CHAP. I. Of Consecrations.

SEeing God the greatest of all good did in the beginning of the Crea­tion of the World, plentifully and abundantly bless and sanctifie all things which are therein; both Places, Instruments, and all Crea­tures, that have their being upon the Earth; There is no need of other Blessings and Conse­crations; for he is Holiness himself: wherefore all things that he ordained and made, are also consecrated by and through him. Therefore no humane things do need any more or other Con­secrations; [Page 34] but may better, nay best of all, be without them, especially such as setting Crosses in the way, Crosses, Circles, Swords, Vestures, Candles or Lights, Waters, Oyls, Fire, Fumiga­tions, Characters, Writings, Books, Pentacles, Seals of Solomon, Crowns, Scepters, Girdles, Rings, &c. and many other things of the like­kinde, which the Ceremonious Nigromancers do use against the Phantastick Spirits, as if they could not be compelled and bound by any other means; whereas Faith is the chief and principal Foundation against them.

As often as the Ceremonial Nigromancers say, that this is consecrated and blessed, or that many Masses are celebrated thereupon. Wherefore they all say, that they are of power against the de­vil and the malignant Spirits, who are terrified with fear and dread thereof, and flie there-from, &c. and dare not come neer it.

O you very arch-Fools, and ignorant men of no worth! even unworthy of the name of men, who do give Faith and credit to such monstrous and palpable lyes, when you see notwithstanding examples thereof before your eyes; when so much lightning falls upon the Temples, that it burns and destroyes the Altars; which chiefly happens by the Tempests raised with Inchant­ments; also, when the Devil and the malignant Spirits are seen to raign about these places, and are heard by the Magitians what they speak. Therefore Negromancy with all its Ceremonies, is absolute wickedness, a Viper used amongst Juglers, a wicked work, which blindeth the eyes [Page 35] of the spectators, deceiving them of their Money; but in truth is not to be esteemed worth a half­penny, scarce a straw or rush: wherefore are not to be induced or made use of herein; as Judeus Solomon in his book hath written, which the Ni­gromancers call, The Key of Solomon. For God would not have them to be used; but hath given another thing instead thereof, to wit, Faith; which perfectly consecrateth all things. Never­theless, I would not have all Consecrations to be rejected, but onely those Ceremonies, which are assumed to be used against the phantastick and malignant Spirits. But I do not desire, that any thing should be derogated from those Ma­gical Ceremonies and Operations, which are made for Physical uses: neither, especially the Consecrations in Matrimony, and in the Sacra­ments of Baptism, and the Lord's Supper, which are to be kept and observed by us in the highest esteem and reverence alwayes, unto the last day. For at that time we are all perfectly consecrated, and sanctified, and clarified with a heavenly body.

CHAP. II. Of Conjurations.

BEfore we come to treat of Conjurations, whence they proceed, and what is the foundation of them; It is first necessary to de­clare, who invented them, who used them, and what hath been brought to pass by them; and how more and more they came to be abused. Know therefore, that they had their original Spring and fountain from Babylon; and there did mightily increase and flourish: afterwards it came into Aegypt, and from thence to the Israe­lites; and last of all, to us Christians. Amongst the Nigromancers it is very familiar, and held in great esteeme, so that in their rude and igno­rant understandings, they all attribute more ef­ficacy, power and vertue thereunto, then unto prayer and faith. This foundation, which is drawne onely from their opinions, is to be con­demned, so that no man almost ought to remain therein; but they all Justly deserve to be punish­ed by the Magistrate who persist therein. Al­though Conjurations may be able to effect some things in themselves, nevertheless they are not to be usurped by any Magitian or wise man, be­cause they are contrary even to God himself, and to his word and commandments, and also to the light of nature: For nothing of truth can [Page 37] be forced or drawn from the Spirits thereby: although they are sometimes forced to appeare in their greatest and Magnificent pompe, and with terrible pride and haughtiness, nevertheless they are not bound or overcome by this Conju­ration; for that can onely be done by faith a­lone.

I say, those kinde of Nigromancers who de­sire to perform and effect all things by their Conjurations, so as to compel, binde, afflict and Torment the Spirits, forcing to do what they will have them, are most like and fitly to be compared to thieves and Robbers, that lurk in woods and places to Rob and murder; who can kill and steale so long, and so far forth as God shall permit them, but no longer: But when the time and hour comes, that their villanies and wickedness shall be made manifest; then not one of the most subtil and craftyest of them can es­cape: whereby it comes to pass, that one for Robbery receives his death, another is accused, and at last comes under the power of the hang­man, who renders him a reward according to the desert of his workes: No otherwise are we to judge of such thieves who breake houses and steal so long, till at last they perish at the gallows. So likewise doth the Nigromancer call and invo­cate Spirits, conjure and afflict them with punish­ments and Martyrdomes, so long as he shall be permitted by the Lord God; but not without the curse of God: and when the time and hour of his punishment is come, then as the Proverbe is, he receiveth his fruits: he erred in his Conjurations, [Page 38] not drawing his Circle as he ought, out of the will and power of the Spirits, which they often say unto him: To wit, thou hast erred in Con­juring, or thou hast not rightly drawn the Circle, thou hast not Chastised and prepared thy self e­nough; or that thy Seale and Pentacles are false: wherefore thou receivest this punishment: so thy debts are paid thee in ready money, a long time reserved for thee; and which long since thou oughtest to have had: so he deservedly receiv­eth his reward from the Spirits, who leave some notable eminent marke remaining upon him; or mayme him in some limbe or member, if not quite breake his necke: and by this he becomes his own executioner.

Therefore let these Ceremonious Nigroman­cers take heed and looke what they do; let them set this chapter as a looking-Glass before them, lest by their own frivolous and wicked ope­ration they themselves become the servants of the Spirits, and suffer them to rule over them, and be their own executioners: Which being done, the Spirits will not suffer themselves any longer to be forced or compelled by these ser­vants; neither will they do what they will, but now the servants shall be forced to yeeld obedi­ence to the Spirits, who are become their Lords. The hang-man also doth the like, he hearkneth not to him that is to be scourged, neither will he shew any mercy or favor at the prayer of him that is condemned; but he executeth the com­mand of his Master, and what appertains unto his office.

[Page 39]Even so also the Malignant Spirits are the hang-men and executioners of God, who can execute nothing without the commission of their Magistrate, that is, of the divine Majesty.

I say therefore that all Conjurations are against God, and are contrary to his word, the divine law, and the light of nature; which are prohibi­ted to be used not onely to Spirits alone, but also such as are directed to herbs, stones and such-like, and especially those which are made against men; it becometh not us to act like the Heathens, who when they were not able to use men after their own wills, and could not force and compel them, they did Conjure them (as by many examples it is found in the Scriptures) so that they were forced and compelled to ex­ecute and act such things as were contrary to their wills and nature. Woe therefore to such wicked Knaves, and to all them whosoever imi­tate them: how great wickedness do they com­mit? And what grievous Plagues will come to them at the last, and what fearful and horrible accusations shall they heare the Devil make a­gainst them before the wrath of God? If after­wards it were lawful for them to signifie to such kinde of men, their misery which they endure, they who do such things, many thousands of them would be brought to repentance.

CHAP. III. Of Characters.

WE are not to give credit also, neither to Cha­racters nor Words; for the Poets and Ne­gromancers do also much exercise themselves in them, and do fill their Conjuring-Books full of them, which they raise out of their own imagi­nations, meerly and rashly, without any Founda­tion, and do feign them against all Truth; whenas many thousands of them are not worth a nut-shell. But in the mean time I will be silent in their Cha­racters, which they draw in Paper & Parchment, which are uselessly blotted with such trifles. It was a custome amongst those kinde of men, which amongst some is hardly left to this day, That by imposing these Characters upon these men, they drew them to admiration of themselves with these Characters, and speaking such words as are wonderful to me, and which were never heard of; yet they say, they are found out and devised by themselves. Wherefore it is chiefly necessary to have perfect knowledge, to discern these Letter, Words and Characters.

There are many such-kinde of words found amongst them, which have no affinity at all with the Idioms of the Latine, Greek, or Hebrew Tongues, neither with any other; which cannot possibly be interpreted by any man, nor rendred [Page 41] into any other Tongue. Therefore I speak not without cause, and say, That we are not to credit all Letters, Characters or Words, but to keep to those onely which are true, and have been often proved, and taken out of the Foundation of Truth.

That we may come to these, and declare what Words or Characters are just and true; we shall onely in the first place detect and unfold two: although there may be found many other, yet nevertheless, these are most especially and principally to be accounted and esteemed of, be­fore all other Characters, Pentacles, and Seals: note the delineation of them, which is thus:

Two Triangular Figures, cutting one another thorow with a cross, are so painted or engraven, that they do include and divide themselves into seven spaces within, and do make six corners outwardly, wherein are written six wonderful Letters of the great Name of God; to wit, A­donay, according to their true order. This is one of those Characters whereof we have spoken.

There is another which excelleth the former in power and virtue, and this hath three Hooks cutting one another through by a cross, and are so delineated, that by their mutual intersection they include six spaces, and outwardly five angles, wherein are written five syllables of the supream name of God; to wit, Tetragrammaton, also ac­cording to their true order.

I would have put down the Figures themselves; but because you may happily finde them in many [Page 42] other places and Books, I have the rather omit­ted them.

By these two Characters some of the Israelites and Nigromancers of Judea, obtained many things; and they are now esteemed of great price amongst very many, and held as great secrets: for they are of so great virtue and power, that whatsoever is possible to be done by Characters and Words, the same may be effected by them or one of them. I would gladly know, where and in what place in all the Books of the Nigro­mancers may be found any other, wherein there is made the like against the malignant Spirits, Devils, & Inchantments of the Magitians, by all the deceits and devices of the Sorcerers. For they do deliver him that is already inchanted either in his minde or understanding, so that he is forced or compelled to act any thing against his own natural will or nature; or if he suffer any loss or hurt in his body, by the administration of these, made in their just and due time and hour, and being taken in his mouth with a Wafer, Pan­cake, or such-like thing, in four and twenty hours he shall be free from the Inchantment.

There are also many other thing which are helpful in such cases; as those which shall be by me laid down hereafter, when I come to speak of Tempests, and the Seasons.

Briefly, these Characters are of so great force and power, that if the Nigromancers did but know and believe their power and and virtue, they would forthwith reject and cast away all other things, even all their other Characters, [Page 43] Words, Names, Signs, Figures, Pentacles, con­secrated Seals of Solomon, Crowns, Scepters, Rings, Girdles, and such-like Ceremonies what­soever, and wherein hitherto they have reposed any hope, thinking by them to secure themselves from their dangerous experiments and operati­ons, when they would invoke, conjure, or think to compel and force the Spirits. Truely those which we have spoken of, are the true Pentacles to be had and used against all unclean Spirits, which they do all fear, even they which wander in the Elements. Nevertheless, Faith doth strengthen and confirm all these things.

But some may carpingly object, although unde­servingly, and say, That I break the third Com­mandment of God, of the first Table of Mo­ses, wherein it is forbidden of the Lord God, for any one to take his name in vain. But who a­mongst any wise men, can be able to say, That I have done this; or, that I have herein offended God? whenas I use not this for that purpose, nor after the same manner, as the Nigromancers and Inchanters; but onely for the extream necessity and help of men, and in those diseases and infir­mities wherein no Medicines, no Aurum potabile, nor quintessence of Gold, neither Antimony, nor no such secret can help them, although they are of very great virtue and efficacy.

It becometh a Physitian to know the origi­nal cause of all diseases, that he may know which proceeds from evil meat or drink, as from Ap­ples, Herbs, and other fruits of the Earth: and it [Page 44] is expedient for him to know the secrets of Herbs and Roots, &c. whereby the disease may be cured. But if it happen under the cause of Mi­nerals, such diseases are to be expelled by the secrets of those Metals; which the secrets of Herbs and Roots do not admit of, and have not power to do.

In like manner, if diseases do proceed from the influences of Heaven, neither of the secrets aforesaid, are able to profit any thing in the cure thereof, but it must be expelled by Astronomy and the heavenly influences, as it is written of Parsicaria.

Lastly, if any disease or grief happen or be in­flicted upon any man in a supernatural manner, by Inchantment or some Magical Sorceries, none of those three remedies aforespoken of, will help them; but there must be a Magical remedy whereby it may be expelled, as we have before delivered.

Many men who have in this kinde been made miserable through inchantments, have also hither­to been forsaken and cast off by the Ignorant Physitians; because these things hitherto were hidden unto them: And if they chance to be told them of others, they will answer, that if they should use them, they should act against God, and take his name in vain; and that this which I have done hath no truth in it. But if I should use these things to the hurt or prejudice of man, I should Blaspheme against God; or if I should Conjure any Spirits, man, herbe, roote or stone, &c. by his name, it might then justly [Page 45] be said that I did take his name in vain, and of­fend God; but not before. Let the Divines them­selves also, and the Sophisters speake what they list to these things, the thing which I speake will not be found contrary to the truth, although herein their opinions may be very contrary unto me: they will call me Inchanter, Nigromancer, and a contemner of the Commandments of God, which Calumnies and reproches I do not at all care for: for it will be most certainly made ma­nifest, that their exceptions against me, will ap­peare no otherwise then those of the Jews and Pharisees who carped against Christ, because he healed the sicke on the Sabbath day: For they said unto him, that Christ had broke the Sabbath and the commandment of God: the like they did with David when he was forced and oppres­sed, and did eat the shew-bread; But amongst these fault-finders and slanderers, how or what shall be done that will please them all? But the Ignorant will not cease to talke until the beasts or stones can teach them, which we must expect will be a long time, and then they will hold their peace.

CHAP. IV. Of Spiritual visions, appearing in dreames.

THere is a twofold kinde of visions that do appeare in dreames, that is to say, natural [Page 46] and supernatural; but various kindes of appari­tions and visions there are, which do appeare in sleepe and dreames, of which in this place it is unnecessary to make any mention, because they do most usually happen, either by reason of sor­rowfulness, or some trouble and perturbation of the minde, uncleanness of the blood, Cogitati­ons that is, operations of the minde and under­standing, and occupations thereof about multi­plicity of business and dealings that men are im­ployed and conversant in; as gamesters, of the dice and chards, of great gain or loss; Souldiers do dreame of warlike affaires, as of their gunnes, pieces of Ordnance, Powder, Armes, and all manner of weapons and instruments of war; of victory or overthrowes: the Sons of Bacchus, and great drinkers, of good wine and great cups, which they seeme to swallow; and of such other things filling the belly: Pyrates dream of their spoyles and preyes, and what gain they have met with: Robbers, of Manslaughters; theeves, of theft; and fornicators, of their whores. All these phantasies and visions the Spirit of the night produceth and bringeth unto them, whereby he playeth with them in the night, and deludeth and tempteth them: Such things are kindled in the blood, (alias) the un­derstanding, and begetteth such a fire, which can­not easily be extinguished, which for the most part may be seen in the venereous family.

Many wonderful Arts and Sciences also have seemed to be made appeare to Artists in their dreams; the reason whereof hath been, because [Page 47] they have always had an ardent affection to those Arts: so powerful an imagination thereof, hath for the most part followed the same, that they have supposed in their dreames, that some Phi­losopher hath taught them these Arts: this often­times happeneth, but the greatest part perisheth in oblivion: some rising early in the morning, say, This night a wonderful dreame appeared to me, even as that Mercury, or this or that Philoso­pher corporally appeared unto me in a dreame, who taught me this or that Art; but it is fallen out of my memory, so that I cannot remember any more thereof. To whom any such thing hath happened, he ought not to go forth out of his chamber, nor speak with any man, but to remain alone and fast, untill he call to remembrance that which he had forgotten. And thus much is suf­ficient to be spoken concerning natural dreams, and visions appearing in the night in dreames of what belongeth thereunto: But for the conclu­sion of such kinde of visions, one thing is yet to be declared; that amongst all those dreams that do rejoyce our Spirit, grieve us, or cause sorrow, commonly that which is the contrary cometh to pass: wherefore such like kinde of visi­ons are not alwayes to be credited.

But the other dreames which are supernatu­ral, are most certain Ambassadors, and true Le­gats & messengers sent unto us from God, which are nothing else but Angels and Good Spirits, who sometimes do appeare to us in our greatest necessities: Even as it happened to the three wise men when they had come a great Journey [Page 48] o seeke the young infant; after they had found him, they would have returned to Herod, to tell him where the child was, and how they found him: but the Angel of the Lord appeared unto them in a dreame, saying, Do not return to him, but return into your own Country another way. For God knew the false heart of Herod, from which he spoke, wherefore he would not suffer his will to be performed. The like dreame happened to Joseph and Jacob, when he would go into Aegypt: the same in like manner happened to A­nanias, Cornelius, and many others; all whose dreams are supernatural: such dreams do somtimes also happen to men in our times, but they are no­thing esteemed, yet nevertheless they are not fal­lacious. We are likewise to know that these kinde of visions may be obtained by us by prayer from our Lord God, in our greatest necessities, so that our prayers be made with a sincere heart, and with a true and undoubted faith, then he will at length send his Angel unto us, who will appeare unto us, and spiritually admonish, teach, and promise us.

Balaam was most expert in these kinde of vi­sions: for every night, as often as he would, he could obtain a vision of this kinde: yet the Scrip­ture hath given him an obscure name, to wit, an Inchanter: it is not expedient to make any dif­ference, for the Scripture observeth no differ­ence herein, but calleth all them Inchanters who have experience and knowledge in the vertues of natural things; nevertheless, great discretion is to be used in these things; God would have [Page 49] us to walke in simplicity, as the Apostles did, and not to search too deeply into such high, ab­struse, and secret things above nature; that we fall not into the abuse thereof, and therewith hurt our neighbour: and so come into condem­nation both of body and soule. They are not therefore all Inchanters which the Scripture call­eth so: for then it would follow that those three wise men of the East, should be Arch-Inchanters; when as in all Arts, especially in such as were supernatural, they excelled all others before their time: therefore that the Scriptures do not call them Inchanters, but wise men; what else can be gathered from them, but that they did in no wise abuse their Arts and occult wisdome? For Magicke is such an Art and science which demonstrateth and declareth the power and vir­ture thereof by faith: nevertheless Inchantments may spring from thence, to wit, when it is used abusively; and before, it cannot be called an In­chantment.

But that I may speake more largely of visions in dreams; it is to be known, that some have been so spiritually lifted up to God in a dream, that they have seen his glory and the joy of the elect, and the punishment of the damned; which they could never afterwards forget, but have carryed the same in their hearts and mindes until the end of their life; It is possible, I say, for us to see all these things in a spiritual manner: when we seeke for and implore the mercy of God, with a true faith and prayer, we may behold all the Mysteryes of God very well, as Esaias & John: These kinde [Page 50] of visions are certain and true; to which more faith is to be given, then to all the precepts in Ni­gromancy by looking-Glasses, Christals, Beryls, nailes of the fingers, stones, waters, and the like; for all these are false and fallacious: and although such Spirits do sometime speake in such appear­ances, and answer, and do assert the same with an hundred Oaths, with erection of the fingers; yet we are not alway to give faith or credit un­to them, unless perchance it be done out of the special command of God: otherwise they cannot possibly speake truth of all visions, which we have spoken of; those Prophesies do come from a true original, which do agree with all the Prophets. From whence had the Prophets their wisdome and knowledge, and from whence were those Mysteries of God revealed unto them, by which they had those Spiritual and supernatural visions in dreams? It is necessary therefore, in the first place, to the finde out the true foundation there­of, and to lay the same upon the right stone, which is the word of God and his promises; and to pray daily unto God; whereby it shall come to pass that he will give us all things which he hath promised in his word.

There is also another vision belonging to dreams, which we may take from them that are dead; and do appear spiritually unto us in dre [...]ms, although they have been dead fifty or [...] hundred years: this is very much to be taken [...]to consideration▪ for many have undertaken [...] treat thereof, which for their too much pro­ [...]ity, (which we endeavour to avoid) we will [Page 51] pass them by, reserving them to their place: Nevertheless this I will declare, (viz.) Where it happeneth that one of these Ghosts do ap­peare, it is most necessary diligently to note and marke what he sheweth unto us, what he speak­eth with us about, or doth spiritually Negotiate; and not always to account thereof as fables: For if it were possible for a man to retaine the same reason sleeping, which he hath waking, that he could aske and enquire of such a Spirit, he should know the truth from him, about all his desires whatsoever: But it's not needful to speake any more largely in this place concerning this thing.

Of Persons and Spirits wandring under the Earth.

UNder the Earth do wander half-men, which possess all temporal things, which they want or are delighted with; they are Vulgarly called Gnomi, or Inhabiters of the Mountains: but by their proper name, they are called Sylphes or Pigmies: They are not Spirits, as others are, but are compared unto them, for the Similitude of their Arts and Industry, which are common to them with the Spirits: they have flesh and blood as men, which no real Spirit hath: as Christ spoke unto his Disciples, when he came amongst them, when the doores were shut, and they were af­fraid, saying, Feele me, and touch me, for a Spirit [Page 52] hath not flesh and blood nor bones, as I have: By this he himself hath taught us, that a Spirit hath no true body that can be touched; nor bones, nor flesh, nor blood, but existeth in its own essence of winde or Aire. But of this we have briefly spoken enough; But to return to the earthly Pigmies or halfe-men, we are to know that these are not to be reputed Spirits, but like to Spirits; but if they are or shall be called Spirits, they ought to be called earthly Spirits, because they have their Chaos and habitation un­der the earth, and not in the winde and Aire, as the other Spirits have.

Many terrene earthly Spirits are found, seen, and heard to be in such places, wherein great treasures, and mighty store of wealth and Riches are hid; and also under those Mountains, where there is plenty of Gold and Silver; with which things they are delighted, and do take the care and custody thereof, and not willingly do they part from it.

Such as digge Metals have the best knowledge of these Spirits, for they are most troubled with them, and do vexe them, and much persecute them with blowes and stripes: somtimes also they do afford benefits unto them, admonishing them, and warning them of death: as when they are heard once, twice, thrice or oftener to Knock and strike in the same place, it signifies the death of him that diggeth or laboureth in that place; either he is buryed up by the fall of the Moun­tain, or dyeth by some such occasion: this is cer­tainly experienced by them that do digge in Mines.

[Page 53]These Spirits are worst against those who do not appear to be Devils, and chiefly against those which they hate: but between these Spirits and the Devil, there is a great difference; be­cause he dyeth not, but these perish after they have lived a long life, otherwise they might be called Spirits for this reason: but that which hath flesh and blood, is obnoxious to death, and ought once to die. There is another thing which we shall more largely declare from the com­mon proverb, whereby it is reported that the Devil aboundeth in Riches, and possesseth much wealth, money, gold, and silver; and to have all treasures hidden in the earth under his power, and to give out of them what he will, to them that make any Covenant with him. And from hence that common saying tooke its beginning, that the Devil for this very cause giveth not one­ly Riches plentifully, and every thing that he de­sireth, gold or silver to any one that prescribeth himself unto him, & giveth up himself solely to be his, so as to renounce and forget his Creator. But I say that all these things are lyes and fained fables, without any foundation or ground; which ought to be rejected of every discreet and wise man: For the devil is the poorest of all creatures, so that there is no creature so miserable & poore, above or under the earth, or in all the other Elements. Neither hath he any money, nor Riches, nor any power over them; how then can he give to this or that person, that which he possesseth not? But he is infinitely skilful and cunning in Arts; and hath power to give and to teach them to those he [Page 54] favoreth, and that he can wrest away and delude with his deceit: he hath no money, neither gold nor silver can he give to any one; neither doth he ever take or require any bonds or obligati­ons from men sealed with their blood, or any o­ther compact or Covenant. But there are other Spirits which do such things, such as are the Syl­phes, or Pygmies, which although they are persons that are little by nature, yet they can appear to men as they will, great, or little; faire, deformed; rich or poore: they are not defective nor want­ing of knowledge in all kinde of Arts that are or can be found out in all the light of nature; but they have them, and contain the knowledge of them all within themselves: they have enough of gold and silver, and the mines of all Metals under their power and custody. In old times many of them have been found and heard a­mongst men, but now they cease; but no man hitherto hath known, or could give a reason of their severing and separation, seeing they have al­wayes been esteemed to be Immortal creatures; because no man could certainly be able to know or finde out their death, or could consider any cause of their absence: neither could any man for a long time be able to know what they now are, or whence they proceeded, or whither they wander, or what gift or office they have. Many do suppose that where they bring any benefits or good to men, that they are Angels, or good and familiar Spirits, sent to those men from God, and are afterwards by him taken from them, by reason of the greatness of their sins: for often­times [Page 55] they bring to men very many good offices and benefits, and do undertake and sustaine many hard labours for them.

Others believe that they will not be seen by us, because that when a man seeth them, he cry­eth out; so that they vanish away, and will not appear any more.

Many that do see or hear these Spirits, suppose that they are the Spirits and soules of men that have come to an evil death, so that they have ei­ther desperately drowned or hanged themselves, or killed themselves some other wayes; and de­parting from God their Saviour, have given themselves to the devil: and for that cause, do wander about, and are reserved by the devil unto the day of the last Judgement.

There have been some who have supposed that they are vaine Phantasies, and that they have fore-shown and presaged much good fortune to those places wherein they have been seen or heard; which many times also hath so happened and come to pass: but for the most part, faith ef­fecteth it; for of their own nature, they do not bring any fortune, unless God compelleth them or our faith. And on the contrary, they are not able to cause any misfortune, unless it be by the permission of God.

And many do thinke that they are the In­chantments of the Magicians.

There are others who having seen and heard them about treasures, have judged that they are the Spirits of men, who have hid treasures in that place, and ought to remain there until the the [Page 56] Last Judgement, or untill their custody thereof is found out; and this opinion they receive from the words of Christ, where he saith, Where your treasure is, there will your hearts be also. But I do not see any reason why they should un­derstand the heart for the Spirit, but that there is much difference between them; wherefore I say that all the Judgements which are spoken of before, are but false opinions, when as these are to be understood to be halfe-men, that bear rule and wander in the four Elements; and in the first and pristine times of nature, they have been taken and worshipped in stead of God: These are they of whom God Almighty admonisheth us in that Commandment of the first Table, saying, that we shall not have any other Gods but him, nei­ther in the waters (where the Nymphs are un­derstood) nor under the Earth, (by which he meaneth Sylphes or Pygmies) For the Lord our God is a jealous God, and for such an offence punisheth the sins of the Fathers upon the Chil­dren unto the third and fourth generation.

The Mountain of Venus in Italy, was much possessed with these Spirits for Venus her self was a Nymph, and that Mountain was by a compari­son as her Kingdome and Paradice: But she is dead, whereby her Kingdome ceaseth to be: but where or in what place is there any mention heard to be made of them, as in former time, when Danhanserus, and many others entred in unto them? Neither did they Invent these fables: they were of such a nature and conditi­on, that they loved all men that loved them; [Page 57] and hated them that hated them: wherefore they gave Arts and Riches in abundance, to them who prescribed and bound themselves to them; and they know both our minds and thoughts, whereby it comes to pass, that they are easily moved by us to come to us. I do not say this, that I would give this Counsel to any one, but that the true ground and foundation thereof might be known, and the true difference which is between the devil and these Semi-homines. The devil hath not any body, unless he take any thing to himself from the four Elements; for he hath neither flesh nor blood: he remaineth per­petual, not subject to any infirmities or a finite death; wherefore he dieth nor, but the Pygmies do: nevertheless they are both subject to a na­tural and everlasting death, and are both de­prived of everlasting life: wherefore whosoever giveth or subscribeth himself unto them, the same event happeneth unto him as to them: Let every one therefore have a special care unto himself, and consider well what he doth, before he sub­scribeth himself; for he suddenly doth that whereby he shall alwayes be compelled to be obedient unto them, and to fulfill all their com­mands; And if he shall chance to be disobedi­ent unto them, or anger them, they very much impaire, or totally destroy and take away his life: there have been found many examples of this kinde, to wit, sometimes men have been found dead, their neckes turned about, or otherwise miserably handled: where any such thing hath happened, it hath hitherto commonly been said, [Page 58] that the Devil hath done this for this cause, either that the man hath not kept his promise and com­pact with him, or that the time which he cove­nanted and subscribed himself unto him for, is ex­pired; and that now he receiveth his last reward. But these opinions do not proceed from the fountaine of truth: for the office of the Devil containeth no such thing in his power, but ra­ther he suggesteth unto men, evil thoughts and Cogitations, whereby he draweth them away from obeying the will and commandments of God; by which means he maketh them to be the greatest sinners, and to forget and deny God their Creator: and afterwards draweth them into despaire, so that they cannot any more be able to pray unto God: wherefore the Elemen­tary Spirits are most like unto the devil, and often­times they are executioners of the wrath and vengeance of God; nevertheless they do often­times also admonish and warne us, and do watch over us and defend us from many dangers, and sometimes do deliver some from prison, and af­ford to men many other helps.

Wherefore such men as are burdened and o­verwhelmed with grief and sorrowful Imagina­tions, are not to be left alone, but ought to be entertained with various and pleasant discourse, which may delight their mindes, and expel their sorrow: The Devils likewise are in these cases not idle; but as busie as those terrene Spirits, & do easi­ly tempt such kinde of men. From hence it comes to pass, that some people, especially women in child-bed, have been so oppressed in the night in [Page 59] their sleepe, that they have thought themselves to be as it were strangled, neither could they possibly cry out, or call any helpe, but in the Morning have reported that they were Ridden by a hag: And they are still accounted to be witches, or Inchanters that do this; whereas their bodies cannot possibly enter into the chambers, where the doores and Windowes are shut; but the Sylphes and Nymphes easily can.

O thou of little faith! as doubtful as Peter, who sufferest thy self to be tossed with every winde, and art easily drowned: thou thy self art the cause hereof, by reason of thy little, dubious, and weake faith; also thy evil thoughts do draw thee unto this: Thou hast also in thy self a se­cret Magnes that attracteth every like. This is the Celestial Load-stone above all others, which attracteth Iron and steel, above the Quintessence and starry Magnes, which maketh the dejected and hidden Iron to appear: for the Celestial Mag­nes is of such power and virtue, that from the distance of a hundred thousand miles, even from any place whatsoever, from the four Elements, he attracteth the Iron to himself, when he passeth into his own exaltation. But this we shall make more largely to appear, in two excellent examples following.

Of the Imagination, and how the same cometh into it's exaltation.

WHat powerful operation the Imagination hath, and how the same cometh to its hight and exaltation, may be seen by an example taken from experience in the time of pestilence, where­in the Imagination poysoneth more then any infected Aire; and against which, no Antidote, neither of Mithridate nor Treacle, nor any such preservative, can exhibit any helpe; unless that such an Imagination do pass away and be forgot­ten, nothing else will helpe. So quick and swift a Runner and Messenger is the Imagination, that it doth not onely fly out of one house into another, out of one streete into another, but also most swiftly passeth from one City and Country into another; so that by the Imagination onely of one person, the Pestilence may come into some whole City or Country, and kill many thousands of men: as may be understood by this example. Put case there were two brethren dearly loving one another, and one of them lives in France and the other travels into Italy, who is taken away by the Pestilence in the middle way, and newes should be brought to the bro­ther living in France, that his brother in Italy was dead of the Plague; at which he being af­frighted, it pierceth through his Skin, into his Imagination, so that he cannot forget it; and it is [Page 61] kindled in him, and this fire doth so long rever­berate and worke, as it may be seen in the try­al of Gold and Silver, which do send forth their flowers so long, until they shine bright again; which is not before they are perfectly cleare, and separated from the other impure Metals: After the same manner also the Imagination striketh backe, and worketh it self unto the highest de­gree, after there will be a relucency thereof, now it is received in a vessel in the man, as the sperme of a man is received in the Matrix of the woman, whereby the conception of the wo­man immediately follows. So doth the Pestilence go from one to another, so long till it spread o­ver a whole City or Country: Ir is good there­fore to keep far off; not because of any corrupt or infected Aire, for it infects not the Aire, (as some Ignorant people say) but that they may not see or heare the operations of the Pestilence, which may infect their mindes. But those peo­ple to whom any such newes is reported as be­foresaid, ought not to be left alone, neither must they be suffered to muse silently with them­selves, whereby the Imagination may labour in their mindes; but they are to be comforted, and the Imagination is to be expelled from their mindes, by exciting them to mirth and joy: Neither let any think that I speak this as a fable. as though it should seem to be a light business; neither is the remedy so easie for opprest Ima­ginations; for the Imagination is as it were pitch, which easily cleaveth and sticketh, and soone taketh fire, which being kindled, is not so easily [Page 62] extinguished: wherefore the onely remedy to resist the Pestilence in such men, is to quench and expel the force of the Imagination. This is one example wherein the power and operation of the Imagination is declared, with the exhala­tions thereof.

But now to speake of another example, know, that the Imagination doth not onely operate on men in time of Pestilence, and to deprive many of their lives, but also in war: how many have perished in war with the feare of the shot? the cause of whose death hath been onely their Ima­gination which they have had unto their death: That is, they have been so greatly overwhelmed with feare, and so terrified at every shot, that they have thought no otherwise but that they should be wounded with every dart: such men are far oftner slaine then those that are bold, who go couragiously and without feare against their enemies; they feare no shot or wound, but have a firm faith and hope of Victory be­yond the other Souldiers; such are stout and true Souldiers: how many Towers, Castles, Ci­tyes and Countryes have such warred against, and overcome and Vanquished the people there­of? But the other that are fearful, whether they be great or little, Noble or Ignoble, Knights, Earls, or others, do scarce deserve a halfe-peny to go against an enemy, much less any wages. Wherefore it becometh him that desireth to be an old Souldier, or to gain Knight-hood or any honour in war, to fix and fasten his minde and Imagination firmly upon some most excellent [Page 63] stout Head and leader of an Army, such as Julius Caesar, and many amongst the Romans have been; and by so doing, if he know how to use this Ima­gination well, and be of a firm and constant minde, and as he if would attain to and accom­plish all the heroick noble acts of such a man; he shall not onely attain to be an old Souldier, but shall accomplish his desires in attaining to the like honours.

This hath suddenly happened to many who have followed the process of their Imagination, so that they have attained to great honour and Riches.

Object. But some may Object, that fortune, strength and industry hath helped them, and promo­ted such men; also, that some have worne herbs, rootes and stones, &c. by reason of the virtue where­of, they could not be overcome nor wounded.

Answ. I say that all these things are consorts and helpers with the Imagination, which is the chiefe and general ruler over all others; al­though I grant that there are many such things, which do preserve in the greatest necessity a­gainst all enemies and their Armes, so that he that wears them, could not be wounded; where­of I shall make no mention in this place, but re­serve it to another. Nevertheless faith is the ex­altation and confirmation of all those things: for without faith these things and all such like are vayne and void of strength.

Of treasure and Riches hid under the Earth.

WE shall declare somthing concerning Trea­sures hid under the Earth; and shew some meanes whereby they are known and gotten. And also what things, somtimes evil, and won­derful, do happen about them.

The first thing to be treated of, shall be the signes whereby they are known, that it may be certainly made manifest, and not out of meere opinion onely.

Note that it cometh to pass, where such places are, that there do appear many Phantasmes, and somtimes immoderate strange noises are heard, wherewith they that go out in the night are strucke with terror and feare; so that somtimes they are cast into a cold sweate, and their haire of their head stands upright, which for the most part happens on the Sabbath night. Also if any lights do appear and seem to fall about those places, and there their light is extinguished and goeth out; and somtimes there seeme to be great flashes of wind in their house whose the treasure is, and where it is hid; and there are seene many visions and strange Phantasies: and many strange Rumors and noises are there heard. Where such things happen, they are heard and do shew themselves most commonly about the middle time of the night: And the cause of these noises and sights are, commonly [Page 65] that there is treasure hid, in or about that place, neither is there any other reason thereof to be given. Nevertheless many who have not un­derstood these things, have had many various opinions hereof.

Some have thought that these Phantasies have been caused by the devil, or by some Inchant­ment; or by some in that house who have some worke or famliarity with the Devil, or who have given or bound themselves to the devil, or have made some promise unto him, whereby it comes to pass that that wicked and malignant accuser causeth these things to be seene and heard, that they might expect the expiration of their dayes, which he doth so much desire should be ful­filled.

Others do believe, that some have been se­cretly died and buryed there; others do thinke that some wicked man hath died in that place, whose Spirit hath been forced to wander there­abouts: and there have been other various and sundry opinions.

But all these Judgements are vaine and false, except onely those who conclude that the oc­casion of the noises are, that there is treasure hid about that place; or that sometimes when the devil hath been driven out of som body that he hath possessed, he hath been permitted to stay about that place: but where those noises are, it is a great Testimony that there is treasure hid there.

There are two kinds of treasures hid; some that may be found, and some that cannot be gotten; [Page 66] the difference whereof is this: such is easie to be found, which containeth the Metals of Gold and silver, and are such kinde as we make, and have onely been used and handled amongst men: that kinde of treasure is not easie to be found, which is Gold and silver, that is made, coyned, and hid by the Nymphes and Sylphes; which kinde of Gold and silver doth somtimes come to be found and used amongst men, and is by the Nymphes suddenly again buryed in the earth, and after­wards cannot easily be found and gotten again.

These things are most worthy our knowledge, especially the signes before spoken of are most diligently to be noted; because there are Magical Rods, which are deceitful, and are too easily inclinable to bend to any money that is let fall or lost.

There are other visions also which appeare in looking-glasses, Christals, and such like things, which Nigromancers that dig treasures do use: but they are all false and deceitful; wherefore there is little credit to be given unto them.

We come now to speake of the manner of digging for treasure, how a time may be taken that we may have a happy progress in the dig­ging, which is as followeth. First, under an in­fluence of the Moone or Saturn, and when the Moone transits Taurus, Capricorne or Virgo, is a good time to begin to seeke or dig after trea­sure. Neither need you use any other Ceremo­nies, nor to draw any Circles, or to use any In­chantments whatsoever; onely those that dig must be of a cheereful minde, free and aliena­ted [Page 67] from any evil thoughts or cogitations, and not to be moved, nor feare any phantasies, visions, or Imaginations of the Spirits: although they should corporally appeare, yet they are onely visions. Therefore those that dig ought to dis­course, sing, and be cheereful, and not to be af­frighted at any thing, but to have a good courage: And by no meanes soever let them keepe silence, as some perfidious Negromancers have taught.

Now when they come neere to the place where the Treasure is, that it is almost detected, and do heare many noises; and strange visions and horible sights are seene, which oftentimes happens to be: It sheweth that the Pygmies and Sylphes are there, who do envy that men should have those treasures; and will not willingly part from them, especially if it be their own, or such as they brought thither. Such treasures are to be left, if the keepers thereof consent not. And although they may be gotten and taken a­way as a Robbery from those keepers, yet these keepers have an Art whereby they can change these treasures, in this way gained, into a vile and base matter, as into earth, clay, dung, and such-like things, (as I have seene by examples:) wherefore when any such transmutations happen, we are not therefore to despaire in our mindes, although we find nothing like either Gold or silver, neither would any one suppose any such thing to be there. We ought therefore to fly to the holy Scripture, which saith thus, God shall judge the world by fire; and in the Psalmes thus, [Page 68] Gold and silver are tryed in the fire, and are found pure and cleane: wherefore in any such transmutations, the fire ought to be the judge; the proceeding in the tryal thereof, ought to be after the same manner, as the refining and se­parating of minerals and Metals; And by this meanes, it will be forced of necessity to return to the same essence which it had before.

There is another thing remarkeable in these kindes of transmutations; for somtimes the dig­gers are deluded, and there are found oftentimes pots of earth, full of brass, ridiculous things and matter, as bones, egge-shells, pieces of wood, and such things, which have been buryed there many years before. And they that have found the same, have supposed it to be the true treasure, Gold or Silver, and to have been changed by the evil Spirits; which is false. For treasure found suddenly and unsought for, cannot be changed by the Spirits, but remaineth in the same sub­stance which it had before. Therefore these things are not to be accounted a transmutation, but rather a vexation: for somtime these vexers of men do bury such things, that they which seeke after the treasure might labour in vaine: There­fore such things are not to be regarded, which are of no worth, and may easily be known by the lightness of their weight; But if they be of a heavy and ponderous body, like to a Mineral or Mineral sand, there may an experiment thereof be made by fire.

That we may omit nothing that may conduce hereunto, we will adde also this objection. [Page 69] Some may aske, How comes it to pass that Trea­sure is somtime easily found which is not sought after? The cause whereof we may suppose to be this. Those Spirits which are the keepers of treasures, do best know the mindes, thoughts, and cogitations of men: therefore because they know, that men have not any thoughts or will to dig or seeke after any treasures in such a place, they give no diligence to keepe the same, neither do they suspect it; whereby it comes to pass, that it is easily taken from them. It happeneth to them, as it doth to those men who suddenly get some prey from their enemies, they not thinking of them, whereby the are easi­ly overcome, or spoiled by them. There are two causes chiefly why treasures are so greedily sought after by men. The first is the Covetous­ness of them who thirst after riches; & the other, that those places where the treasures are, might be afterwards made habitable, secure, safe, and quiet from being infested or molested with such Spi­rits. For there are at this day many ancient houses and Castles which are inhabitable, by reason of these kinde of Spirits: and the chiefe cause thereof is, that there are great treasures hid about these places. In those places where such things happen, it is chiefly necessary that great care be taken in the digging thereabout; not so much for the money and treasure, as that the place may again be made quiet and habitable. When any one goeth about this worke with diligent digging, one of these things common­ly happens; either the treasure is found, or [Page 70] carried deeper in the earth, or removed by the keepers to some other place; as visions in pure Christals have often shewn, and as they have told the diggers: I now see many Pygmies, take the treasure quite away. Credit ought to be given hereunto, and the digging to cease.

It is further to be known, by how much the greater noises are heard about the place, and sights and visions seen, by so much greater the treasure is to be judged to be, and neerer to the superficies of the earth.

CHAP. VIII. Of those that are possessed of malignant Spirits, and of the Devil.

AFter what manner men are possessed and overcome by the Devil, the Apostle Peter largely writeth and declareth unto us: But that the words of his admonition may be understood according to the true sence thereof, a little ex­position is needful: For the Apostle briefly and summarily comprehendeth the whole matter in two words, to wit, fasting and prayer: These seem to be very little and light things at the first sight; nevertheless they are of very great Mo­ment, and signifie very many things, if they be considered rightly and attentively: When therefore the Apostle Peter doth so earnestly ad­monish us, saying, Be ye sober and watch: for [Page 71] your enemy the Devil goeth about as a raging Lion, seeking whom he may devoure; Afterwards he concludeth, that by faith we may be able to resist the Devil; therefore Peter would have us to understand his first word of Sobriety, so, as if he should say, Beware of all kinde of glut­tony and drunkenness.

For drunkenness is the fountain and original of all evils and vices, which are acted and com­pleated by drunkards through the perswasions of the Devil: wherefore observe a mean in meat and drinke, lest your hearts be troubled and bur­dened therewith; for the Devil is alway pre­sent, although invisible; he is a Spirit, and under­standeth all Arts, and can be in what place he will, throughout the Circuit of the whole earth: he is the author and Actor of all evil and wick­edness which is done by men in the whole earth; he is as watchful over mankinde, as a Cat is over a mouse: wherefore he seduceth you unawares, when you have filled your selves with wine; and then filleth up all vices in you: he then compas­seth you about with his snares and bonds, as the hang-man doth evil-doers and malefactors, un­till he hath killed them; so also doth he with those that are drunke; besieging them with snares and Temptations, untill he either hath destroyed their bodyes, or brought them into despair.

Take heed to your selves therefore, Oh you Epi­cures and drunkards, and also Souldiers, who are always filled with wine night and day. Therefore a souldier that so overchargeth himself with meat [Page 72] or drinke, ought to be accounted brutish as swine, seeing both of them are Ignorant and un­certain of the time of their death, or how soone they may be slaine.

This is the meaning of the first word of St. Peter of Soberness: now we come to understand what he meaneth by watching.

By watching Peter seemeth to understand, as if he should say, Walke in uprightness and justice; be of good courage, not faint-hearted; cast away all evil thoughts and cogitations, and all Phan­tasies of the Devil, that such Imaginations may not have any place with you; For hereby many have been overwhelmed and besieged by the de­vil, the reason whereof hath been their own wicked and evil thoughts and Imaginations. Therefore relinquish and cast them all away, and have God always before your eyes; pray unto him, and let him be onely in your thoughts; make your selves like unto him and his children, and then he will send you his holy Spirit, who will guard you, rule you, and declare the won­derful workes of his mercy by you, as he hath done by Paul and all the other Apostles, who have been all after this manner preserved by his holy Spirit; follow them therefore, and exclude and cast away the Devil and all evil cogitations, and wicked thoughts, wherewith we may also seduce and deceive our selves, and thereby at­tract and draw the devil into us, and be cor­porally besieged and possessed by him, and so come into desperation, that we may destroy our own lives; even as did Judas, Achitophel, and many others.

[Page 73]Thus much of watching, & the interpretation thereof, which Peter would have to be understood thereby. For by watching he doth not mean ab­stinence from the bed and sleep, as the Carthusi­ans and other Monasteries do teach and observe; for God created and ordained rest and sleepe, and first suffered it to enter into Adam. Where­fore every one ought to sleepe in due season, as much as his nature requireth, &c.

Lastly, note how Peter concludeth and con­firmeth his word from God, saying, Let us re­sist the devil by faith; as if he should say, Do not in any wise sticke or stumble at the word of God, or doubt of his mercy; do you not burden your conscience, nor trouble your hearts; do not perswade your selves that God regardeth you not, or that he is forgetful of you; or that he accounteth you unworthy of his mercy, so that you ought not to come unto him, because you have acted against his Divine will, or have broken his commandments, and committed many sins: But rather, firmly believe his word, that Christ would not the death of a sinner, but rather that he should be converted, and live: Also, that he came into the world because of our sins, that he might take them from us up­on himself; which also he hath done: there are many such comfortable words to be found in the Holy Scriptures, which ought to be proposed to such persons as are weake in their faith, for their comfort and consolation: After this manner a man resisteth an evil conscience and the Devil, so that he is freed from them, and not tempted any more.

CHAP. IX. Of the manner of delivering them that are possest by evil Spirits, and the great abuse which hither­to hath been committed by many, in such kinde of business.

NOw to come to speake of the driving away of evil Spirits; it is to be known, that very few since the times of Christ and his Apostles have rightly been driven away. For they knew not how to use any other meanes but Ceremo­nyes and Conjurations, wherewith they en­deavored to expel the malignant Spirits and the devil; whereas this is altogether a false founda­tion, and by no meanes to be followed or imi­tated. Although sometimes some have been delivered by this way, and the devil hath been driven from them; nevertheless it hath not been done, neither can it be done without loss: Like as if a Prince would vanquish some Country or City, with the Sword, this he could not pos­sibly do without some apparent damage and loss to that place. A common proverb hereby com­eth to minde, which saith, That he that cannot get good words from good men, shall much less wrest them from evil men, although they be compelled by force: the more evil is to be feared, as by examples is too often seen to come to pass.

Therefore that opinionated power is to be re­linquished [Page 75] which is used in Ceremonies and Conjurations. But you ought to expell wicked Spirits as Christ and his Apostles did, and no o­ther way: But if you do otherwise, you under­take great Labours against the Devil: for certain­ly the Devil is forced through great difficulty to go out of men, and seeketh all iniquities and wic­ked occasions to stay, and retain them in his power. But when he seeth that he can no longer stay, and remain in the possessed, but is forced to go out, then he requireth power and licence to enter into some other man, or beast, or into some other place: which if he be permitted, there followeth a greater loss thereupon.

Therefore there is no other place to be per­mitted or assigned unto him, but hell, from whence he cometh, and which God hath ordain­ed for him, and cast him into; that it may not hap­pen, as we have an example (as we faithfully be­lieve) when Christ permitted the devil which he cast out of the man, to enter into the herd of swine, which no sooner had the devil entred in­to them, but they were drowned in the Sea. Therefore they are in no wise to be permitted to enter into any other men, lest suddenly after they deprive them of their lives, as they did these swine: Neither are they to be permitted to go into any Rivers, lakes, or ponds; which if it should be done, they will drown many men therein, and draw them into the deepe un­der those waters; and will deride them as a fool doth his master with his fingers; and therewith the devils are more delighted then before: neither [Page 76] ought they to have any power given them, or to their desires to go into any house or Castle; for they will perpetually possess it, and will so reigne there, that no body will any more be able to dwell or inhabit in that place, but they will al­way be inhabitable, as many both houses and Castles are in many Countries, which are left de­solate for this very cause; many whereof I could name in this place, but I pass them by, to avoyd prolixity: let Satan therefore aske what he will, where, or to what place he would go, nothing else ought to be granted to him, then to return into hell, which God ordained for him, and thrust him into: from whence he came into the man, and into which he ought to enter when he goeth out of the man, &c.

Also if the devil shall cause the man to speake many vaine trifles, we ought not to answer there­unto, or to speake much with him: But if any one will speake with him, let him say, I com­mand thee, Oh thou unclean Spirit, by the word, power and virtue whereby thou wert cast out by Christ & his Apostles, that thou go out of this man, &c. He is no other way to be conjured; neither are these words to be taken for a Conjuration, but for an answer, by which alone he is not cast out: but this is first to be done, to wit, to watch and pray; for Christ saith, This kinde is onely to be cast out by fasting and prayer with faith.

Wherefore it is chiefly necessary to induce and force such as are thus possest, to prayer; though it be very difficult to be done, because the devil so Ruleth their tongues, that he suffereth [Page 77] them not to pray: Therefore there must be prayers made before them; and if they will not pray with and after those that are praying, they must be more sharply dealt withall; That is to say, the possessed must be fast bound both his hands and feete, and afterwards let some o­ther man lie across over them, and shew him­self to be very angry with them, and severely compel them to prayer: but he ought to pray be­fore them, and to exhort them to pray after him the same words. By this meanes such people may be induced to pray, when they cannot be brought to it by any other meanes; which ought to be continued day by day, and the devil will go out of them and leave them. This shall suffice to have spoken concerning the casting out of un­cleane and evil Spirits, because I am restrained to use brevity in other places.

CHAP. X. Of Tempests

THat we may now come to speak of the origi­nal of Tempests, & how they may be expel­led away; Also how and by what meanes any one may preserve himself and his from Thunder, lightning and haile: We shall declare in the first place, that all Tempests do proceed from the four Capital windes, viz. the East, South, West, and North: Then from the Centre of both, [Page 78] that is to say, of the Aire and Firmament, there are no tempests can arise; But from the four Fountaines before spoken of, which comes chief­ly to be considered.

Wherefore he that desires to preserve his goods, House, Lands, garden, field, meadow, and such things from all manner of thunder, haile and Tempest; he ought first to know these things, whereby he may also know how to assimi­late inferiours to Superiours. We will therefore in this place briefly declare the original of all Tempests.

The original of tempests is certainly nothing else, but the appearance of Spirits; and lightning or corruscation preceding, is the presence of them: whereby it may be certainly known, whe­ther those tempests will pass away with or without danger; and that after this manner is to be understood; to wit, as a stranger will not en­ter into any ones house, unless first he speake, so these Spirits do not appeare unto us without speaking first. But their voice is thunder, which as we see immediately follows every flash of light­ning. Also if a stranger should suddenly fly into the house of another, where he is not known; it seems to signifie no good, but evil rather; either he himself is prosecuted by others, or else brings some damage to them. So likewise are we to understand of the lightning of heaven; the more quick it comes, the more dangerous it is, for com­monly some Thunder-bolt followes. It is there­fore very necessary to know how every one may defend and save himself herefrom, that he fall not [Page 79] into some place that he would not, or receive some other hurt: the Ringing of Bells do availe nothing in these cases; although I do not reject them, especially in such tempests as are caused by Magicians inchantments, by reason of the Spirits by them raised in the Aire. For the Spi­rits do love silence and quietness, whereby it comes to pass that great noises, as the sounds of bells and Trumpets, do partly diminish and dis­perse tempests by them stirred up: But in Thunders and haile they do no good, as the Monks and Sacrificers have to their loss too often found. And for this cause they used ceremo­nies, wherewith they seduced the Vulgar and common people, perswading them that besprink­ling places with holy water (as they call it) pre­served them safe from Thunder and haile; like­wise by burning holy candles, or some palme, or other herb by them sanctified, or with the per­fume of Frankincense, or Myrrhe of these sacrifi­cers they were preserved secure.

O thou fool, and unwise sacrificer and Monk, who art hitherto Ignorant of these things; and understandest them not, in this place thou mayst be taught the contrary; how that Malignant Spirits are not driven away with sweet perfumes, but are mightily delighted therwith, and do run more freely & swiftly to them, then to stinking smells; whether they be good Spirits or evil. But if in stead of Frankincense and Myrrhe, you had taught to have made a fumigation of Assa Fetida, you might therewith drive away both good and evil Spirits: For the good odour of Frankincense [Page 80] and Myrrh is nothing else but the sacrifice of the Spirits, wherewith we attract and draw them unto us. But of this we have spoken enough.

Now to return to that which we intended to write of; and first, how any place may be preserved from Thunder and haile: note therefore, that to place a preservative in the centre of a house, gar­den, or field, &c. availeth not at all; but at the four Angles, East, West, South, and North; then the place shall be secured: as a building set upon four Pillars is more strong and firme then that which is founded onely upon one, which is set in the middle of the centre, or some other place: this is more easily overthrown by the winde or Spirits. Now the materials which belong to this preservative, and of which these four pillars are made, note that they consist of simple bodies, every one whereof is sufficient, and hath strength and virtue in it self for the effects before spoken of: As Mugwort, St John's wort, Perewincle, Celandine, Rue, Devils bit, and many such herbs and roots, and especially if they be gathered and taken in the right influence.

There are also other things of far greater strength and vertue; as Coral, Azoth; and one of the Characters before spoken of being drawn in a certain table, or ingraven: In these three things is a great secret against all Inchantments and workes of witches and the Devil himself. In which preservatives we may trust in our great­est necessities.

CHAP. XI. Of the great abuse of the Magicke Art by them that use it for Negromancy and Witch-craft.

THe Magicke Art in it self, is the most secret and occult science of all supernatual things in the world: That those things which are im­possible to be searched out by humane reasons, by this Art, to wit, Magick, it may be found out and known: wherefore it is the most occult and secret wisedom; and reasoning against it, is no­thing else but extream folly. It were therefore very necessary that the Divines would learn to know something of this Art, and be experienced in Magick what it is; and not so unworthily, without any ground at all, to call it Witchcraft. The Magical science were very profitable for them to know, seeing they will undertake to be the Masters and teachers of the holy Scriptures, and perswade themselves to be so: Not that I would have them use the Magical Art, or operate any thing by it; but to be expert therein, and to know the virtues and effects thereof, for the high and great mysterious secrets which are hid­den in the holy Scriptures, delivered by the A­postles, Prophets, and Christ himself; and which we by our humane reason cannot understand nor search out.

What Divine that is Igrorant of Magicke, [Page 82] can cast out the Devil, drive away or binde a Spirit, or that can call one unto him, and com­mand him to come? or that which is far less, can he heale the sick, or administer any other help to him by his faith alone? I wil be silent of his remo­ving a mountain into the Sea. There followeth then that faith whereof Christ speaketh, of which they understand neither much nor little: Never­theless they make a great shew and profession thereof with their mouthes, and do teach and speake much thereof; but themselves know not how to make proofe thereof, or to give any signe thereof, by their faith, whereby it may be said that they understand this faith, and to make use of it in the proofe thereof. But if any one should come, who by his faith and Magicke should perform a good signe, you having not the reason of knowing whether it be good or evil, will forthwith call him a Negromancer and Witch, because he hath done something above your reason and humane wisdom; when you your selves cannot tell how to discerne a Negroman­cer or Witch, from a Magician.

Magicke is therefore a most necessary and pure Art; not defiled nor corrupted with any Cere­monies or Conjurations, as Nigromancy: For in Magicke there is no use of Ceremonies, Con­secrations, Conjurations, Blessings or Curses; but of faith alone whereof Christ speaks, saying, that by it we shall be able to remove Mountains and cast them into the Sea; And to compel, loose, and binde all Spirits: This is the true founda­tion and Instrument of Magicke.

[Page 83]Truely therefore it is a thing chiefly necessary to looke into this ART, that it be not turned into superstition and abuse, and to the destructi­on or damage of men; and hereby it is made Ni­gromancy, and Witch-craft; and at length, not undeservedly, so called by all men, be­cause Witches and Sorcerers have violently in­truded themselves into the Magicke Art, like Swine broke into a delicate Garden. So is Ma­gicke corrupted and made Nigromancy by these perfidious men; wherefore it hath not unde­servedly been burnt in the fire with these Wit­ches and Sorcerers. For these kinde of men are the most nocent and hurtful, and the worst e­nemies to mankinde, that they have not worse enemies in all the world, which prosecute them with a more deadly hatred: from a present pub­lique enemy, and corporal persecuter, who en­deavoreth to invade us with the most cruel wea­pons, Guns, or Darts; we may beware of such a one, or take up Arms against him for our defence, with Brigandines or Darts, &c. or else a man may tarry in his house, and keep himself, suffering none to enter in but his Friends. But of these Witches and Sorcerers, no man can be­ware or defend himself, because against this kind of Enemies of God and men, no Weapons, Coats of Mayl or Brigandines will help, no shutting of doors, or locks; for they penetrate through all things, and all things are open unto them. And if any one were inclosed in Towers of Iron or Brass, he would not thereby be secured from these enemies; Although in their own proper [Page 84] bodies they seldom bring hurt to any one, but raise up, and send Spirits unto them, by their cor­rupt Faith, and hurt them in some part of their bodies, although they are absent from them an hundred miles distance; they either smite, wound, or kill them, although no outward and external wound can be seen appear: because they cannot hurt the outward man, but only the internal spi­rit. Wherefore no Coats of Mayl can defend them, be they never so good; but they must put on other weapons and fortifications, to wit, the Armor of Faith: This is the true way, and then let him be clothed with a Linen garment, the wrong end turned upwards: and after that hath been often worn, thou shalt be more safely deli­vered, than if thou wert armed and girt with all manner of weapons.

Although there are many preservatives which will keep and defend men from all these Fasci­nations and Witchcrafts which are wrought by the arising of these evil Spirits, such as are Coral, Azoth, and the like, which being used according to their due use and order, will well preserve from these enormities before spoken of. For the pre­vention and preservation from them is easie, but the cure is difficult; nevertheless it is possible: But in such cases, the proceeding thereunto must be magical and supernatural: From thence sprung that saying which some use, That none can better help the bewitched, than them that hurt them: This is a true saying which cannot be contra­dicted: but they which use it, understand not the Cause of this thing, neither can they give any [Page 85] reason thereof, why Witches do best of all, most happily, readily, and surely help, and Cure the bewitched: Therefore of this thing you shall be here sufficiently instructed.

Some Witches make and form Images in the form and likeness of some man which they propose to themselves, and conceive in their own minds; and do stick a nail in the sole of his foot, and after this manner hurt the man, that he in­visibly feeleth the pain of a nail in his foot, and is so tormented therewith, that he is not able to go, until the nail is pulled out of the foot of the Image; which being drawn away, the man is hea­led: which no man knoweth better how to do, than he that fixed the nail in the Image; nor where it was fixed, or what the Cause of the Dis­ease was.

It oftentimes also cometh to pass, that after the same manner a nail is somtimes by these wit­ches fixed in the teeth of the Image of the man, so that afterwards he cannot take any rest in his teeth, unless the nail be taken away, or his teeth drawn out: In like manner are nails struck into any other members of the Image by these arch-Sorcerers, and hereby they hurt men without making any impression or signe thereof upon their skin.

Oftentimes also it so happeneth to men, that there arise Tumors in their heads or elsewhere a­bout their bodies, which are like Pushes; or sky­colour spots, that appear suddenly and vex men in their bodies, as if they had been beaten with knotted Ropes: to whom any such accident [Page 86] happeneth without any visible blow or bruise to be perceived; he will not judge any otherwise, but that he is smitten by these Images.

It is too often seen to fall out, that a man sometimes loseth an Eye suddenly, or is struck quite blind; or deaf in one, or both Ears; dumb, or some imperfection in his speech; croo­ked, lame, or dieth; all which accidents are wrought by Witches, through the divine per­mission: All which are Magical acceptions and torments, and are made and completed by the Ascendants.

In these Cases the Physitians ought to take heed, and be advised, that when they perceive such kinds of Diseases to be supernatural, that then they do not judge them to be natural Dis­eases, and so think to Cure them with their com­mon Apothecaries Medicaments; For thereby they will reap nothing but disgrace, which often happens to many of them: It is a cross (say they) or affliction by God laid upon them, which no Physitian can help. Oh you Quacksalvers, it is not as you think, but indeed it is a chastisement, by the permission of God, wrought by Witches and evil men; wherefore the Physitian ought to consider the Signs, whereby he may know, and judge of the Disease; and thereby may inform himself which way to effect the Cure thereof: And Medicines are to be used, and applied there­unto.

In the first place it is necessary that he ask the Patient, How, and in what manner the Disease took him, or happened unto him; what was [Page 87] the original of the evil, Whether it were occa­sioned by any fall, blow, thrust, bruise; or if any other natural Cause can be perceived; or that there be any Flux, or inward corruption of blood: but if none of these signs appear, then let him a­gain demand of the Patient, Whether he hath a­ny body in suspition that is [...]n enemy, or one not wishing well to him, that might be a Witch? If he answer that he hath some mistrust of any such, then he shall judge that it hath happened to him as is above declared. Therefore it is most neces­sary for the Physitian to understand rightly after what manner he is to deal with the Patient, if he desire to be perfect in this art. But the Ancients have not written at all any thing concerning this kinde of Cure, neither Galen nor Avicenna, nor any other; we shall therefore lay down the manner of the Cure in Order, which follows.

They who are bewitched, cannot be Cured any better, than by hurting again the same place afflicted; that is, by making (through Faith and imagination) such a like member as is hurt, or else a whole Image out of Wax, which he shall either anoint or binde up with Plaisters, where the Tumors, Signs, or Spots be, is a present help for that person in whose name it shall be made; and the pain shall cease, &c. But if he be so be­witched, that he is in danger to lose an eye, his hearing; or be impedited in the Generative fa­culty of his privy Members, in his Speech, or hath his Members made crooked or wreathed a­wry; then let there be made an Image of the whole body of Wax, with a firm Faith, upon [Page 88] which Image let the intent of your imagination be firmly fixed; and afterwards let the whole Image be consumed with fire in due order. Make no wonder that people bewitched are thus easily Cured: neither be like the Sophisters of the A­cademies, who scoff and deride at such things; and say, That they are impossibilities, and against God and Nature, because they are not taught in their Schools.

It follows then, since they are true, That a Physitian ought not to rest only in that bare knowledge which their Schools teach, but to learn of old Women, Egyptians, and such-like persons; for they have greater experience in such things, than all Academians.

We come to speak also of the Dartings and Jaculations of all Witches, as the Inchanters and Witches do call them; when they afflict any man, that they insert ashes, hairs, feathers, bristles of Hogs, fins of Fishes, and such like things into the foot, or some part of the body, without any opening of the skin.

But how, or after what manner this is done, we shall not here speak of; left if it be known to some, it may be by them made use of to do evil; wherefore we shall pass it over, it being only ne­cessary to write of the manner of the Cure, that the same likewise may be effected without opening of the skin, and such griefs taken away. The way and use of the Ancients in such kinde of Cures, is especially to be avoided, who used to lance the part affected with Razors, about the centre thereof, and that very deep, where there [Page 89] are no hairs, nor any thing else to be found; and by that way of proceeding, do afflict the Patients with most intolerable torments, as if they were racked in the hands of the hangman: for by this kinde of Remedy, very few are Cured, but many have thereby lost their lives. Wherefore this proceeding is quite to be left, and a better to be chosen: which is: Let some quantity, the whole, or half, much or little, of the like injacu­lated matter, which may be found and buried ei­ther in an Elder or Oak, and fixed with a wedge towards the East; which being done, there needs not any greater labor, for then that which re­mains may be extracted from the body, and the Cure will follow without using any other Reme­dy: But it will be otherwise, if the extracted matter be not placed in a right place; whatsoever it be, it causeth hurt, and diminisheth not the in­jaculated matter. Wherefore it were to be wished, that it might be extracted from the body of man, without labor or pain, without making any incision, combustion, or opening thereof: It is therefore especially to be noted, that the same ought to be done by the virtue of the Magnes, (which attracteth all bewitched matter to it self:) such as is Oak-leaves, Celandine, Azoth, and powder of Coral: which if any one of them be by himself bound and fastned about the Centre, in 24 hours it will extract from the body all such matter, as by any such means of Witchcraft is injaculated therein.

I shall only add this one thing, which is a com­mon saying, used by many to say, I am an enemy [Page 90] to, and hate such Witches and Sorcerers; where­fore I am sure they cannot hurt me: And this is firmly believed by such kinde of faithless and ig­norant men, that those Witches and Sorcerers that they hate, can do them no hurt; but only such as they love, and give somthing to, &c. But this is false: for whosoever they are that are their enemies, do also give them thereby an occasion to use hatred and enmity towards them; and from that Spring at last arises the Persecution, according to the manner, power, and proprieties of the enemies. But if we would resist them that they cannot hurt us, we must do it by Faith; for that confirms and strengthens all things, rai­seth up, and casteth down, and performeth all things.