Scot's Discovery of vvitchcraft proving the common opinions of witches contracting with divels, spirits, or familiars ... to be but imaginary, erronious conceptions and novelties : wherein also, the lewde unchristian all written and published in anno 1584, by Reginald Scot, Esquire.

The xv. Booke.

The exposition of Iidoni, and where it is found, whereby the whole Art of conjuration is deci∣phered.

CHAP. I.

THis word Iidoni is derived of Iada, which pro∣perly signifieth to know: it is sometimes tran∣slated, Divinus, which is a diviner or soothsaier, as in Deut. 18. Levit. 20. sometimes Ariolus, which is one that also taketh upon him to fore∣tell things to come, and is found Levit. 19. 2 Kings 23. Esai. 19. To be short, the opinion of them that are most skilfull in the tongues, is, that it comprehendeth all them, which take upon them to know all things past and to come and to give answers accordingly. It alwayes followeth the word Ob, and in the scriptures is not named severally from it, and differeth little from the same in sense, and doe both concerne oracles uttered by spirits, possessed people, or couseners. What will not couseners or witches take upon them to doe? Wherein will they professe ignorance? Aske them any question, they will undertake to resolve you, even of that which none but God knoweth. And to bring their purposes the better to passe, as also to winne further credit unto the counterfeit art which they professe, they procure confederates, whereby they work wonders. And when they have either learning,

eloquence, or nimblenesse of hands to accompany their confederacy, or rather knaverie, then (forsooth) they passe the degree of witches, and intitle themselves to the name of conjurors. And these deale with no inferiour causes: these fetch divels out of hell, and angels out of heaven; these raise up what bodies they lift, though they were dead, buried, and rotten long before; and fetch soules out of heaven or hell with much more expedition than the pope bringeth them out of pur∣gatory. These I say (among the simple, and where they feare no law nor accusation) take upon them also the raising of tempests, and earthquakes, and to doe as much as God himselfe can doe. These are no small fooles, they go not to work with a baggage tode, or a cat, as witches doe; but with a kind of majesty, and with authority they call up by name, and have at their commandement seventy and nine prin∣cipall and princely divels, who have under them as their mini∣sters, a great multitude of legions of petty divels; as for exam∣ple.

CHAP. II.

An inventarie of the names, shapes, powers, governement, and effects of divels and spirits, of their severall segnio∣ries and degrees: a strange discourse worth the rea∣ding.

THeir first and principall king (which is of the power of the east) is called Baell; who when he is conjured up, appeareth with three heads; the first, like a tode; the second like a man; the third like a ca••. He speaketh with a hoarse voice, he maketh a man go invisible, he hath under his obedience and rule sixty and six legions of divels.

The first duke under the power of the east, is named Agares, he com∣meth up mildly in the likenes of a faire old man, riding upon a croco∣dile, and carrying a hawk on his fist; he teacheth presently all manner of tongues, he fetcheth backe all such as run away, and maketh them run that stand still; he overthroweth all dignities supernaturall and temporall, hee maketh earthquakes, and is of the order of vertues, having under his regiment thirty one legions.

Marbas, alias Barbas, is a great president, and appeareth in the forme of a mighty lion; but at the commandement of a conjuror commeth up in the likenes of a man, and answereth fully as touching any thing which is hidden or secret; he bringeth diseases and cureth them, be promoteth wisdome; and the knowledge of mechanicall arts, or handicrafts; he changeth men into other shapes: and under his presidency or govenment are thirty six legions of devils contain∣ed.

Amon, or Aamon, is a great and mighty marques, and commeth a∣broad in the likenesse of wolfe, having a serpents taile, spetting out and

breathing flames of fire; when he patteth on the shape of a man, he sheweth out dogs teeth, and a great head like to a mighty raven, he is the strongest prince of all other, and understandeth all things past and to come, he procureth favour, and reconcileth both friends and foes, and ru∣leth fourty legions of divels.

Barbatos, a great county or earle, and also a duke, he appeareth in Signo sagittarii sylvestris, with foure kings, which bring companies and great troopes. He understandeth the singing of birds, the barking of dogs, the lowing of bullocks, and the voice of all living creatures. He detecteth treasures hidden by magicians and inchanters, and is of the order of vertues, which in part beare rule: he knoweth all things past and to come, and reconcileth friends and powers; and governeth thirty legions of divels by his authority.

Buer is a great president, and is seene in this signe; he abso∣lutely teacheth philosophy morall and naturall, and also logicke, and the vertue of herbes: he giveth the best familiars, he can heale all diseases, specially of men, and reigneth over fifty legi∣ons.

Gusoin is a great duke, and a strong, appearing in the forme of a Xenophilus, he answereth all things, present, past, and to come, expounding all questions. He reconcileth friendship, and distribu∣teth honours and dignities, and ruleth over fourty legions of di∣vels.

Botis, otherwise Otis, a great president and an earle, he commeth forth in the shape of an uglie viper, and if he put on humane shape, he shew∣eth great teeth, and two hornes, carrying a sharpe sword in his hand; he giveth answers of things present past, and to come, and reconcileth friends and foes, ruling sixty legions.

Bathin, sometimes called Mathim, a great duke and a strong, he is seene in the shape of a very strong man, with a serpents taile, sitting on a pale horse, understanding the vertues of herbs and pretious stones, transf∣ferring men suddenly from country to country, and ruleth thirty legions of divels.

Purson, alias Curson, a great king, he commeth forth like a man with a lions face, carrying a most cruell viper, and riding on a beare; and before him go alwayes trumpets, he knoweth things hidden, and can tell all things present, past, and to come; he beraieth treasure, he can take a body either humane or ajerie, he answereth truly of all things earthly and secret, of the divinity and creation of the world, and bring∣eth forth the best familiars; and there obey him two and twenty le∣gions of divels, partly of the order of vertues, and partly of the order of thrones.

Eligor, alias Abigor, is a great duke, and appeareth as a goodly knight, carrying a lance, an ensigne, and a scepter; he answereth fully of things hidden, and of warres, and how souldiers should mee••••••he knoweth things to come, and procureth the favour of lords and knights, governing sixty le∣gions of devils.

Leraje, alias Oray, a great marquesse, shewing himselfe in the like∣nesse

of a gallant archer, carrying a bowe and a quiver, he is author of all battels, he doth putrifie all such wounds as are made with arrowes by archers, Quos optimos objicit tribus diebus dicbus, and he hath regiment over thirty legions.

Valesar, alias Malephar, is a strong duke, comming forth in the shape of a lion, and the head of a theefe, he is very familiar with them to whom he maketh himselfe acquainted, till he hath brought them to the gallowes, and ruleth ten legions.

Morax, alias Furaji, a great earle and a president, he is seene like a bull, and if he take unto him a mans face, he maketh men wonderfull cunning in astronomy, and in all the liberall sciences: he giveth good familiars and wiie, knowing the power and vertue of hearbs and stones which are precious, and ruleth thirty six legions.

Ipos, alias Ayporos, is a great earle and a prince, appearing in the shape of an angell, and yet indeed more obscure and filthy than a lion, with a lions head, a gooses feet, and a hares taile; he knoweth things to come and past, he maketh a man witty, and bold, and hath under his jurisdiction thirty six legions.

Naberius, alias Carberus, is a valiant marquesse, showing himselfe in the form of a crow, when he speaketh with a hoarse voice; he maketh a man amiable and cunning in all arts, and specially in rhetorick, he procureth the losse of prelacies and dignities, ninteene legions heare and obey him.

Glasya Labolas, alias Caacrinolaas, or Caassimolar, is a great president, who commeth forth like a dog, and hath wings like a griffin, he giveth the knowledge of arts, and is the captaine of all manslayers: he understandeth things present and to come, he gaineth the minds and love of friends and foes, he maketh a man go invisible, and hath the rule of six and thirty legions.

Zepar is great duke, appearing as a souldier, inflaming wo∣men with the love of men, and when he is hidden he changeth their shape, untill they may enjoy their beloved, he also maketh them barren, and six and twenty legions are at his obey and commande∣ment.

Bileth is a great king and a terrible, riding on a pale horse, before whom go trumpets, and all kind of melodious musicke. When he is called up by an exorcist, he appeareth rough and furious, to deceive him. Then let the exorcist or conjuror take heed to himselfe, and to allay his courage, let him hold a hazell bat in his hand, wherewithall he must reach out to∣ward the east and south, and make a triangle without besides the circle; but if he hold not our his hand unto him, and he bid him come in; and be still refuse the bond or chaine of spirits; let the conjuror proceed to read∣ing, and by and by he wil submit himselfe, and come in, and do whatsoever the exorcist commandeth him, and he shall be safe. If Bileth the king be more stubborne, and refuse to enter into the circle at the first call, and the conjuror shew himselfe fearefull, or if he have not the chaine of spirits, certainly he will never feare nor regard him after. Also if the place be unapt for a triangle to be made without the circle, then set there a boll of

wine, and the exorcist shall certainly know when he commeth out of his house, with his fellowes, and that the aforesaid Bileth will be his helper, his friend, and obedient unto him when he commeth forth. And when be commeth, let the exorcist receive him courteously, and glorifie him in his pride, and therefore he shall adore him as other kings do, because he saith nothing without other princes. Also, if he be cited by an exorcist, alwayes a silver ring of the middle finger of the left hand must be held against the exorcists face, as they do for Amaimon. And the domi∣nio•• and power of so great a prince is not to be determined; for there 〈…〉〈…〉 under the power and dominion of the conjuror, but he that de∣taineth both men and women in doting love, till the exorcist hath had his pleasure. He is of the orders of powers, hoping to returne to the seaventh throne, which is not altogether credible, and he ruleth eighty five legions.

Sitri, alias Bitru, is a great prince, appearing with the face of a leopard, and having wings as a griffin: when he taketh humane shape, he is very beautifull, he inflameth a man with a womans love, and also stirreth up women to love men, being commanded he wil∣lingly deteineth secrets of women, laughing at them and mocking them, to make them luxuriously naked, and there obey him sixty legions.

Paimon is more obedient to Lucifer than other kings are. Lucifer is here to be understood he that was drowned in the depth of his know∣ledge: he would needs be like God, and for his arrogancy was throwne out into destruction, of whom it is said; Every prtious stone is thy co∣vering. Paimon is constrained by divine vertue to stand before the exorcist where he putteth on the likenesse of a man: he sitteth on a beast called; a dromedary, which is a swift runner, and weareth a glorious crowne, and hath an effeminate countenance. There goeth before him an host of men with trumpets and well sounding cimbals, and all musicall instru∣ments. At the first he appeareth with a great cry and roring, as in Circulo Salomonis, and in the art is declared. And if this Paimon speake some∣time that the conjuror understand him nor, let him not therefore be dis∣maied. But when he hath delivered him the first obligation, to ob∣serve his desire, he must bid him also answer him distinctly and plainely to the questions he shall aske you, of all philosophy, wisedome, and science, and of all other secret things. And if you will know the disposi∣tion of the world, and what the earth is, or what holdeth it up in the water, or any other thing, or what is Abyssus, or where the wind is, or from whence it commeth, he will teach you aboundantly. Consecrati∣ons also as well of sacrifices as otherwise may be reckoned. He giveth dignities and confirmations; he bindeth them that resist him in his owne chaines, and subjecteth them to the conjuror; he prepareth good fami∣liars, and hath the understanding of all arts. Note, that at the calling up of him, the exorcist must looke towards the northwest, because there is his house. When he is called up, let the exorcist receive him constantly without feare, let him aske what questions or demands he lift, and no doubt he shall obtaine the same of him. And the exorcist must beware

he forget not the creator, for those things, which have been rehearsed before of Paimon, some say, he is of the order of dominations; others say, of the order of cherubim. There follow him two hundred legions, partly of the order of angels, and partly of potestates. Note that if Paimon be cited alone by an offering or sacrifice, two kings follow him; to wit, Beball and Abalam, and other potentares: in his host are twenty five legions, because the spirits subject to them are not alwayes with them, except they be compelled to appeare by divine ver∣tue.

Some say that the king Beliall was created immediatly after 〈…〉〈…〉 and therefore they thinke that he was father and seducer of them 〈◊〉〈◊〉 fell being of the orders. For he fell first among the worthier and wi∣ser sort, which went before Michael and other heavenly angels, which were lacking. Although Beliall went before all them that were throwne downe to the earth, yet he went not before them that tarrieth in hea∣ven. This Beliall is constrained by divine vertue, when he taketh sa∣crifices, gifts, and offerings, that he againe may give unto the offences true answers. But he tarrieth not one houre in the truth, except he be constrained by the divine power, as is said. He taketh the forme of a beautifull angell, fitting in a fiery chariot; he speaketh faire, he distribu∣teth preferments of senatorship, and the favour of friends, and excellent familiars: he hath rule over eighty legions, partly of the order of vertues, partly of angels; he is found in the forme of an exorcist in the bonds of spirits. The exorcist must consider, that this Beliall doth in every thing assist his subjects. If he will not submit himselfe, let the bond of spirits be read: the spirits chaine is sent for him, wherewith wise Solomon ga∣thered them together with their legions in a brasen vessell, where were inclosed among all the legions seventy two kings, of whom the cheefe was Bileth, the second was Beliall, the third Asmoday, and above a thousand thousand legions. Without doubt (I must confesse) I learned this of my master Salomon; but he told me not why he gathered them together, and shut them up so but I beleeve it was for the pride of this Beliall. Certaine ••ig romancers do say, that Solomon being on a certaine day seduced by the craft of a certaine woman, inclined himselfe to pray before the same idoll, Beliall by name: which is not credible. And therefore we must rather thinke (as it is said) that they were gathered together in that great brasen vessell for pride and arrogancy, and throwne into a deep lake or hole in Babylon. For wise Salamon did accomplish his workes by the divine power, which never forsooke him. And therefore we must thinke he worshipped not the image Beliall; for then he could not have constrained the spirits by divine vertue: for this Beliall, with three kings were in the lake. But the Babylonians wondering at the matter, supposed that they should find therein a great quantity of treasure, and therefore with one consent went downe into the lake, and uncovered and brake the vessell, out of the which immediately flew the captaine divels, and were delivered to their former and proper places. But this Beliall entred into a certaine image, and there gave answer to them that offered and sacrificed unto him: as Toex. in his sentences reporteth, and the Babylonians did wor∣ship and sacrifice thereunto.

Bune is a great and a strong duke, he appeareth as a dragon with three heads, the third whereof is like a man, he speaketh with a divine voice, he maketh the dead to change their place, and devils to assemble upon the sepulchres of the dead: he greatly inricheth a man, and maketh him eloquent and wise, answereth truly to all demands, and thirty legions obey him.

Forneus is a great marquesse, like unto a monster of the sea, he maketh men wonderfull in rhetorick, he adorneth a man with a good name, and the knowledge of tongues, and maketh one beloved as well of foes as friends; there are under him nine and twenty legions, of the order partly of thrones, and partly of angels.

Ronove a marquesse and an earle, he is resembled to a monster, he bringeth singular understanding in rhetorick, faithfull servants, knowledge of tongues, favour of friends and foes; and nineteen legions obey him.

Berith is a great and a terrible duke, and hath three names. Of some he is called Beall; of the Jewes Berith; of Nigromancers Belfry: he commeth forth as a red souldier, with red clothing, and upon a horse of that colour, and a crowne on his head. He answereth truly of things present, past, and to come. He is compelled to a certain hour, through di∣vine vertue, by a ring of art magick. He is also a lier, he turneth all me∣tals into gold, he adorneth a man with dignities, and confirmeth them, he speaketh with a clear and subtill voice, and six and twenty legions are un∣der him.

Astaroth is a great and a strong duke, comming forth in the shape of a foule angell, sitting upon an infernall dragon, and carrying on his right hand a viper: he answereth truly to matters present, past, and to come, and also of all secrets. He talketh willingly of the creator of spirits, and of their fall, and how they sinned and fell: he saith he fell not of his owne accord. He maketh a man wonderfull learned in the liberall sci∣ences, he ruleth fourty legions. Let every exorcist take heed, that he admit him not too near him, because of his stinking breath. And there∣fore let the conjuror hold near to his face a magicall ring, and that shall defend him.

Foras, alias Forcas is a great president, and is seen in the form of a strong man, and in humane shape, he understandeth the vertue of hearbs and pretious stones: he teacheth fully logick, ethick, and their parts: he maketh a man invisible, witty, eloquent, and to live long; he recove∣reth things lost, and dicovereth treasures, and is lord over nine and twen∣ty legions.

Fursur is a great earle, appearing as an hart, with a fiery taile, he ly∣eth in every thing, except he be brought up within a triangle: being bid∣den, he taketh angelicall forme, he speaketh with a hoarse voice, and willingly maketh love between man and wife; he raiseth thunders and lightnings, and blasts. Where he is commanded, he answereth well, both of secret and also of divine things, and hath rule and dominion over six and twenty legions.

Marchosias is a great marquesse, he sheweth himself in the shape of a

cruell she wolfe, with a griphens wings, with a serpents taile, and 〈…〉〈…〉 I cannot tell what out of his mouth. When he is in a mans shape•• is an excellent fighter, he answereth all questions truly, he is faithful 〈◊〉〈◊〉 all the conjurors businesse; he was of the order of dominations, 〈…〉〈…〉 him are thirty legions: he hopeth after 1200. years to returne to the ••∣venth throne, but he is deceived in that hope.

Malphas is a great president, he is seen like a crowe, but being cloth with humane image, speaketh with a hoarse voice, he buildeth 〈…〉〈…〉 and high towres wonderfully, and quickly bringeth artificers together, 〈◊〉〈◊〉 throweth downe also the enemies edifications, he helpeth to good 〈…〉〈…〉, he receiveth sacrifices willingly, but he deceiveth all the sacrifices there obey him fourty legions.

Vepar, alias Separ, a great duke and a strong, he is like a mermaid, he is the guide of the waters, and of ships laden with armour; he bringeth to p••sse (at the commandement of his master) that the sea shall be roug•• and stormy, and shall appear full of ships; he killeth men in three dayes with purrefying their wounds, and producing maggots into them; 〈…〉〈…〉, they may be all healed with diligence, he ruleth nine and 〈…〉〈…〉 legions.

Sabnack, alias Salmack, is a great marquesse and a strong, he cometh forth as an armed souldier with a lions head, sitting on a pale horse, ••e doth marvellously change mans forme and favour, he buildeth high to••∣ers full of weapons, and also castles and cities; he inflicteth men 〈◊〉〈◊〉 dayes with wounds both rotten and full of maggots, at the exorcists com∣mandement, he provideth good familiars, and hath dominion over 〈◊〉〈◊〉 legions.

Sidonay, alias Asmoday, a great King, strong and mighty, he is 〈◊〉〈◊〉 with three heads, whereof the first is like a bull, the second like a 〈◊〉〈◊〉 the third like a ram, he hath a serpents taile, he belcheth flames out of 〈◊〉〈◊〉 mouth, he hath feet like a goose, he sitteth on an infernall dragon 〈◊〉〈◊〉 carryeth a launce and a flag in his hand, he goeth before others, 〈◊〉〈◊〉 are under the power of Amaymon. When the conjuror exerciseth 〈◊〉〈◊〉 office, let him be abroad, let him be wary and standing on his feet 〈◊〉〈◊〉 his cap be on his head, he will cause all his doings to be bewrayed, 〈◊〉〈◊〉 if he doe not, the exorcist shall be deceived by Amaymon in every thing▪ But so soon as he seeth him in the forme aforesaid, he shall call him by his name, saying; Thou art Asmoday; he will not deny it, and by and by he boweth downe to the ground; he giveth the ring of vertues, he abso∣lutely teacheth geometry, arithmetick, astronomy, and handicrafts. 〈◊〉〈◊〉 all demands he answereth fully and truly, he maketh a man 〈…〉〈…〉, hee sheweth the places where treasure lyeth, and gardeth it▪ 〈…〉〈…〉 be among the legions of Amaymon, he hath under his power sey 〈◊〉〈◊〉 two legions.

Gaap, alias Tap, a great president and a prince, he appeareth in a 〈…〉〈…〉 ridionall signe, and when he taketh humane shape he is the guide of 〈◊〉〈◊〉 foure principall Kings, as mighty as Bileth. There were certain ne••••∣mancers that offered sacrifices and burnt offerings unto him; and 〈◊〉〈◊〉 call him up, they excercised on art, saying that Solomon the wise made it

which is false: for it was rather Cham, the sonne of Noah, who after the floud began first to invocate wicked spirits. He invocated Bil••th, and made an art in his name, and a book which is known to many mathe∣ma••••••ians. There were burnt offerings and sacrifices made, and gifts-gi∣••••n and much wickednesse wrought by the exorcists, who mingled there∣withall the holy names of God, the which in that art are every where ex∣p••ssed. Marry there is an Epistle of those names written by Solomon, as also write Helids Hierosolymitanus and Helisaeus. It is to be noted, that if any exorcist have the art of Bileth, and cannot make him stand before him, nor see him, I may not bewray how and declare the means to con∣tain him, because it is an abomination, and for that I have learned no∣thing from Solomon of his dignity and office, But yet I will not hide this; to wit, that he maketh a man wonderfull in philosophy and all the liberall sciences: he maketh love, hatred; insensibility, consecration, and consecration of those things that are belonging unto the domination of Amaymon, and delivereth familiar 〈…〉〈…〉 of the possession of other conjurors, answering truly and perfectly of things present, past, and to come, and transferreth men most speedily into other nations, he ruleth sixty six legi∣ons, and was of the order of potestates.

Shax alias Scox, is a dark and great marquesse, like unto a stork, with a hoarse and subtill voice he doth marvellously take away the sight, hea∣ring, and understanding of any man, at the commandement of the 〈…〉〈…〉 he taketh away money out of every Kings house, and carrieth it back after 1200. years, if he be commanded, he is a horsestealer, he is thought to be faithfull in all commandements; and although he promise to be obedient to the conjuror in all things; yet is he not so, he is a lier, except he be brought into a triangle, and there he speaketh divinely, and telleth of things which are hidden, and not kept of wicked spirits, he pro∣miseth good familiars, which are accepted if they be not deceivers, he hath thirty legions.

Procell is a great and a strong duke, appearing in the shape of an 〈…〉〈…〉 but speaketh darkly of things hidden, he teacheth geometry and all the liberall arts, he maketh great noises, and causeth the waters to rore, there are none; he warmeth waters, and distemporeth bathes at certain times, as the exorcist appointeth him, he was of the order of potestates, and hath fourty eight legions under his power.

Eurcas is a Knight and cometh forth in the similitude of a cruell man, with a long beard and a boary head, he sitteth on a pale horse, carrying in his hand a sharp weapon, he perfectly teacheth practick philosophy, rhe∣torick, logick, astronomy, chiromancy, pyromancy, and their parts: there obey him twenty legions.

Murmur is a great duke and an earle, appearing in a shape of a souldier, riding on a griphen, with a dukes crown on his head; there go before him two of his ministers, with great trumpets, he teacheth philosopy ab∣solutely, he constraineth soules to come before the exorcist, to answer what he shall aske them, he was of the order partly of thrones, and partly of angels, and ruleth thirty legions.

Caim is a great president, taking the form of a thrush, but when he put∣teth

on mans shape, he answereth in burning ashes, carrying in his hand a most sharp sword, he maketh the best disputers, he giveth men the un∣derstanding of all birds, of the lowing of bullocks, and barking of dog•• and also of the sound and noise of waters, he answereth best things to come; he was of the order of angels, and ruleth thirty legio•••• of devils.

Raum, or Raim is a great earle, he is seen as a crow, but when putteth on humane shape, at the commandement of the exorcist, he 〈◊〉〈◊〉 wonderfully out of the Kings house, and carryeth it whither he 〈◊〉〈◊〉 as∣signed, he destroyeth cities, and hath great despite unto dignities▪ he knoweth things present, past, and to come, and reconcileth friends and foes; he was of the order of thrones, and governeth thirty legions.

Halphas is a great earle, and commeth abroad like a stork, with a hoarse voice, he notably buildeth up townes full of munition and wea∣pons, he sendeth men of war to places appointed, and hath under him 〈◊〉〈◊〉 and twenty legions.

Focalor is a great duke cometh forth as a man, with wings like a gript 〈◊〉〈◊〉 he killeth men, and drowneth them in the waters, and overturneth 〈◊〉〈◊〉 of war, commanding and ruling both windes and seas. And let the Con∣juror note, that if he bid him hurt no man, he willingly conseneth thereto: he hopeth after 1000. years to returne to the seventh throne, 〈◊〉〈◊〉 he is deceived, he hath three legions.

Vine is a great king and an earle, he sheweth himself as a lion, riding black horse, and carryeth a viper in his hand, he gladly buildeth 〈◊〉〈◊〉 towres, he throweth down stone walles, and maketh waters rough. 〈◊〉〈◊〉 commandement of the exorcist he answereth of things hidden, of 〈◊〉〈◊〉, and of things present, past, and to come.

Bisrons is seen in the similitude of a monster, when he taketh the 〈◊〉〈◊〉 of man, he maketh one wonderfull eunning in astrology, absolutely ••••∣claring the mansions of the planets, he doth the like in geomet••y, and 〈◊〉〈◊〉 admeasurements, he perfectly understandeth the strength and vertue hearbs, precious stones, and woods, he changeth dead bodies from 〈◊〉〈◊〉 place; he seemeth to light candles upon the sepulchres of the dead, and 〈◊〉〈◊〉 under him six and twenty legions.

Gamigin is a great marquesse, and is seen in the forme of a little 〈◊〉〈◊〉 when he taketh humane shape he speaketh with a hoarse voice, 〈◊〉〈◊〉 of all liberall sciences; he bringeth also to passe, that the soules, 〈◊〉〈◊〉 are drowned in the sea, or which dwell in purgatoy (which is called Ca••∣tagra, that is, affliction of soules) shall take airy bodyes, and evidently ap∣pear and answer to interrogatories at the conjurors commandement 〈◊〉〈◊〉 tarrieth with the exorcist, untill he have accomplished his desire, and hath thirty legions under him.

Zagan is a great King and a president, he commeth abroad like a bull, with griphens wings, but when he taketh humane shape, he maketh men witty, he turneth all metals into the coine of that dominion, and turned water into wine, and wine into water, he also turneth bloud into wine▪ and wine into bloud, and a foole into a wise man, he is head of thirty and three legions.

Orias is a great marquesse, and is seen as a lion riding on a strong horse, with a serpents taile, and carryeth in his right hand two great ser∣pents hissing, he knoweth the mansion of planets, and perfectly teacheth the vertues of the starres, he transformeth men, he giveth dignities, prela∣cles; and confirmations, and also the favour of friends and foes, and hath under him thirty legions.

Valac is a great president, and commeth abroad with angels wings like a boy, riding on a two headed dragon, he perfectly answereth of treasure hidden, and where serpents may be seen, which he delivereth into the conjurors hands, void of any force or strength, and hath dominion over thirty legions of divels.

Gemory a strong and mighty duke, he appeareth like a fair woman with a duchesse crownet about her middle, riding on a camell, he answe∣reth well and truly of things present, past, and to come, and of treasure hid, and where it lyeth: he procureth the love of women, especially of maids, and hath six and twenty legions.

Decarabia or Carabia, he commeth like a and knoweth the force of herbos and precious stones, and maketh all birds flie before the exorcist, and to tarry with him, as though they were tame, and that they shall drink and sing, as their manner is, and hath thirty legions.

Amduscias a great and a strong duke, he cometh forth as an unicorne, when he standeth before his master in humane shape, being commanded, he easily bringeth to passe, that trumpets and all musicall instruments may be heard and not seen, and also that trees shall bend and incline, ac∣cording to the conjurors will, he is excellent among familiars, and hath nine and twenty legions.

Andras is a great marquesse, and is seen in an angels shape with a head like a black night raven, riding upon a black and a very strong wolfe, flourishing with a sharp sword in his hand; he can kill the master, the servant, and all assistants, he is author of discords, and ruleth thir∣ty legions.

Andrealphus is a great marquesse, appearing as a peacock, he raiseth great noises, and in humane shape perfectly teacheth geometry, and all things belonging to admeasurements, he maketh a man to be a subtill dis∣puter, and cunning in astronomy, and transformeth a man into the like∣nesse of a bird; and there are under him thirty legions.

Ose is a great president, and cometh forth like a leopard, and counter∣feiting to be a man, he maketh one cunning in the liberall sciences, he answereth truly of divine and secret things, he transformeth a mans shape, and bringeth a man to that madnesse, that he thinketh himselfe to be that which he is not; as he that is a king or a pope, or that he weareth a crown on his head, Duralque id regnum ad horam.

Aym or Haborim is a great duke and a strong, he commeth forth with three heads, the first like a serpent, the second like a man having two , the third like a cat, he rideth on a viper, carrying in his hand a light fire brand, with the flame whereof castles and cities are fired, he maketh one witty every kinde of way, he answereth truly of privy matters, & reign∣eth over twenty six legions.

Orobas is a great prince, he cometh forth like a horse, but when he put∣teth on him a mans idol, he talketh of divine vertue, he giveth true an∣swers of things present, past and to come, and of the divinity, and of the creation, he deceiveth none, nor ••uffereth any to be tempted, he giveth dignities and prelacies, and the favour of friends and foes, and hath rule over twenty legions.

Vapula is a great duke and a strong, he is seen like a lion with gri∣phens wings, he maketh a man subtill and wonderfull in handi∣crafts, philosophy, and in sciences contained in books, and is ruler 〈◊〉〈◊〉 thirty six legions.

Cimeries is a great marquesse and a strong, ruling in the parts of Aph••••∣ca; he teacheth perfectly grammar, logick, and rhetorick, he discove∣reth treasures and things hidden, he bringeth to passe, that a man shall seem with expedition to be turned into a souldier, he rideth upon a 〈◊〉〈◊〉 black horse, and ruleth twenty legions.

Amy is a great president, and appeareth in a flame of fire, but having taken mans shape, he maketh one marvellous in astrology, and in all the liberall sciences, he procureth excellect familiars, he bewrayeth treasure preserved by spirits, he hath the government of thirty six legions, 〈◊〉〈◊〉 is partly of the order of angels, partly of potestates, he hopeth after a thou∣sand two hundreth years to returne to the seventh throne: which is not credible.

Flauros is a strong duke, is seen in the forme of a terrible strong leopard in humane shape, he sheweth a terrible countenance, and fiery eye•••• 〈◊〉〈◊〉 answereth truly and fully of things present, past, and to come; if he 〈◊〉〈◊〉 in a triangle, he lyeth in all things and deceiveth in other things, and beguileth in other businesses, he gladly talketh of divinity, and of the creation of the world, and of the fall; he is constrained by divine ••••••∣tue, and so are all divels or spirits, to burne and destroy all the con••••••rors adversaries. And if he be commanded, he suffereth the conjuro•••• to be tempted, and he hath legions under him.

Balam is a great and a terrible king, he commeth forth with the heads, the first of a bull, the second of a man, the third of a ram, he ha•••• a serpents taile, and flaming eyes, riding upon a furious beare, and carry∣ing a hawke on his fist, he speaketh with a hoarse voice, answering per∣fectly of things present, past, and to come, he maketh man invisible and wise, he governeth fourty legions, and was of the order of dominiti∣ons.

Allocer is a strong duke and a great, he commeth forth like a souldier, riding on a great horse, he hath a lions face, very red, and with flaming eyes, he speaketh with a big voice, he maketh a man wonderfull in astro∣nomy, and in all the liberall sciences, he bringeth good familiars, and ru∣leth thirty six legions.

Saleos is a great earle, he appeareth as a gallant souldier, riding on a crocodile, and weareth a dukes crowne, peaceable, &c.

Vuall is great duke and a strong, he is seen as a great and terri∣ble dromedary, but in humane forme, he soundeth out in a base voice the Egyptian tongue. This man above all other procureth the especiall love

of women, and knoweth things present, past, and to come, precuring the love of friends and foes, he was of the order of potestates, and governeth thirty seven legions.

Haagenti is a great president, appearing like a great bull, having the wings of a griphen, but when he taketh humane shape, he maketh a man wise in every thing, he changeth all metals into gold, and changeth wine and water the one into the other, and commandeth as many legions as Zagan.

Phoenix is a great marquesse, appearing like the bird Phoenix, having a childs voyce: but before he standeth still before the conjuror, he singeth many sweet notes. Then the exorcist with his companions must beware he give no eare to the melody, but must by and by bid him put on humane shape; then will he speake marvellously of all wonderfull sciences. He is an excellent poet, and obedient, he hopeth to returne to the seventh throne after a thousand two hundreth yeares, and governeth twenty le∣gions.

S••olas is a great prince, appearing in the forme of a night-raven, before the exorcist, he taketh the image and shape of a man, and teacheth astro∣nomy, absolutely understanding the vertu••s of herbs and pretious stones; there are under him twenty six legions.

¶Note that a legion is 6666. and now by Multiplication count how many legions d••e arise out of every particu∣lar.

✚ Secretum secretorum, The secret of secrets; Tu operus sis secretus horum, Thou that workst them, be secret in them.

CHAP. III.

The houres wherein principall divels may be bound, to wit, raised and restrained from doing of hurt.

A Maymon king of the east, Corson king of the south, Zimimar king of the north, Goap king and prince of the west, may be bound from the third houre, till noone, and from the ninth houre till evening. Marquesses may be bound from the ninth houre till compline, and from compline till the end of the day. Dukes may be bound from the first houre till noone; and cleare weather is to be observed. Prelates may be bound in any houre of the day. Knights from day dawning, till sunne rising; or from evensong, till the sunne set. A President may not be bound in any houre of the day, except the king whom he o∣bayeth,

be invocated; nor in the shutting of the evening. Counties or ear•••• may be bound at any houre of the day, so it be in the woods or ••el•• where men resort not.

CHAP. IV.

The forme of adjuring or citing of the spirits aforesaid to arise 〈◊〉〈◊〉 appeare.

WHen you will have any spirit, you must know his name and 〈◊〉〈◊〉 you must also fast, and be cleane from all pollution, three or fo•••• dayes before; so will the spirit be the more obedient unto you. 〈◊〉〈◊〉 make a circle, and call up the spirit with great intention, and bo•••• a ring in your hand, rehearse in your owne name, and your company (for one must alwayes be with you) this prayer following, and ••o spirit shall annoy you, and your purpose shall take effect. And note 〈◊〉〈◊〉 this agreeth with popish charmes and conjurations.

In the name of our Lord Iesus Christ the ✚ father ✚ and the sone and the Holy ghost ✚ holy trinity and unseparable unity, I call upon them that thou mayest be my salvation and defense, and the protection of the body and soule, and of all my goods through the vertue of thy holy cross and through the vertue of thy passion, I beseech thee O Lord Jesus Christ by the merits of thy blessed mother S. Mary, and of all thy saints, thou give me grace and divine power over all the wicked spirits, 〈◊〉〈◊〉 which of them soever I do call by name▪ they may come by and by 〈◊〉〈◊〉 every coast, and accomplish my wil, that they neither be hurtfull nor 〈◊〉〈◊〉 full unto me, but rather obedient and diligent about me. And through vertue streightly commanding them, let them fulfill my commandement▪ Amen. Holy, holy, holy, Lord God of sabbaoth, which wilt come to 〈◊〉〈◊〉 the quicke and the dead, thou which art A and Ω, first and last, King of kings and Lord of lords, Ioth, Aglanabrath, El, Abiel, Anathiel 〈◊〉〈◊〉, Sedonel, Grayes, Heli, Messias, Tolimi, Elias, Ischeros, 〈◊〉〈◊〉 Imas. By these thy holy names, and by all other I doe call upon thee, •••• 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 ange•••• (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, Mita••, 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 ver••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 reign∣eth 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 dis∣patch 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, Vaich••on, Stimulamaton, Esphares, Tetragrammaton, Oliora••, Cryon, Esytion, Existion, E••iona, Onela▪ Bra∣sim, 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 pre∣cedent 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 govern••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 happine••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 elo∣quent, if Bero••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 pro•••• 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 o••••∣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 confu••••∣tion of this stuffe, I will shew other conjurations, devised more lately and of more authority; whe••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 de••••∣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 go∣vernment, with other observations.

[illustration]

The disposition of the Planets.

[illustration]

The aspects of the Planets.

• ☌ Is the best aspect, with good planets, and the worst with evill.
• ✶ Is a meane aspect in goodnese or badnesse.
• △ Is very good in aspect to good planets, and h••rteth not in evill.
• □ 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 divi∣ded by houres, and reduced to the regiment of the planets.

The division of the day, and the planetary regiment.

[illustration]

The division of the night, and the planetary regiment.

[illustration]

CHAP. VII.

The characters of the angels of the seven days, with their names: of figures, scales and periapts.

[illustration]

These figures are called the scales of the earth, without the which no spirit will appeare, except thou have them with thee.

[illustration]

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, A∣men.

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 follow∣eth.

I conjure thee spirit N. by the living God, the true God, and by the ho∣ly 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 ✚ Pla••••∣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 Je∣sus 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 re∣medy 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 gra∣vell 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 cry∣stall 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 dis∣obedience, thou art worthy to be condemned. Therefore let the divine tri∣nity, 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, be∣cause 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 be∣ing fulfilled, thou be licensed to depart. I conjure and bind thee spirit N. by that omnipotent God, which commanded the angell S. Micha••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 spi∣rit N. by the great wisdome and divinity of his Godhead, my will to ful∣fill as is aforesaid; I charge thee upon pain of condemnation, both in this world, and in the world to come; Fiat, fiat, fiat, Amen.

This done goe to a place fast by, and in a faire parlor or chamber, make a circle with chalk, as hereafter followeth: and make another cir∣cle for the fairie Sibylla to appeare in foure foot from the circle thou art 〈◊〉〈◊〉 and make no names therein; or cast any holy thing therein; but

make a circle round with chalk; and let the master and his fellow sit

[illustration]

down in the first circle, the master ha∣ving the book in his hand, his fellow having the crystall stone in his right hand, looking in the stone when the fairie doth appear. The master also must have upon his brest this figure here written in parchment, and begin to work in the new of the ☽ and in the hour of ♃ the ☉ and the ☽ to be in one of inhabiters signes, as ♋ ♐ ♓. This bond as followeth, is to cause the spirit in the crystall stone, to fetch unto thee the fairy Sibylia. All things fulfilled, be∣gin this bond as followeth, and be bold, for doubtlesse they will come before thee, before the conjuration be read seven times.

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 in∣nocent 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 archan∣gels, 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 gen∣tle 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 cha∣racters 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 tar∣rying; 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 Je∣sus 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 se∣raphim, and their vertues and powers. I conjure thee and binde thee Sibylia, that thou shalt not depart out of the circle wherein thou art ap∣peared, 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 Je∣sus 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 ap∣peare, 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 with∣out 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 ever∣lasting 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 com∣mandement 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 be∣tween us and you, and the Lion of Iuda, the root of Iesse, the kin∣dred of David, be between thee and mee ✚ Christ commeth ✚ Christ commandeth ✚ Christ giveth power ✚ Christ defend me ✚ and his inno∣cent 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.

[illustration]

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 a∣gainst 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 ✚ Tet••agrammaton ✚ Agla ✚ Agarion ✚ Tegra ✚ Pentessaron ✚ Tendicata ✚ Then rehearse these names ✚ So thie ✚ Sor∣thia ✚ Sortheos ✚ Milia ✚ Achilia ✚ Sibylia ✚ In nomine patris, & filii, & spiritus sancti; Amen. I conjure you three sisters of fairies, Milia, Achi∣lia, 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, arch∣angels, thrones, dominations, principats, potesta••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 Si∣bylia I conjure thee, by the vertue of our Lord Jesus Christ, and by the ver∣tue 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 in∣visibility, 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.

[illustration]

O Ye glorious angels written in this square, be you my coadjutors and helpers in all q••estions and demands, in all my businesse, and other causes, by him which shall ••ome to judge both the quick and the dead, and the world by fire. O angeli gloriosi in hac quadra scripti, estote c••ad∣jutores & auxiliatores in omnibus quaestionibus & inter∣vogationibus, in omnibus negotiis, caeterisque causis per eum qui venturus est judicare vivos & mortuos & mum∣dum 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 ✚ ••••∣mar ✚ semoit ✚ lemajo ✚ pheralon ✚ amic ✚ phin ✚ gergoin ✚ le••o•• ✚ Amin ✚ amin ✚

In the name of the most pitifullest and and mercifullest God of Is•••••••• 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 reig••∣est over one God world without end, Amen.

O most strongest and mightiest God, without beginning or end∣ing, 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 e•••• 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-be∣loved 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 Ma∣lanthon, 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 hea∣ven, 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 what∣soever, 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 befor•• 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 deep••••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 co••e out of the Northpart five Kings with a marvellous company: which wh•••• they are come to the circle, they will alight down off from their hors•• and will kneel downe before thee, saying: Master, command us w•••••• 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, su••ely, faith∣fully, and essentially. And then they all will sweare unto thee to doe all thy will; And after they have sworn, say the conjuration immedi∣ately following.

I conjure, charge, and command you, and every of you Sirrael, Mal••••∣than, Thamaar, Falaur, and Sitrami, you infernal kings, to put into the crystall stone one spirit learned ••••d expert in all arts and sciences, by the vertue of this name of God Tetragrammaton, and by the crosse of our Lo•••• Jesus Christ, and by the bloud of the innocent lambe, which redeemed all the world, and by all their virtues and powe••s I charge you, ye ••o∣ble 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 m•••• 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 com∣mand in your part to doe, and to obey thereunto, as unto your ow•• Lord and Master. That done, they will call a certain spirit, whom th•••• will command to enter into the centre of the circled or round crystal. T•••••• put the crystall between the two circles, and thou shalt see the crys•••••••• 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 appoin•••••• 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 ••••∣to thee. Let all your circles be nine foot every way, and made as fo••∣loweth. Work this work in ♋ ♏ or ♓ in the houre of the ☽ or •• And when the spirit is inclosed, if thou feare him, binde him with some bond, in such sort as is elsewhere expressed already in this 〈◊〉〈◊〉 treatise.

[illustration]

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 com∣mand 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 ✚ ♊ •••••• ✚ and he must have a dry thong of a lions or of a h••••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 presen•• figure or mark written in virgin parch∣ment,

[illustration]

as it is here shewed. And it must b••∣sowed upon a peece of new linnen, an•• so made fast upon thy brest. And if tho•• 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 ✚ ♊ •••••• ✚ 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 th•• wentest in, with the same knife, and say; Per crucis ho•• signum ✚ su•• at procui omne malignum; Et per idem signum ✚ salvetur quodque bex••∣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 suffur••∣gations to thy self, and to thy fellow or fellows, with frankincense, m••∣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 de∣fend you from all evils. And when he that is master will close the spi∣rit, 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 in∣ducas. 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, M••lchior, and Balthasar, when they came with worshipfull presents toward Bethlehem; Iasper brought myrrh; Melchi∣or, incense, Balthasar, gold; worshipping the high king of all the world, Jesus Gods son of heaven, the second pe••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 migh∣tifull mercy, blesse u•• 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 meeke••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 invōcated, through thy help O Lord Jesus Christ, to whom be all honour and glory, from worlds to worlds ever∣lastingly, Amen. Then say these names ✚ Helic ✚ ••ely•• ✚ essejero ✚ D••us ••••ternus ✚ cloy ✚ clemen•• ✚ ••eloye ✚ Deus sanctus ✚ sab••oti ✚ Deus exerc•••••• ••donay ✚ Deus mirabilis ✚ jao ✚ verax ✚ aneph••neton ✚ Deus ineffabilis ✚ so∣doy

✚ 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 ✚ ••herubor∣ca ✚ 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 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 exor∣cise thee Bealphares by the vertue of all angels, archangels, thrones, domi∣nations, principa••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 good∣nesse of our Lord and Saviour Jesus Christ, and that you doe make an∣swer 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 ap∣peared in, nor any power shalt thou have of our bodies or soules, eart∣ly or ghostly, but to be obedient to me, and to the words of my con∣juration, that be written in this book. I conjure thee Bealphares, by all angels and archangels, thrones, dominations, principats, potestates, ver∣tutes, cherubim and seraphim, and by their vertues and powers. I con∣jure 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 dig∣nity

and knowledge of all things, that is to say, of the magick art, and of grammar, dialectike, rhetorike, arithmeticke, musick, geometry, and of a∣stromomy, 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 a∣ny 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 ever∣lasting damnation. And if thou wilt, thou mayst recite, two or three times the last conjuration, untill thou doe come to this ••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.

[illustration]

A type or figure of the circle for the master and his fel∣lowes to sit in, shewing how, and after what fashi∣on it should be made.

[illustration]

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 ☽ in∣creasing.

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, ••t••s naretur sterrilitas aquae, ut efficia••is sal exorcisa••us in salu∣um credentium; ut sit omnibus te sumentibus sanitas animae & corporis, & essugiat atque discedat ab co loco qui aspersus st••••at omnis phanta∣sia & 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 implora∣mus, ut hanc creaturam salis, quam in usum generis humani tribuisti, bene ✚ dicere & sancti ✚ ficare tua prelate digneris, ut sit omnibus sumentibus sa••is menlis & corporis, ut quicquid ex co tactum suerit, vel respersum, careat omni immundicia, omni{que} 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 & ex∣plantare 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 salutem humani generis maxima quaeque sacramenta in aqua∣rum substantia condidisti, adesto propitius invocationibus, nostris, & elemento buic, m••ltimodis purificationibus praeparato, virtutem tuae bene ✚ dictionis in∣sunde, ut creatura tua mysteriis tuis servicas, ad abigendos daemones, ma••∣bosque pellendos, divinae gratiae sumat effectum, ut quicquid in domibus, vel inlocis fidelium haec unda resperserit, careat omni immunditia, liberetur a noxa, non illic residea•• spiritus, pestilens, non aura corrumpens, discedant omnes insidi•• latentis inimici, & si quid est, quod aut incolumitati habitantium in∣videt aut quieti, asper sione hujus aquae effugiat, ut salubritas per invocati∣onem sancti tui nominis expetita ab omnibus sit impugnationibus desensa, per Dominum nostrum Iesum Christum filium tuum, qui tecum vivil & regnat, in unitate spiritus sancti, Deus per omnia saecula saeculorum, Amen.

Then take the salt in thy hand, and say putting it into the water, making in the manner of a Cross.

Commixtio salis & aquae pariter fiat, in nomine patris, & filii, & spiritus sancti, Amen. Dom••aus v••biscum, Et cum spiritu tuo Oremus: Deus m••cte virtutis author, & insuperabil••s imperit ••ex, a•• semper magnificus ritum•• bator, qui ad: ••••••ae dominationis v••••••s rep••••mis, qui inimici rugi••u•• sa vitiam superas, qui hostiles nequittas potens ••a pugnas; te Domine tre∣mentes & su plices d••p••••••a••u•• a•• potimus, ut hanc ••r••••••t••am salis & aquae aspi••ias, bemguus 〈…〉〈…〉 es, putails tuae rore sanct. ✚ fices, ubicun{que} fu••••ll aspersa, per invocationem sancti tui nominis, omnis infestatio in mundi spi∣ritus ab••••tatur, terrorque venenosi se pantis procul pellatur; & praesevita sancti spiritus nobis 〈◊〉〈◊〉 tuam poscentibus ubique adesse dignetur, per Dominum nostrum Ipsum •• brisium filium ••••••un, qui ••••cum vivit & regnat in unitate spiritus sancti Deus per omnia soecula saecu∣lerum, Amen.

Then sprinkle upon any thing, and say as followeth.

Asperges me Domine ••yssopo, & mundabor, lavabis me, & supra niven dealbabor. Miscrere mei Deus, secundum magnam misericordiaum tuam, & supra nivem deal••abor. Gloria patri, & filio, & spiritus sancto: Sicut 〈◊〉〈◊〉 in principio, & nunc, & semper, & in saecula saeculorum, Amen. Et supra nivem dealbabor, aspergesme &c. Oslende nobis domine mis••rcordiam tuam, & salutare tuum da nobis; exaudi nos Domine sancte, pater omnipoteus, aete•••••• Deus, & mittere dignere sanctum angelum tuum de coelis, qui custodiat, so••••••, visitet, & defendat omnes habitantes in hoc ••abitaculo, per Christum Dominus nostrum. Amen, Amen.

CHAP. XVI.

To make a spirit to appeare in a crystall.

I Do conjure thee N. by the father, and the sonne, and the Holy ghost, the which is the beginning and the ending, the first and the last, an by the latter day of judgement, that thou N. do appeare in this crystall stone, or any other instrument, at my pleasure, to me and my fellow, gently and beautifully, in faire forme of a boy of twelve yeares of age, without hurt or damage of any of our bodyes or soules; and certainly to informe and to shew me, without any guile or craft, all that we do desire or de∣mand of thee to know, by the vertue of him, which shall come to judge the quicke and the dead, and the world by fire, Amen.

Also I conjured and exorcise thee N. by the sacrament of the altar, and by the substance thereof, by the wisdome of Christ, by the sea, and by his vertue, by the earth, and by all things that are above the earth, and

by their vertues, by the ☉ and the ☽ by ♄ ♃ ♂ and ♀ and by their vertues, by the apostles, martyrs, confessors, and the virgins and widowes, and the chast, and by all saints of men or of women, and innocents, and by their vertues, by all the angels and archangels, thrones, dominations, principats, potestats, virtutes, cherubim, and seraphim, and by their ver∣tues, and by the holy names of God, Tetragrammaton, El O••sion, A••la, and by all the other holy names of God, and by their vertues, by the cir∣cumcision, passion, and resurrection of our Lord Iesus Christ, by the hea∣vines of our lady the virgine, and by the joy which she had when she saw her sonne rise from death to life, that thou N. do appeare in this crystall stone, or any other instrument, at my pleasure, to me and to my ••e low, gently, and beautifully, and visibly, in faire forme of a child of twelve yeares of age, without hurt or damage of any of our bodyes or soules, and truly to informe and shew unto me and to my fellow, without fraud or guile, all things according to thine oath and promise to me, whatsoever I shall demand or desire of thee, without any hindrance or ca••rying, and this conjuration be read of me three times, upon paine of e∣ternall condemnation, to the last day of judgement: Fiat, fiat, fiat, Amen.

And when he is appeared, bind him with the hand of the dead above written: then say as followeth. I charge thee N. by the father, to shew me true visions in this crystall stone, if there be any treasure hidden in such a place N and wherein it lieth, and how many foot from this peece of earth, east, west, north, or south.

CHAP. XVII.

An experiment of the dead.

FIrst go and get of some person that shalbe put to death, a promise, and sweare an oath unto him, that it he will come to thee, after his death, his spirit to be with thee, and to remaine with thee all dayes of thy life, and will do thee true service, as it is contained in the oath and promise following. Then lay thy hand on thy booke, and sweare this oath unto him. I N. do sweare and promise to thee N. to give for thee an almesse e∣very moneth, and also to pray for thee once in every weeke, to say the Lords prayer for thee, and so to continue all the dayes of my life, as God me helpe and holy doome, and by the contents of this booke, A∣men.

Then let him make his oath to thee as followeth, and let him say after thee, laying his hand upon the booke. * I N. do sweare this oath to thee N. by God the father omnipotent, by God the son Jesus Christ, and by his precious bloud which hath redeemed all the world, by the which bloud I do trust to be saved at the generall day of judgment, and by the ver∣tues thereof, I N. doe sweare this oath to thee N. that my spirit that is within my body now, shall not ascend, nor descend, nor go to any place of rest, but shall come to thee N. and be very well pleased to remaine

with thee N. all the dayes of thy life, and so to be bound to thee N. and to appeare to thee N. in any crystall stone, glasse, or other mirror, and so to take it for my resting place. And that, so soone as my spirit is depar∣ted out of my body, straightway to be at your commandements, and that in and at all days, nights, houres, and minutes, to be obedient unto thee N. being called of the e••by the vertue of our Lord Jesu•• Christ, and our of hand to have common talke with thee at all times, and in all houres and minutes, to open and declare to thee N. the truth of all things present, past and to come, and how to worke the magick art and all other noble sciences, under the throne of God. If I do not performe this oath and promise to thee N. but doe flie from any part thereof, then to be condemned for ever and ever, Amen.

Also I N. do sweare to thee by God the Holy ghost, and by the great wisedome that is in the divine Godhead, and by their vertues, and by all the holy angels, archangels, thrones, dominations, principats, poteslaus, virtutes, cherubim and seraphim, and by all their vertues do I N. sweare, and promise thee to be obedient as is rehearsed. And here, for a witnesse, do I N. give thee N. my right hand, and do plight thee my faith and troth, as God me helpe and holydome. And by the holy con∣tents in this booke do I N. sweare, that my spirit shall be thy true servant, all the dayes of thy life, as is before rehearsed and here for a witnesse, that my spirit shal be obedient unto thee N. and to those bonds of words that be written in this N. before the bonds of words shall be rehearsed thrise; else to be damned for ever: and thereto say all faithfull soules and spirits, Amen, Amen.

Then let him sweare this oath three times, and at every time kisse the book, and at every time make marks to the bond. Then perceiving the time that he will depart, get away the people from you, and get or take your stone or glasse, or other thing in your hand, and say the Pater noster, Ave and Credo, and this prayer as followeth. And in all the time of his departing, rehearse the bonds of words; and in the end of every bond, say oftentimes; Remember thine oath and promise. And bind him strongly to thee, and to thy stone, and suffer him not to depart, reading thy bond 24. times And every day when you do call him by your other bond, bind him strongly by the first bond: by the space of 24. dayes apply it, and thou shalt be made a man for ever.

Now the Pater noster, Ave, and Credo must be said, and then the prayer immediately following.

O God of Abraham, God of Isaac, God of Iacob, God of Tobias; ••he which diddest deliver the three children from the hot burning oven, Sidrac, Misac, and Abednago, and Susanna from the false crime, and Da∣niel from the lions power: even so O Lord omnipotent, I beseech thee, for thy great mercy sake, to helpe me in these my works, and to deliver me this spirit of N. that he may be a true subject unto me N. all the dayes of my life, and to remaine with me, and with this N. all the dayes of my life.

O glorious God, Father, Sonne, and Holy ghost, I beseech thee to help me at this time, and to give me power by thy holy name, merits and vertues, wherby I may conjure and constraine this spirit of N. that he may be obedient unto me, and may fulfill his oath and promise, at all times, by the power of all thine holinesse. This grant O Lord God of hosts, as thou art righteous and holy, and as thou art the word, and the word God, the beginning and the end, sitting in the thrones of thine everlasting kingdomes, and in the divinity of thine everlasting Godhead, to whom be all honour and glory, now and for ever and ever, Amen, Amen.

CHAP. XVIII.

A bond to binde him to thee, and to thy N. as followeth.

IN conjure and constraine the spirit of N. by the living God, by the true God, and by the holy God, and by their vertues and powers I conjure and constraine the spirit of thee N. that thou shalt not ascend nor descend out of thy body, to no place of rest, but onely to take thy resting place with N. and with this N. all the dayes of my life, according to thine oath and promise I conjure and constraine the spirit of N. by these holy names of God ✚ Tetragrammaton ✚ Adonay ✚ Agla ✚ Saday ✚ Sabaoth ✚ plana∣bothe ✚ panthon ✚ craton ✚ vcupmaton ✚ Deus ✚ homo ✚ omnipotens ✚ sempiternus ✚ ysus ✚ terra ✚ unigenitus ✚ salvator ✚ via ✚ vila ✚ manus ✚ sons ✚ origo ✚ filius ✚ and by their vertues and powers I conjure and constraine the spirit of N. that thou shalt not remaine in the fire, nor in the water, in the aier, nor in any privy pla••e of the earth, but onely with me N. and with this N. all the dayes of my life. I charge the spirit of N. upon paine of everlasting condemnation, remember thine oath and promise. Also I conjure the spirit of N. and constraine thee by the excel∣lent name of Jesus Christ, A and Ω, the first and the last; for this ho∣ly name of Jesus is above all names, for unto it all knees doe bow and obey both of heavenly things, earthly things, and infernals. Nor is there any other name given to man, whereby we have any salvation, but by the name of Iesus. Therefore by the name, and in the name of Jesus of Nazareth, and by his nativity, resurrection and ascension, and by all that appertaineth to his passion, and by their vertues and powers, I do conjure and constraine the spirit of N. that thou shalt not take any resting place in the ☉ not in the ☽ nor in ♄ nor in ♃ nor in ♂ nor in ♀ nor in ☿ nor in any of the twelve signes, nor in the concavity of the clouds, nor in any other privie place, to rest or stay in, but onely with me N. or with this N. all the dayes of my life. If thou be not obedient unto me, according to thine oath and promise, I N. do condemne the spirit of N. into the pit of bell for ever, Amen.

I conjure and constraine the spirit of N. by the bloud of the innocent lambe Jesus Christ, the which was shed upon the crosse, for all those that

do obey into it, and beleeve in it, shall be saved and by vertue thereof, and by all the aforesaid riall names and words of the living God by me pronounced, I do conjure and constraine the spirit of N. that thou do be o∣bedient unto me, according to thine oath and promise. If thou refuse to do as is aforesaid, I N by the holy Trinity, and by his vertue and pow∣er do condemne the spirit of N. into the place whereas there is no hope of ••••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 everlast••ng condemnation; Fiat, fiat, Amen.

Also I conjure thee, and constraine the spirit of N. by all angels, archan∣gels, 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 ver∣tues, 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 God∣head, 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 infer∣nalls, 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 condem∣ned.

Therefore let the divine trinity, angels and archangels, thrones, dominations, principats, ••potesta••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, A∣men.

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 ☽ sil∣ver, &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. Also•• 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 na∣tivity, 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 ••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, ac∣cording 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 e∣verlasting 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 spi∣rits, 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 there∣of, and how many there be, and what be their names, and by whom it was laid there, and to shew me true visions of what sort and similitude they be, and how long they have kept it, and to know in what dayes and houres 〈◊〉〈◊〉 shall call such a spirit, N. to bring unto us these treasures, into such a plan N. upon paine of everlasting condemnation ✚ Also I constraine thee spirit N. by all angels, archangels, thrones, dominations, principats, potesta••s virtutes, cherubim & seraphim, that you do shew a true vision in this cry∣stall stone, who did convay or steale away such a N. and where, it is, and who hath it, and how far off, and what is his or her name, and how and when to come unto it, upon paine of eternall condemnation, Fiat, Amen. Also I conjure thee spirit N. by the ☉ ☽ ♄ ♃ ♂ ♀ ☿ & by all the cha∣racters in the firmament, that thou do shew unto me a true vision in this crystall stone, where such N. and in what state he is, and how long ••e hath been there, and what time he will be in such a place, what day and houre: and this and all other things to declare plainely, in paine of hell fire; Fiat, Amen.

A licence to depart.

Depart out of the sight of this crystall stone in peace for a 〈◊〉〈◊〉 and ready to appeare therein againe at any time or times I shal call thee, by the vertue of our Lord Iesus Christ, and by the bonds of words which are written in this booke, and to appeare ••••∣sibly, as the words be rehearsed. I constraine thee spirit N. by the di∣vinity of the Godhead, to be obedient unto these words rehearsed, upon paine of everlasting condemnation, both in this world, and in the world•• come, Fiat, fiat, fiat, Amen.

CHAP. XX.

When to talk with spirits, and to have true answers to find out a theife.

THe dayes and houres of ♄ ♂ ☿ and the ☽ is best to doe all crafts of necromancy, and for to speak with spirits, and for to find theft, and to have true answer thereof, or of any other such like. And in the dayes and houres of ☉ ♃ ♀ is best to doe all experiments of love, and to pur∣chase grace, and for to be invisible, and to do any operations whatsoever it be, for any thing, the ☽ being in a convenient signe. As when thou la∣bourest for theft, see the moon be in an earthy signe, as ♉ ♍ ♑, or of the air, as ♊ ♎ ♒, And if it be for love, favour or grace, let the ☽ be in a signe of the fire, as ♈ ♌ ♐, and for hatred, in a signe of the wa∣ter, as ♋ ♏ ♓. For any other experiment, let the ☽ be in ♈. And if thou findest the ☉ and the ☽ in one sign that is called in even number, then thou mayst write, consecrate, conjure, and make ready all manner of things that thou wilt doe, &c.

To speak with spirits.

Call these names, Orimoth, Belimoth, Lym••ck, and say thus: I conjure you up by the names of the angels Satur and Azimor, that you intend to me in this houre, and send unto a me spirit called Sagrigrit, that he do ful∣fill my commandement and desire, and that also can understand my words for one or two years, or as long as I will, &c.

CHAP. XXI.

A confutation of conjuration, especially of the raising, binding and dismissing of the divell, of going invisible, and other lewd practises.

THus far have we waded in shewing at large the vanity of necromancers, conjurors, and such as pretend to have reall conference and consultati∣on with spirits and divels: wherein (I trust) you see what notorious blas∣phemy committed, besides other blind superstitious ceremonies, a disor∣dered heap, which are so far from building up the endeavours of these black art practitioners, that they doe altogether ruinate and overthrow them, making them in their follies and falsehoods as bare and naked as an anatomy. As for these ridiculous conjurations, last rehearsed, being of no small reputation among the ignorant, they are for the most part made by T. R. (for so much of his name he bewrayeth) and Iohn Cokirs, invented and deviced for the augmentation and maintenance of their living, for the edifying of the poore, and for the propagating and inlarging of Gods glory, as in the beginning of their book of conjurations they protest; which in this place, for the further manifestation of their impiety, and of the witchmongers follie and credulity, I thought good to insert, whereby the

residue of their proceedings may be judged, or rather detected. For if we seriously behold the matter of conjuration, and the drift of conjurors, we shall finde them, in mine opinion, more faulty then such as take upon them to be witches, as manifest offenders against the majesty of God, and his holy law, and as apparent violators of the laws and quietnesse of this realm: although indeed they bring no such thing to passe, as is surmised and urged by c••edulous persons, cousenors, lyars, and witchmongers. For these are alwayes learned, and rather abusers of others, than they them∣selves by others abused.

But let us see what appearance of truth or possibility is wrapped with∣i•• thes•• mysteries, and let us unfold the deceipt. They have made choice of certaine words, whereby they say they can work miracles, &c. And first of all, that they call divels and soules out of hell, (though we find in the Scripture manifest proofs that all passages are stopped concerning the egresse out of hell) so as they may goe thither, but they shall never get out, for Ab inferno nulla est redemptio, out of hell there is no redempti∣on. Well, when they have gotten them up, they shut them in a circle made with chalk, which is so strongly beset and invironed with crosses and names, that they cannot for their lives get out; which is a very probable matter. Then can they bind them and loose them at their plea∣sures, and make them that have been lyers from the beginning, to tell the truth, yea they can compell them to doe any thing. And the divels are forced to be obedient unto them, and yet cannot be brought to due obedience unto God their creator. This done (I say) they can worke all manner of miracles (saving blew miracles) and this is beleeved of ma∣ny to be true;

Tam credula mens hominis, & arrectae fabulis aures. So light of beleef is the mind of man, And attentive to tales his eares now and than.

But if Christ (onely for a time) left the power of working miracles a∣mong his Apostles and Disciples for the confirmation of his Gospell, and the faith of his elect: yet I deny altogether that hee left that power with these knaves, which hide their cousening purposes under those lewd and foolish words, according to that which Peter saith; With faigned words they make merchandize of you. And therefore the counsell is good that Paul giveth us, when he biddeth us take heed that no▪ man de∣ceive 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 a∣gain 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 no∣thing, 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 couse∣nours, as having gotten the upper hand over them. And because the pa∣pists 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 light∣ing

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 there∣withall the place must be censed or perfumed, holy water must be sprink∣led, 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 revea∣lest 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 pro∣ceed 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 cir∣cunslamibus. 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 for∣sooth must be the interrogatories, to wit? Whose soule art thou? Where∣fore camest thou? What wouldst thou have? Wantest thou any suffra∣ges, 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 church of the Fran∣ciscans, besides her Father and Grandfather, and gave them in reward only six crownes, whereas they hoped for a greater prey; shortly after it chanced, that as he felled certain woods and sold them, they desired to give them some part thereof freely without mony; which he flatly deny∣ed. This they took very grievously. And whereas before they misliked him, now they conceived such displeasure as they devised this means to be revenged; to wit, that his wife was damned for ever. The chiefe workmen and framers of this tragedy were Colimannus and Stephanus A∣terbatensis, both Doctors of Divinity; this Colimannus was a great Con∣juror, and had all his implements in a readinesse, which hee was wont to use in such businesse. And thus they handle the matter. They place over the arches of the church a young novice; who about midnight when they came to mumble their prayers, as they were wont to doe, maketh a great rumbling, and noise. Out of hand the Monks began to conjure and to charm, but he answered nothing. Then being required to give a signe, whether he were a dum spirit or no, he began to rumble againe; which thing they took as a certaine signe. Having laid this foundation, they goe unto certain citizens, chief men, and such as favoured them, declaring that a heavy chance had happened at home in their monastery; not shewing what the matter was, but desiring them to come to their mattens at midnight. When these citizens were come, and that prayers were begun, the counterfeit spirit beginneth to make a marvellous noise in the top of the church. And being asked what he meant, and who hee was, gave signes that it was not lawfull for him to speak. Therefore they commanded him to make answer by tokens and signes to certaine things they would demand of him. Now was there a hole made in the vawt, through the which he might heare and understand the voice of a conjuror. And then had he in his hand a little board, which at every question he strake, in such sort as he might easily be heard beneath. First they asked him, whether he were one of them that had been buried in the same place. Afterwards they reckoning many by name, which had been bu∣ried there; at the last also they name the Maiors wife: and there by and by the spirit gave a signe that he was her soule. He was further asked whe∣ther he was damned or no; and if he were, for what cause, for what de∣sert or fault; whether for covetousnesse, or wanton lust, for pride or want of charity; or whether it were for heresie, or for the sect of Luther

newlie sprung up: also what he meant by that noise and stirre he kept there; whether it were to have the body now buryed in holy ground to be digged up again, and laid in some other place. To all which points he answered by signes, as he was commanded, by the which he affirmed or denyed any thing, according as he strake the board twice or thrice to∣gether. And when he had thus given them to understand, that the ve∣ry cause of his damnation was Luthers heresie, and that the body must needs be digged up againe: the monks requested the citizens, whose pre∣sence they had used or rather abused, that they would bear witnesse of those things which they had seen with their eye; and that they would subscribe to such things as were done before. The citizens taking good advice on the matter, lest they should offend the Maior, or bring themselves in trouble, refused so to doe. But the monks notwithstanding take from thence the sweet bread, which they called the host and body of our Lord, with all the reliques of saints, and carry them to another place, and there say their masse. The Bishops substitute judge (whom they called O∣fficiall) understanding that matter, cometh thither, accompanyed with certaine honest men, to the intent he might know the whole circum∣stance more exactly: and therefore hee commandeth them to make conju∣ration in his presence; and also he requireth certaine to be chosen to goe up into the top of the vawt, and there to see whether any ghost appeared or not. Stephanus Aterbatensis stifflie denyed that to be lawfull, and mar∣vellously perswading the contrary, affirmed that the spirit in no wise ought to be troubled. And albeit the Officiall urged them very much, that there might be some conjuring of the spirit; yet could hee nothing prevaile.

Whilest these things were doing, the Maior, when he had shewed the other Justices of the city, what he would have them to doe, took his journey to the king, and opened the whole matter unto him. And because the monks refused judgement upon plea of their owne laws and liberties, the king choosing out certain of the Aldermen of Paris, giveth them abso∣lute and full authority to make enquiry of the matter. The like doth the Chancellor master Anthonius Pratensis cardinall and Legat for the Pope throughout France. Therefore when they had no exception to alleadge, they were co••veyed unto Paris, and there constrained to make their an∣swer. But yet could nothing be wrung out of them by confession, where∣upon they were put a part into divers prisons, the novice being kept in the house of master Fumanus, one of the Aldermen, was oftentime exa∣mined, and earnestly requested to utter the truth, but would notwithstand∣ing confesse nothing; because he feared that the monks would afterward put him to death for staining their order, and putting it to open shame. But when the Judges had made him sure promise that he should escape punishment, and that he should never come into their handling, he open∣ed unto them the whole matter as it was done: and being brought before his fellows, avouched the same to their faces. The monks, albeit they were convicted, and by these means almost taken tardy with the deed doing yet did they refuse the Judges, bragging and themselves vaunting on their priviledges, but all in vain. For sentence passed upon them, and they were

condemned to be carryed back again to Orleance, and thereto be cast inpri∣son, and so should finally be brought forth into the chiefe church of the ci∣ty openly, and from thence to the place of execution, where they should make open confession of their trespasses.

Surely this was most common among monks and fryers, who main∣tained their religion, their lust, their liberties, their pompe, their wealth, their estimation and knavery by such cousening practises. Now I will shew you more speciall orders of popish conjurations, that are so shamelesly ad∣mitted into the chuch of Rome, that they are not only suffered, but com∣manded to be used, not by night secretly, but by day impudently. And these forsooth concerning the curing of bewitched persons, and such as are posses∣sed, to wit, such as have a divell put into them by witches inchantments. And here withall I will set down certain rules delivered unto us by such popish doctors, as are of greatest reputation.

CHAP. XXIV.

Who may be conjurors in the Romish Church besides Priests, a ridi∣culous definition of superstition, 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.

THomas Aquinas saith, that any body, though he be of an inferior or su∣perior order, yea though of noue order at all (and as Gulielmus Du∣rendus glossator Raimundi affirmeth, a woman, so she blesse not the girdle or the garment, but the person of the bewitched) hath power to exer∣cise the order of an exorcist or conjuror, even as well as any priest may say, masse in a house unconsecrated. But that is (saith M. Mal.) rather through the goodnesse and license of the Pope, than through the grace of the Sacrament. Nay, there are examples set down, where some being be∣witched were cured (as M. Mal. taketh it) without any conjuration at all. Marry there were certain Pater nosters, Aves, and Credos said, and crosses made, but they are charmes, they say, and no conjurations. For they say, that such charms are lawfull, because there is no superstition in them, &c.

And it is worthy my labour to shew you how papists define superstition, and how they expound the definition thereof. Superstition (say they) is a religion observed beyond measure, a religion practised with evill and un∣perfect circumstances. Also, whatsoever usurpeth the name of religion, through humane tradition, without the Popes authority, is superstitious: as to adde or join any hymnes to the masse, to interrupt any diriges, to a∣bridge any part of the creed in the singing thereof, or to sing when the or∣gans goe, and not when the quier singeth, not to have one to help the priest to masse; and such like, &c.

These popish exorcists doe many times forget their owne rules. For they should not directly in their conjurations call upon the divell (as they doe) with intreaty, but with authority and commandement. Nei∣ther

should they have in their charmes and conjurations any unknowne names. Neither should there be (as alwayes there is) any falshood con∣tained in the matter of the charm of conjuration, as (say they) old wo∣men have in theirs, when they say; the blessed Virgin passed over Iordan, and then S. Steven met her and asked her, &c. Neither should they have any other vain characters, but the crosse (for those are the words:) and ma∣ny other such cautions have they, which they observe not, for they have made it lawfull elsewhere.

But Thomas their chief pillar proveth their conjuring and charms law∣full by S. Mark who saith; Signa cos qui crediderunt; and, In nomine 〈◊〉〈◊〉 daemonia ejicient, &c. whereby he also proveth that they may conjure ser∣pents. And there he taketh pains to prove, that the words of God are of as great holinesse as reliques of saints, whereas (in such respect as they mean) they are both alike, and indeed nothing worth. And I can tell them fur∣ther, that so they may be carried, as either of them may doe a man much harm either in body or soul.

But they prove this by S. Augustine, saying; Non est minus verbum Dei quam corpus Christi: whereupon they conclude thus; By all mens opini∣ons it is lawfull to carry about reverently the reliques of saints; Ergo it is lawfull against evill spirits, to invocate the name of God every way; by the Pater noster, the Ave, the nativitie, the passion, the five wounds, the ti••e triumphant, by the seven words spoken on the crosse, by the nailes, &c. and there may be hope reposed in them. Yea, they say, it is lawfull to con∣jure all things, because the divell may have power in all things. And first, alwayes the person or thing, wherein the divell is, must be exorcised, and then the divell must be conjured. Also they affirm, that it is as expedient to consecrate and conjure porrage and meat, as water and salt, or such like things.

The right order of exorcism in rebaptism of a person possessed or be∣witched, requireth that exsufflation and abrenunciation be done toward the west. Item, there must be erection of hands, confession, professi∣on, oration, benediction, imposition of hands, denudation and unction, with holy oil after baptism, communion, and induition of the surplis. But they say that this needeth not, where the bewitched is exorcised: but that the bewitched be first confessed, and then to hold a candle in his hand, and in steed of a surplise to tie about his bare body a holy candle of the length of Christ, or of the crosse whereupon he dyed, which for mony may be had at Rome. Ergo (saith M. Mal.) this may be said; I conjure thee Pe∣ter or Barbara being sick, but regenerate in the holy water of baptism, by the living God, by the true God, by the holy God, by the God which redeemed thee with his pretious bloud, that thou mayst be made a conju∣red man, that every fantasie and wickednesse of diabolicall deceipt doe a∣void and depart from thee, and that every uncleane spirit bee conjured through him that shall come to judge the quick and the dead, and the world by fire, Amen. Oremus, &c. And this conjuration with Oremus and a prayer, must be thrice repeated, and at the end alwayes must bee said; Ergo maledicte diabole recognosce sententiam tuam, &c. Therefore cursed divell know thy sentence, &c. And this order must alwayes be

followed: and finally, there must be diligent search made, in every corner, and under every coverlet and pallet, and under every threshold of the doores, for instruments of witchcraft. And if any be found, they must straightway be throwne into the fire. Also they must change all their bed∣ding, their clothing, and their habitation; and if nothing be found, the party that is to be exorcised or conjured, must come to the church rath in the morning: and the holyer the day is, the better, specially our Lady day. And the priest if he be shriven himself and in perfect state, shall doe the better therein. And let him that is exorcised hold a holy candle in his hand, &c. Alwayes provided, that the holy water be throwne upon him, and a stoal put about his neck, with Deus in adiutorum, and the Leta∣nie, with invocation of saints: and this order may continue thrice a week, so as (say they) through multiplication of intercessors, or rather intercessi∣ons grace may be obtained, and favour procured.

There is also some question in the Romish church, whether the sacra∣ment of the altar is to be received before or after the exorcisme. Item in shrift, the confessor must learn whether the partie be not excommunicate, and so for want of absolution, endureth this vexation. Thomas sheweth the difference between holy water and conjuration, saying that holy water driveth the divell away from the externall and outward parts; but conju∣rations from the internall and inward parts; and therefore unto the be∣witched party both are to be applyed.

CHAP. XXV.

The seven reasons why some are not rid of the divell with all their po∣pish conjurations, why there were no conjurors in the primitive Church, and why the divell is not so soon cast out of the bewitched as of the possessed.

THe reason why some are not remedied for all their conjurations, the papists say is for seven canses. First, for that the faith of the stand∣ers by is [ 1] naught; secondly, for that theirs that present the party is no better; thirdly, because of the sins of the bewitched; fourthly, for the [ 2] neglecting of meet remedies; fiftly, for the reverence of vertues going [ 3] out into others; sixtly, for the purgation; seventhly, for the merit [ 4] of the party bewitched. And ••o, the first four are proved by Matthew the 7. and Marke the 4. when one presented his sonne, and the multitude [ 5] wanted faith, and the father said, Lord help mine inc••edulity or unbe∣leef. [ 6] Whereupon was said, Oh faithlesse and perverse generation, how [ 7] long shall I be with you? and where these words are written; And Je∣sus rebuked him, &c. That is to say, say they, the possessed or bewitch∣ed for his sinnes. For by the neglect of due remedies it appeareth, that there were not with Christ good & perfect men. For the pillars of the faith; to wit, Peter, Iames, and Iohn were absent. Neither was there fasting and prayer, without the which that kind of divels could not be cast out. For the fourth point; to wit, the fault of the exorcist in faith may ap∣peare;

for that afterwards the disciples asked the cause of their impo∣tency therein. And Iesus answered, it was for their incredulity, saying that if they had as much faith as a graine of mustard seed, they should move mountaines, &c. The fift is proved by Vitas patrum, the lives of the fathers, where it appeareth that S. Anthony could not do that cure, when his scholar Paule could do it, and did it. For the proofe of the sixt ex∣cuse it is said, that though the fault be taken away thereby; yet it followeth not that alwayes the punishment is released. Last of all it is said, that it is possible that the divell was not conjured out of the party before baptisme by the exorcist, or the midwife hath not baptized him well, but omitted some part of the sacrament. If any object that there were no exorcists in the primitive church, it is answered, that the church cannot now erre. And saint Gregorie would never have instituted it in vaine. And it is a ge∣nerall rule, that who or whatsoever is newly exorcised, must be rebaptized, as also such as walke or talke in their sleepe; for (say they) call them by their names, and presently they wake, or fall if they clime; whereby it is gathered, that they are not truly named in baptisme. Item they say, it is somewhat more difficult to conjure the divell out of one bewitched then out of one possessed; because in the bewitched, he is double; in the other single. They have a hundred such beggerly, foolish, and frivolous notes in this behalfe.

CHAP. XXVI.

Other grosse absurdities of witchmongers in this matter of conjura∣tions.

SUrely I cannot see what difference or distinction the witchmongers doe put betweene the knowledge and power of God and the divell; but that they think, if they pray or rather talk to God, till their heartsake, he never heareth them; but that the divell doth know every thought and imagination of their minds, and both can and also will do any thing for them. For if any that meaneth good faith with the divell read certaine conjurations, he commeth up (they say) at a trice. Marry if another that hath no intent to raise him, reade or pronounce the words, be will not stirre. And yet 1. Bodin confesseth, that he is afraid to read such conjura∣tions, as Iohn Wierus reciteth; lest (belike) the divell would come up, and scratch him with his fowle long nailes. In which sort I wonder that the divell dealeth with none other, then witches and conjurors. I for my part have read a number of their conjurations, but never could see any divels of theirs, except it were in a play. But the divell (belike) know∣eth my mind; to wit, that I would be loth to come within the com∣passe of his clawes. But lo what reason such people have. Bodin, Bartho∣lomeus, Spineus, Sprenger, and Institor, &c: do constantly affirme, that witches are to be punished with more extremity than conjurors; and sometimes with death, when the other are to be pardoned doing the same offense: because (say they) the witches make a league with the divell, and

so do not conjurors. Now if conjurors make no league by their owne confession, and divels indeed know not our cogitations (as I have suffi∣ciently proved) then would I weet of our witchmongers the reason, (if I read the conjuration and performe the ceremony) why the divell will not come at my cal? But oh absurd credulity! Even in this point many wise and learned men have been and are abused: whereas, if they would make ex∣perience, or duly expend the cause, they might be soone resolved; spe∣cially when the whole art and circumstance is so contrary to Gods word, as it must be false, if the other be true. So as you may understand, that the papists do not only by their doctrine, in bookes and sermons teach and publish conjurations, and the order thereof, whereby they may in∣duce men to bestow, or rather cast away their money upon masses and suffrages for their soules, but they make it also a parcell of their sacrament or orders (of the which number a conjuror is one) and insert many forms of conjurations into their divine service, and not only into their pon∣tificals, but into their masse bookes; yea into the very canon of the masse.

CHAP. XXVII.

Certaine conjurations taken out of the pontificall and out of the missall.

BUt see yet a little more of popish conjurations, and conferre them with the other. In the Pontificall you shall find this conjuration, which the other conjurours use as solemnely as they: I conjure thee thou creature of water in the name of the fa✚ther, of the so✚nne, and of the Holy✚ghost, that thou drive away the divell from the bounds of the just, that he remaine not in the darke corners of this church and altar. * You shall find in the same title, these words following, to be used at the hal∣lowing of churches. There must a crosse of ashes be made upon the pave∣ment, from one end of the church to the other, one handfull broad: and one of the priests must write on the one side thereof the Greeke alphabet, and one the other side the Latin alphabet. Durandus yeeldeth this reason thereof; to wit, It representeth the union in faith of the Jewes and Gen∣tiles. And yet well agreeing to himselfe he saith even there, that the crosse reaching from the one end to the other, signifieth that the people, which were in the head, shall be made the taile.

¶ A conjuration written in the masse booke. Fol. 1.

I conjure thee O creature of salt by God, by the God ✚ that liveth, by the true ✚ God, by the holy ✚ God, which by Elizaeus the prophet com∣manded, that thou shouldest be throwne into the water, that it thereby might be made whole & sound, that thou salt [here let the preist looke up∣on the salt] maist be conjured for the health of all beleevers, and that thou

be to all that take thee, health both of body and soule: and let all phan∣tasies and wickednesse, or diabolicall craft or deceipt, depart from the place whereon it is sprinkled; as also every uncleane spirit, being con∣jured by him that judgeth both the quick and the dead by fire. Resp. Amen. Then followeth a prayer to be said, without Dominus vobiscum; bet yet with Oremus; as followeth:

¶ Oremus.

Almighty and everlasting God, we humbly desire thy clemency [here let the p••eist looke upon the salt] that thou wouldest vouchsafe, through thy piety, to bl✚esse and sanc✚tifie this creature of salt, which thou hast given for the use of mankind, that it may be to all that receive it, health of mind and body; so as whatsoever shall be touched thereby, or sprinkled therewith, may be void of all uncleannesse, and all resistance of spirituall iniquity, through our Lord, Amen.

What can be made but a conjuration of these words also, which are written in the canon, or rather in the saccaring of masse? This holy com∣mixtion of the body and bloud of our Lord Jesus Christ, let it be made to me, and to all the receivers thereof, health of mind and body, and a whole∣some preparative for the deserving & receiving of everlasting life, through our Lord Iesus, Amen.

CHAP. XXVIII.

That popish priests leave nothing unconjured, a fomre of exorcisme for incense.

ALthough the papists have many conjurations, so as neither water, nor fire, nor bread, nor wine, nor wax, nor tallow, nor church, nor churchyard, nor altar, nor altar cloth, nor ashes, nor coales, nor bells, nor bell ropes, nor copes, nor vestmen••s, nor oile, nor salt, nor candle, nor candlesticke, nor beds, nor bedstaves, &c; are without their forme of conjuration: yet I will for brevity let all passe, and end here with in∣cense, which they do conjure in this sort✚. I conjure thee most filthy and horible spirit, and every vision of our enemie, &c: that thou go and depart from out of this creature of frankincense, with all thy deceipt and wickednesse t••at this creature may be sanctified, and in the name of our Lord ✚ Jesus ✚ Christ ✚ that all they that taste, touch, or smell the same, may receive the virtue and assistance of the Holy ghost; so as whereso∣ever this incense or frankincense shall remaine, that there thou in no wise be so bold as to approach or once presume or attempt to hurt: but what uncleane spirit so ever thou be, that thou with all thy crast and subtilty avoid and depart, being conjured by the name of God the father almigh∣ty, &c. And that wheresoever the sume or smoke thereof shall come, every kind and sort of divels may be driven away, and expelled; •••• they were at the increase of the liver of fish, which the archangell Raphael made, &c.

CHAP. XXIX.

The rules and lawes of popish Exorcists and other conjurors all one, with a confutation of their whole power, how S. Martine conjured the divell.

THe papists you see, have their certaine generall rules and lawes, as to abstaine from sinne, and to fast, as also otherwise to be cleane from all pollutions, &c: and even so likewise have the other conjurors. Some will say that papists use divine service, and prayers; even so do com∣mon conjurors (as you see) even in the same papisticall forme, no whit swarving from theirs in faith and doctrine, nor yet in ungodly and unrea∣sonable kinds of petitions. Me thinks it may be a sufficient argument to overthrow the calling up and miraculous workes of spirits, that it is writ∣ten; God only knoweth and s••a••cheth the hearts, and only worketh great wonders. The which argument being prosecuted to the end, can ne∣ver be answered: in so much as that divine power is required in that action.

And if it be said, that in this conjuration we speake to the spirits, and they heare us, and therefore need not know our thoughts and imaginati∣ons: I first aske them whether king Baell, or Amoimon, which are spi∣rits raigning in the furthest regions of the east (as they say) may heare a conjurors voyce, which calleth for them, being in the extreamest parts of the west, there being such noises interposed, where perhaps also they may be busie, and set to worke on the like affaires. Secondly, whether those spirits be of the same power that God is, who is every where, filling all places, and able to heare all men at one instant, &c. Thirdly, whence commeth the force of such words as raise the dead, and command divels. If sounds do it, then may it be done by a taber and a pipe, or any other instrument that hath no life. If the voyce do it, then may it be done by any beasts or birds. If words, then a parret may do it. If in mans words only, where is the force, in the the first, second, or third syllable? If in syllables, then not in words. If in imaginations, then the divell knoweth our thoughts. But all this stuffe is vaine and fabu∣lous.

It is written; All the generations of the earth were healthfull, and there is no poyson of destruction in them. Why then do they conjure holsome creatures; as salt, water, &c: where no divels are? God looked upon all his works, and saw they were all good. What effect (I pray you) had the 7. sonnes of Sceva; which is the great objection of witchmongers? They would needs take upon them to conjure divels out of the possessed. But what brought they to passe? Yet that was in the time, whilest God suffered miracles commonly to be wrought. By that, you may see what conjurors can do.

Where is such a promise to conjurors or witches, as is made in the Gos∣pell to the faithfull? where it is written; In my name they shall cast

out divels, speake with new tongues: if they shall drinke any deadly thing, it shall not hurt them; they shall take away serpents, they shall lay hands on the sicke, and they shall recover. According to the promise, this grant of miraculous working was performed in the primitive church, for the confirmation of Christs doctrine, and the establishing of the Gospell.

But as in another place I have proved, the gift thereof was but for a time, and is now ceased; neither was it ever made to papist, witch, or conjuror. They take upon them to call up and cast out divels; and to undoe with one divell, that which another divell hath done. If one divell could cast out another, it were a kingdome divided, and could not stand. Which argument Christ himselfe maketh: and therefore I may the m••re boldly say even with Christ, that they have no such power. For a besides him, there is no saviour, b none can deliver out of his hand. Who but he can declare, set in order, appoint, and tell what is to come? He destroyeth the the tokens of foothsayers and maketh the conjecturers fooles, &c. He declareth things to come, and so cannot witches.

There is no helpe in inchanters and soothsayers, and other such vaine sciences. For divels are cast out by the finger of God, which Matthew calleth the spirit of God, which is the mighty power of God, and not by the vertue of the bare name only, being spoken or pronounced; for then might every wicked man do it. And Simon Magus needed not then to have proffered mony to have brought the power to do miracles and won∣ders: for he could speake and pronounce the name of God, as well as the apostles. Indeed they may soone throw out all the divells that are in frankincense, and such like creatures, wherein no divels are: but neither they, nor all their holy water can indeed cure a man possessed with a di∣vell, either in body and mind; as Christ did. Nay, why do they not cast out the divell that possesseth their owne soules?

Let me heare any of them all speake with new tongues; let them drinke but one dramme of a potion which I will prepare for them, let them cure the sicke by laying on of hands (though witches take it upon them, and witchmongers beleeve it) and then I will subscribe unto them. But if they which repose such certainety in the actions of witches and conjurors, would diligently note their deceit, and how the scope whereat they shoote is money (I meane not such witches as are falsely accused, but such as take upon them to give answers; &c: as mother Bungie did) they should apparently see the cousenage. For they are abused, as are many beholders of jugglers, which suppose they do miraculously, that which is done by sleight and subtilty.

But in this matter of witchcrafts and conjurations, if men would rather trust their own eyes, than old wives tales and lies, I dare undertake this matter would soone be at a perfect point; as being easier to be perceived than juggling. But I must needs confesse, that it is no great marvell, though the simple be abused therein, when such lies concerning those matters are maintained by such persons of account, and thrust into their divine service. As for example:

It is written that S. Martine thrust his fingers into ones mouth that had a divell within him, and used to bite folk; and then did bid him devoure them if he could. And because the divell could not get out at his mouth, being stopt with S. Martins fingers, he was fain to run out at his funda∣ment. O stinking lye!

CHAP. XXX.

That it is a shame for papists to beleeve other conjurors doings, their owne being of so little force, Hippocrates his opinion herein.

ANd still me thinks papists (of all others) which indeed are most cre∣dulous, and doe most maintaine the force of witches charmes, and of conjurors cousenages should perceive and judge conjurors doings to be void of effect. For when they see their owne stuffe, as holy water, salt, candles, &c. conjured by their holy bishop and priests; and that in the words of consecration or conjuration (for so their own Doctors terme them) they adjure the water, &c. to heal, not onely the soules infirmi∣tie, but also every malady, hurt, or ach of the body; and doe also com∣mand the candles, with the force of all their authority and power, and by the effect of all their holy words, not to consume: and yet neither soul nor body any thing recover, nor the candles last one minute the lon∣ger: with what face can they defend the others miraculous workes••, as though the witches and conjurors actions were more effectuall than their owne? Hippocrates being but a heathen, and not having the perfect know∣ledge of God, could see and perceive their cousenage and knavery well enough, who saith; They which boast so, that they can remove or help the infections of diseases, with sacrifices, conjurations, or other magi∣call instruments or means, are but needy fellows, wanting living; and therefore refer their words to the divell: because they would seeme to know somewhat more then the common people. It is marvell that pa∣pists doe affirm, that their holy water, crosses, or bugges words have such vertue and violence, as to drive away divels; so as they dare not approach to any place or person besmeared with such stuffe; when as it appeareth in the Gospell, that the divell presumed to assault and tempt Christ himself. For the divell indeed most earnestly busieth himselfe to seduce the godly: as for the wicked, he maketh reckoning and just ac∣compt of them, as of his own already. But let us goe forward in our re∣futation.

CHAP. XXXI.

How conjurors have beguiled witches, what bookes they carry a∣bout to procure credit to their art, wicked assertions against Mo∣ses and Joseph.

THus you see that conjurors are no small fooles. For whereas witches being poor and needy, goe from doore to doore for relief, have they never so many todes or cats at home, or never so much hogs dung and charvill about them, or never so many charmes in store; these conjurors (I say) have gotten them offices in the church of Rome, whereby they have obtained authority and great estimation. And further to adde cre∣dit to that art, these conjurors carry about at this day, books entituled under the names of Adam, Abel, Tobie, and Enoch; which Enoch they re∣pute the most divine fellow in such matters. They have also among them bookes that they say Abraham, Aaron and Salomon made. Item they have books of Zachary, Paul, Honorius, Cyprian, Ierome, Ieremy, Albert, and Thomas: also of the angels, Riziel, Razael, and Raphael; and doubtless these were such books as were said to have been burnt in the lesser Asia. And for their further credit they boast, that they must be & are skilfull and learn∣ed in these arts; to wit, ars Almadell, ars Notoria, ars Bulaphiae, ars Arthe∣phii, ars Pomena, ars Revelationis, &c. Yea, these conjurors in corners stick not (with Iustine) to report and affirm, that Ioseph who was a true figure of Christ that delivered and redeemed us, was learned in these arts, and thereby prophesied and expounded dreams; and that those arts came to him from Moses, and finally from Moses to them: which thing both Pliny and Tacitus affirm of Moses. Also Strabo in his cosmographi•• maketh the very like blasphemous report; and likewise Apollonius Molon, Possidonius, Lisimachus, and Appian term Moses both a magician and a conjuror, whom Eusebius confuteth with many notable arguments, For Moses differed as much from a magician, as truth from falshood, and piety from vanity: for in truth, he confounded all magick, and made the world see, and the cunningest magicians of the earth confesse, that their own doings were but illusions, and that his miracles were wrought by the finger of God. But that the poore old witches knowledge reacheth thus far, (as Danaus affirmeth it doth) is untrue; for their furthest fetches that I can comprehend, are but to fetch a pot of milk, &c. from their neigh∣boure house half a mile distant from them.

CHAP. XXXII.

All magicall arts confuted by an argument concerning Nero, what Cornelius Agrippa and Carolus Gallus have left written thereof, and proved by experience.

SUrely Nero proved all these magicall arts to be vain and fabulous lies, and nothing but cousenage and knavery. He was a notable prince, ha∣ving gifts of nature enough to have conceived such matters, treasure e∣nough to have imployed in the search thereof, he made no conscience there∣in, he had singular conferences thereabout; he offered, and would have given halfe his kingdom to have learned those things, which he heard might be wrought by magicians; he procured all the cunning magicians in the world to come to Rome, he searched for bookes also, and all other things necessary for a magician; and never could find any thing in it, but cousenage and legier demaine. At length he met with one Tiridates, the great magician, who having with him all his companions, and fellow magicians, witches, conjurors, and cousenors, invited Nero to certaine magicall bankets and exercises. Which when Nero required to learne, he (to hide his cousenage) answered that he would not, nor could not teach him, though he would have given him his kingdome. The matter of his refusall (I say) was, least Nero should espy the cousening devises thereof. Which when Nero conceived, and saw the same, and all the re∣sidue of that art to be vaine, lying and ridiculous, having only shadows of truth, and that their arts were only veneficall; hee prohibited the same utterly, and made good and strong laws against the use and the pra∣ctises thereof, as Pliny and others doe report. It is marvell that any man can be so much abused, as to suppose that Satan may be command∣ed, compelled, or tyed by the power of man; as though the Divell would yield to man, beyond nature; that will not yeeld to God his creator, ac∣cording to the rules of nature. And in so much as there be (as they con∣fesse) good angels as well as bad; I would know why they call up the an∣gels of hell, and not call downe the angels of heaven. But this they answer (as Agrippa saith) Good angels (forsooth) doe hardly appeare, and the other are ready at hand. Here I may not omit to tell you how Cornelius Agrippa bewrayeth, detecteth, and defaceth this art of conjuration, who in his youth travelled into the bottom of all these magicall sciences, and was not only a great conjuror and practiser thereof, but also wrote cun∣ningly De occulta philosophia. Howbeit afterwards in his wiser age, he recanteth his opinions, and lamenteth his follies in that behalfe, and dis∣covereth the impiety and vanities of magicians, and inchanters, which boast they can doe miracles; which action is now ceased (saith he) and assigneth them a place with Iannes and Iambres, affirming that this art teacheth nothing but vain toies for a shew. Carolus Gallus also saith; I have tried oftentimes, by the witches and conjurors themselves, that their arts, (especially those which doe consist of charmes, impossibilities,

conjura••iuns, and witchcrafts, whereof they were wont to boast) to be meer foolishnesse, doting lies and dreams. I for my part can say as much, but that I delight not to alleadge mine owne proofs and authorities; for that mine adversaries will say they are partiall, and not indifferent.

CHAP. XXXIII.

Of Salomons conjurations, and of the opinion conceived of his cun∣ning and practise therein.

IT is affirmed by sundry authors, that Salomon was the first inventor of those conjurations; and thereof Iosephus is the first reporter, who in his first book De Iudaen••um antiquitatibus, cap. 22. rehearseth soberly this story following; which Polydore Virgil, and many other repeat ver∣batim, in this wi••••, and seem to credit the fable, whereof there is skan•• a true word.

Salomon was the greatest philosopher, and did philosophy about all things, and had the full and perfect knowledge of all their properties: but he had that gift given from above to him, for the profit and health of mankinde; which is effectuall against divels. He made also inchant∣ments wherewith diseases are driven away; and left divers manners of conjurations written, where no the divels giving place are so driven a∣way; that they never return. And this kind of healing is very common among my country men: for I saw a neighbour of mine, one Eleazar, that in the presence of Vespasian and his sonnes, and the rest of the soul∣diers, cured many that were poss••ssed with spirits. The manner and or∣der of his cure was this. He did put unto the nose of the possessed a ring, under the seal whereof was inclosed a kind of root, whose vertue Salomon declared, and the savour thereof drew the divell out at his nose; so as down fell the man, and then Eleazar conjured the divell to depart, and to return no more to him. In the mean time he made mention of Salo∣mon, reciting incantations of Salomons owne making. And then Elea∣zar being willing to shew the standers by his cunning, and the wonderfull efficacy of his art, did set not far from thence, a pot or basen full of wa∣ter, and commanded the divell that went out of the man, that by the o∣verthrowing thereof, he would give a signe to the beholders, that he had utterly forsaken and left the man. Which thing being done, none there doubted how great Salomons knowledge and wisdome was. Wherein a ••ug∣ling knack was produced, to confirm a cogging cast of knavery or cou∣senage.

Another story of Salomons conjuration I finde cited in the sixt lesson, read in the church of Rome upon S. Margarets day, far more ridiculous than this. Also Peter Lombarb master of the Sen••ences, and Graeti•••• 〈◊〉〈◊〉 brother, the compiler of the golden decrees; and Durandus in his Ra∣tionale livinorum, doe all soberly affirm Salomons cunning in this behalf; and specially this tale; to wit, that Salomon inclosed certain thousand di∣vels

in a brazen bowle, and left it in a deep hole or lake, so as afterwards the Babylonians found it, and supposing there had beene gold or silver therein, brake it, and out flew all the divels, &c. And that this fable is of credit, you shall perceive, in that it is thought worthy to be read in the Romish church, as parcell of their divine service. Look in lessons of the day of S. Margaret the virgine, and you shall finde these words verbatim; which I the rather recite, because it serveth me for divers turns; to wit, for Salomons conjurations, for the tale of the brazen vessell, and for the popes conjurations, which extended both to faith and doct••ine, and to shew of what credit their religion is, that so shamefully is stained with lies and fables.

CHAP. XXXIV.

Lessons read in all Churches, where the Pope hath authority, on S. Margarets day translated into English word for word.

HOly Margaret required of God, that shee might have a conflict face to face with her secret enemy the divell; and rising from prayer, she saw a terrible dragon, that would have devoured her, but she made the sign of the crosse, and the dragon burst in the midst.

Afterwards, she saw another man sitting like a Niger, having his hands bound fast to his knees, she taking him by the hair of the head, threw him to the ground, and set her foot on his head; and her pray∣ers being made, a light shined from heaven into the prison where she was, and the crosse of Christ was seen in heaven, with a dove sitting thereon, who said; blessed art thou O Margaret, the gates of Paradise attend thy comming. Then she giving thanks to God, said to the divell, Declare to me thy name. The divell said; Take away thy foot from my head, that I may be able to speak, and tell thee: which being done, the di∣vell said, I am Veltis, one of them whom Salomon shut in the brazen vessell, and the Babylonians comming, and supposing there had been gold therein, brake the vessell, and then we flew out; ever since lying in wait to annoy the just. But seeing I have recited a part of her story, you shall also have the end thereof: for at the time of her execution this was her prayer following.

Grant therefore O father, that whosoever writeth, readeth, or heareth my passion, or maketh memoriall of me, may deserve pardon for all his sins: whosoever calleth on me, being at the point of death, deliver him out of the hands of his adversaries. And I also require, O Lord, that whosoever shall build a church in the honour of me, or ministreth unto me any candles of his just labour, let him obtain whatsoever he asketh for his health. Deliver all women in travell that call upon me, from the dan∣ger thereof.

Her prayer ended, there were many great thunder claps, and a dove came down from heaven, saying; Blessed art thou O Margaret the spouse of Christ. Such things as thou hast asked, are granted unto thee; there∣fore

come thou into everlasting rest, &c. Then the hangman (though she did bid him) refused to cut off her head: to whom she said; Except thou doe it, thou canst have no part with me, and then loe he did it, &c. But sithence I have been, and must be tediouss, I thought good to refresh my reader with a lamentable story, depending upon the matter prece∣dent, reported by many grave authors, word for word, in manner and form following.

CHAP. XXXV.

A delicate story of a Lombard, who by S. Margarets example would needs fight with a reall divell.

THere was (after a sermon made, wherein this story of S. Margaret was recited, for in such stuffe consisted not only their service, but also their sermons in the blind time of popery;) there was I say, a certain young man, being a Lombard, whose simplicity was such, as he had no respect unto the commodity of worldly things, but did altogether affect the salva∣tion of his soule, who hearing how great S. Margarets triumph was, be∣gan to consider with himself, how full of sleights the divell was. And among other things thus he said; O that God would suffer, that the di∣vell might fight with me hand to hand in visible form! I would then sure∣ly in like manner overthrow him, and would fight with him till I had the victory. And therefore about the twelf houre he went out of the towne, and finding a convenient place where to pray, secretly kneeling on his knees, he prayed a mong other things, that God would suffer the divell 〈◊〉〈◊〉 appear unto him in visible form, that according to the example of S. Margaret, he might overcome him in battell. And as he was in the midst of his prayers, there came into that place a woman with a hook in her hand, 〈◊〉〈◊〉 gather certaine hearbs which grew there, who was dumb born. And when shee came into the place, and saw the young man among the hearbs on 〈◊〉〈◊〉 knees, she was afraid and waxed pale, and going back, she rored in 〈◊〉〈◊〉 sort, as her voice could not be understood, and with her head and 〈◊〉〈◊〉 made threatning signes unto him. The young man seeing such an il••••∣voured foul quean, that was for age decrepit and full of wrinckles, 〈◊〉〈◊〉 a long body, lean of face, pale of colour, with ragged clothes, crying ve∣ry loud, and having a voice not understandable, threatning him with the hook which she carryed in her hand, he thought surely she had been no wo∣man, but a divell appearing unto him in the shape of a woman, and though God had heard his prayers. For the which causes he fell upon her lust••ly and at length threw her downe to the ground, saying; Art thou 〈◊〉〈◊〉 thou cursed divell, art thou come? No no, thou shalt not over•••••• mee in visible fight, whom thou hast often overcome in invisible ••••••••∣tations.

And as he spake these words, he caught her by the hair, and drew her a∣bout, beating her sometimes with his hands••, sometimes with his 〈◊〉〈◊〉 and sometimes with the hook so long, and wounded her so sore, that 〈◊〉〈◊〉

left her a dying. At the noise whereof many people came running unto them, and seeing what was done they apprehended the young man, and thrust him into a vise prison, S. Vincent by vertue of his holinesse under∣standing all this matter, caused the body that seemed dead to bee brought unto him, and thereupon (according to his manner) he laid his hand upon her, who immediately revived, and he called one of his chaplains to hear her confession. But they that were present said to the man of God, that it were altogether in vain so to doe, for that she had been from her nativi∣ty dumb, and could neither hear nor unde••stand the priest, neither could in words confesse her sins. Notwithstanding, S. Vincent had the priest hear her confession, affirming that she should very distinctly speake all things unto him. And therefore, whatsoever the man of God comman∣ded, the priest did confidently accomplish and obey; and as soon as the priest approached unto her, to hear her confession, she, whom all Ca∣thalonia knew to be dumb born, spake and confessed her self, pronoun∣cing every word as distinctly, as though she had never been dumb. Af∣ter her confession she required the eucharist and extream unction to be ministred unto her, and at length she commended her selfe to God; and in the presence of all that came to see that miracle, she spake as long as shee had any breath in her body. The young man that killed her being saved from the gallows by S. Vincents means, and at his intercession, departed home into Italy. This story last rehearsed is found in Speculo exemplorum, and repeated also by Robert Carocul bishop of Aquinas, and many others, and preached publikely in the church of Rome.

CHAP. XXXVI.

The story of Saint Margaret proved to be both ridiculous and impi∣ous in every point.

FIrst, that the story of S. Margaret is a fable, may be proved by the in∣credible, impossible, foolish, impious, and blasphemous matters con∣tained therein, and by the ridiculous circumstance thereof. Though it were cruelly done of her to beat the divell, when his hands was bound; yet it was curteously done of her, to pull away her foot at his desire. He could not speak so long as she troad on his head, and yet he said; Tread off, that I may tell you what I am. She saw the heavens open, and yet she was in a close prison. But her sight was very clear, that could see a little dove sitting upon a crosse so far off. For heaven is higher than the Sun; and the sun, when it is neerest to us, is 3966000. miles from us. And she had a good pair of ears, that could hear a dove speak so far off. And she had good luck, that S. Peter who (they say) is porter, or else the Pope, who hath more doings than Peter, had such leisure as to stay the gates so long for her. Salomon provided no good place, neither took good order with his brazen bowl. I marvell how they escaped that let out the divels. It is marvell also that they melted it not with their breath long

before: for the divels carry hell and hell fire about with them alwayes, in so much as (they say) they leave ashes evermore where they stand. Surely she made in her prayer an unreasonable request, but the date of her patent is out; for I beleeve that whosoever at this day shall burn a pound of good candles before her, shall be never the better, but three pence the worse. But now we may find in S. Margarets life, who it is that is Christs wife; whereby we are so much wiser then we were before. But look in the life of S. Katharine, in the golden legend, and you shall find that he was also married to S. Katherine, and that our Lady made the marriage, &c. An excellent authority for bigamie. Here I will also cite another of their notable stories, or miracles of authority, and so leave shame∣ing of them, or rather troubling you the readers thereof. Neither would I have written these fables, but that they are authentick among the pa∣pists, and that we that are protestants may be satisfied, as well of con∣jurors and witches miracles, as of others; for the one is as grosse as the the other.

CHAP. XXXVII.

A pleasant miracle wrought by a popish Priest.

WHat time the Waldenses heresies began to spring, certain wicked me••, being upheld and maintained by diabolicall vertue, shawed certaine signes and wonders, whereby they strengthened and confirmed their he∣resies, and perverted in faith many faithfull men; for they walked on the water and were not drowned. But a certain catholick priest seeing the same, and knowing that true signs could not be joined with false doctrine, brought the body of our Lord, with the pix, to the water, where they shewed their power and vertue to the people, and said in the hearing of all that were present. I conjure thee O divell, by him, 〈◊〉〈◊〉 I carry in my hands, that thou exercise not these great visions and phan∣tasies by these men, to the drowning of this people. Notwithstanding their words, when they walked still on the water, as they did before, the priest in a rage threw the body of our Lord, with the pix into the river, and by and by, so soon as the sacrament touched the element, the phantasie ga•••• place to the verity; and they being proved and made false, did sink, 〈◊〉〈◊〉 lead to the bottome, and were drowned; the pix with the sacrament im∣mediately was taken away by an angell. The priest seeing all these things, was very glad of the miracle, but for the losse of the sacra∣ment he was very pensive, passing away the whole night in tears and mourning: in the morning he found the pix with the sacrament up∣on the altar.

CHAP. XXXVIII.

The former miracle confuted, with a strange story of St Lucy.

HOw glad Sr Iohn was now it were folly for me to say. How would he have plagued the divell, that threw his God in the river to be drowned? But if other had had no more power to destroy the Waldenses with sword and fire, than this priest had to drown them with his conjuring box and cou∣sening sacraments, there should have been many a life saved. But I may not omit one fable, which is of authority, wherein though there be no conjuration expressed, yet I warrant you there was cousenage both in the doing and telling thereof. You shall read in the lesson on saint Lu∣cies day, that she being condemned, could not be removed from the place with a teem of Oxen, neither could any fire burn her, in somuch as one was faine to cut off her head with a sword, and yet she could speak after∣wards as long as she list. And this passeth all other miracles, except it be that which Bodin and M. Mal. recite out of Nider, of a witch that could not be burned, till a scroll was taken away from where she hid it, betwixt her skin and flesh.

CHAP. XXXIX.

Of visions, noises, apparitions, and imagined sounds, and of other il∣lusions, of wandering soules: with a confutation thereof.

MAny through melancholy doe imagine, that they see or hear visions, spirits, ghosts, strange noises, &c. as I have already proved before, at large. Many again through fear proceeding from a cowardly nature and complexion, or from an effeminate and fond bringing up, are timerous and afraid of spirits, and bugs, &c. Some through imperfection of sight also are afraid of their own shadows, & (as Aristotle saith) see themselves some∣time as it were in a glasse. And some through weaknesse of body have such imperfect imaginations. Drunken men also sometimes suppose they see trees walk, &c. according to that which Salomon saith to the drun∣kards; Thine eyes shall see strange visions, and marvellous appear∣ances.

In all ages monkes and priests have abused and bewitched the world with counterfeit visions; which proceeded through idlenesse, and re∣straint of marriage, whereby they grew hot and lecherous, and therefore devised such means to compasse and obtaine their loves. And the simple people being then so superstitious, would never seem to mistrust, that such holy men would make them cuskholds, but forsooke their beds in 〈◊〉〈◊〉 case, and gave room to the cleargy. Item, little children, have been so scared with their mothers maids, that they could never after endure to ••e in the dark alone, for fear of bugs. Many are deceived by glasses through

art perspective. Many hearkening 〈◊〉〈◊〉 false reports, conceive and be∣leeeve that which is nothing so. Many give credit to that which they read in authors. But how many stories and bookes are writen of walking spirits and soules of men, contrary to the word of God; a reasonable volum cannot containe. How common an opinion was it among the pa∣pists, that all soules walked 〈◊〉〈◊〉 the earth, after they departed from their bodyes? In so much as it was in the time of popery a usuall mat∣ter, to desire sicke people in their death beds, to appeare to them after their death, and to reveale their estate. The fathers and ancient doctors of the church were too credulus herein, &c. Therefore no marvell, though the common simple sort of men, and least of all, that women be decei∣ved herein, God in times past did send downe visible angels & appearances to men, but now he doth not so. Through ignorance of late in reli∣gion, it was thought, that every churchyard swarmed with soule and spirits: but now the word of God being more free, open, and known, those conceits and illusions are made more manifest and apparent, &c.

The doctors, councels, and popes, which (they say) cannot 〈◊〉〈◊〉 have confirmed the walking, appearing, and raising of soules 〈◊〉〈◊〉 where find they in the scriptures any such doctrine; And who certified them, that those appearances were true? Truly all they cannot bring to passe, that the lies which have beene spread abroad herein, should 〈◊〉〈◊〉 beginne to be true, though the pope himselfe subscribe, seale, and sweare thereunto never so much. Where are the soules that swarmed in times past? Where are the spirits? Who heareth their noyses? Who seeth their visions? Where are the soules that made such moane for tren••••s where by to be eased of the palmes in purgatory? Are they all gone into Italy, because masses are growne deere here in England? Marke wel•• this illusion, and see how contrary it is unto the word of God. Consider how all papists beleeve this illusion to be true, and how all 〈◊〉〈◊〉 driven to say it is & was popish illusion, Where be the spirits that 〈◊〉〈◊〉 to have buriall for their bodies? For many of those walking soules 〈◊〉〈◊〉 about their b••stnes. Do you not thinke, that the papists shew nor 〈◊〉〈◊〉 selves Godly divines, to preach and teach the people such doctrine 〈◊〉〈◊〉 to insert into their divine service such fables as are read in their 〈◊〉〈◊〉 church, all scripture giving place thereto for the time? You shall see 〈◊〉〈◊〉 lessons read there upon S. Stevens day, that Gamaliel Nichodemus 〈◊〉〈◊〉 man and Abdias his sonne, with his friend S. Steven, appeared 〈◊〉〈◊〉 priest, called Sir Lucian, requesting him to remove their bodies and to bury them in some better place (for they had lien from the time of their death, untill then, being in the raigne of Honorius the emperors to 〈◊〉〈◊〉 foure hundred yeares buried in the field of Gamaliel) who in that 〈◊〉〈◊〉 said to Sir Lucian▪ Non insi selummodo causa solicitus sum, sed potius 〈◊〉〈◊〉 illis qui me••um sunt; that is, I am, not only carefull for my selfe but chiefely for those my friends that are with me. Whereby the whole course may be perceived to be a false practise, and a counter-felt vision, or rather a lewd invention. For in heaven mens soules remaine not in sorrow and care; neither studie they there how to compasse

and get a worship full buriall here in earth. If they did, they would not have foreflowed it so long. Now therefore let us not suffer our selves to be abused any longer, either with conjuring priests, or melancholicall witches; but be thankfull to God that hath delivered us from such blind∣nesse and error.

CHAP. XL.

Cardanus opinion of strange noises, how counterfeit visions grow to be credited, of popish appearances, of pope Boni∣face.

CArdanus speaking of noises, among other things, saith thus; A noise is heard in your house; it may be a mouse, a cat, or a dog among di∣shes; it may be a counterfeit or a theafe indeed, or the sault may be in your eares▪ I could recite a great number of tales, how men have even forsaken their houses, because of such apparitions and noises: and all hath beene by meere and ranke knavery. And wheresoever you shall heare, that there is in the night season such rumbling and fearefull noises, be you well assured that it is flat knavery, performed by some that seemeth most to complaine, and is least mistrusted. And hereof there is a very art, which for some respects I will not discover. The divell seeketh dayly as well as nightly whom he may devour, and can do his feats as well by day as by night, or else he is a young divell, and a very bungler. But of all other couseners, these conjurors are in the highest degree, and are most worthy of death for their blasphemous impiety. But that these popish visions and conjurations used as well by papists, as by the popes themselves, were meere cousenages; and that the tales of the popes recited by Bruno and Platin•••• of their magicall devices, were but plaine cousenages and knaveries, may appeare by the history of Bonifacius the eight, who used this kinde of inchantment, to get away the popedome from his prede∣cessor, Coelestinus. He counterfeitted a voyce through a cane reed, as though it had come from heaven, persvading him to yeeld up his authority of pope∣ship:, and to institute therein one Bonifacius, a worthy man: otherwise he threatened him with damnation. And therefore the foole yeelded it up accordingly, to the said Bonifacius, An. 1264. of whom it was said; He came in like a fox, lived like a woolfe, and died like a dog.

There be innumerable examples of such visions, which when they are not detected, goe for true stories: and therefore when it is answered that some are true tales and some are false, untill they be able to shew forth be∣fore your eyes one matter of truth, you may reply upon them with this distinction; to wit: visions tryed are false visions, undecided and untryed are true.

CHAP. XLI.

Of the noise or sound of eccho, of one that narrowly escaped dro••••∣ning thereby, &c.

ALas! how many naturall things are there so strange, as to many seeme miraculous; and how many counterfeit matters are there, that to the simple seem yet more wonderfull? Cardane telleth of one Comansis, who comming late to a rivers side, not knowing where to passe over, cried out alowd for some body to shew him the foord•• who hearing an eccho to an∣swer according to his last word, supposing it to be a man that answered him and informed him of the way, he passed through the river, even there where was a deepe whirlepoole, so as he hardly escaped with his life; and told his friends, that the divell had almost persuaded him to drowne, himselfe. And in some places these noises of eccho are farre more strange than other, specially at Ticinum in Italy, in the great hall, where it rendereth sundry and manifold noises or voyces, which seeme to end so lamentably, as it were a man that lay a dying: so as few can be persuaded that it is the eccho, but a spirit that an∣swereth.

The noise at Winchester was said to be a very miracle, and much won∣dering was there at it, about the yeare 1569, though indeed a meere natu∣rall noise ingendered of the wind, the concavity of the place, and other instrumentall matters helping the sound to seeme strange to the heaters; specially to such as would adde new reports to the augmentation of the wonder.

CHAP. XLII.

Of Theurgie, with a confutation thereof, a letter sent to me cocern∣ing these matters.

THere is yet another art professed by these cousening conjurors, which some fond divines affirme to be more honest and lawfull than 〈◊〉〈◊〉, which is called Theurgie; wherein they worke by good an∣gels, Howbeit, their ceremonies are altogether papisticall and supersti∣tious, consisting in cleanlines partly of the mind, partly of the body, and partly of things about and belonging to the body; as in the skinne, 〈◊〉〈◊〉 the apparell, in the house, in the vessell and houshold stuffe, in 〈◊〉〈◊〉 and sacrifices; the cleanlines whereof they say, doth dispose men to the contemplation of heavenly things. They cite these words of Esay for their authority; to wit: Wash your selves and be cleane, &c. In so much as I have knowne divers superstitious persons of good account, which usu∣ally wa••hed all their apparell upon conceits ridiculously. For uncleanlinesse (••hey say) corrupteth the aire, infecteth man, and chaseth away cleane

spirits. Hereunto belongeth the art of Almadel, the art of Paule, the art of Revelations, and the art Notary. But (as Agrippa saith) the more divine these arts seeme to the ignorant, the more damnable they be. But their false assertions, their presumptions to worke miracles, their chara∣cters, their strange names, their diffuse phrases, their counterfeit holines, their popish ceremonies, their foolish words mingled with impiety, their barbarous and unlearned order of construction, their shamelesse practises, their paltry stuffe, their secret dealing, their beggerly life, their bargain∣ing with fooles, their cousening of the simple, their scope and drift for money doth bewray all their art to be counterfeit cousenage. And the more throughly to satisfie you herein, I thought good in this place to insert a letter, upon occasion sent unto me, by one which at this present time lieth as a prisoner condemned for this very matter in the kings bench, and reprieved by her majesties mercy, through the good mediation of a most noble and vertuous personage, whose honorable and godly disposi∣tion at this time I will forbeare to commend as I ought. The person truly that wrote this letter seemeth unto me a good body, well reformed, and penitent, nor expecting any galnes at my hands, but rather fearing to speake that which he knoweth further in this matter, lest displeasure might ensue and follow.

The coppy of a letter sent unto me R. S. by T. E. Master of art, and practiser both of physick, and also in times past, of certaine vaine scien∣ces; now condemned to die for the same: wherein he openeth the truth touching these deceits.

MAster R. Scot, according to your request, I have drawne out certaine abuses worth the noting, touching the work you have in band; things which I myselfe have seen within these xxvi. yeares, among those which which were counted famous and skilfull in those sciences. And because the whole discourse cannot be set downe, without nominating certaine per∣sons, of whom same are dead and some living, whose friends remaine yet of gr•••• credit: in respect thereof, I knowing that mine enemies doe already in number exceed my friends; I have considered with my selfe, that it is better for me to stay my hand, than to commit that to the world, which may increase my misery more than releeve the same. Notwithstanding, because I was noted above a great many others to have had some dealings in those vaine arts and wicked practiser; I am thereefore to signifie unto you, and I speake it in the presence of God, that among all those famous and noted practisers, that I have beene conversant withall these xxvi. yeares, I could never see any matter of truth to be done in those wicked sciences, but one∣ly meere cousenings and illusions. And they, whom I thought to be most skilfull therein, sought to see some things at my hands, who had spent my time a dozen or fourteen years, to my great losse and hindrance, and could

never at any time see any one truth, or sparkle of truth therein, Yea at 〈◊〉〈◊〉 present I stand worthily condemned for the same; for that contrary to my 〈◊〉〈◊〉 lawes, and the law of God, and also to mine owne conscience, I did spend my time in such vaine and wicked studies and practises being made and ••••∣maining a spectacle for all others to receive warning by the Lord 〈◊〉〈◊〉 may be the last (I speake it from my heart) and I wish it, not only •••• my native country, but also through the whole face of the earth, specially among Christians. For mine owne part I lament my time lost, and have repented on five yeares past: at which time I saw a booke, written in the old Sax•••• tongue, by one Sir John Malborne a divine of Oxonford, three hundred yeares past, wherein he openeth all the illusions and inventions of th••se arts and sciences: a thing most worthy the noting. I left the booke with the parson of Slangham in Sussex, where if you send for it in my name, you may have it. You shall thinke your labour well bestowed, and it shall greatly 〈◊〉〈◊〉 ther the good enterprise you have in hand, and there shall you see the whole science throughly discuss••d, and all their illusions and cousenages ••••••∣phered at large. Thus craving pardon at your hands for that I promised you, being very fearefull, doubtfull, and loth to set my hand •••• name under any thing that may be offensive to the world, or hurtfull •••• my selfe, considering my case, except I had the better warrant from my L. of Leicester, who is my very good Lord, and by whom next under God, (her Majestie onely excepted): I have beene preserved; and therefore 〈◊〉〈◊〉 do any thing that may offend his Lordships cares. And so I leave your, 〈◊〉〈◊〉 to the Lords keeping, who bring you & al your actions to good and 〈◊〉〈◊〉 to Gods glory, and to the profit of all Christians. From the Bench this 8. of March, 1582. Your worships poore and desolate friend and servant,

T. E.

I sent for this booke of purpose, to the parson of Slangham, and pro∣cured his, best friends, men of great worship and credit, ••ito deale•• with him, that I might borrow it for a time. But such is his folly and superstition, that although he confessed he had it; yet he would not lend it: albeit a friend of mine, being knight of the 〈◊〉〈◊〉 would have given his word for the restitution of the same safe and sound.

The conclusion therefore shall be this, whatsoever heretofore has gone for currant, touching all these fallible arts, whereof a bit herual have written in ample sort, be now counted counterfeit, and therefore not to be allowed, no not by common sense, much lesse by reason, which should sif•• such cloaked and pretended practices, turning them out of their rags and patched clowts, that they may appeare discovered, and 〈◊〉〈◊〉 themselves in their nakednesse. Which will be the end of every secret ••••∣tent, privy purpose, hidden practise, and close devise, have they never 〈◊〉〈◊〉 shrowds and shelters for the time: and be they with never so much ••••∣telousnesse and subtill circumspection clouded and shadowed, yet will they at length be manisfestly detected by the light, according to that old rimed verse:

Quicquid nix celat, solis calor omne revelat:

What thing soever snow doth hide, Heat of the sunne doth make it spide.

And according to the verdict of Christ, the true Nazarite, who never told untruth, but who is the substances and groundworke of truth it selfe, saying; Nihil est tam occulium quod non sit detegendum, Nothing is so secret, but it shall be knowne and revealed.

Notes

• The large sig∣nification of the word Iido∣ni.
• Vide Philast. Brix. episc. haere∣feon catal. de phitonissa.
• L. Wierus in Pseudomonar∣chia daemonum.
• Solomons no∣tes of conjura∣tion. Baell.
• Agares.
• Marbas.
• Amon.
• Barbatos.
• Buer.
• Gusoin.
• Botis.
• Bathin.
• Purson.
• Eligor.
• Leraie.
• Valesar.
• Morax.
• Ipos.
• Naberius.
• Glasya Labolas.
• Zepar.
• Bileth.
• Vide Amaimon.
• Sitri a baudy devill.
• Paimon.
• Ezech. 88.
• Cations for the Exorcist or conjuror.
• The f••ll of Beliall.
• Salomon gathe∣red all the di∣vels together in a brasen vessel.
• The Babyloni∣ans disappoint∣ed of their hope.
• Bune.
• Forneus.
• Ronove.
• Berith a golden devill.
• Astaroth.
• Foras.
• Fursur.
• Marchosias.
• Malphas.
• Vepar.
• Sabnacke.
• Sidonay.
• Gaap.
• Who was the first necroman∣cer.
• Shax.
• Procell.
• Furcas.
• Murmur.
• Caim.
• Raum.
• Halphas.
• Focalor.
• Vine.
• Bisrons.
• Gamigin.
• Zagan.
• Orias.
• Valac.
• Gemory.
• Decarabia.
• Amduscias.
• Andras.
• Andrealphus.
• Ose.
• Aym.
• Orobus.
• Vapula.
• Cimeries.
• Amy.
• Flauros.
• Balam.
• Allocer.
• Saleos▪
• Vuall.
• Haagenti.
• Phoenix.
• S••olas.
• This was the worke of one T.R. written in faire letters of red & black upon parch∣ment, and made by him, Ann. 1570. to the mainte∣nance of his living, the edi∣fying of the poore, and the glory of gods holy name: as he himselfe saith.
• Note what na∣mes are attri∣buted unto Christ by the Conjuror in this his ex∣orcising exer∣cise.
• What wonder∣full force con∣jurers do be∣leeve consisteth in these for∣ged names of Christ.
• This is contra∣ry the scripture, which saith that every good gift com∣meth from the father of light, &c.
• A breviary of the inventary of spirits.
• The authors further purpose in the detecti∣on of conju∣ring.
• The five pla∣netary aspects. Conjunct. Sextil. Trine. Quartil. Opposit.
• Conjuring for a dead spirit.
• For the cou∣senor (the con∣juror I should say) can do no∣thing to any purpose with∣out his conse∣derate.

  Note that nu∣merus ternari∣us, which is counted mysti∣call, be obser∣ved.
• Ex inferno nul∣la redemptio, saith the scrip∣ture: Ergo you lye quoth Nota.
• Note what these great words may doe.
• Dae mones cre∣dendo contre∣misciunt.
• A heavy sen∣tence denoun∣ced of the con∣juror against the spirit in case of disobe∣dience, con∣tempt, or neg∣ligence.
• How can that be, when a spi∣rit hath nei∣ther flesh, bloud, not bones?
• The conju∣ror imputeth the appearing of a spirits by constraint unto words quoth Nota.
• And why might not he do it himselfe, as well as ma∣dam Sibylia?
• The fairie Si∣bylia conjured to appeare, &c.
• The manner of binding the fairie Sibylia at her appearing.
• If all this will not fetch her •• up, the divell is a knave.
• This would be much practised if it were not a cousening knack.
• The three si∣sters of the fairies, Milia, Achilia, and Sibylia.
• The ring of invisibility.
• Such a ring it was that ad∣vanced Giges to the kingdom of Ly••ia, Plato lib. 2. de justo.
• O queen or governesse of the tongue.
• Observations of cleanlinesse, abstinence, and devotion.
• An observati∣on touching the use of the five swords.
• A weighty charge of con∣juration upon the five Kings of the nor••h.
• A penalty for not appearing, &c.
• The five spi∣rits of the north: as you shall see in the type expressed in pag. 287. next following.
• The names written within the five circle doe signifie t•••• five infernall kings: See pag 292.293.294.
• Memoran∣dum with what vices the cousenor (the conjuror I should say) must not be polluted; therefore he must be no knave, &c.
• The conjurors brest-plate.
• Salomons circle.
• Memorandum that you must read the 22. and 51 Psalms all over; ••r else rehearse them by heart; for these are counted neces∣sary, &c.
• Gaspar, Baltha∣sar, and Mel∣chior, who followed the star, wherein was the image of a little babe bearing a cross; i•• Longa legen∣da Coloniae lie not.
• Which must be environed with a goodly company of grosses.
• On sundays, festivall dayes, and holy days, none excepted.
• He dares do no other being so conjured I trow.
• The fashi∣on or form of the conjuring knife, with the names thereon to be graven or written.
• Absque exorci∣s••no sal not sit sanctus.

  It is not con∣venient to Eng∣lish these 4 following Ex∣orcismes, the name & power of God is so often therein abused to a vaine and ridi∣culous purpose.
• Oratio ad Deum •••• sali exor••••sa∣to vires addat.
• Oratio, in quae dicenda, exorci∣sia sese sacr•• la∣ticis aspergine debet pe••rora••e.
• Mark how consonant this is with pope∣ry, &c.
• For hidden treasure.
• Promises and oaths inter∣changeably made betweene the conjuror and the spirit.
• Note the pe∣nalty of break∣ing promise with the spirit.
• Three times, in reverence (peradven∣ture) of the Trinitie, P. F. SS.
• Note the sum of this obliga∣tion or bond.
• Scripture as well applied of the conjuror, as that of satan in tempting Christ Matth. 4.6.
• Note what sore penalties the spirit is injoy∣ned to suffer for disobedi∣ence.
• There is no mention made in the gospels that Christ was worth a golden girdle.
• Bugs words.
• Is it possible to be greater than S. Adel∣berts curse?
• These planeta∣ry houres must in any case be observed.
• A popish supplement.
• Belike he had the gift to ap∣peare in sundry shapes, as it is said of P••o••eus in Ovid. lib. na∣tamor. 8. fab. 10. and of Vertum∣nus; lib. meta∣mor. 14. fab. 16.
• Note that the spirit is tied to obedience un∣der paine of condemnation and hell fire.
• This is con∣demned for rank folly by the doctors: is by Chysost. sap. Matth. Gregor. in homil. sap. E∣pi, hon. Domini; and others.
• This is con∣demned for rank folly by the doctors: is by Chysost. sap. Matth. Gregor. in homil. sap. E∣pi, hon. Domini; and others.
• This is con∣demned for rank folly by the doctors: is by Chysost. sap. Matth. Gregor. in homil. sap. E∣pi, hon. Domini; and others.
• This is con∣demned for rank folly by the doctors: is by Chysost. sap. Matth. Gregor. in homil. sap. E∣pi, hon. Domini; and others.
• All the former practices briefly confu∣ted.
• See the title of the book, with the authors in∣tent, in a mar∣ginall note, page 277.
• Luk. 6. &c.
• An ironicall confutation.
• Engli••hed by Abraham Fleming.
• 2 Pet. 2. Ephes. 5. Psal. 72 & 78.
• Sap. 16. Eccles. 43.
• To deny the subsistence or naturall being of a thing ma∣teriall and vi∣sible is impu∣dency.
• Ezek. 8 & 9. Isa. 6. & 26. & 30.
• I••h•• Iareg••i servant to Ga∣sper Anasho both Spian∣ards. Anno dom. 1582. March 18. after dinner upon a a sunday this mischeif was done. Read the whole discourse hereof printed at Lon∣don for Tho. Chard, and Will. Brome booksellers.
• Iac. de Chusa in lib. de appari••••∣onib. quorun∣dam spirituum.
• Observations for the exorci∣sing priest.
• Memorandum that he must be the veriest knave or fool in all the com∣pany.
• The spirits are not so cunning by day as by night.
• For so they might be bewrayed. For so the cousenage may be best hand∣lrd.
• A cousening conjuration.
• Of this or∣der read noble stuffe in a book printed at Frankeford under the title of Alcoran. Franciscano∣rum.
• Note how the Franciscans cannot conjure without a con∣federate.
• O notorious impudency! with such shamelesse fa∣ces to abuse so worshipfull a company.
• The confe∣derate spirit was taught that lesson be∣fore.
• For so might the confederate be found.
• An obstinate and wilfull persisting in the denying or not confessing of a fault com∣mitted.
• A parecbasis or transition of of the author to matter fur∣ther purposed.
• In 4. dict. 23. sent.
• Et glos. super. i-l ••o ad coll. 2.
• Mendaces de∣bent esse memo∣res, multo ma∣gis astuti exor∣cis••ae.
• Tho. Aquin. su∣per. Marc. ultim. Mark▪ 16.17.
• A trimme consequent.
• Mal. Malef. par. 2. que. 2.
• Rites, ceremo∣nies, and re∣liques of exor∣cism in rebap∣tizing of the possessed or be∣witched.
• Memorandum that this is for one bewitched.
• Note the pro∣viso.
• Tho. Aquin. supr. dist. 6.
• Proper proofs of the seven reasons.
• Why there were no con∣jurors in the primitive church with o∣ther subtill points.
• A conjuror then belike must not be timerous or fearefull.
• Where a witch cureth by in∣cantation, and the conjuror by conjuration.
• Tu. de ecclesiae dedicatione.
• In Missali. fol. 1.

  The manner of conjuring salt.
• A prayer to be applyed to the former exor∣cisme.
• A conjuration ••f frankincense set forth in forme.
• Papists and conjurors cousening compeers.
• 1 Sam. 16.7. 1 Reg. 8.39. Jere. 17.10. Psal. 44.21. Psal. 72.18.
• Sap. 1.14. Ecclesi. 9. Gen. 1. Act. 19.
• Mark. 16.17.
• a

  Isa 43.11.
• b

  verse. 13. cap. 44. ver 7. verse 25. Isai. 46.10. cap 47. verse 12, 13, &c. Luke 11.20, Matt. 12.28. Acts, 8.49.
• Mony is the marke whereat all witches and conjurors do aime.
• S. Martins conjuration: In die sancti Martini, lect. 1.
• To wit, Vincent Domi∣nica in albis, in octa.pasch.ser∣mone 25. Durand. de ex∣orcist.
• A foul offence to backbite the absent, and to belye the dead. Acts 19.
• Iust. lib. 16.
• Plin. lib. 30. cap. 2. Strab. lib. 16.
• Dan. in dialog. desortiariis.
• Tiridates the great magician biddeth the Emperor Nero to a banket, &c.
• Nero made laws against conju∣rors and conju∣rations.
• C. Agrip. lib. de vanitat. scient.
• Probatum est upon a patient before witness; Ergo no lie.
• Lib. 4. dist. 14. Decret. aureum dist. 21. Rub. de exorcist.
• Lect. 5. & 6.
• Lect. in die san∣ctissimae Marg. vir. 5.
• Lect. 6.
• Look in the word Iidoni, pag. 270.
• For the priests profit, I war∣rant you. This is com∣mon (they say) when a witch or con∣juror dieth.
• Kacoz••lia.
• Mutuall error by means of sudden sight.
• S. Vincent raiseth the dead woman to life.
• S. Vincent ma∣keth the dumb to speak.
• Dist. 8. exempl. 17. ferm. 59. ca. 20.
• Secundum Bor∣dinum Corri∣gens. Quaesit. Matth. tract. 1. sect. 77.
• Psellui de opera∣tione daemonum.
• Inspeculo exem∣plorum, dist. 6. ex lib. exemplo∣rum, Caesariis, exempl. 69. Memorandum it is confessed in popery that true miracles cannot be joined with false doctrine; Ergo neither papist, witch, nor conjuror can work mi∣racles.
• Lect. in die san∣ctae Luci 7. & 8
• Against the counterfeit vi∣sions of popish priests, and o∣ther cousening devices.
• This doctrine was not only preached, but also proved; note the parti∣cular instances following.
• H. Card. lib de var. rer. 15. c. 92.
• Pope Celestinus cousened of his popedome by pope Boniface.
• Visions 〈◊〉〈◊〉 stinguish••••.
• H. Card. lib de subtilitat. 18.
• Idem, ibid.
• Of Winchester noise.
• Appendents unto the sup∣posed divine art of Theur∣gie.
• Marke the sum and scope of this letter.
• Sr. Iohn Mal∣bornes booke detecting the devises of con∣juration, &c.
• The author his conclusion.
• Andreas Gartnerus Mae∣ri••montanus. Eng by Ab. Fle.
• Matt. 10 26. Mark 4.22. Luke 8.17. and 12.2.