Book XV, chapters 34–41: Popish conjurations and exorcisms; conjurors who beguile witches

CHAP. XXXIV. The seven Reasons, why some are not rid of the Devil with all their Popish Conjurations; why there were no Conjurors in the Primitive Church; and why the Devil is not so soon cast out of the bewitched as of the possessed.

THe reason why some are not remedied for all their Conjurations, the Papists say is for seven causes: First, For that the faith of the standers by is naught: Secondly, For that theirs that present the party is no better: Thirdly, Because of the sins of the bewitched: Fourthly, For the neglecting of meet remedies: Fifthly, For the reverence of virtues going out into others: Sixthly, For the Purgation: Seventhly, For the merit of the party bewitched. And lo, the first four are proved by Matthew the 7. and Mark the 4. when one presented his Son, and the multitude wanted faith, and the Father said, Lord help my incredulity, or unbelief. Whereupon was said, Oh faithless and perverse generation, how long shall I be with you? and where these words were written, And Jesus rebuked him, &c. that is to say, say they, the possessed or bewitched for his sins: For by the neglect of due remedies it appeareth that there were not with Christ good and perfect men: For the pillars of the faith, to wit, Peter, James and John were absent. Neither was there fasting and praying, without the which that kind of Devils could not be cast out. For the fourth point, to wit, the fault of the Exorcist in faith may appear, for that afterwards the Disciples asked the cause of their impotency therein: And Jesus answered, it was for their incredulity, saying, Thut if they had as much faith as a grain of mustard seed, they should move mountains, &c. The fift is proved by Vitas Patrum, the lives of the Fathers, where it appeareth that S. Anthony could not do that cure, when his Scholar Paul could do it, and did it. For the proof of the sixth excuse it is said, that though the fault be taken away thereby, yet it followeth not that alwayes the punishment is released. Last of all, it is said, That it is possible that the Devil was not conjured out of the party before Baptism by the Exorcist; or the midwife hath not baptized him well, but omitted some part of the Sacrament. If any object, There was no Exorcist in the primitive Church; It is answered, That the Church cannot now erre. And S. Gregory would never have instituted it in vain. And it is a general rule, that who or whatsoever is newly exorcised, must be rebaptized, as also such as walk or talk in their sleep; for (say they) call them by their names, and presently they wake, or fall if they climb; whereby it is gathered that they are not truly name in Baptism. Item, they say, It is somewhat more difficult to conjure the Devil out of one bewitched, then out of one possessed; because in the bewitched he is double; in the other single. They have a hundred such beggerly, foolish and frivolous notes in this behalf.

CHAP. XXXV. Other gross absurdities of Witchmongers in this matter of Conjurations.

SUrely I cannot see what difference or distinction the Witchmongers do put between the knowledge and power of God and the Devil; but that they think, if they pray, or rather talk to God till their hearts ake, he never heareth them; but that the Devil doth know every thought and imagination of their minds, and both can and also will do any thing for them. For if any that meaneth good faith with the Devil, read certain conjurations, he cometh up (they say) at a trice. Marry if another that hath no intent to raise him, read or pronounce the words, he will not stirr. And yet, J. Bodin confesseth, That he is afraid to read such Conjurations as John Wierus reciteth, lest (belike) the Devil would come up and scratch him with his foul long nails. In which sort, I wonder that the Devil dealeth with none other then Witches and Conjurors. I for my part have read a number of their Conjurations, but never could see any Devils of theirs, except it were in a Play. But the Devil (belike) knoweth my mind; to wit, that I would be loth to come within the compass of his claws. But lo, what reason such people have, Bodin, Bartholomeus, Spineus, Sprenger, and Institor, &c. do constantly affirm, that Witches are to be punished with more extremity than Conjurors, and sometimes with death, when the other are to be pardoned doing the same offence; because (say they) the Witches make a league with the Devil, and so do not Conjurors. Now if Conjurors make no league by their own confession, and Devils indeed know not our cogitations (as I have sufficiently proved) then would I weet of our Witchmongers the reason (if I read the Conjuration and performe the Ceremony) why the Devil will not come at my call? But oh absurd credulity! Even in this point many wise and learned men have been and are abused: whereas, if they would make experience, or duly expend the cause, they might be soon resolved; specially when the whole Art and Circumstance is so contrary to Gods Word, as it must be false, if the other be true. So as you may understand, that the Papists do not only by their doctrin, in Books and Sermons, teach and publish Conjurations, and the order thereof, whereby they may induce men to bestow, or rather cast away their money upon Masses and Suffrages for their souls; but they make it also a parcel of their Sacrament of orders (of the which number a Conjuror is one) and insert many forms of Conjurations into their Divine Service; and not only into their Pontificals, but into their Masse-books; yea, into the very Canon of the Masse.

CHAP. XXXVI. Certain Conjurations taken out of the Pontifical, and out of the Missal.

BUt see yet a little more of Popish Conjurations, and confer them with the other. In the Pontifical you shall find this Conjuration, which the other Conjurours use as solemnly as they; I conjure thee thou creature of Water, in the Name of the Fa✚ther, of the So✚n, and of the Holy✚Ghost, that thou drive away the Devil from the bounds of the just, that he remain not in the dark corners of this Church and Altar ✚. You shall find in the same title, these words following, to be used at the hollowing of Churches. There must a cross of ashes be made upon the pavement, from one end of the Church to the other, one handful broad; and one of the Priests must write on the one side thereof the Greek Alphabet, and on the other side the Latin Alphabet. Durandus yieldeth this reason thereof, to wit, It representeth the union in faith of the Jews and Gentiles: And yet well agreeing to himself, he saith even there, That the Cross reaching from the one end to the other; signifieth, that the people, which were in the head, shall be made the tail.

A Conjuration written in the Masse-book. Fol. 1.

I Conjure thee O creature of Salt, by God, by the God ✚ that liveth, by the true ✚ God, by the holy ✚ God, which by Elizacus the Prophet commanded, that thou shouldest be thrown into the Water, that it thereby might be made whole and sound, that thou Salt [here let the Priest look upon the Salt] mayst be conjured for the health of all believers, and that thou be to all that take thee, health both of body and soul: and let all phantasies and wickedness, or Diabolical craft or deceipt, depart from the place whereon it is sprinkled; as also every unclean Spirit, being conjured by him that judgeth both the quick and the dead by fire. Resp. Amen.

Then followeth a Prayer to be said, without Dominus vobiscum; but yet with Oremus: as followeth:

Oremus.

ALmighty and everlasting God, we humbly desire thy clemency [here let the Priest look upon the Salt] that thou wouldest vouchsafe, through thy piety, to bl✚ess and sanc✚tifie this creature of Salt, which thou hast given for the use of mankind, that it may be to all that receive it, health of mind and body; so as whatsoever shall be touched thereby, or sprinkled therewith, may be void of all uncleanness, and all resistance of spiritual iniquity, through our Lord. Amen.

What can be made but a Conjuration of these words also, which are written in the Canon, or rather in the Saccaring of Masse? This holy commixtion of the body and blood of our Lord Jesus Christ, let it be made to me, and to all the receivers thereof, health of mind and body, and a wholesome preparative for the deserving and receiving of everlasting life, through our Lord Jesus. Amen.

CHAP. XXXVII. That Popish Priests leave nothing unconjured; a form of Exercism for Incense.

ALthough the Papists have many Conjurations, so as neither Water, nor Fire, nor Bread, nor Wine, nor Wax, nor Tallow, nor Church, nor Church-yard, nor Altar, nor Altar-cloth, nor Ashes, nor coals, nor Bells, nor Bell-ropes, nor Copes, nor Vestments, nor Oyl, nor Salt, nor Candle, nor Candlestick, nor Beds, nor Bed-staves, &c. are without their form of Conjuration; yet I will, for brevity, let all pass, and end here with Incense, which they do conjure in this sort. ✚ I conjure thee most filthy and horrible Spirit, and every vision of our enemy, &c. that thou go and depart from out of this creature of Frankincense, with all thy deceipt and wickedness that this creature may be sanctified; and in the name of our Lord ✚ Jesus ✚ Christ ✚ that all they that taste, touch, or smell the same, may receive the virtue and assistance of the holy Ghost, so as wheresoever this Incense or Frankincense shall remain, that there thou in no wise be so bold as to approach or once presume or attempt to hurt; but what unclean Spirit soever thou be, that thou with all thy craft and subtilty avoid and depart, being conjured by the name of God the Father Almighty, &c. And that wheresoever the fume or smoke thereof shall come, every kind and sort of Devils may be driven away, and expelled; as they were at the increase of the liver of fish, which the Archangel Raphael male, &c.

CHAP. XXXVIII. Toe Rules and Laws of Popish Exorcists and other Conjurors all one; with a confutation of their whole power: How S. Martin conjured the Devill.

THe Papists, you see, have their certain general Rules and Laws, as to abstain from sin, and to fast, as also otherwise to be clean from all pollutions, &c. and even so likewise have the other Conjurors. Some will say that Papists use Divine Service, and Prayers; even so do common Conjurors (as you see) even in the same Papistical form, no whit swarving from theirs in faith and doctrin, nor yet in ungodly and unreasonable kinds of petitions. Methinks it may be a sufficient argument to overthrow the calling up and miraculous works of Spirits, that it is written, God only knoweth and searcheth the hearts, and only worketh great wonders. The which argument being prosecuted to the end, can never be answered; in so much as that Divine power is required in that action.

And if it be said, That in this Conjuration we speak to the Spirits, and they hear us, and therefore need not know our thoughts and imaginations: I first ask them, Whether King Bael, or Amaymon, which are Spirits raigning in the furthest regions of the East (as they say) may hear a Conjurors voyce, which calleth for them, being in the extreamest parts of the West; there being such noises interposed, where perhaps also they may be busie, and set to work on the like affairs? Secondly, Whether those Spirits be of the same power that God is, who is everywhere, filling all places, and able to hear all men at one instant? &c. Thirdly, Whence cometh the force of such words as raise the dead, and command Devils? If sounds do it, then may it be done by a taber and a pipe, or any other instrument that hath no life: If the voyce do it, then may it be done by any Beasts or Birds: If words, then a Parret may do it: if in mans words only, where is the force, in the first, second, or third syllable? If in syllables, then not in words: If in imaginations, then the Devil knoweth our thoughts. But all this stuffe is vain and fabulous.

It is written, All the generations of the earth were healthful, and there is no poyson of destruction in them. Why then do they conjure wholesome creatures, as Salt, Water, &c. where no Divels are? God looked upon all his works, and saw they were all good. What effect (I pray you) had the seven sons of Sceva, which is the great objection of Witchmongers? They would needs take upon them to conjure Devils out of the possessed. But what brought they to pass? Yet that was in the time whilest God suffered miracles commonly to be wrought. By that you may see what Conjurors can do.

Where is such a promise to Conjurors or Witches, as is made in the Gospel to the faithful? where it is written, In my name thay shall cast out Devils, speak with new tongues; if they shall drink any deadly thing, it shall not hurt them; they shall take away Serpents, they shall lay hands on the sick, and they shall recover. According to the promise, this grant of miraculous working was performed in the primitive Church, for the confirmation of Christs doctrin, and the establishing of the Gospel.

But as in another place I have proved, the gift thereof was but for a time, and is now ceased; neither was it ever made to Papist, Witch, or Conjuror. They take upon them to call up and cast out Devils; and to undo with one Devil, that which another Devil hath done. If one Devil could cast out another, it were a Kingdom divided, and could not stand. Which argument Christ himself maketh; and therefore I may the more boldly say, even with Christ, That they have no such power: For, besides him there is no Saviour; none can deliver out of his hand. Who but he can declare, set in order, appoint, and tell what is to come? He destroyeth the tokens of Soothsayers, and maketh the Conjecturers fools, &c. He declareth things to come; and so cannot Witches.

There is no help in Inchanters and Soothsayers, and other such vain sciences: For, Devils are cast out by the finger of God; which Matthew calleth, the Spirit of God; which is, the mighty power of God, and not by the virtue of the bare name only, being spoken or pronounced; for then might every wicked man do it. And Simon Magus needed not then to have proffered money to have bought the power to do Miracles and Wonders; for he could speak and pronounce the name of God, as well as the Apostles. Indeed they may soon throw out all the Devils that are in Frankincense, and such like creatures, wherein no Devils are: but neither they, nor all their holy-water, can indeed cure a man possessed with a Devil, either in body or mind, as Christ did. Nay, why do they not cast out the Devil that possesseth their own souls?

Let me hear any of them all speak with new tongues; let them drink but one dram of a potion which I will prepare for them; let them cure the sick by laying on of hands (though Witches take it upon them, and Witchmongers believe it) and then I will subscribe unto them. But if they which repose such certainty in the actions of Witches and Conjurors, would diligently note their deceit, and how the scope whereat they shoot is Money (I mean not such Witches as are falsly accused, but such as take upon them to give answers, &c. as mother Bungie did) they should apparently see the Cosenage: For they are abused, as are many beholders of Juglers, which suppose they do miraculously, that which is done by sleight and subtilty.

But in this matter of Witchcrafts and Conjurations, if men would rather trust their own eyes, then old Wives tales and lies, I dare undertake this matter would soon be a ta perfect point; as being easier to be perceived than Jugling. But I must needs confess, that it is no great marvel, though the simple be abused therein, when such lies concerning those matters are maintained by such persons of account, and thrust into their Divine Service. As for example:

It is written, That S. Martin thrust his fingers into ones mouth that had a Divel within him, and used to bite folk; and then did bid him devour them if he could: And because the Devil could not get out at his mouth, being stopt with S. Martins fingers, he was fain to run out at his fundament. O stinking lye!

CHAP. XXXIX. That it is ashame for Papists to believe other Conjurors doings, their own being of so little force. Hippocrates his opinion herein.

ANd still methinks Papists (of all others) which indeed are most credulous, and do most maintain the force of Witches Charms, and of Conjurors Cosenages, should perceive and judge Conjurors doings to be void of effect: For when they see their own stuffe, as Holy-water, Salt, Candles, &c. conjured by their holy Bishop and Priests, and that in the words of Consecration or Conjuration (for so their own Doctors term them) they adjure the water, &c. to heal, not only the souls infirmity, but also every malady, hurt, or ach of the body; and do also command the Candles, with the force of their authority and power, and by the effect of all their holy words, not to consume; and yet neither soul nor body any thing recover, nor the Candles last one minute the longer: with what face can they defend the others miraculous workes, as though the Witches and Conjurors actions were more effectual then their own? Hippocrates being but a Heathen, and not having the perfect knowledge of God, could see and perceive their cosenage and knavery well enough, who saith, They which boast so, that they can remove or help the infections of diseases, with Sacrifices, conjurations, or other Magical Instruments or means, are but needy fellows, wanting living; and therefore refer their words to the Devil, because they would seem to know somewhat more than the common people. It is marvel that Papists do affirm, that their Holy-water, Crosses, or Bugswords have such virtue and violence, as to drive away Devils; so as they dare not approach to any place or person besmeared with such stuffe; when as it appeareth in the Gospel, That the Devil presumed to assault and tempt Christ himself: For the Devil indeed most earnestly busieth himself to seduce the godly; as for the Wicked, he maketh reckoning and just accompt of them as of his own already. But let us go on forward in our Refutation.

CHAP. XL. How Conjurors have beguiled Witches; what books they carry about to procure credit to their Art; wicked assertions against Moses and Joseph.

THus you see that Conjurors are no small fools: For whereas Witches being poor and needy, go from door to door for relief, have they never so many Toads or Cats at home, or never so much Hogs-dung and Charvil about them, or never so many Charmes in stone; these Conjurors (I say) have gotten them offices in the Church of Rome, whereby they have obtained authority and great estimation. And further to add credit to that Art, these Conjurors carry about at this day, books entituled under the names of Adam, Abel, Toby, and Enoch; which Enoch they repute the most divine fellow in such matters. They have also among them books of Zachary, Paul, Honorius, Cyprian, Jerome, Jeremy, Albert, and Thomas: also, of the Angels, Riziel, Razael, and Raphael; and doubtless these were such books as were said to have been burnt in the lesser Asia. And for their further credit they boast, that they must be and are skilful and learned in these Arts, to wit, ars Almadel, ars Notoria, ars Bulaphiae, ars Arthephii, ars Pomena, ars Revelationis, &c. Yea, these Conjurors in corners stick (with Justine) to report and affirm, That Joseph who was a true figure of Christ that delivered and redeemed us, was learned in these arts, and thereby prophesied and expounded Dreams; and that those arts came to him from Moses, and finally from Moses to them: which thing both Pliny and Tacitus affirm of Moses. Also Strabo in his Cosmographie maketh the very like blasphemous report; and likewise Apollonius Molon, Possidonius, Lysimachus and Appian term Moses both a Magician and a Conjuror, whom Eusebius confuteth with many notable arguments: For Moses differed as much from a Magician, as truth from falshood, and piety from vanity; for in truth, he confounded all Magick, and made the world see, and the cunningest Magicians of the earth confess, That their own doings were but illusions, and that his miracles where wrought by the finger of God. But that the poor old Witches knowledge reacheth thus far, (as Danaus affirmeth it doth) is untrue; for their furthest fetches that I can comprehend, are but to fetch a pot of milk, &c. from their neighbours house, half a mile distant from them.

CHAP. XLI. All Magical Arts confuted by an argument concerning Nero; what Cornelius Agrippa and Carolus Gallus have written thereof, and proved by experience.

SUrely Nero proved all these Magical Arts to be vain and fabulous lyes, and nothing but Cosenage and Knavery. He was a notable Prince, having gifts of nature enough to have conceived such matters, treasure enough to have imployed in the search thereof, he made no conscience therein, he had singular conferences thereabout, he offered, and would have given half his Kingdom to have learned those things which he heard might be wrought by Magicians; he procured all the cunning Magicians in the world to come to Rome, he searched for books also, and all other things necessary for a Magician; and never could find any thing in it but Cosenage and Legierdemain. At length he met with one Tiridates, the great Magician, who having with him all his companions, and fellow Magicians, Witches, Conjurors and Coseners, invited Nero to certain Magical Banquets and Exercises; Which when Nero required to learn, he (to hide his cosenage) answered that he would not, nor could not teach him, though he would have given him his Kingdom. The matter of his refusal (I say) was, least Nero should espy the cosening devices thereof. Which when Nero conceived, and saw the same, and all the residue of that Art to be vain, lying and ridiculous, having only shadows of truth, and that their Arts were only venefical, he prohibited the same utterly, and made good and strong laws against the use and practises thereof, as Pliny and others do report. It is marvel that any man can be so much abused, as to suppose that Satan may be commanded, compelled, or tyed to the power of man; as though the Devil would yield to man, beyond nature, that will not yield to God his Creator, according to the rules of Nature. And in so much as there be (as they confess) good Angels as well as bad, I would know why they call up the Angels of Hell, and not call down the Angels of Heaven. But this they answer (as Agrippa saith) Good Angels (forsooth) do hardly appear, and the other are ready at hand. Here I may not omit to tell you how Cornelius Agrippa bewrayeth, detecteth, and defaceth this Art of Conjuration, who in his youth travelled into the bottom of all these Magical Sciences, and was not only a great Conjuror and Practiser thereof, but also wrote cunningly De occulta Philosophia. Howbeit afterwards in wiser age, he recanteth his opinions, and lamenteth his follies in that behalf, and discovereth the impiety and vanities of Magicians, and Inchanters, which boast they can do Miracles; which action is now ceased (saith he) and he assigneth them a place with Jannes and Jambres, affirming, That this Art teacheth nothing but vain toyes for a shew. Carolus Gallus also saith, I have tryed oftentimes, by the Witches and Conjurers themselves, that their Arts, (especially those which do consist of Charms, Impossibilities, Conjurations, and Witchcrafts, whereof they were wont to boast) to be meer foolishness, doting lyes and dreams. I for my part can say as much, but I delight not to alleadge mine own proofs and authorities; for that mine adversaries will say they are partial, and not indifferent.