Book 15, Chapter 22: A comparison betweene popish exorcists and other conjurors, a popish conjuration published by a great doctor of the Romish church, his rules and cautions
1 I see no difference betweene these and popish conjurations; for they agree in order, words, and matter, differing in no circumstance, but that the papists doo it without shame openlie, the other doo it in hugger mugger secretlie. The papists (I saie) have officers in this behalfe, which are called exorcists or conjurors, and they looke narrowlie to other cousenors, as having gotten the upper hand over them. And bicause the papists shall be without excuse in this behalfe, and that the world may see their cousenage, impietie, and follie 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 spirituall rumbling in houses, churches, or chappels, and to conjure walking spirits: which evermore is knaverie and cousenage in the highest degree. Marke the cousening devise hereof, and conferre the impietie with the others.
2 First (forsooth) he saith it is expedient to fast three daies, and to celebrate a certeine number of masses, and to repeate the seven psalmes penitentiall: then foure or five preests must be called to the place where the haunt or noise is, then a candle hallowed on candlemas daie must be lighted, and in the lighting thereof also must the seven psalmes be said, and the gospell of S. John. Then there must be a crosse and a censer with frankincense, and therewithall the place must be censed or perfumed, holie water must be sprinkled, and a holie stoale must be used, and (after diverse other ceremonies) a praier to God must be made, in maner and forme following:
3 O Lord Jesus Christ, the knower of all secrets, which alwaies revealest all hoalsome and profitable things to thy faithfull children, and which sufferest a spirit to shew himselfe in this place, we beseech thee for thy bitter passion, &c: vouchsafe to command this spirit, to reveale and signifie unto us thy servants, without our terror 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 anie of us, or among us, whom thou wouldest answer, name him, or else manifest him by some signe. Is it frier P. or doctor D. or doctor Burc. or sir Feats, or sir John, or sir Robert: Et sic de cæteris circunstantibus. For it is well tried (saith the glosse) he will not answer everie one. If the spirit make anie sound of voice, or knocking, at the naming of anie one, he is the cousener (the conjuror I would saie) that must have the charge of this conjuration or examination. And these forsooth must be the interrogatories, to wit: Whose soule art thou? Wherefore camest thou? What wouldest thou have? Wantest thou any suffrages, masses, or almes? How manie masses will serve thy turne, three, six, ten, twentie, thirtie, &c? By what preest? Must he be religious or secular? Wilt thou have anie fasts? What? How manie?
4 How great? And by what persons? Among hospitalles? Lepres? Or beggars? What shall be the signe of thy perfect deliverance? Wherefore liest thou in purgatorie? And such like. This must be doone in the night.
5 If there appeare no signe at this houre, it must be deferred untill another houre. Holie water must be left in the place. There is no feare (they saie) that such a spirit will hurt the conjuror: for he can sinne no more, as being in the meane state betweene good and evill, and as yet in the state of satisfaction. If the spirit doo hurt, then it is a damned soule, and not an elect. Everie man may not be present hereat, speciallie such as be weake of complexion. They appeare in diverse maners, not alwaies in bodie, or bodilie shape (as it is read in the life of S. Martine, that the divell did) but sometimes invisible, as onelie by sound, voice, or noise. Thus farre Jacobus de Chusa.
6 But bicause you shall see that these be not emptie words, nor slanders; but that in truth such things are commonlie put in practise in the Romish church, I will here set downe an instance, latelie and truelie, though lewdlie performed: and the same in effect as followeth.
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