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.
Angels Archangels Thrones Dominations Principates Potestates Virtutes Cherubim and Seraphim and by all their virtues do I N. swear and promise thee to be obedient as is rehearsed And here for a witness do I N. give thee N. my right hand and do plight thee my faith and troth as God me help and holydome And by the holy contents in this Book do I N. swear that my spirit shall be thy true servant all the days of thy life as is before rehearsed and here for a witness that my Spirit shall be obedient unto thee N. and to those bonds of words that be written in this N. before the bonds of words shall be rehearsed thrice else to be damned for ever and thereto say all faithful souls and spirits Amen Amen Then let him swear this Oath three times and at every time kiss the Book and at every time make marks to the bond Then perceiving the time that he will depart get away the people from you and get or take your stone or glass or other thing in your hand and say the Pater noster Ave and Credo and this Prayer as followeth And in all the time of his departing rehearse the bonds of words and in the end of every bond say oftentimes Remember thine Oath and promise And bind him strongly to thee and to thy stone and suffer him not to depart reading thy bond 24 times And every day when you do call him by your other bond bind him strongly by the first bond by the space of 24. days apply it and thou shalt be made a man for ever Now the Pater noster Ave and Credo must be said and then the Prayer immediately following O God of Abraham God of Isaac God of Jacob God of Tobias the which didst deliver the three children from the hot burning oven Sidrac Misac and Abednago and Susanna from the false crime and Daniel from the Lions power even so O Lord Omnipotent I beseech thee for thy great mercy sake to help me in these my works and to deliver me this Spirit of N. that he may be a true subject unto me N all the days of my life and to remain with me and with this N. all the dayes of my life O glorious God Father Son and Holy Ghost I beseech thee to help me at this time and to give me power by thy holy Name Merits and vertues whereby I may conjure and constrain this Spirit of N. that he may be obedient unto me and may fulfill his Oath and promise at all times by the power of all thine holiness This grant O Lord God of Hosts as thou art righteous and holy and as thou art the Word and the Word God the beginning and the end sitting in the Thrones of thine everlasting Kingdoms and in the divinity of thine everlasting Godhead to whom be all honour and glory now and for ever und ever Amen Amen CHAP. XXVII A Bond to bind him to thee and to thy N. as followeth I Conjure and constrain the Spirit of N. by the living God by the true God and by the holy God and by their vertues and powers I conjure and constrain the Spirit of thee N. that thou shalt not ascend nor descend out of thy body to no place of rest but only to take thy resting place with N. and with this N. all the days of my life according to thine Oath and promise I conjure and constrain thee Spirit of N. by ehese holy Names of God ✚ Tetragrammaton ✚ Adonay ✚ Agla ✚ Saday ✚ Sabaoth ✚ Planabothe ✚ Panthon ✚ Craton ✚ Neupmaton ✚ Deus ✚ homo ✚ omnipotens ✚ sempiternus ✚ ysus ✚ terra ✚ unigenitus ✚ salbator ✚ via ✚ vita ✚ manus ✚ sons ✚ origo ✚ filius ✚ and by their vertues and powers I conjure and constrain the Spirit of N. that thou shalt not remain in the fire nor in the water in the air nor in any privy place of the earth but only with we N. and with this N. all the dayes of my life I charge thee Spirit of N. upon pain of everlasting condemnation remember thine Oath and promise Also I conjure the spirit of N. and constrain thee by the excellent Name of Jesus Christ Α and Ω the first and the last for this holy Name of Jesus is above all names for unto it all knees do bow and obey both of heavenly things earthly things and infernals Nor is there any other Name given to man whereby we have any salvation but by the Name of Jesus Therefore by the Name and in the Name of Jesus of Nazareth and by his Nativity Resurrection and Ascension and by all that appertaineth to his Passion and by their vertues and powers I do conjure and constrain the Spirit of N. that thou shalt not take any resting place in the ☉ nor in the ☽ nor in ♄ nor in ♃ nor in ♂ nor in ♀ nor in ☿ nor in any of the twelve signs nor in the concavity of the Clouds nor in any other privy place to rest or stay in but only with me N. or with this N. all the days of my life If thou be not obedient unto me according to thine Oath and promise I N. do condemn the spirit of N. into the pit of hell for over Amen I Conjure and constrain the spirit of N. by the blood of the innocent Lamb Jesus Christ the which was shed upon the Cross for all those that do obey unto it and believe in it shall be saved and by vertue thereof and by all the aforesaid royal names and words of the living God by me pronounced I do conjure and constrain the spirit of N. that thou do be obedient unto me according to thine Oath and promise If thou refuse to do as is aforesaid I N. by the holy Trinity and by his vertue and power do condemn the spirit of N. into the place whereas there is no hope of remedy but everlasting condemnation and horror and pain upon pain daily horribly and lamentably the pains there to be augmented so thick as the starrs in the Firmament and as the gravel sand in the Sea except thou Spirit of N. obey me N. as is afore rehearsed else I N. do condemn the spirit of N. into the pit of everlasting condemnation Fiat fiat Amen Also I conjure thee and constrain the spirit of N. by all Angels Archangels Thrones Dominations Principates Potestates Virtutes Cherubim and Seraphim and by the four Evangelists Matthew Mark Luke and John and by all things contained in the old Law and the new and by their vertues and by the twelve Apostles and by all Patriarchs Prophets Martyrs Confessors Virgins Innocents and by all the elect and chosen is and shall be which followeth the Lamb of God and by their vertues and powers I conjure and constrain the spirit of N. strongly to have common talk with me at all times and in all days nights hours and
minutes and to talk in my mother tongue plainly that I may hear it and understand it declaring the truth unto me of all things according to thine oath and promise else to be condemned for ever Fiat fiat Amen Also I conjure and constrain the spirit of N. by the golden Girdle which girdeth the loins of our Lord Jesus Christ so thou spirit of N. be thou bound and cast into the pit of everlasting condemnation for thy great disobedience and unreverent regard that thou hast to the holy names and words of God Almighty by me pronounced Fiat Amen Also I conjure constrain command and by the spirit of N. by the two-edged Sword which John saw proceed out of the mouth of God Almighty except thou be obedient as is aforesaid the Sword cut thee in pieces and condemn thee into the pit of everlasting pains where the fire goeth not out and where the worm dyeth not Fiat fiat fiat Amen Also I conjure and constrain the spirit of N. by the Throne of the Godhead and by all the Heavens under him and by the celestial City new Jerusalem and by the Earth by the Sea and by all things created and contained therein and by their vertues and powers and by all the infernals and by their vertues and powers and by all things contained therein and by their vertues and powers I conjure and constrain the spirit of N. than now immediately thou be obedient unto me at all times hereafter and to those words of me pronounced according to thine oath and promise else let the great curse of God the anger of God the shadow and darkness of everlasting condemnation be upon thee thou spirit of N. for ever and ever because thou hast denyed thine health thy faith and salvation for the great disobedience thou art worthy to be condemned Therefore let the divine Trinity Angels and Archangels Thrones Dominations Principates Potestates Virtutes Chrumbim and Seraphim and all the souls of the Saints that shall stand on the right hand of our Lord Jesus Christ at the general Day of Judgment condemn the spirit of N. for ever and ever and be a witness against thee because of thy great disobedience in and against thy promises Fiat fiat Amen Being thus bound he must needs be obedient unto thee whether he will or no prove this And here followeth a bond to call him to your N. and to shew you true visions at all times as in the hour of ♄ to bind or inchant any thing and in the hour of ♃ for peace and concord in the hour of ♂ to marre to destroy and to make sick in the hour of the ☉ to bind tongues and other bonds of men in the hour of ♀ to increase love joy and good will in the hour of ☿ to put away enimity or hatred to know of theft in the hour of the ☽ for love good will and concord ♄ lead ♃ tin ♂ iron ☉ gold ♀ copper ☿ quick-silver ☽ silver c. CHAP. XXVIII This Bond as followeth is to call him into your Crystal-stone or Glass c. ALso I do conjure thee spirit N. by God the Father by God the Son and by God the Holy Ghost Α and Ω the first and the last and by the latter day of Judgement of them which shall come to judge the quick and the dead and the world by fire and by their vertues and powers I constrain thee spirit N. to come to him that holdeth the Crystal-stone in his hand and to appear visibly as hereafter followeth Also I conjure thee Spirit N. by these holy Names of God ✚ Letragrammaton ✚ Adonay ✚ El ✚ Ousion ✚ Agla ✚ Iesus ✚ of Nazareth ✚ and by the vertues thereof and by his nativity death burial resurrection and ascension and by all other things appertaining unto his passion and by the blessed Virgin Mary Mother of our Lord Jesus Christ and by all the joy which she had when she saw her Son rise from death to life and by the vertues and powers thereof I constrain thee Spirit N. to come into the Crystal-stone and to appear visibly as hereafter shall be declared Also I conjure thee N. thou Spirit by all Angels Archangels Thrones Dominations Principates Potestates Virtutes Cherubim and Seraphim and by the ☉ ☽ ♄ ♃ ♂ ♀ ☿ and by the twelve signes and by their vertues and powers and by all things created and confirmed in the Firmament and by their vertues and powers I constrain thee Spirit N. to appear visibly in that Crystal-stone in fair form and shape of a white Angel a green Angel a black Angel a Man a Woman a Boy a maiden Virgin a white Greyhound a Devil with great horns without any hurt or danger of our bodies or souls and truly to inform and shew unto us true visions of all things in that Crystal-stone according to thine Oath and Promise and that without any hinderance or tarrying to appear visibly by this Bond of words read over by me three times upon pain of everlasting condemnation Fiat fiat Amen Then being appeared say these words following I Conjure thee Spirit by God the Father that thou shew true visions in that Crystal-stone where there be any N. in such a place or no upon pain of everlasting condemnation Fiat Amen Also I conjure thee Spirit N. by God the Son Jesus Christ that thou do shew true visions unto us whether it be gold or silver or any other metals or whether there were any or no upon pain of condemnation Fiat Amen Also I conjure thee Spirit N. by God the Holy Ghost the which doth sanctifie all faithful souls and spirits and by their vertues and powers I constrain thee Spirit N. to speak open and to declare the true way how we may come by these treasures hidden in N. and how to have it in our custody and who are the keepers thereof and how many there be and what be their names and by whom it was laid there and to shew me true visions of what sort and similitude they be and how long they have kept it and to know in what dayes and hours we shall call such a Spirit N. to bring unto us these treasures into such a place N. upon pain of everlasting condemnation ✚ Also I constrain thee Spirit N. by all Angels Archangels Thrones Dominations Principates Potestates Virtutes Cherubim and Seraphim that you do shew a true vision in this Crystal-stone who did convey or steal away such a N. and where it is and who hath it and how far off and what is his or her name and how and when to come unto it upon pain of eternal condemnation Fiat Amen Also I conjure thee Spirit N. by the ☉ ☽ ♄ ♃ ♂ ♀ ☿ and by all the Characters in the Firmament that thou do shew unto me a true vision in this Crystal-stone where such N. and in what state he is and how long he hath been there and
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
Hebrew word Onen of the vanity of Dreams and Divinations thereupon ONEN differeth not much from Kasam but that it is extended to the Interpretation of Dreams And as for Dreams whatsoever credit is attributed unto them proceedeth of folly and they are fools that trust in them for why they have deceived many In which respect the Prophet giveth us good warning Not to follow nor harken to the Expositors of Dreams for they come through the multitude of business And therefore those Witches that make men believe they can Prophesie upon Dreams as knowing the interpretation of theme and either for money or glory abuse men and women thereby are meer coseners and worthy of great punishment as are such Witchmongers as believing them attribute unto them such Divine power as only belongeth to God as appeareth in Jeremiah the Prophet CHAP. II. Of Divine Natural and Casual Dreams with their differing causes and effects MAcrobius recounteth five differences of Images or rather Imaginations exhibited unto them that sleep which for the most part do signifie somewhat in admonition There be also many subdivisions made hereof which I think needless to rehearse In Jasper Peucer they are to be seen with the causes and occasions of Dreams There were wont to be delivered from God himself or his Angels certain Dreams and Visions unto the Prophets and holy Fathers according to the saying of Joel I will powre my spirit upon all flesh your young men shall dream Dreams and your old men shall see Visions These kind of Dreams I say were the admonishments and forewarnings of God to his people as that of Joseph To abide with Mary his wife after she was conceived by the holy Ghost as also To convey our Saviour Christ into Aegypt c. the interpretation whereof are the peculiar gifts of God which Joseph the Patriarch and Daniel the Prophet had most specially As for Physical conjectures upon Dreams the Scriptures reprove them not for by them the Physicians many times do understand the state of their Patients bodies For some of them come by means of Choler Flegme Melancholy or Blood and some by Love Surfet hunger thirst c. Galen and Boetius were said to deal with Devils because they told their Patients Dreams or rather by their Dreams their special Diseases Howbeit Physical Dreams are natural and the cause of them dwelleth in the nature of Man for they are the inward actions of the mind in the spirits of the brain whilest the body is occupied with sleep for as touching the minde it self it never sleepeth These Dreams vary according to the difference of humors and vapors There are also casual Dreams which as Solomon saith come through the multitude of business for as a looking-glass sheweth the image or figure thereunto opposite so in Dreams the phantasie and imagination informes the understanding of such things as haunt the outward sense whereupon the Poet saith Somnia ne cures nam mens humana quod optat Dum vigilat sperans per somnum cernit id ipsum Englished by Abraham Fleming Regard no Dreams for why the minde Of that in sleep a view doth take Which it doth wish and hope to finde At such time as it is awake CHAP. III. The opinion of divers old Writers touching Dreams and how they vary in nothing the causes thereof SYnesius Themistius Democritus and others grounding themselves upon example that chance hath sometimes verified perswade men that nothing is dreamed in vain affirming that the heavenly influences do bring forth divers formes in corporal matter and of the same influences visions and dreams are printed in the fantastical power which is instrumental with a Celestial disposition meet to bring forth some effect especially in sleep when the mind being free from bodily cares may more liberally receive the heavenly influences whereby many things are known to them sleeping in Dreams which they that wake cannot see Plato attributeth them to the forms and ingendred knowledges of the soul Avicen to the last intelligence that moveth the Moon through the light that lighteneth the fantasie in sleep Aristotle to the Phantastical sense Averroes to the imaginative Albert to the influence of superior bodies CHAP. IV. Against Iterpreters of Dreams of the ordinary cause of Dreams Hemingius his opinion of Diabolical Dreams the Interpretation of Dreams ceased THere are Books carryed about concerning this matter under the name of Abraham who as Philo in lib. gigantum saith was the inventor of the exposition of Dreams and so likewise of Solomon and Daniel But Cicero in lib. de divinatione confuteth the vanity and folly of them that give credit to Dreams And as for the Interpreters of Dreams as they know not before the Dream nor yet after any certainty yet when any thing afterwards happeneth then they apply the Dream to that which hath chanced Certainly men never lightly fail to Dream by night of that which they meditate by day and by day they see divers and sundry things and conceive them severally in their minds Then those mixed conceits being laid up in the closet of the memory strive together which because the phantasie cannot discern nor discuss some certain thing gathered of many conceits is bred and contrived in one together And therefore in my opinion it is time vainly imployed to study about the interpretation of Dreams He that list to see the folly and vanity thereof may read a vain Treatise set out by Thomas Hill a Londoner 1568. Lastly there are Diabolical Dreams which Nicholaus Hemingius divideth into three sorts The first is when the Devil immediately of himself he meaneth corporally offereth any matter of Dream Secondly when the Devil sheweth Revelations to them that have made request unto him therefore Thirdly when Magicians by Art bring to pass that other men Dream what they will Assuredly these and so all the rest as they may be used are very Magical and Devilish Dreams For although we may receive comfort of mind by those which are called Divine Dreams and health of body through Physical Dreams yet if we take upon us to use the office of God in the Revelation or rather the Interpretation of them or if we attribute unto them miraculous effects now when we see the gifts of Prophesie and of interpretation of Dreams and also the operation of Miracles are ceased which were special and peculiar gifts of God to confirm the truth of the Word and to establish his people in the faith of the Messias who is now exhibited unto us both in the Testament and also in the blood of our Saviour Jesus Christ we are bewitched and both abuse and offend the Majesty of God and also seduce delude and cosen all such as by our perswasion and their own light belief give us credit CHAP. V. That neither Witches nor any other can either by words or hearbs thrust into the mind of a sleeping man what Cogitations or
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
Mathematical Figures adapted to the names and natures of separated Substances whither good or evil Now the form of Consecrating such Magical Pentacles is to name the vertue of the holy Names and Figures their Antiquity and Institution with the intention of the Consecration purifying the Pentacle by consecrated fire and waving the same over the flames thereof When the Exorcist would consecrate Places or Utensils Fire or Water for magical uses he must repeat the Consecration or Dedication of Solomon the King at the building of the Temple the Vision of Moses at the Bush and the Spirit of the Lord on the tops of the Mulberry-trees repeating also the Sacrifice of it self being kindled the Fire upon Sodom and the Water of Eternal Life Wherein the Magitian must still remember to speak of the seven golden Candlesticks and Ezekiels Wheels closing the Consecration with the deep and mysterious Names of God and holy Daemons When particular Instruments are to be sanctified the Magitian must sprinkle the same with consecrated Water and fumigate them with fumigations anoint them with consecrated Oyl And lastly Seal them with holy Characters after all which is performed an Oration or Prayer must follow relating the particulars of the Consecration with Petitions to that Power in whose Name and Authority the Ceremony is performed And in like manner shalt thou consecrate and sanctifie every Utensil whatsoever by Sprinklings Fumigations Unctions Seals and Benedictions commemorating and reiterating the sanctifyings in the holy Scripture of the Tables of the Law delivered to Moses of the two Testaments in the New Covenant of the holy Prophets in their Mothers wombs and of Aholiah and Aholibah whom the Spirit of God inspired to frame all sorts of curious workmanship for the Tabernacle This is the sum of Consecrationn CHAP. V. Treating more practically of the Consecration of Circles Fires Garments and Fumigations IN the Construction of Magical Circles the hour day or night and season of the year and the Constellation are to be considered as also what sort of Spirits are to be called and to what Region Air or Climate they belong Therefore this method is to be followed for the more orderly and certain proceeding therein First a Circle nine foot over must be drawn within which another Circle three inches from the outermost must be also made in the Center whereof the name of the hour the Angel of the hour the Seal of the Angel the Angel of the day predominant wherein the work is undertaken Note these attributes are to be inscribed betwixt the Circles round about with Alpha at the beginning and Omega at the close When the Circle is composed it must be sprinkled with holy Water while the Magician saith Wash me O Lord and I shall be whiter then Snow And as for the Fumigations over them this Benediction must be said O God of Abraham Isaac and Jacob bless these thy subservient creatures that they may multiply the force of their excellent odors to hinder evil spirits and phantasms from entring the Circle through our Lord. Amen An Exorcism for the fire The Exorcist ought to have an earthen Censer wherein to preserve the fire for magical uses and the expiations and fumigations whose consecration is on this manner By him that created Heaven and Earth and is the God and Lord of all I exorcize and sanctifie thee thou creature of Fire that immediately thou banish every phantasm from thee so that thou prove not hurtful in any kind Which I beseech thee O Lord to confirm by sanctifying and making pure this creature of fire that it may be blessed and consecrate to the honour of thy holy Name Amen At the putting on the Garments Let the Magician say By the figurative mystery of this holy Stole or Vestment I will cloath me with the armour of Salvation in the strength of the highest Ancor Amacor Amides Lheodonias Anitor That my desired end may be effected through thy strength Adonai to whom the praise and glory will for ever belong Which Ceremonies being finished the Exorcist shall proceed to the practical part of Invocation and Conjuration of all degrees of Spirits having every utensil and appendix in readiness for the performance and proceeding according to the method in these following Chapters CHAP. VI. How to raise and exorcize all sorts of Spirits belonging to the Airy Region THe Garment which the Exorcist is cloathed withall at the performance of this action ought according to the opinions of the chiefest Magicians to be a Priestly Robe which if it can no where be procured may be a neat and cleanly linnen Vest with the holy Pentacle fastned thereunto upon Parchment made of a Kids skin over which an Invocation must be said and then the Pentacle must be sprinkled with holy Water At the putting on the Magical Garment this Prayer must be repeated By thy holy power Adonai Sabaoth And by the power and merit of thine Angels and Archangels and by the vertue of holy Church which thou hast sanctified do I cloath me with this consecrated Garment that what I am to practice may take effect through thy Name who art for ever and ever Now as for the time of operation and the manner thereof The Instructions before set down are sufficient to direct the Exorcist only the Acter and his Scholar must be mindful in the way as they go towards the place of Conjuration to reiterate the sacred forms of Consecrations Prayers and Invocations the one bearing an Earthen Vessel with consecrated fire and the other the Magical Sword the Book and Garments till approaching nigh the place where the Circle is to be drawn they must then proceeed to compose it after the aforesaid manner And at last Exorcize the Spirits on this following manner Seeing God hath given us the power to bruise the Serpents head and command the Prince of Darkness much more to bear rule over every airy Spirit Therefore by his strong and mighty Name Iehovah do I conjure you naming the Spirits and by his secret commands delivered to Moses on the Mount and by his holy Name Tetragrammaton and by all his wonderful Names and Attributes Sadai Ollon Emillah Athanatos Paracletos c. That ye do here immediately appear before this Circle in humane form and not terrible or of monstrous shape on pain of eternal misery that abides you unless you speedily fulfil my commands Bathar Baltar Archim Anakim Nakun Amen When the Exorcist hath finished this Conjuration he and his companion shall continue constantly turning themselves to the East West North and South saying with their Caps in their hands Gerson Anek Nephaton Basannah Cabon and within a little space they will behold various apparitions upon the ground and in the air with various habits shapes and instruments after that he shall perceive a troop of armed men with threatning carriage appear before the Circle who after they are conjured to leave
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
5 6 7 8 9 10 11 12 night lord ♃ ♂ ☉ ♀ ☿ ☽ ♄ ♃ ♂ ☉ ♀ ☿ night lord ♀ ☿ ☽ ♄ ♃ ♂ ☉ ♀ ☿ ☽ ♄ ♃ night lord ♄ ♃ ♂ ☉ ♀ ☿ ☽ ♄ ♃ ♂ ☉ ♀ night lord ☉ ♀ ☿ ☽ ♄ ♃ ♂ ☉ ♀ ☿ ☽ ♄ night lord ☽ ♄ ♃ ♂ ☉ ♀ ☿ ☽ ♄ ♃ ♂ ☉ night lord ♂ ☉ ☿ ☽ ♄ ♂ ♃ ☉ ♀ ☽ ♀ ☿ night lord ☿ ☽ ♄ ♃ ♂ ☉ ♀ ☿ ☽ ♄ ♃ ♂ CHAP. XVI The Characters of the Angels of the seven dayes with their names of Figures Seales and Periapts These Figures are called the Seals of Earth without the which no Spirit will appear except thou have them with thee Michael Gabriel Samael Yaphael Sachiel Anael Calliel vel gaphriel ✚ Emanuel Sabaoth Adonay ✚ panthou ufyon ✚ Messyas ✚ Sother ✚ ✚ Dut tha gen ✚ Lap tenop ✚ Tyâ—ithaoth ✚ otheos yon mala iij la Aries Leo ✚ mala iij Alpha et ω on ely eloy Who so beareth this sign about him all Spirits shall do him homage Who so beareth this sign about him let him fear no fo but fear GOD. CHAP. XVII An Experiment of the Dead FIrst fast pray three dayes and abstain thee from all filthiness go to one that iâ— now buried such a one as killed himself or destroyed himself wilfully or else get the promise of one that shall be hanged and let him swear an Oath to thee after his body is dead that his Spirit shall come to thee and do thee true service at thy commandements in all days hours and minutes And let no persons see thy doings but thy fellow And about eleven a clock at night go to the place where he was buried and say with a bold faith and hearty desâ—re to have the spirit come that thou dost call for thy fellow having a Candle in his left hand and in his right hand a Crystal-stone and say these words following the Master having a Hazel-wand in his right hand and these names of God written thereupon Tetragrammaton ✚ Adonai ✚ Agla ✚ Craton ✚ Then strike three strokes on the ground and say Arise N. Arise N. Arise N. I'conjure thee Spirit N. by the Resurrection of our Lord Jesus Christ that thou do obey my words and come unto me this night verily and truly as thou believest to be saved at the day of Judgment And I will swear to thee an Oath by the peril of my soul that if thou wilt come to me and appear to me this night and shew me true visions in this Crystal-stone and fetch me the fairie Sibylia that I may talk with her visibly and she may come before me as the Conjuration leadeth and in so doing I will give thee an alms-deed and pray for thee N. to my Lord God whereby thou mayest be restored to thy Salvation at the Resurrection day to be received as one of the Elect of God to the everlasting glory Amen The Master standing at the head of the grave his fellow having in his hands the Candle and the Stone must begin the conjuration as followeth and the Spirit will appear to you in the Crystal-stone in a fair form of a child of twelve years of age And when he is in feel the stone and it will be hot and fear nothing for he or she will shew many delusions to drive you from your work Fear God but fear him not This is to constrain him as followeth I conjure thee Spirit N. by the living God the true God and by the holy God and by their vertues and powers which have created both thee and me and all the world I conjure thee N. by these holy Names of God Tetragrammaton ✚ Adonay ✚ Algramay ✚ Saday ✚ Sabaoth ✚ Planaboth ✚ Panthon ✚ Craton ✚ Neupmaton ✚ Deus ✚ Homo ✚ Omnipotens ✚ Sempiternus ✚ Ysus ✚ Lerra ✚ Vnigentius ✚ Salbator ✚ Via ✚ Vita ✚ Manus ✚ Fons ✚ Origo ✚ Filius ✚ And by their vertues and powers and by all their names by the which God gave power to man both to speak or think so by their vertues and powers I conjure thee spirit N. that now immediately thou do appear in this Crystal-stone visibly to me and to my fellow without any tarrying or deceit I conjure thee N. by the excellent Name of Jesus Christ Α and Ω the first and the last For this holy Name of Jesus is above all Names for in this Name of Jesus every knee doth bow and obey both of heavenly things earthly things and infernal And every tongue doth confess that our Lord Jesus Christ is in the glory of the Father neither is there any other Name given to man whereby he must be saved Therefore in the Name of Jesus of Nazareth and by his Nativity Resurrection and Ascension and by all that appertaineth unto his passion and by their vertues and powers I conjure thee Spirit N. that thou do appear visibly in this Crystal-stone to me and to my fellow without any dissimulation I conjure thee N. by the blood of the innocent Lamb Jesus Christ which was shed for us upon the cross for all those that do believe in the vertue of his blood shall be saved I conjure thee N. by the vertues and powers of all the royal names and words of the living God of me pronounced that thou be obedient unto me and to my words rehearsed If thou refuse this to do I by the Holy Trinity and by their vertues and powers do condemn thee thou Spirit N. into the place where there is no hope of remedy or rest but everlasting horror of pain there dwelling and a place where there is pain upon pain dayly horribly and lamentably thy pain to be there augmented as the Starrs in the Heaven and as the gravel or Sand in the Sea except thou Spirit N. do appear to me and to my fellow visibly immediately in this Crystal Stone and in a fair form and shape of a child of twelve years of age and that thou alter not thy shape I change thee upon pain of everlasting condemnation I conjure thee Spirit N. by the golden Girdle which girdeth the loins of our Lord Jesus Christ so thou Spirit N. be thou bound into the perpetual pains of Hell fire for thy disobedience and unreverent regard that thou hast to the holy names and words and his precepts I conjure N. by the two edged Sword which John saw proceed out of the month of the Almighty and so thou Spirit N. be torn and cut in pieces with that Sword and to be condemned into everlasting pain where the fire goeth not out and where the worm dyeth not I conjure thee N. by the Heavens and by the celestial City of Jerusalem and by the Earth and the Sea and by all things contained in them and by their vertues and powers I conjure thee Spirit N. by the obedience that thou dost owe unto the principal Prince And
except thou Spirit N. do come and appear visibly in this Crystal-stone in my presence here immediately as it is aforesaid Let the great curse of God the anger of God the shadow and darkness of death and of eternal condemnation be upon thee Spirit N. for ever and ever because thou hast denyed thy faith thy health and salvation For thy great disobedience thou art worthy to be condemned Therefore let the divine Trinity Thrones Dominions Principates Potestates Virtutes Cherubim and Seraphim and all the souls of Saints both of men and women condemn thee for ever and be a witness against thee at the day of judgment because of thy disobedience And let all creatures of our Lord Jesus Christ say thereunto Fiat Fiat fiat Amen And when he is appeared in the Crystal-stone as is said before bind him with this bond as followeth to wit I conjure thee Spirit N. that art appeared to me in this Crystal-stone to me and to my fellow I conjure thee by all the royall words aforesaid the which did constrain thee to appear therein and their vertues I charge thee by them all that thou shall not depart out of this Crystal-stone until my will being fulfilled thou be licened to depart I conjure and bind thee Spirit N. by that omnipotent God which commanded the Angel S. Michael to drive Lucifer out of the Heavens with a Sword of vengeance and to fall from joy to pain and for dread of such pain as he is in I charge thee Spirit N. that thou shalt not go out of the Crystal-stone nor yet to alter thy shape at this time except I command thee otherwise but to come unto me at all places and in all hours and minutes when and wheresoever I shall call thee by the vertue of our Lord Jesus Christ or by any Conjuration of words that is written in this Book and to shew me and my friends true visions in this Crystal-stone of any thing or things that we would see at any time or times and also to go and fetch me the fairy Sibylia that I may talk with her in all kind of talk as I shall call her by any Conjuration of words contained in this Book I conjure thee Spirit N. by the great wisdom and divinity of his Godhead my will to fulfill as is aforesaid I charge thee upon pain of condemnation both in this world and in the world to come Fiat fiat fiat Amen This done go to the place fast by and in a fair Parlor or Chamber make a ✚ ✚ ✚ Sorthie Sorthia Sorthios circle with chalk as hereafter followeth and make another circle for the fairy Sibylia to appear in four foot from the circle thou art in and make no names therein or cast any holy thing therein but make a circle round with chalk and let the Master and his fellow sit down in this circle the Master having the Book in his hand his fellow having the Crystal-stone in his right hand looking in the Stone when the Fairy doth appear The Master also must have upon his brest this figure here written in Parchment and begin to work in the new of the ☽ and in the hour of ♃ the ☉ and the ☽ to be in one of inhabiters signes as ♋ ♠♓ This bond as followeth is to cause the Spirit in the Crystal-stone to fetch unto thee the fairy Sibylia All things fulfilled begin this bond as followeth and behold for doubtles they will come before thee before the Conjuration be read seven times I conjure thee spirit N. in this Crystal-stone by God the Father by God the Son Jesus Christ and by God the Holy Ghost three Persons and one God and by their vertues I conjure thee spirit that thou do go in peace and also come again to me quickly and to bring with thee into that circle appointed Sibylia Fairie that I may talk with her in those matters that shall be to her honour and glory and so I charge thee declare unto her I conjure thee spirit N. by the blood of the innocent Lamb the which redeemed all the world by the vertue thereof I charge thee thou spirit in the Crystal-stone that thou do declare unto her this message Also I conjure thee spirit N. by all Angels and Archangels Thrones Dominations Principates Potestates Virtutes Cherubim and Seraphim and by their vertues and powers I conjure thee N. that thou do depart with speed and also to come again with speed and to bring with thee the fairie Sibylia to appear in that circle before I do read the Conjuration in this Book seven times Thus I charge thee my will to be fulfilled upon pain of everlasting condemnation Fiat fiat fiat Amen Then the figure aforesaid pinned on thy brest rehearse the words therein and say ✚ Sorthie ✚ Sorthia ✚ Sorthios ✚ then begin your Conjuration as followeth here and say I conjure thee Sibylia O gentle Virgine of Fairies by the mercy of the Holy Ghost and by the dreadful day of doom and by their vertues and powers I conjure thee Sibylia O gentle Virgine of Fairies and by all the Angels of ♃ and their characters and vertues and by all the spirits of ♃ and ♠and their characters and vertues and by all the characters that be in the Firmament and by the King and Queen of Fairies and their vertues and by the faith and obedience that thou bearest unto them I conjure thee Sibylia by the blood that ran out of the side of our Lord Jesus Christ crucified and by the opening of Heaven and by the renting of the Temple and by the darkness of the Sun in the time of his death and by the rising up of the dead in the time of his Resurrection and by the Virgin Mary Mother of our Lord Jesus Christ and by the unspeakable Name of God Letragramaton I conjure thee O Sibylia O blessed and beautiful Virgin by all the royall words aforesaid I conjure thee Sibylia by all their vertues to appear in that circle before me visibly in the form and shape of a beautiful woman in a bright and white vesture adorned and garnished most fair and to appear to me quickly without deceit or tarrying and that thou fail not to fulfil my will and desire effectually For I will choose thee to be my blessed Virgin and will have common copulation with thee Therefore make hast and speed to come unto me and to appear as I have said before To whom be honour and glory for ever and ever Amen The which done and ended if she come not repeat the Conjuration till they do come for doubtless they will come And when she is appeared take your censers and incense her with frankincense then bind her with the bond as followeth I do conjure thee Sibylia by God the Father God the Son and God the Holy Gost three Persons and one God and by the blessed Virgin Mary Mother of our Lord Jesus Christ and by all the
teach shew and declare unto me and to my friends at all hours and minutes both night and day the truth of all things both bodily and ghostly in this world whatsoever I shall request or desire declaring also unto me my very name And this I command in your part to do and to obey thereunto as unto your own Lord and Master That done they will call a certain spirit whom they will command to enter into the centre of the circled or round Crystal Then put the Crystal between the two circles and thou shalt see the Crystal made black Then command them to command the spirit in the Crystal not to depart out of the Stone till thou give him licence and to fulfill thy will for ever That done thou shalt see them go upon the Crystal both to answer your requests and to tarry your licence That done the spirits will crave licence and say Go ye to your place appointed of Almighty God in the Name of the Father c. And then take up thy Crystal and look therein asking what thou wilt and it will shew it unto thee Let all your Circles be nine foot every way and made as followeth Work this work in ♋ â™ or ♓ in the hour of the ☽ or ♃ And when the spirit is inclosed if thou fear him bind him with some bond in such sort as is elsewhere expressed already in this our Treatise A Figure or Type proportional shewing what form must be observed and kept in making the Figure whereby the former secret of inclosing a Spirit in Crystal is to be accomplished c. 2 alanta â— 3 Thamaor 1 itrael 4 Ifalaur 5 itrami North South Est West Agla el ya Panthon ✚ dextera dmÌ„i exaltauit me ✚ dextera dmÌ„i fecit untâ—le ✚ dextera dmÌ„i exalfaâ—tine ✚ dextera dÌ„mi fect virtute ✚ Messias Emanuel Alpha et ω CHAP. XXII An Experiment of Bealphares ✚ ✚ ✚ Homo sacarus museo lomeas cherubozca ✚ The two and twentieth Psalm O My God my God look upon me why hast thou forsaken me and art so farr from my health and from the words of my complaint And so forth to the end of the same Psalm as it is to be found in the Book This Psalm also following being the fifty one Psalm must be said three times over c. HAve mercy upon me O God after thy great goodness according to the multitude of thy mercies do away mine offences And so forth to the end of the same Psalm concluding it with Glory to the Father and to the Son and to the Holy Ghost As it was in the beginning is now and ever shall be world without end Amen Then say this verse O Lord leave not my soul with the wicked nor my life with the blood-thirsty Then say a Pater noster an Ave Maria and a Credo Ne nos inducas O Lord shew us thy mercy and we shall be saved Lord hear our prayer and let our cry come unto thee Let us pray O Lord God Almighty as thou warnedst by thine Angel the three Kings of Cullen Jasper Melchior and Balthasar when they came with worshipful presents toward Bethelem Jasper brought myrrh Melchior incense Balthasar gold worshipping the high King of all the world Jesus Gods Son of Heaven the second Person in Trinity being born of the holy and clean Virgin S. Mary Queen of Heaven Empress of Hell and Lady of all the world at that time the holy Angel Gabriel warned and bad the foresaid three Kings that they should take another way for dread of peril that Herod the King by his Ordinance would have destroyed these three Noble Kings that meekly sought out our Lord and Saviour As wittily and truly as these three Kings turned for dread and took another way so wisely and so truly O Lord God of thy mightiful mercy bless us now at this time for thy blessed passion save us and keep us all together from all evil and thy holy Angel defend us Let us pray O Lord King of all Kings which containest the Throne of Heavens and beholdest all deeps weighest the hills and shuttest up with thy hand the earth hear us most meek God and grant unto us being unworthy according to thy great mercy to have the verity and vertue of knowledge of hidden treasure by this Spirit invocated through thy help O Lord Jesus Christ to whom be all honour and glory from worlds to worlds everlastingly Amen Then say these names ✚ Helie ✚ Helion ✚ essejere ✚ Deus eternus ✚ Eloy ✚ clemens ✚ Heloye ✚ Deus sanctus ✚ Sabaoth ✚ Deus exercituum Adonay ✚ Deus mirabilis ✚ jao ✚ berax ✚ anepheneton ✚ Deun ineffabilis ✚ Sodoy ✚ Dominatoz Dominus ✚ on fortissimus ✚ Deus ✚ qui the which wouldest be prayed unto of sinners receive we besiech thee these sacrifices of praise and our meek Prayers which we unworthy do offer unto thy Divine Majesty Deliver us and have mercy upon us and prevent with thy Holy Spirit this work and with thy blessed help to follow after that this our work begun of thee maybe ended by thy mighty power Amen Then say this anon after ✚ Homo ✚ sacarus ✚ Musceolameus ✚ cherubozca ✚ being the figure upon thy brest aforesaid the Girdle about thee the circle made bless the Circle with holy Water and sit down in the midst and read this Conjuration as followeth sitting back to back at the first time I exercise and conjure Baalphares the practiser and preceptor of this Art by the maker of Heavens and of Earth and by his vertue and by his unspeakable Name Tetragrammaton and by all the holy Sacraments and by the holy Majesty and Deity of the living God I conjure and exorcise thee Bealphares by the vertue of all Angels Archangels Thrones Dominations Principates Potestates Virtutes Cherubim and Seraphim and by their vertues and by the most truest and speciallest Name of your Master that you do come unto us in fair form of man or woman-kinde here visibly before this circle and not terrible by any manner of wayes This circle being our tuition and protection by the merciful goodness of our Lord and Saviour Jesus Christ and that you do make answer truly without craft or deceit unto all my demands and questions by the vertue and power of our Lord Jesus Christ Amen CHAP. XXIII To bind the Spirit Bealphares and to loose him again NOw when he is appeared bind him with these words which follow * I conjure thee Bealphares by God the Father by God the Son and by God the Holy Ghost and by all the holy company in Heaven and by their vertues and powers I charge thee Bealphares that thou shalt not depart out of my sight nor yet to alter thy bodily shape that thou art appeared in nor any power shalt thou have of our bodies or souls earthly or ghostly but be obedient unto me and to the words of my
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
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
For by that means men should have good occasion and opportunity to flie from him and to run to God for succour as the manner is of all them that are terrified though perchance they thought not upon God a long time before But in truth we never have so much cause to be afraid of the Devil as when he flatteringly insinuateth himself into our hearts to satisfie please and serve our humours enticing us to prosecute our own appetites and pleasures without any of these external terrours I would weet of these men where they do find in the Scriptures that some Devils be spiritual and some corporal or how these earthy or watery Devils enter into the mind of man Augustine saith and divers others affirm That Satan or the Devil while we feed allureth us with gluttony he thrusteth lust into our generation and sloth into our exercise into our conversation envie into our traffick avarice into our correction wrath into our government pride he putteth into our hearts evil cogitations into our mouthes lyes c. When we wake he moveth us to evils works when we sleep to evil and filthy dreams he provoketh the merry to loosness and the sad to despair CHAP. XII That the Devils assaults are Spiritual and not Temporal and how grossly some understand those parts of the Scripture UPon that which hitherto hath been said you see that the assaults of Satan are spiritual and not temporal in which respect St. Paul wisheth us not to provide a corselet of Steel to defend us from his claws but biddeth us Put on the whole armour of God that we may be able to stand against the invasions of the Devil For we wrestle not against flesh and blood but against principalities powers and spiritual wickedness And therefore St. Peter adviseth us To be sober and watch for the Devil goeth about like a roaring Lion seeking whom he may devour He meaneth not with carnal teeth for it followeth thus Whom resist ye stedfast in the faith And again St. Peter saith That which is spiritual only discerneth spiritual things for no carnal man can discern the things of the spirit Why then should we think that a Devil which is a Spirit can be known or made tame and familiar unto a natural man or contrary to nature can be by a Witch made corporal being by God ordained to a spiritual proportion The cause of this gross conceipt is that we hearken more diligently to old Wives and rather give credit to their fables than to the Word of God imagining by the tales they tell us that the Devil is such a Bulbegger as I have before described For whatsoever is proposed in Scripture to us by Parable or spoken figuratively or significatively or framed to our gross capacities c. is by them so considered and expounded as though the bare letter or rather their gross imaginations thereupon were to be preferred before the true sense and meaning of the Word For I dare say that when these blockheads read Jothams Parable in the ninth of Judges to the men of Sichem to wit that The trees went out to anoint a King over them saying to the Olive-tree Reign thou over us who answered and said Should I leave my fatness c. they imagine that the wooden Trees walked and spake with a mans voyce or else that some spirit entred into the Trees and answered as is imagined they did in the Idols and Oracles of Apollo and such like who indeed have eyes and see not ears and hear not mouths and speak not c. CHAP. XIII The Equivocation of this word Spirit how diversly it is taken in the Scriptures where by the way is taught that the Scripture is not alwayes literally to be interpreted nor yet allegorically to be understood SUch as search with the the Spirit of Wisdom and Understanding shall find that Spirits as well good as bad are in the Scriptures diversly taken yea they shall well perceive that the Devil is no horned beast For sometimes in the Scriptures Spirits and Devils are taken for infirmities of the body sometimes for the vices of the mind sometimes also for the gifts of tither of them Sometimes a man is called a Devil as Judas in the sixt of John and Peter in the 16. of Matthew Sometimes a Spirit is put for the Gospel sometimes for the mind or soul of man sometimes for the wil of man his mind and councel sometimes for Teachers and Prophets sometimes for zeal towards God sometimes for joy in the Holy Ghost c. And to interpret unto us the nature and signification of spirits we find these words written in the Scripture to wit The Spirit of the Lord shall rest upon him The Spirit of counsel and strength The Spirit of wisdom and understanding The spirit of knowledg and the fear of the Lord. Again I will pour out my Spirit upon the house of David c. The Spirit of grace and compassion Again Ye have not received the spirit of bondage but the Spirit of adoption And therefore St. Paul saith To one is given by the Spirit the word of wisdom to another the word of knowledge by the same Spirit to another the gift of healing to another the gift of faith by the same Spirit to another the gift of prophesie to another the operation of great works to another the discerning of spirits to another the diversity of tongues to another the interpretation of tongues and all these things worketh one and the self-same Spirit Thus far the words of St. Paul And finally Isaiah saith that The Lord mingled among them the spirit of errour And in another place The Lord hath covered you with a spirit of slumber As for the spirits of divination spoken of in the Scripture they are such as was in the woman of Endor the Philippian woman the wench of Westwell and the holy maid of Kent who were indued with spirits or gifts of divination whereby they could make shift to gain money and abuse the people by sleights and crafty inventions But these are possessed of borrowed spirits as it written in the Book of Wisdom and spirits of meer cosenage and deceipt as I have sufficiently proved elsewhere I deny not therefore that there are Spirits and Devils of such substance as it hath pleased God to create them But in what place soever it be found or read in the Scriptures a Spirit or Devil is to be understood spiritually and is neither a corporal nor a visible thing Where it is written That God sent an evil spirit between Abimelech and the men of Sichem we are to understand that he sent the spirit of hatred and not a Bulbegger Also where it is said If the Spirit of jealousie come upon him it is as much as to say If he he be moved with a jealous mind and not that a corporal Devil
we may certainly know the same we ought to content and frame our selves faithfully to believe the words and sense there delivered unto us by the high Spirit which is the Holy Ghost who is Lord of all spirits alwayes considering that evermore spirits are spoken of in Scripture as of things spiritual though for the help of our capacities they are sometime more grossly and corporally expressed either in Parables or by Metephors than indeed they are As for example and to omit the History of Job which elsewhere I handle it is written The Lord said Who shall entice Ahab that he may fall at Ramoth Gilead c. Then came forth a spirit and stood before the Lord and said I will go entice him And the Lord said Wherewith And he said I will go and be a lying spirit in the mouth of all his Prophets Then he said Go forth thou shalt prevail c. This story is here set forth in this wise to bear with our capacities and specially with the capacity of that age that could not otherwise conceive of spiritual things than by such corporal demonstrations And yet here is to be noted that one spirit and not many or divers did possess all the false Prophets at once Even as in another place many thousand Devils are said to possess one man yet it is also said even in the self same place that the same man was possessed only with one Devil For it is there said that Christ met a man which had a Devil and he commanded the foul spirit to come forth of the man c. But Calvin saith Where Satan or the Devil is named in the singular number thereby is meant that power of wickedness that standeth against the Kingdom of justice And where many Devils are named in the Scriptures we are thereby taught that we must fight with an infinite multitude of enemies lest despising the fewness of them we should be more slack to enter into battel and so fall into security and idleness On the other side it is as plainly set down in the Scripture That some are possessed with the Spirit of God as that the others are endued and bound with the spirit of the Devil Yea sometimes we read That one good Spirit was put into a great number of persons and again That divers Spirits rested in and upon one man and yet no real or corporal spirit meant As for example The Lord took of the spirit that was upon Moses and put it upon the seventy Elders and when the Spirit rested upon them they prophesied Why should not this be as substantial and corporal a spirit as that wherewith the Maid in the Acts of the Apostles was possessed Also Elisha intreated Elias that when he departed his spirit might be double upon him We read also that the Spirit of the Lord came upon Othniel upon Gideon Jeptha Samson Balaam Saul David Ezekiel Zachary Amasay yea it is written that Caleb had another spirit than all the Israelites beside and in another place it is said that Daniel had a more excellent spirit than any other So as though the spirits as well good as bad are said to be given by number and proportion yet the quality and not the quantity of them is alwayes thereby meant and presupposed Howbeit I must confess that Christ had the Spirit of God without measure as it is written in the Evangelist John But where it is said that spirits can be made tame and at commandment I say to those gross conceivers of Scripture with Solomon who as they falsly affirm was of all others the greatest Conjuror saith thus in express words No man is lord over a spirit to retain a spirit at his pleasure CHAP. XVII Whether Spirits and Souls can assume bodies and of their Creation and Substance wherein Writers do extreamly contend and vary SOme hold opinion that Spirits and Souls can assume and take unto them bodies at their pleasure of what shape or or substance they list of which mind all Papists and some Protestants are being more gross than another sort which hold that such bodies are made to their hands Howbeit these do vary in the Elements wherewith these spiritual bodies are composed For as I have said some affirm That they consist of fire some think of air and some of the Stars and other celestial powers But if they be celestial then as Peter Martyr saith must they follow the circular motion and if they be elementary then must they follow the motions of those Elements of which their bodies consist Of air they cannot be for air is Corpus homogeneum so as every part of air is air whereof there can be no distinct members made For an organical body must have bones sinews veins flesh c. which cannot be made of air Neither as Peter Martyr affirmeth can an anybody receive or have either shape or figure But some ascend up into the clouds where they find as they say divers shapes and forms even in the air Unto which objection Peter Martyr answereth saying and that truly That Clouds are not altogether air but have a mixture of other elements mingled with them CHAP. XVIII Certain Popish Reasons concerning Spirits made of Air of Day-Devils and Night-Devils and why the Devil loveth no Salt in his Meat MAny affirm upon a fable cited by M. Mal. that Spirits are of air because they have been cut as he saith in sunder and closed presently again and also because they vanish away so suddenly But of such Apparitions I have already spoken and am shortly to say more which are rather seen in the imagination of the weak and diseased than in verity and truth Which sights and apparations as they have been common among the unfaithful so now since the preaching of the Gospel they are most rare And as among faint-hearted people namely women children and sick folks they usually swarmd so among strong bodies and good stomachs they never used to appear as elsewhere I haved proved which argueth that they were only phantastical and imaginary Now say they that imagine Devils and Spirits to be made of air that it must needs be that they consist of that element because otherwise when they vanish suddenly away they should leave some earthy substance behind them If they were of water then should they moisten the place where they stand and must needs be shed on the floor If they consisted of fire then would they burn any thing that touched them and yet say they Abraham and Lot washed their feet and were neither scalded nor burnt I find it not in the Bible but in Bodin that there are Day-Devils and Night-Devils The same fellow saith That Deber is the name of that Devil which hurteth by night and Cheleb is he that hurteth by day howbeit he confesseth that Satan can hurt both by day and night although it be certain
that 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
that all the creatures of God are good and again when God in the creation of the world saw all that he had made was good the Devil is not comprehended within those words of commendation For it is written that he was a murtherer from the beginning and abode not in the truth because there is no truth in him but when he speaketh a lye he speaketh of his own as being a lyer and the father of lyes and as John saith a sinner from the beginning Neither was his creation so far as I can find in that week that God made man and those other creatures mentioned in Genesis the first and yet God created him purposely to destroy I take his substance to be such as no man can by learning define nor by wisdom search out M. Deering saith Tha◠Paul himself reckoning up principalities powers c. addeth Every name that is named in this world or in the world to come A clear sentence saith he of Paul 's modesty in confessing a holy ignorance of the state of Angels which name is also given to Devils in other places of the Scripture His essence also and his form is also so proper and peculiar in mine opinion unto himself as he himself cannot alter it but must needs be content therewith as with that which God hath ordained him and assigned unto him as peculiarly as he hath given to us our substance without power to alter the same at our pleasures For we find not that a spirit can make a body more than a body can make a spirit the Spirit of God excepted which is Omnipotent Nevertheless I learn that their nature is prone to all mischeif for as the very signification of an Enemy and as an accuser is wrapped up in Satan and Diabolus so doth Christ himself declare him to be in the thirteenth of Matthew And therefore he brooketh well his name for he lyeth dayly in wait not only to corrupt but also to destroy mankind being I say the very tormentor appointed by God to afflict the wicked in this world with wicked temptations and in the world to come with Hell fire But I may not here forget how M. Mal. and the residue of that crew do expound that word Diabolus for Dia say they is Duo and Bolus is Morsellus whereby they gather that the Devil eateth up a man both body and soul at two morsels Whereas in truth the wicked may be said to eat up and swallow down the Devil rather than the Devil to eat up them though it may well be said by a figure that the Devil like a roaring Lion seeketh whom he may devour which is meant of the soul and spiritual devouring as very novices in Religion may judge CHAP. XXXIII Against fond Witchmongers and their opinions concerning corporal Devils NOw how Brian Darcies he-spirits and she-spirits Titty and Tiffin Suckin and Pidgin Liard and Robin c. his white-spirits and black-spirits gray-spirits and red-spirits Devil-toad and Devil-lambe Devils-cat and Devils-dam agree herewithal or can stand consonant with the Word of God or true Philosophy let Heaven and Earth judge In the mean time let any man with good consideration peruse that Book published by W.W. it shall suffice to satisfie him in all that may be required touching the vanities of the Witches Examinations Confessions and Executions where though the tale be told only of the accusers part without any other answer of theirs than their Adversary setteth down mine assertion will be sufficiently proved true And because it seemeth to be performed with some kind of authority I will say no more for the confutation thereof but referr you to the Book it self whereto if nothing be added that may make to their reproach I dare warrant nothing is left out that may serve to their condemnation See whether the witnesses be not single of what credit sexe and age they are namely lewd miserable and envious poor people most of them which speak to any purpose being old women and children of the age of 4 5 6 7 8 or 9. years And note how and what the Witches confess and see of what weight and importance the causes are whether their confessions be not won through hope of favour and extorted by flattery or threats without proof But in so much as there were not past seventeen or eighteen condemned at once at S. Osees in the County of Essex being a whole Parish though of no great quantity I will say the less trusting that by this time there remain not many in that Parish If any be yet behind I doubt not but Brian Darcie will find them out who if he lack aid Richard Gallis of Windsor were meet to be associated with him which Gallis hath set forth another Book to that effect of certain Witches of Windsor executed at Abington But with what impudency and dishonesty he hath finished it with what lyes and forgeries he hath furnished it what folly and frenzy he hath uttered in it I am ashamed to report and therefore being but a two-penny Book I had rather desire you to buy it and so to peruse it than to fill my Book with such beastly stuffe CHAP. XXXIV A Conclusion wherein the Spirit of spirits is described by the illumination of which Spirit all spirits are to be tryed with a Confutation of the Pneumatomachi flatly denying the divinity of this Spirit TOuching the manifold signification of this word Spirit I have elsewhere in this brief discourse told you my mind which is a word nothing different in Heb. from breath or wind For all these words following to wit Spiritus Ventus Platus Halitus are indifferently use by the Holy Ghost and called by this Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the sacred Scripture For further proof whereof I cite unto you the words of Isaiah For his Spirit or Breath is as a River that overfloweth up to the neck c. in which place the Prophet describeth the coming of God in heat and indignation unto judgement c. I cite also unto you the words of Zacharie These are the four Spirits of the Heaven c. Likewise in Genesis And the Spirit of God moved upon the waters Moreover I cite unto you the words of Christ The Spirit or Wind bloweth where it listeth Unto which said places infinite more might be added out of holy Writ tending all to this purpose namely to give us this for a note that all the sayings above cited with many more that I could alledge where mention is made of spirit the Hebrew Text useth no word but one to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth as I said Spiritum ventum flatum halitum which may be Englished Spirit wind blast breath But before I enter upon the very point of my purpose it shall not be amiss to make you acquainted with the collection of a certain School Divine who distinguisheth and divideth this word
him Deus c. This although it be not so proper to our present purpose yet because we are in hand with the Holy Spirits Deity is not altogether impertinent But why God would have his Name as it were universally bounded within the number of four letters I can give sundry reasons which requires too long a discourse of words by digression and therefore I will conceal them for this time These opinions of Philosophers I have willingly remembred that it might appear that the doctrine concerning the Holy Spirit is very ancient which they have taken either out of Moses writings or out of the works of the old Fathers published in and set forth in Books though not wholly fully and perfectly understood and known and also that our Pneumatomachi may see themselves to be more doltish in divine matters than the Heathen who will not acknowledg that essential and working power of the divinity whereby all things are quickened which the Heathen did after a sort see after a sort I say because they separated the soul of the world which they also call the begotten mind from the most soveraign and unbegotten God and imagined certain differences of degrees and as Cyrill saith did Arrianize in the Trinity So then I conclude against these Pneumatomachi that in so much as they imitate the old Gyants who piling up Pelion upon Ossa and them both upon Olympus attempted by scaling the Heavens to pull Jupiter out of his Throne of Estate and to spoil him of his principality and were notwithstanding their strength whereby they were able to carry huge Hills on their shoulders overwhelmed with those Mountains and squeized under the weight of them even to the death so these Pneumatomachi being Enemies both to the Holy Spirit and no friends to the Holy Church for then would they confess the Trinity in Unity and the Unity in Trinity and consequently also the Deity of the Holy Spirit deserve to be consumed with the fire of his mouth the heat whereof by no means can be slacked quenched or avoided For there is nothing more unnatural nothing more monstrous then against the Person of the Deity I mean the Spirit of Sanctification to oppose mans power mans wit mans policy c. which was well signified by that Poetical fiction of the Giants who were termed Anguipedes Snake-footed which as Joachimus Camerarius expoundeth of wicked Counsellours to whose filthy perswasions Tyrants do trust as unto their feet and James Sadolet interpreteth of Philosophers who trusting over-much unto their own wits become so bold in challenging praise for their wisdom that in fine all turneth to folly and confusion so I expound of Hereticks and Schismaticks who either by corrupt doctrine or by maintaining precise opinions or by open violence c. assay to overthrow the true Religion to break the unity of the Church to deny Caesar his homage and God his duty c. and therefore let Jovis fulmem wherewith they were slain assure these that there is Divina ultio due to all such as dare in the fickleness of their fancies arrear themselves against the Holy Spirit of whom sith they are ashamed hereupon earth otherwise they would confidently and boldly confess him both with mouth and pen he will be ashamed of them in Heaven where they are like to be so farre from having any society with the Saints that their portion shall be even in full and shaken measure with miscreants and Infidels And therefore let us if we will discern and try the Spirits whether they be of God or no seek for illumination of this inlightning Spirit which as it bringeth light with it to discover all Spirits so it giveth such a fiery heat as that no false spirit can abide by it for fear of burning Howbeit the Holy Spirit must be in us otherwise this prerogative of trying spirits will not fall to our lot But here some will peradventure move a demand and do ask How the Holy Spirit is in us considering that Infiniti ad finitum nulla est proportio neque loci angustia quod immensum est potest circumscribi of that which is infinite to that which is finite there is no proportion neither can that which is unmeasurable be limited or bounded within any precinct of place c. I answer That the most excellent Father for Christs sake sendeth him unto us according as Christ promised us in the person of his Apostles The Comforter saith he which is the Holy Spirit whom my Father will send in my Name And as for proportion of that which is infinite to that which is finite c. I will in no case have it thought that the Holy Spirit is in us as a body placed in a place terminably but to attribute thereunto as duly belongeth to the Deity an ubiquity or universal presence not coporally and palpably but effectually mightily mystically divinely c. Yea and this I may bodldly add that Christ Jesus sendeth him unto us from the Father neither is he given us for any other end but to enrich us abundantly with all good gifts and excellent graces and among the rest with the discerning of Spirits aright that we be not deceived And here an end of the first Book BOOK II. CHAP. I. Of Spirits in General What they are and how to be considered Also how farr the Power of Magitians and Witches is able to operate in Diabolical Magick 1. BEcause the Author in his foregoing Treatise upon the Nature of Spirits and Devils hath only touched the subject thereof superficially omitting the more material part and with a brief and cursory Tractar hath concluded to speak the least of this subject which indeed requires most amply to be illustrared therefore I thought fit to adjoyn this subsequent discourse as succedaneous to the fore-going and conducing to the compleating of the whole work 2. The Nature of Spirits is variously to be considered according to the source to which each Caterva doth belong for as some are altogether of a divine and celestial nature not subject to the abominable Inchantments and Conjurations of vitious mankind so others are the grand Instigators stirring up mans heart to attempt the inquiry after the darkest and most mysterious part of Magick or Witchcraft neither is this their suggestion without its secret end that is that by the private insinuation and as it were incorporating themselves into the affection or desire of the Witch or Magician they may totally convert him into their own nature reducing him at last by constant practice to such obdurateness and hardness of heart that he becometh one with them and delighted with their association being altogether dead to any motions in himself that may be called good 3. And if we may credit example which is the surest proof the very imaginations and affection of a Magician doth create an evil Essence or Devil which was not before in being for as the Astral Spirits are
the Islands and most of the Continent and also by accident though not through any good intention extirpate the race of such as addicted themselves to this infamous sort of Divination In which devastation and bloody inquisition their Idols were discovered with their Oracles and Inchantments far different from the European Conjurers and any of their Ceremonies 15. But that which is the most remarkable in the Infernal proceedings is this That there is not any Nation under the Sun but the Devil hath introduced himself amongst them through their Ceremonies and Worship though quite opposite to one another For in the Kingdom of China by the sacrifice of Blood and Panaak he is Conjured and Exorcized through the repetitions of several Superstitious Invocations to the Sun and Moon In Tartary the Magicians go quite another way to work with Offerings to the Ocean to the Mountains and the Rivers fuming Incense and divers sorts of Feathers by which means the Devils are compelled to appear So that we see how this Proteus can dispose himself in the divers Kingdoms of this World being called by other names in Tartary China the East and West-Indies c. then amongst the European Conjurers Likewise the Greeks and Romans could Invocate Spirits by Prayers unto the Moon and divers Sacrifices of Milk Honey Vervine and Blood And those that are addicted to Conjurations in Christianity have attained to a more lofty and ample manner of Incantation and Conjuring with Magical Garments Fire Candles Circles Astrological Observations Invocations and holy Names of God according to the Kaballa of the Jews 16. So that every distinct Nation hath conformed its Conjuration unto the Ceremonies of that Religion which it professeth And it is to be observed That from a natural cause every Nation hath its Conjurations and Names of Devils from the Constellation under which the Countrey lyeth and from the Air or Wind to which such particular Dominations do belong so that no effect would follow if one Countrey should traditionally inure themselves to the Forms and Exorcisms that are used by another Nation And therefore is it that so many attempts are offered in vain amongst professed Christians to raise Spirits because they have little or nothing from their own Constellation but make use of what they have borrowed from the Greeks and Romans or the ancient Imbecillity of the Aegyptians Priests I mean their simple forms of Invocation 17. But because we are rather upon the discovery of the Infernal Kingdom as it hath no dependence upon the doings of mortal Men therefore we will proceed to discover what the Antients have said concerning it So the next which we fall upon after the description of their Habitations and the manner of their Appearances is their Names and Appellations diversly considered First from the Creation of the World to the coming of Christ they retained the Hebrew names as Belial Baal Baalzebub Lelah Ador Abaddon c. according to the seculum under which they were Invocated assuming names according to the present occasion about which they were imployed 18. Under the Constellation of China they are Invocated by the Names Ran Sinoam Nantam Bal Baltal Sheall the six Governours or Presidents Chancangian the chief of the Devils Po Paym Nalkin Nebo the Devils of the four Winds Tean Tan Pan Adal the Devils of the four Elements And according to the nature of their language or words which do all consist of no more then one syllable so are the Devils named Yea as it is conjectured by many learned Magicians this language of the Chinenses is more Magical and adapted to Conjurations then all the Oriental Tongues because of the consonancy and copiousness thereof together with the numerous and various Characters used by them 19. In the East-Indies and in Tartary the Names are the same with those of China though the Ceremonies differ In Persia Arabia Natolia Aegypt Aethiopia the Names are the same with the Jewish Rabbins But the Greeks and Romans have different from the rest according to their Language and Superstitions The Turks Muscovites Russians Lapponians and Norwegians make use of the Sclavonian tongue in all their Conjurations The West-Indians have very strange and antick Names and Ceremonies of their own nothing depending on the Traditions and Practices of the old World for as is related before the Devil is sufficiently capable of introducing himself through the Religious Superstitions of any Nation whomsoever according to the Constellations although strangers to the Rites and Ceremonies of others 20. But though their Names be conformable to the Language and Climate of that Nation where they are raised or called yet have they divers Names suppose twenty or thirty to one Devil according to the several ministrations they have had from the Creation to this day leaving a several name behinde them at each of their appearances upon the earth for according to the testimony of the Devil himself if credit may be given to Devils they as they are abstractively considered in their own Kingdom have no imposed Names of distinction but are forced to assume them when they rise up in the external principle of this World although in some measure it must be granted that there be some principal Kings and Dukes in the Infernal Hierarchy that have Names establish'd upon them which cannot be transferr'd or altered 21. As for the Names that are recorded in this precedent Discovery of Witchcraft by Reginald Scot Esq being a Catalogue of Devils in their Rancks and Hierarchies they are supposed to be fictitious and totally imaginary being taken out of Bodin or Wyerus which they recorded from the mouth of Tradition and obscure Manuscrips And indeed were there any certainty in this List of Devils it were to be preferred as the most ample and exact delineation that is extant But it is the rather to be suspected because of the little coherence it hath with the former received Names of Devils eitheir in Europe Asia Africa or America 22. But if we would speak of Damned Souls and their Names or Appellations they are farr otherwise to be considered then the Devils for such as their imposed Names were here on earth such is the Name they have in the Kingdom of Darkness after a Magical manner according to the language of nature in the first principle of Darkness as the Saints in heaven retain their Names in a Coelestial manner And also as the Astral Spirit of a Man deceased retains its antient Name according to the Astral source in the principle of the one only Element 23. For as the language of Nature is found in the second Principle it is likewise manifest in the dark Worlds property according to the first Principle of Wrath as also the monstrous shapes of Devils and Damned Souls is correspondent to the Magical postures of their Souls whilst they were alive of which I shall speak more largely when their Shapes are to be described
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
deceived taking Christ to be a Spirit when he walked on the Sea And why might not they be deceived herein as well as in that they thought Christ had spoken of a temporal Kingdom when he preached of the Kingdom of Heaven Which thing they also much misconceived as likewise when he did bid them beware of the leaven of the Pharisees they understood that he spake of material bread CHAP. V. Why Apollo was called Pytho whereof those Witches were called Pythonists Gregory his Letter to the Devil BUt to return to our Oracle of Apollo at Delphos who was called Pytho for that Apollo slue a Serpent so called whereof the Pythonists take their name I pray you consider well of this tale which I will truly rehearse out of the Ecclesiastical history written by Eusebius wherein you shall see the absurdity of the opinion the cosenages of these Oracles and the deceived mind or vain opinion of so great a Doctor bewrayed and deciphered altogether as followeth Gregory Neocaesariensis in his journey and way to pass over the Alpes came to the Temple of Apollo where Apollo's Priest living richly upon the revenues and benefit proceeding from that Idol did give great entertainment unto Gregory and made him good chear But after Gregory was gone Apollo waxed dumb so as the Priests gains decayed for the Idol growing into contempt the Pilgrimage ceased The Spirit taking compassion on the Priests case and upon his grief of mind in this behalf appeared unto him and told him flatly that his late guest Gregory was the cause of all his misery For saith the Devil he hath banished me so that I cannot return without a special license or pasport from him It was no need to bid the Priest make haste for immediately he took post-horse and galloped after Gregory till at length he overtook him and then expostulated with him for his discourtesie proffered in recompence of his good chear and said that if he would not be so good unto him as to write his Letter to the Devil in his behalf he should be utterly undone To be short his importunity was such that he obtained of Gregory his Letter to the Devil who wrote unto him in manner and form following word for word Permitto tibi redire in locum tuum agere qua consuevisti which is in English I am content thou return into thy place and do as thou wast wont Immediately upon the receipt of this Letter the Idol spake as before And here is to be noted that as well in this as in the execution of all their other Oracles and Cosenages the answers were never given Ex tempore or in that day wherein the question was demanded because forsooth they expected a Vision as they said to be given the night following whereby the cosenage might the more easily be wrought CHAP. VI. Apollo who was called Pytho compared to the Rood of Grace Gregories Letter to the Devil confuted WHat need many words to confute this fable For if Gregory had been an honest man he would never have willingly permitted that the people should have been further Cosened with such a lying spirit or if he had been half so holy as Eusebius maketh him he would not have consented or yielded to so lewd a request of the Priest nor have written such an impious Letter no not though good might have come thereof And therefore as well by the impossibility and folly contained therein as of the impiety whereof I dare excuse Gregory you may perceive it to be a lye Me thinks they which still maintain that the Devil made answer in the Idol of Apollo c. may have sufficient perswasion to revoke their erroneous opinions in that it appeareth in record that such men as were skilful in Augury did take upon them to give Oracles at Delphos in the place of Apollo of which number Tisanius the son of Antiochus was one But vain is the answer of Idols Our Rood of grace with the help of little S. Rumbal was not inferior to the Idol of Apollo for these could not work eternal miracles but manifest the internal thoughts of the heart I believe with more lively shew both of humanity and also of Divinity then the other As if you read M. Lamberts book of the perambulation of Kent it shall partly appear But if you talk with them that have been beholders thereof you will be satisfied herein And yet in the blind time of Popery no man might under pain or damnation nor without danger of death suspect the fraud Nay what Papists will yet confess they were Idols though the wiers that made their eyes gogle the pins that fastened them to the posts to make them seem heavy were seen and burnt together with the Images themselves the knavery of the Priests bewrayed and every circumstance thereof detected and manifested CHAP. VII How divers great Clerks and good Authors have been abused in this matter of spirits through false reports and by means of their credulity have published lies which are confuted by Aristotle and the Scriptures PLutarch Livy and Valerius Maximus with many other grave Authors being abused with false reports write that in times past beasts spake and that Images could have spoken and wept and did let fall drops of blood yea and could walk from place to place which they say was done by procreation of spirits But I rather think with Aristotle that it was brought to pass Hominum sacerdotum deceptionibus to wit by the cosening art of crafty Knaves and Priests And therefore let us follow Isaiah's advice who saith When they shall say unto you enquire of them that have a spirit of Divination and at the Soothsayers which whisper and mumble in your ears to deceive you c. enquire at your own God c. And so let us do And here you see they are such as run into corners and cosen the people with lies c. for if they could do as they say they could not aptly be called lyers neither need they to go into corners to whisper c. CHAP. VIII Of the Witch of Endor and whether she accomplished the raising of Samuel truly or by deceipt the opinion of some Divines hereupon THe Woman of Endor is comprised under this word Ob for she is called Pythonissa It is written in 1 Sam. 28. that she raised up Samuel from death and the other words of the text are strongly placed to inforce his very resurrection The mind and opinion of Jesus Sirach evidently appeareth to be that Samuel in person was raised out from his grave as if you read Eccl. 46.19 20. you shall plainly perceive Howbeit he disputeth not there whether the story be true or false but only citeth certain verses of 1 Sam. 28. simply according to the letter perswading to manners and the imitation of our vertuous predecessors and repeating the examples of divers excellent men namely of Samuel even as the text it self urgeth the
not his law The Day delay'd by length of Night Which made both Day and Night to yaw And all was through that charming gear Which caus'd the World to quake for fear Carmine Thessalidum dura in praecordia fluxit Non fatis adductus amor flammisque severi Illicitis arsere ignes With Thessal Charms and not by Fate Hot Love is forced for to flow Even where before hath been debate They cause Affection for to grow Gens invisa diis maculandi callida coeli Quos genuit fera terra mali qui sidera mundi Juráque fixarum possunt pervertere rerum Nam nunc stare polos flumina mittere norunt Aethera sub terras adigunt montésque revellunt These Witches hateful unto God And cunning to defile the Aire Which can disorder with a nod The course of Nature every where Do cause the wandering Starrs to stay And drive the Winds below the ground They send the Streams another way And throw down Hills where they abound linguis dixere valucrum Consultare fibras rumpere vocibus angues Sollicitare umbras ipsúmque Acheronta movere In noctémque dies in lucem vertere noctes Omnia conando docilis solertia vincit They talked with the tongues of Birds Consulting with the Salt-sea-coasts They burst the Snakes with witching words Solliciting the spiritual Ghosts They turn the Night into the Day And also drive the Light away And what is 't that cannot be made By them that do apply this Trade CHAP. VIII Poetry and Popery compared in Inchantments Popish Witchmongers have more advantage herein than Protestants YOu see in these verses the Poets whether in earnest or in jest I know not ascribe unto Witches and to their Charms more than is to be found in Humane or Diabolical Power I doubt not but the most part of the Readers hereof will admit them to be fabulous although the most learned of mine adversaries for lack of Scripture are fain to produce these Poetries for proofs and for lack of judgment I am sure do think that Actaeons transformation was true And why not as well as the Metamorphosis or Transubstantiation of Ulysses his companions into Swine which S. Augustine and so many great Clerks credit and report Nevertheless Popish Writers I confess have advantage herein of our Protestants for besides these Poetical proofs they have for advantage the word and authority of the Pope himself and others of that holy crew whose Charms Conjurations Blessings Cursings c. I mean in part for a taste to set down giving you to understand that Poets are not altogether so impudent as Papists herein neither seem they so ignorant prophane oe impious And therefore I will shew you how lowd also they lie and what they on the other side ascribe to their Charms and Conjurations and together will set down with them all manner of Witches Charms as conveniently as I may CHAP. IX Popish Periapts Amulets and Charms Agnus Dei a Wastecote of proof a Charm for the Falling-Evill a Writing brought to S. Leo from Heaven by an Angel the vertues of S. Saviours Epistle a Charm against Theeves a Writing found in Christs Wounds of the Cross c. THese Vertues under these Verses written by Pope Urbane the fifth to the Emperour of the Grecians are contained in a Periapt or Tablet be continually worn about one called Agnas Dei which is a little cake having the picture of a Lamb carrying of a flag on the one side and Christs head on the other side and is hollow so as the Gospel of S. John written in fine Paper is placed in the concavity thereof and it is thus compounded or made even as they themselves report Balsamus mundra cera cum Chrismatis unda Conficiunt agnum quod munus do tibi magnum Fonte velut natum per mystica sanctificatum Fulgura de sursum depellit omne malignum Peccatum frangit ut Christi sanguis angit Pregnans servatur simul partus liberatur Dona refert dignis virtutem destruit ignis Portatus munde de fluctibus eripit undae Englished by Abraham Fleming Balme Virgine Wax and Holy-Water An Agnus Dei make A gift than which none can be greater I send thee for to take From Fountain clear the same hath issue In secret sanctified ' Gainst Lightning it hath soveraign vertue And Thunder-cracks beside Each hainous sin it wears and wasteth Even as Christs precious blood And Women whiles their Travel lasteth It saves it is so good It doth bestow great gifts and graces On such as well deserve And born about in noisome places From peril doth preserve The force of fire whose heat destroyeth It breaks and bringeth down And he or she that this enjoyeth No water shall them drown A Charm against Shot or Wastecoat of Proof BEfore the coming up of these Dei's a holy Garment called a Wastecoat for necessity was much used of our fore-fathers as a holy relique c. as given by the Pope or some such Arch-Conjuror who promised thereby all manner of immunity to the wearer thereof insomuch as he could not be hurt with any shot or other violence And otherwise that woman that would wear it should have quick deliverance the composition thereof was in this order following On Christmas-day at at night a Thread must be spun of Flax by a little Virgin-girl in the name of the Devil and it must be by her woven and also wrought with the Needle In the brest or fore-part thereof must be made with Needle-work two heads on the head at the right side must be a Hat and along Beard the left head must have on a Crown and it must be so horrible that it may resemble Beelzebub and on each side of the Wastecoat must be made a Cross Against the Falling-Evill Moreover this ensuing is another counterfeit Charm of theirs whereby the Falling-evil is presently remedied Gaspar fert myrrham thus Melchior Balthasar aurum Haec tria qui secum portabit nomina regum Solvitur à morbo Christi pietate caduco Gasper with his myrrh began These presents to unfold Then Melchior brought in Frankincense And Balthasar brought in Gold Now he that of these holy Kings The Names about shall bear The falling ill by grace of Christ Shall never need to fear THis is a true copy of the Holy-writing that was brought down from Heaven by an Angel to S. Leo Pope of Rome and he did bid him take it to King Charles when he went to the battel at Ronceval And the Angel said that what man or woman beareth this writing about them with good devotion and saith every day three Pater-nosters three Aves and one Creed shall not that day be overcome or his Enemies either bodily or ghostly neither shall be robbed or slain of Theeves Pestilence Thunder or Lightning neither shall be hurt with fire or water nor cumbred with Spirits neither shall he have displeasure of
the Falling-sickness and all Feavers Gowts Fluxes Fistula's issues of blood and finally whatsoever care even beyond the skill of himself or any other foolish Physitian is cured and perfectly healed by words of Inchantment Marry M. Ferrarius although he allowed and practised this kind of Physick yet he protesteth that he thinketh it none otherwise effectual than by the way of constant opinion so as he affirmeth that neither the Character nor the Charm nor the Witch nor the Devil accomplish the cure as saith he the experiment of the Tooch-ach will manifestly declare wherein the cure is wrought by the confidence or diffidence as well of the Patient as of the Agent according to the Poets saying Nos habitat non Tartara sed nec sidera caeli Spiritus in nobis qui viget illa facit Englished by Abraham Fleming Not hellish furies dwell in us Nor Stars with influence heavenlys The spirit that lives and rules in us Doth every thing ingeniously This saith he cometh to the unlearned through the opinion which they conceive of the Characters and holy words but the learned that know the force of the mind and imagination work miracles by means thereof so as the unlearned must have external helps to do that which the learned can do with a word only He saith that this is called Homerica medicatio because Homer discovered the blood suppressed by words and the infections healed by or in mysteries CHAP. XIII Of the Effects of Amulets the drift of Argerius Ferrarius in the commendation of Charms amp c. four sorts of Homerical Medicines and the choyce thereof of Imagination AS touching mine opinion of these Amulets Characters and such other bables I have sufficiently uttered it elsewhere and I will bewray the vanity of the superstitious trifles more largely hereafter And therefore at this time I only say that those Amulets which are to be hanged or carried about one if they consist of Herbs Roots Stones or some other metal they may have divers medicinable operations and by the vertue given to them by God in their creation may work strange effects and cures and to impute this vertue to any other matter is Witchcraft And whereas A. Ferrarius commendeth certain Amulets that have no shew of Physical operation as a nail taken from a Cross Holy-water and the very sign of the Cross with such like Popish stuffe I think he laboureth thereby rather to draw men to Popery than to teach or perswade them in the truth of Physick or Philosophy And I think thus the rather for that he himself seeth the fraud hereof confessing that where these Magical Physitians apply three seeds of three-leaved grass to a Tertian Ague and four to a Quartain that the number is not material But of these Homerical medicines he saith there are four sorts whereof Amulets Characters and Charms are three howbeit he commendeth and preferreth the fourth above the rest and that he saith consisteth in illusions which he more properly calleth stratagems Of which sort of illusions he alledgeth for example how Philodotus did put a Cap of Lead upon ones head who imagined he was headless whereby the party was delivered from his disease or conceit Item Another cured a woman that imagined that a Serpent or Snake did continually gnaw and tear her entrails and that was done only by giving her a Vomit and by foisting into the matter vomited a little Serpent or Snake like unto that which she imagined was in her belly Item Another imagined that he alwayes burned in the fire under whose bed a fire was privily conveyed which being taken out before his face his fansie was satisfied and his heat allayed Hereunto pertaineth that the Hickot is cured with sudden fear or strange news yea by that means Agues and many other strange and extream diseases have been healed And some that have lien so sick and sore of the Gowt that they could not remove a joynt through sudden fear of fire or ruin of houses have forgotten their infirmities and griefs and have run away But in my tract upon melancholy and the effects of imagination and in the discourse of Natural Magick you shall see these matters largely touched CHAP. XIV Choice of Charms against the Falling-Evil the biting of a mad Dog the stinging of a Scorpion the Tooth-ach for a Woman in Travel for the Kings-Evil to get a Thorn out of any member or a Bone out of ones Throat Charms to be said Fasting or at the gathering of Herbs for sore Eyes to open Locks against Spirits for the Bots in a Horse and specially for the Duke of Alba's Horse for sower Wines c. THere be innumerable Charms of Conjurers bad Physitians lewd Chirurgians Melancholick Witches and Coseners for all diseases and griefs specially for such as bad Physitians and Chirurgians know not how to cure and in truth are good stuffe to shadow their ignorance whereof I will repeat some For the Falling-Evill TAke the sick man by the hand and whisper these words softly in his Ear I conjure thee by the Sun and Moon and by the Gospel of this day delivered by God to Hubert Giles Cornelius and John that thou rise and fall no more Otherwise Drink in the night at a Spring water out of a skull of one that hath been slain Otherwise Eat a Pig killed with a knife that slew a man Otherwise as followeth Ananizapta ferit mortem dum laedere quaerit Est mala mors capta dum dicitur Ananizapta Ananizapta Dei nunc miserere mei Englished by Abraham Fleming Ananizapta smiteth death Whiles harm intendeth he This word Ananizapta say And death shall captive be Ananizapta O of God Have mercy now on me Against the biting of a Mad-Dog PUt a silver Ring on the finger within the which these words are graven ✚ Habay ✚ habar ✚ hebar ✚ and say to the person bitten with a mad Dog I am thy Saviour lose not thy life and then prick him in the nose thrice that at each time he bleed Otherwise take Pills made of the skull of one that is hanged Otherwise write upon a piece of bread Irioni khïriora esser khuder feres and let it be eaten by the party bitten Otherwise O Rex gloriae Jesu Christe veni cum pace In nomine Patris max. in nomine Filii max. in nomine Spiritus sancti prax Gasper Melchior Balthasar ✚ prax ✚ max ✚ Deus I max ✚ But in troth this is very dangerous insomuch as if it be not speedily and cunningly prevented either death or phrensie insueth through infection of the humor left in the wound bitten by a mad Dog which because bad Chirurgians cannot cure they have therefore used foolish cosening Charms But Dodonaeus in his Herbal saith that the herb Alysson cureth it which experiment I doubt not will prove more true then all the Charms in the world Bat where he saith That the same hanged at a mans Gate or Entry preserveth him and his
same with the sweat of his brows and nevertheless hath the best hand and conveyance I think of any man that liveth this day Neither do I speak as they say without Book herein For if time place and occasion serve I can shew so much herein that I am sure Bodin Spinaeus and Vairus would swear I were a Witch and had a familiar Devil at Commandement But truly my study and travel herein hath only been employed to the end I might prove them fools and find out the fraud of them that make them fools as whereby they may become wiser and God may have that which to him belongeth And because the manner of these juggling conveyances is not easily conceived by discourse of words I have caused to be set down divers forms of Instruments used in this Art which may serve for patterns to them that would throughly see the secrets thereof and make them for their own private practices to try the event of such devices as in this Tract of Legierdemain are shewed Where note that you shall find every Instrument that is most necessarily occupied in the working of these strange feats to bear the just and true number of the page where the use hereof is in ample words declared Now will I proceed with another cosening point of Witchcraft apt for the place necessary for the time and in mine opinion meet to be discovered or at the least to be defaced among deceitful Arts. And because many are abused hereby to their utter undoing for that it hath had passage under the protection of learning whereby they pretend to accomplish their works it hath gone freely without general controlment through all Ages Nations and People Here follow patterns of certain Instruments to be used in the former juggling knacks To pull three Bead-stones from off a Cord while you hold fast the ends thereof without removing of your hand To draw a Cord through your Nose Mouth or Hand which is called the Bridle To be instructed in the right use of the said Bead-stones read pag. 190. 191. As for the Bridle read pag. 198. To thrust a Bodkin into your Head and through your Tongue c. The hithermost is the Bodkin with the Bowt the middlemost is the Bodkin with the hollow haft the furthermost is the plain Bodkin serving for shew To be instructed and taught in the right use and ready practice of these Bodkins read pag. 196. To thrust a Knife through your Arm and to cut half your Nose asunder c. The middlemost knife is to serve for shew the other two be the Knives of device To be ready in the use and perfect practice of these Knives here portrayed see pag. 196. To Cut off ones Head and to lay it in a Platter which the Jugglers call the decollation of John Baptist The form of the plancks c. The order of the action as it is to be shewed What order is to be observed for the practising hereof with great admiration read pag. 197 198. 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 HEre I thought it not impertinent to say somewhat of the Art or rather the craft of Alchymistry otherwise called Multiplication which Chaucer of all other men most lively deciphereth In the bowels hereof doth both Witchcraft and Conjuration lie hidden as whereby some cosen others and some are cosened themselves For by this mystery as it is said in the Chanons mans prologue They take upon them to turn upside down All the Earth between Southwark and Canterbury town And to pave it all of silver and gold c. But ever they lack of their conclusion And to much folk they do illusion For their stuffe slides away so fast That it makes them beggers at the last And by this craft they do never win But make their purse empty and their wits thin And because the practicers hereof would be thought wise learned cunning and their crafts Masters they have devised words of Art Sentences and Epithets obscure and confections so innumerable which are also compounded of strange and rare simples as confound the capacities of them that are either set on work herein or be brought to behold or expect their conclusions For what plain man would not believe that they are learned and jolly fellows that have in such readiness so many mystical terms of Art as for a taste their subliming amalgaming englutting imbibing incorporating cementing retrination terminations mollifications and indurations of bodies matters combust and coagular ingots tests c. Or who is able to conceive by reason of the abrupt confusion contrariety and multitudes of drugs simples and confections the operation and mystery of their stuffe and workmanship For these things and many more are of necessity to be prepared and used in the execution of this indeavour namely orpiment sublimed Mercury Iron squames Mercury crude groundly large Bole Armoniack Verdigreece Horace Boles Gall Arsenick Sal Armoniack Brimstone Salt Paper burnt Bones unslaked Lime Clay Salt-Peter Vitriol Saltartre Alcalie Sal preparat Clay made with Horse-dung Mans-hair Oil of Tartre Allum Glass Wort Yest Argol Refagor Gleir of an eye Powders Ashes Dung Piss c. Then have they Waters corrosive and lincal Waters of Albification and Water ruâ—ifying c. Also Oils Ablutions and Metals fusible Also their Lamps their Urinals Discensories Sublimatories Alembecks Viols Crossets Cucurbits Stillatories and their Furnace of Calcination also their soft and subtle fires some of Wood some of Coal composed specially of Beech c. And because they will not seem to want any point of cosenage to astonish the simple or to move admiration to their enterprizes they have as they affirm four spirits to work withal whereof the first is Orpiment the second Quick-silver the third Sal-Armoniack the fourth Brimstone Then have they seven celestial Bodies namely Sol Luna Mars Mercury Saturn Jupiter and Venus to whom they apply seven terrestrial bodies to wit Gold Silver Iron Quick-silver Lead Tin and Copper attributing unto these the operation of the other specially if the terrestrial bodies be qualified tempered and wrought in the hour and day according to the feats of the celestial bodies with more like vanity CHAP. II. The Alchymisters drift the Chanons Yeomans Tale of Alchymistical Stones and Waters NOw you must understand that the end and drift of all their works is to attain unto the composition of the Philosophers Stone called Allâ—er and to the stone called Titanus and to Magnatia which is a Water made of the four Elements which they say the Philosophers are sworn neither to discover nor to write of And by these they mortifie Quicksilver and make it malleable and to hold touch hereby also they convert any other metal but specially Copper into Gold This Science forsooth is the secret of secrets even as Solomon's Conjuration is said among the Conjurers to be
Aesops dog who greedily coveting to catch and snatch at the shadow of the flesh which he carried in his mouth over the water lost both the one and the other as they do their increase and their principal But to break off abruptly from this matter and to leave these hypocrites for why may they not be so named who as Homer speaking in detestation of such rakehells saith very divinely and truely Odi etenim seu claustra Erebi quicunque loquuntur Ore aliud tacitoque aliud sub pectore claudunt Englished by Abraham Fleming I hate even as the gates of Hell Those that one thing with tongue do tell And notwithstanding closely keep Another thing in heart full deep To leave these hypocrites I say in the dregs of their dishonesty I will conclude against them peremptorily that they with the rabble above rehearsed and the rout hereafter to be mentioned are rank Couseners and consuming Cankers to the Common-wealth and therefore to be rejected and excommunicated from the fellowship of all honest men For now their art which turneth all kind of metals that they can come by into mist and smoak is no less apparent to the world than the clear sunny rayes at noonsted insomuch that I may say with the Poet Hos populus ridet multumque torosa juventus Ingeminat tremulos naso crispante cachinnos Englished by Abraham Fleming All people laugh them now to scorn each strong and lusty blood Redoubleth quavering laughters loud with wrinkled nose a good So that if any be so addicted unto the vanity of the art Alchymisticall as every fool will have his fancy and that beside so many experimented examples of divers whose wealth hath vanished like a vapour whiles they have been over rash in the practice hereof this discourse will not move to desist from such extream dotage I say to him or them and that aptly dicitque facitque quod ipse Non sani esse hominis non sanus juret Orestes Englished by Abraham Fleming He saith and doth that every thing which mad Orestes might With Oath averre became a man bereft of reason right BOOK XV. CHAP. I. Of Magical Circles and the reason of their Institution MAgitians and the more learned sort of Conjurers make use of Circles in various manners and to various intentions First when convenience serves not as to time or place that a real Circle should be delineated they frame an imaginary Circle by means of Incantations and Consecrations without either Knife Pensil or Compasses circumscribing nine foot of ground round about them which they pretend to sanctifie with words and Ceremonies spattering their Holy Water all about so far as the said Limit extendeth and with a form of Consecration following do alter the property of the ground that from common as they say it becomes sanctifi'd and made fit for Magicall uses How to consecrate an imaginary Circle LEt the Exorcist being cloathed with a black Garment reaching to his knee and under that a white Robe of fine Linnen that falls unto his ankles fix himself in the midst of that place where he intends to perform his Conjurations And throwing his old Shooes about ten yards from the place let him put on his consecrated shooes of russet Leather with a Cross cut on the top of each shooe Then with his Magical Wand which must be a new hazel-stick about two yards of length he must stretch forth his arm to all the four Windes thrice turning himself round at every Winde and saying all that while with fervency I who am the servant of the Highest do by the vertue of his Holy Name Immanuel sanctifie unto my self the circumference of nine foot round about me ✚ ✚ ✚ from the East Glaurah from the West Garron from the North Cabon from the South Berith which ground I take for my proper defence from all malignant spirits that they may have no power over my soul or body nor come beyond these Limitations but answer truely being summoned without daring to transgress their bounds Worrh worrah harcot Gambalon ✚ ✚ ✚ Which Ceremonies being performed the place so sanctified is equivalent to any real Circle whatsoever And in the composition of any Circle for Magical feats the fittest time is the brightest Moon-light or when storms of lightning winde or thunder are raging through the air because at such times the infernal Spirits are nearer unto the earth and can more easily hear the Invocations of the Exorcist As for the places of Magical Circles they are to be chosen melancholly dolefull dark and lonely either in Woods or Deserts or in a place where three wayes meet or amongst ruines of Castles Abbies Monasteries c. or upon the Sea-shore when the Moon shines clear or else in some large Parlour hung with black and the floor covered with the same with doors and windowes closely shut and Waxen Candles lighted But if the Conjuration be for the Ghost of one deceased the fittest places to that purpose are places of the slain Woods where any have killed themselves Church-yards Burying-Vaults c. As also for all forts of Spirits the places of their abode ought to be chosen when they are called as Pits Caves and hollow places for Subterranean Spirits The tops of Turrets for Aerial Spirits Ships and Rocks of the Sea for Spirits of the Water Woods and Mountains for Faries Nymphs and Satyres following the like order with rall the rest The reason that Magitians give for Circles and their Institution is That so much ground being blest and consecrated by holy Words hath a secret force to expel all evil Spirits from the bounds thereof and being sprinkled with holy water which hath been blessed by the Master the ground is purified from all uncleanness besides the holy Names of God written all about whose force is very powerful so that no wicked Spirit hath the ability to break through into the Circle after the Master and Scholler are entered and have closed up the gap by reason of the antipathy they possesse to these Mystical Names And the reason of the Triangle is that if the Spirit be not easily brought to speak the truth they may by the Exorcist be conjured to enter the same where by virtue of the names of the Sacred Trinity they can speak nothing but what is true and right But if Astral Spirits as Faries Nymphs and Ghosts of men be called upon the Circle must be made with Chalk without any Triangles in the place whereof the Magical Character of that Element to which they belong must be described at the end of every Name As for Spirits of the Air Water Fire Woods Caves Mountains Mines Desolate Buildings CHAP. II. How to raise up the Ghost of one that hath hanged himself THis experiment must be put in practice while the Carcass hangs and therefore the Exorcist must seek out for the straightest hazel wand that he can find to the top whereof he must binde
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
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
Conjuration that be written in this Book I conjure thee Bealphares by all Angels and Archangels Thrones Dominations Principates Potestates Virtutes Cherubim and Seraphim and by their vertues and powers I conjure and charge bind and constrain thee Bealphares by all the royal words aforesaid and by their vertues that thou be obedient unto me and to come and appear visibly unto me and that in all days hours and minutes wheresoever I be being called by the vertue of our Lord Jesus Christ the which words are written in this Book Look ready thou be to appear unto me and to give me good counsel how to come by treasures hidden in the earth or in the water and how to come to dignity and knowledge of all things that is to say of the Magick Art and of Grammar Dialectike Rhetorike Arithmetick Musick Geometry and of Astronomy and in all other things my will quickly to be fulfilled I charge upon pain of everlasting condemnation Fiat fiat fiat Amen When he is thus bound ask him what thing thou wilt and he will tell thee and give thee all things that thou wilt request of him without any Sacrifice doing to him and without forsaking thy God that is thy Maker And when the Spirit hath fulfilled thy will and intent give him license to depart as followeth A License for the Spirit to depart GO unto the place predestinated and appointed for thee where thy Lord God hath appointed thee until I shall call thee again Be thou ready unto me and to my call as often as I shall call thee upon pain of everlasting damnation And if thou wilt thou mayst recite two or three times the last Conjuration until thou do come to this term In throno if he will not depart and then say In throno That thou depart from this place without hurt or damage of any body or of any deed to be done that all creatures may know that our Lord is of all power most mightiest and that there is none other God but he which is three and one living for ever and ever And the malediction of God the Father Omnipotent the Son and the Holy Ghost descend upon thee and dwell alwayes with thee except thou do depart without damage of us or of any creature or any other evil deed to be done and thou to go to the predestinated And by our Lord Jesus Christ I do else send thee to the great pit of Hell except I say that thou depart to the place whereas thy Lord God hath appointed thee And see thou be ready to me and to my call at all times and places at mine own will and pleasure day or night without damage or hurt of me or of any creature upon pain of everlasting damnation Fiat fiat fiat Amen Amenl The peace of Jesus Christ be between us and you In the Name of the Father and of the Son and of the Holy Ghost Amen Per crucis hoc ✚ signum c. Say In principio erat Verbum Verbum erat apud Deum In thee beginning was the Word and the Word was with God and God was the Word and so forward as followeth in the first Chapter of Saint John's Gospel staying at these words Full of grace and truth to whom be all honour and glory world without end Amen The fashion or form of the Conjuring knife with the Names thereon to be graven or written AGLA And on the other side this name A Type or Figure of the Circle for the Master and his Fellows to sit in shewing how and after what fashion it should be made Agla eL ya panthon dextera dmÌ„i fecit virtutem ✚ dextera dmÌ„i exaltauit me ✚ dextera dmÌ„i fecit virtutem ✚ dextera dmÌ„i exaltauit me ✚ mellyas emanuel alpha et ω Tetragrammaton Iesus nazarenus Adonay Elfelbey Magister THis is the Circle for the Master to sit in and his fellow or fellows at the first calling sit back to back when he calleth the Spirit and for the Fairies make this circle with chalk on the ground as is said before This Spirit Bealphares being once called and found shall never have power to hurt thee Call him in the hour of ♃ or ♀ the ☽ increasing CHAP. XXIV The making of Holy Water EXorciso te creaturam salis per Deum vivum ✚ per Deum ✚ verum ✚ per Deum sanctum ✚ per Deum quite per Elizaeum Prophetâ—m in aquam miti jussit ut sanaretur sterilitas aquae ut efficiaris sal exorcisatus in salutem credentium ut sis omnibus te sumentibus sanitas animae corporis effugiat a que discedat ab eo loco qui aspersus fuerit omnis phantasia nequitia vel versutia Diabolicae fraudis omnisque spiritus adjuratus per cum qui venturus est judicare vivos mortuos saeculum per igném Amen Oremus Immensam clementiam tuam Onmipotens aeterne Deus humiliter imploramus ut hanc creaturam salis quam in usum generis humani tribuisti bene ✚ dicere sancti ✚ ficare tua pietate digneris ut sit omnibus sumentibus salus mentis corporis ut quicquid ex eo tactum fuerit vel respersum careat omni immunditia omnique impugnatione spiritualis nequitiae per Dominum nostrum Jesum Christum Filium tuum qui tecum vivit regnat in unitate spiritus sancti Deus per omnia saecula saeculorum Amen To the Water say as followeth EXorciso te creaturam aquae in nemine ✚ Patris ✚ Jesu Christi Filii ejus Domini nostri in virtute Spiritus ✚ Sancti ✚ ut fiat aqua exorcisata ad effugandani omnen potestatem inimici ipsum inimicum eradicare explantare valeas cum angelis suis Apostatis per virtutem ejusdem Domini nostri Jesu Christi qui venturus est judicare vivos mortuos seculum per ignem Amen Oremus Deus qui ad salutem humani generis maxima quaeque sacramenta in aquarum substantia condidisti adesto propitius invocationibus nostris elemento huic multimodis purificationibus praeparato virtutem tuea bene ✚ dictionis infunde ut creatura tua mysteriis tuis serviens ad abigendos Daemones morbosque pellendos divinae gratiae sumat effectum ut quicquid in domibus vel in locis fidelium haec unda resperserit careat omni immunditia liberetur à noxa non illic resideat spiritus pestilens non aura corrumpens discedant omnes insidiae latentis inimici si quid est quod aut incolumitati habitantium invidet aut quieti aspersione hujus aquae effugiat us salubritas per invocationem sancti tui nominis expetita ab omnibus fit impugnationibus defensa per Dominum nostrum Jesum Christum Filium tuum qui tecum vivit regnat in unitate spiritus sancti Deus per omnia saecula saeculorum Amen Then take the Salt in thy
Sive and the Sheers that down falls the Book and Key Sive and Sheers upstarts the Theef and away runneth the Devil laughing c. But alas Hemingius is deceived as not perceiving the conceit or rather the deceit thereof For where he supposeth those actions to be miraculous and done by a Devil they are in truth meer bables wherein consisteth not so much as Legierdemain For every Carter may conceive the sleight hereof because the Book and Key Sive and Sheers being stayed up in that order by natural course of necessity must within that space by means of the air and the pulse beating at the singers end turn and fall down Which experience being known to the Witch and Conjuror she or he do form and frame their prophesse accordingly as whosoever maketh proof thereof shall manifestly perceive it By this art practice or experience you shall know what it is a clock if you hold between your finger and your thumb a thred of six or seven inches long unto the other end whereof is tyed a gold Ring or some such like thing in such sort as upon the beating of your Pulâ—â— and the moving of the Ring the same may strike upon either side of a Goblet or Glass These things are I confess Witchcraft because the effect or event proceedeth not of that cause which such coseners say and others believe they do As when they lay a medicine for the Ague c. to a childs wrists they also pronounce certain words or charms by vertue whereof they say the child is healed whereas indeed the medicine only doth the feat And this is also a silly Jugglers knack which wanteth legier demain whom you shall see to thrust a pin or small knife through the head and brain of a Chicken or Pullet and with certain mystical words seem to cure him whereas though no such words were spoken the Chicken would live and do well enough as experience teacheth and declareth Again When such as have maintained the Art and Profession of Conjuring and have written thereupon most cunningly have published recantations and confessed the deceits thereof as Cornelius Agrippa did why should we defend it Also when Heathen Princes of great renown authority and learning have searched with much industry and charge the knowledge and secrecy of Conjuration and Witchcraft and finally found by experience all to be false and vain that is reported of them as Nero Julianus Apostata and Valence did why should we seek for further trial to prove Witchcraft and Conjuration to be cosenage Also when the miracles imputed unto them exceed in quantity quality and number all the miracles that Christ wrought here upon earth for the establishing of his Gospel for the confirmation of our faith and for the advancement of his glorious Name what good Christian will believe them to be true And when Christ himself saith The works that I do no man else can accomplish why should we think that a foolish old Woman can do them all and many more Also when Christ knew not these Witches nor spake one word of them in all time of his being here upon earth having such necessary occasion if at least wise they with their familiars could do as he did by the Spirit of God as is constantly affirmed why should we suppose that they can do as they say but rather that they are deceivers When they are fain to say that Witches wrought not in that Art all those thirty three years that Christ lived and that there were none in Jobs time and that the cosening Oracles are now ceased who seeth not they are witless and madde fools that maintain it When all the mischiefs are accomplished by poysons and natural means which they affirm to be brought to pass by words it manifesteth to the world their cosenage When all the places of Scripture which Witchmongers allow for the proof of such Witches are proved to make nothing for their purpose their own fables and lies deserve small credit When one of the chief points in controversie to wit execution of Witches is grounded upon a false translation namely You shall not suffer a Witch to live which is in Latine Veneficam non retinelitis in vita where the word in every mans ear soundeth to be a Poysoner rather than a worker of Miracles and so interpreted by the seventy Interpreters Josephus and almost all the Rabbins which were Hebrews born Why should any of their Interpretations or Allegations be trusted or well accounted of When working of Miracles is ceased and the gift of Prophesie also so as the godly through invocation of the Holy Spirit cannot perform such wonderful things as these Witches and Conjurors by the invocation of Devils and wicked Spirits undertake and are said to do what man that knoweth and honoureth God will be so infatuate as to believe these lies and so prefer the power of Witches and Devils before the godly indued with God Holy Spirit When many printed Books are published even with Authority in confirmation of such Miracles wrought by those coseners for the detection of Witchcraft and in fine all is not only found false and to have been accomplished by cosenage but that there hath been therein a set purpose to defame honest Matrons as to make them be thought to be Witches why should we believe Bodin M. Mal. c in their cosening tales and fables When they say that Witches can flie in the air and comeâ—â—n at a little coan or a hole in a Glass-window and steal away sucking Children and hurt their Mothers and yet when they are brought into Prison they cannot escape out of the grate which is far bigger who will not condemn such accusations or confessions to be frivolous c When if their assertions were true concerning the Devils usual taking of shapes and walking talking conferring hurting and all manner of dealing with mortal creatures Christs argument to Thomas had been weak and easily answered yea the one half or all the whole world might be inhabited by Devils every poor mans house might be hired over his head by a Devil he might take the shape and favour of an honest woman and play the Witch or of an honest man and play the Thief and so bring them both or whom he list to the gallows who seeth not the vanity of such assertions For then the Devil might in the likeness of an honest man commit any criminal offence as Lavater in his nineteenth Chapter Do spectris reporteth of a grave wise Magistrate in the Territory of Tigurie who affirmed That as he and his servant went through certain pastures he espyed in the morning the Devil in likeness of one whom he knew very well wickedly dealing with a Mare Upon the sight whereof he immediately went to that fellows house and certainly learned there that the same person went not out of his chamber that day And if he had not wisely bolted out the matter the good honest man
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
of Rome but might also have made the Pope that now is content with our Christmas and Easter-day and not to have gathered the minutes together and reformed it so as to shew how falsly he and his predecessors whom they say could not err hath observed it hitherto And truly this and the dancing of the Sun on Easter-day morning sufficiently or rather miraculously prove that computation which the Pope now beginneth to doubt of and to call in question CHAP. V. The Opinion of Fascius Cardanus touching Spirits and of his Familiar Devil FAscius Cardanus had as he himself and his son Hierome Cardanus report a familiar Devil consisting of the fiery Element who so long as he used Conjuration did give true answers to all his demands but when he burned up his Book of Conjurations though he resorted still unto him yet did he make false answers continually He held him bound twenty and eight years and loose five years And during the time that he was bound he told him that there were many Devils or Spirits He came not always alone but sometimes some of his fellows with him He rather agreed with Psellus then with Plato for he said they were begotten born died and lived long but how long they told him not howbeit as he might conjecture by the Devils face who was 42 years old and yet appeared very young he thought they lived two or three hundred years and they said that their souls and ours also died with their bodies They had Schools and Universities among them but he conceived not that any were so dull headed as Psellus maketh them But they are very quick in credit that beleive such fables which indeed is the ground-work of Witchcraft and Conjuration But these Histories are so gross and palpable that I might be thought as wise in going about to confute them as to answer the stories of Fryer Rush Adam Bell or the golden Legend 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 PLato and his followers hold that good Spirits appear in their own likeness but that evil Spirits appear and shew themselves in the form of other bodies and that one Devil reigneth over the rest as a Prince doth in every perfect Common-wealth overmen Item they obtain their purposes and desires only by intreaty of men and women because in nature they are their inferiors and use authority over men none otherwise than Priests by vertue of their function and because of Religion wherein they say they execute the Office of God Sometimes they say that the fiery Spirits or supreme Substances enter into the purity of the mind and so obtain their purpose sometimes otherwise to wit by vertue of holy Charms and even as a poor man obtaineth for Gods sake any thing at a Princes hand as it were by importunateness The other sort of Devils and defiled souls are so conversant on earth as that they do much hurt unto earthly bodies specially in leachery Gods and Angels say they because they want all material and gross substance desire most the pure Sacrifice of the Mind The grosser and more terrestrial Spirits desire the grosser Sacrifices as Beasts and Cattel They in the middle or mean Region delight to have Frankincense and such mean stuffe offered unto them and therefore say they it is necessary to Sacrifice unto them all manner of things so the same be slain and dye not of their own accord for such they abhor Some say that Spirits fear wonderfully vain threats and thereupon will depart as if you tell them that you will cut the Heavens in pieces or reveal their secrets or complain of them to the gods or say that you will do any impossibility or such things as they cannot understand they are so timerous as they will presently be gone and that is thought the best way to be rid of them But these be most commonly of that sort or company which are called Principatus being of all other the most easie to be conjured They say Socrates had a familiar Devil which Plato relyeth much upon using none other argument to prove that there are such Spirits but because Socrates that would not lye said so and partly because that Devil did ever disswade and prohibit not only in Socrates his own cases but sometimes in his friends behalf who if they had been ruled might through his admonition have saved their lives His Disciples gathered that his Devil was Saturnal and a principal fiery Devil and that he and all such as do naturally know their Devils are only such as are called Daemonii viri otherwise coseners Item they say That fiery Spirits urge men to contemplation the airy to business the watery to lust and among these there are some that are Martial which give fortitude some are Jovial giving wisdom some Saturnal always using disswasion and dehorting Item some are born with us and remain with us all our life some are meer strangers who are nothing else but the souls of men departed this life c. 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 PLato proposeth or setteth forth nine several orders of Spirits besides the spirits and souls of men The first Spirit is God that commandeth all the residue the second are those that are called Ideae which gave all things to all men the third are souls of heavenly bodies which are mortal the fourth are Angels the fift Archangels the sixt are Devils who are ministers to infernal powers as Angels are to supernal the seventh are half Gods the eighth are Principalities the ninth are Princes From which division Dionysius doth not much swerve saving that he dealeth as he saith only with good Spirits whom he likewise divideth into nine parts or offices The first he calleth Seraphim the second Cherubim the third Thrones the fourth Dominations the fift Vertues the sixt Powers the seventh Principalites the eighth Archangels the ninth and inferiour sort he calleth Angels Howbeit some of these in my thinking are evil Spirits or else Paul gave us evil counsel when he willed us To fight against Principalities and Powers and all spiritual wickedness But Dionysius in that place goeth further impropriating to every Countrey and almost to every person of any accompt a peculiar Angel as to Jewry he assigneth Michael to Adam Razael to Abraham Zekiel to Isaac Raphael to Jacob Peliel to Moses Metraton c. But in these discourses he either followed his own imaginations and conceits or else the corruptions of that age Nevertheless I had rarher confute him by Mr. Calvin and my Kinsman M. Deering than by my self or mine own words For Mr. Calvin saith That Dionysius herein speaketh not as by hearsay but as though he had slipped down from Heaven and told of things which he had
should say to our Lady-Church And in the Church-yard he saw a great many dead men and some of them he knew of whom he asked What the matter was c. who answered That the Hangman was slain and the Devil challenged his soul the which our Lady said was her and the Judge was even at hand coming thither to hear the cause and therefore said they we are now come together The Priest thought he would be at the hearing hereof and hid himself behind a tree and anon he saw the judicial seat ready prepared and furnished where the Judge to wit Jesus Christ sate who took up his mother unto him Soon after the Devils brought in the Hangman pinnioned and proved by good evidence that his soul belonged to them On the other side our Lady pleaded for the Hangman proving that he at the hour of death commended his soul to her The judge hearing the matter so well debated on either side but willing to obey for these are his words his mothers desire and loath to do the Devils any wrong gave sentence that the Hangmans soul should return to his body until he had made sufficient satisfaction ordaining that the Pope should set forth a publick form of Prayer for the Hangmans soul It was demanded who should do the errand to the Popes Holiness Marry quoth our Lady that shall yonder Priest that lurketh behind the tree The Priest being called forth and injoyned to make relation hereof and to desire the Pope to take the pains to do according to this decree asked by what token he should be directed Then was delivered unto him a Rose of such beauty as when the Pope saw it he knew his message was true And so if they do not well I pray God we may CHAP. XXVII A Confutation of the Fable of the Hangman of many other feigned and ridiculous Tales and Apparitions with a reproof thereof BY the tale above mentioned you see what it is to worship the Image of our Lady For though we kneel to God himself and make never so humble Petitions unto him without faith and repentance it shall do us no pleasure at all Yet this Hangman had great friendship shewed him for one point of courtesie used to our Lady having not one dram of faith repentance nor yet of honesty in him Nevertheless so credulous is the nature of man as to believe this and such like fables yea to discredit such stuffe is thought among the Papists flat heresie And though we that are Protestants will not believe these toyes being so apparently Popish yet we credit and report other appearances and assuming of bodies by souls and spirits though they be as prophane absurd and impious as the other We are sure the holy Maid of Kent's Vision was a very cosenage but we can credit imprint and publish for a true possession or history the knavery used by a cosening varlot at Maidstone and many other such as that was We think souls and spirits may come out of Heaven or Hell and assume bodies believing many absurd tales told by the Schoolmen and Romish Doctors to that effect but we discredit all the stories that they and as grave men as they are tell us upon their knowledge and credit of souls condemned to Purgatory wandering for succour and release by Trentals and Masses said by a Popish Priest c. and yet they in probability are equal and in number far exceed the other We think that to be a lye which is written or rather fathered upon Luther to wit That he knew the Devil and was very conversant with him and had eaten many bushels of Salt and made jolly good cheer with him and that he was confuted in a desputation with a real Devil about the abolishing of private mass Neither do we believe this report That the Devil in the likeness of a tall man was present at a Sermon openly made by Carolostadius and from this Sermon went to his house and told his son that he would fetch him away after a day or twain as the Papists say he did indeed although they lie in every point thereof most maliciously But we can believe Platina and others when they tell us of the appearances of Pope Benedict the eight and also the ninth how the one rode upon a black Horse in the Wilderness requiring a Bishop as I remember whom he met that he would distribute certain money for him which he had purloined of that which was given in Alms to the poor c. and how the other was seen a hundred years after the Devil had killed him in a Wood of an Hermite in a Bears-skin and an Asses-head on his shoulders c. himself saying that he appeared in such sort as he lived And divers such stuffe rehearsed by Platina Now because S. Ambrose writeth that S. Anne appeared to Constance the daughter of Constantine and to her Parents watching at her Sepulchre and because Eusebius and Nicephorus say That the Pontamian Virgin Origen's Disciple appeared to S. Basil and put a Crown upon his head in token of the glory of his martyrdom which should shortly follow and because Hierome writeth of Paul's appearance and Theodoret of S. John the Baptist and Athanasius of Ammons c. many do believe the same stories and miraculous appearances to be true But few Protestants will give credit unto such shameful fables or any like them when they find them written in the Legendary Festival Rosaries of our Lady or any other such Popish Authors Whereby I gather that if the Protestant believe some few lyes the Papists believe a great number This I write to shew the imperfection of man how attentive our ears are to hearken to tales And though herein consists no great point of faith or infidelity yet let us that profess the Gospel take warning of Papists not to be carryed away with every vain blast of doctrine but let us cast away these prophane and old Wives fables And although this matter have passed so long with general credit and authority yet many grave Authors have condemned long since all those vain Visions and Apparitions except such as have been shewed by God his Son and his Angels Athanasius saith That souls once loosed from their bodies have no more society with mortal men Augustine saith That if souls could walk and visit their friends c. or admonish them in sleep or otherwise his Mother that followed him by Land and by Sea would shew her self to him and reveal her knowledge or give him warning c. But most true it is that is written in the Gospel We have Moses and the Prophets who are to be hearkened unto and not the dead CHAP. XXVIII A Confutation of Johannes Laurentius and of many others maintaining these fained and ridiculous Tales and Apparitions and what driveth them away of Moses and Elias appearance in Mount Tabor FUrthermore to prosecute this matter in more words if I say
and in that sense did Christ himself use it saying Be ye wise as Serpents c. So that by this brief collection you see that the word Serpent as it is equivocal so likewise it is sometimes taken in the good and sometimes in the evil part But where it is said That the Serpent was father of lyes author of death and the worker of deceit methinks it is a ridiculous opinion to hold that thereby a Snake is meant which must be if the letter be preferred before the Allegory Truly Calvin's opinion is to be liked and reverenced and his example to be embraced and followed in that he offereth to subscribe to them that hold that the Holy Ghost in that place did of purpose use obscure figures that the clear light thereof might be deferred till Christs coming He saith also with like commendation speaking hereof and writing upon this place That Moses doth accommodate and fitten for the understanding of the common people in a rude and gross style those things which he there delivereth forbearing once to rehearse the name of Satan And further he saith That this order may not be thought of Moses his own device but to be taught him by the Spirit of God for such was saith he in those dayes the childish age of the Church which was unable to receive higher or profounder doctrine Finally he saith even hereupon That the Lord hath supplyed with the secret light of his Spirit whatsoever wanted in plainness and clearness of external words If it be said according to experience That certain other Beasts are farre more subtil than the Serpent They answer That it is not absurd to confess that the same gift was taken away from him by God because he brought destruction to mankind Which is more methinks than need be granted in that behalf For Christ saith not Be ye wise as Serpents were before their transgression but Be wise as Serpents are I would learn what impiety absurdity or offence it is to hold that Moses under the person of a poysoning Serpent or Snake describeth the Devil that poysoned Eve with his deceitful worâ—s and venomous assault Whence cometh it else that the Devil is called so often The Viper The Serpent c. and that his children are called the generation of Vipers but upon this first description of the Devil made by Moses For I think none so gross as to suppose that the wicked are the children of Snakes according to the letter no more than we are to think and gather that God keepeth a Book of Life written with Pen and Ink upon Paper as Citizens record their Free-men CHAP. XXXI Of the Curse rehearsed Gen. 3. and that place rightly expounded John Calvins opinion of the Devil THe curse rehearsed by God in that place whereby Witchmongers labour so busily to prove that the Devil entered into the body of a Snake and by consequence can take the body of any other creature at his pleasure c. reacheth I think further into the Devils matters than we can comprehend it or is needful for us to know that understand not the wayes of the Devils creeping and is far unlikely to extend to plague the generation of Snakes though they had been made with legges before that time and through his curse was deprived out of that benefit And yet if the Devil should have entered into the Snake in manner and form as they suppose I cannot see in what degree of sin the poor Snake should be so guilty as that God who is the most righteous Judge might be offended with him But although I abhor that lewd interpretation of the Family of Love and such other Heretiques as would reduce the whole Bible into allegories yet methinks the creeping there is rather metaphorically or significatively spoken than literally even by that figure which is there prosecuted to the end Wherein the Devil is resembled to an odious creature who as he creepeth upon us to annoy our bodies so doth the Devil there creep into the conscience of Eve to abuse and deceive her whose seed nevertheless shall tread down and dissolve his power and malice And through him all good Christians as Calvin saith obtain power to do the like For we may not imagine such a material tragedy as there is described for the ease of our feeble and weak capacities For whensoever we find in the Scriptures that the Devil is called God the Prince of the world a strong armed man to whom is given the power of the air a roaring Lion a Serpent c. the Holy Ghost moved us thereby to beware of the most subtil strong and mighty Enemy and to make preparation and arm our selves with faith against so terrible an Adversary And this is the opinion and counsel of Calvin That we seeing our own weakness and his force manifested in such terms may beware of the Devil and may flie to God for spiritual aid and comfort And as for his corporal assaults or his attempts upon our bodies his night-walkings his visible appearings his dancing with Witches c. we are neither warned in the Scriptures of them nor willed by God or his Prophets to flie them neither is there any mention made of them in the Scriptures And therefore think I those Witchmongers and absurd Writers to be as gross on the one side as the Sadduces are impious and fond on the other which say That Spirits and Devils are only motions and affections and that Angels are but tokens of Gods power I for my part confess with Augustine That these matters are above my reach and capacity and yet so farr as God Word teacheth me I will not stick to say That they are living creatures ordained to serve the Lord in their vocation And although they abode not in their first estate yet that they are the Lords Ministers and Executioners of his wrath to try and tempt in this world and to punish the reprobate in Hell fire in the world to come CHAP. XXXII Mine own Opinion and Resolultion of the Nature of Spirits and of the Devil with his properties BUt to use few words in a long matter and plain terms in a doubtful case this is mine opinion concerning this argument First that Devils are spirits and no bodies For as Peter Martyr saith spirits and bodies are by antithesis opposed one to another so as a body is no spirit nor a spirit a body And that the Devil whether he be many or one for by the way you shall understand that he is so spoken of in the Scriptures as though there were but one and sometimes as though one were many legions the sense whereof I have already declared according to Calvins opinion he is a creature made by God and that for vengeance as it is written in Ecclus. 39. v. 28. and of himself naught though imployed by God to necessary and good purposes For in places where it is written
therefore may and is called the Spirit of spirits This Spirit withdrawing it self from the hearts of men for that it will not inhabit and dwell where sin hath dominion giveth place unto the spirit of errour and blindness to the spirit of servitude and compunction which biteth gnaweth and whetteth their hearts with a deadly hate of the Gospel in so much as it grieveth their minds and irketh their ears either to hear or understand the truth of which disease properly the Pharisees of old were and the Papists even now are sick Yea the want of this good Spirit is the cause that many fall into the spirit of perverseness and frowardness into the spirit of giddiness lying drowsiness and dulness according as the Prophet Isaiah saith For the Lord hath covered you with a spirit of slumber and hath shut up your eyes and again elsewhere Dominus miscuit in medio c. The Lord hath mingled among them the spirit of giddiness and hath made Egypt to err as a drunken man erreth in his vomit And as it is said by Paul And their foolish heart was blinded and God gave them over unto their own hearts lusts Which punishment Moses threatneth unto the Jews The Lord shall smite thee with madness with blindness and amazedness of mind and thou shalt grope at high noon as a blind man useth to grope c. In some this word Spirit doth signifie a secret force and power wherewith our minds are moved and directed if unto holy things then it is the motion of the holy Spirit of the Spirit of Christ and of God if unto evil things then is it the suggestion of the wicked spirit of the Devil and of Satan Whereupon I inferr by the way of a question with what spirit we are to suppose such to be moved as either practice any of the vanities treated upon in this Book or through credulity addict themselves thereunto as unto divine oracles or the voyce of Angels breaking through the clouds We cannot impute this motion unto the good Spirit for then they should be able to discern between the nature of spirits and not swerve in judgment it followeth therefore that the spirit of blindness and error doth seduce them so that it is no marvel if in the alienation of their minds they take falsehood for truth shadows for substances fancies for verities c for it is likely that the good Spirit of God hath forsaken them or at leastwise absented it self from them else would they detest these devillish devices of men which consist of nothing but delusions and vain practices whereof I suppose this my Book to be a sufficient discovery It will be said That I ought not to judge for he that judgeth shall be judged Whereto I answer That judgment is not to be understood of three kind of actions in their proper nature whereof the first are secret and the judgment of them shall appertain to God who in time will disclose whatsoever is done in covert and that by his just judgment The second are mixed actions taking part of hidden and part of open so that by reason of their uncertainty and doubtfulness they are discussable and to be tryed these after due examination are to have their competent judgment and are incident to the Magistrate The third are manifest and evident and such as do no less apparently shew themselves than an inflammation of blood in the body and of these actions every private man giveth judgment because they be of such certainty as that of them a man may as well conclude as to gather that because the Sun is risen in the East Ergo it is morning he is come about and is full South Ergo it is high noon he is declining and closing up in the West Ergo it is evening So that the objection is answered Howbeit letting this pass and spiritually to speak of this Spirit which whiles many have wanted it hath come to pass that they have proved altogether carnal and not savouring heavenly divinity have tumbled into worse than Philosophical barbarism and these be such as of Writers are called Pneumatomachi a Sect so injurious to the holy Spirit of God that contemning the sentence of Christ wherein he foretelleth That the sin against the Holy Spirit is never to be pardoned neither in this world nor in the world to come they do not only deny him to be God but also pull from him all being and with the Sadduces maintain there is none such but that under and by the name of holy Spirit is meant a certain divine force wherewith our minds are moved and the grace and favour of God whereby we are his beloved Against these shameless Enemies of the Holy Spirit I will not use material weapons but syllogistical charms And first I will set down some of their paralogisms or false arguments and upon the neck of them infer fit confutations grounded upon sound reason and certain truth Their first Argument is knit up in this manner The Holy Spirit is nowhere expresly called God in the Scriptures Ergo he is not God or at leastwise he is not to be called God The Antecedent of this Argument is false because the Holy Spirit hath the title or name of God in the fift of the Acts. Again the consequent is false For although he were not expresly called God yet should it not thereupon be concluded that he is not very God because unto him are attributed all the properties of God which unto this do equally belong And as we deny not that the Father is the true light although it be not directly written of the Father but of the Son He was the true light giving light to every man that cometh into this world so likewise it is not to be denyed that the Spirit is God although the Scripture doth not expresly and simply note it sithence it ascribeth equal things thereunto as the properties of God the works of God the service due to God that it doth interchangeably take the names of Spirit and of God oftentimes They therefore that see these things attributed unto the Holy Spirit and yet will not suffer him to be called by the name of God do as it were refuse to grant unto Eve the name of Homo whom notwithstanding they confess to be a creature reasonable and mortal The second reason is this Hilarie in all his twelve Books of the Trinity doth nowhere write that the Holy Spirit is to be worshipped he never giveth thereunto the name of God neither dares he otherwise pronounce thereof than that it is the Spirit of God Besides this There are usual Prayers of the Church commonly called the Collects whereof some are made to the Father some to the Son but none to the Holy Spirit and yet in them all mention is made of the three persons Hereunto I answer that although Hilarie doth not openly call the Holy Spirit God yet
doth he constantly deny it to be a creature Now if any ask me why Hilarie was so coy and nice to name the Holy Spirit God whom he denyeth to be a creature when as notwithstanding between God and a creature there is no mean I will in good sooth say what I think I suppose that Hilarie for himself thought well of the Godhead of the Holy Spirit but this opnion was thrust and forced upon him by the Pneumatomachi who at that time rightly deeming of the Son did erewhiles join themselves to those that were sound of judgment There is also in the Ecclesiastical History a little book which they gave Liberius a Bishop of Rome whereinto they foisted the Nicene Creed And that Hilarie was a friend of the Pneumatomachi it is perceived in his Book De Synodis where he writeth in this manner Nihil autem mirum vobis videri debet fratres charissimi c. It ought to seem no wonder unto you dear Brethren c. As for the objection of the Prayers of the Church called the Collects that in them the Holy Spirit is not called upon by name we oppose and set against them the Songs of the Church wherein the said Spirit is called upon But the Collects are more ancient than the Songs Hymns and Anthems I will not now contend about ancientness neither will I compare Songs and Collects together but I say thus much only to wit that in the most ancient times of the Church the Holy Spirit hath been openly called upon in the Congregation Now if I be charged to give an instance let this serve In the Collect upon Trinity Sunday it is thus said Almighty and everlasting God which hast given unto us thy servants grace by the confession of a truth to acknowledg the glory of the eternal Trinity and in the power of the divine Majesty to worship the Unity we beseech thee that through the stedfastness of this faith we may evermore be defended from all adversity which livest and reignest one God world without end Now because that in this Collect where the Trinity is expresly called upon the names of persons are not expressed but Almighty and Everlasting God invocated who abideth in Trinity and Unity it doth easily appear elsewhere also that the persons being not named under the Name of Almighty and Everlasting God not only the Father is to be understood but God which abideth in Trinity and Unity that is the Father the Son and the Holyghost A third objection of theirs is this The Son of God oftentimes praying in the Gospels speaking unto the Father promiseth the Holy Spirit and doth also admonish the Apostles to pray unto the heavenly Father but yet in the Name of the Son Besides that he prescribeth them this form of Prayer Our Father which art in Heaven Ergo The Father only is to be called upon and consequently the Father only is that one and very true God of whom it is written Thou shalt worship the Lord thy God and him only shalt thou serve Whereto I answer first by denying the consequent The Son prayed to the Father only Ergo the Father only is of us also to be prayed unto For the Son of God is distinguished of us both in Person and in Office he as a Mediator maketh Intercession for us to the Father and although the Son and the Holy Spirit do both together receive and take us into favour with God yet is he said to intreat the Father for us because the Father is the fountain of all counsels and divine works Furthermore touching the form of Praying described by Christ it is not necessary that the Fathers name should personally be there taken sith there is no distinction of persons made but by the Name of Father indefinitely we understand God or the Essence of God the Father the Son and the Holy-Ghost For this name hath not alwayes a respect unto the generation of the Son of God but God is called The Father of the faithful because of his gracious and free adopting of them the foundation whereof is the Son of God in whom we be adopted but yot so adopted that not the Father only receiveth us into his favour but with him also the Son and the Holy Spirit doth the same Therefore when we in the beginning of Prayer do advertise our selves of God's goodness towards us we do not cast an eye to the Father alone but also to the Son who gave us the Spirit of Adoption and to the Holy Spirit in whom we cry Abba Father And if so be that invocation and Prayer were restrained to the Father alone then had the Saints done amiss in calling upon invocating and praying to the Son of God and with the Son the Holy Spirit in Baptism according to the form by Christ himself assigned and delivered Another objection is out of the fourth of Amos in this manner For lo it is I that make the Thunder and create the spirit and shew unto men their Christ making the light and the clouds and mounting above the high places of the earth the Lord God of Hosts is his Name Now because it is read in that place Shewing unto men their Christ the Pneumatomachi contended that these words are to be understood of the Holy Spirit But Ambrose in his Book De Spiritu Sancto lib. 2. cap. 7. doth rightly answer That by Spirit in this place is meant the Wind for if the Prophets purpose and will had been to speak of the Holy Spirit he would not have begun with Thunder nor have ended with light and clouds Howbeit the same father saith If any suppose that these words are to be drawn unto the interpretation of the Holy Spirit because the Prophet saith Shewing unto men their Christ he ought also to draw these words unto the mystery of the Lords incarnation and he expoundeth Thunder to be the words of the Lord and Spirit to be the reasonable and perfect soul But the former interpretation is certain and convenient with the words of the Prophet by whom there is no mention made of Christ but the power of God is set forth in his works Behold saith the Prophet he that formeth the Mountains and createth the Wind and declareth unto man what is his thought which maketh the morning darkness and walketh upon the high places of the earth the Lord God of Hosts is his Name In this sort Santes a right skilful man in the Hebrew tongue translateth this place of the Prophet But admit this place were written of the Holy Spirit and were not appliable either to the Wind or to the Lords Incarnation yet doth it not follow that the Holy Spirit is a creature because this word of Creating doth not alwayes signifie a making of something out of nothing as Eusebius dxpounding these wrrds The Lord created me in the beginning of his wayes writeth thus The Prophet in the Person of God saying
Behold I am he that made the Thunder and created the Spirit and shewed unto men their Christ this word created is not so to be taken as that it is to be concluded thereby that the same was not before For God hath not so created the Spirit fithence by the same he hath shewed and declared his Christ unto al men Neither was it a thing of late beginning under the Son but it was before all beginning and was then sent when the Apostles were gathered together When a sound like Thunder came from Heaven as it had been the coming of a mighty wind this word created being used for sent down for appointed ordained c. and the word Thunder signifying in another kind of manner the Preaching of the Gospel The like saying is that of the Psalmist A clean heart create in me O God wherein he prayed not as one having no heart but as one that had such a heart as needed purifying as needed perfecting and this phrase also of the scripture that he might create two in one new man that is that he might joyn couple or gather together c. Furthermore the Pneumatomachi by these testimonies insuing endeavour to prove the Holy Spirit to be a creature Out of John the 1. ch By this word were all things made and without it nothing was made Out of 1 Cor. 8. We have one God the Father even he from whom are all things and we in him and one Lord Jesus Christ through whom are all things and we by him Out of Col. 1 By him were all things made things in heaven and things in earth visible and invisible c. Now if all things were made by the Son it followeth that by him the Holy Spirit was also made Whereto I answer that when all things are said to be made by the Son that same universal proposition is restrained by John himself to a certain kind of things Without him saith the Evangelist was nothing made that was made Therefore it is first to be shewed that the Holy Spirit was made and then will we conclude out of John that if he were made he was made of the Son The Scripture doth no where say that the Holy Spirit was made of the Father or of the Son but to proceed to come and to be sent from them both Now if these universal propositions are to suffer no restraint it shall follow that the Father was made of the Son than the which what is more absurd and wicked Again they object out of Mat. 11. None knoweth the Son but the Father and none the Father but the Son to wit of and by himself for otherwise both the angels and to whomsoever else it shall please the Son to reveal the Father these do know both the Father and the Son Now if so be the Spirit be not equal with the Father and the Son in knowledge he is not only unequal and lesser than they but also no God for ignorance is not incident unto God Whereto I answer that where in holy Scripture we do meet with universal propositions negative or exclusive they are not to be expounded of one person so as the rest are excluded but creatures or false gods are to be excluded and whatsoever else is without or beside the essence and being of God Reasons to prove and confirme this interpretation I could bring very many whereof I will adde some for example In the seventh of John it is said When Christ shall come none shall know from whence he is notwithstanding which words the Jews thought that neither God nor his Angels should be ignorant from whence Christ should be In the fourth to the Galatians A mans Covenant or testament confirmed with authority no body doth abrogate or adde any thing thereunto No just man doth so but tyrants and truce-breakers care not for covenants In John eight Jesus was left alone and the woman standing in the midst And yet it is not to be supposed that a multitude of people was not present and the Disciples of Christ likewise but the word Solus alone is referred to the womans accusers who withdrew themselves away every one and departed In the sixt of Mark When it was evening the ship was in the midst of the sea and he alone upon land he was not alone upon land or shore for the same was not utterly void of dwellers but he had not any of his Disciples with him nor any body to carry him a shipboard unto his Disciples Many phrases or forms of speeches like unto these are to be found in the sacred scriptures and in authors both Greek and Latin whereby we understand that neither universal negative nor exclusive particles are strictly to be urged but to be explained in such sort as the matter in hand will bear When as therefore the Son alone is said to know the Father and it is demanded whether the holy Spirit is debarred from knowing the Father out of other places of Scripture judgment is to be given in this case In some places the Holy Spirit is counted and reckoned with the Father and the Son jointly wherefore he is not to be separated Elsewhere also it is attributed to the holy spirit that he alone doth know the things which be of God and searcheth the deep secrets of God wherfore from him the knowing of God is not to be excluded They do yet further object that it is not convenient or fit for God after the manner of suters to humble and cast down himself but the holy Spirit doth so praying and intreating for us with unspeakable groans Rom. 8. Ergo the holy Spirit is not God Whereunto I answer that the Holy Spirit doth pray and intreat insomuch as he provoketh us to pray and maketh us to groan and sigh Oftentimes also in the Scriptures is that action or deed attributed unto God which we being stirred up and moved by him doe bring to passe So it is said of God unto Abraham Now I know that thou fearest God and yet before he would have sacrificed Isaac God knew the very heart of Abraham and therefore this word Cognovi I know is as much as Cognoscere feci I have made or caused to know And that the Spirit to pray and intreat is the same with that to make to pray and intreat the apostle teacheth even there writing that we have received the spirit of adoption in whom we cry Abba Father Where it is manifest that it is we which cry the Holy-ghost provoking and forcing us thereunto Howbeit they goe further and frame this reason Whosoever is sent the same is inferior and lesser than he of whom he is sent and furthermore he is of a comprehensible substance because he passeth by local motion from place to place but the Holy Spirit is sent of the Father and the Son John 14 15. 16. It is poured forth and shed upon men Acts 10. Ergo the Holy
Spirit is lesser than the Father and the Son and of a comprehensible nature and consequently not very God Whereto I answer first that he which is sent is not alwayes lesser than he that sendeth to prove which position any mean wit may inferre many instances Furthermore touching the sending of the Holy Spirit we are here to imagine no changing or shifting of place For if the Spirit when he goeth from the Father and is sent changeth his place then must the Father also be in a place that he may leave it and goe to another And as for the incomprehensible nature of the Spirit he cannot leaving his place passe unto another Therefore the sending of the Spirit is the eternal and unvariable will of God to do something by the Holy Spirit and the revealing and executing of this will by the operation and working of the Spirit The Spirit was sent to the Apostles which Spirit was present with them sith it is present every where but then according to the will of God the Father he shewed himself present and powerful Some man may say If sending be a revealing and laying open of presence and power then may the Father be said to be sent because he himself is also revealed I answer that when the Spirit is said to be sent not only the revealing but the order also of his revealing is declared because the will of the Father and of the Son of whom he is sent going before not in time but in order of persons the Spirit doth reveal himself the Father and also the Son The Father revealeth himself by others the Son and the Holy Spirit so that his will goeth before Therefore sending is the common work of all the three persons howbeit for order of doing it is distinguished by divers names The Father will reveal himsâ—lf unto men with the Son and the Spirit and be powerful in them and therefoâ—â— is said to send The Son doth assent unto the will of the Father and will that 〈◊〉 be done by themselves which God will to be done by them these are said to be sent And because the will of the Son doth goe before the Spirit in order of persons he is also said to send the Spirit Yet for all this they alledge That if the Spirit had perfection then would he speak of himself and not stand in need alwayes of anothers admonishment but he speaketh not of himself but speaketh what he heareth as Christ expresly testifieth John 16. Ergo he is unperfect and whatsoever he hath it is by partaking and consequently he is not God Whereto I answer that this argument is stale for it was objected by Heretiques long ago against them that held the true opinion as Cyrill saith who answereth that by the words of Christ is rather to be gathered that the Son and the Spirit are of the same substance For the Spirit is named the minde of Christ 1 Cor. 2. and therefore he speaketh not of his own proper will or against his will in whom and from whom he is but hath all his will and working naturally proceeding from the substance as it were of him Lastly they argue thus Every thing is either unbegotten or unborn or begotten and created the Spirit is not unbegotten for then he were the Father and so there should be two without boginning neither is he begotten for then he is begotter of the Father and so there shall be two Sons both Brothers or he is begotten of the Son and then shall he be Gods Nephew than the which what can be imagined more absurd Ergo he is created Whereto I answer that the division or distribution is unperfect for that member is omitted which is noted of the very best Divine that ever was even Jesus Christ our Saviour namely to have proceeded or proceeding That same Holy Spirit saith he which proceedeth from the Father Which place Nazianzen doth thus interpret The Spirit because he proceedeth from thence is not a creature and because he is not begotten he is not the Son but because he is the mean of begotten and unbegotten he shall be God c. And thus having avoided all these cavils of the Pneumatomachi a Sect of Heretiques too too injurious to the Holy Spirit insomuch as they seek what they can to rob and pull from him the right of his divinity I will all Christians to take heed of their pestilent opinions the poison whereof though to them that be resolved in the Truth it can do little hurt yet to such as stand upon a wavering point it can do no great good Having thus farr waded against and overthrown their opinons I must needs exhort all to whom the reading hereof shall come that first they consider with themselves what a reverend mystery all that hitherto hath been said in this chapter concerneth namely The Spirit of Sanctification and that they so ponder places to and fro as that they reserve unto the holy Spirit the glorious title of Divinity which by nature is to him appropriate esteeming of those Pneumatomachi or Theomachi as of Swine delighting more in the durty draffe of their devices than in the fair Fountain water of Golds Word yea condemning them of grosser ignorance than the old Philosophers who though they favoured little of heavenly Theology yet some illumination they had of the Holy and Divine Spirit marry it was somewhat misty dark lame and limping nevertheless what it was and how much or little soever it was they gave thereunto a due reverence in that they acknowledged and intituled it Animam Mundi The soul or life of the World and as Nazianzen witnesseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The mind of the universal and the outward breath or the breath that cometh from without Porphyrie expounding the opinion of Plato who was not utterly blind in this mystery saith That the divine substance doth proceed and extend to three subsistencies and beings and that God is chiefly and principally good next him the second Creator and the third to be the soul of the world for he holdeth that the divinity doth exttend even to this foul As for Hermes Trismegistus he saith That all things have need of this Spirit for according to his worthiness he supporteth all he quickneth and sustaineth all and he is derived from the holy Fountain giving breath and life unto all and evermore remaineth continual plentiful and unemptyed And here by the way I give you a note worth reading and considering namely how all Nations in a manner by a kind of heavenly influence agree in writing and speaking the Name of God with no more than four letters As for example the Egyptians do call him Theut the Persians call him Syre the Jews express his unspeakable name as well as they can by the word Adonai consisting of four vowels the Arabians call him Alla the Mahometists call him Abdi the Greeks call him Theos the Latines call
must be addrest unto by Prayer resignation and fasting with a celestial Song out of the Canto's of Nagar this is his Character â— Nal-gah appearing to those that are devoted to the knowledge of Magick teaching them how to exercise Infernal Witchcraft without danger and in despight to the Devils he must be sought by hours minutes constellations privacy and blood c. He hath a bow bent in his hand and a Crown of Gold upon his head this is his Character â— Maynom one of the Powers who hath the ability of subservient administration that is at one time to be present with many he resembleth a Ew with Lamb typifying his nature in that appearance Gaonim an Angel causing his Pupil to go invisible and transporting him at his pleasure in a moment to the outmost parts of the earth Halanu the Instructer in Manual operations by whom Bezaliah and Aholibah were divinely inspired for the structure of the Tabernacle Rama-umi who is the Instructer in Cabalistical Magick and reveals the secrets of numbers the names of Angels and the vertue of Boim 7. These are the seven bad Angels or Daemons As the power and capacity of the good proceeds from the strength of God in the quality of heaven so is the force of the evil Genii in the hellish quality correspondent for it is to be noted that these evil Angels did before their fall enjoy the same places and degrees that now the good or holy Angels do so that as their power is to instruct men in Government Abstinence Philosophy Magick and Mechanick Arts for a good intent and for the glory of God The power of the evil ones is the very same to inform and instigate unto the same attainments as farr as they may be instrumental for the Devil or the Kingdom of Darkness therein 8. Their names are 1. Panalcarp like a Crocodile with two heads 2. Baratron appearing like a Conjurer in a Priestly habit 3 Sondennah like a Hunts-man 4. Greizmodal accompanying his Pupil like a Spaniel-Dog 5. Ballisargon the grand Inticer to theeving and robbery till he hath brought his followers to destruction 6. Morborgran who can put on various likenesses especially appearing as a Serving-man 7. Barman who most commonly possesseth the soul of those that are joyned unto him 9. These are the names of the 7 good and evil Daemons according to the antient writing on the Magical Art who do also to many particular Cities and Countries ascribe certain good and evil Angels the one whereof protects and defends the other inflicts Pestilence and Famin upon them Like unto which is the story recorded by Sigbertus in Chronicis That in the 11th year of the reign of Constans a good Angel and a bad were seen by the whole City of Constantinople nightly to fly about the City and as often as by the command of the good Angel the other smote any house with a dart in his hand such was the number that dyed in that house according to the stroaks given 10. And indeed it is to be feared that whosoever have ever pretended or do at present alledge that they enjoy familiarity with a familiar Spirit I say its greatly to be suspected that all such familiars belong to the Kingdom of Darkness for such are too too officious and ready to attend the depraved desires of mortal men whereas if communication with Angels or good and holy Guardians be at all attainable yet such is the difficulty of the attainment that the examples thereof if true are exceeding rare But in general the writings of Magicians and Naturallists do plentifully abound with examples of this nature whether good or evil is yet to be determined I have been told of a certain Country-man in these dayes who was continually pestered with the company of a woman discerned by none but by himself If he was upon Horse-back she would be behind him if at dinner she sate at his elbow if lying on his bed there she was also present And if at any time he had taken a journey or gone about some unprofitable business at such a time she accompanyed him not and seldom escaped he some mischief when she was absent But at last for all her dutiful pretences as she accompanyed him riding through a deep and swift running River she tumbled him into the deepest part and lay upon him till she had strangled or drowned him 11. Amongst the Jews this kind of Idolatry was frequent to consult with and associate themselves unto familiar Spirits whom they compelled to do them domestick service dressing their Camels lifting their burthens and doing their messages for the attaining their service they had many blasphemous Forms and superstitious Ceremonies and Sacrifices making the holy Names of God subservient to their accursed practices one whose name was Baal-Ben-ammim was adjudged by the Law of Moses to be burnt for the like practices being condemned in the time of one Judah a high Priest in the Captivity for killing an Infant and with its blood performing Sacrifice to Baalzebub with various ceremonies intermixed by which means his God had bequeathed unto him a certain Lacky from the Infernal Troop to attend and serve him for his whole life time this is to be found in Zoar's Coment upon Berosus and Belus who affirms That at his tryal he endeavoured to prove that the same was the good Angel or Genius given unto him by the mercy of God 12. Both the Hebrew Cabalists and Heathen Magicians as also those addicted to Magick in Christianity have all of them laid down certain forms of attaining the company of a good or evil Angel by number and astrological Observations fitted to the rules of Conjuration and Invocations And many of the superstitious Rabbi's have affirmed That they were able by such practices to cause the ghost of Adam Eve or any of the holy Patriarchs to appear unto them which was surely the delusion of Satan to harden their hearts But in the Addition to the 15th Book of the Discovery this Subject is more practically handled where many forms of obtaining the Society of the Bonus or Malus Genius are plainly decyphered so far as with safety and convenience they could be described 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 1. AS the Astral Spirits separate which belong not to any deceased person do for many years survive or continue so if the party deceased hath departed in discontent and melancholy it is often known that they return again and causing terrour to families and houses do wait for opportunity to disburthen themselves that at length they may come into their desired rest 2. The opinion of many is That the Devill in their likenesse is all that appears But the more Learned have sufficiently demonstrated through Example and Experience That the apparition is really proper to the person deceased Nor can
of hardned dough in the form of a man into the pit the Image was Crowned with Lawrell then she threw in some of the shrub called Bdellium This done with a sword she ran frantickly up and down cutting her self and with a Lawrell branch sprinkled of her blood into the fire at length whispering at her Sons ear she caused him to arise and questioning him of the fortune of his Brother what was become of him he answered dubiously speaking prosperity to two persons that secretly beheld her and telling her That suddain death for her impiety attended her which came to passe ere she left the place after all these predictions the Carcase ceased to answer any more and tumbled groveling on the ground again 11. And although by most men as also by the Author in his foregoing Discovery it is constantly believed that the Witch of Endor raised not Samuel nor the Ghost of Samuel as not beleeving that there is an Astral Spirit or Ghost belonging unto every Man yet it is very probable that by her conjurations she caused his Sydereal Spirit to appear which is possible to be effected and hath been often done as Weaver in his Funeral Monuments records of Edward Kelly who in the Park of Walton Ledale in the County Lancaster with one Paul Waring Invocated a Devil and afterwards digg'd up the Corps of a poor man that had been buried that very day in a place near the same called Law Church-yard whom he compelled by Incantations and Conjurations to speak and utter prophetical words concerning the master of one of his Assistants 12. According to the state and condition wherein a person dyes so is it with their Astral Spirit for if they died in perfect peace and had come through the valley of true Repentance being dead to this Life before it left them then their starry Spirit doth enter into rest in its proper source or quality at the instant of their Decease nor is it possible for all the Conjurations in Hell to cause them to return or appear again 13. But some might object That Samuel was an Holy Prophet and attaind unto a perfect Life which is thus to be answered that before Christ came into the world none of the most Holy Prophets of God did ever attain to that degree of blessednesse that the Christians after Christ possessed for in the time of the Law a covering or vail was spread over the faces of all people and something there was that letted or hindred their souls from any plain and perfect vision and fruition of God otherwise then through types and shaddows which partition wall the end of Christs Incarnation was to break down 14. In the writings of Plato there be many strange Relations of the apparitions of Souls of their torments and purgations of the cause of their returning what their nature is what their substance and property is and what their food and nourishment is but he mistakes the Soul for the Astral Spirit for the Soul in its returning and apparition is farr different if a Holy Soul appear it is to persons like it self and that in sleep warning them of dangers and discovering heavenly secrets unto them And if a Damned Soul appear it is likewise to such as are of a nature like it self whom it instigates asleep teaching them notorious Villanies in Dreams and provoking them to every wicked cogitation 15. The sect of Pythagoras have strange and antick opinions concerning Souls and Ghosts or starry Spirits whom they alledge to be frequently converted into Gods or Daemons or Demi-Gods and Heroes as the Platonicks do And that there is a continual traduction and transmigration of Souls from one to another till they attain to be deify'd at last and then that they do frequently appear to those that be like themselves instructing and forewarning them It was also the belief of many wise and antient Philosophers that the Oracles were from such Daemons as had been the Ghosts or Souls of wise and excellent men as Apollo's Oracle and the Oracle of Pallas or Minerva which opinions have much of reason and probability 16. It is also the opinion of some that the particular Spirits of famous men do after the death of the body take up some particular habitations near such places Cities Towns or Countries as they most do affect as Tutelaries and Guardians unto them Which is reported by Vopiscus of Apollonius Thyaneus That when his City Thyana was taken by Aurelianus the Emperour and when he was in his Tent pondering furiously how to destroy the same the Ghost of Apollonius appeared unto him saying Aurelianus if thou desirest to be a Conquerour suppose not to slay these my Citezens Aurelianus if thou wilt be a Ruler shed no innocent blood Aurelianus be meek and gentle if thou wouldst be a Conquerour 17. I have heard many wonderful Relations from Lunaticks or such as are almost natural fools who have asserted That being for many daies together conversant amongst Faeries in Woods Mountains and Caverns of the Earth they have feasted with them and been magnificently Entertaind with variety of dainties where they have seen several of their Neighbours or Familiar Acquaintance in the habit they were wont to weare notwithstanding they were know to have been dead some years before 18. And many Learned Authors have also insisted upon this particular alledging That when such as the Faeryes have brought into their Society do feast and junket with them though they have a real and perfect knowledge of their neighbours and acquaintance amongst the rest yet their Language they are not able to understand neither do these Acqaaintance of theirs acknowledge or take notice of them at all but do either sit both they and all the rest in a profound and tedious silence or else discourse in a most stupendious kinde of Gibberish not intelligible to strangers 19. But more particularly to illustrate this conjecture I could name the person who hath lately appeared thrice since his Decease at least some Ghostly being or other that calls it self by the name of such a person who was dead above an hundred years agoe and in his life time accounted as a Prophet or Praedicter by the assistance of Sublunary Spirits And now at his appearance did also give out strange Praedictions concerning Famine and Plenty Warrs and Bloodshed and the end of this world 20. By the affirmation of the person that had Communication with him the last of his Appearances was on this following manner I had been said he to sell a Horse at the next Market Town but not attaining my price as I returned home by the way I met this man aforesaid who began to be familiar with me asking what news and how affairs moved throughout the Country I answered as I thought fit withall I told him of my Horse whom he began to cheapen and proceeded with me so far that the price was agreed upon so he turned
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
that produce wonderful operations as Lamps of Serpents skins will make Serpents to appear Oyl that hath stood under Grapes being lighted presenteth the Chamber full of Grapes Centaury and the Lapwings blood makes people seem like Gyants and in the open air will make the Stars seem to move up and down in the Elements The fat of a Hare lighted in a Lamp will cause Women to be exceeding merry and facetious And Candles composed of things that are Saturnine raise terrours and melancholy in the party that lights them and in those that are lighted by them 6. Such wonderful effects have natural things being fitted unto their Hours and Constellations as also when they are used to prove such effects as the nature of the things doth produce of it self though in a weaker degree To raise Tempests Magicians burn the Liver of a Camaelion on the house top To cause strange sights they hang the Gall of an Ox over their Beds to bring Apparitions and Spirits they make a strange fume of a Mans Gall and the Eyes of a black Cat Which Agrippa saith he hath often made experience of There is also a strange Magical Candle described amongst Chymical Authors which being lighted foretells the death of the party to whom it belongs The manner thereof is thus They take a good quantity of the venal blood luke-warm as it came out of the vein which being Chymically prepared with Spirit of Wine and other Ingredients is at last made up into a Candle which being once kindled never goes out till the death of the party whose blood it is composed of for when he is sick or in danger it burns dim and troubled and when he is dead it is quite extinguished of which Composition a Learned man hath wrote an intire Tractate De Biolychnio or The Lamp of Life 7. But to proceed to the nature of Characters Sigils and other Ceremonies we find that not only such as pretend to command over all sorts of Spirits but also they that do make Compacts and have sold themselves unto him do make use of such which instance is sufficient to prove what a wise man hath asserted that although Evil Spirits have so blinded Mens Eyes as to make them believe they are defended by such Ceremonies and that these Characters are as Munitions against the Devils malignancy Yet these very Characters Sigils Lamins c. are Compacts themselves which the Devils did at first cunningly disguise with strange Repetitions in uncouth Language 8. So that we have grounds to believe that none is able absolutely without Compact to call up any Spirit But that whosoever hath pretended to be famous in the Art of Magick or Conjuration hath to himself unknown compacted with and worshipped the Devil under strange Repetitions and mystical Characters which to him seemed to have effects quite contrary to what they really had 9. Neither is this to be admired that without the Knowledge or Consent of the Magician a Contract is made with Evil Spirits when we consider the magical strength of Words and Characters which of themselves can cure Diseases pull down infect save destroy charm and inchant without the Parties assistance either in knowledge of the Cause or in belief of the Consequence or Effect 10. But on the contrary I could instance a multitude of Examples of such as have spent much time in Conjurations to no purpose still attempting by Exorcisms and Defensive Prayers to conjure a Spirit or cause Personal Appearances with severe Imprecations and powerful Charges and yet notwithstanding have never attain'd their purpose nor at any time heard or seen any Beeing which may be called Spectre or Apparition 11. Which is nothing wonderful if we minde the sympathy of things in Nature how each desires its like and hunteth after it as the Loadstone draws Iron the male coveteth the female the evil after the evil and the good after the good which is seen in wicked Men and their Association in Birds and Beasts of prey while on the contrary the Lamb delights not in the Lyon nor the Sheep in the society of the Wolf neither doth the nature which is totally depraved and estranged from God care to be forced or drawn compulsively by another contrary nature viz. innocent just and harmless 12. Neither doth it consist with natural reason That Evil Spirits should affect the society of those that are their Enemies who make use of the dreadful and holy Names of God in Conjurations to call them up whereas they are rather antidotes against Apparations as may be seen in various Examples of holy Men who by Prayers and Exorcisms have banished Evil Spirits in all Ages which is also further evident in that the very form of Dispossessing and Exorcising is made up of divers Prayers and Defensive Blessings against the obnoxious influences of Infernal Spirits 13. Therefore though I would be far from describing an undenyable course of Conjuring Spirits or of causing Apparitions Yet this I must assert conclusively from what is before alledged That if any thing would be called or wrought upon it must be with something which is of its own nature as a bait to catch or tempt it for in catching Birds Beasts or Fishes such esculents as are properly for these Animals are made use of to allure them neither can mankinde command them by any threats to come into his custody 14. How much less is mankind able to compel the Infernal Spirits the very least of which Kingdom is able if let loose to exterminate a thousand lives and utterly over-turn poor mortals and their doings as various by-past accidents can evince But whosoever hath compacted with them for body soul and works such they are at unity with and unto such they appear for the advancement of their Kingdom in the destruction of others for they are grafted into them and incorporated into their very heart and soul which unavoidably becomes their wages when the body falls away 15. Yet many wayes there be by Images Telesms and Amulets which have little or no dependance upon Conjuration or the strength thereof being rather effectual from sympathetical Causes as many natural conclusions prove And Paracelsus speaks of a way by the Image of any Bird or Beast to destroy that Animal though at a distance so by hair fat blood excrements excrescences c. of any Animal or Vegetable the ruin or cure of that thing may be effected 16. Which is seen in the Armary Unguent and the Sympathetical Powder In the instance of divers Histories of such as used Waxen Images composed in divers postures and under certain Constellations whereby several have been tormented and macerated even unto death and according to the punishment or torment which the Magician intends to afflict accordingly do they dispose the hour of the Composition and the posture or semblance of the Image 17. For if a malitious minded Witch intends to consume and pine away the Life or Estate
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
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
assaulteth him It is said in the Gospel There was a woman which had a spirit of infirmity eighteen years who was bowed together c. whom Christ by laying his hand upon her delivered of her disease Whereby it is to be seen that although it be said that Satan had bound her c. yet that it was a sickness or disease of body that troubled her for Christ's own words expound it Neither is there any word of Witchcraft mentioned which some say was the cause thereof There were seven Devils cast out of Mary Magdalen Which is not so grossly understood by the learned as that there were in her just seven corporal Devils such as I described before elsewhere but that by the number of seven Devils a great multitude and an uncertain number of vices is signified which figure is usual in divers places of the Scripture And this interpretation is more agreeable with Gods Word then the Papistical paraphrase which is That Christ under the name of the seven Devils recounteth the seven deadly sins only Others allow neither of these Expositions because they suppose that the efficacy of Christs miracle should this way be confounded as though it were not as difficult a matter with a touch to make a good Christian of a vicious person as with a word to cure the Ague or any other disease of a sick body I think not but any of both these cures may be wrought by means in process of time without miracle the one by the Preacher the other by the Physitian But I say that Christs work in both was apparently miraculous for with power and authority even with a touch of his finger And a word of his mouth he made the blind to see the halt to go the lepers clean the deaf to hear the dead to rise again and the poor to receive the Gospel out of whom I say he cast Devils and miraculously conformed them to become good Christians which before were dissolute livers to whom he said Go your wayes and sin no more CHAP. XIV That it pleased God to manifest the power of his Son and not of Witches by miracles JEsus Christ to manifest his divine power rebuked the winds and they ceased and the waves of water and it was calm which if neither our Divines nor Physitians can do much less our Conjurors and least of all our old Witches can bring any such thing to pass But it pleased God to manifest the power of Christ Jesus by such miraculous and extraordinary means providing and as it were preparing diseases that none otherwise could be cured that his Sons glory and his Peoples faith might the more plainly appear as namely Leprosie Lunacy and Blindness as it is apparent in the Gospel where it is said that the man was not stricken with blindness for his own sins not for any offence of his ancestors but that he was made blind to the intent the works of God should be shewed upon him by the hands of Jesus Christ But Witches with their charms can cure as Witchmongers affirm all these diseases mentioned in the Scripture and many other more as the Gout the Toothach c. which we find not that ever Christ cured As touching those that are said in the Gospel to be possessed of spirits it seemeth in many places that it is indifferent or all one to say He is possessed with a Devil or he is lunatick or phrentick which disease in these dayes is said to proceed of melancholy But if every one that now is lunatick be possessed with a real Devil then might it be thought that Devils are to be thrust out of men by medicines But who saith in these times with the woman of Canaan My Daughter is vexed with a Devil except it be presupposed that she meant her daughter was troubled with some disease Indeed we say and say truly to the wicked the Devil is in him but we mean not thereby that a real Devil is gotten into his guts And if it were so I marvel in what shape this real Devil that possesseth them remaineth Entreth he into the body in one shape and into the mind in another If they grant him to be spiritual and invisible I agree with them Some are of opinion that the said woman of Canaan meant indeed that her daughter was troubled with some disease because it is written in stead of that the Devil was cast out that her daughter was made whole even the self same hour According to that which is said in the 12. of Matthew There was brought unto Christ one possessed of a Devil which was both blind and dumb and he healed him so as he that was blind and dumb both spake and saw But it was the man and not the Devil that was healed and made to speak and see Whereby I say it is gathered that such as were diseased as well as they that were lunatick were said sometimes to be possessed of Devils CHAP. XV. Of the Possessed with Devils HEre I cannot omit to shew how fondly divers Writers and namely James Sprenger and Henry Institor do gather and note the cause why the Devil maketh choice to possess men at certain times of the Moon which is say they in two respects first That they may defame so good a creature as the Moon secondly Because the brain is the moistest part of the body The Devil therefore considereth the aptnest and conveniency thereof the Moon having dominion over all moist things so as they take advantage thereby the better to bring their purposes to pass And further they say That Devils being conjured and called up appear and come sooner in some certain constellations than in other some thereby to induce men to think that there is some godhead in the Starrs But when Saul was releived with the sound of the Harp they say That the departure of the Devil was by means of the sign of the cross imprinted in David 's veins whereby we may see how absurd the imaginations and devices of men are when they speak according to their own fancies without warrant of the Word of God But methinks it is very absurd that Josephus affirmeth to wit That the Devil should be thrust out of any man by vertue of a root And as vain it is that Aâ—llanus writeth of the magical hearb Cynospastus otherwise called Aglaphotis which is all one with Solomon's root named Baaros as having force to drive out any Devil from a man possessed 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 THe Nature therefore and Substance of Devils and Spirits because in the Scripture it is not so set down as