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¶ The xiii. Booke.

THe signification of the Hebrue word Hartumim, where it is found written in the scriptures, and how it is diverslie translated: whereby the objection of Pharaos magicians is afterward answered in this booke; also of naturall magicke not evill in it selfe. Pag. 287.

How the philosophers in times past travelled for the knowledge of naturall magicke, of Salomons knowledge therein, who is to be called a naturall magician, a distinctiō therof, and why it is condemned for witchcraft. pag. 288.

What secrets doo lie hidden, and what is taught in naturall magicke, how Gods glorie is magnified therein, and that it is nothing but the worke of nature. pag. 290.

What strange things are brought to passe by naturall magicke. pag. 291.

The incredible operation of waters, both standing and running; of wels, lakes, rivers, and of their woonderfull effects. pag. 292.

The vertues and qualities of sundrie pretious stones, of cousening Lapidaries, &c. pag. 293.

Whence the pretious stones receive their operations, how curious Magicians use them, and of their/[S s. v. v.] seales. pag. 297.

The sympathie and antipathie of naturall and elementarie bodies declared by diverse examples of beasts, birds, plants, &c. pag. 301.

The former matter prooved by manie examples of the living and the dead. pag. 303.

The bewitching venome conteined in the bodie of an harlot, how hir eie, hir toong, hir beautie and behavior bewitcheth some men: of bones and hornes yeelding great vertue. pag. 304.

Two notorious woonders and yet not marvelled at. pag. 305.

Of illusions, confederacies, and legierdemaine, and how they may be well or ill used. pag. 307.

Of private confederacie, and of Brandons pigeon. pag. 308.

Of publike confederacie, and whereof it consisteth. pag. 309.

How men have beene abused with words of equivocation, with sundrie examples thereof. pag. 309.

How some are abused with naturall magike, and sundrie examples therof when illusion is added thereunto, of Jacobs pied sheepe, and of a blacke Moore. pag. 311.

The opinion of witchmongers, that divels can create bodies, & of Pharaos magicians. pag. 312.

How to produce or make monsters by art magike, and why Pharaos magicians could not make lice. pa. 313.

That great matters may be wrought by this art, when princes esteeme and mainteine it: of divers woonderfull experiments, and of strange conclusions in glasses, of the art perspective, &c. pag. 315.

A comparison betwixt Pharaos magicians and our witches, and how their cunning consisted in juggling knacks. pag. 317.

That the serpents and frogs were trulie presented, and the water poisoned indeed by Jannes and Jambres, of false prophets, and of their miracles, of Balams asse. pag. 318.

The art of juggling discovered, and in what points it dooth principallie consist. pag. 321.

Of the ball, and the manner of legierdemaine therwith, also notable feats with one or diverse balles. pag. 322.

¶ To make a little ball swell in your hand till it be verie great. p. 323. To consume (or rather to conveie) one or manie balles into nothing. pag. 324. How to rap a wag upon the knuckles. pag. 324.

Of conveiance of monie. pag. 324.

¶ To conveie monie out of one of your hands into the other by legierdemaine. pag. 325. To convert or transubstantiate monie into counters, or counters into monie. pag. 325. To put one testor into one hand, and an other into the other hand, and with words to bring them togither. pag. 325. To put one testor into a strangers hand, and another into your owne, and to conveie both into the strangers hand with words. pag. 326. How to doo the same or the like feat otherwise. pa. 326. To throwe a peece of monie awaie, and to find it againe where you list. pag. 326. With words to make a groat or a testor to leape out of a pot, or to run alongst upon a table. pag. 327. To make a groat or a testor to sinke through a table, and to vanish out of a handkercher verie strangelie. pag. 327.

A notable tricke to transforme a counter to a groat. pag. 328.

An excellent feat, to make a two penie peece lie plaine in the palme of your hand, and to be passed from thence when you list. pag. 329.

¶ To conveie a testor out of ones hand that holdeth it fast. pag. 329. To throwe a peece of monie into a deepe pond, and to fetch it againe from whence you list. pag. 330./[S s. vi.]

To conveie one shilling being in one hand into an other, holding your armes abroad like a rood. pag. 330. How to rap a wag on the knuckles. pag. 330.

To transforme anie one small thing into anie other forme by folding of paper. pag. 331.

Of cards, with good cautions how to avoid cousenage therein: speciall rules to conveie and handle the cards, and the maner and order how to accomplish all difficult and strange things wrought by cards. pag. 331.

¶ How to deliver out foure aces, and to convert them into foure knaves. pag. 333. How to tell one what card he seeth in the bottome, when the same card is shuffled into the stocke. pag. 334. An other waie to doo the same, having your selfe indeed never seene the card. pag. 334. To tell one without confederacie what card he thinketh. pag. 334.

How to tell what card anie man thinketh, how to conveie the same into a kernell of a nut or cheristone, &c: and the same againe into ones pocket: how to make one drawe the same or anie card you list, and all under one devise. pag. 335.

Of fast or loose, how to knit a hard knot upon a handkercher, and to undoo the same with words. p. 336.

¶ A notable feat of fast or loose, namelie, to pull three beadstones from off a cord, while you hold fast the ends thereof, without remooving of your hand. pag. 337.

Juggling knacks by confederacie, and how to know whether one cast crosse or pile by the ringing. pag. 338.

¶ To make a shoale of goslings drawe a timber log. pag. 338. To make a pot or anie such thing standing fast on the cupboord, to fall downe thense by vertue of words. pag. 338. To*[* make] one danse naked. pag. 339. To transforme or alter the colour of ones cap or hat. pag. 339. How to tell where a stollen horsse is become. pag. 339.

Boxes to alter one graine into another, or to consume the graine or come to nothing. pag. 340.

¶ How to conveie (with words or charmes) the corne conteined in one boxe into an other. pag. 340. Of an other boxe to convert wheat into flower with words, &c. pag. 341. Of diverse petie juggling knacks. pag. 341.

To burne a thred, and to make it whole againe with the ashes thereof. pag. 341.

¶ To cut a lace asunder in the middest, and to make it whole againe. pag. 342. How to pull laces innumerable out of your mouth, of what colour or length you list, and never anie thing seene to be therein. pag. 343.

How to make a booke, wherein you shall shew everie leafe therein to be white, blacke, blew, red, yellow, greene, &c. pag. 343.

Desperate or dangerous juggling knacks, wherin the simple are made to thinke, that a seelie juggler with words can hurt and helpe, kill and revive anie creature at his pleasure: and first to kill anie kind of pullen, and to give it life againe. pag. 346.

¶ To eate a knife, and to fetch it out of anie other place. pag. 346. To thrust a bodkin into your head without hurt. pag. 347. To thrust a bodkin through your toong, and a knife through your arme: a pittiful sight, without hurt or danger. pag. 347. To thrust a peece of lead into one eie, and to drive it about (with a sticke) betweene the skin and flesh of the forehead, untill it be brought to the other eie, and there thrust out. pag. 348. To cut halfe your nose asunder, and to heale it againe presentlie without anie salve. pag. 348./

[S s vi. v.]To put a ring through your cheeke. pag. 348. To cut off ones head, and to laie it in a platter, &c: which the juglers call the decollation of John Baptist. pag. 349. To thrust a dagger or bodkin in your guts verie strangelie, and to recover immediatlie. pag. 350. To draw a cord through your nose, mouth or hand, so sensiblie as it is wonderfull to see. pag. 351.

The conclusion wherein the reader is referred to certeine patterns of instruments wherewith diverse feats here specified are to be executed. pag. 351.

¶The xiiii. Booke.

OF the art of Alcumysterie, of their woords of art and devises to bleare mens eies, and to procure credit to their profession. Pag. 353.

The Alcumysters drift, the Chanons yeomans tale, of alcumystical stones and waters. pag. 355.

Of a yeoman of the countrie cousened by an Alcumyst. pag. 357.

A certeine king abused by an Alcumyst, and of the kings foole a pretie jest. pag. 360.

A notable storie written by Erasmus of two Alcumysts, also of longation and curtation. pag. 361.

The opinion of diverse learned men touching the follie of Alcumystrie. pag. 368.

That vaine and deceitfull hope is a great cause why men are seduced by this alluring art, and that there labours therein are bootelesse, &c. pag. 371.

A continuation of the former matter, with a conclusion of the same. p. 372.

¶ The xv. Booke.

THe exposition of Iidoni, and where it is found, whereby the whole art of conjuration is deciphered. Pag. 376.

An inventarie of the names, shapes, powers, governement, and effects of divels and spirits, of their severall segniorities and degrees: a strange discourse woorth the reading. p. 377.

The houres wherein principall divels may be bound; to wit, raised and restrained from dooing of hurt. p. 393.

The forme of adjuring or citing of the spirits aforesaid to arise & appeare. page. 393.

A confutation of the manifold vanities conteined in the precedent chapters, speciallie of commanding of divels. pag. 396.

The names of the planets, their characters, togither with the twelve signes of the zodiake, their dispositions, aspects, and government, with other observations. pag. 397.

¶ The twelve signes of the zodiake, their characters and denominations, &c. pag. 397. Their dispositions or inclinations. 397. The disposition of the planets. pag. 398. The aspects of the planets. 398. How the daie is divided or distinguished. 398. The division of the daie, and the planetarie regiment. pag. 399. The division of the night, and the planetarie regiment. pag. 399.

The characters of the angels of the seven daies, with their names: of figures, seales and periapts. pag. 400.

An experiment of the dead. pag. 401.

A licence for Sibylia to go and come by at all times. pag. 407.

To know of treasure hidden in the earth. pag. 408.

¶ This is the waie to go invisible by these three sisters of fairies. 408.

An experiment of Citrael, &c: angeli diei dominici. pag. 410.

¶ The seven angels of the seven daies, with the praier called Regina linguæ. pag. 410.

How to inclose a spirit in a christall stone. pag. 411./

[S s. iii.]A figure or type proportionall, shewing what forme must be observed and kept, in making the figure whereby the former secret of inclosing a spirit in christall is to be accomplished, &c. pag. 414.

An experiment of Bealphares. pag. 415.

¶ The twoo and twentieth Psalme. pag. 416.

This psalme also following, being the fiftie one psalme, must be said three times over, &c. pag. 416.

To bind the spirit Bealphares, and to lose him againe. pag. 418.

¶ A licence for the spirit to depart. pag. 419. A type or figure of the circle for the maister and his fellowes to sit in, shewing how & after what fashion it should be made. pag. 420.

The making of the holie water. pag. 421.

¶ To the water saie also as followeth. pag. 421. Then take the salt in thy hand, and saie putting it into the water, making in the maner of a crosse. pag. 421. Then sprinkle upon anie thing, and saie as followeth. pag. 422.

To make a spirit to appeare in a christall. pag. 422.

An experiment of the dead. pag. 423.

¶ Now the Pater noster, Ave, and Credo must be said, and then the praier immediatlie following. p. 425.

A bond to bind him to thee, and to thy N. as followeth. pag. 425.

¶ This bōd as followeth, is to call him into your christall stone, or glasse, &c. pag. 428. Then being appeared, saie these words following. pag. 429. A licence to depart. pag. 429.

When to talke with spirits, and to have true answers to find out a theefe. pag. 430.

¶ To speake with spirits. pag. 430.

A confutation of conjuration, especiallie of the raising, binding and dismissing of the divell, of going invisible and other lewd practises. pag. 430.

A comparison betweene popish exorcists and other conjurors, a popish conjuration published by a great doctor of the Romish church, his rules and cautions. pag. 433.

A late experiment, or cousening conjuration practised at Orleance by the Franciscane Friers, how it was detected, and the judgement against the authors of that comedie. pag. 435.

Who may be conjurors in the Romish church besides priests, a ridiculous definition of superstition, what words are to be used and not used in exorcismes, rebaptisme allowed, it is lawfull to conjure any thing, differences betweene holie water and conjuration. pag. 438.

The seven reasons why some are not rid of the divell with all their popish conjurations, why there were no cōjurors in the primitive church, and why the divell is not so soone cast out of the bewitched as of the possessed. pag. 441.

Other grosse absurdities of witchmongers in this matter of conjurations. pag. 443.

Certaine conjurations taken out of the pontificall and out of the missall. pag. 444.

¶ A conjuration written in the masse booke. Fol. 1. pag. 445. Oremus. pag. 445.

That popish priests leave nothing unconjured, a forme of exorcisme for incense. pag. 446.

The rules and lawes of popish Exorcists and other conjurors all one, with a confutation of their whole power, how S. Martine conjured the divell. pag. 447.

That it is a shame for papists to beleeve other conjurors dooings, their owne being of so litle force, Hippocrates his opinion herein. pag. 450./

[S s vii. v.]How conjurors have beguiled witches, what bookes they carie about to procure credit to their art, wicked assertions against Moses and Joseph. pag. 451.

All magicall arts confuted by an argument concerning Nero, what Cornelius Agrippa and Carolus Gallus have left written therof, and prooved by experience. pag. 452.

Of Salomons conjurations, and of the opinion conceived of his cunning and practise therein. pag. 454.

Lessons read in all churches, where the pope hath authoritie, on Saint Margarets daie, translated into English word for word. pag. 455.

A delicate storie of a Lombard, who by saint Margarets example would needs fight with a reall divell. pag. 457.

The storie of S. Margaret prooved to be both ridiculous and impious in everie point. pag. 459.

A pleasant miracle wrought by a popish preest. pag. 460.

The former miracle confuted, with a strange storie of S. Lucie. pag 461.

Of visions, noises, apparitions, and imagined sounds, and of other illusions, of wandering soules: with a confutation thereof. pag. 461.

Cardanus opinion of strange noises, how counterfet visions grow to be credited, of popish appeerances, of pope Boniface. pag. 464.

Of the noise or sound of eccho, of one that narrowlie escaped drowning thereby &c. pag. 465.

Of Theurgie, with a confutation therof, a letter sent to me concerning these matters. pag. 466.

¶ The copie of a letter sent unto me R. S. by T. E. Maister of art, and practiser both of physicke, and also in times past, of certeine vaine sciences; now condemned to die for the same: wherein he openeth the truth touching these deceits. pag. 467.

¶ The xvi. Booke.

A Conclusion, in maner of an epilog, repeating manie of the former absurdities of witchmongers conceipts, confutations thereof, and of the authoritie of James Sprenger and Henry Institor inquisitors and compilers of M. Mal. Pa. 470.

By what meanes the common people have beene made beleeve in the miraculous works of witches, a definition of witchcraft, and a description thereof. pag. 471.

Reasons to proove that words and characters are but bables, and that witches cannot doo such things as the multitude supposeth they can, their greatest woonders prooved trifles, of a yoong gentleman cousened. pag. 473.

Of one that was so bewitched that he could read no scriptures but canonicall, of a divell that could speake no Latine, a proofe that witchcraft is flat cousenage. pag. 476.

Of the divination by the sive & sheeres, and by the booke and key, Hemingius his opinion thereof confuted, a bable to know what is a clocke, of certeine jugling knacks, manifold reasons for the overthrowe of witches and conjurors, and their cousenages, of the divels transformations, of Ferrum candens, &c. pag. 477.

How the divell preached good doctrine in the shape of a preest, how he was discovered, and that it is a shame (after confutation of the greater witchcrafts) for anie man to give credit to the lesser points thereof. pag. 481.

A conclusion against witchcraft, in maner and forme of an Induction. pag. 483.

Of naturall witchcraft or fascination. pag. 484.

Of inchanting or bewitching eies. pag. 485./

Of naturall witchcraft for love, &c. pag. 487.[S s. viii.]

A Discourse upon divels and spirits, and first of philosophers opinions, also the maner of their reasoning hereupon, and the same confuted. Pag. 489.

Mine owne opinion concerning this argument, to the disproofe of some writers hereupon. pag. 491.

The opinion of Psellus touching spirits, of their severall orders, and a confutation of his errors therein. pag. 492.

More absurd assertions of Psellus and such others, concerning the actions and passions of spirits, his definition of them, and of his experience therein. pag. 495.

The opinion of Fascius Cardanus touching spirits, and of his familiar divell. pag. 497.

The opinion of Plato concerning spirits, divels and angels, what sacrifices they like best, what they feare, and of Socrates his familiar divell. pag. 498.

Platos nine orders of spirits and angels, Dionysius his division thereof not much differing from the same, all disprooved by learned divines. pag. 500.

The commensement of divels fondlie gathered out of the 14. of Isaie, of Lucifer and of his fall, the Cabalists the Thalmudists and Schoolemens opinions of the creation of angels. pag. 501.

Of the cōtention betweene the Greeke and Latine church touching the fall of angels, the variance among papists themselves herein, a conflict betweene Michael and Lucifer. pag. 503.

Where the battell betweene Michael and Lucifer was fought, how long it continued, and of their power, how fondlie papists and infidels write of them, and how reverentlie Christians ought to thinke of them. p. 504.

Whether they became divels which being angels kept not their vocation, in Jude and Peter; of the fond opinions of the Rabbins touching spirits and bugs, with a confutation thereof. pag. 506.

That the divels assaults are spirituall and not temporall, and how grosselie some understand those parts of the scripture. pag. 508.

The equivocation of this word spirit, how diverslie it is taken in the scriptures, where (by the waie) is taught that the scripture is not alwaies literallie to be interpreted, nor yet allegoricallie to be understood. pa. 509.

That it pleased God to manifest the power of his sonne and not of witches by miracles. pag. 512.

Of the possessed with devils. pag. 513.

That we being not throughlie informed of the nature of divels and spirits, must satisfie our selves with that which is dilivered us in the scriptures touching the same, how this word divell is to be understood both in the singular & plurall number, of the spirit of God and the spirit of the divell, of tame spirits, of Ahab. pag. 514.

Whether spirits and soules can assume bodies, and of their creation and substance, wherein writers doo extreamelie contend and varie. pag. 516.

Certeine popish reasons concerning spirits made of aier, of daie divels and night divels, and why the divell loveth no salt in his meate. pag. 517.

That such divels as are mentioned in the scriptures, have in their names their nature and qualities expressed, with instances thereof. pag. 518.

Diverse names of the divell, whereby his nature and disposition is manifested. pag. 520.

That the idols or gods of the Gentiles are divels, their diverse names, and/[S s viii. v.] in what affaires their labours and authorities are emploied, wherein also the blind superstition of the heathen people is discovered. pag. 521.

Of the Romans cheefe gods called Dii selecti, and of other heathen gods, their names and offices. pag. 523.

Of diverse gods in diverse countries. pag. 525.

Of popish provinciall gods, a comparison betweene them and heathen gods, of physicall gods, and of what occupation everie popish god is. pag. 526.

A comparison betweene the heathen and papists, touching their excuses for idolatrie. pag. 529.

The conceipt of the heathen and the papists all one in idolatrie, of the councell of Trent, a notable storie of a hangman arraigned after he was dead and buried, &c. pag. 530.

A confutation of the fable of the hangman, of manie other feined and ridiculous tales and apparitions, with a reproofe thereof. pag. 532.

A confutation of Johannes Laurentius, and of manie others, mainteining these fained and ridiculous tales and apparitions, & what driveth them awaie; of Moses and Helias appearance in Mount Thabor. pag. 534.

A confutation of assuming of bodies, and of the serpent that seduced Eve. pag. 536.

The objection concerning the divels assuming of the serpents bodie answered. pag. 537.

Of the cursse rehearsed Genes. 3. and that place rightlie expounded, John Calvines opinion of the divell. pag. 539.

Mine owne opinion and resolution of the nature of spirits, and of the divell, with his properties. pag. 540.

Against fond witchmongers, and their opinions concerning corporall divels. pag. 542.

A conclusion wherin the Spirit of spirits is described, by the illumination of which spirit all spirits are to be tried: with a confutation of the Pneutomachi*[* Pneuma-] flatlie denieng the divinitie of this Spirit. pag. 543.