Chapter XXIII: Part 23

But _Thomas_ their cheefe piller prooveth their conjuring and charmes lawfull by S. _Marke_, who saith; _Signa eos qui crediderunt_; And, _In nomine meo dæmonia ejicient, &c_: whereby he also prooveth that they maie conjure serpents. And there he taketh paines to proove, that the words of God are of as great holinesse as relikes of saints, whereas (in such respect as they meane) they are both alike, and indeed nothing woorth. And I can tell them further, that so they maie be carried, as either of them maie doo a man much harme either in bodie or soule.

♦_Tho. Aquin. super. Marc. ultim._♦

♦Mark, 16, 17♦

But they proove this by _S. Augustine_, saieng; _Non est minus verbum Dei, quàm corpus Christi_: whereupon they conclude thus; By all mens opinions it is lawfull to carrie about reverentlie the relikes of saints; _Ergo_ it is lawfull against evill spirits, to invocate the name of God everie waie; by the _Pater noster_, the _Ave_, the nativitie, the passion, the five wounds, the title triumphant, by the seven words spoken on the crosse, by the nailes, &c: and there maie be hope reposed in them. Yea, they saie it is lawfull to conjure all things, bicause the divell maie have power in all things. And first, alwaies the person or thing, wherein the divell is, must be exorcised, and then the divell must be conjured. Also they affirme, that it is as expedient to consecrate and conjure porrage and meate, as water and salt, or such like things.

♦A trimme consequent♦

♦_Mal. malef. par. 2. quæ. 2._♦

The right order of exorcisme in rebaptisme of a person possessed or bewitched, requireth that exsufflation and abrenunciation be doone toward the west. Item, there must be erection of hands, confession, profession, oration, benediction, imposition of hands, denudation and unction, with holie oile after baptisme, communion, and induition of the surplis. But they saie 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 bodie a holie candle of the length of Christ, or of the crosse whereupon he died, which for monie maie be had at _Rome_. _Ergo_ (saith _M. Mal._) this maie be said; I conjure thee _Peter_ or _Barbara_ being sicke, but regenerate in the holie water of baptisme, by the living God, by the true God, by the holie God, by the God which redeemed thee with his pretious bloud, that thou maiest be made a conjured man, that everie fantasie and wickednesse of diabolicall deceipt doo avoid and depart from thee, and that everie uncleane spirit be conjured through him that shall come to judge the quicke and the dead, and the world by fier, Amen: _Oremus_, &c. And this conjuration, with _Oremus_, and a praier, must be thrise repeated, and at the end alwaies must be said; _Ergo maledicte diabole recognosce sententiam tuam, &c._ And this order must alwaies be followed. And finallie, there must be diligent search made, in everie corner, and under everie coverlet and pallet, and under everie threshhold of the doores, for instruments of witchcraft. And if anie be found, they must streight-waie be throwne into the fier. Also they must change all their bedding, their clothing, and their habitation. And if nothing be found, the partie that is to be exorcised or conjured, must come to the church rath in the morning: and the holier the daie is, the better, speciallie our Ladie daie. And the preest, if he be shriven himselfe and in perfect state, shall doo the better therein. And let him that is exorcised hold a holie candle in his hand, &c. Alwaies provided, that the holie water be throwne upon him, and a stoale put about his necke, with _Deus in adjutorium_, and the Letanie, with invocation of saints. And this order maie continue thrise a weeke, so as (saie they) through multiplication of intercessors, or rather intercessions, grace maie be obteined, and favor procured.

♦Rites, ceremonies, and relikes of exorcisme in rebaptising of the possessed or bewitched.♦

♦Memorandum that this is for one bewitched.♦

♦Note the proviso.♦

There is also some question in the Romish church, whether the sacrament of the altar is to be received before or after the exorcisme. Item in shrift, the confessor must learne whether the partie be not excommunicate, and so for want of absolution, endure this vexation. _Thomas_ sheweth the difference betwixt holie water and conjuration, saieng that holie water driveth the divell awaie from the externall and outward parts; but conjurations from the internall and inward parts; and therefore unto the bewitched partie both are to be applied.

♦_Tho. Aquin. supr. dist. 6._♦

The xxv. Chapter.

_The seven reasons why some are not rid of the divell with all
their popish conjurations, why there were no conjurors in the
primitive church, and why the divell is not so soone 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 causes. First, for that the faith of the standers by is naught; secondlie, for that theirs that present the partie is no better; thirdlie, bicause of the sinnes of the bewitched; fourthlie, for the neglecting of meete remedies; fiftlie, for the reverence of vertues going out into others; sixtlie, for the purgation; seventhlie, for the merit of the partie bewitched. And lo, the first foure are proved by _Matthew_ the 7. and _Marke_ the 4. when one presented his sonne, and the multitude wanted faith, & the father said, Lord help mine incredulitie or unbeleefe. Wherupon was said, Oh faithlesse and perverse generation, how long shall I be with you? And where these words are written; And Jesus rebuked him, &c. That is to saie, saie they, the possessed or bewitched for his sinnes. For by the neglect of due remedies it appeereth, that there were not with Christ good and perfect men: for the pillers of the faith; to wit, _Peter_, _James_, and _John_ were absent. Neither was there fasting and praier, 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 maie appeare; for that afterwards the disciples asked the cause of their impotencie therin. And Jesus answered, it was for their incredulitie; saieng that if they had as much faith as a graine of mustard seed, they should move mountaines, &c. The fift is prooved by _Vitas patrum_, the lives of the fathers, where it appeereth that S. _Anthonie_ could not doo that cure, when his scholar _Paule_ could doo it, and did it. For the proofe of the sixt excuse it is said, that though the fault be taken awaie therby; yet it followeth not that alwaies the punishment is released. Last of all it is said, that it is possible that the divell was not conjured out of the partie before baptisme by the exorcist, or the midwife hath not baptised 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 generall rule, that who or whatsoever is newlie exorcised, must be rebaptised: as also such as walke or talke in their sleepe; for (saie they) call them by their names, and presentlie they wake, or fall if they clime: whereby it is gathered, that they are not trulie named in baptisme. Item they saie, it is somewhat more difficult to conjure the divell out of one bewitched, than out of one possessed: bicause in the bewitched, he is double; in the other single. They have a hundred such beggerlie, foolish, and frivolous notes in this behalfe.

♦1♦

♦2♦

♦3♦

♦4♦

♦5♦

♦6, 7♦

♦Proper proofes of the former seven reasons.♦

♦Why there were no conjurors in y^e primitive church with other subtill points.♦

The xxvi. Chapter.

_Other grosse absurdities of witchmongers in this matter of
conjurations._

Surelie I cannot see what difference or distinction the witchmongers doo put betweene the knowledge and power of God and the divell; but that they think, if they praie, or rather talke to God, till their hearts ake, he never heareth them; but that the divell dooth knowe everie thought and imagination of their minds, and both can and also, will doo any thing for them. For if anie that meaneth good faith with the divell read certeine conjurations, he commeth up (they saie) at a trice. Marrie if another that hath none intent to raise him, read or pronounce the words, he will not stirre. And yet _J. Bodin_ confesseth, that he is afraid to read such conjurations, as _John Wierus_ reciteth; least (belike) the divell would come up, and scratch him with his fowle long nailes. In which sort I woonder that the divell dealeth with none other, than witches and conjurors. I for my part have read a number of their conjurations, but never could see anie divels of theirs, except it were in a plaie. But the divell (belike) knoweth my mind; to wit, that I would be loth to come within the compasse of his clawes. But lo what reason such people have. _Bodin_, _Bartholomeus Spineus_, _Sprenger_, and _Institor_, &c: doo constantlie affirme, that witches are to be punished with more extremitie than conjurors; and sometimes with death, when the other are to be pardoned doing the same offense: bicause (say they) the witches make a league with the divell, & so doo not conjurors. Now if conjurors make no league by their owne confession, and divels indeed know not our cogitations (as I have sufficientlie prooved) then would I weet of our witchmongers the reason, (if I read the conjuration and performe the ceremonie) why the divell will not come at my call? But oh absurd credulitie! Even in this point manie wise & learned men have beene & are abused: wheras, if they would make experience, or dulie expend the cause, they might be soone resolved; specially when the whole art and circumstance is so contrarie to Gods word, as it must be false, if the other be true. So as you may understand, that the papists do not onlie by their doctrine, in bookes & sermons teach & publish conjurations, & the order thereof, whereby they may induce men to bestowe, or rather cast awaie their monie upon masses and suffrages for their soules; but they make it also a parcell of their sacrament of orders (of the which number a conjuror is one) and insert manie formes of conjurations into their divine service, and not onelie into their pontificals, but into their masse bookes; yea into the verie canon of the masse.

♦A conjuror then belike must not be timerous or fearefull.♦

♦Where a witch cureth by incantation, and the conjuror by conjuration.♦

The xxvii. Chapter.

_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 conjurors use as solemnelie as they: I conjure thee thou creature of water in the name of the fa✠ther, of the so✠nne, and of the Holie✠ghost, that thou drive awaie 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 hallowing of churches. There must a crosse of ashes be made upon the pavement, 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 on the otherside the Latin alphabet. _Durandus_ yeeldeth this reason thereof; to wit, It representeth the union in faith of the Jewes and Gentiles. 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, shalbe made the taile.

♦[*] _Tit. de ecclesiæ dedicatione._♦

♦_Ibidem, fol. 108._♦

♦_Durand. de ecclesiæ dedicatione lib. 1. fol. 12._♦

¶ _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 holie ✠ God, which by _Elizæus_ the prophet commanded, that thou shouldest be throwne into the water, that it thereby might be made whole and sound, that thou salt [here let the preest looke upon the salt] maist be conjured for the health of all beleevers, and that thou be to all that take thee, health both of bodie and soule; and let all phantasies and wickednesse, or diabolicall craft or deceipt, depart from the place whereon it is sprinkled; as also everie uncleane spirit, being conjured by him that judgeth both the quicke and the dead by fier. _Resp_: Amen. Then followeth a praier to be said, without _Dominus vobiscum_; but yet with _Oremus_; as followeth:

♦_In Missali. fol. 1._♦

♦The maner of conjuring salt.♦

¶ _Oremus._

Almightie and everlasting God, we humblie desire thy clemency [here let the preest looke upon the salt] that thou wouldest vouchsafe, through thy pietie, 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 bodie; so as whatsoever shall be touched thereby, or sprinkled therewith, may be void of all uncleannesse, and all resistance of spirituall iniquitie, through our Lord, Amen.

♦A praier to be applied to the former exorcisme.♦

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 holie commixtion of the bodie and bloud of our Lord Jesus Christ, let it be made to me, and to all the receivers thereof, health of mind and bodie, and a wholesome preparative for the deserving and receiving of everlasting life, through our Lord Jesus, Amen.

The xxviii. Chapter.

_That popish priests leave nothing unconjured, a forme of
exorcisme for incense._

Although the papists have manie conjurations, so as neither water, nor fier, nor bread, nor wine, nor wax, nor tallowe, nor church, nor churchyard, nor altar, nor altar cloath, nor ashes, nor coles, nor belles, nor bell ropes, nor copes, nor vestments, nor oile, nor salt, nor candle, nor candlesticke, nor beds, nor bedstaves, &c; are without their forme of conjuration: yet I will for brevitie let all passe, and end here with incense, which they doo conjure in this sort ✠.[*] I conjure thee most filthy and horrible spirit, and everie vision of our enimie, &c: that thou go and depart from out of this creature of frankincense, with all thy deceipt and wickednes, that 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 Holie-ghost; so as wheresoever this incense or frankincense shall remaine, that there thou in no wise be so bold as to approch or once presume or attempt to hurt: but what uncleane spirit so ever thou be, that thou with all thy craft and subtiltie avoid and depart, being conjured by the name of God the father almightie, &c. And that wheresoever the fume or smoke thereof shall come, everie kind and sort of divels may be driven awaie, and expelled; as they were at the increase[†] of the liver of fish, which the archangell _Raphaell_ made, &c.

♦[*] [? sort. ✠]♦

♦A conjuration of frankincense set foorth in forme.♦

♦[†] [_read_ incense, _Tobit_, viii. 2, 3.]♦

The xxix. Chapter.

_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 certeine generall rules and lawes, as to absteine from sinne, and to fast, as also otherwise to be cleane from all pollusions, &c: and even so likewise have the other conjurors. Some will saie that papists use divine service, and praiers; even so doo common conjurors (as you see) even in the same papisticall forme, no whit swarving from theirs in faith and doctrine, nor yet in ungodlie and unreasonable kinds of petitions. Me thinks it may be a sufficient argument, to overthrow the calling up and miraculous works of spirits, that it is written; God onelie knoweth and searcheth the harts, and onelie worketh great woonders. The which argument being prosecuted to the end, can never be answered: insomuch as that divine power is required in that action.

♦Papists and conjurors cousening compeers.♦

♦1. Sam. 16, 7. 1. Reg. 8, 39. Jere. 17, 10. Psal. 44, 21. Psal. 72, 18.♦

And if it be said, that in this conjuration we speake to the spirits, and they heare us, & therefore need not know our thoughts and imaginations: I first aske them whether king _Baell_, or _Amoimon_, which are spirits reigning in the furthest regions of the east (as they saie) may heare a conjurors voice, 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. Secondlie, whether those spirits be of the same power that God is, who is everiewhere, filling all places, and able to heare all men at one instant, &c. Thirdlie, whence commeth the force of such words as raise the dead, and command divels. If sound doo it, then may it be doone by a taber and a pipe, or any other instrument that hath no life. If the voice doo it, then may it be doone by any beasts or birds. If words, then a parret may doo it. If in mans words onlie, where is the force, in 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 fabulous.

It is written; All the generations of the earth were healthfull, and there is no poison of destruction in them. Why then doo they conjure holsome creatures; as salt, water, &c: where no divels are? God looked upon all his works, and sawe they were all good. What effect (I praie 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 commonlie to be wrought. By that you may see what conjurors can doo.

♦Sap. 1. 14. Ecclesi. 9. Gen. 1.♦

♦Act. 19.♦

Where is such a promise to conjurors or witches, as is made in the Gospell to the faithfull? where it is written; In my name they shall cast out divels, speake with new toongs: if they shall drinke any deadlie thing, it shall not hurt them; they shall take awaie serpents, they shall laie 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.

♦Mark 16. 17.♦

But as in another place I have prooved, 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 undoo with one divell, that which another divell hath doone. If one divell could cast out another, it were a kingdome divided, and could not stand. Which argument Christ himselfe maketh: and therfore I maie the more boldlie saie even with Christ, that they have no such power. For [*]besides him, there is no saviour, [†]none can deliver out of his hand. Who but hee can declare, set in order, appoint, and tell what is to come? He destroieth the tokens of soothsaiers, and maketh the conjecturers fooles, &c. He declareth things to come, and so cannot witches.

♦[*] Isai. 43. 11.♦

♦[†] verse. 13.
cap. 44.
verse. 7.
verse. 25.♦

There is no helpe in inchanters and soothsaiers, 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 mightie power of God, and not by the vertue of the bare name onelie, being spoken or pronounced: for then might everie wicked man doo it. And _Simon Magus_ needed not then to have proffered monie to have bought the power to doo miracles and woonders: for he could speake and pronounce the name of God, as well as the apostles. Indeed they maie soone throwe out all the divels that are in frankincense, and such like creatures, wherein no divels are: but neither they, nor all their holie water can indeed cure a man possessed with a divell, either in bodie or mind; as Christ did. Naie, why doo they not cast out the divell that possesseth their owne soules?

♦Isai. 46. 10. cap. 47. vers. 12. 13, &c.♦

♦Luke. 11. 20. Matt. 12. 28. Acts, 8. 19.♦

Let me heare anie of them all speake with new toongs, let them drinke but one dramme of a potion which I will prepare for them, let them cure the sicke by laieng 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 certeintie in the actions of witches and conjurors, would diligentlie note their deceipt, and how the scope whereat they shoote is monie (I meane not such witches as are falselie accused, but such as take upon them to give answers, &c: as mother _Bungie_ did) they should apparentlie see the cousenage. For they are abused, as are manie beholders of jugglers, which suppose they doo miraculouslie, that which is doone by slight and subtiltie.

♦Monie is the marke whereat al witches & conjurors doo aime.♦

But in this matter of witchcrafts and conjurations, if men would rather trust their owne eies, 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 mainteined 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 folke; and then did bid him devoure them if he could. And bicause the divell could not get out at his mouth, being stopt with S. _Martins_ fingers, he was faine to run out at his fundament. O stinking lie!

♦S. Martins cōjuration: _In die sancti Martini. lect. 1._♦

The xxx. Chapter.

_That it is a shame for papists to beleeve other conjurors
dooings, their owne being of so litle force, Hipocrates his
opinion herein._

And still me thinks papists (of all others) which indeed are most credulous, and doo most mainteine the force of witches charmes, and of conjurors cousenages, should perceive and judge conjurors dooings to be void of effect. For when they see their owne stuffe, as holie water, salt, candles, &c: conjured by their holie bishop and preests; & that in the words of consecration or conjuration (for so[*] their owne doctors terme them) they adjure the water, &c: to heale, not onelie the soules infirmitie, but also everie maladie, hurt, or ach of the bodie; and doo also command the candles, with the force of all their authoritie and power, and by the effect of all their holie words, not to consume: and yet neither soule nor bodie anie thing recover, nor the candles last one minute the longer: 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 knowledge of God, could see and perceive their cousenage and knaverie well enough, who saith; They which boast so, that they can remoove or helpe the infections of diseases, with sacrifices, conjurations, or other magicall instruments or meanes, are but needie fellowes, wanting living; and therefore referre their words to the divell: bicause they would seeme to know somewhat more than the common people. It is marvell that papists doo affirme, that their holie water, crosses, or bugges words have such vertue and violence, as to drive awaie divels: so as they dare not approch to anie place or person besmeered with such stuffe; when as it appeareth in the gospell, that the divell presumed to assault and tempt Christ himselfe. For the divell indeed most ernestlie busieth himselfe to seduce the godlie: as for the wicked, he maketh reckoning and just accompt of them, as of his owne alreadie. But let us go forward in our refutation.

♦[*] To wit, _Vincent. dominica in albis: in octa. pasch. sermone. 15. Durand. de exorcist._♦

The xxxi. Chapter.

_How conjurors have beguiled witches, what bookes they carie
about to procure credit to their art, wicked assertions
against Moses and Joseph._

Thus you see that conjurors are no small fooles. For whereas witches being poore and needie, go from doore to doore for releefe, have they never so manie todes or cats at home, or never so much hogs doong and charvill[*] about them, or never so manie charmes in store: these conjurors (I saie) have gotten them offices in the church of _Rome_, wherby they have obteined authoritie & great estimation. And further, to adde credit to that art, these conjurors carrie about at this daie, bookes intituled under the names of _Adam_, _Abel_, _Tobie_, & _Enoch_; which _Enoch_ they repute the most divine fellow in such matters. They have also among them bookes that they saie _Abraham_, _Aaron_ and _Salomon_ made. Item they have bookes of _Zacharie_, _Paule_, _Honorius_, _Cyprian_, _Jerome_, _Jeremie_, _Albert_, and _Thomas_: also of the angels, _Riziel_, _Razael_, and _Raphael_; and these doubtlesse were such bookes as were said to have beene burnt in the lesser Asia. And for their further credit they boast, that they must be and are skilfull and learned in these arts; to wit, _Ars Almadell_, _ars Notoria_, _ars Bulaphiæ_, _ars Arthephii_, _ars Pomenar_,[†] _ars Revelationis_, _&c._ Yea, these conjurors in corners sticke not (with _Justine_) to report and affirme, that _Joseph_, who was a true figure of Christ that delivered and redeemed us, was learned in these arts, and thereby prophesied and expounded dreames: and that those arts came from him to _Moses_, and finallie from _Moses_ to them: which thing both _Plinie_ and _Tacitus_ affirme of _Moses_. Also _Strabo_ in his cosmographie maketh the verie like blasphemous report. And likewise _Apollonius_, _Molon_, _Possidonius_, _Lisimachus_, and _Appian_ terme _Moses_ both a magician and a conjuror: whom _Eusebius_ confuteth with manie notable arguments. For _Moses_ differed as much from a magician, as truth from falshood, and pietie from vanitie: for in truth, he confounded all magicke, and made the world see, and the cunningest magicians of the earth confesse, that their owne dooings were but illusions, and that his miracles were wrought by the finger of God. But that the poore old witches knowledge reacheth thus farre (as _Danæus_ affirmeth it dooth) is untrue: for their furthest fetches that I can comprehend, are but to fetch a pot of milke, &c: from their neighbors house, halfe a mile distant from them.

♦[*] [See p. _117_.]♦

♦A fowle offense to backbite y^e absent, & to beelie the dead.♦

♦Acts. 19.♦

♦[†] [? _Pomonæ_]♦

♦_Just. lib. 16._♦

♦_Plin. lib. 30. cap. 2._♦

♦_Strab. lib. 16._♦

♦_Dan. in dialog. de sortiariis._♦

The xxxii. Chapter.

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

Surelie _Nero_ prooved all these magicall arts to be vaine and fabulous lies, and nothing but cousenage and knaverie. He was a notable prince, having gifts of nature enow to have conceived such matters, treasure enough to have emploied in the search thereof, he made no conscience therein, he had singular conferences thereabout; he offered, and would have given halfe his kingdome 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 necessarie for a magician; and never could find anie thing in it, but cousenage and legierdemaine. At length he met with one _Tiridates_, the great magician, who having with him all his companions, and fellowe magicians, witches, conjurors, and couseners, invited _Nero_ to certeine 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 saie) was, least _Nero_ should espie the cousening devises thereof. Which when _Nero_ conceived, and sawe the same, and all the residue of that art to be vaine, lieng and ridiculous, having onelie shadowes of truth, and that their arts were onelie veneficall; he prohibited the same utterlie, and made good and strong lawes against the use and the practisers thereof: as _Plinie_ and others doo report. It is marvell that anie man can be so much abused, as to suppose that sathan may be commanded, compelled, or tied by the power of man: as though the divell would yeeld to man, beyond nature; that will not yeeld to God his creator, according to the rules of nature. And in so much as there be (as they confesse) good angels as well as bad; I would know whie they call up the angels of hell, and not call downe the angels of heaven. But this they answer (as _Agrippa_ saith.) Good angels (forsooth) doo hardlie appeare, and the other are readie at hand. Here I may not omit to tell you how _Cor. Agrippa_ bewraieth, detecteth, and defaceth this art of conjuration, who in his youth travelled into the bottome of all these magicall sciences, and was not onelie a great conjuror and practiser thereof, but also wrote cunninglie _De occulta philosophia_. Howbeit, afterwards in his wiser age, he recanteth his opinions, and lamenteth his follies in that behalfe, and discovereth the impietie and vanities of magicians, and inchanters, which boast they can doo miracles: which action is now ceased (saith he) and assigneth them a place with _Jannes_ and _Jambres_, affirming that this art teacheth nothing but vaine toies for a shew. _Carolus Gallus_ also saith; I have tried oftentimes, by the witches and conjurors themselves, that their arts (especiallie those which doo consist of charmes, impossibilities, conjurations, and witchcrafts, whereof they were woont to boast) to be meere foolishnes, doting lies, and dreames. I for my part can saie as much, but that I delight not to alledge mine owne proofes and authorities; for that mine adversaries will saie they are parciall, and not indifferent.

♦Tiridates the great magician biddeth the emperor Nero to a banket, &c.♦

♦Nero made lawes against conjurors and conjurations.♦

♦_C. Agrip. lib. de vanitat. scient._♦

The xxxiii. Chapter.

_Of Salomons conjurations, and of the opinion conceived of his
cunning and practise therein._

It is affirmed by sundrie authors, that _Salomon_ was the first inventor of those conjurations; and thereof _Josephus_ is the first reporter, who in his fift booke _De Judæorum antiquitatibus_, cap. 22. rehearseth soberlie this storie following; which _Polydore Virgil_, and manie other repeat verbatim, in this wise, and seeme to credit the fable, whereof there is skant a true word.

_Salomon_ was the greatest philosopher, and did philosophie about all things, and had the full and perfect knowlege of all their proprieties: but he had that gift given from above to him, for the profit and health of mankind: which is effectuall against divels. He made also inchantments, wherewith diseases are driven awaie; and left diverse maners of conjurations written, whereunto the divels giving place are so driven awaie, that they never returne. And this kind of healing is very common among my countrimen: for I sawe a neighbour of mine, one _Eleazer_, that in the presence of _Vespasian_ and his sonnes, and the rest of the souldiers, cured many that were possessed with spirits. The maner and order of his cure was this. He did put unto the nose of the possessed a ring, under the seale wherof was inclosed a kind of roote, whose verture _Salomon_ declared, and the savour thereof drewe the divell out at his nose; so as downe fell the man, and then _Eleazer_ conjured the divell to depart, & to return no more to him. In the meane time he made mention of _Salomon_, reciting incantations of _Salomons_ owne making. And then _Eleazer_ being willing to shew the standers by his cunning, and the wonderfull efficacie of his art, did set not farre from thence, a pot or basen full of water, & commanded the divell that went out of the man, that by the overthrowing thereof, he would give a signe to the beholders, that he had utterlie forsaken and leaft the man. Which thing being doone, none there doubted how great _Salomons_ knowledge and wisedome was. Wherin a jugling knacke was produced, to confirme a cogging cast of knaverie or cousenage.

♦_Probatum est_ upon a patient before witnes: _Ergo_ no lie.♦

Another storie of _Salomons_ conjuration I find cited in the sixt lesson, read in the church of _Rome_ upon S. _Margarets_ daie, far more ridiculous than this. Also _Peter Lombard_ maister of the sentences, and _Gratian_ his brother, the compiler of the golden decrees; and _Durandus_ in his _Rationale divinorum_, doo all soberlie affirme _Salomons_ cunning in this behalfe; and speciallie this tale; to wit, that _Salomon_ inclosed certeine thousand divels in a brasen bowle, and left it in a deepe 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 woorthie to be read in the Romish church as parcell of their divine service. Looke in the lessons of S. _Margarets_ daie the virgine, and you shall find these words verbatim: which I the rather recite, bicause it serveth me for divers turnes; to wit, for _Salomons_ conjurations, for the tale of the brasen vessell, and for the popes conjurations, which extended both to faith and doctrine, and to shew of what credit their religion is, that so shamefullie is stained with lies and fables.

♦_Lib. 4 dist. 14._ _Decret. aureum. dist. 21_ _Rub. de exorcist._♦

♦_Lect. 5. & 6._♦

The xxxiiii. Chapter.

_Lessons read in all churches, where the pope hath authoritie,
on S. Margarets daie, translated into English word for word._

Holie _Margaret_ required of GOD, that she might have a conflict face to face with hir secret enimie the divell; and rising from praier, she sawe a terrible dragon, that would have devoured hir, but she made the signe of the crosse, and the dragon burst in the middest.

♦_Lect. in die sanctissimæ Marg. vir. 5._♦

Afterwards, she sawe another man sitting like a Niger, having his hands bound fast to his knees, she taking him by the haire of the head, threw him to the ground, and set hir foote on his head; and hir praiers being made, a light shined from heaven into the prison where she was, and the crosse of Christ was seene in heaven, with a doove 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 awaie thy foote from my head, that I may be able to speake, and tell thee: which being done, the divell said, I am _Veltis_, one of them whome _Salomon_ shut in the brasen vessell, and the _Babylonians_ comming, and supposing there had beene gold therein, brake the vessell, and then we flew out: ever since lieng in wait to annoie the just. But seeing I have recited a part of hir storie, you shall also have the end therof: for at the time of hir execution this was hir praier following.

♦_Lect. 6._♦

♦Looke in the word Iidoni, pag. 383.♦

Grant therefore O father, that whosoever writeth, readeth, or heareth my passion, or maketh memoriall of me, may deserve pardon for all his sinnes: 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 honor of me, or ministreth unto me anie candles[*] of his just labour, let him obteine whatsoever he asketh for his health. Deliver all women in travell that call upon me, from the danger thereof.

♦[*] For the preests profit, I warrant you.♦

Hir praier ended, there were manie great thunderclaps, and a doove came downe from heaven, saieng; Blessed art thou O _Margaret_ the spouse of Christ. Such things as thou hast asked, are granted unto thee; therefore come thou into everlasting rest, &c. Then the hangman (though she did bid him) refused to cut off hir head: to whome she said; Except thou doo it, thou canst have no part with me, and then lo he did it, &c. But sithens I have beene, and must be tedious, I thought good to refresh my reader with a lamentable storie, depending upon the matter precedent, reported by manie grave authors, word for word, in maner and forme following.

♦This is cōmon (they saie) when a witch or conjuror dieth.♦

The xxxv. Chapter.

_A delicate storie of a Lombard, who by S. Margarets example
would needs fight with a reall divell._

There was (after a sermon made, wherein this storie of S. _Margaret_ was recited, for in such stuffe consisted not onelie their service, but also their sermons in the blind time of poperie:) there was (I saie) a certeine yoong man, being a _Lombard_, whose simplicitie was such, as he had no respect unto the commoditie of worldlie things, but did altogither affect the salvation of his soule, who hearing how great S. _Margarets_ triumph was, began to consider with himselfe, how full of slights the divell was. And among other things thus he said; Oh that God would suffer, that the divell might fight with me hand to hand in visible forme! I would then surelie in like maner overthrow him, and would fight with him till I had the victorie. And therefore about the twelfe houre he went out of the towne, and finding a convenient place where to praie, secretlie kneeling on his knees, he praied among other things, that God would suffer the divell to appeare unto him in visible forme, that according to the example of S. _Margaret_, he might overcome him in battell. And as he was in the middest of his praiers, there came into that place a woman with a hooke in hir hand, to gather certeine hearbs which grew there, who was dumme borne. And when she came into the place, and saw the yoong man among the hearbs on his knees, she was afraid, and waxed pale, and going backe, she rored in such sort, as hir voice could not be understood, and with hir head and fists made threatning signes unto him. The yoong man seeing such an ilfavoured fowle queane, that was for age decrepit and full of wrinkles, with a long bodie, leane of face, pale of colour, with ragged cloathes, crieng verie lowd, and having a voice not understandable, threatning him with the hooke which she carried in hir hand, he thought surelie she had beene no woman, but a divell appearing unto him in the shape of a woman, and thought God had heard his praiers. For the which causes he fell upon hir lustilie, and at length threw hir downe to the ground, saieng; Art thou come thou curssed divell, art thou come? No no, thou shalt not overthrow me in visible fight, whome thou hast often overcome in invisible temptation.

♦_Kakozelia._♦

♦Mutuall error by meanes of sudden sight.♦

And as he spake these words, he caught hir by the haire, and drew hir about, beating hir sometimes with his hands, sometimes with his heeles, and sometimes with the hooke so long, and wounded hir so sore, that he left hir a dieng. At the noise whereof manie people came running unto them, and seeing what was doone, they apprehended the yoong man, and thrust him into a vile prison. S. _Vincent_ by vertue of his holines understanding all this matter, caused the bodie that seemed dead to be brought unto him, and thereupon (according to his maner) he laid his hand upon hir, who immediatlie revived, and he called one of his chaplines to heare hir confession. But they that were present said to the man of God, that it were altogether in vaine so to doo, for that she had beene from hir nativitie dumbe, and could neither heare nor understand the priest, neither could in words confesse hir sinnes. Notwithstanding, S. _Vincent_ bad the priest heare hir confession, affirming that she should verie distinctlie speake all things unto him. And therfore, whatsoever the man of God commanded, the priest did confidentlie accomplish and obeie: and as soone as the priest approched unto hir, to heare hir confession, she, whome all _Cathalonia_ knew to be dumbe borne, spake, and confessed hir selfe, pronouncing everie word as distinctlie, as though she had never beene dumbe. After hir confession she required the eucharist and extreame unction to be ministred unto hir, and at length she commended hir selfe to God; and in the presence of all that came to see that miracle, she spake as long as she had anie breath in hir bodie. The yoong man that killed hir being saved from the gallowes by S. _Vincents_ meanes, and at his intercession, departed home into _Italie_. This storie last rehearsed is found in _Speculo exemplorum_, and repeated also by _Robert Carocul_: bishop of _Aquinas_, and manie others, and preached publikelie in the church of _Rome_.

♦S. Vincent raiseth the dead woman to life.♦

♦S. Vincent maketh the dumbe to speake.♦

♦_Dist. 8. exempl. 17. serm. 59. cap. 20._♦

The xxxvi. Chapter.

_The storie of Saint Margaret prooved to be both ridiculous and
impious in everie point._

First, that the storie of _S. Margaret_ is a fable, may be prooved by the incredible, impossible, foolish, impious, and blasphemous matters conteined therein, and by the ridiculous circumstance thereof. Though it were cruellie doone of hir to beat the divell, when his hands were bound; yet it was courteouslie doone of hir, to pull awaie hir foot at his desire. He could not speake so long as she troad on his head, and yet he said; Tread off, that I may tell you what I am. She sawe the heavens open, and yet she was in a close prison. But hir sight was verie cleare, that could see a little dove sitting upon a crosse so farre off. For heaven is higher than the sunne; and the sunne, when it is neerest to us, is 3966000. miles from us. And she had a good paire of eares, that could heare a dove speake so farre off. And she had good lucke, that S. _Peter_, who (they saie) is porter, or else the pope, who hath more dooings than _Peter_, had such leisure as to staie the gates so long for hir. _Salomon_ provided no good place, neither tooke good order with his brasen bowle. I marvell how they escaped that let out the divels. It is marvell also they melted it not with their breath long before: for the divels carrie hell and hell fier about with them alwaies; in so much as (they saie) they leave ashes evermore where they stand. Surelie she made in hir praier an unreasonable request. But the date of hir patent is out: for I beleeve that whosoever at this daie shall burne a pound of good candle before hir, shall be never the better, but three pence the worsse. But now we may find in S. _Margarets_ life, who it is that is Christes wife: whereby we are so much wiser than we were before. But looke in the life of _S. Katharine_, in the golden legend, and you shall find that he was also married to _S. Katharine_, and that our ladie made the marriage, &c. An excellent authoritie for bigamie. Here I will also cite other of their notable stories, or miracles of authoritie, and so leave shaming of them, or rather troubling you the readers thereof. Neither would I have written these fables, but that they are authentike among the papists, and that we that are protestants may be satisfied, as well of conjurors and witches miracles, as of the others: for the one is as grosse as the other.

♦_Secundùm Bordinum Corrigens. Quæsit. Math. tract. 1. sect. 77._♦

♦_Psellus de operatione dæmonum._♦

The xxxvii. Chapter.

_A pleasant miracle wrought by a popish preest._

What time the _Waldenses_ heresies beganne to spring, certeine wicked men, being upheld and mainteined by diabolicall vertue, shewed certeine signes and woonders, wherby they strengthened and confirmed their heresies, and perverted in faith many faithfull men; for they walked on the water and were not drowned. But a certeine catholike preest seeing the same, and knowing that true signes could not be joined with false doctrine, brought the bodie 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, whom I carrie in my hands, that thou exercise not these great visions and phantasies by these men, to the drowning of this people. Notwithstanding these words, when they walked still on the water, as they did before, the preest in a rage threw the bodie of our Lord, with the pix into the river, and by and by, so soone as the sacrament touched the element, the phantasie gave place to the veritie; and they being prooved and made false, did sinke like lead to the bottome, and were drowned; the pix with the sacrament immediatlie was taken awaie by an angell. The preest seeing all these things, was verie glad of the miracle, but for the losse of the sacrament he was verie pensive, passing awaie the whole night in teares and moorning: in the morning he found the pix with the sacrament upon the altar.

♦_In speculo exemplorum, dist. 6. ex lib. exemplorum, Cæsariis, exempl. 69._♦

♦Memorandum, it is confessed in poperie that true miracles cannot be joined with false doctrine: _Ergo_ neither papist, witch, nor conjuror can worke miracles.♦

The xxxviii. Chapter.

_The former miracle confuted, with a strange storie of saint Lucie._

How glad Sir John was now it were follie for me to saie. 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 destroie the _Waldenses_ with sword and fier, than this preest had to drowne them with his conjuring boxe & cousening sacraments, there should have beene many a life saved. But I may not omit one fable, which is of authoritie, wherein though there be no conjuration expressed, yet I warrant you there was cousenage both in the dooing and telling thereof. ☞ You shall read in the lesson on saint _Lucies_ daie, that she being condemned, could not be remooved from the place with a teeme of oxen, neither could any fier burne hir, insomuch as one was faine to cut off hir head with a sword, and yet she could speake afterwards 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 awaie from where she hid it, betwixt hir skin and flesh.

♦_Lect. in die sanctæ Luciæ 7 & 8._♦

The xxxix. Chapter.

_Of visions, noises, apparitions, and imagined sounds, and of
other illusions, of wandering soules: with a confutation
thereof._

Manie thorough melancholie doo imagine, that they see or heare visions, spirits, ghosts, strange noises, &c: as I have alreadie prooved before, at large. Manie againe thorough feare proceeding from a cowardlie 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 owne shadowes, and (as _Aristotle_ saith) see themselves sometimes as it were in a glasse. And some through weakenesse of bodie have such unperfect imaginations. Droonken men also sometimes suppose they see trees walke, &c: according to that which _Salomon_ saith to the droonkards; Thine eies shall see strange visions, and mervellous appearances.

♦See the storie of Simō Davie and Ade his wife, lib. 3. cap. 10. pag. 55, 56, 57.♦

In all ages moonks and preests have abused and bewitched the world with counterfet visions; which proceeded through idlenes, and restraint of marriage, wherby they grew hot and lecherous, and therefore devised such meanes to compasse and obteine their loves. And the simple people being then so superstitious, would never seeme to mistrust, that such holie men would make them cuckholds, but forsooke their beds in that case, and gave roome to the cleargie. Item, little children have beene so scared with their mothers maids, that they could never after endure to be in the darke alone, for feare of bugs. Manie are deceived by glasses through art perspective. Manie hearkening unto false reports, conceive and beleeve that which is nothing so. Manie give credit to that which they read in authors. But how manie stories and bookes are written of walking spirits and soules of men, contrarie to the word of God; a reasonable volume cannot conteine. How common an opinion was it among the papists, that all soules walked on the earth, after they departed from their bodies? In so much as it was in the time of poperie a usuall matter, 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 credulous herein, &c. Therefore no mervell, though the common simple sort of men, and least of all, that women be deceived herein. God in times past did send downe visible angels and appearances to men; but now he dooth not so. Through ignorance of late in religion, it was thought, that everie churchyard swarmed with soules and spirits: but now the word of God being more free, open, and knowne, those conceipts and illusions are made more manifest and apparent, &c.

♦Against the counterfet visions of popish preests, & other cousening devises.♦