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—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
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
phin ✚ gergoin ✚ leâ—o◠✚ Amin ✚ amin ✚ In the name of the most pitifullest and and mercifullest God of Isâ—â—â—â— and of paradise of heaven and of earth of the seas and of the infernals by thine omnipotent help may perform this work which livest and reigâ—est over one God world without end Amen O most strongest and mightiest God without beginning or ending by thy clemency and knowledge I desire that my questions work and labour may be fully and truely accomplished through thy worthinesse good Lord which livest and reignest ever one God world without eâ—â— Amen O holy patient and mercifull great God and to be worshipped the Lord of all wisdome clear and just I most heartily desire thy holinesse and clemency to fulfill perform and accomplish this my whole work through thy worthynesse and blessed power which livest and reignest ever one God Per omnia saecula saeculorum Amen CHAP. XII How to inclose a spirit in a crystall stone THis operation following is to have a spirit inclosed into a crystall stone or beryll glasse or into any other like instrument c. First thou in the new of the ☽ being clothed with all new and fresh and clean aray and shaven and that day to fast with bread and water and being cleane confessed say the seven Psalmes and the Letany for the space of two days with this prayer following I desire thee O Lord God my mercifull and most loving God the giver of all graces the giver of all sciences grant that I thy wel-beloved N. although unworthy may know thy grace and power against all the deceipts and craftinesse of devils And grant to me thy power good Lord to constrain them by this art for thou art the true and lively and eternall God which livest and reignest ever one God through all worlds Amen Thou must doe this five dayes and the sixt day have in a readinesse five bright swords and in some secret place make one circle with one of the said swords And then write this name Sitrael which done standing in the circle thrust in thy sword into that name And write again Malanthon with another sword and Thamaor with another and Falaur with another and Sitrami with another and ode as ye did with the first All this done turn thee to Sitrael and kneeling say thus having the crystall stone in thine hands O Sitrael Malantha Thamaor Falaur and Sitrami Written in these circles appointed to this work I doe conjure and I doe exorcise you by the Father by the Sonne and by the Holy-Ghost by him which cast you out of Paradise and by him which spake the word and it was done and by him which shall come to judge the quick and the dead and the world by fire that all you five infernall masters and princes doe come unto mee to accomplish and to fulfill all my desire and request which I shall command you Also I conjure you divels and command you I bid you and appoint you by the Lord Jesus Christ the sonne of the most highest God and by the blessed and glorious Virgine Mary and by all the Saints both of men and women of God and by all the Angels Archangels Patriarches and prophets Apostles Evangelists martyrs and confessours virgins and widowes and all the elect of God Also I conjure you and every of you ye infernall Kings by the heaven by the starres by the ☉ and by the ☽ and by all the planets by the earth fire air and water and by the terrestriall paradise and by all things in them contained and by your hell and by all the divels in it and dwelling about it and by your vertue and power and by all whatsoever and with whatsoever it be which may constraine and binde you Therefore by all these foresaid vertues and powers I doe bind you and constrain you into my will and power that you being thus bound may come unto me in great humility and to appeare in your circles beforâ— me visibly in fair form and shape of mankind kings and to obey unto me all things whatsoever I shall desire and that you may not depart from me without my licence And if you doe against my precepts I will promise unto you that you shall descend into the profound deepâ—â—sse of the Sea except that you doe obey unto me in the part of the living son of God which liveth and reigneth in the unity of the Holy Ghost by all world of worlds Amen Say this true conjuration five courses and then shalt thou see coâ—e out of the Northpart five Kings with a marvellous company which whâ—â— they are come to the circle they will alight down off from their horsâ— and will kneel downe before thee saying Master command us wâ—â—â— thou wilt and we will out of hand be obedient unto thee Unto whom thou shalt say see that ye depart not from me without my licence and that which I will command you to doe let it be done truely suâ—ely faithfully and essentially And then they all will sweare unto thee to doe all thy will And after they have sworn say the conjuration immediately following I conjure charge and command you and every of you Sirrael Malâ—â—than Thamaar Falaur and Sitrami you infernal kings to put into the crystall stone one spirit learned â—â—d expert in all arts and sciences by the vertue of this name of God Tetragrammaton and by the crosse of our Loâ—â— Jesus Christ and by the bloud of the innocent lambe which redeemed all the world and by all their virtues and poweâ—s I charge you ye â—oble kings that the said spirit may teach shew and declare unto me and to my friends at all houres and minuts both night and day the mâ—â— of all things both bodily and ghostly in this world whatsoever I shall request or desire declaring also to me my very name And this I command in your part to doe and to obey thereunto as unto your owâ— Lord and Master That done they will call a certain spirit whom thâ—â— will command to enter into the centre of the circled or round crystal Tâ—â—â— put the crystall between the two circles and thou shalt see the crysâ—â—â—â— made black Then command them to command the spirit in the crystall not 〈◊〉 depart out of the stone till thou give him licence and to fulfill 〈◊〉 will for ever That done thou shalt see them goe upon the crystall both to answer your requests and to tarry your licence That done the spirits will crave licence and say Goe ye to your place appoinâ—â—â— of Almighty God in the name of the father c. And then take up 〈◊〉 crystall and look therein asking what thou wilt and it will shew it â—â—to thee Let all your circles be nine foot every way and made as foâ—loweth Work this work in ♋ â™ or ♓ in the houre of the ☽ or â— And when the spirit is inclosed if thou feare him binde him with some bond in such
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
spirits and not swarve in judgement it followeth therefore that the spirit of blindnesse and error doth seduce them so that it is no marvell if in the alienation of their minds they take falsehood for truth shadowes for substances fansies for verities c. for it is likely that the good spirit of God hath forsaken them or at leastwise absented it selfe from them else would they detest these divelish devices of men which consist of nothing but delusions and vain practices whereof I suppose this my book to be a sufficient discovery It will be said that I ought not to judge for he that judgeth shall be judged Whereto I answer that judgement is not to be understood of three kind of actions in their proper nature whereof the first are secret and the judgement of them shall appertain to God who in time will disclose whatsoever is done in covert and that by his just judgement The second are mixed actions taking part of hidden and part of open so that by reason of their uncertainty and doubtfulnesse they are discussable and to be tryed these after due examination are to have their competent judgement and are incident to the magistrate The third are manifest and evident and such as doe no lesse apparently shew themselves than an inflammation of bloud in the body and of these actions every private man giveth judgement because they be of such certainty as that of them a man may as well conclude as to gatâ—er that because the sun is risen in the east Ergo it is morning he is come about and is full south Ergo it is high noon he is declining and closing up in the west Ergo it is evening So that the objection is answered Howbeit letting this passe and spiritually to speak of this spirit which whiles many have wanted it hath come to passe that they have proved altogether carnall and not savouring heavenly divinity have tumbled into worse than philosophicall barbarisme and these be such as of writers are called Pneumatomachi a sect so injurious to the holy spirit of God that contemning the sentence of Christ wherein he foretelleth that the sin against the holy spirit is never to be pardoned neither in this world nor in the world to come they do not only deny him to be God but also pull from him all being and with the Sadduces maintain there is none such but that under and by the name of holy spirit is meant a certain divine force wherewith our minds are moved and the grace and favour of God whereby we are his beloved Against these shamelesse enemies of the holy spirit I will not use materiall weapons but syllogisticall charmes And first I will set downe some of their paralogismes or false arguments and upon the neck of them infer fit confutations grounded upon sound reason and certain truth Their first argument is knit up in this manner The holy spirit is no where expressely called God in the scriptures Eâ—go he is not God or at leastwise he is not to be called God The antecedent of this argument is false because the holy spirit hath the title or name of God in the fift of the Acts. Again the consequent is false For although he were not expressely called God yet should it not thereupon be concluded that he is not very God because unto him are attributed all the properties of God which unto this doe equally belong And as we deny not that the father is the true light although it be not directly written of the father but of the sonne He was the true light giving light to every man that commeth into this world so likewise it is not to be denyed that the spirit is God although the scripture doth not expressely and simply note it sithence it ascribeth equall things thereunto as the properties of God the works of God the service due to God and that it doth interchangeably take the names of Spirit and of God oftentimes They therefore that see these things attributed unto the holy spirit and yet will not suffer him to be called by the name of God do as it were refuse to grant unto Eve the name of Homo whom notwithstanding they confesse to be a creature reasonable and mortall The second reason is this Hilarie in all his twelve books of the Trinity doth no where write that the holy spirit is to be worshiped he never giveth thereunto the name of God neither dares he otherwise pronounce thereof than that it is the spirit of God Besides this there are usuall prayers of the church commonly called the Collects whereof some are made to the Father some to the Sonne but none to the holy spirit and yet in them all mention is made of the three persons Hereunto I answer that although Hilarie doth not openly call the holy spirit God yet doth he constantly deny it to be a creature Now if any aske me why Hilarie was so coy and nice to name the holy spirit God whom he denieth to be a creature when as notwithstanding between God and a creature there is no mean I will in good sooth say what I think I suppose that Hilary for himself thought well of the godhead of the holy spirit but this opinion was thrust and forced upon him of the Pneumatomachi who at that time rightly deeming of the son did erewhiles joine themselves to those that were sound of judgement There is also in the ecclesiasticall history a little book which they gave Liberius a bishop of Rome whereinto they foisted the Nicene creed And that Hilarie was a friend of the Pneumatomachi it is perceived in his book De synodis where he writeth in this manner Nihil autem mirum vobis videri dâ—bet fratres charissimi c. It ought to seem no wonder unto you dear brethren c. As for the objection of the prayers of the church called the collects that in them the holy spirit is not called upon by name we oppose and set against them the songs of the church wherein the said spirit is called upon But the collects are more ancient then the songs hymnes and anthems I will not now contend about ancientnesse neither will I compare songs and collects together but I say thus much only to wit that in the most ancient times of the church the holy spirit hath been openly called upon in the congregation Now if I be charged to give an instance let this serve In the collect upon trinity sunday it is thus said Almighty and everlasting God which hast given unto us thy servants grace by the confession of a truth to acknowledge the glory of the eternall trinity and in the power of the divine Majesty to worship the unity we beseech thee that through the stedfastnesse of this faith we may evermore be defended from all adversity which livest and reignest one God world without end Now because that in this collect where the trinity
the will of the Son doth goe before the spirit in order of persons he is also said to send the Spirit Yet for all this they alleadge that if the spirit had perfection then would he speak of himself and not stand in need alwayes of anothers admonishment but he speaketh not of himselfe but speaketh what he heareth as Christ expressely testifieth Iohn 16. Ergo he is unperfect and whatsoever he hath it is by partaking and consequently he is not God Whereto I answer that this argument is stale for it was objected by heretiques long agoe against them that held the true opinion as Cyrill saith who answereth that by the words of Christ is rather to be gathered that the Son and the Spirit are of the same substance For the spirit is named the minde of Christ 1 Cor. 2. and therefore he speaketh not of his own proper will or against his will in whom and from whom he is but hath all his will and working naturally proceeding from the substance as it were of him Lastly they argue thus Every thing is either unbegotten or unborn or begotten and created the spirit is not unbegotten for then he were the father and so there should be two without beginning neither is he begotten for then he is begotten of the father and so there shall be two sons both brothers or he is begotten of the son and then shall he be Gods nephew than the which what can be imagined more absurd Ergo he is created Whereto I answer that the division or distribution is unperfect for that member is omitted which is noted of the very best divine that ever was even Jesus Christ our Saviour namely to have proceeded or proceeding That same holy spirit saith he which proceedeth from the Father Which place Nazianzen doth thus interpret The spirit because he proceedeth from thence is not a creature and because he is not begotten he is not the son but because he is the mean of begotten and unbegotten he shall be God c. And thus having avoided all these cavils of the Pneumatomachi a sect of heretiques too too injurious to the holy spirit insomuch as they seeke what they can to rob and pull from him the right of his divinity I will all christians to take heed of their pestilent opinions the poison whereof though to them that â—e resolved in the truth it can do little hurt yet to such as stand upon a wavering point it can doe no great good Having thus far waded against them and overthrown their opinions I must needs exhort all to whom the reading hereof shall come that first they consider with themselves what a reverend mystery all that hitherto hath been said in this chapter concerneth namely the spirit of sanctification and that they so ponder places to and fro as that they reserve unto the holy spirit the glorious title of divinity which by nature is to him appropriate esteeming of those Pneumatomachi or Theomachi as of swine delighting more in the durty draffe of their devices than in the fair fountaine water of Gods word yea condemning them of grosser ignorance than the old philosophers who though they favoured little of heavenly theology yet some illumination they had of the holy divine Spirit marry it was somewhat misty dark lanâ—e and limping neverthelesse what it was and how much or little soever it was they gave thereunto a due reverence in that they acknowledged and intituled it Animam mundi The soul or life of the world and as Nazianzen witnesseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The mind of the universall and the outward breath or the breath that cometh from without Porphyrie expounding the opinion of Plato who was not utterly blind in this mystery saith that the divine substance doth proceed and extend to three subsistencies and beings and that God is chiefly and principally good next him the second creator and the third to be the soule of the world for he holdeth that the divinity doth extend even to this soul. As for Hermes Trismegistus he saith that all things have need of this spirit for according to his worthinesse he supporteth all he quickeneth and susteineth all and he is derived from the holy fountaine giving breath and life unto all and evermore remaineth continuall plentifull and unemptyed And here by the way I give you a note worth reading and considering namely how all nations in a manner by a kinde of heavenly influence agree in writing and speaking the name of God with no more than foure letters As for example the Egyptians doe call him Theut the Persians call him Syre the Iews expresse his unspeakable as well as they can by the word Adonai consisting of foure vowels the Arabianâ— call him Alla the Mahometists call him Abdi the Greeks call him Theos the Latines call him Deus c. This although it be not so proper to our present purpose yet because we are in hand with the holy spirits deity is not altogether impertinent But why God would have his name as it were universally bounded within the number of four letters I can give sundry reasons which requires too long a discourse of words by digression and therefore I will conceal them for this time These opinions of philosophers I have willingly remembred that it might appear that the doctrine concerning the Holy Spirit is very ancient which they have taken either out of Moses writings or out of the works of the old fathers published and set forth in books though not wholly fully and perfectly understood and known and also that our Pneumatomachi may see themselves to be more doltish in divine matters than the heathen who will not acknowledge that essentiall and working power of the divinity whereby all things are quickned which the heathen did after a sort see after a sort I say because they separated the soul of the world which they also call the begotten mind from the most soveraign and unbegotten God and imagined certain differences of degrees and as Cyrill saith did Arrianize in the Trinity So then I conclude against these Pneumatomachi that in so much as they imitate the old gyants who piling up Pelion upon Ossa and them both upon Olympus attempted by scaling the heavens to pull Iupiter out of his throne of estate and to spoil him of his principality and were notwithstanding their strength whereby they were able to carry huge hills on their shoulders overwhelmed with those mountaines and squeized under the weight of them even to the death so these Pneumatomachi being enemies both to the holy Spirit and no friends to the holy church for then would they confesse the Trinity in Unity and the Unity is Trinity and consequently also the deity of the holy Spirit deserve to be consumed with the fire of his mouth the heat whereof by no meanes can be slacked quenched or avoided For there is nothing more unnaturall nothing more monstrous then against
or did God any wrong when he laid it to his charge but we dishonour God greatly when we attribute either the power or propriety of God the creator unto â— creature Calvine saith We derogate much from Gods glory and omnipotency when we say he doth but give Satan leave to do it which is saith he 〈◊〉 mocke Gods justice and so fond an assertion that if asses could speak they would speak more wisely than so For a temporall judge saith not to the hangman I give thee leave to hang this offender but commandeth him to do it But the maintainers of witches omnipotency say Do you not see how really and palpably the devill tempted and plagued Iob I answer first that there is no corporall or visible devill named nor seen in any part of that circumstance secondly that it was the hand of God that did it thirdly that as there is no community between the person of a witch and the person of a devill so was there not any conference or practise between them in this case And as touching the communication betwixt God and the devill behold what Calvine saith writing or rather preaching of purpose upon that place whereupon they think they have so great advantage When Satan is said to appear before God it is not done in some place certaine but the scripture speaketh so to apply it selfe to our rudenesse Certainly the devill in this and such like cases is an instrument to worke Gods will and not his own and therefore it is an ignorant and an ungodly saying as Calvine judgeth it to affirme that God doth but permit and suffer the devill For if Satan were so at his own liberty saith he we should be overwhelmed at a sudden And doubtlesse if he had power to hurt the body there were no way to resist for he would come invisibly upon us and knock us on the heads yea he would watch the best and dispatch them whilest they were about some wicked act If they say God commandeth him no body impugneth them but that God should give him leave I say with Calvine that the devill is not in such favour with God as to obtaine any such request at his hands And whereas by our witch-mongers opinions and arguments the witch procureth the devill and the devill asketh leave of God to plague whom the witch is disposed there is not as I have said any such corporall communication between the devill and a witch as witch-mongers imagine Neither is God moved at all at Satans sute who hath no such favour or grace with him as to obtaine any thing at his hands But M. Mal. and his friends deny that there were any witches in Iobs time yea the witchm-ongers are content to say that there were none found to exercise this are in Christs time from his birth to his death even by the space of thirty three years If there had been any say they should have been there spoken of As touching the authority of the book of Iob there is no question but that it is very canonicall and authentike Howbeit many writers both of the Jews and others are of opinion that Moses was the author of this book and that he did set it as a looking glasse before the people to the intent the children of Abraham of whose race he himselfe came might know that God shewed favour to others that were not of the same line and be ashamed of their wickednesse seeing an uncircumcised Painime had so well demeaned himselfe Upon which argument Calvine though he had written upon the same saith that forsomuch as it is uncertaine whether it were Res gesta or Exempli gratia we must leave it in suspense Neverthelesse saith he let us take that which is out of all doubt namely that the holy ghost hath indited the book to the end that the Jews should know that God hath had a people alwaies to serve him throughout the world even of such as were no Jews not segregated from other nations Howbeit I for my part deny not the verity of the story though indeed I must confesse that I think there was no such corporall interlude between God the devill and Iob as they imagine neither any such to all presence and communication as the witch-mongers conceive and maintaine who are so grosse herein that they do not onely beleeve but publish so palpable absurdities concerning such reall actions betwiâ—â— the devill and man as a wise man would be ashamed to read but much more to credit as that S. Dunstâ—n lead the devill about the house by the nose with a pair of pinsors or tongs and made him â—ore so lowd 〈◊〉 the place rung thereof c. with a thousand the like fables without which neither the art of popery nor of witchcraft could stand But you may see more of this matter elsewhere where in few words which I thought good here to omit least I should seem to use too many repetitions I answer effectually to their cavils about this place CHAP. IX What severall sorts of witches are mentioned in the Scriptures and how the word witch is there applied BUt what sorts of witches soever M. Mal. or Bodin say there are 〈◊〉 spake onely of four kinds of impious coseners or witches whereof 〈◊〉 witch-mongers old women which dance with the fairies c. are none The first were Praestigiatores Pharaonis which as â—ll divines both â—â—â—brews and others conclude were but coseners and jugglers deceiving the Kings eyes with illusions and sleights and making false things to appear as true which neverthelesse our witches cannot do The â—â—â—cond is Mecasapha which is she that destroyeth with poison The 〈◊〉 are such as use sundry kinds of divinations and hereunto pertaine 〈◊〉 words Kasam Onen Ob Idoni The fourth is Habar to wit when magicians or rather such as would be reputed cunning therein 〈◊〉 certain secret words wherein is thought to be great efficacy These are all coseners and abusers of the people in their severall kindâ—â— But because they are all termed of our translators by the name of witch in the Bible thefore the lies of M. Mal and Bodin and all our old 〈◊〉 tales are applied unto these names and easily beleeved of the common people who have never hitherto been instructed in the understanding 〈◊〉 these words In which respect I will by Gods grace shew you coâ—â—cerning the signification of them the opinion of the most learned in oâ—â— age specially of Iohannes Wierus who though he himselfe were similarly learned in the tongues yet for his satisfication and full resolution in the same he sent for the judgement of Andrâ—us Massius the most â—â—â—mous Hebrician in the world and had it in such sense and order as I meâ—â—â— to set down unto you And yet I give you this note by the way the witch-craft or inchantment is diversly taken in the scriptures sometimeâ— nothing tending to such end as it is commonly thought
dead All these things might be very wel perceived and known and also practised by Iannes and Iambres But the wondrous devices and miraculous sights and conceits made and contained in glasse doe far exceed all other whereto the art perspective is very necessary For it sheweth the illusions of them whose experiments be seen in divers sorts of glasses as in the hallow the plain the embossed the columnary the pyramidate or piked the turbinall the bounched the round the cornered the inversed the eversed the massie the regular the irregular the coloured and cleare glasses for you may have glasses so made as what image or favour soever you print in your imagination you shall thinke you see the same therein Others are so framed as therein one may see what others doe in places far distant others whereby you shall see men hanging in the air others whereby you may perceive men flying in the air others wherein you may see one comming and another going others where one image shall seem to be one hundred c. There be glasses also wherein one man may see another mans image and not his own others to make many similitudes others to make none at all Others contrary to the use of all glasses make the right side turn to the right and the left side to the left others that burn before and behinde others that represent not the Images received within them but cast them far off in the air appearing like airy images and by the collection of sun beams with great force setteth fire very far off in every thing that may be burned There be cleer glasses that make great things seem little things far oft to be at hand and that which is neer to be far off such things as are ever us to seem under us and those that are under us to be above us There are some glasses also that represent things in divers colours and them most gorgeous specially any white thing Finally the thing most worthy of admiration concerning these glasses is that the lesser glasse doth lessen the shape but how big so ever it be it maketh the shape no bigger than it is And therefore Augustine thinketh some hidden mystâ—ry to be therein Vitellius and I. Bap. Neap. write largely hereof These I have for the most part seene and have the receipt how to make them which if desire of brevity had not forbidden me I would here have set down But I think not but Pharaohs Magicians had better experience than I for those and such like devices And as Pompanacius saith it is most true that some for these feats have been accounted Saints some other witches And therefore I say that the Pope maketh rich witches saints and burneth the poor witches CHAP. XX. A comparison betwixt Pharaohs Magicians and our Witches and how their cunning consisted in juggling knacks THus you see that it hath pleased God to shew unto men that seek for knowledge such cunning in finding out compounding and framing of strange and secret things as thereby he seemeth to have bestowed upon man somepart of his Divinity Howbeit God of nothing with his word hath created all things and doth at his will beyond the power and also the reach of man accomplish whatsoever he list And such miracles in times past he wrought by the hands of his Prophets as here he did by Moses in the presence of Pharaoh which Iannes and Iambres apishly followed But to affirm that they by themselves or by all the devils in hell could doe indeed as Moses did by the power of the Holy Ghost is worse than infidelity If any object and say that our witches can doe such feats with words and charms as Pharaohs Magicians did by their art I deny it and all the world will never be able to shew it That which they did was openly done as our witches and conjurers never doe any thing so as these cannot doe as they did And yet as Calvine saith of them they were but Jugglers Neither could they doe as many suppose For as Clemens saith These Magicians did rather seem to doe these wonders than work them indeed And if they made but prestigious shews of things I say it was more than our witches can doe For witchcrafts as Erastus himselfe confesseth in drift of argument are but old wives tables If the Magicians Serpent had been a very Serpent it must needs have been transformed out of the rod. And therein had beene a double work of God to wit the qualifying and extinguishment of one substance and the creation of another Which are actions beyond the divels power for he can neither make a body to be no body nor yet no body to be a body as to make something nothing and nothing something and contrary things one nay they cannot make one hair either white or black If Phaâ—aâ—â—s Magicians had made very frogs upon a sodain why could they not drive them away again If they could not hurt the frogs why should we think that they could make them Or that our witches which cannot doe so much as counterfeit them can kill cattell and other creatures with words or wishes And therefore I say with Iamblichus Quae sascinati imaginamu â—â—ter imaginamenta nullam habent actionis essentiae veritatems Such things as we being bewitched doe imagine have no truth at all either of action or essence beside the bare imagination CHAP. XXI That the Serpents and Frogs were truly preseâ—ted and the water poisoned indeed by Jannes and Jambres of false prophets and of their miracles of Balams asse TRuly I think there were no inconvenience granted though I should admit that the serpent and frogs were truly presented and the water truely poisoned by Iames and Iambres not that they could execute such miracles of themselves or by their familiars or divels but that God by the hands of those counterfeit couseners contrary to their owne expectations overtook them and compelled them in their ridiculous wickednesse to bee instruments of his will and vengeance upon their master Pharaoh so as by their hands God shewed some miracles which he himself wrought as appeareth in Exodus For God did put the spirit of tenth into Baalams mouth who was hired to curse his people And although he were a corrupt and false prophet and went about a mischievous interprise yet God made him an instrument against his will to the confusion of the wicked Which if it pleased God to doe here as a speciall work whereby to shew his omnipotency to the confirmation of his peoples faith in the doctrine of their Messias delivered unto them by the Prophet Moses then was it miraculous and extraordinary and not to be looked for now And as some suppose there were then a consort or crew of false prophets which could also foretell things to come and work miracles I answer it was extraordinary and miraculous and that it pleased God so to try
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