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
distinguished A day naturall is the space of foure and twenty houres accounting the night withall and beginneth at one of the clocke after midnight An artificiall day is that space of time which is betwixt the rising and falling of the ☉ c. All the rest is night 〈◊〉 beginneth at the ☉ rising Hereafter followeth a table shewing how the day and the night is divided by houres and reduced to the regiment of the planets The division of the day and the planetary regiment The division of the night and the planetary regiment CHAP. VII The characters of the angels of the seven days with their names of figures scales and periapts These figures are called the scales of the earth without the which no spirit will appeare except thou have them with thee CHAP. VIII An experiment of the dead FIrst fast and pray three dayes and abstaine thee from all filthynesse go to one that is new buried such a one as killed himselfe or destroyed himselfe willfully or else get thee promise of one that shall be hanged and let him sweare an oath to thee after his body is dead that his spirit shall come to thee and do thee true service at thy commandements in all dayes houres and minuts And let no persons see thy doings but thy fellow And about eleven a clocke in the night goe to the place where he was buried and say with a bold faith and hearty desire to have the spirit come that thou doest call for thy fellow having a candle in his left hand and in his right hand a crystall stone and say these words following the master having a hazell wand in his right hand and these names of God written thereupon Tetragrammaton ✚ Adonay ✚ Agla ✚ Craton ✚ Then strike three strokes on the ground and say Arise N. Arise N. Arise N. I conjure thee spirit N. by the resurrection of our Lord Jesu Christ that thou do obey to my words and come unto me this night verily and truly as thou beleevest to be saved at the day of judgement And I will swear to the an oath by the perill of my soule that if thou wilt come to me and appeare to me this night and shew me true visions in this crystall stone and fetch me the fairie Sibylia that I may talke with her visibly and she may come before me as the conjuration leadeth and in so doing I will give thee an almesse deed and pray for thee N. to my Lord God whereby thou mayest be restored to thy salvation at the resurrection day to be received as one of the elect of God to the everlasting glory Amen The master standing at the head of the grave his fellow having in his hands the candle and the stone must begin the conjuration as followeth and the spirit will appeare to you in the crystall stone in a faire forme of a child of twelve yeares of age And when he is in feele the stone and it will be hot and feare nothing for he or she will shew many delusions to drive you from your worke Feare God but feare him not This is to constraine him as followeth I conjure thee spirit N. by the living God the true God and by the holy God and by their vertues and powers which have created both thee and me and all the world I conjure thee N. by these holy names of God Tetragrammaton ✚ Adonay ✚ Algramay ✚ Saday ✚ Sabaoth ✚ Plaâ—â—both ✚ Panthon ✚ Craton ✚ Neupuraton ✚ Deus ✚ Homo ✚ Omnipotens ✚ Simpiternus ✚ Ysus ✚ Terra ✚ Vnigeniius ✚ Salvator ✚ Via ✚ Vita ✚ Manus ✚ Fons ✚ Origo ✚ Filius ✚ And by their vertues and powers and by all their names by the which God gave power to man both to speak or think so by their vertues and powers I conjure thee spirit N. that now immediately thou doe appeare in this crystall stone visibly to me and to my fellow without any tarrying or deceipt I conjure thee N. by the excellent name of Jesus Christ A and Ω the first and the last For this holy name of Jesus is above all names for in this name of Jesus every knee doth bow and obey both of heavenly things earthly things and infernall And every tongue doth confesse that our Lord Jesus Christ is in the glory of the Father neither is there any other name given to man whereby he must be saved Therefore in the name of Jesus of Nazareth and by his nativity resurrection and ascension and by all that appertaineth unto his passion and by their vertues and powers I conjure the spirit N. that thou doe appeare visible in this crystall stone to me and to my fellow without any dissimulation I conjure thee N. by the blood of the innocent lambe Jesus Christ which was shed for us upon the crosse for all those that doe beleeve in the vertue of his bloud shall be saved I conjure thee N. by the vertues and powers of all the royall names and words of the living God of me pronounced that thou be obedient unto me and to my words rehearsed If thou refuse this to doe I by the holy trinity and by their vertues and powers doe condemne thee thou spirit N. into the place where there is no hope of remedy or rest but everlasting horror of paine there dwelling and a place where there is pain upon pain dayly horribly and lamentably thy pain to be there augmented as the starres in the heaven and as the gravell or sand in the Sea except thou spirit N. doe appeare to me and to my fellow visibly immediately in this crystall stone and in a fair form and shape of a childe of twelve yeares of age and that thou alter not thy shape I charge thee upon pain of everlasting condemnation I conjure thee spirit N. by the golden girdle which girdeth the loins of our Lord Jesus Christ so thou spirit N. be thou bound into the perpetuall paines of hell fire for thy disobedience and unreverent regard that thou hast to the holy names and words and his precepts I conjure thee N. by the two edged sword which Iohn saw proceed out of the mouth of the Almighty and so thou spirit N. be torne and cut in peeces with that sword and to be condemned into everlasting pain where the fire goeth not out and where the worm dyeth not I conjure thee N. by the heavens and by the celestiall city of Ierusalem and by the earth and the sea and by all things contained in them and by their vertues and powers I conjure thee spirit N. by the obedience that thou dost owe unto the principall prince And except thou spirit N doe come and appear visibly in this crystall stone in my presence here immediately as it is aforesaid Let the great curse of God the anger of God the shadow and darknesse of death and of eternall condemnation be upon thee spirit N. for ever and ever
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
that is to do me pleasure and to fulfill my will without any deceit or tarrying nor yet that thou shalt have any power of my body or soul earthly or ghostly nor yet to perish so much of my body as one haire of my head I conjure thee Sibylia by all the riall words aforesaid and by their vertues and powers I charge and binde thee by the vertue thereof to be obedient unto me and to all the words aforesaid and this bond to stand between thee and me upon pain of everlasting condemnation Fiat fiat fiat Amen CHAP. IX A license for Sibylia to goe and come by at all times I Conjure thee Sibyliae which art come hither before me by the commandement of thy Lord and mine that thou shalt have no powers is thy going or comming unto me imagining any evill in any manner of wayes in the earth or under the earth of evill doings to any person or persons I conjure and command thee Sibylia by all the riall work and vertues that be written in this Book that thou shalt not goe to the place from whence thou camest but shalt remaine peaceably invisibly and look thou be ready to come unto me when thou are called by any conjuration of words that be written in this book to come I say at my commandement and to answer unto me truly and duly of all things my will quickly to be fulfilled Vade in pace in nomine patris filii spirtus sancti And the holy ✚ crosse ✚ be between thee and me or between us and you and the Lion of Iuda the root of Iesse the kindred of David be between thee and mee ✚ Christ commeth ✚ Christ commandeth ✚ Christ giveth power ✚ Christ defend me ✚ and his innocent bloud ✚ from all perils of body and soul sleeping or waking Fiat fiat Amen CHAP. X. To know of treasure hidden in the earth WRite in paper these characters following on the saturday in the 〈◊〉 of ☽ and lay it where thou thinkest treasure to be if there be any the paper will burn else not And these be the characters This is the way to goe invisible by these three sisters of Fairies In the name of the Father and of the Son and of the Holy Ghost First goe to a fair parlor or chamber and an even ground and in no lost and from people nine dayes for it is the better and let all thy clothing be clean and sweet Then make a candle of Virgine wax and light it and make a faire fire of charcoles in a fair place in the midle of the parlour or chamber Then take fair clean water that runneth against the east and set it upon the fire and yet thou wathest thy selfe say these words going about the fire three times holding the candle in the right hand ✚ Panthon ✚ Craton ✚ Muriton ✚ Lisecognaton ✚ Seston ✚ Diaton ✚ Maton ✚ Tetâ—agrammaton ✚ Agla ✚ Agarion ✚ Tegra ✚ Pentessaron ✚ Tendicata ✚ Then rehearse these names ✚ So thie ✚ Sorthia ✚ Sortheos ✚ Milia ✚ Achilia ✚ Sibylia ✚ In nomine patris filii spiritus sancti Amen I conjure you three sisters of fairies Milia Achilia Sibylia by the Father by the Son and by the Holy Ghost and by their vertues and powers and by the most mercifull and living God that will command his angell to blow the trump at the day of Judgement and he shall say Come come come to judgement and by all angels archangels thrones dominations principats potestaâ—es virtutes cherubim and seraphim and by their vertues and powers I conjure you three sisters by the vertue of all the riall words aforesaid I charge you that you doe appeare before me visibly in form and shape of faire women in white vestures and to bring with you to me the ring of invisibility by the which I may goe invisible at mine owne will and pleasure and that in all houres and minutes In nomine patris filii spiritus sancti Amen * Being appeared say this bond following O blessed virgins ✚ Milia ✚ Achili◠✚ I conjure you in the name of the Father in the name of the Son and in the name of the Holy Ghost by their vertues I charge you to depart from me in peace for a time And Sibylia I conjure thee by the vertue of our Lord Jesus Christ and by the vertue of his flesh and pretious bloud that he took of our blessed Lady the Virgine and by all the holy company in heaven I charge thee Sibylia by all the vertues aforesaid that thou be obedient unto me in the name of God that when and in what time and place I shall call thee by this foresaid conjuration written in this book looke thou be ready to come unto me at all houres and minutes and to bring unto me the ring of invisibility whereby I may goe invisible at my will and pleasure and that at all houres and minutes Fiat fiat Amen And if he come not the first night then doe the same the second night and so the third night untill they doe come for doubtlesse they will come and lie thou in thy bed in the same parlor or chamber And lay thy right hand out of the bed and look thou have a faire silken kercher bound abound thy head and be not afraid they will doe thee no harm For there will come before thee three fair women and all in white clothing and one of them will put a ring upon thy finger wherewith thou shalt goe invisible Then with speed bind them with the bond aforesaid When thou hast this ring on thy finger looke in a glasse and thou shalt not see thy self And when thou wilt goe invisible put in on thy finger the same finger that they did put it on and every new ☽ renew it again For after the first time thou shalt ever have it and ever begin this work in the new of the ☽ and in the houre of ♃ and the ☽ in ♋ ♠♓ CHAP. XI An experiment following of Citrael c. angeli diei dominici Say first the prayers of the angels every day for the space of seaven dayes O Ye glorious angels written in this square be you my coadjutors and helpers in all qâ—estions and demands in all my businesse and other causes by him which shall â—ome to judge both the quick and the dead and the world by fire O angeli gloriosi in hac quadra scripti estote câ—adjutores auxiliatores in omnibus quaestionibus intervogationibus in omnibus negotiis caeterisque causis per eum qui venturus est judicare vivos mortuos mumdum per ignem Say this prayer fasting called Regina linguae ✚ Lemae ✚ solma ac ✚ elmay ✚ gezagra ✚ raamaasin ✚ ezierego ✚ mial ✚ egziephiaz Iosamin ✚ sabach ✚ ha ✚ aem ✚ re ✚ be ✚ esepha ✚ sephar ✚ â—â—mar ✚ semoit ✚ lemajo ✚ pheralon ✚ amic ✚
and by his unspeakable name Tetragrammaton and by all the holy sacraments and by the holy majesty and deity of the living God I conjure and exorcise thee Bealphares by the vertue of all angels archangels thrones dominations principaâ—s potestats virtures cherubim and seraphim and by their vertues and by the most truest and speciallest name of your master that you doe come unto us in faire form of man or woman kinde been visibly before this circle and not terrible by any manner of wayes This circle being our tuition and protection by the mercifull goodnesse of our Lord and Saviour Jesus Christ and that you doe make answer truly without craft or deceit unto all my demands and questions by the vertue and power of our Lord Jesus Christ Amen CHAP. XIIII To bind the spirit Bealphares and to loose him again NOw when he is appeared bind him with these words which follow I conjure thee Bealphares by God the father by God the son and by God the Holy Ghost and by all the holy company in heaven and by their vertues and powers I charge thee Bealphares that thou shalt not depart out of my sight nor yet to alter thy bodily shape that thou art appeared in nor any power shalt thou have of our bodies or soules eartly or ghostly but to be obedient to me and to the words of my conjuration that be written in this book I conjure thee Bealphares by all angels and archangels thrones dominations principats potestates vertutes cherubim and seraphim and by their vertues and powers I conjure and charge binde and constraine thee Bealphares by all the 〈◊〉 words aforesaid and by their vertues that thou be obedient unto me and to come and appeare visibly unto me and that in all dayes houres and minutes wheresoever I be being called by the vertue of our Lord Jesus Christ the which words are written in this book Look ready thou be to appeare unto me and to give mee good counsell how to come by treasures hidden in the earth or in the water and how to come to dignity and knowledge of all things that is to say of the magick art and of grammar dialectike rhetorike arithmeticke musick geometry and of astromomy and in all other things my will quickly to be fulfilled I charge upon pain of everlasting condemnation Fiat fiat fiat Amen When he is thus bound ask him what thing thou wilt and he will tell thee and give thee all things that thou wilt request of him without any sacrifice doing to him and without forsaking thy God that is thy maker And when the spirit hath fulfilled thy will and intent give him license to depart as followeth A license for the spirit to depart GO unto the place predestinated and appointed for thee where thy Lord God hath appointed thee untill I shall call thee again Be thou ready unto me and to my call as often as I shall call thee upon pain of everlasting damnation And if thou wilt thou mayst recite two or three times the last conjuration untill thou doe come to this â—earin In throno If he will not depart and then say In throno that thou depart from this place without hurt or damage of any body or of any deed to be done that all creatures may know that our Lord is of all power most mightiest and that there is none other God but he which is three and one living for ever and ever And the malediction of God the father omnipotent the son and the holy ghost descend upon thee and dwell alwayes with thee except thou doe depart without damage of us or of any creature or any other evill deed to be done and thou to goe to the place predestinated And by our Lord Jesus Christ I do else send thee to the great pit of hell except I say that thou depart to the place whereas thy Lord God hath appointed thee And see thou be ready to me and to my call at all times and places at mine own will and pleasure day or night without damage or hurt of me or of any creature upon pain of everlasting damnation Fiat fiat fiat Amen Amen The peace of Jesus Christ be between us and you in the name of the Father and of the Son and of the Holy Ghost Amen Por crucis hoc ✚ signum c. Say In principio erat verbum verbum erat apud Deum In the beginning was the word and the word was with God and God was the word and so forward as followeth in the first chapter of saint Iohns Gospell staying at these words Full of grace and truth to whom bee all honour and glory world without end Amen A type or figure of the circle for the master and his fellowes to sit in shewing how and after what fashion it should be made THis is the circle for the master to sit in and his fellow or fellowes at the first calling sit back to back when hee calleth the spirit and for the fairies make this circle with chalk on the ground as is said before This spirit Bealphares being once called and found shall never have power to hurt thee Call him in the houre of ♃ or ♀ the ☽ increasing CHAP. XV. The making of the holy water EXorciso te creaturam salis per Deum vivum ✚ per Deum ✚ verum ✚ per Deum sanctum ✚ per Duem qui te per Elizaeum prophetam in aquam mitli jussit â—tâ—s naretur sterrilitas aquae ut efficiaâ—is sal exorcisaâ—us in saluum credentium ut sit omnibus te sumentibus sanitas animae corporis essugiat atque discedat ab co loco qui aspersus stâ—â—at omnis phantasia nequitia vel versutia diabolicae fraudis omnisque spiritus adjuratus per cum qui venturus est judicare vivos mo tuos saeculum perignem Amen Oremus Imunsam clementiam tuam omnipotens aeterne Deus humiliter imploramus ut hanc creaturam salis quam in usum generis humani tribuisti bene ✚ dicere sancti ✚ ficare tua prelate digneris ut sit omnibus sumentibus saâ—is menlis corporis ut quicquid ex co tactum suerit vel respersum careat omni immundicia omnique impugnatione spiritualis nequitia per Dominum nostrum Iesum Christum filium tuum qui tecum vivit regnat in unitate spiritus sancti Deus per omnia saecula saeculorum Amen To the water say also as followeth Exorciso te creaturam aquae in nomine ✚ patris ✚ Iesu Christi filii ejus Domini nostri in virtute spiritus ✚ sanct ✚ ut siat aquae exorcisata ad estisgandam omnem potestatem inimici ipsum inimicum erodicare explantare valeas cum angelis suis apostatis per virtutem ejusdem Domini nostri Iesu Christi qui venturus est judicare vivos mortuos saeculum per ignem Amen Oremus Deus qui ad
hope of â—â—ehiedy but everylasting condemnation and honor and paine upon paine daily horribly and lamentably the paines there to be augmented so thicke as the stars in the firmament and as the gravell sand in the sea except thou spirit of N. obey me N. as is afore rehearsed else I N. do condemne the spirit of N. into the pit of everlastâ—ng condemnation Fiat fiat Amen Also I conjure thee and constraine the spirit of N. by all angels archangels thrones dominations principats porestats virtutes cherubim and seraphim and by the foure evangelist Matthew Marke Luke and Iohn and by all things contained in the old law and the new and by their vertues and by the twelve apostles and by all patriarchs prophets martyrs confessors virgins innocents and by all the elect and chosen is and shall be which followeth the lambe of God and by their vertues and powers I conjure and constraine the spirit of N. strongly to have common talke with me at all times and in all dayes nights houres and minutes and to talke in my mother tongue plainely that I may heare it and understand it declaring the truth unto me of all things according to thine oath and promise else to be condemned for ever Fiat fiat Amen Also I conjure and constraine the spirit of N. by the golden girdle which girdeth the loines of our Lord Jesus Christ so thou spirit of N. be thou bound and cast into the pit of everlasting condemnation for thy great disobedience and unreverent regard that thou hast to the holy names and words of God almighty by me pronounced Fiat Amen Also I conjure constraine command and binde the spirit of N. by the two edged sword which Iohn saw proceed out of the mouth of God almighty except thou be obedient as is aforesaid the sword cut thee in peeces and condemne thee into the pit of everlasting paines where the fire goeth not out and where the worme dieth not Fiat fiat fiat Amen Also I conjure and constraine the spirit of N. by the throne of the Godhead and by all the heavens under him and by the celestiall city new Ierusalem and by the earth by the sea and by all things created and contained therein and by their vertues and powers and by all the infernalls and by their vertues and powers and by all things contained therein and by their vertues and powers I conjure and constraine the spirit of N. that now immediatly thou be obedient unto me at all times hereafter and to those words of me pronounced according to thine oath and promise else let the great curse of God the anger of God the shadow and darkenesse of everlasting condemnation be upon thee thou spirit of N. for ever and ever because thou hast denied thine health thy faith and salvation for the great disobedience thou art worthy to be condemned Therefore let the divine trinity angels and archangels thrones dominations principats â—potestaâ—es virtutes cherubim and seraphim and all the soules of the saints that shall stand on the right hand of our Lord Jesus Christ at the generall day of judgement condemne the spirit of N. for ever and ever and be a witnesse against thee because of thy great disobedience in and against thy promises Fiat fiat Amen Being thus bound he must needs be obedient unto thee whether he will or no prove this And here followeth a bond to call him to your N. and to shew you true visions at all times as in the houre of ♄ to bind or inchant any thing and in the houre of ♃ for peace and concord in the houre of ♂ to marre to destroy and to make sicke in the houre of the ☉ to bind tongues and other bonds of men in the houre of ♀ to increase love joy and good will in the houre of ☿ to put away enimity or hatred to know of theft in the houre of the ☽ for love goodwill and concord ♄ lead ♃ tinne ♂ iron ☉ gold ♀ copper ☿ quicksiver ☽ silver c. CHAP. XIX This bond as followeth is to call him into your crystall stone or glasse c. ALso I do conjure thee spirit N. by God the father by God the sonne and by God the holy ghost A and Ω the first and the last and by the latter day of judgement of them which shall come to judge the quicke and the dead and the world by fire by their vertues and powers I constraine thee spirit N. to come to him that holdeth the crystall stone in his hand and to appeare visibly as hereafter followeth Alsoâ— I conjure thee spirit N. by these holy names of God ✚ Tetragrammaton ✚ Adonay ✚ El ✚ Ousion ✚ Agla ✚ Iesus ✚ of Nazareth ✚ and by the vertues thereof and by his nativity death buriall resurrection and ascension and by all other things appertaining unto his passion and by the blessed virgin Mary mother of our Lord Jesus Christ and by al the joy which she had when she saw her sonne rise from death to life and by the vertues and powers thereof I constraine thee spirit N. to come into the crystall stone and to appeare visibly as hereafter shall be declared Also I conjure thee N. thou spirit by all angels archangels thrones dominations principats potestats virtues cherubim and seraphim and by the ☉ ☽ ♄ ♃ ♂ ♀ ☿ and by the twelve signes and by their vertues and powers and by al things created and confirmed in the firmament and by their vertues and powers I constraine thee spirit N. to appeare visibly in that crystall stone in faire forme and â—hape of a white angell a greene angell a blacke angell a man a woman boy a maiden virgine a white grayhound a divell with great hornes without any hurt or danger of our bodyes or soules and truly to imforme and shew unto us true visions of all things in that crystall stone according to thine oath and promise and that without any hindrance or tarrying to appeare visibly by this bond of words read over by 〈◊〉 three times upon paine of everlasting condemnation Fiat fiat Amen Then being appeared say these words following I conjure thee spirit by God the father that thou shew true visions in that crystall stone where there be any N. in such a place or no upon paine of everlasting condemnation Fiat Amen Also I conjure thee spirit N. by God the sonne Iesus Christ that thou doe shew true visions unto us whether it be gold or silver or any other metals or whether there were any or no upon paine of condemnation Fiat Amen Also I conjure thee spirit N. by God the Holy ghost the which doth sanctifie all faithfull soules and spirits and by their vertues and powers I constraine thee spirit N. to speake open and to declare the true way how we may come by these treasures hidden in N. how to have it in our custody who are the keepers thereof and how many there
deceive us with vain words For it is the Lord only that worketh great wonders and bringeth mighty things to passe It is also written that Gods Word and not the words of conjurors or the charmes of witches healeth all things maketh tempests and stilleth them But put case the Divell could be fetched up and fettered and loosed again at their pleasure c. I marvell yet that any can be so bewitched as to be made to beleeve that by vertue of their words any earthly creature can be made invisible We think it a lye to say that white is black and black white but it is a more shamelesse assertion to affirm that white is not or black is not at all and yet more impudency to hold that a man is a horse but most apparent impudency to say that a man is no man or to be extenuated into such a quantity as thereby he may be invisible and yet remain in life and health and that in the cleare light of the day even in the presence of them that are not blinde But surely he that cannot make one haire white or black whereof on the other side not one falleth from the head without Gods-speciall providence can never bring to passe that the visible creature of God shall become nothing or lose the vertue and grace powred thereinto by God the creator of all things If they say that the divell covereth them with a cloud or veil as M. Mal. Bodin and many other doe affirm yet me thinks we should either see the cover or the thing covered And though perchance they say in their hearts Tush the Lord seeth not who indeed have blinded them so as seeing they see not yet they shall never be able to perswade the wise but that both God and man doth see both them and their knavery in this behalf I have heard of a fool who was made beleeve that he should goe invisible and naked while he was well whipped by them who as he thought could not see him Into which tools paradise they say he was brought that enterprised to kill the prince of Orenge CHAP. XXII A compartson betweeen popish exorcis and other conjurors a popish conjuration published by a great doctor of the Romish Church his rules and cautions I See no difference between these and popish conjurations for they agree in order words and matter differing in no circumstance but that the Papists doe it without shame openly the other doe it in hugger mugger secretly The papists I say have officers in this behalfe which are called exorcists or conjurors and they look narrowly to other cousenours as having gotten the upper hand over them And because the papists shall be without excuse in this behalfe and that the world may see their cousenage impiety and folly to be as great as the others I will cite one conjuraton of which sort I might cite a hundred published by Iacobus de Chusa a great doctor of the Romish church which serveth to find out the cause of noise and spirituall rumbling in houses churches or chappels and to conjure walking spirits which evermore is knavery and cousenage in the highest degree Mark the cousening devise hereof and confer the impiety with the others First forsooth he saith it is expedient to fast three days and to celebrate a certain number of masses to repeat the seven psalms penitential then four or five priests must be called to the place where the haunt or noise is then a candle hallowed on candlemas day must be lighted and in the lighting thereof also must the seven psalmes be said and the Gospell of St. Iohn Then there must be a crosse and a censer with frankincense and therewithall the place must be censed or perfumed holy water must be sprinkled and a holy stoal must be used and after divers other ceremonies a prayer to God must be made in manner and form following O Lord Jesus Christ the knower of all secrets which alwayes revealest all wholesome and profitable things to thy faithfull children and which sufferest a spirit to shew himself in this place wee beseech thee for thy bitter passion c. vouchsafe to command this spirit to reveale and signifie unto us thy servants without our terrour or hurt what hee is to thine honour and to his comfort In nomine patris c. And then proceed in these words Wee beseech thee for Christs sake O thou spirit that if there be any of us or among us whom thou wouldst answer name him or else manifest him by some sign Is it fryer P. or doctor D. or doctor Burc or sir Feats or sir Iohn or sir Robert Et sic de caeteris circunslamibus For it is well tryed saith the glosse he will not answer every one If the spirit make any sound of voice or knocking at the naming of any one he is the counsenour the conjuror I would say that must have the charge of this conjuration or examination And these forsooth must be the interrogatories to wit Whose soule art thou Wherefore camest thou What wouldst thou have Wantest thou any suffrages masses or almes How many masses will serve thy turn three six ten twenty thirty c By what priest Must he be religious or secular Wilt thou have any fasts What How many How great And by what persons Among Hospitals Lepers Or beggers What shall be the signe of thy perfect deliverance Wherefore liest thou in purgatory and such like This must be done in the night If there appear no sign at this hour it must be deferred untill another houre Holy water must be left in the place There is no fear they say that such a spirit will hurt the conjuror for he can sinne no more as being in the meane state between good and evill and as yet in the 〈◊〉 of satisfaction If the spirit doe hurt then it is damned soule and not an elect Every man may not be present hereat specially such as be weak of complexion They appear in divers manners not alwayes in body or bodily shape as it is read in the life of S. Martine that the divell did but sometimes invisible as only by sound voice or noise Thus 〈◊〉 Iacobus de Chusa But because you shall see that these be not empty words nor standet◠but that in truth such things are commonly put in practise in the Romish church I will here set downe an instance lately and truly though lewdly performed and the same in effect as followeth CHAP. XXIII A late experiment or cousening conjuration practised at Orleance by the Franciscan Friers how it was detected and the judgement against the authors of that comedy IN the year of our Lord 1534. at Orleance in France the Maiors wife dyed willing and desiring to be buryed without any pompe or noise c. Her husband who reverenced the memoriall of her did even as she had willed him And because she was buried in the
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
to nothing ibid. How to convey with words or charmes the corn contained in one boxe into another pag. 240. Of another boxe to convert wheat into flower with words c. ibid. Of diverse petty juggling knackes ibid. Tr burne a thred and to make it whole againe with the ashes thereof pag. 241. To cut a lace asunder in the middest and to make it whole again ibid. How to pull laces innumerable out of your mouth of what colour or length you liâ—t and never any thing seen to be therein pag. 242. How to make a book wherein you shall shew every leaf therein to be white black blew red yellow green c. ibid. Desperate or dangerous juggling knacks wherein the simple are made to think that a seely juggler with words can hurt and help kill and revive any creature at his pleasure and first to kill any kind of pullen and to give it life again pag. 244. To eat a knife and to fetch it out of any other place ibid. To thrust a bodkin into your head without hurt ibid. To thrust a bodkin through your tongue and a knife through your arme a pitiful sight without hurt or danger pag. 245. To thrust a piece of lead into one eye and drive it about with a stick between the skin and flesh of the forehead until it be brought to the other eye and there thrust out ibid. To cut halfe your nose asunder and to heal it again presently without any salve ibid. To put a ring through your cheeke pag. 246. To cut off ones head and to lay it in a platter c. which the iuglers call the decollation of Iohn Baptist. ibid. To thrust a dagger or bodkin into your guts very strangely and to recover immediatly pag. 247. To draw a cord through your nose mouth or hand so sensible as it is wonderfull to see ibid. The conclusion wherein the reader is referred to certaine patterns of instruments wherewith diverse feats here specified are to be executed pag. 248. The xiiii Book OF the art of Alcumystry of their words of art and devises to bleare mens eies to procure credit to their profession Pag. 249. The Alcumysters drift the Canons yeomans tale of alcumystical stones and waters pag. 250. Of a yeoman of the country cousened by an Alcumyst pag. 254. A certaine king abused by an Alcumist and of the kings foole a prety jest pag. 252. A notable story written by Erasmus of two Alcumysts also of longation and curtation ibid. The opinion of divers learned men touching the â—â—lly of Alcumystry pag. 260. That vaine and deceitfull hope is a great cause why men are seduced by this alluring art and â—hat their labours therein are bootlesse c. pag. 261. A continuation of the former matter with a conclusion of the same p 262. The xv Book THe exposition of Iidoni and where it is found whereby the whole art of consuration is deciphered Pag 265. An inventary of the names shapes powers government and effects of divels and spirits of their severall sâ—igniorities and degrees a strange discourse worth the reading p. 266. The houres wherein poincipall divels may be bound to wit raised and restrained from doing of hurt p. 277. The sorme of adjuring or citing of the spirits aforesaid to arise and appeare pag 278. A confutation of the manifold vanities contained in the precedent chapters specially of commanding of devils pag. 279. The names of the planets their characters together with the twelve signes of the zodiake their dispositions aspects and government with other observations pag. 281. The twelve signes of the zodiake their characters and denominations c. ibid. Their dispositions or inclinations 282. The disposition of the planets pag. 282. The aspects of the planets ibid. How the day is divided or distinguished p. 283. The division of the day and the planetary regiment pag. 283 The division of the night and the planetary regiment ibid. The characters of the angels of the seven dayes with their names of figures seales and periapts pag. 284. An experiment of the dead pag. 285. A licence for Sibylla to go and come by at all times pag. 290. To know of treasure hidden in the earth ibid. This is the way to go invisible by these three sisters of fairies pag 291. An experiment of Citrael c. angeli diâ—i dominici pag. 292. The seven angels of the seven dayes with the prayer called Regina linguae ibid. How to inclose a spirit in a crystall stone pag. 293. A figure or type proportionall shewing what form must be observed kept in making the figure whereby the former secret of inclosing a spirit in crystal is to be accomplished c. pag. 295. An experiment of the spirit Bealphares pag. 296. The two and twentieth Psalme pag. 299. This psalme also following being the fifty one psalme must be said three times over c. ibid. To bind the spirit Bealphares and to lose him again pag. 300. A licence for the spirit to depart pag. 301 A type or figure of the circle for the master and his fellowes to sit in shewing how and after what fashion it should be made pag. 302. The making of the holy water pag. 303. 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 crosse pag. 304 Then sprinkle upon any thing and say as followeth ibid. To make a spirit to appear in a crystall ibid. An experiment of the dead pag 305. Now the Pater noster Ave and Credo must be said and then the prayer immediately following pag. 306. A bond to bind him to thee and to thy Nâ—as followeth pag. 307 This bond following is to call him into your crystall stone or glass c. pag 309. Then being appeared say these words following pag. 310 A licence to depart ibid. When to talk with spirits and to have true answers to finde out a theefe pag. 311. To speak with spirits ibid. A confutation of conjuration especially of the raising binding and dismissing of the divell of going invisible and other lewd practises ibid. A comparison between popish exorcists and other conjurors a popish conjuration published by a great doctor of the Romish church his rules and cautions pag 313. A late experiment or cousening conjuratiâ—n practised at Orleance by the Franciscane Fryers how it was detected and the judgement against the authors of that comedie pag 315. Who may be conjurors in the Romish Church besides priests a ridiculous definitionâ— of superstision what words are to be used and not used in exorcismes rebaptisme allowed it is lawfull to conjure any thing differences between holy water and conjuration pag. 317. The seven reasons why some are not rid of the divell with all their popish conjurations why there were no coÌ„jurors in the primitive church and why the divell is not so soâ—ne cast out of the bewitched as of the possessed pag. 319. Other grosse absurdities of