Book XV, chapters 29–33: Talking with spirits; conjuration confuted; popish exorcists

CHAP. XXIX. When to talk with Spirits, and to have true answers to find out a Theif.

THe days and hours of ♄︎ ♂︎ ☿︎ and the ☽︎ is best to do all crafts of Necromancy, and for to speak with Spirits, and for to find theft, and to have true answer thereof, or of any other such like. And in the days and hours of ☉︎ ♃︎ ♀︎ is best to do all experiments of love, and to purchase grace, and for to be invisible, and to do any operation whatsoever it be, for any thing, the ☽︎ being in a convenient sign. * As when thou labourest for theft, see the Moon be in an earthy sign, as ♉︎ ♍︎ ♑︎, or of the air, as ♊︎ ♎︎ ♒︎. * And if it be for love, favour or grace, let the ☽︎ be in a sign of the fire, as ♈︎ ♌︎ ♐︎ and for hatred, in a sign of the water, as ♋︎ ♏︎ ♓︎. For any other experiment, let the ☽︎ be in ♈︎. * And if thou findest the ☉︎ and the ☽︎ in one sign that is called in even number, then thou mayst write, consecrate, conjure, and make ready all manner of things that thou wilt do, &c.

To speak with Spirits.

CAll these names, Orimoth, Beltmoth, Lymock, and say thus: I conjure you up by the names of the Angels Satur and Azimor, that you intend to me in this hour, and send unto me a Spirit caded Sagrigrit, that he do fulfill my commandement and desire, and that also can understand my words for one or two years, or as long as I will.

CHAP. XXX. A Confutation of Conjuration, especially of the raising, binding and dimissing of the Divel, of going invisible, and other lewd practices.

THus far have we waded in shewing at large the vanity of Necromancers, Conjurors and such as pretend to have real conference & consultation with Spirits and Divels: wherein (I trust) you see what notorious blasphemy is committed, besides other blind superstitious Ceremonies, a disordered heap, which are so far from building up the endeavors of these Black Art practitiers, that they do altogether ruinate and overthrow them, making them in their follies and falsehoods as bare and naked as an Anatomy: As for these ridiculous Conjurations, last rehearsed, being of no small reputation among the ignorant, they are for the most part made by T.R. (for so much of his name he bewrayeth) and John Cockars, invented and devised for the augmentation and maintenance of their living, for the edifying of the poor, and for the propagating and inlarging of Gods glory, as in the beginning of their Book of Conjurations they protest; which in this place, for the further manifestation of their impiety, and of the Witchmongers folly and credulity, I thought good to insert, whereby the residue of their proceeding may be judged or rather detected. For if we seriously behold the matter of Conjuration, and the drift of Conjurors, we shall find them, in mine opinion, more faulty then such as take upon them to be Witches, as manifest offenders against the Majesty of God, and his holy Law, as apparent violators of the laws and quietness of this Realm: although indeed they bring no such thing to pass, as is surmised and urged by credulous persons, coseners, lyars, and Witchmongers. For these are alwayes learned, and rather abusers of others, than they themselves by others abused.

But let us see what appearance of truth or possibility is wrapped within these mysteries, and let us unfold the deceit. They have made choice of certain words, whereby they say they can work miracles, &c. And first of all, that they call Divels and souls out of Hell, (though we find in the Scripture manifest proofs, that all passages are stopped concerning the egress out of Hell) so as they may go thither, but they shall never get out, for Ab inferno nulla est redemptio, out of hell there is no redemption. Well, when they have gotten them up, they shut them in a circle made with Chalk, which is so strongly beset and invironed with crosses and names, that they cannot for their lives get out; which is a very probable matter. Then can they bind them and loose them at their pleasures, and make them that have been lyers from the beginning, to tell the truth, yea they can compel them to do any thing. And the Devils are forced to be obedient unto them, and yet cannot be brought to due obedience unto God their Creator. This done, (I say) they can work all manner of miracles (saving blew miracles) and this is to believed of many to be ttue;

Tam credula mens hominis, & arrectae fabulis aures.

Englished by Abraham Fleming:

So light of belief is the mind of man,
And attentive to tales his ears now and than.

But if Christ (only for a time) left the power of working miracles among his Apostles and Disciples for the confirmation of his Gospel, and the faith of his elect: yet I deny altogether that he left that power with these Knaves, which hide their cosening purposes under those lewd and foolish words, according to that which Peter saith; With faigned words they make merchandize of you. And therefore the counsel is good that Paul giveth us, when he biddeth us, Take heed that no man deceive us with vain words; For it is the Lord only that worketh great wonders, and bringeth mighty things to pass. It is also written, that Gods Word, and not the words of Conjurors, or the Charms of Witches, healeth all things, maketh tempests, and stilleth them.

But put case the Devil could be fetched up and fettered, and loosed again at their pleasure, &c. I marvel yet, that any can be so bewitched as to be made to believe, that by vertue of their words, any earthly creature can be made invisible. We think it a lye to say that white is black; and black white; but it is a more shameless assertion to affirm, that white is not, or black is not at all; and yet more impudency to hold that a Man is a Horse; but most apparent impudency to say, that a Man is no Man, or to be extenuated into such a quantity, as thereby he may be invisible, and yet remain in life and health, and that in the clear light of the day, even in the presence of them that are not blind. But surely he that cannot make one hair white or black, whereof (on the other side) not one falleth from the head without Gods special Providence, can never bring to pass, that the visible creature of God shall become nothing, or lose the vertue and grace poured therein by God the Creator of all things.

If they say that the Devil covereth them with a cloud or veil, as M. Mal Bodin, and many other do affirm; yet (me thinks) we should either see the cover, or the thing covered. And though perchance they say in their hearts; Tush, the Lord seeth not, who indeed hath blinded them, so as seeing they see not; yet they shall never be able to perswade the wise, but that both God and man doth see both them and their knavery in this behalf. I have heard of a fool, who was made believe that he should go invisible and naked; while he was well whipped by them, who (as he thought) could not see him. Into which fools Paradise they say he was brought, that enterprised to kill the Prince of Orenge.

CHAP. XXXI. A Comparison between Popish Exorcists and other Conjurors; a Popish Conjuration published by a great Doctor of the Romish Church; his rules and cautions.

I See no difference between these and Popish Conjurations; for they agree in order, words, and matter, differing in no circumstance, but that the Papists do it without shame openly, the other do it in hugger mugger secretly. The Papists (I say) have Officers in this behalf, which are called Exorcists or Conjurors, and they look narrowly to other cosenours, as having gotten the upper hand over them. And because the Papists shall be without excuse in this behalf, and that the world may see their cosenage, impiety, and folly to be as great as the others, I will cite one Conjuration (of which sort I might cite a hundred) published by Jacobus de Chusa, a great Doctor of the Romish Church, which serveth to find out the cause of noise and spiritual rumbling in Houses, Churches, or Chappels, and to conjure walking Spirits; which evermore is knavery and cosenage in the highest degree. Mark the cosening device hereof, and confer the impiety with the others.

First (forsooth) he saith it is expedient to fast three days, and to celebrate a certain number of Masses, and to repeat the seven Penitential Psalms; then four or five Priests must be called to the place where the haunt or noise is, then a Candle hallowed on Candlemas day must be lighted, and in the lighting thereof also must the seven Psalms be said, and the Gospel of St. John. Then there must be a Cross and a Censer with Frankinsense, and therewithal the place must be censed or perfumed, holy Water must be sprinkled, and a holy Stoal must be used, and (after divers other Ceremonies) a Prayer to God must be made, in manner and form following.

O Lord Jesus Christ, the knower of all secrets, which alwayes revealest all wholesome and profitable things to thy faithful children, and which sufferest a Spirit to shew himself in this place, we beseech thee for thy bitter Passion, &c vouchsafe to command this spirit, to reveal and signifie unto us thy servants, without our terrour or hurt, what he is, to thine honour, and to his comfort; In Nomine Patris, &c. And then proceed in these words: We beseech thee, for Christs sake, O thou spirit, that if there be any of us, or among us, whom thou wouldst answer, name him, or else manifest him by some sign. Is it Fryer P. or Doctor D. or Doctor Burc. or sir Feats, or sir John, or sir Robert? Et sic de caeteris circumstantibus. For it is well tryed (saith the gloss) he will not answer every one. If the Spirit make any sound of voyce, or knocking at the naming of any one, he is the Cosenour (the Conjuror I would say) that must have the charge of this Conjuration or Examination. And these forsooth must be the interrogatories, to wit; Whose Soul art thou? Wherefore camest thou? What wouldst thou have? Wantest thou any Suffrages, Masses, or Alms? How many Masses will serve thy turn! three, six, ten, twenty, thirty, &c? By what Priest? Must he be religious or secular? Wilt thou have any Fasts? What? How many? How great? And by what persons? Among Hospitals, Lepers, or Beggars? What shall be the sign of thy perfect deliverance? Wherefore liest thou in Purgatory? and such like. This must be done in the night.

If there appear no sign at this hour, it must be deferred until another hour. Holy water must be left in the place. There is no fear (they say) that such a Spirit will hurt the Conjuror; for he can sin no more, as being in the mean state between good and evil, and as yet in the state of satisfaction. If the Spirit do hurt, then it is a damned soul, and not an elect. Every man may not be present hereat, specially such as be weak of complexion. They appear in divers manners, not alwayes in body or bodily shape (as it is read in the life of S. Martine, that the Devil did) but sometimes invisible, as only by sound, voyce, or noise. Thus far Jacobus de Chusa.

But because you shall see that these be not empty words, nor slanders; but that in truth such things are commonly put in practice in the Romish Church, I will here set down an instance, lately and truly, though lewdly performed; and the same in effect as followeth.

CHAP. XXXII. A late Experiment or cosening Conjuration practised at Orleance by the Franciscan Friers, how it was detected, and the Judgement against the Authors of that Comedy.

IN the year of our Lord 1534. at Orleance in France, the Maiors wife dyed, willing and desiring to be buried without any pomp or noise, &c. Her husband, who reverenced the memorial of her, did even as she had willed him. And because she was buryed in the Church of the Franciscans, besides her Father and Grandfather, and gave them in reward only six Crowns, whereas they hoped for a greater prey; shortly after it chanced, that as he felled certain Woods and sold them, they desired to give them some part thereof freely without money, which he flatly denyed. This they took very grievously. And whereas before they misliked him, now they conceived such displeasure as they devised this means to be revenged; to wit, that his Wife was damned for ever. The chief workmen and framers of this tragedy were Colimannus and Stephanus Aterbatensis, both Doctors of Divinity; this Colimannus was a great Conjuror, and had all his implements in a readiness, which he was wont to use in such business. And thus they handle the matter. They place over the Arches of the Church a young novice; who about midnight when they came to mumble their Prayers, as they were wont to do, maketh a great rumbling and noise. Out of hand the Monks began to conjure and to charm, but he answered nothing. Then being requireed to give a sign, whether he were a dum Spirit or no, he began to rumble again; which thing they took as a certain sign. Having laid this foundation, they go unto certain Citizens, chief men, and such as favoured them, declaring that a heavy chance had happened at home in their Monastery; not shewing what the matter was, but desiring them to come to their Mattens at midnight. When these Citizens were come, and that Prayers were begun, the counterfeit Spirit beginneth to make a marvellous noise in the top of the Church. And being asked what he meant, and who he was, gave signs that it was not lawful for him to speak. Therefore they commanded him to make answer by tokens and signs to certain things they would demand of him. Now there was a hole made in the Vault, through the which he might hear and understand the voyce of a Conjuror. And then had he in his hand a little board, which at every question he strake, in such sort as he might easily be heard beneath. First they asked him, Whether he were one of them that had been buryed in the same place? Afterwards they reckoning many by name, which had been buryed there, at the last also they name the Maiors wife, and there by and by the spirit gave a sign that he was her soul. He was further asked, Whether he was damned or no; and if he were, for what cause, for what desert or fault? whether for Covetousness, or wanton lust, for Pride or want of Charity? or, whether it were for Heresie, or the Sect of Luther newly sprang up? also, What he meant by that noise and stirre he kept there? whether it were to have the body now buryed in holy ground to be digged up again, and laid in some other place? To all which points he answered by signes, as he was commanded, by the which he affirmed or denyed any thing, according as he strake the board twice or thrice together. And when he had thus given them to understand, that the very cause of his damnation was Luthers Heresie, and that the body must needs be digged up again: the Monks requested the Citizens, whose presence they had used, or rather abused, that they would bear witness of those things which they had seen with their eyes; and that they would subscribe to such things as were done before. The Citizens taking good advice on the matter, lest they should offend the Maior, or bring themselves into trouble, refused so to do. But the Monks notwithstanding take from thence the sweet bread, which they called the host and and body of our Lord, with all the reliques of Saints, and carry them to another place, and there say their Mass. The Bishops substitute Judge (whom they called Official) understanding that matter, cometh thither, accompanyed with certain honest men, to the intent he might know the whole circumstance more exactly; and therefore he commandeth them to make Conjuration in his presence; and also he requireth certain to be chosen to go up into the top of the vault, and there to see whether any Ghost appeared or not. Stephanus Aterbatensis stifly denyed that to be lawful, and marvellously perswading the contrary, affirmed that the Spirit in no wise ought to be troubled. And albeit the Official urged them very much, that there might be some Conjuring of the Spirit, yet could he nothing prevail.

Whilest these things were doing, the Maior, when he had shewed the other Justices of the City, what he would have them to do, took his journey to the King, and opened the whole matter unto him. And because the Monks refused judgement upon plea of their own Laws and Liberties, the King choosing out certain of the Aldermen of Paris, giveth them absolute and full authority to make enquiry of the matter. The like doth the Chancellor Master Anthonius Pratensis Cardinal and Legat for the Pope throughout France. Therefore when they had no exception to alledge, they were conveyed unto Paris, and there constrained to make their answer. But yet could nothing be wrung out of them by confession, whereupon they were put a part into divers Prisons; the Novice being kept in the house of Master Fumanus, one of the Aldermen, was oftentimes examined, and earnestly requested to utter the truth, but would notwithstanding confess nothing, because he feared that the Monks would afterward put him to death for staining their order, and putting it to open shame. But when the Judges had made him sure promise that he should escape punishment, and that he should never come into their handling, he opened unto them the whole matter as it was done; and being brought before his fellows, avouched the same to their faces. The Monks, albeit they were convicted, and by these means almost taken tardy with the deed doing; yet did they refuse the Judges, bragging and vaunting themselves on their priviledges, but all in vain: For sentence passed upon them, and they were condemned to be carryed back again to Orleance, and thereto be cast in Prison, and so should finally be brought forth into the chief Church of the City openly, and from thence to the place of execution, where they should make open confession of their trespasses.

Surely this was most common among Monks and Fryers, who maintained their Religion, their Lust, their Liberties, their Pompe, their Wealth, their Estimation and Knavery by such cosening practices.

Now I will shew you more special orders of Popish Conjurations, that are so shamelesly admitted into the Church of Rome, that they are not only suffered, but commandeth to be used; not by night secretly, but by day impudently. And these, forsooth, concerning the curing of bewitched persons, and such as are possessed, to wit, such as have a Devil put into them by Witches Inchantments. And herewithal I will set down certain rules delivered unto us by such Popish Doctors as are of greatest reputation.

CHAP. XXXIII. Who may he Conjurors in the Romish Church besides Priests; a ridiculous definition of Superstition; what words are to be used and not used in Exorcisms; rebaptism allowed; it is lawful to conjure any thing; differences between Holy-water and Conjuration.

THomas Aquinas saith, That any body, though he be of an inferiour or superiour order, yea of none order at all, (and as Gulielmus Durandus glossator Raimundi, affirmeth, A Woman, so she bless not the girdle, or the garment, but the person of the bewitched) hath power to exercise the order of an Exorcist or Conjuror, even as well as any Priest may say Mass in an house unconsecrated. But that is (saith M. Mal.) rather through the goodness and licence of the Pope, than through the grace of the Sacrament. Nay, there are examples set down, where some being bewitched were cured (as M. Mal. taketh it) without any Conjuration at all. Marry there were certain Pater Nosters, Aves, and Credoes said, and Crosses made; but they are Charmes, they say, and no Conjurations: For, they say, that such Charms are lawful, because there is no Superstition in them, &c.

And it is worthy my labour to shew you how Papists define Superstition, and how they expound the difinition thereof. Superstition (say they) is a Religion observed beyond measure; a Religion practised with evill and unperfect circumstances. Also, whatsoever usurpeth the name of Religion, through humane tradition, without the Popes authority, is Superstitious: as to add or joyn any Hymnes to the Mass, to interrupt any Diriges, to abridge any part of the Creed in the singing thereof, or to sing when the Organs go, and not when the Quire singeth, not to have one to help the Priest to Mass, and such like, &c.

These Popish Exorcists do many times forget their own Rules. For they should not directly, in their Conjurations call upon the Devil (as they do) with intreaty, but with authority and commandement. Neither should they have in their Charms and Conjurations any unknown names. Neither should there be (as alwayes there is) any falshood contained in the matter of the Charm of Conjuration, as (say they) old Women have in theirs, when they say, the blessed Virgin passed over Jordan, and then S. Steven met her and asked her, &c. Neither should they have any other vain Characters, but the Cross (for those are the words) and many other such cautions have they, which they observe not; for they have made it lawful elsewhere.

But Thomas their chief pillar proveth their Conjuring and Charms lawful by S. Mark, who saith, Signa eos qui crediderunt; and, In nomine meo damonia ejicient, &c. whereby he also proveth that they may conjure Serpents: And there he taketh pains to prove, that the words of God are of as great holiness as the reliques of Saints; whereas (in such respect as they mean) they are both alike, and indeed nothing worth. And I can tell them further, that so they may be carryed, as either of them may do a man much harm either in body or soul.

But they prove this by S. Augustine, saying, Non est minus verbum Dei, quam corpus Christi: whereupon they conclude thus, By all mens opinions it is lawful to carry about reverently the reliques of Saints; Ergo, it is lawful against evill Spirits, to invocate the name of God every way; by the Pater Noster, the Ave, the Nativity, the Passion, the five Wounds, the title Triumphant, by the seven words spoken on the Cross, by the nails, &c. and there may be hope reposed in them. Yea, they say, it is lawful to conjure all things, because the Devil may have power in all things. And first, alwayes the person or thing, wherein the Devil is, must be exorcised, and then the Devil must be conjured. Also they affirm, that it is as expedient to consecrate and conjure Pottage and Meat, as Water and Salt, or such like things.

The right order of Exorcism in Rebaptism of a person possessed or bewitched, requireth that Exsufflation and Abrenunciation be done toward the West. Item, there must be erection of Hands, Confession, Profession, Oration, Benediction, Imposition of hands, Denudation and Unction, with holy Oyl after Baptism, Communion and Induition of the Surplis. But they say that this needeth not, where the bewitched is exorcised; but that the bewitched be first confessed, and then to hold, a Candle in his hand, and in stead of a Surplis, to tye about his bare body a holy Candle of the length of Christ, or of the Cross whereupon he dyed, which for mony may be had at Rome. Ergo (saith M. Mal.) this may be said, I conjure thee Peter or Barbara being sick, but regenerate in the holy water of Baptism, by the living God, by the true God, by the holy God, by the God which redeemed thee with his pretious blood, that thou mayst be made a conjured man, that every fantasie and wickedness of Diabolical deceipt do avoid and depart from thee, and that every unclean Spirit be conjured through him that shall come to judge the quick and the dead, and the World by fire, Amen. Oremus, &c. And this Conjuration with Oremus, and a Prayer, must be thrice repeated, and at the end alwayes must be said, Ergo maledicte diabole recognosce sententiam tuam, &c. Therefore cursed Divell know thy sentence, &c. And this order must alwayes be followed: and finally, there must be diligent search made, in every corner, and under every coverlet and pallet, and under every threshold of the doors, for instruments of Witchcraft; and if any be found, they must straightway be thrown into the fire. Also, they must change all their bedding, their cloathing, and their habitation; and if nothing be found, the party that is to be exorcised or conjured, must come to the Church rath in the morning; and the holier the day is, the better, specially our Lady day. And the Priest, if he be shriven himself and in perfect state, shall do the better therein: And let him that is exorcised, hold a holy candle in his hand, &c. Alwayes provided, that the holy water be thrown upon him, and a stoal put about his neck, with Deus in adjutorium, and the Letany, with invocation of Saints: and this order may continue twice a week, so as (say they) through multiplication of Intercessors, or rather intercessions, grace may be obtained, and favour procured.

There is also some question in the Romish Church, Whether the Sacrament of the Altar is to be received before or after the Exorcism? Item, in shrift, the Confessor must learn whether the Party be not Excommunicate, and so for want of Absolution, endureth this vexation. Thomas sheweth the difference between Holy-water and Conjuration, saying, That Holy-water driveth the Devil away from the external and outward parts; but Conjurations from the internal and inward parts; and therefore unto the bewitched party both are to be applyed.