be by a witch made corporal being by God ordained to a spiritual proportion The cause of this grosse 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 divel 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 grosse capacities c. is by them so considered and expounded as though the bare letter or rather their grosse imaginations thereupon were to be preferred before the true sense and meaning of the word For I dare say that when these blockheads read Iothans parable in the ninth of Judges to the men of Sichem to wit that the trees went out to annoint a king over them saying to the olive tree Reigne thou over us who answered and said Should I leave my fatnesse c. they imagine that the wooden trees walked and spake with a mans voice 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 mouthes 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 spirit of wisdome and understanding shal finde that spirits as well good as bad are in scriptures diversly taken yea they shal well perceive that the divel is no horned beast For sometimes in the scriptures spirits and divels are taken for infirmities of the body sometimes for the vices of the minde sometimes also for the gifts of either of them Sometimes a man is called a divel as Iudas in the sixt of Iohn and Peter in the xvi of Matthew Sometimes a spirit is put for the Gospel sometimes for the mind or soul of man sometimes for the will of man his minde and counsell 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 shal rest upon him The spirit of counsel and strength The spirit of wisdome and understanding The spirit of knowledge 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 Paul saith To one is given by the spirit the word of wisdome 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 farre the words of Paul And finally Esay 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 is written in the book of Wisdome and spirits of meer cousenage and deceipt as I have sufficiently proved elsewhere I deny not therefore that there are spirits and divels 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 divel is to be understood spiritually and is neither a corporall 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 to say as If he be moved with a jealous minde and not that a corporal divel assaulteth him It is said in the Gospel There was a woman which had a spirit of infirmity 18. 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 sicknesse or disease of body that troubled her for Christs own words expound it Neither is there any word of witchcraft mentioned which some sâ—y was the cause thereof There were seven divels cast out of Mary Magdalen Which is not so grossely understood by the learned as that there were in her just seven corporal divels such as I described before elsewhere but that by the number of seven divels 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 than the papisticall paraphrase which is that Christ under the name of the seven divels 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 processe 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 blinde to see the halt to goe 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 divels 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 Sonne 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 calme which if neither our divines nor physicians can do much
and estimation many years having cousened and abused the whole realm in so much as there came to her witchmongers from all the furthest parts of the land she being in divers books set out with authority registred and chronicled by the name of the great witch of Rochester and reputed among all men for the chief ringleader of all other witches by good proof is â—ound to be a meer cousener confessing in her death bed freely without compulsion or inforcement that her cunning consisted only in deluding deceiving the people saving that shee had towards the maintenance of her credit in that cousening trade some sight in physick and surgery and the assistance of a friend of hers called Heron a professor thereof And this I know partly of mine owne knowledge and partly by the testimony of her husband and others of credit to whom I say in her death bed and at sundry other times she protested these things and also that she never had indeed any materiall spirit or divell as the voice went nor yet knew how to work any supernaturall matter as she in her life time made men beleeve shee had and could doe The like may be said of one T. of Canterbury whose name I will not literally discover who wonderfully abused many in these parts making them think he could tell where any thing lost bâ—came with divers other such practises whereby his fame was far beyond the others And yet on his death bed he confessed that he knew nothing more then any other but by sleight and devices without the assistance of any divell or spirit saving the spirit of cousenage and this did he I say protest before many of great honesty crediâ— and wisdome who can witnesse the same and also gave him good commendations for his godly and honest end Again who will maintaine that common witchcrafts are not cousenages when the great and famous witchcrafts which had stolne credit not only from all the common people but from men of great wisdome and authority are discovered to be beggerly sleights of cousening varlots Which otherwise might and would have remained a perpetuall objection against me Were there not three images of late years found in a dunghill to the terrour and astonishment of many thousands In so much as great matters were thought to have been pretended to be done by witchcraft But if the Lord preserve those persons whose destruction was doubted to have been intended thereby from all other the lewd practises and attempts of their enemies I feare not but they shall easily withstand these and such like devises although they should indeed be practised against them But no doubt if such bables could have brought those matters of mischief to passe by the hands of traitors witches or papists we should long since have been deprived of the most excellent jewell and comfort that we enjoy in this world Howbeit I confesse that the fear conceipt and doubt of such mischievous pretenses may breed inconvenience to them that stand in awe of the same And I wish that even for such practises though they never can or doe take effect the practisers be punished with all extremity because therein is manifested a traiterous heart to the Queen and a presumption against God But to return to the discovery of the foresaid knavery and witchcraft So it was that one old cousener wanting mony devised or rather practised for it is a stale devise to supply his want by promising a young Gentleman whose humor he thought would that way be well served that for the sum of forty pounds he would not fail by his cunning in that art of witchcraft to procure unto him the love of any three women whom he would name and of whom he should make choice at his pleasure The young Gentleman being abused with his cunning devices and too hastily yeelding to that motion satisfied this cunning mans demand of money Which because he had it not presently to disburse provided it for him at the hands of a friend of his Finally this cunning man made the three puppets of wax c. leaving nothing undone that appertained to the cousenage untill he had buried them as you have heard But I omit to tell what adoe was made hereof and also what reports and lies were bruited as what white dogs and black dogs there were seene in the night season passing through the watch mawgre all their force and preparation against them c. But the young Gentleman who for a little space remained in hope mixed with joy and love now through tract of time hath those his felicities powdered with doubt and despaire For in stead of atchieving his love he would gladly have obtained his mony But because he could by no means get either the one or the other his money being in hucksters handling and his sure in no better forwardnesse hee revealed the whole matter hoping by that means to recover his money which he neither can yet get again not hath payed it where he borrowed But till triall was had of his simplicity or rather fully herein he received some trouble himselfe hereabout though now dismissed CHAP. IIII. Of one that was so bewitched that he could read no Scriptures but canonicall of a divell that could speak no Latine a proof that witchcraft is flat cousenage HEre I may aptly insert another miracle of importance that happened within the compasse of a childes remembrance which may induce any reasonable body to conceive that these supernaturall actions are but fables and cousenages There was one whom for some respects I name not that was taken blind deaf and dumb so as no Physitian could help him That man forsooth though he was as is said both blind dumb and deaf yet could he read any canonicall Scriptures but as for apocrypha hee could read none wherein a Gods name consisted the miracle But a leaf of apocrypha being extraordinarily inserted among the canonicall scriptures he read the same as authentick wherein his knavery was bewrayed Another had a divell that answered men so all questions Mary her divell could understand no Latine and so was shee and by such meanes all the rest may be bewrayed Indeed our witching writers say that certaine divels speake onely the language of that countrey where they are resiant as French or English c. Furthermore in my conceipt nothing proveth more apparently that witchcraft is cousenage and that witches instruments are but ridiculous bables and altogether void of effect than when learned and godly Divines in their serious writings produce experiments as wrought by witches and by divels at witches commandements which they expound by miracles although indeed meer trifles Whereof they conceive amisse being overtaken with credulity CHAP. V. Of the divination by the sive and sheers and by the book and key Hemingius his opinion thereof confuted a bable to know what is a clock of certain jugling knacks manifold reasons for the overthrow of witches and conjurors and
other I doe call upon thee â—â— beseech thee O Lord Jesus Christ by thy nativity and baptisme thy crosse and passion by thine ascension and by the comming of the 〈◊〉 ghost by the bitternes of thy soule when it departed from the body thy five wounds by the bloud and water which went out of thy body thy vertue by the sacrament which thou gavest thy disciples the day before thou sufferedst by the holy trinity and the inseparable unity by blessed Mary thy mother by thine angels arch-angels prophets patriarchs and by all thy saints and by all the sacraments which are made in thine honor I doe worship and beseech thee to accept these prayers conjurations and words of my mouth which I will use I require thee O Lord Jesus Christ that thou give me thy vertue and power over all thine angeâ—â— which were throwne downe from heaven to deceive mankind to draw them to me to tie and bind them and also to loose them to gather them together before me and to command them to do all that they can and that by no meanes they contemne my voyce or the words of my mouth but that they obey me and my sayings and feare me I beseech thee by thine humanity mercy and grace and I require thee Adony Amay Horia Vege dova Mitaâ— Hel Suranat Ysion Ysesy and by all thy holy names and by all thine holy he saints and the saints by all thine angels and archangels powers dominations and verâ—ues and by that name that Solomon did bind the divels and shut them up Elbrach Ebanher Agle Goth Ioth Othie Venoch Nabrat and by all thine holy names which are written in this booke and by the vertue of them all that thou enable me to congrerate all thy spirits throwne downe from heaven that they may give me a true answer of all my demands and that they satisfie all my requests without the hurt of my body or soule or any thing else that of mine through our Lord Jesus Christ thy sonne which liveth and reigneth with thee in the unity of the Holy ghost one God world without end Oh father omnipotent oh wise sonne oh Holy ghost the searcher of hearts oh you three in persons one true Godhead in substance which drift spare Adam and Eve in their sinnes and oh though sonne which diedst for their sinnes a most filthy death sustaining it upon the holy 〈◊〉 oh thou most mercifull when I flie unto thy mercy and beseech thee by all the means I can by these thy holy names of thy sonne to 〈◊〉 A and Q and all other his names grant me thy vertue and power that I may be able to cite before me thy spirits which where thrown downe from heaven and that they may speak with me and dispatch by and by without delay and with a good will and without the hurt of my body soule or goods c. as is contained in the book called Annulus S. Lomonis Oh great and eternall vertue of the highest which through disposition these being called to judgement Vaichâ—on Stimulamaton Esphares Tetragrammaton Olioraâ— Cryon Esytion Existion Eâ—iona Onela Brasim Noym Messias Soter Emanuel Sabbath Adonay I worship thee I invocate thee I imploy thee with all the strength of my mind that by thee my present prayers consecrations and conjurations be hollowed and wheresoever wicked spirits are called in the vertue of thy names they may come together from every coast and diligently fulfill the will of me the exorcist Fiat fiato fiat Amen CHAP. V. A confutation of the manifold vanities conteined in the precedent chapters specially of commanding of divels HE that can be perswaded that these things are true or wrought indeed according to the assertion of conseners or according to the supposition of witch mongers and papists may soone be brought to beleeve that the moone is made of green cheese You see in this which is called Salomons conjuration there is a perfect inventary registred of the number of divels of their names of their offices of their personages of their qualities of their powers of their properties of their kingdomes of their governâ—rs of their orders of their dispositions of their 〈◊〉 of their submission and of the wayes to bind or loose them with a note what wealth learning office commodity pleasure 〈◊〉 they can give and may be forced to yeeld in spight of their hearts to 〈◊〉 forsooth as are cunning in this art of whom yet was never seen 〈◊〉 rich man or at least that gained any thing that way or any 〈◊〉 man that became learned by that meanes or any happy man 〈◊〉 could with the helpe of this art either deliver himselfe or his 〈◊〉 from adversity or adde unto his estate any point of felicity yet 〈◊〉 men in all worldly happineâ—se must need exceed all others 〈◊〉 things could be by them accomplished according as it is presupposed 〈◊〉 if they may learne of Marbas all secrets and to cure all diseases and Furcas wisdome and to be cunning in all mechanicall arts and change any mans shape of Zepar if Bune can make them rich and eloquent if Beroâ—h can tell them of all things present past and to 〈◊〉 if Asmodie can make them go invisible and shew them all hidden treasure if Salmacke will afflict whom they list and Allocer can procure the 〈◊〉 of any woman if Amy can provide them excellent familiars if 〈◊〉 can make them understand the voyce of all birds and beasts and 〈◊〉 and Bifrons can make them live long and finally if Orias could proâ—â— unto them great friends and reconcile their enemies and they 〈◊〉 end had all these at commandement should they not live in all world honor and felicity whereas contrariwise they lead there lives in all oâ—â—quy misery and beggery and in fine come to the gallowes as thou they had chosen unto themselves the spirit Valefer who they say 〈◊〉 all them with whom he entereth into familiarity to no better end than the gibbet or gallowes But before I proceed further to the confuâ—â—tion of this stuffe I will shew other conjurations devised more lately and of more authority wheâ—ein you shall see how fooles are trained to beleeve these absurdities being wonne by little and little to such credulity For the author hereof beginneth as though all the cunning of conjurors were deâ—â—ved and fetcht from the planetary motions and true course of the 〈◊〉 celestiall bodies c. CHAP. VI. The names of the Planets their characters together with the twelve signes of the zodiake their dispositions aspects and government with other observations The disposition of the Planets The aspects of the Planets ☌ Is the best aspect with good planets and the worst with evill âš¹ Is a meane aspect in goodnese or badnesse â–³ Is very good in aspect to good planets and hâ—rteth not in evill â–¡ This aspect is of enimity not full perfect ☠This aspect is of enimity most perfect How the day is divided or
because thou hast denyed thy faith thy health and salvation For thy great disobedience thou art worthy to be condemned Therefore let the divine trinity thrones dominions principats potestats virtutes cherubim and seraphim and all the soules of saints both of men and women condemn thee for ever and be a witnesse against thee at the day of judgement because of thy disobedience And let all creatures of our Lord Jesus Christ say thereunto Fiat fiat fiat Amen And when he is appeared in the crystall stone as is said before bind him with this bond as followeth to wit I conjure thee spirit N. that an appeared to me in this crystall stone to me and to my fellow I conjure thee by all the royall words aforesaid the which did constrain thee to appeare therein and their vertues I charge thee by them all that thou shall not depart out of this crystall stone untill my will being fulfilled thou be licensed to depart I conjure and bind thee spirit N. by that omnipotent God which commanded the angell S. Michaâ—ll to drive Lucifer out of the heavens with a sword of vengeance and to fall from joy to paine and for dread of such paine as he is in I charge thee spirit N. that thou shalt not goe out of the crystall stone nor yet to alter thy shape at this time except I command thee otherwise but to come unto me at all places and in all houres and minutes when and wheresoever I shall call thee by the vertue of our Lord Jesus Christ or by any conjuration of words that is written in this book and to shew me and my friends true visions in this crystall stone of any thing or things that we would see at any time or times and also to goe and fetch me the fairy Sibylla that I may talk with her in all kinde of talk as I shall call her by any conjuration of words contained in this book I conjure thee spirit N. by the great wisdome and divinity of his Godhead my will to fulfill as is aforesaid I charge thee upon pain of condemnation both in this world and in the world to come Fiat fiat fiat Amen I conjure thee spirit N. in this crystall stone by God the father by God the son Jesus Christ and by God the Holy Ghost three persons and one God and by their vertues I conjure thee spirit that thou do goe in peace and also to come again to me quickly and to bring with thee into that circle appointed Sibylia fairie that I may talk with her in those matters that shall be to her honour and glory and so I change thee declare unto her I conjure thee spirit N. by the bloud of the innocent lamb the which redeemed all the world by the vertue thereof I charge thee thou spirit in the crystal stone that thou do declare unto her this message Also I conjure thee spirit N. by all angels and archangels thrones dominations principats potestates virtues cherubim and seraphim and by their vertues and powers I conjure thee N. that thou do depart with speed and also to come again with speed and to bring with thee the fairie Sibylia to appeare in that circle before I doe read the conjuration in this booke seven times Thus I charge thee my will to be fulfilled upon pain of everlasting condemnation Fiat fiat fiat Amen Then the figure aforesaid pinned on thy brest rehearse the words therein and say ✚ Sorthie ✚ Sorthia ✚ Sorthios ✚ then begin your conjuration as followeth here and say I conjure thee Sibylia O gentle virgine of fairies by the mercy of the Holy Ghost and by the dreadfull day of doom and by their vertues and powers I conjure thee Sibylia O gentle virgin of fairies and by all the angels of ♃ and their characters and vertues and by all the spirits of ♃ and ♀ and their characters and vertues and by all the characters that be in the firmanent and by the king and queen of fairies and their vertues and by the faith and obedience that thou bearest unto them I conjure thee Sibylia by the bloud that ran out of the side of our Lord Jesus Christ crucified and by the opening of heaven and by the renting of the Temple and by the darknesse of the Sunne in the time of his death and by the rising up of the dead in the time of his resurrection and by the Virgin Mary Mother of our Lord Jesus Christ and by the unspeakable name of God Tetragrammaton I conjure thee O Sibylia O blessed and beautifull Virgine by all the riall words aforesaid I conjure thee Sibylia by all their vertues to appeare in that circle before me visible in the form and shape of a beautifull woman in a bright and white vesture adorned and garnished most fair and to appeare to me quickly without deceit or tarrying and that thou faile not to fulfill my will and desire effectually For I will choose thee to be my blessed virgin and will have common copulation with thee Therefore make hast and speed to come unto me and to appear as I have said before To whom be honor and glory for ever ever Amen The which done and ended if thee come not repeat the conjuration till they doe come for doubtlesse they will come And when shee is appeared take your censers and incense her with frankincense then bind her with the bond as followeth I doe conjure thee Sibylia by God the Father God the Son and God the Holy Ghost three persons and one God and by the blessed virgine Mary mother of our Lord Jesus Christ and by all the whole and holy company of heaven and by the dreadfull day of doome and by all angels and archangels thrones dominations principates potestates virtutes cherubim and seraphim and their vertues and powers I conjure thee and binde thee Sibylia that thou shalt not depart out of the circle wherein thou art appeared nor yet to alter thy shape except I give thee licence to depart I conjure thee Sibylia by the bloud that ran out of the side of our Lord Jesus Christ crucified and by the vertue hereof I conjure thee Sibylia to come to me and to appeare to me at all times visibly as the conjuration of words leadeth written in this book I conjure thee Sibylia O blessed Virgine of fairies by the opening of heaven and by the renting of the Temple and by the darknesse of the Sun at the time of his death and by the rising of the dead in the time of his glorious resurrection and by the unspeakable name of God ✚ Tetragrammaton ✚ and by the king and queen of fairies and by their vertues I conjure thee Sibylia to appeare before the conjuration be read over four times and that visibly to appeare as the conjuration leadeth written in this book and to give mee good counsell at all times and to come by treasures hidden in the earth and all other things
sort as is elsewhere expressed already in this 〈◊〉 treatise A figure or type proportionall shewing what form must be observed and kept in making the figure whereby the former secret of inclosing a spirit in crystall is to be accomplished c. CHAP. XIII An experiment of Bealphares THis is proved the noblest carrier that ever did serve any man upon the earth and here beginneth the inclosing of the said spirit and how to have a true answer of him without any craft or harm and he will appeare unto thee in the likenesse of a fair man or fair woman the which spirit will come to thee at all times And if thou wilt command him to tell thee of hidden treasures that be in any place hee will tell it thee or if thou wilt command him to bring to thee gold or silver he will bring it thee or if thou wilt goe from one country to another he will bear thee without any harm of body or soul. Therefore he that will doe this work shall abstaine from leacherousnesse and drunkennesse and from false swearing and doe all the abstinence that he may doe and namely three dayes before he goe to work and in the third day when the night is come and when the starres doe shine and the element faire and clear he shall bath himselfe and his fellows if he have any all together in a quick welspring Then he must be cloathed in cleane white cloathes and he must have another privy place and beare him inke and pen wherewith he shall write this holy name of God Almighty in his right hand ✚ Agla ✚ and in his left hand this name ✚ ♊ â—â—◠✚ and he must have a dry thong of a lions or of a hâ—â—e skin and make thereof a girdle write the holy names of God all above and in the end ✚ A Ω ✚ And upon his brest he must have this presenâ— figure or mark written in virgin parchment as it is here shewed And it must bâ—sowed upon a peece of new linnen anâ— so made fast upon thy brest And if thoâ— wilt have a fellow to worke with thee hee must bee appointed in the same manner You must have also a bright knife that was never occupied and hee must write on the one side of the blade of the knife ✚ Agla ✚ and on the other side of the knifes blade ✚ ♊ â—â—◠✚ And with the same knife he must make a circle as hereafter followeth the which is called Salomons circle When that hee is made goe into the circle and close again the place there where thâ— wentest in with the same knife and say Per crucis hoâ— signum ✚ suâ— at procui omne malignum Et per idem signum ✚ salvetur quodque bexâ—num By the sign of the Crosse ✚ may all evill fly farre away and by the same signe ✚ may all that is good be preserved and make suffurâ—gations to thy self and to thy fellow or fellows with frankincense mâ—stike lignum aloes then put it in wine and say with good devotion in the worship of the high God Almighty all together that he may defend you from all evils And when he that is master will close the spirit he shall say towards the east with meeke and devout devotion these psalmes and prayers as followeth here in order The two and twentieth Psalm O My God my God look upon me why hast thou forsaken me and art so farre from my health and from the words of my complaint And so forth to the end of the same psalm as it is to bee found in the book This psalm also following being the fifty one psalme must be said three times ever c. HAve mercy upon me O God after thy great goodnesse according to the multitude of thy mercies doe away mine offences And so forth to the end of the same psalm concluding it with Glory to the Father and to the Son and to the Holy Ghost As it was in the beginning is now and ever shall be world without end Amen Then say this verse O Lord leave not my soul with the wicked nor my life with the bloud-thirsty Then say a Pater noster an Ave Maria and a Credo ne nos inducas O Lord shew us thy mercy and we shall be saved Lord heare our prayer and let our cry come unto thee Let us pray O Lord God almighty as thou warnedst by thine angell the three kings of Cullen Iasper Mâ—lchior and Balthasar when they came with worshipfull presents toward Bethlehem Iasper brought myrrh Melchior incense Balthasar gold worshipping the high king of all the world Jesus Gods son of heaven the second peâ—son in Trinity being born of the holy and clean virgine S. Mary queen of heaven empresse of hell and lady of all the world at that time the holy angell Gabriel warned and had the foresaid three kings that they should take another way for dread of perill that Herod the king by his ordinance would have destroyed these three noble kings that meekly sought out our Lord and Saviour As wittily and truly as these three Kings turned for dread and took another way so wisely and so truly O Lord God of thy mightifull mercy blesse uâ— now at this time for thy blessed passion save us and keep us all together from all evill and thy holy angell defend us Let us pray O Lord King of all Kings which containest the throne of heavens and beholdest all deeps weighest the hils and shuttest up with thy hand the earth hear us most meekeâ—t God and grant unto us being unworthy according to thy great mercy to have the verity and vertue of knowledge of hidden treasure by this spirit invoÌ„cated through thy help O Lord Jesus Christ to whom be all honour and glory from worlds to worlds everlastingly Amen Then say these names ✚ Helic ✚ â—ely◠✚ essejero ✚ Dâ—us â—â—ternus ✚ cloy ✚ clemen◠✚ â—eloye ✚ Deus sanctus ✚ sabâ—oti ✚ Deus exercâ—â—â—â—donay ✚ Deus mirabilis ✚ jao ✚ verax ✚ anephâ—neton ✚ Deus ineffabilis ✚ sodoy ✚ dominator dominus ✚ on sortissimus ✚ Deus ✚ qui the which wouldest be prayed unto of sinners receive we beseech thee these sacrifices of praise and our meek prayers which we unworthy doe offer unto thy divine majesty Deliver us and have mercy upon us and prevent with thy holy spirit this work and with thy blessed help to follow after that this our work begun of thee may be ended by thy mighty power Amen Then say this anon after ✚ homo ✚ sacarus ✚ Museolameus ✚ â—heruborca ✚ being the figure upon thy brest aforesaid the girdle about thee the circle made blesse the circle with holy water and sit down in the midst and read this conjuration as followeth sitting back to back at the first time I exorcise and conjure Bealphares the practiser and preceptor of this art by the maker of heavens and of earth and by his vertue
to thee N. and to appeare to thee N. in any crystall stone glasse or other mirror and so to take it for my resting place And that so soone as my spirit is departed out of my body straightway to be at your commandements and that in and at all days nights houres and minutes to be obedient unto thee N. being called of the eâ—by the vertue of our Lord Jesuâ— Christ and our of hand to have common talke with thee at all times and in all houres and minutes to open and declare to thee N. the truth of all things present past and to come and how to worke the magick art and all other noble sciences under the throne of God If I do not performe this oath and promise to thee N. but doe flie from any part thereof then to be condemned for ever and ever Amen Also I N. do sweare to thee by God the Holy ghost and by the great wisedome that is in the divine Godhead and by their vertues and by all the holy angels archangels thrones dominations principats poteslaus virtutes cherubim and seraphim and by all their vertues do I N. sweare and promise thee to be obedient as is rehearsed And here for a witnesse do I N. give thee N. my right hand and do plight thee my faith and troth as God me helpe and holydome And by the holy contents in this booke do I N. sweare that my spirit shall be thy true servant all the dayes of thy life as is before rehearsed and here for a witnesse that my spirit shal 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 thrise else to be damned for ever and thereto say all faithfull soules and spirits Amen Amen Then let him sweare this oath three times and at every time kisse 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 glasse 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. dayes 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 Iacob God of Tobias â—he which diddest 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 helpe 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 dayes of my life and to remaine with me and with this N. all the dayes of my life O glorious God Father Sonne and Holy ghost I beseech thee to help me at this time and to give me power by thy holy name merits and vertues wherby I may conjure and constraine 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 holinesse 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 kingdomes and in the divinity of thine everlasting Godhead to whom be all honour and glory now and for ever and ever Amen Amen CHAP. XVIII A bond to binde him to thee and to thy N. as followeth IN conjure and constraine 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 constraine the spirit of thee N. that thou shalt not ascend nor descend out of thy body to no place of rest but onely to take thy resting place with N. and with this N. all the dayes of my life according to thine oath and promise I conjure and constraine the spirit of N. by these holy names of God ✚ Tetragrammaton ✚ Adonay ✚ Agla ✚ Saday ✚ Sabaoth ✚ planabothe ✚ panthon ✚ craton ✚ vcupmaton ✚ Deus ✚ homo ✚ omnipotens ✚ sempiternus ✚ ysus ✚ terra ✚ unigenitus ✚ salvator ✚ via ✚ vila ✚ manus ✚ sons ✚ origo ✚ filius ✚ and by their vertues and powers I conjure and constraine the spirit of N. that thou shalt not remaine in the fire nor in the water in the aier nor in any privy plaâ—e of the earth but onely with me N. and with this N. all the dayes of my life I charge the spirit of N. upon paine of everlasting condemnation remember thine oath and promise Also I conjure the spirit of N. and constraine thee by the excellent name of Jesus Christ A and Ω the first and the last for this holy name of Jesus is above all names for unto it all knees doe 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 Iesus 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 constraine the spirit of N. that thou shalt not take any resting place in the ☉ not in the ☽ nor in ♄ nor in ♃ nor in ♂ nor in ♀ nor in ☿ nor in any of the twelve signes nor in the concavity of the clouds nor in any other privie place to rest or stay in but onely with me N. or with this N. all the dayes of my life If thou be not obedient unto me according to thine oath and promise I N. do condemne the spirit of N. into the pit of bell for ever Amen I conjure and constraine the spirit of N. by the bloud of the innocent lambe Jesus Christ the which was shed upon the crosse for all those that do obey into it and beleeve in it shall be saved and by vertue thereof and by all the aforesaid riall names and words of the living God by me pronounced I do conjure and constraine 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 condemne the spirit of N. into the place whereas there is no
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 purâ—â— of the minde and so obtaine their purpose sometimes otherwise to wit by vertue of holy charmes and even as a poore man obtained for Gods sake any thing at a princes hand as it were by importunatâ—nesse The other sort of divels and defiled soules are so conversant on earth â—â— that they doe much hurt unto earthly bodies specially in leachery Gods and angels say they because they want all materiall and grosse substance desire most the pure sacrifice of the minde The grosser and more terrestriall spirits desire the grosser sacrifices as beasts and cattell They in the middle or mean region delight to have frankincense and suâ—â— meane stuffe offered unto them and therefore say they it is necessary to sacrifice unto them all manner of things so the same be slatoâ—â— 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 peeces or reveal their secrets as complaine of them to the gods or sâ—y 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 divell 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 pardy because that divell did ever disswade and prohibit not only in Socrates his owne 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 divell was Saturnall and a principall fiery divell and that he and all such as doe naturally know their divels are only such as are called Daemonii viri otherwise couseners Item they say that fiery spirits urge men to contemplation the airy to businesse the watery to lust and among these there are some that are Martiall which give fortitude some are Joviall giving wisdome some Saturniall always using disswasion and dehorâ—ing Item some are born with us and remaine with us all our life some are meer strangers who are nothing else but the souls of men departedâ— his life c. CHAP. VII Plato's nine orders of spirits and angels Dâ—onysius his division thereof not much differing from the same all disproved by learned Divines PLato proposeth or setteth forth nine severall orders of spirits besides the spirits and soules of men The first spirit is God that commandeth all the residue the second are those that are called Idiae which give all things to all men the third are the soules of heavenly bodies which are mortall the fourth are angels the fift archangels the sixt are divels who are ministers to infernall powers as angels are to supernall the seventh are half Gods the eight are principalities the ninth are princes From which division Dionysius doth not much swarve 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 principalities the eight archangels the ninth and inferiour sort hee calleth angels Howbeit some of these in my thinking are evill spirits or else Paul gave us evill counsell when he willed us to fight against principalities and powers and all spirituall wickednesse But Dionysius in that place goeth further impropriating to every country and almost to every person of any accompt a peculiar angell as to Iewry he assigneth Michael to Adam Razael to Abraham Zekiel to Isaack Raphael to Iacob Peliel to Moses Metraton c. But in these discourses be either followed his owne imaginations and conceipts or else the corruptions of that age Neverthelesse I had rather confute him by M. Calvine and my kinsman M. Deering than by my selfe or mine own words For M. Calvine saith that Dionysius herein speâ—â—â—eth not as by hâ—arsay but as though he had slipped down from heaveâ— and told of things which he had seen And yet saith he Paul was 〈◊〉 into the third heaven and reporteth no such matters But if you read M Deering upon the first chapter to the Hebrews you shall see this matter â—otably handled where he saith that whensoever archangell is mentioned in the Scriptures it signifieth our Saviour Christ and no creature And certaine it is that Christ himself was called an angell The names also of angels as Mithâ—el Gabriel c. are given to them saith Calvine according to the capacity of our weaknesse But because the decision of this is neither within the compasse of mans capacity nor yet of his knowledge I will proceed no further to discusse the same but to shew the absurd opinions of papists and witchmongers on the one side and the most sober and probable collections of the contrary minded on the otâ—er side CHAP. VIII The commencement of divels fondly gathered out of the 14. of Isa. of Lucifer and of his fall the Cabalists the Thalmudists and Schoolmâ—ns opinions of the creaâ—ion of angels THe witchmongers which are most commonly bastard divines doe fondly gather and falsly conceive the commencement of divels out of the fourteenth of Isay where they suppose Lucifer is cited as the namâ— of an angell who on a time being desirous to be checkmate with God himself would needs when God was gone a little aside be sitting down or rather pirking up in Gods own principall and cathedrall chair and that therefore God cast him and all his confederates out of heaven so as some fell down from thence to the bottom of the earth some having descended but into the middle region and the tail of them having not yet passed through the higher region stayed even then and there when God said Ho. But God knoweth there is no such thing meant nor mentioned in that place For there is only fore-shewed the deposing and deprivation of King Nebuchadnezzar who exalting himself in pride as it were above the starres esteemed his glory to surmount all others as farre as Lucifer the bright morning starre shineth more gloriously than the other common starres and was punished by exile untill such time as he had humbled himself and therefore metaphorically was called Lucifer But forsooth because these great clerks would ' be thought methodicall and to have crept out of wisdomes bosome who rather