Geometry and all things belonging to Admeasurements he maketh a man to be a subtil Disputer and cunning in Astronomy and transformeth a man into the likeness of a bird and there are under him Thirty Legions Ose is a great President and cometh forth like a Leopard and counterfeiting to be a Man he maketh one cunning in the Liberal Sciences he answereth truly of divine and secret things he transformeth a Mans shape and bringeth a man to that madness that he thinketh himself to be that which he is not as he that is a King or a Pope or that he weareth a Crown on his head Duratque id regnum ad horam Aym or Haborim is a great Duke and a strong he cometh forth with three heads the first like a Serpent the second like a man having two * the third like a Cat he rideth on a Viper carrying in his hand a light fire brand with the flame whereof Castles and Cities are fired he maketh one witty every kind of way he answereth truly of privy matters and reigneth over Twenty six Legions Orobas is a great Prince he cometh forth like a Horse but when he putteth on him a mans idol he talketh of Divine vertue he giveth true answers of things present past and to come and of the divinity and of the creation he deciveth none nor suffereth any to be tempted he giveth Dignities and Prelacies and the favour of friends and foes and hath rule over Twenty Legions Vapula is a great Duke and a strong he is seen like a Lyon with Griffins wings he maketh a man subtil and wonderful in Handicrafts Philosophy and in Sciences contained in books and is ruler over Thirty six Legions Cimeries is a great Marquess and a strong ruling in the parts of Africa he teacheth perfectly Grammar Logick and Rhetorick he discovereth treasures and things hidden he bringeth to pass that a man shall seem with expedition to be turned into a Souldier he rideth upon a great 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 liberal Sciences he procureth excellent familiars he bewrayeth treasures preserved by Spirits he hath the government of Thirty six Legions he is partly of the order of Angels partly of Potestates he hopeth after a thousand two hundred years to return to the seventh Throne which is not credible Flauros is a strong Duke is seen in the form of a terrible strong Leopard in humane shape he sheweth a terrible countenance and fiery eyes he answereth truly and fully of things present past and to come if he be 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 vertue and so are all Devils and Spirits to burn and destroy all the Conjurors adversaries And if he be commanded he suffereth the Conjuror not to be tempted and he hath Legions under him Balam is a great and a terrible King he cometh forth with three heads the first of a Bull the second of a Man the third of a Ram he hath a Serpents tail and flaming eyes riding upon a furious Bear and carrying a Hawk on his fist he speaketh with a hoarse voyce answering perfectly of things present past and to come he maketh man invisible and wise he governeth Forty Legions and was of the order of Dominions Allocer is a strong Duke and
a great he cometh forth like a Souldier riding on a great Horse he hath a Lyons face very red and with flaming eyes he speaketh with a big voyce he maketh a man wonderful in Astronomy and in all the liberal Sciences he bringeth good familiars and ruleth Thirty six Legions Saleos is a great Earl he appeareth as a gallant Souldier riding on a Crocodile and weareth a Dukes crown peaceable c. Vuall is a great Duke and a strong he is seen as a great and terrible Dromedary but in humane form he soundeth out in a base voyce the Aegyptian tongue This man above all other procureth especial love of Women and knoweth things present past and to come procuring the love of friends and foes he was of the order of Potestates and governeth Thirty seven Legions Haagenti is a great President appearing like a great Bull having the wings of a Griffin but when he taketh humane shape he maketh a man wise in every thing he changeth all metals into gold and changeth Wine and Water the one into the other and commandeth as many Legions as Zagan Phoenix is a great Marquess appearing like the bird Phoenix having a childs voyce but berore he standeth still before the Conjuror he singeth many sweet notes Then the Exorcist with his companions must beware he give no ear to the melody but must by and by bid him put on humane shape then will he speak marvellously of all wonderful Sciences He is an excellent Poet and obedient he hopeth to return to the seventh Throne after a thousand two hundred years and governeth Twenty Legions Stolas is a great Prince appearing in the form of a Night-raven before the Exorcist he taketh the image and shape of a man and teacheth Astronomy absolutely understanding the vertues of herbs and pretious stones there are under him Twenty six legions Note that a Legion is 6666. and now by Multiplication count how many Legions do arise out of every particular ✚ Secretum secretorum The secret of secrets Tu operans sis secretus horum Thou that workest them be secret in them CHAP. XII The hours wherein principal Devils may be bound to wit raised and restrained from doing of hurt AMaymon King of the East Corson King of the South Zimimar King of the North Goap King and Prince of the West may be bound from the third hour till noon and from the ninth hour till evening Marquesses may be bound from the ninth hour till compline and from compline to the end of the day Dukes may be bound from the first hour till noon and clear weather is to be observed Prelates may be bound in any hour of the day Knights from day dawning till Sun rising or from evensong till the Sun set A President may not be bound in any hour of the day except the King whom he obeyeth be invocated nor in the shutting of the evening Counties or Earls may be bound at any hour of the day so it be in the woods or fields where men resort not CHAP. XIII The form of adjuring or citing of the Spirits aforesaid to arise and appear WHen you will have any Spirit you must know his Name and Office you must also fast and be clean from all pollution three or four days before so will the Spirit be the more obedient unto you Then make a Circle and call up the Spirit with great intention and holding a ring in your hand rehearse in your own name and your companions for one must alwayes be with you this Prayer following and so no Spirit shall annoy you and your purpose shall take effect And note how this agreeth with Popish Charmes and Conjurations In the Name of our Lord Jesus Christ the ✚ Father ✚ and the Son ✚ and the Holy Ghost ✚ holy Trinity and unspeakable Unity I call upon thee that thou mayst be my salvation and defence and the protection of my body and soul and of all my goods through the virtue of thy holy Cross and through the vertue of thy passion I beseech thee O Lord Jesus Christ by the merits of thy blessed Mother S. Mary and of all thy Saints That thou give me Grace and Divine power over all the wicked Spirits so as which of them soever I do call by name they may come by and by from every coast and accomplish my will that they neither be hurtful nor fearful unto me but rather obedient and diligent about me And through thy virtue streightly commanding them let them fufil my commandements Amen Holy holy holy Lord God of Sabbaoth which wilt come to judge the quick and the dead thou which art Α and Ω first and last King of Kings and Lord of Lords Ioth Aglanabrath El Abiel Anathiel Amazim Sedomel Grayes Heli Messias Tolimi Elias Ischiros Athanatos Imas By these thy holy Names and by all other I do call upon thee and beseech thee O Lord Jesus Christ by thy Nativity and Baptism by thy Cross and Passion by thine Ascension and by the coming of the Holy Ghost by the bitterness of thy soul when it departed from the body by thy five wounds by the blood and water which went out of thy body by thy virtue by the Sacrament which thou gavest thy Disciples the day before thou sufferedst by the holy Trinity and the inseparable Unity by blessed Mary thy Mother by thine Angels Arch-Angels Prophets Patriarchs and by all thy Saints and by all the Sacraments which are made in thine honour I do worship and beseech thee to accept these prayers Conjurations and words of my mouth which I will use I require thee O Lord Jesus Christ that thou give me thy virtue and power over all thine Angels which were thrown down from heaven to deceive mankind to draw them to me to tie and bind them and also to loose them to gather them together before me and to command them to do all that they can and that by no means they contemn my voyce or the words of my mouth but that they obey me and my sayings and fear me I beseech thee by thine Humanity Mercy and Grace and I require thee Adony Amay Horta Vegedora Mitai Hel Suranat Yston Ysesy and by all thy holy Names and by all thine holy He-Saints and She-Saints by all thine Angels and Archangels Powers Dominions and Virtues and by that name that Solomon did bind the Devils and shut them up Elbrach Evanher Agle Goth Ioth Othie Venoch Nabrat and by all thine holy Names which are written in this book and by the virtue of them all that thou enable me to congregate all thy Spirits thrown down from heaven that they may give me a true answer of all my demands and that they satisfie all my requests without the hurt of my body or soul or any thing else that is mine through our Lord Jesus Christ thy Son which liveth and reigneth with thee in the unity of the Holy Ghost one God world without end
Oh Father Omnipotent oh wise Son oh holy Ghost the searcher of hearts oh you three in persons one true Godhead in substance which didst spare Adam and Eve in their sins and oh thou Son which dyedst for their sins a most filthy death sustaining it upon the holy cross oh thou most merciful when I flie unto thy mercy and beseech thee by all the means I can by these the holy Names of thy Son to wit Α and Ω and all other his Names grant me thy Virtue and Power that I may be able to cite before me thy Spirits which were thrown down from heaven and that they may speak with me and dispatch by and by without delay and with a good will and without the hurt of my body soul or goods c. as is contained in the book called Annulus Solomonis Oh great and eternal vertue of the highest which through disposition these being called to judgement Vachoon Stumulamaton Esphares Tetragrammaton Olioram Cryon Esytion Existion Eriona Onela Brasim Noym Messias Soter Emanuel Sabboth Adonay I worship thee I invocate thee I implore thee with all the strength of my mind that by thee my present Prayers Consecrations and Conjurations be hollowed and wheresoever wicked Spirits are called in the virtue of thy names they may come together from every coast and diligently fulfil the will of me the Exorcist Fiat fiat fiat Amen CHAP. XIV A confutation of the manifold vanities conteined in the precedent Chapters specially of commanding of Devils HE that can be perswaded that these things are true or wrought indeed according to the assertion of Coseners or according to the supposion of Witchmongers and Papists may soon be brought to believe that the Moon is made of green Cheese You see in that which is called Solomons Conjuration there is a perfect inventary registred of the number of Devils of their Names of their Offices of their Personages of their Qualities of their Powers of their Properties of their Kingdoms of their Governers of their Orders of their Dispositions of their Subjection of their Submission and of the wayes to bind or loose them with a note what Wealth Learning Office Commodity pleasure c. they can give and may be forced to yield in spight of their hearts to such forsooth as are cunning in this Art of whom yet was never seen any rich man or at least that gained any thing that way or any unlearned man that became learned by that means or any happy man that could with the help of this Art either deliver himself or his friends from adversity or add unto his Estate any point of felicity yet these men in all worldly happiness must needs exceed all others if such things could be by them accomplished according as it is presupposed For if they may learn of Marbas all secrets and to cure all diseases and of Furcas wisdome and to be cunning in all Mechanical Arts and to change any mans shape of Zepar if Bune can make them rich and eloquent if Beroth can tell them of all things present past and to come if Asmodie can make them go invisible and shew them all hidden treasure if Salmacke will afflict whom they list and Allocer can procure the love of any Woman if Amy can provide them excellent Familiars if Caym can make them understand the voyce of all Birds and Beasts and Buer and Bifrons can make them live long and finally if Orias could procure unto them great friends and reconcile their enemies and they in the end had all these at commandement should they not live in all worldly honour and felicity Whereas contrariwise they lead there lives in all obloquy misery and beggery and in fine come to the gallows as though they had chosen unto themselves the spirit Valefer who they say bringeth all them with whom he entreth into familiarity to no better end then the gibbet or gallows But before I proceed further to the confutation of this stuff I will shew other Conjurations devised more lately and of more Authority wherein you shall see how fools are trained to believe these absurdities being won by little and little to such credulity For the Author hereof beginneth as though all the cunning of Conjurors were derived and fetcht from the Planetary motions and true course of the Stars Celestial bodies c. CHAP. XV. The names of the Planets their Characters together with the twelve signes of the Zodiack their Dispositions Aspects and Government with other observations The Characters of the Planets ♄ ♃ ♂ ☉ ♀ ☿ ☽ Saturn Jupiter Mars Sol. Venus Mercury Luna The five Planetary Aspects ☌ ⚹ □ 🜂 ☠Conjunction Sextile Quadrat Trine Opposition The twelve signs of the Zodiack their Characters and Denominations c. ♈ ♉ ♊ ♋ ♌ ♠♎ ♠♠♑ ♒ ♓ Aries Taurus Gemini Cancer Leo. Virgo Libra Scorpio Sagittarius Capricornus Aquarius Pisces Their Disposition or Inclinations Good signes ♈ ♋ ♉ ♓ ♠Evil signes ♎ ♠♑ ♒ ♊ Signes indifferent ♒ ♠♋ ♓ ♠Very good signes ♈ ♎ ♠Very evil signes ♑ ♊ ♌ ♉ The Disposition of the Planets ♄ ♃ ♂ ☉ ♀ ☿ ☽ planets good ♃ ♀ Indifferent ☉ ☽ ☿ Euill ♄ ♂ ♑ ♒ ♠♓ ♃ ♠♈ ♂ ♌ ☉ ♉ ♎ ♀ ♊ ♠☿ ♋ ☽ A fierie Triplicitie ♈ ♂ ☉ ♃ ♉ ♂ ☉ An earthie Triplicitie ♌ ☉ ♃ ♠☿ ♠♃ ☉ ♑ ♄ ♂ A waterie Triplicitie ♋ ☽ ♃ ♀ ♊ ☿ An aierie Triplicitie ♠♂ ♎ ♀ ♄ ♃ ♓ ♃ ☽ ♀ ♒ ♄ ♃ The Aspects of the Planets ☌ Is the best Aspect with good Planets and the worst with evil ⚹ Is a mean Aspect in goodness or badness 🜂 Is very good in aspect to good Planets and hurteth not in evil □ This Aspect is of enimity not full perfect ☠This Aspect is of enimity most perfect How the Day is divided or distinguished A Day natural is the space of four and twenty hours accounting the Night withal and beginneth at one of the clock after midnight An artificial day is that space of time which is betwixt the rising and falling of the Sun c. all the rest is night and beginneth at the Sun rising Hereafter followeth a Table shewing how the day and the night is divided by hours and reduced to the regiment of the Planets The division of the Day and the Planetary Regiment day lord 1 2 3 4 5 6 7 8 9 10 11 12 day lord ☉ ♠☿ ☽ ♄ ♃ ♂ ☉ ♀ ☿ ☽ ♄ day lord ☽ ♄ ♃ ♠☉ ♀ ☿ ☽ ♄ ♃ ♂ ☉ day lord ♂ ☉ ♀ ☿ ☽ ♄ ♃ ♂ ☉ ☿ ♀ ☽ day lord ☿ ☽ ♄ ♃ ♂ ☉ ♀ ☿ ☽ ♄ ♃ ♂ day lord ♃ ♂ ☉ ♀ ☿ ☽ ♄ ♃ ♂ ☉ ♀ ☿ day lord ☿ ♀ ☽ ♄ ♃ ♂ ☉ ♀ ☿ ☽ ♄ ♃ day lord ♄ ♃ ♂ ☉ ♀ ☿ ☽ ♄ ♂ ♃ ☉ ♀ The division of the Night and the Planetary Regiment night lord 1 2 3 4
except thou Spirit N. do come and appear visibly in this Crystal-stone in my presence here immediately as it is aforesaid Let the great curse of God the anger of God the shadow and darkness of death and of eternal condemnation be upon thee Spirit N. for ever and ever because thou hast denyed thy faith thy health and salvation For thy great disobedience thou art worthy to be condemned Therefore let the divine Trinity Thrones Dominions Principates Potestates Virtutes Cherubim and Seraphim and all the souls of Saints both of men and women condemn thee for ever and be a witness against thee at the day of judgment because of thy disobedience And let all creatures of our Lord Jesus Christ say thereunto Fiat Fiat fiat Amen And when he is appeared in the Crystal-stone as is said before bind him with this bond as followeth to wit I conjure thee Spirit N. that art appeared to me in this Crystal-stone to me and to my fellow I conjure thee by all the royall words aforesaid the which did constrain thee to appear therein and their vertues I charge thee by them all that thou shall not depart out of this Crystal-stone until my will being fulfilled thou be licened to depart I conjure and bind thee Spirit N. by that omnipotent God which commanded the Angel S. Michael to drive Lucifer out of the Heavens with a Sword of vengeance and to fall from joy to pain and for dread of such pain as he is in I charge thee Spirit N. that thou shalt not go out of the Crystal-stone nor yet to alter thy shape at this time except I command thee otherwise but to come unto me at all places and in all hours and minutes when and wheresoever I shall call thee by the vertue of our Lord Jesus Christ or by any Conjuration of words that is written in this Book and to shew me and my friends true visions in this Crystal-stone of any thing or things that we would see at any time or times and also to go and fetch me the fairy Sibylia that I may talk with her in all kind of talk as I shall call her by any Conjuration of words contained in this Book I conjure thee Spirit N. by the great wisdom and divinity of his Godhead my will to fulfill as is aforesaid I charge thee upon pain of condemnation both in this world and in the world to come Fiat fiat fiat Amen This done go to the place fast by and in a fair Parlor or Chamber make a ✚ ✚ ✚ Sorthie Sorthia Sorthios circle with chalk as hereafter followeth and make another circle for the fairy Sibylia to appear in four foot from the circle thou art in and make no names therein or cast any holy thing therein but make a circle round with chalk and let the Master and his fellow sit down in this circle the Master having the Book in his hand his fellow having the Crystal-stone in his right hand looking in the Stone when the Fairy doth appear The Master also must have upon his brest this figure here written in Parchment and begin to work in the new of the ☽ and in the hour of ♃ the ☉ and the ☽ to be in one of inhabiters signes as ♋ ♠♓ This bond as followeth is to cause the Spirit in the Crystal-stone to fetch unto thee the fairy Sibylia All things fulfilled begin this bond as followeth and behold for doubtles they will come before thee before the Conjuration be read seven times I conjure thee spirit N. in this Crystal-stone by God the Father by God the Son Jesus Christ and by God the Holy Ghost three Persons and one God and by their vertues I conjure thee spirit that thou do go in peace and also come again to me quickly and to bring with thee into that circle appointed Sibylia Fairie that I may talk with her in those matters that shall be to her honour and glory and so I charge thee declare unto her I conjure thee spirit N. by the blood of the innocent Lamb the which redeemed all the world by the vertue thereof I charge thee thou spirit in the Crystal-stone that thou do declare unto her this message Also I conjure thee spirit N. by all Angels and Archangels Thrones Dominations Principates Potestates Virtutes Cherubim and Seraphim and by their vertues and powers I conjure thee N. that thou do depart with speed and also to come again with speed and to bring with thee the fairie Sibylia to appear in that circle before I do read the Conjuration in this Book seven times Thus I charge thee my will to be fulfilled upon pain of everlasting condemnation Fiat fiat fiat Amen Then the figure aforesaid pinned on thy brest rehearse the words therein and say ✚ Sorthie ✚ Sorthia ✚ Sorthios ✚ then begin your Conjuration as followeth here and say I conjure thee Sibylia O gentle Virgine of Fairies by the mercy of the Holy Ghost and by the dreadful day of doom and by their vertues and powers I conjure thee Sibylia O gentle Virgine of Fairies and by all the Angels of ♃ and their characters and vertues and by all the spirits of ♃ and ♠and their characters and vertues and by all the characters that be in the Firmament and by the King and Queen of Fairies and their vertues and by the faith and obedience that thou bearest unto them I conjure thee Sibylia by the blood that ran out of the side of our Lord Jesus Christ crucified and by the opening of Heaven and by the renting of the Temple and by the darkness of the Sun in the time of his death and by the rising up of the dead in the time of his Resurrection and by the Virgin Mary Mother of our Lord Jesus Christ and by the unspeakable Name of God Letragramaton I conjure thee O Sibylia O blessed and beautiful Virgin by all the royall words aforesaid I conjure thee Sibylia by all their vertues to appear in that circle before me visibly in the form and shape of a beautiful woman in a bright and white vesture adorned and garnished most fair and to appear to me quickly without deceit or tarrying and that thou fail not to fulfil my will and desire effectually For I will choose thee to be my blessed Virgin and will have common copulation with thee Therefore make hast and speed to come unto me and to appear as I have said before To whom be honour and glory for ever and ever Amen The which done and ended if she come not repeat the Conjuration till they do come for doubtless they will come And when she is appeared take your censers and incense her with frankincense then bind her with the bond as followeth I do conjure thee Sibylia by God the Father God the Son and God the Holy Gost three Persons and one God and by the blessed Virgin Mary Mother of our Lord Jesus Christ and by all the
hand and say putting it it into the Water making in the manner of a Cross COmmixtio salis aquae pariter fiat In Nomine Patris Filii Spiritus Sancti Amen Dominus vobiscum Et cum spiritu tuo Oremus Deus invicte virtutis Author insuperabilis Imperii Rex ac semper magnificus triumphator qui adversae dominationis vires reprimis qui inimici rugientis saevitiam superas qui hostiles nequitias potens expugnas te Domine trementes supplices deprecamur ac petimus ut hanc creaturam salis aquae aspicias benignus illustres pietatis tuae rore sancti ✚ fices ubicunque fuerit aspersa per invocationem sancti tui nominis omnis infestatio immundi spiritus abjiciatur terrorque venenosi serpentis procul pellatur praesentia sancti spiritus nobis misericordiam tuam poscentibus ubique adesse dignetur per Dominum nostrum Jesum Christum Filium tuum qui tecum vivit regnat in unitate Spiritus Sancti Deus per omnia sacula saeculorum Amen Then sprinkle upon any thing and say as followeth ASperges me Domine hyssopo mundabor lavabis me supra nivem dealbabor Miserere mei Deus secundum magnam misericordiam tuam supra nivem dealbabor Gloria Patri Filio Spiritui sancto Sicut erat in principio nunc semper in saecula saeculorum Amen Et supra nivem dealbabor asperges me c. Ostende nobis domine misericordiam tuam salutare tuum da nobis exaudi nos Domine Sancte Pater Omnipotens Aeterne Deus mittere dignare sanctums Angelum tuum de Coelis qui custodiat foveat visitet defendat omnes habitantes in hoc habitaculo per Christum Dominum nostrum Amen Amen CHAP. XXV To make a Spirit to appear in a Crystal I Do conjure thee N. by the Father and the Son and the Holy Ghost the which is the beginning and the ending the first and the last and by the latter day of judgment that thou N. do appear in this Crystal-stone or any other instrument at my pleasure to me and my fellow gently and beautifully in fair form of a Boy of twelve years of age without hurt or damage of any of our bodies or souls and certainly to inform and shew me without any guil or craft all that we do desire or demand of thee to know by the vertue of him which shall come to judge the quick and the dead and the World by fire Amen Also I conjure and exorcise thee N. by the Sacrament of the Altar and by the substance thereof by the wisdom of Christ by the Sea and by his vertue by the earth and by all things that are above the Earth and by their vertues by the ☉ and the ☽ by ♄ ♃ ♂ and ♀ and by their vertues by the Apostles Martyrs Confessors and the Virgins and Widow and the chast and by all Saints of mens or of women and innocents and by their vertues by all the Angels and Archangels Thrones Dominations Principates Potestates Virtutes Cherubim and Seraphim and by their vertues and by the holy Names of God Tetragrammaton El Ousion Agla and by all the other holy Names of God and by their vertues by the Circumcision Passion and Resurrection of our Lord Jesus Christ by the heaviness of our Lady the Virgin and by the joy which she had when she saw her Son rise from death to life that thou N. do appear in this Crystal-stone or any other instrument at my pleasure to me and to my fellow gently and beautifully and visibly in fair form of a child of twelve years of age without hurt or damage of any of our bodies or souls and truly to inform and shew unto me and to my fellow without fraud or guil all things according to thine oath and promise to me whatsoever I shall demand or desire of thee without any hindrance or tarrying and this Conjuration be read of me three times upon pain of eternal condemnation at the last day of Judgment Fiat fiat fiat Amen And when he is appeared bind him with the bond of the dead above written then say as followeth ✚ I charge thee N. by the Father to shew me true Visions in this Crystal-stone if there be any treasure hidden in such a place N. and wherein it lieth and how many foot from this piece of Earth East West North or South CHAP. XXVI An Experiment of the Dead FIrst go and get of some person that shall be put to death a promise and swear an oath unto him that if he will come to thee after his death his Spirit to be with thee and to remain with thee all the days of thy life and will do thee true service as it is contained in the oath and promise following Then lay thy hand on thy Book and swear this oath unto him I N. do swear and promise to thee N. to give for thee an alms every month and also to pray for thee once in every week to say the Lords Prayer for thee and so to continue all the days of my life as God me help and holy doom and by the contents of this Book Amen Then let him make his oath to thee as followeth and let him say after thee laying his hand upon the Book ✚ I N. do swear this oath to thee N. by God the Father Omnipotent by God the Son Jesus Christ and by his pretious blood which hath redeemed all the world by the which blood I do trust to be saved at the general day of judgment and by the vertues thereof I N. do swear this oath to thee N. that my spirit that is within my body now shall not ascend nor descend nor go to any place of rest but shall come to thee N. and be very well pleased to remain with thee N. all the days of thy life and so to be bound to thee N. and to appear to thee N. in any Crystal-stone Glass or other mirror and so to take it for my resting-place And that so soon as my spirit is departed out of my body straight-way to be at your commandements and that in and at all days nights hours and minutes to be obedient unto thee N. being called of thee by the vertue of our Lord Jesu Christ and out of hand to have common talk with thee at all times and in all hours and minutes to open and declare to thee N. the truth of all things present past and to come and how to work the Magick Art and all other noble Sciences under the Throne of God If I do not perform this oath and promise to thee N. but do fly from any part thereof then to be condemned for ever and ever Amen Also I N. do swear to thee by God the Holy Ghost and by the great wisdom that is in the divine Godhead and by their vertues and by all the holy
whatsoever shall be touched thereby or sprinkled therewith may be void of all uncleanness and all resistance of spiritual iniquity through our Lord. Amen What can be made but a Conjuration of these words also which are written in the Canon or rather in the Saccaring of Masse This holy commixtion of the body and blood of our Lord Jesus Christ let it be made to me and to all the receivers thereof health of mind and body and a wholesome preparative for the deserving and receiving of everlasting life through our Lord Jesus Amen CHAP. XXXVII That Popish Priests leave nothing unconjured a form of Exercism for Incense ALthough the Papists have many Conjurations so as neither Water nor Fire nor Bread nor Wine nor Wax nor Tallow nor Church nor Church-yard nor Altar nor Altar-cloth nor Ashes nor coals nor Bells nor Bell-ropes nor Copes nor Vestments nor Oyl nor Salt nor Candle nor Candlestick nor Beds nor Bed-staves c. are without their form of Conjuration yet I will for brevity let all pass and end here with Incense which they do conjure in this sort ✚ I conjure thee most filthy and horrible Spirit and every vision of our enemy c. that thou go and depart from out of this creature of Frankincense with all thy deceipt and wickedness that this creature may be sanctified and in the name of our Lord ✚ Jesus ✚ Christ ✚ that all they that taste touch or smell the same may receive the virtue and assistance of the holy Ghost so as wheresoever this Incense or Frankincense shall remain that there thou in no wise be so bold as to approach or once presume or attempt to hurt but what unclean Spirit soever thou be that thou with all thy craft and subtilty avoid and depart being conjured by the name of God the Father Almighty c. And that wheresoever the fume or smoke thereof shall come every kind and sort of Devils may be driven away and expelled as they were at the increase of the liver of fish which the Archangel Raphael male c. CHAP. XXXVIII Toe Rules and Laws of Popish Exorcists and other Conjurors all one with a confutation of their whole power How S. Martin conjured the Devill THe Papists you see have their certain general Rules and Laws as to abstain from sin and to fast as also otherwise to be clean from all pollutions c. and even so likewise have the other Conjurors Some will say that Papists use Divine Service and Prayers even so do common Conjurors as you see even in the same Papistical form no whit swarving from theirs in faith and doctrin nor yet in ungodly and unreasonable kinds of petitions Methinks it may be a sufficient argument to overthrow the calling up and miraculous works of Spirits that it is written God only knoweth and searcheth the hearts and only worketh great wonders The which argument being prosecuted to the end can never be answered in so much as that Divine power is required in that action And if it be said That in this Conjuration we speak to the Spirits and they hear us and therefore need not know our thoughts and imaginations I first ask them Whether King Bael or Amaymon which are Spirits raigning in the furthest regions of the East as they say may hear a Conjurors voyce which calleth for them being in the extreamest parts of the West there being such noises interposed where perhaps also they may be busie and set to work on the like affairs Secondly Whether those Spirits be of the same power that God is who is everywhere filling all places and able to hear all men at one instant c. Thirdly Whence cometh the force of such words as raise the dead and command Devils If sounds do it then may it be done by a taber and a pipe or any other instrument that hath no life If the voyce do it then may it be done by any Beasts or Birds If words then a Parret may do it if in mans words only where is the force in the first second or third syllable If in syllables then not in words If in imaginations then the Devil knoweth our thoughts But all this stuffe is vain and fabulous It is written All the generations of the earth were healthful and there is no poyson of destruction in them Why then do they conjure wholesome creatures as Salt Water c. where no Divels are God looked upon all his works and saw they were all good What effect I pray you had the seven sons of Sceva which is the great objection of Witchmongers They would needs take upon them to conjure Devils out of the possessed But what brought they to pass Yet that was in the time whilest God suffered miracles commonly to be wrought By that you may see what Conjurors can do Where is such a promise to Conjurors or Witches as is made in the Gospel to the faithful where it is written In my name thay shall cast out Devils speak with new tongues if they shall drink any deadly thing it shall not hurt them they shall take away Serpents they shall lay hands on the sick and they shall recover According to the promise this grant of miraculous working was performed in the primitive Church for the confirmation of Christs doctrin and the establishing of the Gospel But as in another place I have proved the gift thereof was but for a time and is now ceased neither was it ever made to Papist Witch or Conjuror They take upon them to call up and cast out Devils and to undo with one Devil that which another Devil hath done If one Devil could cast out another it were a Kingdom divided and could not stand Which argument Christ himself maketh and therefore I may the more boldly say even with Christ That they have no such power For besides him there is no Saviour none can deliver out of his hand Who but he can declare set in order appoint and tell what is to come He destroyeth the tokens of Soothsayers and maketh the Conjecturers fools c. He declareth things to come and so cannot Witches There is no help in Inchanters and Soothsayers and other such vain sciences For Devils are cast out by the finger of God which Matthew calleth the Spirit of God which is the mighty power of God and not by the virtue of the bare name only being spoken or pronounced for then might every wicked man do it And Simon Magus needed not then to have proffered money to have bought the power to do Miracles and Wonders for he could speak and pronounce the name of God as well as the Apostles Indeed they may soon throw out all the Devils that are in Frankincense and such like creatures wherein no Devils are but neither they nor all their holy-water can indeed cure a man possessed with a Devil either in body or mind as Christ did Nay why do they not cast out the
pitiful sight without hurt or danger ibid. To thrust a piece of Lead into ones Eye and drive it about with a stick between the skin and flesh of the fore-head until it be brought to the other eye and there thrust out ibid. To cut half your Nose asunder and to heal it again presently without any salve ibid. To put a Ring through your cheek ibid. To cut off ones head and to lay it in a Platter c. which the Juglers call the Decollation of John Baptist 197. To thrust a Dagger or Bodkin into your guts very strangely and to recover immediately ibid. To draw a Cord through your nose mouth or hand so sensible as it is wonderful to see 198. The Conclusion wherein the Reader is referred to certain patterns of Instruments wherewith divers feats here specified are to be executed ibid. BOOK XIV CHAP. I. OF the Art of Alchymistry of their words of Art and devices to blear mens eyes and to procure credit to their Profession Page 202 CHAP. II. The Alchymisters drift the Canons Yeomans tale of Alchymistical Stones and Waters Page 203 CHAP. III. Of a Yeoman of the Country cosened by an Alchymist Page 204 CHAP. IV. A certain King abused by an Alchymist and of the King's Fool a pretty jest Page 206 CHAP. V. A notable story written by by Erasmus of two Alchymists also of Longation and Curtation ibid. CHAP. VI. The Opinion of divers learned men touching the folly of Alchymistry Page 210 CHAP. VII That vain and deceitful hope is a great cause why men are seduced by this alluring Art and that their labours therein are bootless c. Page 212 CHAP. VII A Continuation of the former matter with a Conclusion of the same ibid. BOOK XV. CHAP. I. OF Magical Circles and the reason of their Institution Page 215 CHAP. II. How to raise up the Ghost of one that hath hanged himself Page 217 CHAP. III. How to raise up the three Spirits Paymon Bathin and Barma and what wonderful things may be effected through their Assistance Page 218 CHAP. IV. How to consecrate all manner of Circles Fumigations Fires Magical Garments and Utensils Page 220 CHAP. V. Treating more practically of the Consecration of Circles Fires Garments and Fumigations Page 221 CHAP. VI. How to raise and exorcise all sorts of Spirits belonging to the Airy Region Page 222 CHAP. VII How to obtain the familiarity of the Genius or Good Angel and cause him to appear Page 223 CHAP. VIII A form of Conjuring Luridan the Familiar otherwise called Belelah Page 224 CHAP. IX How to conjure the Spirit Balkin the Master of Luridan Page 226 CHAP. X. The Exposition of Jidoni and where it is found whereby the whole Art of Conjuration is deciphered Page 229 CHAP. XI An inventary of the names shapes powers government and effects of Devils and Spirits of their several signiorities and degrees a strange discourse worth the reading ibid. CHAP. XII The hours wherein principal Devils may be bound to wit raised and restrained from doing of hurt Page 238 CHAP. XIII The form of adjuring or citing of the Spirits aforesaid to arise and appear ibid. CHAP. XIV A confutation of the manifold vanities contained in the precedent Chapters specially of commanding of Devils Page 240 CHAP. XV. The names of the Planets their Characters together with the twelve Signs of the Zodiack their dispositions aspects and government with other observations 241. The twelve Signs of the Zodiack their characters and denominations c ibid. Their dispositions or inclinations ibid. The disposition of the Planets ibid. The aspects of the Planets 242. How the day is divided or distinguished ibid. The division of the Day and the Planetary Regiment ibid. The division of the Night and the Planetary Regiment ibid. CHAP. XVI The characters of the Angels of the Seven days with their names of Figures Seals and Periapts Page 243 CHAP. XVII An experiment of the dead Page 244 CHAP. XVIII A Licence for Sybilla to go and come by at all times Page 247 CHAP. XIX To know of Treasure hidden in the Earth ibid. This is the way to go Invisible by thâ—se three Sisters of Fairies ibid. CHAP. XX. An experiment of Citrael c. Angeli diei dominici 248. The Seven Angels of the Seven Days with the Prayer called Regina linguae Page 249 CHAP. XXI How to inclose a Spirit in a Crystal-stone ibid. A figure or type proportional shewing what form must be observed and kept in making the figure whereby the former secret of inclosing a Spirit in Crystal is to be accomplished c. Page 251 CHAP. XXII An Experiment of the Spirit Bealphares ibid. The two and twentieth Psalm 252. This Psalm also following being the fifty one Psalm must be said three times over c. ibid. CHAP. XXIII To bind the Spirit Bealphares and to lose him again 253. A Licence for the Spirit to depart 254. A type or figure of the Circle for the Master and his fellows to fit in shewing how and after what fashion it should be made Page 255 CHAP. XXIV The making of the Holy Water ibid. To the water say also as followeth ibid. Then take the Salt in thy hand and say putting it into the water making in the manner of a Cross 256. Then sprinkle upon any thing and say as followeth ibid. CHAP. XXV To make a Spirit to appear in a Crystal ibid. CHAP. XXVI An Experiment of the Dead 257. Now the Pater noster Ave and Credo must be said and then the Prayer immediately following Page 258 CHAP. XXVII A Bond to bind him to thee and to thy N. as followeth ibid. CHAP. XXVIII This Bond following is to call him inso your Crystal-stone or Glass c. 260. Then being appeared say these words following ibid. A Licence to depart Page 261. CHAP. XXIX When to talk with Spirits and to have true answers to find out a Thief ibid. To speak with Spirits ibid. CHAP. XXX A Confutation of Conjuration especially of the raising binding and dismissing of the Devil of going Invisible and other lewd practices ibid. CHAP. XXXI A Comparison between Popish Exorcists and other Conjurors A Popish Conjuration published by a great Doctor of the Romish Church his rules cautions Page 263 CHAP. XXXII A late Experiment or cosening Conjuration practised at Orleance by the Franciscan Fryers how it was detected and the judgment against the Authors of that Comedy Page 264 CHAP. XXXIII Who may be Conjurors in the Romish Church besides Priests a ridiculous definition of Superstition what words are to be used and not used in Exorcisms Rebaptism allowed it is lawful to Conjure any thing differences between Holy Water and Conjuration Page 266 CHAP. XXXIV The seven Reasons why some are not rid of the Devil with all their Popish Conjurations why there were no Conjurors in the Primitive Church and why the Devil is not so soon cast out of the bewitched as of the possessed Page 267 CHAP. XXXV Other gross absurdities of
ravine theft and violence and yet none of them all are so just but that the very best and uprightest of them fall into great infirmities both doing and suffering much wrong and injury And what is their fortitude but to arm them to indure misery grief danger and death it self But what happiness or goodness is to be reposed in that life which must be waited upon with such calamities and finally must have the help of death to finish it I say if it be so miserable why do they place Summum bonum therein S. Paul to the Romans sheweth that it cannot be that we should attain to justice through the moral and natural actions and duties of this life because that never the Jews nor the Gentiles could eâ—press so much in their lives as the very law of Nature or of Moses required And therefore he that worketh without Christ doth as he that reckoneth without his host CHAP. II. Mine own opinion concerning this Argument to the disproof of some Writers hereupon I For my part do also think this Argument about the Nature and Substance of Devils and Spirits to be so difficult as I am perswaded that no one Author hath in any certain or perfect sort hitherto written thereof In which respect I can neither allow the ungodly and prophane sects and doctrines of the Sadduces and Peripateticks who deny that there are any Devils or Spirits at last nor the fond and superstitious Treatises of Plato Proclus Plotinus Porphyrie or yet the vain and absurd opinions of Psellus Nider Sprenger Cumanus Bodin Michael Andreas Janus Matchaeus Laurentius Ananias Jambilchus who with many others write so ridiculously in these matters as if they were babes frayed with bugges Some affirming That the souls of the dead become spirits the good to be Angels the bad to be Devils Some That Spirits or Devils are only in this life Some That they are men Some That they are women Some That Devils are of such gender as they list themselves Some That they had no beginning nor shall have ending as the Manichees maintain Some That they are mortal and die as Plutarch affirmeth of Pan Some That they have no bodies at all but receive bodies according to their phantasies and imaginations Some That their bodies are given unto them Some That they make themselves Some say They are wind Some That they are the breath of living creatures Some That one of them begat another Some That they were created of the least part of the mass whereof the Earth was made and some That they are substances between God and Man and that of them some are Terrestrial some Celestial some Watery some Airy some Firy some Starry and some of each and every part of the Elements and that they know our thoughts and carry our good Works and Prayers to God and return his benefits back unto us and that they are to be worshipped wherein they meet and agree jump with the Papists as if you read the notes upon the second chapter to the Colossians in the Seminaries Testament printed at Rhemes you shall manifestly see though as contrary to the Word of God as black to white as appeareth in the Apocalypse where the Angel expresly forbad John to worship him Again some say That they are mean betwixt Terrestrial and Celestial bodies communicating part of each nature and that although they be eternal yet that they are moved with affections and as there are Birds in the air Fishes in the water and Worms in the earth so in the fourth Element which is the fire is the habitation of Spirits and Devils And lest we should think them idle they say They have charge over men and Government in all Countries and Nations Some say That they are only imaginations in the mind of man Tertullian saith They are Birds and fly faster then any fowl of the air Some say That Devils are not but when they are sent and therefore are called evil Angels Some think That the Devil sendeth his Angels alroad and he himself maketh his continual abode in Hell his Mansion place CHAP. III. The opinion of Psellus touching Spirits of their several Orders and a Confutation of his Errors therein PSellus being of authority in the Church of Rome and not impugnable by any Catholick being also instructed in these supernatural or rather Diabolical matters by a Monk called Marcus who had been familiarly conversant a long time as he said with a certain Devil reporteth upon the same Devils own word which must needs understand best the state of this question That the bodies of Angels and Devils consist not now of all one element though perhaps it were otherwise before the fall of Lucifer and That the bodies of Spirits and Devils can feel and be felt do hurt and be hurt in so much as they lament when they are striken and being put to the fire are burnt and yet that they themselves burn continually in such sort as they leave ashes behind them in places where they have been as manifest tryal thereof hath been if he say truly in the borders of Italy He also saith upon like credit and assurance That Devils and Spirits do avoid and shed from out of their bodies such seed or nature as whereby certain vermin are ingendered and that they are nourished with food as we are saving that they receive it not into their mouths but suck it it up into their bodies in such sort as sponges soke up waser Also he saith They have names shapes and dwelling places as indeed they have though not in temporal and corporal sort Furthermore he saith That there are six principal kind of Devils which are not only corporal but temporal and worldly The first sort consist of fire wandering in the Region neer to the Moon but have no power to go into the Moon The second sort consisting of air have their habitation more low and neer unto us These saith he are proud and great boasters very wise and deceitful and when they come down are seen with streams of fire at their tail He saith That these are commonly conjured up to make Images laugh and Lamps burn of their own accord and that in Assyria they use much to prophesie in a Bason of Water Which kind of Incantation is usual among our Conjurors but it is here commonly performed in a Pitcher or Pot of water or else in a Vial of Glass filled with water wherein they say at the first a little sound is heard without a voyce which is a token of the Devils coming Anon the water seemeth to be troubled and then there are heard small voyces wherewith they give their answers speaking so softly as no man can well hear them because saith Cardan they would not be argued or rebuked of lyes But this I have elsewhere more largely described and confuted The third sort of Devils are earthly the fourth watery or of the Sea
The fift under the Earth The sixt sort are Lucifugi that is such as delight in darkness and are scant indued with sense and so dull as they can scarse be moved with Charms or Conjurations The same man saith That some Devils are worse than other but yet that they all hate God and are enemies to man But the worser moity of Devils are Aquei Subterranei and Lucifugi that is watery under the Earth and shunners of light Because saith he these hurt not the souls of men but destroy mens bodies like mad and ravening beasts molesting both inward and outward parts thereof Aquei are they that raise tempests and drown Seafaring men and do all other mischiefs on the water Subterranei and Lucifugi enter into the Bowels of men and torment them that they possâ—ss with the phrinsie and the falling evill They also assault them that are miners or pioners which use to work in deep and dark holes under the earth Such Devils as are earthy and airy he saith enter by subtilty into the minds of men to deceive them provoking men to absurd and unlawful affections But herein his Philosophy is very unprobable for if the Divel be earthy he must needs be palpable if he palpable he be must needs kill them into whose bodies he entereth Item if he be of earth created then must he also be visible and untransformable in that point for Gods creation cannot be annihilated by the creature So as though it were granted that they might add to their substance matter and form c. yet it is most certain that they cannot diminish or alter the substance whereof they consist as not to be when they list spiritual or to relinquish and leave earth water fire air or this and that element whereof they are created But howsoever they imagine of water air or fire I am sure earth must alwayes be visible and palpable yea and air must alwayes be invisible and fire must be hot and water must be moist And of these three latter bodies specially of water and air no form nor shape can be exhibited to mortal eyes naturally or by the power of any creature CHAP. IV. More absurd Assertions of Psellus and such others concerning the actions and passions of Spirits his definition of them and of his experience therein MOreover the same Author saith That Spirits whisper in our minds and yet not speaking so lowd as our ears may hear them but in such sort as our souls speak altogether when they are dissolved making an example by lowd speaking afar off and a comparison of soft whispering neer at hand so as the Devil entreth so neer to the mind as the Ear need not hear him and that every part of a Devil or Spirit seeth heareth and speaketh c. But herein I will believe Paul better then Psellus or his Monk or the Monks Devil For Paul saith If the whole body were an eye where were hearing If the whole body were hearing where were smelling c. Whereby you may see what accord is betwixt Gods Word and Witchmongers The Papists proceed in this matter and say That these Spirits use great knavery and unspeakable bawdery in the breach and middle parts of man and woman by tickling and by other lecherous devices so that they fall jump in judgment and opinion though very erroneously with the foresaid Psellus of whose doctrine also this is a parcel to wit That these Devils hurt not Cattel for the hate they bear unto them but for love of their natural and temperate heat and moisture being brought up in deep dry and cold places Marry they hate the heat of the Sun and the Fire because that kind of heat dryeth too fast They throw down stones upon men but the blows thereof do no harm to them whom they hit because they are not cast with any force for saith he The Devils have little and small strength so as the stones do nothing but fray and terrifie men as scare-crows do Birds out of the Corn-fields But when these Devils enter into the pores then do they raise wonderful tumults in the body and mind of man And if it be a subterrene Devil it doth writhe and bow the possessed and speaketh by him using the spirit of the Patient as his instrument But he saith that when Lucifugus possâ—ssâ—th a man he maketh him dumb and as it were dead and these be they that are cast out saith he only by Fâ—sting and Prayer The same Psellus with his mates Bodin and the penners of M. Mal. and others do find fault with the Physitians that affirm such infirmities to be curable with diet and not by inchantments saying That Physitians do only attend upon the body and that which is perceiveable by outward sense and that as touching this kind of divine Philosophy they have no skill at all And to make Dâ—vels and Spirits seem yet more corporal and terrene he saith That certain Devils are belonging to certain Countries and speak the language of the same Countries and none other some the Assyrian some the Chaldaean and some the Persian tongue and that they feel stripes and fear hurt and specially the dint of the Sword in which respect Conjurors have Swords with them in their Circles to terrifie them and that they change shapes even as sodainly as men do change colour with blushing fear anger and other moods of the mind He saith further That there be brute beasts among them and yet Devils and subject to any kind of death insomuch as they are so foolish as they may be compared to Flies Fleas and Worms who have no respect to any thing but their food not regarding or remembring the whole from out of whence they came last Marry Devils compounded of Earth cannot often transform themselves but abide in some one shape such as they best like and most delight in to wit in the shape of Birds or Women and therefore the Greeks call them Neidas Nereidas and Dreidas in the feminine gender which Dreidae inhabited as some write the Islands beside Scotland called Druidae which by that means had their denomination and name Other Devils that dwell in dryer places transform themselves into the masculine kind Finally Psellus saith They know our thoughts and can prophesie of things to come His definition is That they are perpetual mindes in a passible body To verifie these toyes he saith That he himself saw in a certain night a man brought up by Aletus Lybius into a Mountain and that he took an hearb and spat thrice into his mouth and anointed his eyes with a certain Ointment so as thereby he saw great troops of Devils and perceived a Crow to flie into his mouth and since that hour he could prophesie at all times saving on Good-friday and Easter-sunday If the end of this tale were true it might not only have satisfied the Greek Church in keeping the day of Easter together with the Church
For by that means men should have good occasion and opportunity to flie from him and to run to God for succour as the manner is of all them that are terrified though perchance they thought not upon God a long time before But in truth we never have so much cause to be afraid of the Devil as when he flatteringly insinuateth himself into our hearts to satisfie please and serve our humours enticing us to prosecute our own appetites and pleasures without any of these external terrours I would weet of these men where they do find in the Scriptures that some Devils be spiritual and some corporal or how these earthy or watery Devils enter into the mind of man Augustine saith and divers others affirm That Satan or the Devil while we feed allureth us with gluttony he thrusteth lust into our generation and sloth into our exercise into our conversation envie into our traffick avarice into our correction wrath into our government pride he putteth into our hearts evil cogitations into our mouthes lyes c. When we wake he moveth us to evils works when we sleep to evil and filthy dreams he provoketh the merry to loosness and the sad to despair CHAP. XII That the Devils assaults are Spiritual and not Temporal and how grossly some understand those parts of the Scripture UPon that which hitherto hath been said you see that the assaults of Satan are spiritual and not temporal in which respect St. Paul wisheth us not to provide a corselet of Steel to defend us from his claws but biddeth us Put on the whole armour of God that we may be able to stand against the invasions of the Devil For we wrestle not against flesh and blood but against principalities powers and spiritual wickedness And therefore St. Peter adviseth us To be sober and watch for the Devil goeth about like a roaring Lion seeking whom he may devour He meaneth not with carnal teeth for it followeth thus Whom resist ye stedfast in the faith And again St. Peter saith That which is spiritual only discerneth spiritual things for no carnal man can discern the things of the spirit Why then should we think that a Devil which is a Spirit can be known or made tame and familiar unto a natural man or contrary to nature can be by a Witch made corporal being by God ordained to a spiritual proportion The cause of this gross conceipt is that we hearken more diligently to old Wives and rather give credit to their fables than to the Word of God imagining by the tales they tell us that the Devil is such a Bulbegger as I have before described For whatsoever is proposed in Scripture to us by Parable or spoken figuratively or significatively or framed to our gross capacities c. is by them so considered and expounded as though the bare letter or rather their gross imaginations thereupon were to be preferred before the true sense and meaning of the Word For I dare say that when these blockheads read Jothams Parable in the ninth of Judges to the men of Sichem to wit that The trees went out to anoint a King over them saying to the Olive-tree Reign thou over us who answered and said Should I leave my fatness c. they imagine that the wooden Trees walked and spake with a mans voyce or else that some spirit entred into the Trees and answered as is imagined they did in the Idols and Oracles of Apollo and such like who indeed have eyes and see not ears and hear not mouths and speak not c. CHAP. XIII The Equivocation of this word Spirit how diversly it is taken in the Scriptures where by the way is taught that the Scripture is not alwayes literally to be interpreted nor yet allegorically to be understood SUch as search with the the Spirit of Wisdom and Understanding shall find that Spirits as well good as bad are in the Scriptures diversly taken yea they shall well perceive that the Devil is no horned beast For sometimes in the Scriptures Spirits and Devils are taken for infirmities of the body sometimes for the vices of the mind sometimes also for the gifts of tither of them Sometimes a man is called a Devil as Judas in the sixt of John and Peter in the 16. of Matthew Sometimes a Spirit is put for the Gospel sometimes for the mind or soul of man sometimes for the wil of man his mind and councel sometimes for Teachers and Prophets sometimes for zeal towards God sometimes for joy in the Holy Ghost c. And to interpret unto us the nature and signification of spirits we find these words written in the Scripture to wit The Spirit of the Lord shall rest upon him The Spirit of counsel and strength The Spirit of wisdom and understanding The spirit of knowledg and the fear of the Lord. Again I will pour out my Spirit upon the house of David c. The Spirit of grace and compassion Again Ye have not received the spirit of bondage but the Spirit of adoption And therefore St. Paul saith To one is given by the Spirit the word of wisdom to another the word of knowledge by the same Spirit to another the gift of healing to another the gift of faith by the same Spirit to another the gift of prophesie to another the operation of great works to another the discerning of spirits to another the diversity of tongues to another the interpretation of tongues and all these things worketh one and the self-same Spirit Thus far the words of St. Paul And finally Isaiah saith that The Lord mingled among them the spirit of errour And in another place The Lord hath covered you with a spirit of slumber As for the spirits of divination spoken of in the Scripture they are such as was in the woman of Endor the Philippian woman the wench of Westwell and the holy maid of Kent who were indued with spirits or gifts of divination whereby they could make shift to gain money and abuse the people by sleights and crafty inventions But these are possessed of borrowed spirits as it written in the Book of Wisdom and spirits of meer cosenage and deceipt as I have sufficiently proved elsewhere I deny not therefore that there are Spirits and Devils of such substance as it hath pleased God to create them But in what place soever it be found or read in the Scriptures a Spirit or Devil is to be understood spiritually and is neither a corporal nor a visible thing Where it is written That God sent an evil spirit between Abimelech and the men of Sichem we are to understand that he sent the spirit of hatred and not a Bulbegger Also where it is said If the Spirit of jealousie come upon him it is as much as to say If he he be moved with a jealous mind and not that a corporal Devil
we may certainly know the same we ought to content and frame our selves faithfully to believe the words and sense there delivered unto us by the high Spirit which is the Holy Ghost who is Lord of all spirits alwayes considering that evermore spirits are spoken of in Scripture as of things spiritual though for the help of our capacities they are sometime more grossly and corporally expressed either in Parables or by Metephors than indeed they are As for example and to omit the History of Job which elsewhere I handle it is written The Lord said Who shall entice Ahab that he may fall at Ramoth Gilead c. Then came forth a spirit and stood before the Lord and said I will go entice him And the Lord said Wherewith And he said I will go and be a lying spirit in the mouth of all his Prophets Then he said Go forth thou shalt prevail c. This story is here set forth in this wise to bear with our capacities and specially with the capacity of that age that could not otherwise conceive of spiritual things than by such corporal demonstrations And yet here is to be noted that one spirit and not many or divers did possess all the false Prophets at once Even as in another place many thousand Devils are said to possess one man yet it is also said even in the self same place that the same man was possessed only with one Devil For it is there said that Christ met a man which had a Devil and he commanded the foul spirit to come forth of the man c. But Calvin saith Where Satan or the Devil is named in the singular number thereby is meant that power of wickedness that standeth against the Kingdom of justice And where many Devils are named in the Scriptures we are thereby taught that we must fight with an infinite multitude of enemies lest despising the fewness of them we should be more slack to enter into battel and so fall into security and idleness On the other side it is as plainly set down in the Scripture That some are possessed with the Spirit of God as that the others are endued and bound with the spirit of the Devil Yea sometimes we read That one good Spirit was put into a great number of persons and again That divers Spirits rested in and upon one man and yet no real or corporal spirit meant As for example The Lord took of the spirit that was upon Moses and put it upon the seventy Elders and when the Spirit rested upon them they prophesied Why should not this be as substantial and corporal a spirit as that wherewith the Maid in the Acts of the Apostles was possessed Also Elisha intreated Elias that when he departed his spirit might be double upon him We read also that the Spirit of the Lord came upon Othniel upon Gideon Jeptha Samson Balaam Saul David Ezekiel Zachary Amasay yea it is written that Caleb had another spirit than all the Israelites beside and in another place it is said that Daniel had a more excellent spirit than any other So as though the spirits as well good as bad are said to be given by number and proportion yet the quality and not the quantity of them is alwayes thereby meant and presupposed Howbeit I must confess that Christ had the Spirit of God without measure as it is written in the Evangelist John But where it is said that spirits can be made tame and at commandment I say to those gross conceivers of Scripture with Solomon who as they falsly affirm was of all others the greatest Conjuror saith thus in express words No man is lord over a spirit to retain a spirit at his pleasure CHAP. XVII Whether Spirits and Souls can assume bodies and of their Creation and Substance wherein Writers do extreamly contend and vary SOme hold opinion that Spirits and Souls can assume and take unto them bodies at their pleasure of what shape or or substance they list of which mind all Papists and some Protestants are being more gross than another sort which hold that such bodies are made to their hands Howbeit these do vary in the Elements wherewith these spiritual bodies are composed For as I have said some affirm That they consist of fire some think of air and some of the Stars and other celestial powers But if they be celestial then as Peter Martyr saith must they follow the circular motion and if they be elementary then must they follow the motions of those Elements of which their bodies consist Of air they cannot be for air is Corpus homogeneum so as every part of air is air whereof there can be no distinct members made For an organical body must have bones sinews veins flesh c. which cannot be made of air Neither as Peter Martyr affirmeth can an anybody receive or have either shape or figure But some ascend up into the clouds where they find as they say divers shapes and forms even in the air Unto which objection Peter Martyr answereth saying and that truly That Clouds are not altogether air but have a mixture of other elements mingled with them CHAP. XVIII Certain Popish Reasons concerning Spirits made of Air of Day-Devils and Night-Devils and why the Devil loveth no Salt in his Meat MAny affirm upon a fable cited by M. Mal. that Spirits are of air because they have been cut as he saith in sunder and closed presently again and also because they vanish away so suddenly But of such Apparitions I have already spoken and am shortly to say more which are rather seen in the imagination of the weak and diseased than in verity and truth Which sights and apparations as they have been common among the unfaithful so now since the preaching of the Gospel they are most rare And as among faint-hearted people namely women children and sick folks they usually swarmd so among strong bodies and good stomachs they never used to appear as elsewhere I haved proved which argueth that they were only phantastical and imaginary Now say they that imagine Devils and Spirits to be made of air that it must needs be that they consist of that element because otherwise when they vanish suddenly away they should leave some earthy substance behind them If they were of water then should they moisten the place where they stand and must needs be shed on the floor If they consisted of fire then would they burn any thing that touched them and yet say they Abraham and Lot washed their feet and were neither scalded nor burnt I find it not in the Bible but in Bodin that there are Day-Devils and Night-Devils The same fellow saith That Deber is the name of that Devil which hurteth by night and Cheleb is he that hurteth by day howbeit he confesseth that Satan can hurt both by day and night although it be certain
as he saith that he can do more harm by night than by day producing for example how in a night he slew the first born of Egypt And yet it appeareth plainly in the Text that the Lord himself did it Whereby it seemeth that Bodin puteth no difference between God and the Devil For further confirmation of this his foolish assertion that Devils are more valiant by night than by day he alledgeth the 104. Psalm wherein is written Thou makest darkness and it is night wherein all the Beasts of the Forrest creep forth the Lions roar c. when the Sun riseth they retire c. So as now he maketh all Beasts to be Devils or Devils to be Beasts Oh barbarous blindness This Bodin also saith That the Devil loveth no salt in his meat for that it is a sign of Eternity and used by Gods Commandement in all Sacrifices abusing the Scriptures which he is not ashamed to quote in that behalf But now I will declare how the Scripture teacheth our dull capacities to conceive what manner of thing the Devil is by the very names appropriated unto him in the same CHAP. XIX That such Devils as are mentioned in the Scriptures have in their names their nature and qualities expressed with instances thereof SUch Devils are mentioned in the Scriptures by name have in their names their nature and qualities expressed being for the most part the idols of certain Nations idolatrously erected in stead or rather in spight of God For Beelzebub which signifieth The Lord of the Flies because he taketh every simple thing in his web was an Idol or Oracle erected at Ekron to whom Ahaziah sent to know whether he should recover his disease as though there had been no God in Israel This Devil Beelzebub was among the Jews reputed the principal Devil The Grecians called him Pluto the Latins Sumanus quasi summum deorum manium the chief ghost or spirit of the dead whom they supposed to walk by night although they absurdly believed also that the soul died with the body So as they did put a difference between the ghost of a man and the soul of a man and so do our Papists howbeit none otherwise but that the soul is a ghost when it walketh on the earth after the dissolution of the body or appeareth to any man either out of Heaven Hell or Purgatory and not otherwise Nisroch signifieth a delicate tentation and was worshipped by Senacharib in Assyria Tartak is in English fettered and was the Devil or Idol of the Hevites Baal-peor otherwise called Priapus the gaping or naked god was worshipped among the Moabites Adramelech that is the cloke or power of the King was an Idol at Sepharvais which was a City of the Assyrians Chemâ—sh that is feeling or departing was worshipped among the Moabites Dagon that is corn or grief was the Idol of the Philistines Astarte that is a fold or flock is the name of a she idol at Sydonia whom Solomon worshipped some think it was Venus Malcham that is a King was an Idol or Devil which the sons of Ammon worshipped Sometimes also we find in the Scriptures that Devils and Spirits take their names of wicked men or of the houses or states of abominable persons as Astaroth which as Josephus saith was the Idol of the Philistines whom the Jews took from them at Solomons commandment and was also worshipped of Solomon Which though it signifie riches flocks c. yet it was once a City belonging to Og the the King of Basan where they say the Giants dwelt In these respects Astaroth is one of the special Devils named in Solomon's Conjuration and greatly imployed by the Conjurors I have sufficiently proved in these quotations that these Idols are Dii gentium the gods of the Gentiles and then the Prophet David may satisfie you that they are Devils who saith Dii Gentium daemonia sunt The gods of the Gentiles are Devils What a Devil was the Rood of Grace to be thought but such a one as before is mentioned and described who took his name of his curteous and gracious behaviour toward his worshippers or rather those that offered unto him The idolatrous knavery whereof being now bewrayed it is among the godly reputed a Devil rather than a God and so are divers others of the same stamp CHAP. XX. Divers names of the Devil whereby his Nature and Disposition is manifested IT hath also pleased God to inform our weak capacities as it were by similitudes and examples or rather by comparisons to understand what manner of thing the Devil is by the very names appropriated and attributed unto him in the Scriptures wherein sometimes he is called by one name sometimes by another by metaphors according to his conditions Elephas is called in Job Behemoth which is Bruta whereby the greatness and brutishness of the Devil is figured Leviathan is not much different from Elephas whereby the Devils great subtilty and power is shewed unto us Mammon the covetous desire of money wherewith the Devil overcometh the reprobate Daemon signifieth one that is cunning or crafty Cacodaemon is perversly knowing All those which in ancient times were worshipped as Gods were so called Diabolus is Calumniator an accuser or a slanderer Satan is Adversarius an Adversary that troubleth and molesteth Abaddon a Destroyer Legio because they are many Prince of the air Prince of the world A King of the Sons of pride A roaring Lion An homicide or man-slayer a lyer and the Father of lyes The Author of sin A spirit Yea sometimes he is called the spirit of the Lord as the executioner and minister of his displeasure c. Sometimes the spirit of fornication c. And many other like epithets or additions are given him for his name He is also called the Angel of the Lord. The cruel Angel of Satan The Angel of Hell The great Dragon for his pride and force The red Dragon for his bloodiness A Serpent An Owl a Kite a Satyr a Crow a Pellican a Hedghog a Griph a Stork c. CHAP. XXI That the Idols or Gods of the Gentiles are Devils their divers names and in what affairs their labours and authorities are imployed wherein also the blind superstition of the Heathen people is discovered ANd for so much as the Idols of the Gentiles are called Devils and are among the unlearned confounded and intermedled with the Devils that are named in the Scriptures I thought it convenient here to give you a note of them to whom the Gentiles gave names according to the offices unto them assigned Penates are the domestical gods or rather Devils that are said to make men live quietly within doores But some think these rather to be such as the Gentiles thought to be set over Kingdoms and that Lares are such
as trouble private houses and are set to oversee Cross-wayes and Cities Larvae are said to be spirits that walk only by night Genii are the two Angels which they supposed were appointed to wait upon each man Manes are the spirits which oppose themselves against men in the way Daemones were feigned gods by Poets as Jupiter Juno c. Virunculi terrei are such as was Robin Good-fellow that would supply the office of Servants specially of Maids as to make a fire in the morning sweep the house grind Mustard and Malt draw Water c. these also rumble in houses draw latches go up and down stairs c. Dii geniales are the gods that every man did sacrifice unto at the day of their birth Tetrici be they that make folk afraid and have such ugly shapes which many of our Divines do call Subterranei Cobali are they that follow men and delight to laugh with tumbling juggling and such like toyes Virunculi are Dwarfs about three handfuls longs and do no hurt but seem to dig in minerals and to be very busie and yet do nothing Guteli or Trulli are spirits they say in the likeness of women shewing great kindness to all men and hereof it is that we call light women trulls Daemones montani are such as work in the minerals and further the work of the labourers wonderfully who are nothing afraid of them Hudgin is a very familiar Devil which will do no body hurt except he receive injury but the cannot abide that nor yet be mocked he talketh with men friendly sometimes visibly and sometimes invisibly There go as many tales upon this Hudgin in some parts of Germany as there did in England of Robin Good-fellow But this Hudgin was so called because he alwayes wore a Cap or a Hood and therefore I think it was Robin Hood Fryer Rush was for all the world such another fellow as this Hudgin and brought up even in the same School to wit in a Kitchin in so much as the self same tale is written of the one as of the other concerning the Skullion which is said to have been slain c. for the reading whereof I referr you to Fryer Rush his story or else to John Wierus De praestigiis Daemonum There were also Familiares Daemones which we call Familiars such as Socrates and Caesar were said to have and such as Feats sold to Doctor Burcot Quintus Sertorius had Diana her self for his familiar and Numa Pompilius had Aegeria but neither the one nor the other of all these could be preserved by their familiars from being destroyed with untimely death Simon Samareus boasted that he had gotten by Conjuration the soul of a little child that was slain to be his familiar and that he told him all things that were to come c. I marvel what priviledge souls have which are departed from the body to know things to come more than the Souls within Mans Body There were spirits which they called Albae mulieres and Albae Sybillae which were very familiar and did much harm they say to women with child and to suckling children Denmus as a Devil is worshipped among the Indians in Calecute who as they think hath power given him of God to judge the Earth c. his Image is horribly pictured in a most ugly shape Thevet saith that a Devil in America called Agnan beareth sway in that Country In Ginnie one Grigrie is accounted the great Devil and keepeth the Woods these have Priests called Charoibes which prophesie after they have lien by the space of one hour prostrate upon a wench of twelve years old and all that while say they he calleth upon a Devil called Hovioulsira and then cometh fourth and uttereth his prophesie For the true success whereof the people pray all the while that he lieth groveling like a lecherous knave There are a thousand other names which they say are attributed unto Devils and such as they take to themselves are more ridiculous than the names that are given by others which have more leisure to devise them In little Books containing the cosening possessed at Maidstone where such a wonder was wrought as also in other places you may see a number of counterfeit Devils names and other trish trash CHAP. XXII Of the Romans chief gods called Dii selecti and of other Heathen gods their Names and Offices THere were among the Romans twenty idolatrous gods which were called Dii selecti sive electi chosen gods whereof twelve were male and eight female whose names do thus follow Janus Saturnus Jupiter Genius Mercurius Apollo Mars Vulcanus Neptunus Sol Orcus and Vibar which were all he-gods Tellus Ceres Juno Minerva Luna Diana Venus and Vesta were all she-gods No man might appropriate any of these unto himself but they were left common and indifferent to all men dwelling in one Realm Province or notable City These Heathen Gentiles had also their Gods which served for sundry purposes as to raise Thunder they had Statores Tonantes Feretrii and Jupiter Elicius They had Cantius to whom they prayed for wise children who was more apt for this purpose than Minerva that issued out of Jupiters own brain Lucina was to send them that were with childe safe delivery and in that respect was called the mother of Childwives Opis was called the mother of the Babe new born whose image women with child hanged upon their girdles before their bellies and bare it so by the space of nine moneths and the Midwife alwayes touched the child therewith before she or any other layed hand thereon If the child were well born they sacrificed thereunto although the mother miscarried but if the child were in any part unperfect or dead c. they used to beat the image into powder or to burn or drown it Vagianus was he that kept their children from crying and therefore they did alwayes hang his picture about Babes necks for they thought much crying in youth portended ill fortune in age Cuninus otherwise Cunius was he that preserved as they thought their children from misfortune in the Cradle Ruminus was to keep their dugs from corruption Volumnus and his wise Volumna were gods the one for young men the other for maids that desired marriage for such as prayed devoutly unto them should soon be marryed Agrestis was the god of the fields and to him they prayed for fertility Bellus was the god of War and warriers and so also was Victoria to whom the greatest Temple in Rome was built Honorius was he that had charge about Inkeepers that they should well intreat Pilgrimes Berecinthia was the mother of all the gods Aesculanus was to discover their mines of Gold and Silver and to him they prayed for good success in that behalf Aesculapius was to cure the sick whose Father was Apollo and served to keep weeds out of the Corn. Segacia was to make seeds to grow Flora preserved the Vines from frosts
that these Apparitions of Souls are but knaveries and cosenages they object that Moses and Elias appeared in Mount Tabor and talked with Christ in the presence of the principal Apostles yea and that God appeared in the bush c. As though Spirits and Souls could do whatsoever it pleaseth the Lord to do or appoint to be done for his own glory or for the manifestation of his Son miraculously And therefore I thought good to give you a taste of the Witchmongers absurd opinions in this behalf And first you shall understand that they hold That all the souls in heaven may come down and appear to us when they list and assume any body saving their own otherwise say they such souls should not be perfectly happy They say That you may know the good souls from the bad very easily For a damned soul hath a very heavy and sowre look but a Saints soul hath a cheerful and a merry countenance these also are white and shining the other cole black And these damned souls also may come up out of Hell at their pleasure although Abraham made Dives believe the contrary They affirm That damned Souls walk oftenest next unto them the souls of Purgatory and most seldom the souls of Saints Also they say That in the old Law souls did appear seldom and after dooms-day they shall never be seen more in the time of grace they shall be most freequent The walking of these souls saith Michael Andr. is a most excellent argument for the proof of Purgatory for saith he those souls have testified that which the Popes have affirmed in that behalf to wit that there is not only such a place of punishment but that they are released from thence by Masses and such other satisfactory works whereby the goodness of the Mass is also ratified and confirmed These heavenly or purgatory souls say they appear most commonly to them that are born upon Ember-dayes and they also walk most usually on those Ember-dayes because we are in best state at that time to pray for the one and to keep company with the other Also they say That souls appear oftenest by night because men may then be at be at best leisure and most quiet Also they never appear to the whole multitude seldom to a few and most commonly to one alone for so one may tell a lye without controlment Also they are oftenest seen by them that are ready to die as Trasilla saw Pope Foelix Ursine Peter and Paul Galla Romana S. Peter and as Musa the maid saw our Lady which are the most certain appearances credited and allowed in the Church of Rome Also they may be seen of some and of some other in that presence not seen at all as Ursine saw Peter and Paul and yet many at that instant being present could not see any such sight but thought it a lye as I do Michael Andraeas confesseth That Papists see more Visions than Protestants he saith also That a good soul can take none other shape than of a man marry a damned soul may and doth take the shape of a Black-moor or of a Beast or of a Serpent or specially of an Heretick The Christian signs that drive away these evil souls are the cross the Name of Jesus and the relicks of Saints in the number whereof are Holy-water Holy-bread Agnus Dei c. For Andrew saith That notwithstanding Julian was an Apostate and a betrayer of Christian Religion yet at an extremity with the only sign of the Cross he drave away from him many such evil spirits whereby also he saith the greatest diseases and sicknesses are cured and the sorest dangers avoided CHAP. XXIX A Confutation of assuming of Bodies and of the Serpent that seduced Eve THey that contend so earnestly for the Devils assuming of bodies and visible shapes do think they have a great advantage by the words uttered in the third of Genesis where they say the Devil entered into a Serpent or Snake and that by the curse it appeareth that the whole displeasure of God lighted upon the poor Snake only How those words are to be considered may appear in that it is of purpose so spoken as our weak capacities may thereby best conceive the substance tenor true meaning of the word which is there set down in the manner of a Tragedy in such humane and sensible form as wonderfully informeth our understanding though it seem contrary to the spiritual course of Spirits and Devils and also to the nature and divinity of God himself who is infinite and whom no man ever saw with corporal eyes and lived And doubtless if the Serpent there had not been taken absolutely nor Metaphorically for the Devil the Holy Ghost would have informed us thereof in some part of that story But to affirm it sometimes to be a Devil and sometimes a Snake whereas there is no such distinction to be found or seen in the Text is an invention and a fetch methinks beyond the compass of all divinity Certainly the Serpent was he that seduced Eve now whether it were the Devil or a Snake let any wiseman or rather let the Word of God judge Doubtless the Scripture in many places expoundeth it to be the Devil And I have I am sure one wise man on my side for the interpretation hereof namely Solomon who saith Through envie of the Devil came death into the world referring that to the Devil which Moses in the letter did to the Serpent But a better Expositor hereof needeth not than the Text it self even in the same place where it is written I will put enmity between thee and the woman and between thy seed and her seed he shall break thy head and thou shalt bruise his heel What Christian knoweth not that in these words the mystery of our redemption is comprised and promised Wherein is not meant as many suppose that the common seed of women shall tread upon a Snakes-head and so break it in pieces c. but that special seed which is Christ should be born of a woman to the utter over-throw of Satan and to the redemption of mankind whose heel or flesh in his members the Devil should bruise and assault with continual attempts and carnal provocations c. CHAP. XXX The Objection concerning the Devils Assuming of the Serpents Body answered THis word Serpent in holy Scripture is taken for the Devil The Serpent was more subtil than all the Beasts of the field It likewise signifieth such as be evil speakers such as have slandering tongues also Hereticks c. They have sharpened their tongues like Serpents It doth likewise betoken the death and Sacrifice of Christ As Moses lifted up the Serpent in the Wilderness so must the Son of man be lifted up upon the Cross Moreover it is taken for wicked men O ye Serpents and generation of Vipers Thereby also is signified as well a wise as a subtil man
Spirit into six significations saying that it is sometimes taken for the air sometimes for the bodies of the blessed sometimes for the souls of the blessed sometimes for the power imaginative or the mind of man and sometimes for God Again he saith That of spirits there are two sorts some created and some uncreated A spirit uncreated saith he is God himself and it is essentially taken and agreeth unto the three Persons notionally to the Father the Son and the Holy Ghost personally A spirit created is a creature and that is likewise of two sorts to wit bodily and bodiless A bodily spirit is also of two sorts for some kind of spirit is so named of spiritualness as it is distinguished from bodiliness otherwise it is called Spiritus a spiriando id est a flando of breathing or blowing as the wind doth A bodiless spirit is one way so named of spiritualness and then it is taken for a spiritual substance and is of two sorts some make a full and compleat kind and is called compleat or perfect as a spirit angelical some do not make a full and perfect kind and is called incompleat or unperfect as the soul There is also the spirit vital which is a certain subtil or very fine substance necessarily disposing and tending unto life There be moreover spirits natural which are a kind of subtil and very fine substances disposing and tending unto equal complexions of bodies Again there be spirits animal which are certain subtil and very fine substances disposing and tempering the body that it might be animated of the form that is that it might be perfected of the reasonable soul Thus far he In whose division you see a Philosophical kind of proceeding though not altogether to be condemned yet in every point not to be approved Now to the Spirit of spirits I mean the principal and holy Spirit of God which one defineth or rather describeth to be the third Person in the Trinity issuing from the Father and the Son no more the charity dilection and love of the Father and the Son than the Father is the charity dilection and love of the Son and Holy Ghost Another treating upon the same argument proceedeth in this reverent manner The holy Spirit is the vertue or power of God quickning nourishing fostering and perfecting all things by whose only breathing it cometh to pass that we both know and love God and become at the length like unto him which Spirit is the pledge and earnest penny of grace and beareth witness unto our heart whiles we cry Abba Father This Spirit is called the Spirit of God the Spirit of Christ and the Spirit of him which raised up Jesus from the dead Jesus Christ for that he received not the Spirit by measure but in fulness doth call it his Spirit saying When the Comforter shall come whom I will send even the Holy Spirit he shall testifie of me This Spirit hath divers Metaphorical names attributed thereunto in the Holy Scriptures It is called by the name of water because it washeth comforteth moistneth softeneth and maketh fruitful with all godliness and vertues the mindes of men which otherwise would be unclean comfortless hard dry and barren of all goodness whereupon the Prophet Isaiah saith I will pour water upon the thirsty and floods upon the dry ground c. Wherewithal the words of Christ do agree He that believeth in me as saith the Scripture out of his belly shall flow rivers of waters of life And elsewhere Whosoever drinketh of the water that I shall give him shall never be more athirst Other places likewise there be wherein the Holy Spirit is signified by the name of water and flood as in the 13. of Isaiah the 29. of Ezek. the 146. Psalm c. The same Spirit by reason of the force and vehemency thereof is termed fire For it doth purifie and cleanse the wholeman from top to toe it doth burn out the soil and dross of sins and setteth him all in a flaming and hot burning zeal to prefer and further Gods glory Which plainly appeared in the Apostles who when they had received the Spirit they spake fiery words yea such words as were uncontrollable in somuch as in none more than in them this saying of the Prophet Jeremy was verified Nunquid non verba mea sunt quasi ignis Are not my words even as it were fire This was declared and shewed by those fiery tongues which were seen upon the Apostles after they had received the Holy Spirit Moreover this Spirit is called annointing or ointment because that as in old time Priests and Kings were by annointing deputed to their office and charge and so were made fit and serviceable for the same even so the elect are not so much declared as renewed and made apt by the training up of the Holy Spirit both to live well and also to glorifie God Whereupon dependeth the saying of John And ye have no need that any should teach you but as the same ointment doth teach you It is also called in Scripture The Oil of gladness and rejoycing whereof it is said in the Book of Psalms God even thy God hath annointed thee with the Oil of joy and gladness c. And by this goodly and comfortable name of Oil in the Scriptures is the mercy of God oftentimes expressed because the nature of that doth agree with the property and quality of this For as Oil doth float and swim above all other liquors so the mercy of God doth surpass and over-reach all his works and the same doth most of all disclose it self to miserable man It is likewise called the Finger of God that is the might and power of God by the vertue whereof the Apostles did cast out Devils to wit even by the finger of God It is called the Spirit of Truth because it maketh men true and faithful in their vocation and for that it is the touch-stone to try all counterfeit devices of mans brain and all vain Sciences prophane Practices deceitful Arts and circumventing Inventions such as be in general all sorts of Witchcrafts and Inchantments within whose number are comprehended all those wherewith I have had some dealing in my Discovery to wit Charms or Incantations Divinations Augury Judicial Astrology Nativity-casting Alchymistry Conjuration Lot-share Popery which is meer paltry with divers other not one whereof no nor altogether are able to stand to the tryal and examination which this Spirit of Truth shall and will take of those false and evil spirits Nay they shall be found when they are laid into the balance to be lighter than vanity very dross when they once come to be tryed by the fervent heat of this Spirit and like chaffe when this Spirit bloweth upon them driven away with a violent whirlwind such is the perfection integrity and effectual operation of this Spirit whose working as it is manifold so it is marvellous and
believed by many to Germinate and procreate one another so likewise are the infernal Spirits capable of multiplication in their power and essence according to their Orders Ranks and Thrones by means of the strong imagination in a Witch or malevolous person earnestly desiring their assistance 4. Not that the Spirits or Devils so begotten do any whit add or contribute to the number in general for as they are capable of increasing into distinct and separated substances so are they likewise again contracted and as it were annihilated when the force of that Imagination is gone which was the cause of their production The nature of a spirit whither heavenly or hellish being to dilate or contract themselves into as narrow compass as they please so that in a moment they can be as big in circumference as an hundred worlds and on a sodain reduce themselves to the compass of an atome 5. Neither are they so much limited as Tradition would have them for they are not at all shut up in any separated place but can remove millions of miles in the twinkling of an eye yet are they still where they were at first for out of their own element or quality they can never come go whither they will they are in darkness and the cause is within them not without them as one whose mind is troubled here in England can remove his Carcase from the place where it was before but should he go to the utmost bounds of the Earth he cannot leave his perplexed and tormented minde behind him 6. As for the shapes and various likenesses of Devils It is generally believed that according to their various capacities in wickedness so their shapes are answerable after a Magical manner resembling spiritually some horrid and ugly monsters as their conspiracies against the power of God were high and monstrous when they fell from Heaven for the condition of some of them is nothing but continual horrour and despair others triumph in firie might and pomp attempting to pluck God from out of his Throne but the quality of Heaven is shut from them that they can never find it which doth greatly add to their torment and misery 7. But that they are materially vexed and scorched in flames of fire is inferiour to any to give credit to who is throughly verst in their nature and existence for their substance is spiritual yea their power is greater then to be detain'd or tormented with any thing without them doubtless their misery is sufficiently great but not through outward flames for their Bodies are able to pierce through Wood and Iron Stone and all Terrestrial things Neither is all the fire or fewel of this World able to torment them for in a moment they can pierce it through and through But the infinite source of their misery is in themselves and is continually before them so that they can never enjoy any rest being absent from the presence of God which torment is greater to them then all the tortures of this world combin'd together 8. The wicked souls that are departed this life are also capable of appearing again and answering the Conjurations of Witches and Magicians for a time according to Nagar the Indian and the Pythagoreans And it cannot be easily conceived that their torment is much different stom the rest of the Devils for the Scripture saith every one is rewarded according to their works And that which a man sows that he shall reap Now as the damned Spirits when they lived on earth did heap up vanity and load their souls with iniquity as a treasure to carry with them into that Kingdom which sin doth naturally lead into so when they are there the same abominations which here they committed do they ruminate and feed upon and the greater they have been the greater is the torment that ariseth before them every moment 9. And although these Infernal Spirits are open Enemies to the very means which God hath appointed for mans salvation yet such is the degenerate and corrupted mind of mankind that there is in the same an itching after them for converse and familiarity to procure their assistance in any thing that their vain imagination suggesteth them with to effect which they inform themselves in every Tradition of Conjuration and Exorcism as also in the names natures and powers of Devils in general and are ever restless till their souls be totally devoted to that accursed and detestable nature which is at enmity with God and goodness 10. Now to proceed in the description of these Infernal Spirits and separated Daemons or Astral Beings as also of those in the Angelical Kingdom they that pertain to the Kingdom of Heaven are either Angels which are divided into their degrees and orders or else the righteous souls departed who are entred into rest And it cannot be but that the life of Angels and Souls departed is the same in Heaven as also the food that nourisheth them and the fruits that spring before them Nor is it possible for any how expert so ever in Magical Arts to compel either of them of what degree soever they be to present themselves or appear before them Although many have written large Discourses and Forms of Convocation to compel the Angels unto communication with them by Magical Rites and Ceremonies 11. It may indeed be believed that seeing there are infinite numbers of Angels they are also imployed for the glory of God and protection of mankind but not subject to Conjurations And that they accompany many righteous men Invisibly and protect Cities and Countries from Plagues War and infestings of wicked Spirits against which Principalities and Powers of Darkness it is their place to contend and war to the confusion of the Kingdom of Darkness 12. But such Spirits as belong to this outward World and are of the Elemental quality subject to a beginning and ending and to degrees of continuance These may be solicited by Conjurations and can also inform Magicians in all the secrets of Nature yet so darkly because they want the outward organ that it is hardly possible for any that hath fellowship with them to learn any manual operation perfectly and distinctly from them 13. Many have insisted upon the Natures of these Astral Spirits some alledging That they are part of the faln Angels and consequently subject to the torments of Hell at the last Judgment Others That they are the departed souls of men and women confined to these outward Elements until the Consummation Lastly others As Del rio Nagar the Indian Magician and the Platonists affirm That their nature is middle between Heaven and Hell and that they reign in a third Kingdom from both having no other judgment or doom to expect for ever 14. But to speak more nearly unto their natures they are of the source of the Stars and have their degrees of continuance where of some live hundreds some thousands of years Their
food is the Gas of the Water and the Blas of the Air And in their Aspects or countenances they differ as to vigour and cheerfulness They occupy various places of this world as Woods Mountains Waters Air fiery Flames Clouds Starrs Mines and hid Treasures as also antient Buildings and places of the slain Some again are familiar in Houses and do frequently converse with and appear unto mortals 15. They are capable of hunger grief passion and vexation they have not any thing in them that should bring them unto God being meerly composed of the most spiritual part of the Elements And when they are worn out they return into their proper essence or primary quality again as Ice when it is resolved into Water They meet in mighty Troops and wage warr one with another They do also procreate one another and have power sometimes to make great commotions in the Air and in the Clowds and also to cloath themselves with visible bodies out of the four Elements appearing in Companies upon Hills and Mountains and do often deceive and delude the observers of Apparitions who take such for portents of great alterations which are nothing but the sports and pastime of these frolick Spirits as Armies in the Air Troops marching on the Land noises and slaughter Tempest and Lightning c. 16. These Astral Spirits are variously to be considered some are beings separate and absolute that are not constitute to any work or service Others are subservient to the Angels that have dominion over the Influences of the Stars Others are the Astral Spirits of men departed which if the party deceased was disturbed and troubled at his decease do for many years continue in the source of this world amongst these airy Spirits to the great disquietness of the soul of the person to whom they belong Besides the causes are various that such Spirits rest not 1. When by Witchcraft they are inchanted and bound to wander so many years as thrice or fourtimes seven before they can be resolved into nothing 2. When the person hath been murthered so that the Spirit can never be at rest till the crime be discovered 3. When desires and lusts after Wife or Children House Lands or Money is very strong at their departure it is a certain truth that this same spirit belonging to the Starrs will be hanckering after these things and drawn back by the strong desires and fixation of the Imagination which is left behind it Nor can it ever be at rest till the thing be accomplished for which it is disturbed 4. When Treasure hath been hid or any secret thing hath been committed by the party there is a magical cause of something attracting the starry spirit back again to the manifestation of that thing Upon all which the following Chapters do insist more largely and particularly CHAP. II. Of the Good and Evil Daemons or Genii Whither they are what they are and how they are manifested also of their names powers faculties offices how thy are to be considered 1. ACcording to the disposition of the mind or soul there is a good or evil Daemon that accompanies the party visibly or invisibly and these are of such rancks and orders and names as the capacity of the persons soul is to whom they belong Their Office is said to be fore-warning the person of eminent danger sometimes by inward instinct sometimes by dreams in the night and sometimes by appearing outwardly The Daemon or Genius changeth its nature and power as the person changeth his and if from good the party degenerate to iniquity then by degrees the good Angel leaves him and an evil Daemon doth naturally succeed for each thing draws after that which is like it self 2. Magicians mention three several wayes of enjoying the society of the Bonus Genius first by intellectual association when secret and mental instigations do arise in their hearts to do this or that and to forbear the other as in the Manuscript of Nagar the Indian his own testimony of himself is to this effect My blessed Guardian Damilkar hath now so sweetly communicated himself unto me That by all the manifestations whereby a holy Daemon can attend and converse with mankind he appeareth unto me first in the intellectual way he is ever present and every moment prompts me what to act what to forbear from acting Ah had he not rushed up through the powers of my soul and suddenly warned me in my Travel to Quiansi in China through the airy Region to turn nimbly to the right hand at an instant a mighty Troop of Devils whose Leader was Grachnoek coming through that tract of air had crusht me into a thousand peices This is the first degree of its appearing 3. Then he proceedeth in the language of Sina describing the second way of its manifestation And when the deepest sleep hath over-poured we I am never without him sometimes my Damilkar stands before me like a glorious Virgin administring to me a Cup of the drink of the Gods which my Intellectual man exhausteth sometimes he brings caelestial Companies and danceth round about me and when after the weariness of the Senses through contemplation I fell into gentle sleep on the holy Mountain of Convocation which is called Adan he shewed me the motion of the Heavens the nature of all things and the power of every evil Daemon 4. Thirdly he continueth to describe the External appearance of the Genius to this effect Damilkar appears before me at my desire for my desires are as his desires When I slept a long space in my private dwelling he appeared outwardly and watering me with the dew of the fourth Heaven I awakned when he had thrice said Nankin Nagar so the time being come we mounted through the Air unto the holy Mountain of Convocation 5. In this Example the three degrees of the Apparition of the Bonus Genius or Good Daemon are excellently deciphered which is also the same in the appearance of the bad Genius and according to the deepest Magicians there be seven good Angels who do most frequently become particular Guardians of all others each to their respective capacities and also seven evil Daemons that are most frequent in association with depraved persons as Guardians to them 6. These are the seven good Angels or Daemons Iubanladace a mighty Prince in the Dominion of Thrones he cometh unto such as follow national affairs and are carryed forth unto warr and conquest he beareth alwayes a flaming Sword and is girded about having a helmet upon his head and appearing still before the party in the Air he must be sollicited and invocated with Chastity Vows Fumes and Prayers and this his is Character to be worn as a Lamin â— Yah-li-Yah one of the Powers accompanying such as are Virgins and devoted to Religion and a Hetmits life he teacheth all the names and powers of Angels and gives holy Charms against the assaults of Evil Daemons he
it easily be denyd That to every man and woman while they live the natural Life there belongs a Syderial or starry Spirit which takes its original wholly from the Elemental property And according to the weaker or stronger capacity of the party it hath the longer or shorter continuance after the bodyes decease 3. Such persons as are secretly murthered and such as secretly murther themselves do most frequently appear again and wander hear the place where their Carcase is till the radical moisture be totally consumed according to the opinion of Paracelsus after the consumption whereof they can re-appear no longer but are resolv'd into their first being or Astrum after a certain term of months or years according to the vigour or force of that first attraction which was the only cause of their returning 4. The manner and seasons of their appearing are various Sometimes before the person unto whom they do belong depart this life they do by external presentations forewarn him near the time that the day of death approacheth As it is reported of Codrus Laaenus to whom an empty meager Ghost appeared at midnight signifying unto him how sad and lachrymable a Tragedy was shortly to attend him and also adding that he would visit him in the Execution thereof which proved not contrary to the words of the apparition for at the very instant when his Treacherous Wife had stab'd him at the heart on a suddain he beheld the same with preparations for his interment whilst he yet survived after the fatall wound was given 5. Sometimes the starry spirit of a person appears to his beloved Companion many hundred of miles asunder who was ignorant of the death of the party And it hath often been heard that when none of the kindred or family of the said party deceased have ever been disturbed by it or in the least been sensible of its appearing yet to some of its most intimate acquaintance it discovers it self and importunes them to perform some ceremony or other that it may be returned into rest or else discovers some treasure which was hid by the party whilest alive or else some murther which it had commited But the most frequent cause of their returning is when the party hath himself been privately murthered 6. For such is the poysonous malice and bloudy spirit of the murtherers that it sufficeth them not to have privately bereaved them of their Lives but also by certain earnest Wishes Curses and Conjurations they do afterwards adjure them that for such a term of years they shall never have power to appear again Which wishes being earnestly given forth from the hellish root in the murtherer do exceedingly torment the murthered parties spirit taking deep impression thereon so that it is alwayes in continual sorrow and anguish till the term of years be expired and till the murther be made manifest to the world after which discovery it returns to perfect rest This is well known to those that are exercised in Witchcraft and cruell Murthers though not common to those that murther but once 7. There be many Ancient families in Europe to whom the Ghost of their first Progenitor or Ancestor appears immediately before the departure of some Heir or chief in the same family which assertion is confirmed by Cardan in an Example of an Antient family in the Dukedome of Parma called the Tortells to whom there belongs an ancient Castle with a spatious Hall near the Chimney of the said Hall an old decrepit Woman for these hundreds of years is wonted to appear when any of the Family is about to dye And it is reported amongst them that the same is the Ghost of one belonging to the same name and family who for her Riches was murthered by some of her Nephews and thrown into a pit 8. Many such apparitions do for many years continue to be seen in one particular place ever watching for opportunity to discover some murther or Treasure hid And the cause of the difficulty of the said discovery consists in the nature of their substance for could they make use of the organ of the Tongue they might quickly discover it or if they had the outward benefit of Hands they might produce the said Treasure or Carcase murthered but this they are seldome able to accomplish being destitute of the outward Organs and mediation of Hands to hold withall or Tongue to vent their grievances And that this is true the manner of their appearance doth confirm it For all that they are able to effect if they have been murthered is commonly to appear near the very place where their body lies and to seem as if they sunk down or vanished in the same or else to appear in the posture of a murthered person with mangled and bloudy wounds and hair dishevel'd But it is rarely known that any such apparitions have plainly spoken or uttered by words the time of their murther with the cause the persons name or place unless the murther by circumstances hath been more then ordinary horrid and execrable then the remembrance of the same doth sometimes enable the apparition to frame a voice by the assistance of the Air and discover the fact 9. But to speake in general concerning apparitions why they are so seldome seen and why such spirits as appear can not without mans assistance accomplish their design It may easily be apprehended that all Spirits or spiritual Substances and Devills have their life breath and motion in another source or Element then this external world And as any creature whom the Element of Water hath nourished and bred can live but short while upon the Land So it s with them when they come out of their proper habitations which is the cause of the rarity of apparition it being as difficult for any spirit to manifest it self in this outward principle of the four Elements as for a man to continue with his head under water yea it is rather pain then pleasure for any spirit whether good or bad to come into this outward world 10. Great is the villany of Necromancers and wicked Magicians in dealing with the spirits of men departed whom they invocate with certain forms and conjurations digging up their Carkasses again or by the help of Sacrifices and Oblations to the infernal Gods compelling the Ghost to present it self before them how this was performed in antient times by Hags and Witches is notably described in the Aethiopian History of Heliodorus in the practice of an antient woman who coming into the Camp in the dead of night where amongst many slaughtered bodies the body of her Son was also slain whose carkase she laid before her digging a hole and making a fire on each side with the body in the midst Then taking an earthen pot from a three footed stool she poured honey out of it into the pit then out of another pot she poured milk and likewise out of the third Lastly she cast a Lump
their dwelling the Caverns of the Rocks and Mountains which relation is recorded in the Antiquities of Pomonia 12. I have read another wonderful relation in a book de Annulis Antiquorum Concerning a young man from whom the power of Venus was taken away so that he could not Company with his new marryed Wife The Story is briefly thus Being busy at play or exercise with some of his Companions on his marriage day he put his weddng Ring on the finger of the Statue of Venus that stood besides the place least it should be lost when he had done returning to take his Ring the finger was bended inward so that he could by no means pluck off the Ring to his great amazement at which instant he forsooke the place and in the night the Image of Venus appeared unto him saying Thou hast espoused me and shalt not meddle with any other in the morning returning the Ring was gone and the finger made straight again which troubled him mightily so that he consulted with a Magician who wrote a Letter to some Principal Spirit in that Dominion to which Venus belong'd bidding the party stand watching at such a place at such an houre till he saw many troops of Spirits pass by him and describing one in a Chariot of stern and terrible Countenance to whom he bad him deliver the Letter All which he performed and after the person in the Chariot had read the contents thereof he broke out into this expression great God how long shall we be subject to the insolencies of this accursed Rascal naming the Magitian But withal calling to a most beauteous Woman from amongst the Company he charged her to deliver back the Ring which at length she did with much aversness and after that he injoyd his Marriage rites without impediment 13. Besides the innumerable Troops of Terrestrial Spirits called Faeryes there are also Nymphs of the Woods Mountains Groves and Fountains as Eagle Arethusa Io Menippa Irene c. who are sayd to be altogether of the faeminine kinde sporting and dancing and feasting amongst the trees in Woods and bathing in clean and limpid Fountains such have been seen by many and are often alluded to by the Roman and Greek Poets There is also a relation of a German Prince who being exceeding thirsty and weary with hunting and hawking lost his Company in the Woods on a suddain beheld an opening at a little hillock amongst the trees and a most beautiful Maiden offering a Golden Morn full of Liquor which he received and drunk and after rid quite away with the sayd Horn not regarding the Virgins tears who lamented after him t is sayd that having spilt some of the sayd Liquor it fetcht the hair from off his Horses skin and the horn is yet to be seen in Germany which I have been told by one that hath seen and handled it affirming That the Gold for purity cannot ba parallel'd 14. Another sort are the Incubi and Succubi of whom it is reported that the Hanns have the original being begotten betwixt these Incubi and certain Magical women whom Philimer the King of the Goths banished into the deserts whence arose that savage and untamed Nation whose speech seemed rather the mute attempts of brute Beasts then any articulate sound and well distinguished words To these Incubi are attributed the diseases of the blood called the Night-hag which certainly have a natural cause although at the instant of time when the party is oppressed it is probable that certain malevolent Spirits may mix themselvs therein and terrifie the soul and minde of the afflicted party 15. And amongst such Spirits as are resident amongst mortals there is a very froward kinde who take delight to pull down what man hath builded who have been seen at the building of strong and mighty Castles to come in the night and tumble all to the ground that the workmen had reared the day before of this sort were Horon Stilkon Glaura and Ribbolla four pestiferous and turbulent Animals that for many years infested the first founders of the Emperours Seraglio Till one of the holy Musselmans did by certain Charms and Exorcisms constrain and binde them to tell their names and the cause of their disturbing which they declared and were by him confined to destroy the mines of Copper in Hungaria 16. There is also a Relation extant in the Life of Paul the Hermit of a Satyr appearing to him in the Woods and discoursing with him that it was a mortal Creature as he and served the same God dehorting the people to worship them for demi-Gods as they had been accustomed to Like unto this is the Story of the Death of the great God Pan That a Mariner sailing by the Island of Cicilia was called by his name from the shore and by a certain voice was bid to tell the Inhabitants of the next Island that the great God Pan was dead which he obeyd and though in the next Island there were no Inhabitants yet when he approached he proclaimed towards the shoar that Pan was deceased immediately after which Proclamation he could sensibly hear most doleful and lachrymable Cryes and noyses as of those that lamented his departure 17. Ianthe is sayd by Magitians to be a water Spirit who is ever present when any are drownd in the water being delighted much in the destruction of mankinde that it may enjoy the Company of their Astral Spirits after their decease for according to the four Complexions or Constitutions of the body of Man The Astral Spirit associates it self with separated substances The Phlegmatick to the watry Spirits The Sanguine to those of the Aire The Cholerick to the Fire and the Melancholy to the Terrestrial Spirits But this is only to be supposed of such persons as dyed in discontent and restlesness 18. Of another sort are such Aquatick Animals as in former times have conversed and procreated with mankinde bearing divers Children And at length snatching all away into the watry Element again whereof there are variety of Examples in Cardanus and Bodin Of this sort was the Familiar of Paulus a Mendicant Frier called by him Florimella and entertaind as his Bed-fellow for forty years though unknown and unseen to any but himself till upon some unhandsome carriage of the Fryer his Companion accompanying him over the Danube leapt into the River and was never after seen 19. Innumerable are the reports and accidents incident unto such as frequent the seas as fisher-men and sailers who discourse of noises flashes shadows echoes and other visible appearances nightly seen and heard upon the surface of the water And as the disposition of the Heavens is according to the constellations and climates so are these spectres appropriate to particular parts and coasts from the North to the Southern pole But more especially abounding in the North about Norweigh Isleland Green Land and Nova Zembla 20. Neither are the Storyes of the Greek
and Latine Poets all together to be sleighted in this particular for many verities are inter-woven with their fictions they speak of vocal Forrests as Dodona of Talkative Rivers as Seamander of sensitive Fountains as Arethusa Menippa and Aegle Which more credible Historians have partly confirmed in the Relation of Dodona asserting that the trees do seem to speak by reason of the various Apparitions Phantasms that attend the Forrest And also in the Story of the River Scamander which is sayd at this day to afford plenty of spectres and prophetical Spirits that have nightly conversation with the Turkish Sailers coming by that way with Gallyes into the Mediterranean 21. The like is reported of a Castle in Norweigh standing over a Lake wherein a Satyr appeareth sounding a Trumpet before the death of any Souldier or Governour belonging to the same t is sayd to be the Ghost of some murdered Captain that hath become so Fatal and Ominous to his Successors But with more probability may be called a Spectre proper to the place according to the Constellation 22. And it hath been the conjecture of eminent speculators that from the Loins of such arise the numerous brood of Elves Faeryes Lycanthropi And Pigmyes sometimes visible sometimes invisible in Green-Land and the adjacent rocks where they have no concomitants but bears and scurvy-grass to mix and make merry withal except they pass from thence to the Northern parts of America where they shall find their off-spring adored for Gods and Goddesses by the ignorant Inhabitants about new Albion and as far South as Mexico as is amply related in the discourses of Drake Cortes and Purchas concerning the conquest and discovery of these Territoryes 23. By Apparitions upon the water many have been tempted to leap into the Sea in pursuit thereof till they were drowned of which spectres there is a sort called by Psellus Ordales who do appear like Ducks or other Water fouls till they by fluttering upon the water do entice their followers to pursue them so farr that many perish in the attempt which doth greatly delight these faithless Spirits who as we have said before do long to accompany their Astral Spirits after their decease An Example of this kinde I my self knew besides the numerous relations I have had from the mouths of others which confirm the opinions of the antient Magicians concerning these water Spirits that of all the rest they are the most deceitful and dangerous like the flattering Seas and swift gliding Torrents that when they have wonn any thing to admire and sound them do carry them violently into the abysse of their own Element 24. But we will leave the waters and insist a little on the nature of Igneous or Fiery Spirits that inhabit the Mountains in Hecla Aetna Propo Champ and Poconzi Where the Courts and Castles of these puissant Champions are kept The opinion of some is That they are not Astral but Infernal Spirits and Dâ—mned Souls that for a term of years are confined to these burning Mountains for their Iniquities Which opinion although it be granted yet we may assert That for the most part the apparitions sounds noices clangors and clamors that are heard about the Mountan Hecla in Island and other places are the effects of separated Starry beings who are neither capable of good nor evill but are of a middle vegetative nature and at the dissolution of the Media Natura shall be again reduced into their primary Aether 25. And from natural Causes it may be easily demonstrated That there is great Correspondence betwixt such substances and the Element of fire by reason of the Internal Flagrat and Central Life proceeding from the Quintessence or one only Element which upholds them in Motion Life and Nourishment As every natural and supernatural being is upheld and maintain'd out of the self-same root from whence it had its original or rise So the Angels feed upon the Caelestial Manna The Devils of the fruits of Hell which is natural to their appetite as trash for swine the Astral beings of the source of the stars the Beasts Birds or Reptiles of the fruits of the Earth and the gas of the Air the fishes of the blass of the Water But more particularly every thing is nourished by its Mother as Infants at the Breast either by exhausting or fomentation 26. Such Spirits are very officious in the burnings of Towns or Cole-pits delighting much to dance and exult amidst the flames and become Incendiaries worse then the material Cause of the Combustion often tempting men in drukenness to burn their own Houses and causing Servants carelesly to sleep that such unlucky accidents may happen As the Story of Kzarwilwui a Town in Poland doth confirm which was reduced to ashes by three of these pestilentious Animals called Saggos Broundal and Baldwin who after many open Threatnings for six months together that they would destroy the City and Citizens did on a dark and stormy night set all on fire on a suddain in twenty or thirty several places which irrecoverably destroyed the Inhabitants 27. As for the nourishment of fiery Spirits it is radical heat and the influence of the Aery Region their sport and pastime consisteth for the most part in tumbling and fooling one with another when the flames are most impetuous and violent in the Mountains And it is likewise credited by some that their office is to cruciate and punish some Evil Livers retaining and tormenting their Souls or Astral Spirits for many years after the Bodies decease which is too empty a notion to be hearkened unto by any that are well informed of their natures 28. Neither is it to be wondered at that they are so much delighted with the fiery quality in regard of their affinity and appropriation with infernal spirits whose state and being is altogether damnable and deplorable for although they have not the ability of attaining either the Heavenly or Infernal quality by reason that they are utterly voyd of the innermost Center and may be rather called bruits then rational Animals yet because they belong to the outermost principle such is their innate Affinity and Unity with the dark World or infernal Kingdome that they do often become the Devils Agents to propagate his works upon the face of the Earth 29. By the Instigations of infernal Spirits they are often sent to terrifie men with nocturnal visions in the likeness of monstrous Beasts or Ghosts of their deceased Friends They are moreover often abetted to tempt and provoke melancholy people to execute themselves besides innumerable wayes they have of executing the pleasures of iniquous Spirits through malicious Instigations and secret Stratagems projected by them to the destruction of mortal men especially when the work to be effected by the Devil is too too hard for his subtle and spiritual nature to bring to pass because the same belongs to the Astral source or outward principle to which
these dubious Spirits do properly belong then are they frequently sollicited to mediate in such treacherous actions as the hellish Spirits have conspired against the Lives of mortal men 30. More particularly These Spirits that belong to the fiery Element are most officious in this kinde of service being naturally such as the Antecedent matter hath sufficiently demonstrated but according to the ranks and Categoryes to which they belong some of them are more inveterate and malicious in their undertakings then the rest But every kinde of Astral Spirit is obsequious to the Kingdome of darkness that the devilish Spirits can effect little or nothing without their assistance in this external principle of the Starrs and Elements upon the bodies or possessions of Mankind because their bodies are too crude and rough for the conveyance of their influence either in Dreams Raptures Philtres Charms or Constellations as the following Chapter of the nature of Infernal beings shall make plain wherein the nature and capacity of every damned Spirit is decyphered according to the truth of the antient Philosophy 31. Leave we now the Spirits of the fire to illustrate the natures of subterranean Beings whose Orders Species and Degrees are various for they consist in these distinctions viz. Spirits of men deceased Souls of men deceased separated Spirits Astral separate Spirits semi-Infernal Spirits appropriate to the Constellations where any of the seven metals viz. Saturn Jupiter Mars Sol Luna Venus Mercury are found in the bowels of the Earth and as farr as the natures of Minerals are distinct one from the other so much distant are these Subterranean Spirits in Nature and Faculty in respect of their places shapes names and qualities 32. But they are not all confined unto the metallick Kingdome for there are also Spirits of the Mountains Vallies Caves Deeps Hiata's or Chasma's of the Earth hidden Treasures Tombs Vaults and Sepultures of the Dead To the last belong the Astral Spirits of deceased Mortals that delight to hover over the antient Carcases to which they belong'd seeking still to be dissolved and diligently enquiring the Cause of their retention such are resident in silent Caves and solitary Vaults where the deceased lie till the Humidum Radicale be exciccate and totally dryd up after which their tricks are no more manifest but are utterly extinguished and annihilated 33. To the next belong such Spirits as are Protectors of hidden Treasures from a natural Cause from whence they do exceedingly envy mans benefit and accommodation in the discovery thereof ever haunting such places where money is conceal'd and retaining malevolent and poysonous Influences to blast the Lives and Limbs of those that dare to attempt the discovery thereof Peters of Devonshire with his confederates who by Conjuration attempted to dig for such defended Treasures was crumbled into Atomes as it were being reduced to Ashes with his Companions in the twinkling of an eye 34. And upon this particular we have plenty of Examples of the destruction of such as by Magical experiments have discovered hidden Treasures which instances do rather seem to prove That such as haunt these places do more nearly belong to the Infernal then to the Astral Hierarchy in regard that they are so infesting and inveterate to Mortal men that the Grand Intention of the Prince of darkness may be accomplished in their designs 35. But of all the rest such as haunt Mines and mettle men are the most pernicious and frequent from the same Cause with the former The nature of such is very violent they do often slay whole Companies of Labourers they do sometimes send inundations that destroy both the Mines and Miners they bring noxious and malignant vapours to stifle the laborious workmen briefly their whole delight and faculty consists in tormenting killing and crushing men that seek such Treasures that mankind may never partake thereof to relieve their Cares and worldly necessities 36. Such was Anaebergius a most virulent Animal that did utterly confound the undertakings of those that laboured in the richest Silver mine in Germany called Corona Rosacea He would often shew himself in the likeness of a he-goat with Golden horns pushing down the workmen with great violence sometimes like a Horse breathing flames and pestilence at his Nostrils At other times he represented a Monk in all his Pontificalilus flouting at their Labour and imitating their Actions with scorn and dedignation till by his daily and continued molestation he gave them no further ability of perseverance 37. Thus I have hinted the various distinctions and sub-distinctions of Astral Spirits proper or common illustrating their natures according to the opinions of the Learned from thence I proceed to say what the Infernal Hierarchy is and whereof it doth consist in this fifth Chapter following CHAP. V. Of the Infernal Spirits or Devils and damned Souls treating what their Natures Names and Powers are c. 1. LEaving the Astral Kingdome I will now proceed to describe the natures and distinctions of Infernal Spirits or Devils and damned Souls who are to be considered according to their ranks and orders exactly correspondent to the Quires and Hierarchies of the Angels or Celestial beings wherein I will insist upon their names shapes places times orders powers and capacities proceeding gradually from a general narration to a particular Anatomy of every sort of Spirit in its proper place and order 2. As for the Locality or Circumscription of the Kingdome of darkness it is farr otherwise to be considered then the vulgar account it who esteem the hellish habitation a distinct Chasma or Gulph in a certain place above under or in the Center of the Earth where innumerable Devils and wicked Souls inhabit who are perpetually scorched and tormented with material flames of fire This is the opinion which naturally all men are addicted and prone unto But if we will rightly consider the Kingdome of Heaven and Hell in respect of one another we must look upon the similitude of light and darkness in this outward world who are not circumscribed nor separate as to Locality from one another for when the sun arises the darkness of the night disappeareth not that it removes it self to some other place or Country but the brightness of the light overpowereth it and swallows it up so that though it disappeareth yet it is as really there as the light is 3. This is also to be considered in the description of the Habitations of good or evill beings that they are really in one another yet not comprehended of one another neither indeed can they be for the evil Spirits if they should remove ten thousand miles yet are they in the same quality and source never able to finde out or discover where the Kingdome of Heaven is to be found though it be really through and through with the dark Kingdome but in another quality which makes them strangers to one another 4. A similitude hereof we
have in the faculties of the humane Life as to the indowments of the Soul considered in the just and in the wicked for to be good pure and holy is really present as a quality in potentia with the depraved soul although at that instant the Soul be cloathed with Abominations so that the eye which should behold God or Goodness is put out Yet if the soul would but come out of it self and enter into another source or principle in the center it might come to see the Kingdome of Heaven within it self according to the Scripture and Moses The word is nigh thee in thy Heart and in thy Mouth 5. True it is that the Devils and damned Souls cannot sometimes manifest themselvs in this Astral World because the nature of some of them is more near unto the external quality then of others so that although properly the very innermost and outermost darkness be their proximate abode yet they do frequently flourish live move and germinate in the Aery Region being some of them finite and determinate Creatures 6. But according to their fiery nature it is very difficult for them to appear in this outward world because there is a whole principle or gulph betwixt them to wit they are shut up in another quality or existence so that they can with greater difficulty finde out the being of this World or come with their presence into the same then we can remove into the Kingdome of Heaven or Hell with our intellectual man for if it were otherwise and that the Divels had power to appear unto Mortals as they list how many Towns Cities c. should be destroyed and burnt to the ground how many Infants should be kild by their malicious power yea few or none might then escape in Lives or Possessions and sound minds whereas now all these enjoyments are free amongst mortals which proves that it is exceeding hard for evill Spirits to appear in the third principle of this world as for a man to live under water and fishes on the Land Yet must we grant that when the imaginations and earnest desires of some particular Wizards and envious Creatures have stirr'd up the center of Hell within themselvs that then the Devil hath sometimes access to this world in their desires and continues here to vex and torment so long as the strength of that desire remains which was the first attractive Cause 7. For the very cause of the paucity of appearances in these dayes is the fulness of time and the brightness of Christianity dispelling such mists as the sun doth cause the clouds to vanish not by any violence or compulsion but from a natural cause even so the Kingdome of Light as it grows over mans soul in power and dominion doth naturally close up the Center of darkness and scatter the influences of the Devil so that his tricks lye in the dust and his will at length becomes wholly passive as to man 8. In the time of the Law when the wrath and jealousie of the Father had the dominion in the Kingdom of Nature all Infernal Spirits had more easie access unto mankind then now they have for before the Incarnation of Christ the anger of God had more dominion over the soul of Man and was more near in nature unto the same so that the Devils could with more facility spring up in the element of Wrath to manifest themselves in this outward principle because the very Basis and Foundation of Hell beneath is built and composed of the Wrath of God which is the channel to convey the Devil into this sublunary World 9. But when Christ began to be manifest unto the World the multiplicity of Appearances and possessed with Devils began insensibly to decay and vanish And if any should object That betwixt the space of his Incarnation and his Suffering such accidents were rather more frequent than in the times before To this I answer That the Devil knowing well that his time was but short and also knowing that till the great Sacrifice was offered up he had leave to range and rove abroad the Kingdom of this World therefore he imployed all his forces and endeavours to torment those miserable souls and captives to whom Christ came to Preach Deliverance 10. But after the Partition wall was broken down and the vail of Moses and of the anger of God from off the soul in the death of Christ there was a sensible and visible decay of the Devils prancks amongst mortals and that little remnant of Lunaticks and Possessed which continued after Christ did the Apostles relieve and set at liberty through the influence and virtue of the promise of the Son of God to wit the Holy Ghost or the Comforter which could not come until he went away And on the day of Pentecost whilst they waited in humility for the fulfilling of his promise the very effect of Christs birth and sufferings did first manifest it self when the Holy Ghost sprung up amongst them to the destruction of Sin and Satan 11. And so long as the purity of Christianity continued in the Primitive Church there were very few that the Devil could personally or actually lay hold of in the Astral Man for the space of two hundred years after the death of Christ until that from Meekness and Abstinence the Christians began to exalt themselves in Loftiness and Worldly Honours then the Devil began to exalt his head amongst the Lip-Christians bewitching them into every Lust and captivating their inward and outward faculties at his pleasure As all along in Popery is clearly seen 12. Yet notwithstanding the coming of Christ hath prevented the Devils force in general Such Nations as have never embraced the Christian Faith are still deluded and bewitched by him because the center hath never been actually awakened in any of them so that the Devils power prevails over them mightily to seduce them to worship things visible and not the true God For where the most darkness is in Religion and Worship or in natural understanding there his power is most predominant As in Tartary China and the East-Indies also in Lapland Finland and the Northern Islands 13. In the West-Indies or America his access is very facil and freequent to the Inhabitants so that by custom and continuance they were at the first discovery thereof become so much substitute and obsequious to his power that though they knew him to be a power of Darkness yet they adored him lest he should destroy them and their Children And unto such a height were they come at the Landing of Cortes Drake and Vandernort that they could familiarly convert themselves into Wolves Bears and other furious Beasts in which Metamorphosis their Enthusiasms and Divinations were suggested and such were held in greatest esteem 14. Till upon the Invasion of the Spaniards the greater evil drove out the less and the cruel Murthers of that Antichristian tradition did both depopulate
affirighted with monstrous appearances and Ideas represented continually to their imaginations And there is not any loathsome taste in the Kingdome of this World either Animal Vegetative or Mineral which they are at any time void of being continually pestered and suffocated with filthy fumes and smoaks of hellish fruits as of Sulphurean stinks and abominations 42. Neither are the other Sences of the Touch and Smell behind in participation of the like Torments which their own iniquities do perpetually excite and create unto them besides they are ever vexing one another and if any be in the same misery with whom they had acquaintance here on eath the very Magical knowledge and perceivance or remembrance thereof doth beyond utterance or conception most miserably afflict and macerate their Souls and all their Sences 43. For the nature of their habitation is such that their torment is exceedingly aggravated thereby because the extremity of the four Elements is there converted into a whole Principle of wrath and vexation The excess of cold and heat drought and moisture are continually raging amongst them by intercourse Neither is there any light or lustre to be seen within their Courts but that which comes from their fiery Eyes as a deadly glance or glimmering being sudden fiery flashes and sparkling as the enkindling of Gunpowder or Aurum fulminans for a similitude 44. And as every kinde of Being feeds upon somewhat of its own nature property and element whither it be Plant Animal or Metalline kinde so the Devils are neither destitute of meat drink nor cloathing according to their own Kingdom and quality having fruits springing and growing before them of hellish sour and poysonous natures which are real and palpable unto them and not imaginary or typical though to us magical and invisible neither is this to be wondered at if we consider the nature of Man's Soul In Media Natura for if it feed not upon the internal and substantial Word which is the very Bread of Life it self it must of necessity ruminate on something else viz. the fruits of Iniquity which it takes in and drinketh up as the Oxe drinks water so that to the soul the sin becomes palpable glutting and satiuting yea so substantial unto the Soul as Dirt or Ink upon fair white Linnen is to our external Eyes neither can the Soul be freed from these spots till the water above the Firmament wash them away 45. Also in respect of the Astral source they are not destitute of food when they bring themselves into the same for the gas of the air and blas of the water is their nourishment while they stay here as is before alledged These influences of the air and water they take into their Limbus and convert into their own poysonous natures as of sweet and wholsome herbs the filthy Toads and other venemous Beasts do make their poyson converting them into a nature like themselves And on the contrary the poysonous herbs are converted into good and wholesome nourishment by other cleanly Beasts 46. And as the Infernal Troops are considered in respect of the four Elements they have a distinct and peculiar tone or language which they exercise and speak one amongst one another as mortals do But they have utterly lost the dignity of their sounds according to the eternal nature And are likewise totally corrupted in their pronouncing or Dialect since they fell from their first caelestial glory so that their speech is harsh doleful and terrible like the fruits they feed upon and the life they dwell in Which depravation is very apparent in the Kingdom of this World in the divided Languages of every Region according to the Constellation under which they are situated The true and magical Language of nature being hid from all the Countreys of the earth 47. But when they appear in the outward Elements they do many times express themselves in Irish Welch Latine or Russian which are the Languages most affected by them to answer unto Conjurations or Compacts So that if any Magician who is ignorant of these aforesaid Languages do at any time Raise or Exorcise such Spirits he must be mindful to confine them to his mother tongue least their gibberish prove altogether unintelligible for as every thing appears in what it most affecteth or is addicted to even so the Spirits have their distinct affections passions and postures both in word habit shape and gesture so that the Magician must be wary in Exorcizing with them that he confine them to a different place posture shape and language to answer their intentions without impediment 48. For they are very variable and unconstant in their dealings with mankind nor will they stand to any thing that hath not bound them by the obligations of Words Characters and Imprecations except the skill of the Exorcist be such that he is able to confine them into a Magical Triad which hath the certain force of obliging or compelling them to utter truth and nothing false in all their Answers or Informations But with such miserable men and women as they have made Covenants and Indentures for body soul and works with such I say they keep no faith nor are they lyable to their commands but on the contrary have them hampered and subjected to their will and power till they have terminated their lives in their destruction 49. Yet have not any of the most potent Princes in the Hellish Power the least ability to destroy the least of the sons of men without the consent of the mind and senses of the Soul for until the will of the Soul be opened unto him his threatnings sleights and stratagems are without any power or force as the nerves of a dead man Although naturally every evil Spirit boasteth as if all the world were at its command and every Soul were subject to its authority and beck with the Goods or Possessions of the external World 50. When any evil Spirit is raised up by Conjurations without League or Compact these Spirits so raised are exceeding fraudulent and deceitful as stubborn servants that do their Masters will by constraint and not by any natural act of obedience unto his Commands But with such as they have compacted they are frequent and officious imploying them as Agents for the destruction of others and their substance and being marryed unto such they are even become one with them being incorporated into them so that they are nothing different from incarnate Devils save that the spark of divine Light which was the gift of God unto repentance is not totally eradicated until the body fall away 51. From such as Covenant with these unconstant Spirits do they daily obtain Fumigations Odours and Offerings or Sacrifices of Blood Fire Wine Ointments Incense Fruits Excrements Herbs Gums Minerals and other Ingredients by which from a Magical cause they have more influence and authority over the bewitched party to insinuate into their affection peircing
Forms themselves because many of them are not only facil but also of mighty power when they are seasonably applyed So that to describe distinctly by what means Magicians kill cure or conquer were to strengthen the hands of the Envious against their Neighbours Lives and Fortunes And therefore the Readers must rest contented with what is here related of the Nature of Astral or Infernal Spirits FINIS The Contents of the Chapters in The Discourse concerning Devils and Spirits BOOK I. Chap. I. THE Philosophers opinions concerning Devils and Spirits their manner of reasoning thereupon and the same confuted Page 1 Chap. II. Mine own opinion concerning this argument to the disproof of some writers hereupon Page 2 Chap. III. The opinion of Psellus touching spirits of their several Orders and a confutation of his errors therein Page 3 Chap. IV. More absurd assertions of Psellus and such others concerning the actions and passions of spirits his definition of them and of his experience therein Page 4 Chap. V. The opinion of Fascius Cardanus touching spirits and of his familiar devil Page 5 Chap. VI. The opinion of Plato concerning spirits devils and angels what sacrifices they like best what they fear and of Socrates his familiar devil Page 6 Chap. VII Plato's nine orders of spirits and angels Dionysius his division thereof not much differing from the same all disproved by learned Divines Page 7 Chap. VIII The commencement of devils fondly gathered out the 14. of Isaiah of Lucifer and of his fall the Cabalists the Talmudists and Schoolmens opinions of the creation of angels ibid. Chap. IX Of the contention between the Greek and Latine Church touching the fall of angels the variance among Papists themselves herein a conflict between Michael and Lucifer Page 8 Chap. X. Where the battell between Michael and Lucifer was sought how long it continued and of their power how fondly Papists and Infidals write of them how reverently Christians ought to think of them Page 9 Chap. XI Whether they became devils which being angels kept not their vocation in Jude and Peter of the fond opinions of the Rabbins touching spirits bugs with a confutation thereof Page 10 Chap. XII That the Devils assaults are spiritual and not temporal and how grossly some understand those parts of the scripture Page 11 Chap. XIII The equivocation of this word Spirit how diversly it is taken in the Scriptures where by the way is taught that the Scripture is not always literally to be interpreted nor yet All gorically to be understood Page 12 Chap. XIV That it pleased God to manifest the power of his Sonne and not of witches by miracles Page 13 Chap. XV. Of the possessed with devils Page 14 Chap. XVI That we being not throughly informed of the nature of devils and spirits must satisfie our selves with that which is delivered us in the Scriptures touching the same how this word Devil is to be understood both in the singular and plural number of the Spirit of God and the Spirit of the devil of tame spirits of Ahab ibid. Chap. XVII Whether spirits and souls can assume bodies of their creation and substance wherein Writers do extremely contend and vary Page 15 Chap. XVIII Certain Popish reasons concerning spirits made of air of day devils and night devils and why the devil loveth no salt in his meat Page 16 Chap. XIX That such devils as are mentioned in the scriptures have in their names their nature and qualities expressed with instances thereof ibid Chap. XX. Divers names of the devil whereby his nature and disposition is manifested Page 17 Chap. XXI That the Idols or gods of the Gentiles are devils their diverse names and in what affairs their labours and authorities are employed wherein also the blind superstition of the heathen people is discovered Page 18 Chap. XXII Of the Romans chief gods called Dii selecti and of other heathen gods their names and offices Page 19 Chap. XXIII Of divers gods in divers Countreys Page 20 Chap. XXIV Of Popish provincial gods a comparison between them and heathen gods of physical gods and of what occupation every Popish god is ibid. Chap. XXV A comparison between the heathen and Papists touching their excuses for idolatry Page 22 Chap. XXVI The conceipt of the heathen and the Papists all one in Idolatry of the Councel of Trent a notable story of a hangman arraigned after he was dead and buryed c. Page 23 Chap. XXVII A confutation of the fable of the hang-man of many other feigned and ridiculous tales and apparitions with a reproof thereof Page 24 Chap. XXVIII A confutation of Johannes Laurentius and of many others maintaining these faigned and ridiculous tales and apparitions and what driveth them away of Moses and Elias their appearance in mount Tabor Page 25 Chap. XXIX A confutation of assuming of bodies and of the serpent that seduced Eve Page 26 Chap. XXX The objection concerning the devils assuming of the serpents body answered ibid. Chap. XXXI Of the Curse rehearsed Gen. 3. and that place rightly expounded Calvins opinion of the devil Page 27 Chap. XXXII Mine own opinion and resolution of the nature of spirits of the devil with his properties Page 28 Chap. XXXIII Against fond Witchmongers and their opinions concerning corporal devils Page 29 Chap. XXXIV A conclusion wherein the Spirit of spirits is described by the illumination of which spirit all spirits are to be tryed with a confutation of the Pneumatomachi flatly denying the divinity of this Spirit Page 30 BOOK II. Chap. I. OF Spirits in general what they are and how to be considered also how far the power of Magitians and Witches is able to operate in Diabolical Magick Page 39 Chap. II. Of the good and evil Daemons or Genii whether they are what they are and how they are manifested also of their names powers faculties offices how they are to be considered Page 42 Chap. III. Of the Astral Spirits of Men departed what they are and why they appear again and what witchcraft may be wrought by them Page 45 Chap. IV. Of astral spirits or separate daemons in all their distinctions names natures and places of habitations what may be wrought by their assistance Page 49 Chap. V. Of the Infernal Spirits or devils damned souls treating what their natures names powers are Page 56 Chap. VI. Of the nature force forms of charms periapts amulets pentacles conjurations ceremonies c. Page 66 Chap. VII Being the conclusion of the whole wherein divers ancient spells charms incantations and exorcisms are briefly spoken of Page 68 THE END Apoc. 4.11 Rom. 8 Act. 5. Apoc. 2. Luk. 16. Dan. 2.28 47 Psal 72. 136. Jerem. 5. Job 5. 36. Sam. 12. 1 King 8. 2 King 3. Isai 5. Zac. 10. 14. Amos 4 7. Job 1. Isai 42.8 Prov. 5. Insti lib. 5 cap. 8. sect 6. Item upon Deut. c. 18 Lib. de lamiis pag. 5. Isa 59.7 Rom. 3.15 Eccles 27.5 Prov.
Fast and loose with a Handkercher Fast or loose with Whip-cords and Beads This conveyance must be closely done Ergo it must be no bunglers work What is it What i st Signs of confederacy Eleazer's feat of confederacy * As Droch myroch and senaroth betu baroch assinaaroth rounsee farounsey hey pass pass c. or such like strange words Pope and Tailor confederates Note the manner of this conveyance You must take heed that when the Corn cometh out it cover and hide the leather c. These are such sleights that even a bungler may do them and yet pretty c. Mark the manner of this conceit and device That is neatly and daintily A Throd cut in many pieces and burned to ashes made whole again The means discovered A common juggling knack of flat cosenage played among the simple c. Juggling a kind of Witchcraft The invention of Claruis This knack is sooner learned by demonstrative means than taught by words of instruction This will seem rare to the beholders Where such Books may be gotten See more hereof in the 11. Book of this discovery in the title Nahas cap. 10. * The natural cause why a Hen thrust thorough the head with a Bodkin doth live notwithstanding It must be cleanly conveyed in any case The manner and means of this action A form or pattern of this Bodkin and Knife you shall shall see described if you turn over a few leaves forward This is easily done howbeit being cleanly handled it will deceive the sight of the beholders This was done by one Kings-field of London at a Bartholomewtide An. 1582. in the sight of divers that came to view this spectacle Necessary observations to astonish the beholders Of a Juggler that failing in the feats of his Art lost his life But herein see you be circumspect A form or pattern of this bridle you shall see in the next page Among what actions juggling is to be counted A matchless fellow for Legierdemain Touching the patterns of divers juggling Instruments Alchymistry a craft not an Art G. Chaucer in the Chanons mans prolog The terms of the Art Alchymistical devised of purpose to bring credit to cosenage Acts 8. G. Chaucer in the Chanons mans tale Idem ibid. The points or parts of the Art Alchymistical which may be called the misty or smoky Science The Alchymists bait to catch a fool Note the cosening coveyance of this Alchymistical practitioner A notable fool A cousening device by running away to save the credit of the art G. Chaucer in the tale of the Chanons yeomanâ— A King cousened by Alchymistry A wise fool Eras in colloqu de arte Alchymistica A flattering and clawing preamble Longation and Curtation in Alchymistry Note how the Cousener circumventeth Balbine Fair words make fools fain and large offers blind the wise Balbine was bewitched with desire of gold c. Notable cousenage The Alchymister bringeth Balbine into a fools paradise Here the Alchymister uttereth a notorious point of cousening knavery Mark how this Alchymister goeth from one degree of cousenage to another The mildest and softest nature is commonly soonest abused En immensa cavi spirant mendacia folles Balbine is ashamed that he should be overshot and overseen in a case of flat cousenage The substances of things are not transmutable Franc. Petrarch lib. de remed utr fort 1. cap. 10. Goschalcus Boll ordinis S. August in suo praeceptorlo fol. 244. col b c.d. 1. No certain ground in the art Alchymisticall Idem ibid. Avaritia idolâ—rum cultus Of vain hope * J. Cal. in comment upon Deut. serm 127. pa. 781. col 1. number 40. A maxim Erasmus in coloq cui titulus Coavivium fabulosum A hungry belly will not be bridled A Princely Largesse Sic ars deluditur arte The morall of the premisses Homer Aul. Persius satyr 3. Idem ibid. Imaginary Circles The form of Consecration The time for Conjurations The places for Circles The reason of Circles The ceremonies of Necromancy The Conjuration The answers of the Spirit How to lay the Spirit Another form A Caution for the Exorcist Their order The Utensils to be used The Circle The Consecration The Conjuration The Appearances The Condition The Magicians Oath The girdle of Victory The form of discharge What things are to be consecrated Pentacles Utensils Instruments How to consecrate Circles how to be made Fumigations Fire Garments Practice What sort of Garments must be used The manner of Conjuring The form The Apparitions What these Spirits can do An example of their power How to dismiss them How to consult with Familiars or Genii The form of Consecration The Prayer Signs of the appearance The Appearance The nature of Luridan His Office The Warrs of Spirits The Conjuration The Apparitions Luridan The Compact The names of Olympick Angels The large signification of the word Iidoni Vide Philast Brix Episc haereseon catal de Phitonissa J. Wierus in Pseudomonarchia daemonum Solomons notes of Conjuration Baell Agares Marbas Amon. Barbatos Buer Gusoin Botis Bathin Purson Eligor Leraje Valefar Morax Ipos Naberius Glasya Labolas Zepar Bileth Vide Amaimon Sitri a baudy Devil Paimon Ezek. 28.13 Cautions for the Exorcist or Conjuror The fall of Belial Solomon gathered all the Devils together in a brasen vessel The Babylonians disappointed of their hope Bune Forneus Ronove Berith a golden Devil Astaroth Foras Furfur Marchosias Malphas Vepar Sabnack Sidonay Gaap Who was the first Necromancer Shax Procel Furcas Murmur Caim Raum Halphas Focalor Vine Bifrons Gamigin Zagan Orias Valac Gemory Decarabia Amduscias Andras Andrealphus Ose Aym. Orobus Vapula Cimeries Amy. Flauros Balam Allocer Saleos Vuall Haagenti Phoenix This was the work of one T.R. written in fair letters of red and black upon parchment and made by him Anno 1570. To the maintenance of his living the edifying of the poor and the glory of Gods holy name as he himself saith Note what names are attributed unto Christ by the Conjuror in this his exorcising exercise What wonderful force Conjurers do believe consisteth in these forged names of Christ See Chap. 11. of this book This is contrary to the Scripture which saith That every good gift cometh from the Father of light c. A breviary of the inventary of Spirits The Authors further purpose in the detection of conjuring Conjuring for a dead Spirit * For the cosenor the Conjuror I should say can do nothing to any purpose without his confederate Note that Numerus ternarius which is counted mystical be observed Ex inferno nulla redemptio saith the Scripture Ergo you lye quoth Nota. Note what these great words may do * Daemones credendo contremiscunt A heavy sentence denounced of the Conjuror against the Spirit in case of disobedience contempt or negligence * How can that be when a spirit hath neither flesh blood nor bones * The Conjuror imputeth the appearing of a spirit by constraint unto words quoth Nota. And why might not be do
it himself as well as Madam Sibylia The Fairie Sibylia conjured to appear c. The manner of binding the faire Sibylia at her appearing If all this will not fetch her up the Devil is a Knave This would be much practised if it were not a cosening knack The three sisters of the Fairies Milita Achilia and Sibylia * Such a Ring it was that advanced Giges to the Kingdom of Italy Plato lib. 2. de justo The Ring of Invisibility * O queen or Governess of the tongue * Observations of clealiness abstinence and devotion An observation touching the use of the five Swords A weighty charge of conjuration upon the five Kings A penalty for not appearing c. The five spirits of the North as you shall see in the type expressed in the page next following The names written within the five circles do signifie the five infernal Kings See pag. 248 249 250. Memorandum that you must read the 22. and 51 Psal all over or else rehearse them by heart for these are counted necessary c. * Gasper Balthasar and Melchior who followed the Star wherein was the image of a little Babe bearing a cross is Longa legenda Coloniae lie not * Which must be environed with a goodly company of crosses On Sundays Festival days and Holy days none excepted He dares do no other being so conjured I trow Absque exorcismo sal non fit sanctus It is not convenient to English these 4. following Exorcisms the name and power of God is so often therein abused to a vain and ridiculous purpose Oratio ad Deum ut sali exorcisato vires addat Oratio in qua dicenda exorcista sese sacri laticis aspergine debet perrorare Mark how consonant this is with Popery c. For hidden treasure Promises and oaths interchangeably made between the Conjuror and the Spirit Note the penalty of breaking promise with the Spirit * Three times in reverence peradventure of the Trinity P.F.SS. Note the sum of this obligation or bond * Scripture as well applyed of the Conjuror as that of Satan in tempting Christ Matth. 4.6 Note what sore penalties the spirit is in joyned to suffer for disobedience * There is no mention made in the Gospels that Christ was worth a golden girdle Bugs words * Is it possible to be greater than S. Adelberts curse These planetary hours must in any case be observed * A Popish supplement * Belike he had the gift to appear in sundry shapes as it is said of Proteus in Ovid lib. metamorph 8 fab 10. and of Vertumnus lib. metamorph 14. fab 16. Note that the Spirit is tied to obedience under pain of condemnation and hell fire This is condemned for rank folly by the Doctors as by Chrysost sup Matth. Gregor in homil sup Epiphan Domini and others All the former practices briefly confuted See the title of the Book with the Authors intent in a marginal note page 277. Luke 16. c. An Ironical confutation 2 Pet. 2. Ephes 5. Psal 72. 78. Sap. 16. Eccles 43. To deny the subsistence or natural being of a thing material and visible is impudency Ezek. 8. 9 Isa 6. 26. 30. * John Jaregni servant to Gasper Anastro both Spaniards Anno. dom 1582. March 18. after dinner upon a sunday this mischief was done Read the whole discourse hereof printed at London for Tho. Chard and Will. Brome Booksellers Jac de Chusa in lib. de aâ—paritionib quorundam spirituum Observations for the exorcising Priest Memorandum that he must be the veriest Knave or Fool in all the company The spirits are not so cunning by day as by night * For so they might be bewrayed For so the cosenage may be best handled A cosening Conjuration Of this order read noble stuff in a Book printed at Frankeford under the title of Alcoran Franciscanorum Note how the Franciscans cannot conjure without a confederate O notorious impudency with such shameless faces to abuse so worshipful a company * The confederate spirit was taught that lesson before For so might the confederate be found An obstinate and wilful persisting in the denying or not confessing of a fault committed A parecbasis or transition of the Author to matter further proposed In 4. dict 23. sent Et glos super illo ad coll 2. Mendaces debent esse memores multo magis astuti exorcistae Tho. Aquin. super Marc ultim Mark 16.17 A trim consequent Mal. Malef par 2. quaest 2. Rites Ceremonies and reliques of exorcism in rebaptizing of the possessed or bewitched Memorandum that this is for one bewitched Note the Proviso Tho. Aquin. supr dist 6. Proper proofs of the seven reasons Why there were no Conjurors in the Primitive Church with other subtil points A Conjuror then belike must not be timerous or fearful Where a Witch cureth by Incantation and the Conjuror by Conjuration * Tit. de Eccl. de dicatione In Missal fol. 1. The manner of conjuring Salt A Prayer to be applyed to the former Exorcism A Conjuration of Frankincense set forth in form Papists and Conjurors cosening compeers 1 Sam. 16.7 1 Reg. 8.39 Jer. 17.10 Psal 44.21 Psal 72.18 Sap. 1.14 Eccl. 9. Gen. 1.31 Act. 19.14 Mark 16.17 18. * Isa 43.11 †Vers 13. Chap. 44.7 25. Chap. 46.10 Chap. 47.12 13 c. Luke 11.20 Mat. 12.28 Act. 8.18 19. Mony is the mark whereat all Witches and Conjurors do aime S. Martins Conjuration In die sancti Martini lect 1. * To wit Vincent Dominica in albis in octa pasch sermone 25. Durand de exorcist A soul offence to backbite the absent and to belye the dead Act. 19.19 Just lib. 16. Plin. lib. 30. c 2. Strab. lib. 16. Dan. in dialog de sortiariis Tiridates the great Magician biddeth the Emperor Nero to a Banquet c. Nero made laws against Conjurors and Conjuratons C. Agrip. lib. de vanitat scient Probatum est upon a patient before witness Ergo no lye Lib. 4. dist 14. Decret aureum dist 21. Rub. de exorcist Lect 5. 6. Lect. in die sanctissimae Marg. ver 5. Lect. 6. Look in the word Iiodoni pag. 232. * For the Priests profit I warrant you This is common they say when a Witch or Conjuror dyeth Kacozelia Mutual error by means of sudden sight S. Vincent raiseth the dead woman to life S. Vincent maketh the dumb to speak Dist 8. exepml 17. serm 59. cap. 20. Secundam Bordâ—num Corrigens Quae sit Mâ—tth tract 1. sect 77. Psellus de operatione Daemonam In speculo exemplorum dist 6. ex lib exemplorum Caesaris exempi 69. Memoramdum it is confessed in Popery that true Miracles cannot be joyned with false Doctrin Ergo neither Papist Witch nor Conjuror can work miracles * Lact. in die sanctae Luc. 7. 8. Against the counterfeit visions of Popish Priests and other cosening devices This doctrine was not only preached but also proved note the particular instances following H. Card. lib. de var.
lib. de antiquit Judaeor 6. cap. 14. 1 Sam. 7. 2 King 23. Psal 96.5 a Job 40.15 Job 2.11 Isa 27.1 b Mat. 6.24 Luk. 16.13 c Mat. 4.3 d Matth. 4. John 8.44 Apoc. 12.9 10. e Apoc. 9.11 f Mark 5.9 Luk. 8.30 g Ephes 2.2 h Joh. 14.30 i Job 41. k 1 Pet. 5.8 l Joh. 8.44 m 1 Joh. 3.8 n Act. 16.16 o Hos 4.14 p Psal 34.7 1 Chr. 21.30 q 2 Cor. 12.7 Å¿ Apoc. 9. t Ezek. 29.3 u Apoc. 12.3 x Gen. 3.1 y Isa 43.20 Psal 96.5 Juno and Minerva Cosening gods or knaves Terra aqua aer ignis Sol Luna Hudgin of Germany and Rush of England J. Wier lib. de praest daem 1. cap. 23. Bawdy Priests in Ginnie Look in the word Ob lib. 7. cap. 3. A good god and goddess for women The names of certain Heathenish Gods and their peculiar offices A very homely charge Beasts Birds Vermin Fishes Herbs and other trumpery worshipped as gods Imperial gods and their assistants The number of gods among the Gentiles 1 King 20. 2 Chron. 32. 1 Chron. 16. Judg. 3. 2 Chron. 25. 2 King 23 c. Popish gods of Nations Parish Gods or Popish Idols See the Golden Legend for the life of S. Bridget He-Saints and she-Saints of the old stamp with their peculiar vertues touching the curing of diseases * For the French-pox or the common kind of Pox or both This would be known New Saints Divos vocant Grammatici eos qui ex hominibus dii facti sunt Cic. de natur deorum The Papists see a moth in the eye of others but no beam in their own The idolatrous Council of Trent Exempl 4. But our Lady spyed him well enough as you shall read The Priests Arse made buttons Our B. Ladies favour Greg. 4. dialog cap 51. Alexand lib. 5. cap. 23. lib. 2. cap. 9 c. Greg. lib 4. dialog c. 40. idem cap. 55. and in other places elsewhere innumerable Micha And. thes 151. Alex. ab Alexand lib. 4. genealog dierum cap. 19. Plutarch oratione ad Apollonium Item Basiliens in epist Platina de vitis pontificum Nauclerus 2. generat 35. Ambr. ser 90. de passione Agn. Euseb lib. Eccl. hist 5. Niceph. bib 5. cap. 7. Hieronym in vita Pau. Theodor lib. hist 5. c. 24. Athan. in vita Antho. * Melancth in Calendar Manlii 23. April Marbach lib. de miracul adversus Ins Johannes Rivius de veter superstit Athan. lib. 99. quest 11. August de cura pro mortu cap. 13. Luk. 16 29. Matth. 17.3 Luk. 9.30 Johan Laur. lib. de natur daemon Mich. Andr. thes 222 c. Idem thes 235. 236. Idem thes 226. Th. Aq. 1. pag. quaest 89. ar 8. Gregor in dial 4. Mich. And. thes 313 316 317. Idem thes 346. Leo serm de jejuniis 10. mens Gelas in Epistola ad Episc Mich. Andr. thes 345. Greg. dial 4. cap. 1 12 14. Mich. And. thes 347. Greg. dial 4. cap. 11. Mich. And. thes 347. Mich. And. thes 341. Idem thes 388. Idem thes 411. Mal. Malef. J. Bod. c. Mich. And. thes 412. Idem thes 414. Gen. 3.14 15. Gen. 3.1 2 Cor. 11.3 Sap. 2.24 Gen. 3.1 Psal 64.3 Numb 8. 9. Joh. 3.14 Mat. 23 33. Mat. 10.16 J. Cal. in Gen. cap. 3.1 Idem ibid. Idem ibid. Idem ibid. Mat. 10.16 Isai 30.6 Mat. 3.7 12. Luk. 3.34 23 33. Gen. 3.1 Family of Love J. Cal. lib. instit 1. cap. 14. sect 18. J. Cal. lib. instit 1. cap. 14. sect 13. Aug. de cura pro mort c. P. Mart. in loc com 9. sect 14. a 1 Sam. 22. Luk. 8. John 8. Ephes 6. 2 Tim. 2. 1 Pet. 5. b Col. 1.16 1 Cor. 10. Mat. 8. 10. Luk. 4. c Sap. 1. Apocal. 4. d 1 Tim. 4.4 e Gen. 1. f Joh. 8.44 1 Joh. 3.8 Edw. Deering in his reading upon Heb. 1. Reading the 6. Ephes 6.12 Col. 2.16 Matth. 25. 1 Pet. 5. Idem ibid. Mat. 25.45 Mal. malef par 1. quaest 5. The crymon of the word Diabolus The book of W.W. published At S. Osees 17. or 18. Witches condemned at once Isai 30.28 Zach. 6.5 Gen. 1.2 John 3.8 Eras Sntar in dictio Scholast doctr lit S. Erasm Sar. in lib. loc lit praedictis Laurent a Villavicentio in phrasib script lit S. pag. 176. Rom. 8.15 1 Cor. 15.15 John 15.26 Isai 44.3 John 7.38 John 4.14 Jer. 23.29 1 John 2.27 Psal 45.7 Cyrill in Evang Joh. lib 3. cap. 14. Exod. 8.19 The holy Spirit can abide nothing that is carnal and unclean Isai 29.10 Isai 19 14. Rom. 1.21 24. Deut. 28.28 29. A question An answer A great likelihood no doubt Judgment distinguished * Josias Simlerus lib. 4. cap. 5. adversus veteres novos Antitrinitarios c. Mat. 12.31 32. 1. Objection The Scripture doth never call the Holy Spirit God The 1. answer A refutation of the antecedentâ— c. 2. Objection Hilarie doth not call the Spirit God neither is he so named in the common Collects The 2. answer Hilarius lib. 12. de Triade The place is long and therefore I had rather refer the Reader unto the Book than to insert so many lines Collecta in die domin sanctae Trinit 3. Objection The Spirit is not be prayed unto but the Father only 3. Answer The consequent is denied 1 Joh. 3.1 4. Objection Amos saith That the Spirit was created 4. Answer Spirit in this place signifieth Wind. Amos 4.13 To create is not him to be made that was not Euseb Casariens lib. 3. adversus Marcemull Act. â— 2 Psal 51.10 5. Objectiun All things were made by the Son Ergo the Spirit was also made by him 5. Answer Universal propositions or speeches are to be restrained Joh. 1.3 6. Objection The spirit knoweth not the Father and the Son 6. Answer How exclusive propositions or speeches are to be interpreted 7. Objection The Spirit prayeth for us 7. Answer The spirit doth provoke us to pray Gen. 22.12 Rom. 8.15 8. Objection The Spirit is sent from the Father and the Son 8. Answer How the Spirit is sent 9. Objection The Spirit speaketh not of himself The 9. answer Cyrill lib. 13. the saur cap. 3. 10. Objection 10 Answer The Spirit proceedeth Joh. 15.26 * Such were the Arrians Tritheits Samosatenians c. Sus magis in coelo gaudet quam fonte sereno The Heathenish Philosophers acknowledged the Holy Spirit Cyril lib. 1. contra Julianum Marfilius Ficinus in arg in Cratyl Plat. Ovid. lib. Metamorph 1. fab 5. de gigantib taelum obfident Jacob. Sadol in lib. de laud. philosoph inscrip Phedrus Peter Mart. in loc com part 2. cap. 18. sect 33. pag. 6.28 Joh. 14.26 Joh. 16.14 14.16 The reason of this Addition The nature of Sprits The original of evil essences Their Germination Their Habitation Their shapes Their place of pleasure or torment The cause of their torment How Magicians deal with them The Orders of heavenly Beings That they
are not subject to conjurations What Spirits may be conjured The nature of the Astral Spirits Their degrees Their actions and affections The distinct orders of starry Spirits The office of Daemons or Genii Three ways of enjoying their society The first way The second way The third way of their appearance Their number The seven good Angels The nature of both The seven evil Genii and the manner of their appearances An example The uncertainty of communicating with Angels Familiars in the time of the Jews Several men have wrote and methodized the Art of Conjuration The spirits of men return again All men have starry Spirits What sort of persons most frequently re-appear The manner and time of their appearance The reason thereof The power of Magitians over them Example The cause the difficulty and paucity of appearances More particularly of the same The nefarious practices of Necromancers in an example Example The state of the Starry Spirit Why the Ghost of Samuel appeared The opinions of Plato Of Phythagoras Of other Philosophers The Raptures of Lunaticks Their Entertainments A strange example Apparitions before Christianity were frequent Why Funeral Piles were instituted What the want of Burial causeth The conclusion of this Chapter with an example Astral Spirits common The Spirits of the Planets The Power of the Planets Spirits the Air. Their Actions Spirits appropriate to the Spheres Terrestrial Spirits Faeries Lares and Domestick Spirits Luridan a famaliar Spirit Balkin a Familiar A strange example Spirits of Woods and Mountains Incubi and Succubi A froward kinde of Spirit Example Example Janthe a Spirit of the water Watry Spirits that procreate Apparitions on the water Prophetical rivers and vocal fountains Example Spirits in Green-Land Destroying Spirits Fiery Spirits What these Spirits are Why they delight in the fiery element Spirits that burn Cities Their food and pastime Why they delight in the fiery quality Astral Spirits ministers to the devill Why the devil requires their help Subterranean Spirits Spirits of the Mountains Caves and Tombs Spirits of hidden Treasures The nature of such Spirits Spirits that infest Mines and Miners An Example of a turbulent Spirit Conclusion What this Chapter treats of The place of hell or the habitation of devils Illustrated by a similitude The differerence betwixt heaven and hell How the Devils can come into this World The great difficulty of their appearance The cause of few appearances now The Devils power in the time of the Law His power under Christ in the flesh Under Christianity Under Apostacies Under Idolatry How power in new discovered Lands His power in America The variety of Conjurations according to the Countries Why few are able to raise Spirits The Names of Devils in the time of the Law Their Names in China In the East-Indies Tartaria Greece Italy West Indies The nature of their Names The names of of Devils in Scot. The names of Damned souls Whence the names of Devils are The names of Devils in the Kingdom of Fiacim The Shapes of Devils As they appear to Magicians in the highest ranks In the lower orders That the Devils are answerable to the unclean Beasts The shapes of Damned Souls Their times and seasons Their places of appearance When Tempests reign According to the situation of Regions Their Ranks and Orders In three distinctions Their numbers Their natures and properties Their torments The Variety thereof The Nature thereof Their torment in the source of Anger In all the five Senses By their acquaintance on earth The Nature of Hell The food of Devils Their food in the Astral source Their Speech What Language they affect Their unconstancy Their Power When they are called up Fumigations made unto them The Conclusion Shews before Spirits appear A Relation of a Magician His Actions Another Magician What Charms are Pentacles Their force Telesms For Diseases Fumigations For Saturn Jupiter Mars Sol. Venus Mercury Luna Why such Ceremonies are of force Charms Natural Operations Places ascribed to the seven Planets Spells Secret Conclusions The Candle of life That Characters are compacts The force of Words and Characters The vanity of Conjuration By Similitude Exorcising or casting out Like desires its like Nothing is compelled by contraries Of Images of Wax and what is wrought by them Further concerning Images Of Images provoking Love Forms of Charms in Tartary The tying of the Point Charming by the Sive By Bottles Skins Letters Cords Lots Transplantation Ceremonious And meerly natural Magical Instruments Their matter Substance And Form The Conclusion
elsewhere I have more largely repeated Whosoever believeth that any creature can be made or changed into better or worse or transformed into any other shape or into any other similitude by any other than by God himself the Creator of all things without all doubt is an Infidel and worse than a Pagan and therewithal this reason is rendred to wit Because they attribute that to a Creature which only belongeth to God the Creator of all things CHAP. IV. A summary of the former fable with a Refutation thereof after due examination of the same COncerning the verity or probability of this enterlude betwixt Bodin M. Mal. the Witch the Asse the Mass the Merchants the Inquisitors the Tormentors c. First I wonder at the miracle of Transubstantiation Secondly At the impudency of Bodin and James Sprenger for affirming so gross a lie devised belike by the Knight of the Rhodes to make a fool of Sprenger and an asse of Bodin Thirdly That the Asse had no more wit than to kneel down and hold up his forefeet to a piece of starch or flowre which neither would nor could nor did help him Fourthly That the Mass could not reform that which the Witch transformed Fiftly that the Merchants the Inquisitors and the Tormentors could not either severally or joyntly do it but refer the matter to the Witches courtesie and good pleasure But where was the young mans own shape all these three years wherein he was made an Asse It is a certain and general rule that two substantial forms cannot be in one subject simul semel both at once which is confessed by themselves The form of the beast occupied some place in the air and so I think should the form of a man do also For to bring the body of a man without feeling into such a thin airy nature as that it can neither be seen nor felt it may well be unlikely but it is very impossible for the air is inconstant and continueth not in one place so as this airy creature would soon be carried into another region as elsewhere I have largely proved But indeed our bodies are visible sensitive and passive and are indued with many other excellent properties which all the Devils in hell are not able to alter neither can one hair of our head perish or fall away or be transformed without the special providence of God Almighty But to proceed unto the probability of this story What luck was it that this young fellow of England landing so lately in those parts and that old woman of Cyprus being both of so base a condition should both understand one anothers communication England and Cyprus being so many hundred miles distant and their languages so far differing I am sure in these dayes wherein traffick is more used and learning in more price few young or old Mariners in this Realm can either speak or understand the language spoken at Salamim in Cyprus which is a kind of Greek and as few old women there can speak our language But Bodin will say You hear that at the Inquisitors commandement and through the Tormentors correction she promised to restore him to his own shape and so she did as being thereunto compelled I answer that as the whole story is an impious fable so this assertion is false and disagreeable to their own doctrine which maintaineth That the Witch doth nothing but by the permission and leave of God For if she could do or undo such a thing at her own pleasure or at the commandement of the Inquisitors or for fear of the Tormentors or for love of the party or for remorse of conscience then is it not either by the extraordinary leave nor yet by the like direction of God except you will make him a confederate with old Witches I for my part wonder most how they can turn and tosse a mans body so and make it smaller and greater to wit like a Mouse or like an Asse c. and the man all this while to feel no pain And I am not alone in this maze for Danaeus a special maintainer of their follies saith That although Augustine and Apulcius do write very credibly of these matters yet will he never believe that Witches can change men into other formes as Asses Apes Wolves Bears Mice c. CHAP. V. That the body of a Man cannot be turned into the body of a Beast by a Witch is proved by strong Reasons Scriptures and Authorities BUt was this Man an Asse all this while or was this Asse a Man Bodin saith his reason only reserved he was truly transubstantiated into an Asse so as there must be no part of a man but reason remaining in this Asse And yet Hermes Trismegistus thinketh he hath good authority and reason to say Aliud corpus quam humanum non capere animam humanam nec fas esse in corpus animae ratione carentis animam rationalem corruere that is An humane soul cannot receive any other than an humane body nor yet can light into a body that wanteth reason of mind But S. James saith The body without the spirit is dead And surely when the soul is departed from the body the life of man is dissolved and therefore Paul wished to be dissolved when he would have been with Christ The body of man is subject to divers kinds of Agues sicknesses and infirmities whereunto an Asses body is not inclined and mans body must be fed with bread c. and not with hay Bodins Asse-headed man must either eat hay or nothing as appeareth in the story Man's body also is subject unto death and hath his dayes numbred If this fellow had died in the mean time as his hour might have been come for any thing the Devils the Witch or Bodin knew I marvel then what would have become of this Asse or how the Witch could have restored him to shape or whether he should have risen at the day of Judgement in an Asses body and shape For Paul saith that that very body which is sown and buried a natural body is raised a spiritual body The life of Jesus is made manifest in our mortal flesh and not in the flesh of an Asse God hath endued every man and every thing with his proper nature substance form qualities and gifts and directeth their wayes As for the wayes of an Asse he taketh no such care howbeit they have also their properties and substance several to themselves For there is one flesh saith Paul of men another flesh of beasts another of fishes another of birds And therefore it is absolutely against the ordinance of God who hath made me a man that I should flie like a Bird or swim like a fish or creep like a worm or become an Asse in shape insomuch as if God would give me leave I cannot do it for it were contrary to his own order and decree and to the constitution of any body which he hath
made Yea the spirits themselves have their laws and limits prescribed beyond the which they cannot pass one hairs breadth otherwise God should be contrary to himself which is far from him Neither is Gods omnipotency hereby qualified but the Devils impotency manifested who hath none other power but that which God from the beginning hath appointed unto him consonant to his nature and substance He may well be restrained from his power and will but beyond the same he cannot pass as being Gods minister no further but in that which he hath from the beginning enabled him to do which is that he being a spirit may with Gods leave and ordinance viciate and corrupt the spirit and will of man werein he is very diligent What a beastly assertion is it that a man whom God hath made according to his own similitude and likeness should be by a Witch turned into a beast What an impiety is it to affirm that an Asses body is the temple of the holy Ghost Or an Asse to be the child of God and God to be his Father as it is said of man Which Paul to the Corinthians so divinely confuteth who saith That our bodies are the members of Christ in the which we are to glorifie God for the body is for the Lord and the Lord is for the body Surely he meaneth not for an Asses body as by this time I hope appeareth in such wife as Bodin may go hide him for shame especially when he shall understand that even into these our bodies which God hath framed after his own likeness he hath also breathed that spirit which Bodin saith is now remaining within an Asses body which God hath so subjected in such servility under the foot of man of whom God is so mindful that he hath made him little lower then Angels yea than himself and crowned him with glory and worship and made him to have dominion over the works of his hands as having put all things under his feet all Sheep and Oxen yea Wolves Asses and all other beasts of the field the fouls of the air the fishes of the sea c. Bodins Poet Ovid whose Metamorphosis makes so much for him saith to the overthrow of this phantastical imagination Os homini sublime dedit coelumque videre Jussit erectos ad sydera tollere vultus The effect of which verses is this The Lord did set mans fade so hie That he the heavens might behold And look up to the starry skie To see his wonders manifold Now if a Witch or a Devil can so alter the shape of a man as contrarily to make him look down to hell like a beast Gods works should not only be defaced and disgraced but his ordinance should be wonderfully altered and thereby confounded CHAP. VI. The Witchmongers Objections concerning Nebuchadnezzar answered and their error cerning Lycanthropia confuted MAlleus Maleficarum Bodin and many other of them that maintain Witchcraft triumph upon the story of Nebuchadnezzar as though Circes had transformed him with her sorceties into an Ox as she did others into Swine c. I answer that he was neither in body nor shape transformed at all according to their gross imagination as appeareth both by the plain words of the text and also by the opinions of the best Interpreters thereof but that he was for his beastly government and conditions thrown out of his Kingdom and banished for a time and driven to hide himself in the Wilderness there in exile to lead his life in a beastly sort among beasts of the field and fowles of the air for by the way I tell you it appeareth by the text that he was rather turned into the shape of a fowl than of a beast until he rejecting his beastly conditions was upon his repentance and amendment called home and restored unto his Kingdom Howbeit this by their confession was neither Devils nor Witches doing but a miracle wrought by God whom alone I acknowledge to bring to pass such works at his pleasure Wherein I would know what our Witch-mongers have gained I am not ignorant that some write that after the death of Nebuchadnezzar his son Evilmerodath gave his body to the ravens to be devoured least afterwards his father should arise from death who of a beast became a man again But this tale is meeter to have place in the Cabalistical art to wit among unwritten verities than here To concude I say that the transformations which these Witch-mongers do so rave and rage upon is as all the learned sort of Physitians affirm a disease proceeding partly from melancholy whereby many suppose themselves to be Wolves or such ravening beasts For Lycanthropia is of the ancient Physitians called Lupina melancholia or Lupina insania J. Wierus declareth very learnedly the cause the circumstance and the cure of this disease I have written the more herein because hereby great Princes and Potentates as well as poor Women and Innocents have been defamed and accounted among the number of Witches CHAP. VII A special Objection answered concerning Transportations with the consent of divers Writers thereupon FOr the maintenance of Witches Transportations they object the words of the Gospel where the Devil is said to take up Christ and to set him on a pinnacle of the Temple and on a mountain c. which if he had done in manner and form as they suppose it followeth not therefore that Witches could do the like nor yet that the Devil would do it for them at their pleasure for they know not their thoughts neither can otherwise communicate with them But I answer that if it were so grossely to be understood as they imagine it yet should it make nothing to their purpose For I hope they will not say that Christ had made any ointments or entred into any league with the Devil and by vertue thereof was transported from out of the Wilderness unto the top of the temple at Jerusalem or that the Devil could have masteries over his body whose soul he could never lay hold upon especially when he might with a beck of his finger have called unto him and have had the assistance of many legions of Angels Neither as I think will they presume to make Christ partaker of the Devils purpose and sin in that behalf If they say This was an action wrought by the special providence of God and by his appointment that the Scripture might be fulfilled then what gain our Witchmongers by this place First for that they may not produce a particular example to prove so general an argument And again if it were by Gods special providence and appointment then why should it not be done by the hand of God as it was in the story of Job Or if if it were Gods special purpose and pleasure that there should be so extraordinary a matter brought to pass by the hand of the Devil could not God have given to the wicked Angel
be an Inchanter yea a principal Inchanter which title being given him in divers places of that story he never seemed to refuse or dislike but rather intreateth for the pardon and qualification of the rigor towards other Inchanters which were meer coseners indeed as appeareth in the second Chapter of Daniel where you may see that the King espyed their fetches Sometimes such are called Conjurers as being but Rogues and lewd people would use the name of Jesus to work miracles whereby though they being faithless could work nothing yet is their practice condemned by the name of Conjuration Sometimes Juglers are called Witches Sometimes also they are called Sorcerers that impugne the Gospel of Christ and seduce others with violent perswasions Sometimes a Murtherer with poyson is called a Witch Sometimes they are so termed by the very signification of their names as Elymas which signifies a Sorcerer Sometimes because they study curious and vain arts Sometimes it is taken for wounding or grieving of the heart Yea the very word Magus which is Latin for a Magician is translated a Witch and yet it was heretofore alwayes taken in the good part And at this day it is indifferent to say in the English tongue She is a Witch or She is a wise Woman Sometimes observers of Dreams sometimes Soothsayers sometimes the observers of the flying of fowls of the meeting of toads the falling of salt c. are called Witches Sometimes he or she is called a Witch that take upon them either for gain or glory to do miracles and yet can do nothing Sometimes they are called Witches in common speech that are old lame curst or melancholike as a nick name But as for our old Women that are said to hurt children with their eyes or Lambs with their looks or that pull down the Moon out of heaven or make so foolish a bargain or do such homage to the Devil you shall not read in the Bible of any such Witches or of any such actions imputed to them BOOK VI. CHAP. I. The exposition of this Hebrew word Chasaph wherein is answered the Objection contained in Exod. 22. to wit Thou shalt not suffer a Witch to live and of Simon Magus Acts 8. CHasaph being an Hebrew word is latined Veneficium and is in English Poysoning or Witchcraft if you will so have it The Hebrew sentence written in Exod. 22. is by the 70 Interpreters translated thus into Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in Latin is Veneficos sive Veneficas non retinebitis in vita in English You shall not suffer any Poysoners or as it is translated Witches to live The which sentence Josephus an Hebrew born and a man of great estimation learning and fame interpreteth in this wise Let none of the children of Israel have any poyson that is deadly or prepared to any hurtful use If any be apprehended with such stuffe let him be put to death and suffer that which he meant to do to them for whom he prepared it The Rabbins exposition agreeth herewithal Lex Cornelia differeth not from the sense to wit that he must suffer death which either maketh selleth or hath any poyson to the intent to kill any man This word is found in these places following Exod. 22.18 Deut. 18.10 2 Sam. 9.22 Dan. 2.2 2 Chron. 33.6 Esay 47.9 12. Malach. 3.5 Jerem. 27.10 Mich. 5.2 Nah. 3.4 bis Howbeit in all our English translations Chasaph is translated Witchcraft And because I will avoid prolixity and contention both at once I will admit that Veneficae were such Witches as with their poysons did much hurt among the children of Israel and I will not deny that there remain such unto this day bewitching men and making them believe that by vertue of words and certain Ceremonies they bring to pass such mischiefs and intoxications as they indeed accomplish by poysons And this abuse in cosenage of people together with the taking of Gods name in vain in many places of the Scripture is reproved especially by the name of Witchcraft even where no poysons are According to the sense which St. Paul used to the Galathians in these words where he sheweth plainly that the true signification of Witchcraft is cosenage O ye foolish Galathians saith he who hath be witched you to wit cosened or abused you making you believe a thing which is neither so nor so Whereby he meaneth not to ask of them who hath with Charmes c. or with poysons deprived them of their health life cattel or children c. but whom hath abused or cosened them to make them believe lyes This phrase is also used by Job 15. But that we may be throughly resolved of the true meaning of this phrase used by Paul Gal. 3. let us examine the description of a notable Witch called Simon Magus made by St. Luke There was saith he in the City of Samaria a certain man called Simon which used Witchcraft and bewitched the people of Samaria saying that he himself was some great man I demand in what other thing here do we see any Witchcraft than that he abused the people making them believe he could work miracles whereas in truth he could do no such thing as manifestly may appear in the 13 and 19 ver of the same chap. where he wondered at the miracles wrought by the Apostles and would have purchased with mony the power of the holy Ghost to work wonders It will be said the people had reason to believe him because it is written That he of long time had bewitched them with Sorceries But let the bewitched Galathians be a warning both to the bewitched Samaritans and to all other that are cosened or bewitched through false Doctrine or Legierdemain least while they attend to such fables and lyes they be brought into ignorance and so in time be led with them away from God And finally let us all abandon such Witches and Coseners as with Simon Magus set themselves in the place of God boasting that they can do miracles expound dreams foretel things to come raise the dead c. which are the works of the holy Ghost who only seacheth the heart and reins and only worketh great wonders which are now stayed and accomplished in Christ in whom who so steadfastly believeth shall not need to be by such means resolved or confirmed in his Doctrine and Gospel And as for the unfaithful they shall have none other miracle shewed unto them but the sign of Jonas the Prophet And therefore I say whatsoever they be that with Simon Magus take upon them to work such Wonders by Soothsaying Sorcery or Witchcraft are but lyers deceivers and coseners according to Syrachs saying Sorcery Witchcraft Soothsaying and Dreams are but vanity and the Law shall be fulfilled without such lies God commanded the people That they should not regard them that wrought with Spirits nor Soothsayers for the estimation that was attributed to them offended God CHAP. II.
The place of Deuteronomy expounded wherein are recited all kind of Witches also their opinions confuted which hold that they can work such Miracles as are imputed unto them THe greatest and most common objection is that if there were not some which could work such miraculous or supernatural feats by themselves or by their Devils it should not have been said Let none be found among you that maketh his son or his daughter to go through the fire or that useth Witchcraft or is a regarder of times or a marker of the flying of fowles or a Sorcerer or a Charmer or that counselleth with Spirits or a Soothsayer or that asketh counsel of the dead or as some translate it that raiseth the dead But as there is no one place in the Scripture that saith they can work Miracles so it shall be easie to prove that these were all Coseners every one abusing the people in his several kind and are accursed of God Not that they can do all such things indeed as there is expressed but for that they take upon them to be the mighty power of God and to do that which is the only work of him seducing the people and blaspheming the Name of God who will not give his glory to any creature being himself the King of Glory and Omnipotency First I ask What miracle was wrought by their passing through the fire Truly it cannot be proved that any effect followed but that the people were bewitched to suppose their sins to be purged thereby as the Spaniards think of scourging and whipping themselves so as Gods power was imputed to that action and so forbidden as an Idolatrous Sorcery What wonders worketh the regarder of times What other Devil dealeth he withal than with the spirit of Superstition Doth he not deceive himself and others and therefore is worthyly condemned for a Witch What spirit useth he which marketh the flying of Fowls Nevertheless he is here condemned as a practiser of Witchcraft because he coseneth the people and taketh upon him to be a Prophet impiously referring Gods certain ordinances to the flittering feathers and uncertain wayes of a bird The like effects produceth Sorcery Charming consultation with Spirits Sooth-saying and consulting with the dead in every of the which Gods power is obscured his glory defaced and his commandement infringed And to prove that these Sooth-sayers and Witches are but lying mates and coseners note these words pronounced by God himself even in the self same place to the children of Israel Although the Gentiles suffered themselves to be abused so as they gave ear to these Sorcerers c. he would not suffer them so but would raise them a Prophet who should speak the truth As if he should say The other are but lying and cosening mates deceitful and undermining Merchants whose abuses I will make known to my people And that every one may be resolved herein let the last sentence of this precept be well weighed to wit Let none be found among you that asketh counsel of or raiseth the dead First you know the souls of the righteous are in the hands of God and resting with Lazarus in Abrahams bosome do sleep in Jesus Christ And from that sleep man shall not be raised till the heavens be no more according to this of David Wilt thou shew wonders among the dead Nay the Lord saith the living shall not be taught by the dead but by the living As for the unrighteous they are in hell where is no redemption neither is there any passage from heaven to earth but by God and his Angels As touching the resurrection and restauration of the body read John 5. and you shall manifestly see that it is the only work of the Father who hath given the power thereof to the Son and to none other c. Dominus percutit ipse medetur Ego occidam ego vivefaciam And in many other places it is written that God giveth life and being to all Although Plato with his Master Socrates the chief pillars of these vanities say That one Pamphilus was called up out of hell who when he came among the people told many incredible tales concerning infernal actions But herein I take up the Proverb Amicus Plato amicus Socrates sed major amica veritas So as this last precept or last part thereof extending to that which neither can be done by Witch nor Devil may well expound the other parts and points thereof For it is not meant hereby that they can do such things indeed but that they make men believe they do them and thereby cosen the people and take upon them the office of God and therewithal also blaspheme his holy name and take it in vain as by the words of charmes and conjurations doth appear which you shall see if you look into these words Habar and Idoni In like manner I say you may see that by the prohibition of divination by augury and of Sooth-sayings c. who are Witches and can indeed do nothing but lye and cosen the people the law of God condemneth them not for that they can work miracles but because they say they can do that which pertaineth to God and for cosenage c. Concerning other points of Witch-craft contained therein and because some cannot otherwise be satisfied I will alledge under one sentence the decretals the mind of S. Augustine the Aurelian Councel and the determination of Paris to wit Who so observeth or giveth heed unto Soothsayings Divinations Witch-craft c. or doth give credit to any such he renounceth Christianity and shall be counted a Pagan and an enemy to God yea and he erreth both in Faith and Philosophy And the Reason is therewithal expressed in the Canon to wit Because hereby is attributed to a creature that which pertaineth to God only and alone So as under this one sentence Thou shalt not suffer a Poysoner or a Witch to live is forbidden both murther and Witchcraft the murther consisting in poyson the Witchcraft in cosenage or blasphemy CHAP. III. That Women have used poysoning in all ages more than Men and of the inconvenience of poysoning AS Women in all ages have been counted most apt to conceive Witchcraft and the Devils special instruments therein and the only or chief practisers thereof so also it appeareth that they have been the first inventers and the greatest practisers of poysoning and more naturally addicted and given thereunto than men according to the saying of Quintilian Latrocinium facilius in viro veneficium in foemina credam From whom Pliny differeth nothing in opinion when he saith Scientiam foeminarum in veneficiis praevalere To be short Augustine Livy Valerius Diodorus and many other agree That Women were the first inventers and practisers of the art of poysoning As for the rest of their cunning in what estimation it was had may appear by these verses of Horace wherein he doth not only declare the vanity of Witchcraft but also
5 6 7 8 9 10 11 12 night lord ♃ ♂ ☉ ♀ ☿ ☽ ♄ ♃ ♂ ☉ ♀ ☿ night lord ♀ ☿ ☽ ♄ ♃ ♂ ☉ ♀ ☿ ☽ ♄ ♃ night lord ♄ ♃ ♂ ☉ ♀ ☿ ☽ ♄ ♃ ♂ ☉ ♀ night lord ☉ ♀ ☿ ☽ ♄ ♃ ♂ ☉ ♀ ☿ ☽ ♄ night lord ☽ ♄ ♃ ♂ ☉ ♀ ☿ ☽ ♄ ♃ ♂ ☉ night lord ♂ ☉ ☿ ☽ ♄ ♂ ♃ ☉ ♀ ☽ ♀ ☿ night lord ☿ ☽ ♄ ♃ ♂ ☉ ♀ ☿ ☽ ♄ ♃ ♂ CHAP. XVI The Characters of the Angels of the seven dayes with their names of Figures Seales and Periapts These Figures are called the Seals of Earth without the which no Spirit will appear except thou have them with thee Michael Gabriel Samael Yaphael Sachiel Anael Calliel vel gaphriel ✚ Emanuel Sabaoth Adonay ✚ panthou ufyon ✚ Messyas ✚ Sother ✚ ✚ Dut tha gen ✚ Lap tenop ✚ Tyâ—ithaoth ✚ otheos yon mala iij la Aries Leo ✚ mala iij Alpha et ω on ely eloy Who so beareth this sign about him all Spirits shall do him homage Who so beareth this sign about him let him fear no fo but fear GOD. CHAP. XVII An Experiment of the Dead FIrst fast pray three dayes and abstain thee from all filthiness go to one that iâ— now buried such a one as killed himself or destroyed himself wilfully or else get the promise of one that shall be hanged and let him swear an Oath to thee after his body is dead that his Spirit shall come to thee and do thee true service at thy commandements in all days hours and minutes And let no persons see thy doings but thy fellow And about eleven a clock at night go to the place where he was buried and say with a bold faith and hearty desâ—re to have the spirit come that thou dost call for thy fellow having a Candle in his left hand and in his right hand a Crystal-stone and say these words following the Master having a Hazel-wand in his right hand and these names of God written thereupon Tetragrammaton ✚ Adonai ✚ Agla ✚ Craton ✚ Then strike three strokes on the ground and say Arise N. Arise N. Arise N. I'conjure thee Spirit N. by the Resurrection of our Lord Jesus Christ that thou do obey my words and come unto me this night verily and truly as thou believest to be saved at the day of Judgment And I will swear to thee an Oath by the peril of my soul that if thou wilt come to me and appear to me this night and shew me true visions in this Crystal-stone and fetch me the fairie Sibylia that I may talk with her visibly and she may come before me as the Conjuration leadeth and in so doing I will give thee an alms-deed and pray for thee N. to my Lord God whereby thou mayest be restored to thy Salvation at the Resurrection day to be received as one of the Elect of God to the everlasting glory Amen The Master standing at the head of the grave his fellow having in his hands the Candle and the Stone must begin the conjuration as followeth and the Spirit will appear to you in the Crystal-stone in a fair form of a child of twelve years of age And when he is in feel the stone and it will be hot and fear nothing for he or she will shew many delusions to drive you from your work Fear God but fear him not This is to constrain him as followeth I conjure thee Spirit N. by the living God the true God and by the holy God and by their vertues and powers which have created both thee and me and all the world I conjure thee N. by these holy Names of God Tetragrammaton ✚ Adonay ✚ Algramay ✚ Saday ✚ Sabaoth ✚ Planaboth ✚ Panthon ✚ Craton ✚ Neupmaton ✚ Deus ✚ Homo ✚ Omnipotens ✚ Sempiternus ✚ Ysus ✚ Lerra ✚ Vnigentius ✚ Salbator ✚ Via ✚ Vita ✚ Manus ✚ Fons ✚ Origo ✚ Filius ✚ And by their vertues and powers and by all their names by the which God gave power to man both to speak or think so by their vertues and powers I conjure thee spirit N. that now immediately thou do appear in this Crystal-stone visibly to me and to my fellow without any tarrying or deceit I conjure thee N. by the excellent Name of Jesus Christ Α and Ω the first and the last For this holy Name of Jesus is above all Names for in this Name of Jesus every knee doth bow and obey both of heavenly things earthly things and infernal And every tongue doth confess that our Lord Jesus Christ is in the glory of the Father neither is there any other Name given to man whereby he must be saved Therefore in the Name of Jesus of Nazareth and by his Nativity Resurrection and Ascension and by all that appertaineth unto his passion and by their vertues and powers I conjure thee Spirit N. that thou do appear visibly in this Crystal-stone to me and to my fellow without any dissimulation I conjure thee N. by the blood of the innocent Lamb Jesus Christ which was shed for us upon the cross for all those that do believe in the vertue of his blood shall be saved I conjure thee N. by the vertues and powers of all the royal names and words of the living God of me pronounced that thou be obedient unto me and to my words rehearsed If thou refuse this to do I by the Holy Trinity and by their vertues and powers do condemn thee thou Spirit N. into the place where there is no hope of remedy or rest but everlasting horror of pain there dwelling and a place where there is pain upon pain dayly horribly and lamentably thy pain to be there augmented as the Starrs in the Heaven and as the gravel or Sand in the Sea except thou Spirit N. do appear to me and to my fellow visibly immediately in this Crystal Stone and in a fair form and shape of a child of twelve years of age and that thou alter not thy shape I change thee upon pain of everlasting condemnation I conjure thee Spirit N. by the golden Girdle which girdeth the loins of our Lord Jesus Christ so thou Spirit N. be thou bound into the perpetual pains of Hell fire for thy disobedience and unreverent regard that thou hast to the holy names and words and his precepts I conjure N. by the two edged Sword which John saw proceed out of the month of the Almighty and so thou Spirit N. be torn and cut in pieces with that Sword and to be condemned into everlasting pain where the fire goeth not out and where the worm dyeth not I conjure thee N. by the Heavens and by the celestial City of Jerusalem and by the Earth and the Sea and by all things contained in them and by their vertues and powers I conjure thee Spirit N. by the obedience that thou dost owe unto the principal Prince And