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book_n	church_n	holy_a	prayer_n	2,516	5	5.9851	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A62397	The discovery of witchcraft proving that the compacts and contracts of witches with devils and all infernal spirits or familiars are but erroneous novelties and imaginary conceptions : also discovering, how far their power extendeth in killing, tormenting, consuming, or curing the bodies of men, women, children, or animals by charms, philtres, periapts, pentacles, curses, and conjurations : wherein likewise the unchristian practices and inhumane dealings of searchers and witch-tryers upon aged, melancholly, and superstitious people, in extorting confessions by terrors and tortures, and in devising false marks and symptoms, are notably detected ... : in sixteen books / by Reginald Scot ... ; whereunto is added an excellent Discourse of the nature and substance of devils and spirits, in two books : the first by the aforesaid author, the second now added in this third edition ... conducing to the compleating of the whole work, with nine chapters at the beginning of the fifteenth [sic] book of The discovery.; Discoverie of witchcraft	Scot, Reginald, 1538?-1599.; Scot, Reginald, 1538?-1599. Discourse concerning the nature and substance of devils and spirits.	1665 (1665)	Wing S945A; ESTC R20054	529,066	395

therefore may and is called the Spirit of spirits This Spirit withdrawing it self from the hearts of men for that it will not inhabit and dwell where sin hath dominion giveth place unto the spirit of errour and blindness to the spirit of servitude and compunction which biteth gnaweth and whetteth their hearts with a deadly hate of the Gospel in so much as it grieveth their minds and irketh their ears either to hear or understand the truth of which disease properly the Pharisees of old were and the Papists even now are sick Yea the want of this good Spirit is the cause that many fall into the spirit of perverseness and frowardness into the spirit of giddiness lying drowsiness and dulness according as the Prophet Isaiah saith For the Lord hath covered you with a spirit of slumber and hath shut up your eyes and again elsewhere Dominus miscuit in medio c. The Lord hath mingled among them the spirit of giddiness and hath made Egypt to err as a drunken man erreth in his vomit And as it is said by Paul And their foolish heart was blinded and God gave them over unto their own hearts lusts Which punishment Moses threatneth unto the Jews The Lord shall smite thee with madness with blindness and amazedness of mind and thou shalt grope at high noon as a blind man useth to grope c. In some this word Spirit doth signifie a secret force and power wherewith our minds are moved and directed if unto holy things then it is the motion of the holy Spirit of the Spirit of Christ and of God if unto evil things then is it the suggestion of the wicked spirit of the Devil and of Satan Whereupon I inferr by the way of a question with what spirit we are to suppose such to be moved as either practice any of the vanities treated upon in this Book or through credulity addict themselves thereunto as unto divine oracles or the voyce of Angels breaking through the clouds We cannot impute this motion unto the good Spirit for then they should be able to discern between the nature of spirits and not swerve in judgment it followeth therefore that the spirit of blindness and error doth seduce them so that it is no marvel if in the alienation of their minds they take falsehood for truth shadows for substances fancies for verities c for it is likely that the good Spirit of God hath forsaken them or at leastwise absented it self from them else would they detest these devillish devices of men which consist of nothing but delusions and vain practices whereof I suppose this my Book to be a sufficient discovery It will be said That I ought not to judge for he that judgeth shall be judged Whereto I answer That judgment is not to be understood of three kind of actions in their proper nature whereof the first are secret and the judgment of them shall appertain to God who in time will disclose whatsoever is done in covert and that by his just judgment The second are mixed actions taking part of hidden and part of open so that by reason of their uncertainty and doubtfulness they are discussable and to be tryed these after due examination are to have their competent judgment and are incident to the Magistrate The third are manifest and evident and such as do no less apparently shew themselves than an inflammation of blood in the body and of these actions every private man giveth judgment because they be of such certainty as that of them a man may as well conclude as to gather that because the Sun is risen in the East Ergo it is morning he is come about and is full South Ergo it is high noon he is declining and closing up in the West Ergo it is evening So that the objection is answered Howbeit letting this pass and spiritually to speak of this Spirit which whiles many have wanted it hath come to pass that they have proved altogether carnal and not savouring heavenly divinity have tumbled into worse than Philosophical barbarism and these be such as of Writers are called Pneumatomachi a Sect so injurious to the holy Spirit of God that contemning the sentence of Christ wherein he foretelleth That the sin against the Holy Spirit is never to be pardoned neither in this world nor in the world to come they do not only deny him to be God but also pull from him all being and with the Sadduces maintain there is none such but that under and by the name of holy Spirit is meant a certain divine force wherewith our minds are moved and the grace and favour of God whereby we are his beloved Against these shameless Enemies of the Holy Spirit I will not use material weapons but syllogistical charms And first I will set down some of their paralogisms or false arguments and upon the neck of them infer fit confutations grounded upon sound reason and certain truth Their first Argument is knit up in this manner The Holy Spirit is nowhere expresly called God in the Scriptures Ergo he is not God or at leastwise he is not to be called God The Antecedent of this Argument is false because the Holy Spirit hath the title or name of God in the fift of the Acts. Again the consequent is false For although he were not expresly called God yet should it not thereupon be concluded that he is not very God because unto him are attributed all the properties of God which unto this do equally belong And as we deny not that the Father is the true light although it be not directly written of the Father but of the Son He was the true light giving light to every man that cometh into this world so likewise it is not to be denyed that the Spirit is God although the Scripture doth not expresly and simply note it sithence it ascribeth equal things thereunto as the properties of God the works of God the service due to God that it doth interchangeably take the names of Spirit and of God oftentimes They therefore that see these things attributed unto the Holy Spirit and yet will not suffer him to be called by the name of God do as it were refuse to grant unto Eve the name of Homo whom notwithstanding they confess to be a creature reasonable and mortal The second reason is this Hilarie in all his twelve Books of the Trinity doth nowhere write that the Holy Spirit is to be worshipped he never giveth thereunto the name of God neither dares he otherwise pronounce thereof than that it is the Spirit of God Besides this There are usual Prayers of the Church commonly called the Collects whereof some are made to the Father some to the Son but none to the Holy Spirit and yet in them all mention is made of the three persons Hereunto I answer that although Hilarie doth not openly call the Holy Spirit God yet

matter according to the deceived mind and imagination of Saul and his Servants And therefore in truth Sirach spake there according to the opinion of Saul which so supposed otherwise it is neither Heresie nor Treason to say he was deceived He that weigheth well that place and looketh it advisedly shall see that Samuel was not raised from the dead but that it was an illusion or cosenage practised by the Witch For the souls of the righteous are in the hands of God according to that which Chrysostom saith Souls in a certain place expecting judgement and cannot remove from thence Neither is it Gods will that the living should be taught by the dead Which things are confirmed and approved by the example of Lazarus and Dives where it appeareth according to Deut. 18. that he will not have the living taught by the dead but will have us stick to his Word wherein his will and testament is declared Indeed Lyra and Dionysius incline greatly to the latter And Lyra saith That as when Balaam would have raised a Devil God interposed himself so did he in this case bring up Samuel when the Witch would have raised her Devil which is a probable interpretation But yet they dare not stand to that opinion least they should impeach S. Augustines credit who they confess remained in judgement and opinion without contradiction of the Church that Samuel was not raised for he saith directly That Samuel himself was not called up And indeed if he were raised it was either willingly or per force if it were willingly his sin had been equal with the Witches And Peter Martyr me thinks saith more to the purpose in these words to wit This must have been done by Gods good will or per force of art magick it could not be done by his good will because he forbad it nor by art because Witches have no power over the godly Where it is answered by some that the commandement was only to prohibit the Jews to aske counsel of the dead and so no fault in Samuel to give counsel We may as well excuse our Neighbours wife for consenting to our filthy desires because it is only written in the Decalogue Thou shalt not desire thy neighbours wife But indeed Samuel was directly forbidden to answer Saul before he dyed and therefore it was not likely that God would appoint him when he was dead to do it CHAP. IX That Samuel was not raised indeed and how Bodin and all Papists dote herein and that souls cannot be raised by Witchcraft FUrthermore it is not likely that God would answer Saul by dead Samuel when he would not answer him by living Samuel and most unlikely of all that God would answer him by a Devil that denyed to do it by a Prophet That he was not brought up per force the whole course of the Scripture witnesseth and proveth as also our own reason may give us to understand For what quiet rest could the souls of the elect enjoy or possess in Abrahams bosome if they were to be plucked from thence at a Witches call and commandement But so should the Devil have power in heaven where he is unworthy to have any place himself and therefore unmeet to command others Many other of the Fathers are flatly against the raising up of Samuel namely Tertullian in his book De anima Justin Martyr In explicatione quae 25. Rabanus In epistolis ad Bonos Abat Origen In historia de Bileamo c. Some other dote exceedingly herein as namely Bodin and all Papists in general also Rabbi Sedias Hajas and also all the Hebrews saving R. David Kimchi which is the best writer of all the Rabbins though never a good of them all But Bodin in maintenance thereof falleth into many absurdities proving by the small faults that Saul had committed that he was an elect for the greatest matter saith he laid unto his charge is the reserving of the Amalekites cattel c. He was an elect c. confirming his opinion with many ridiculous fables and with this argument to wit his fault was too little to deserve damnation for Paul would not have the incestuous man punished too sore that his soul might be saved Justin Martyr in another place was not only deceived in the actual raising up of Samuels soul but affirmed that all the souls of the Prophets and just men are subject to the power of Witches And yet were the Heathen much more fond herein who as Lactantius affirmeth boasted that they could call up the souls of the dead and yet did think that their souls dyed with their bodies Whereby is to be seens how alwayes the world hath been abused in the matters of Witchcraft and Conjuration The Necromancers affirm that the spirit of any man may be called up or recalled as they term it before one year be past after their departure from the body Which C. Agrippa in his book De occulta Philosophia saith may be done by certain natural forces and bonds And therefore corpses in times past were accompanied and watched with lights sprinkled with holy water perfumed with incense and purged with prayer all the while they were above ground otherwise the Serpent as the Masters of the Hebrews say would devour them as the food appointed him by God Gen. 3. alledging also this place We shall not all sleep but we shall be changed because many shall remain for perpetual meat to the Serpent whereupon riseth the contention between him and Michael concerning the body of Moses wherein Scripture is alledged I confess that Augustine and the residue of the Doctors that deny the raising of Samuel conclude that the Devil was fetcht up in his likeness from whose opinions with reverence I hope I may dissent CHAP. X. That neither the Devil nor Samuel was raised but that it was a meer cosenage according to the guise of our Pythonists AGain if the Devil appeared and not Samuel why is it said in Eccl. that he slept for the Devil neither sleepeth nor dyeth But in truth we may gather that it was neither the Devil in person nor Samuel but a circumstance is here described according to the deceived opinion and imagination of Saul Howbeit Augustine saith that both these sides may easily be defended But we shall not need to fetch an exposition so far off for indeed me thinks it is Longe petita nor to descend so low as hell to fetch up a Devil to expound this place For it is ridiculous as Pompanacius saith to leave manifest things and such as by natural reason may be proved to seek unknown things which by no likelihood can be conceived nor tryed by any rule of reason But insomuch as we have liberty by S. Augustines rule in such places of Scripture as seem to contain either contrariety or absurdity to vary from the letter and to make a godly construction agreeable to the word let us confess that Samuel was not raised for that

that is I beseech thee O Lord Jesus Christ that thou pull out of every member of this man all infirmities from his head from his hair from his brain from his forehad from his eyes from his nose from his ears from his mouth from his tongue from his teeth from his jaws from his throat from his neck from his back from his brest from his paps from his heart from his stomach from his sides from his flesh from his blood from his bones from his legs from his feet from his fingers from the soles of his feet from his marrow from his sinews from his skin and from every joynt of his members c. Doubtless Jesus Christ could have no starting hole but was hereby every way prevented and pursued so as he was forced to do the cure for it appeareth hereby that it had been insufficient for him to have said Depart our of this man thou unclean spirit and that when he so said he did not perform it I do not think that there will be found among all the Heathens superstitious Fables or among the Witches Conjurers Poets Knaves Coseners Fools c. that ever wrote so impudent and impious a lie or Charm as is read in Barnardine de bustis where to cure a sick man Christs body to wit a Wafer-cake was outwardly applyed to his side and entred into his heart in the sight of all standers by Now if grave Authors report such lies what credit in these cases shall we attribute unto the old wives tales that Sprenger Institor Bodin and others write Even as much as to Moor's Utopia and divers other fansies which have as much truth in them as a blind-man hath sight in his eye A Charm for the Bots in a Horse YOu must both say and do thus upon the diseased Horse three dayes together before the Sun-rising In Nomine Pa ✚ tris fi ✚ lii spiritus ✚ sancti Exorcizo te vermem per Deum Pa ✚ trem fi ✚ lium spiritum ✚ sanctum that is In the Name of God the Father the Son and the Holy Ghost I conjure thee O Worm by God the Father the Son and the Holy-Ghost that thou neither eat nor drink the flesh blood or bones of this Horse and that thou hereby mayst be made as patient as Job and as good as Saint John Baprist when he baptized Christ in Jordan In Nomine Pa ✚ tris Filii Spirituus ✚ Sancti And then say three Pater-nosters and three Aves in the right ear of the Horse to the glory of the Holy Trinity Do ✚ minus Fili ✚ us Spiri ✚ tus Mari ✚ a. There are also divers Books imprinted as it should appear with the authority of the Church of Rome wherein are contained many medicinal Prayers not only against all diseases of Horses but also for every impediment and fault in a Horse insomuch as if a shoe fall off in the midst of his journey there is a Prayer to warrant your Horses hoof so as it shall not break how far soever he be from the Smiths forge Item The Duke Alba his Horse was consecrated or canonized in the Low-Countries at the solemn Mass wherein the Popes-Bull and also his Charm was published which I will hereafter recite he in the mean time sitting as Vice-roy with his consecrated standart in his hand till Mass was done A Charm against Vinegar THat Wine Wax not Eager write on the vessel Gustate videte quoniam suavis est Dominus CHAP. XV. The Inchanting Serpents and Snakes Objections answered concerning the same fond reasons why Charms take effect therein Mahomets Pigeon Miracles wrought by an Ass at Memphis in Aegypt Popish Charms against Serpents Of Miracle-workers the taming of Snakes Bodin's lye of Snakes Concerning the charming of Serpents and Snakes mine Adversaries as I have said think they have great advantage by the words of David in Psal 58. and by Jer. chap. 8. expounding the one Prophet by Virgil the other by Ovid. For the words of David are these Their poyson is like the poyson of a Serpent and like a deaf Adder that stoppeth his Ear and heareth not the voyce of the Charmer charm he never so cunningly The words of Virgil are these Frigidus in pratis cantando rumpitur anguis As if he might say David thou liest for the cold-natured Snake is by the Charms of the Inchanters broken all to pieces in the field where he lieth Then cometh Ovid and he taketh his Country mans part saying in the name and person of a Witch Vipereas rumpo verbis carmine fauces I with my words and Charms can break in sunder the Vipers jaws Marry Jeremy on the other side encountreth this Poetical Witch and he not only defendeth but expoundeth his fellow Prophets words and that not in his own Name but in the Name of Almighty God saying I will send Serpents and Cockatrices among you which cannot be charmed Now let any indifferent man Christian or Heathen Judge whether the words and minds of the Prophets do not directly oppugn these Poets words I will not say minds for that I am sure therein they did but jest and trifle according to the common fabling of lying Poets And certainly I can encounter them two with other two Poets namely Propertius and Horace the one merrily deriding the other seriously impugning their fantastical Poetries concerning the power and Omnipotency of Witches For where Virgil Ovid c. write that Witches with their Charms fetch down the Moon and Starrs from heaven c. Propertius mocketh them in these words following At vos deductae quibus est fallacia Lunae Et labor in magicis sacra piare focis En agedum domina mentem convertite nostrae Et facite illa meo palleat ore magis Tunc ego crediderim vobis sidera amnos Posse Circeis ducere carminibus Englished by Abraham Fleming But you that have the subtil slight Of fetching down the Moon from Skies And with inchanting fire bright Attempt to purge your Sacrifice Lo now go too turn if you can Our Madams mind and sturdy heart And make her face more pale and wan Than mine which if by Magick Art You do then will I soon beleeve That by your witching Charms you can From Skies aloft the Stars remeeve And Rivers turn from whence they ran And that you may see more certainly that these Poets did but jest and deride the credulous and timerous sort of people I thought good to shew you what Ovid saith against himself and such as have written so incredibly and ridiculously of Witches Omnipotency Nec mediae magicis finduntur cantibus angues Nec redit in fontes unda supina suos Englished by Abraham Fleming Snakes in the middle are not riven With Charms Witches cunning Nor Waters to their Fountains driven By force of backward running As for Horace his Verses I omit them because I have cited them

hand and say putting it it into the Water making in the manner of a Cross COmmixtio salis aquae pariter fiat In Nomine Patris Filii Spiritus Sancti Amen Dominus vobiscum Et cum spiritu tuo Oremus Deus invicte virtutis Author insuperabilis Imperii Rex ac semper magnificus triumphator qui adversae dominationis vires reprimis qui inimici rugientis saevitiam superas qui hostiles nequitias potens expugnas te Domine trementes supplices deprecamur ac petimus ut hanc creaturam salis aquae aspicias benignus illustres pietatis tuae rore sancti ✚ fices ubicunque fuerit aspersa per invocationem sancti tui nominis omnis infestatio immundi spiritus abjiciatur terrorque venenosi serpentis procul pellatur praesentia sancti spiritus nobis misericordiam tuam poscentibus ubique adesse dignetur per Dominum nostrum Jesum Christum Filium tuum qui tecum vivit regnat in unitate Spiritus Sancti Deus per omnia sacula saeculorum Amen Then sprinkle upon any thing and say as followeth ASperges me Domine hyssopo mundabor lavabis me supra nivem dealbabor Miserere mei Deus secundum magnam misericordiam tuam supra nivem dealbabor Gloria Patri Filio Spiritui sancto Sicut erat in principio nunc semper in saecula saeculorum Amen Et supra nivem dealbabor asperges me c. Ostende nobis domine misericordiam tuam salutare tuum da nobis exaudi nos Domine Sancte Pater Omnipotens Aeterne Deus mittere dignare sanctums Angelum tuum de Coelis qui custodiat foveat visitet defendat omnes habitantes in hoc habitaculo per Christum Dominum nostrum Amen Amen CHAP. XXV To make a Spirit to appear in a Crystal I Do conjure thee N. by the Father and the Son and the Holy Ghost the which is the beginning and the ending the first and the last and by the latter day of judgment that thou N. do appear in this Crystal-stone or any other instrument at my pleasure to me and my fellow gently and beautifully in fair form of a Boy of twelve years of age without hurt or damage of any of our bodies or souls and certainly to inform and shew me without any guil or craft all that we do desire or demand of thee to know by the vertue of him which shall come to judge the quick and the dead and the World by fire Amen Also I conjure and exorcise thee N. by the Sacrament of the Altar and by the substance thereof by the wisdom of Christ by the Sea and by his vertue by the earth and by all things that are above the Earth and by their vertues by the ☉ and the ☽ by ♄ ♃ ♂ and ♀ and by their vertues by the Apostles Martyrs Confessors and the Virgins and Widow and the chast and by all Saints of mens or of women and innocents and by their vertues by all the Angels and Archangels Thrones Dominations Principates Potestates Virtutes Cherubim and Seraphim and by their vertues and by the holy Names of God Tetragrammaton El Ousion Agla and by all the other holy Names of God and by their vertues by the Circumcision Passion and Resurrection of our Lord Jesus Christ by the heaviness of our Lady the Virgin and by the joy which she had when she saw her Son rise from death to life that thou N. do appear in this Crystal-stone or any other instrument at my pleasure to me and to my fellow gently and beautifully and visibly in fair form of a child of twelve years of age without hurt or damage of any of our bodies or souls and truly to inform and shew unto me and to my fellow without fraud or guil all things according to thine oath and promise to me whatsoever I shall demand or desire of thee without any hindrance or tarrying and this Conjuration be read of me three times upon pain of eternal condemnation at the last day of Judgment Fiat fiat fiat Amen And when he is appeared bind him with the bond of the dead above written then say as followeth ✚ I charge thee N. by the Father to shew me true Visions in this Crystal-stone if there be any treasure hidden in such a place N. and wherein it lieth and how many foot from this piece of Earth East West North or South CHAP. XXVI An Experiment of the Dead FIrst go and get of some person that shall be put to death a promise and swear an oath unto him that if he will come to thee after his death his Spirit to be with thee and to remain with thee all the days of thy life and will do thee true service as it is contained in the oath and promise following Then lay thy hand on thy Book and swear this oath unto him I N. do swear and promise to thee N. to give for thee an alms every month and also to pray for thee once in every week to say the Lords Prayer for thee and so to continue all the days of my life as God me help and holy doom and by the contents of this Book Amen Then let him make his oath to thee as followeth and let him say after thee laying his hand upon the Book ✚ I N. do swear this oath to thee N. by God the Father Omnipotent by God the Son Jesus Christ and by his pretious blood which hath redeemed all the world by the which blood I do trust to be saved at the general day of judgment and by the vertues thereof I N. do swear this oath to thee N. that my spirit that is within my body now shall not ascend nor descend nor go to any place of rest but shall come to thee N. and be very well pleased to remain with thee N. all the days of thy life and so to be bound to thee N. and to appear to thee N. in any Crystal-stone Glass or other mirror and so to take it for my resting-place And that so soon as my spirit is departed out of my body straight-way to be at your commandements and that in and at all days nights hours and minutes to be obedient unto thee N. being called of thee by the vertue of our Lord Jesu Christ and out of hand to have common talk with thee at all times and in all hours and minutes to open and declare to thee N. the truth of all things present past and to come and how to work the Magick Art and all other noble Sciences under the Throne of God If I do not perform this oath and promise to thee N. but do fly from any part thereof then to be condemned for ever and ever Amen Also I N. do swear to thee by God the Holy Ghost and by the great wisdom that is in the divine Godhead and by their vertues and by all the holy

Angels Archangels Thrones Dominations Principates Potestates Virtutes Cherubim and Seraphim and by all their virtues do I N. swear and promise thee to be obedient as is rehearsed And here for a witness do I N. give thee N. my right hand and do plight thee my faith and troth as God me help and holydome And by the holy contents in this Book do I N. swear that my spirit shall be thy true servant all the days of thy life as is before rehearsed and here for a witness that my Spirit shall be obedient unto thee N. and to those bonds of words that be written in this N. before the bonds of words shall be rehearsed thrice else to be damned for ever and thereto say all faithful souls and spirits Amen Amen Then let him swear this Oath three times and at every time kiss the Book and at every time make marks to the bond Then perceiving the time that he will depart get away the people from you and get or take your stone or glass or other thing in your hand and say the Pater noster Ave and Credo and this Prayer as followeth And in all the time of his departing rehearse the bonds of words and in the end of every bond say oftentimes Remember thine Oath and promise And bind him strongly to thee and to thy stone and suffer him not to depart reading thy bond 24 times And every day when you do call him by your other bond bind him strongly by the first bond by the space of 24. days apply it and thou shalt be made a man for ever Now the Pater noster Ave and Credo must be said and then the Prayer immediately following O God of Abraham God of Isaac God of Jacob God of Tobias the which didst deliver the three children from the hot burning oven Sidrac Misac and Abednago and Susanna from the false crime and Daniel from the Lions power even so O Lord Omnipotent I beseech thee for thy great mercy sake to help me in these my works and to deliver me this Spirit of N. that he may be a true subject unto me N all the days of my life and to remain with me and with this N. all the dayes of my life O glorious God Father Son and Holy Ghost I beseech thee to help me at this time and to give me power by thy holy Name Merits and vertues whereby I may conjure and constrain this Spirit of N. that he may be obedient unto me and may fulfill his Oath and promise at all times by the power of all thine holiness This grant O Lord God of Hosts as thou art righteous and holy and as thou art the Word and the Word God the beginning and the end sitting in the Thrones of thine everlasting Kingdoms and in the divinity of thine everlasting Godhead to whom be all honour and glory now and for ever und ever Amen Amen CHAP. XXVII A Bond to bind him to thee and to thy N. as followeth I Conjure and constrain the Spirit of N. by the living God by the true God and by the holy God and by their vertues and powers I conjure and constrain the Spirit of thee N. that thou shalt not ascend nor descend out of thy body to no place of rest but only to take thy resting place with N. and with this N. all the days of my life according to thine Oath and promise I conjure and constrain thee Spirit of N. by ehese holy Names of God ✚ Tetragrammaton ✚ Adonay ✚ Agla ✚ Saday ✚ Sabaoth ✚ Planabothe ✚ Panthon ✚ Craton ✚ Neupmaton ✚ Deus ✚ homo ✚ omnipotens ✚ sempiternus ✚ ysus ✚ terra ✚ unigenitus ✚ salbator ✚ via ✚ vita ✚ manus ✚ sons ✚ origo ✚ filius ✚ and by their vertues and powers I conjure and constrain the Spirit of N. that thou shalt not remain in the fire nor in the water in the air nor in any privy place of the earth but only with we N. and with this N. all the dayes of my life I charge thee Spirit of N. upon pain of everlasting condemnation remember thine Oath and promise Also I conjure the spirit of N. and constrain thee by the excellent Name of Jesus Christ Α and Ω the first and the last for this holy Name of Jesus is above all names for unto it all knees do bow and obey both of heavenly things earthly things and infernals Nor is there any other Name given to man whereby we have any salvation but by the Name of Jesus Therefore by the Name and in the Name of Jesus of Nazareth and by his Nativity Resurrection and Ascension and by all that appertaineth to his Passion and by their vertues and powers I do conjure and constrain the Spirit of N. that thou shalt not take any resting place in the ☉ nor in the ☽ nor in ♄ nor in ♃ nor in ♂ nor in ♀ nor in ☿ nor in any of the twelve signs nor in the concavity of the Clouds nor in any other privy place to rest or stay in but only with me N. or with this N. all the days of my life If thou be not obedient unto me according to thine Oath and promise I N. do condemn the spirit of N. into the pit of hell for over Amen I Conjure and constrain the spirit of N. by the blood of the innocent Lamb Jesus Christ the which was shed upon the Cross for all those that do obey unto it and believe in it shall be saved and by vertue thereof and by all the aforesaid royal names and words of the living God by me pronounced I do conjure and constrain the spirit of N. that thou do be obedient unto me according to thine Oath and promise If thou refuse to do as is aforesaid I N. by the holy Trinity and by his vertue and power do condemn the spirit of N. into the place whereas there is no hope of remedy but everlasting condemnation and horror and pain upon pain daily horribly and lamentably the pains there to be augmented so thick as the starrs in the Firmament and as the gravel sand in the Sea except thou Spirit of N. obey me N. as is afore rehearsed else I N. do condemn the spirit of N. into the pit of everlasting condemnation Fiat fiat Amen Also I conjure thee and constrain the spirit of N. by all Angels Archangels Thrones Dominations Principates Potestates Virtutes Cherubim and Seraphim and by the four Evangelists Matthew Mark Luke and John and by all things contained in the old Law and the new and by their vertues and by the twelve Apostles and by all Patriarchs Prophets Martyrs Confessors Virgins Innocents and by all the elect and chosen is and shall be which followeth the Lamb of God and by their vertues and powers I conjure and constrain the spirit of N. strongly to have common talk with me at all times and in all days nights hours and

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 Bugs-words 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

our Traitors had Goodman our Sowters had Crispine our Potters had S. Gore with a Devil on his shoulder and a Pot in his hand Was there a better Horseleech among the gods of the Gentiles than S. Loy Or a better Sowgelder than S. Anthony Or a better Toothdrawer than S. Apolline I believe that Apollo Parnopeius was no better a Ratcatcher than S. Gertrude who hath the Popes Patent and commendation therefore The Thebans had not a better Shepherd than S. Wendeline nor a better Gissard to keep their Geese than Gallus But for Physick and Surgery our Idols exceed them all For S. John and S. Valentine excelled at the Falling-evil S. Roch was good at the Plague S. Petronill at the Ague As for S. Margaret she passed Lucina for a Midwife and yet was but a Maid in which respect S. Marpurge is joyned with her in Commission For mad men and such as are possessed with Devils S. Roman was excellent and Fryer Ruffine was also prettily skilful in that Art For Botches and Biles Cosmus and Damian S. Clare for the Eyes S. Apolline for Teeth S. Job for the Pox. And for sore Breasts S. Agatha was as good as Ruminus Whosoever served Servatius well should be sure to lose nothing if Servatius failed in his office S. Vinden could supply the matter with his cunning for he could cause all things that were lost to be restored again But here lay a straw for a while and I will shew you the names of some which exceed these very far and might have been cannonized for Arch-Saints all the other Saints or Idols being in comparison of them but bunglers and bench-whistlers And with your leave when all other Saints had given over the matter and the Saints utterly forsaken of their servitors they repaired to these that I shall name unto you with the good consent of the Pope who is the fautor or rather the Patron of all the Saints Devils and Idols living or dead and of all the gods save one And whereas none other Saint could cure above one disease in so much as it was idolatry folly I should have said to go to Job for any other malady than the Pox nothing cometh amiss to these For they are good at any thing and never a whit nice of their cunning yea greater matters are said to be in one of their powers than is in all the other Saints And these are they S. Mother Bungie S. Mother Paine S. Feats S. Mother Still S. Mother Dutton S. Kytrell S. Ursula Kemp S. Mother Newman S. Doctor Heron S. Rosimund a good old Father and divers more that deserve to be registred in the Popes Kalender or rather the Devils Rubrick CHAP. XXV A Comparison between the Heathen and the Papists touching their excuses for Idolatry ANd because I know that the Papists will say that their Idols are Saints and no such Devils as the gods of the Gentiles were you may tell them that not only their Saints but the very Images of them were called Divi Which though it signifie gods and so by consequence Idols or Fiends yet put but an l thereunto and it is Divil in English But they will say also that I do them wrong to gibe at them because they were holy men and holy women I grant some of them were so and further from allowance of the Popish Idolatry imployed upon them than grieved with the derision used against that abuse Yea even as Silver and Gold are made Idols unto them that love them too well and seek too much for them so are these holy men and women made Idols by them that worship them and attribute unto them such honour as to God only appertaineth The Heathen gods were for the most part good men and profitable members to the Common-wealth wherein they lived and deserved fame c. in which respect they made gods of them when they were dead as they made Devils of such Emperours and Philosophers as they hated or as had deserved ill among them And is it not even so and worse in the Common-wealth and Church of Popery Doth not the Pope excommunicate curse and condemn for Hereticks and drive to the bottomless pit of Hell proclaiming to the very Devils all those that either write speak or think contrary to his idolatrous doctrin Cicero when he derided the Heathen gods and inveighed against them that yielded such servile honour unto them knew the persons unto whom such abuse was committed had well deserved as civil Citizens and that good fame was due unto them and not divine estimation Yea the Infidels that honoured those gods as hoping to receive benefits for their devotion imployed that way knew and conceived that tke Statues and Images before whom with such reverence they poured forth their Prayers were stocks and stones and only pictures of those persons whom they resembled yea they also knew that the parties themselves were creatures and could not do so much as the Papists and Witchmongers think the Rood of Grace or mother Bungie could do And yet the Papists can see the abuse of the Gentiles and may not hear of their own idolatry more gross and damnable than the others CHAP. XXVI The conceit of the Heathen and the Papists all one in Idolatry of the Council of Trent a notable story of a Hangman arraigned after he was dead and buried c. BUt Papists perchance will deny that they attribute so much to these Idols as I report or that they think it so meritorious to pray to the images of Saints as is supposed affirming that they worship God and the Saints themselves under the forms of Images Which was also the conceit of the Heathen and their excuse in this behalf whose eyesight and insight herein reached as far as the Papistical distinctions published by Popes and their Councils Neither do any of them admit so gross Idolatry as the Council of Trent hath done who alloweth that worship to the Rood that is due to Jesus Christ himself and so likewise of other Images of Saints I thought it not impertinent therefore in this place to insert an example taken out of the Rosarie of our Lady in which Book do remain besides this ninety and eight examples to this effect which are of such authority in the Church of Rome that all Scripture must give place unto them And these are either read there as their special Homilies or preached by their chief Doctors And this is the Sermon for this day verbatim translated out of the said Rosarie a Book much esteemed and reverenced among Papists A certain Hangman passing by the Image of our Lady saluted her commending himself to her protection Afterwards while he prayed before her he was called away to hang an offendor but his Enemies intercepted him and slew him by the way And lo a certain holy Priest which nightly walked about every Church in the City rose up that night and was going to his Lady I

doth he constantly deny it to be a creature Now if any ask me why Hilarie was so coy and nice to name the Holy Spirit God whom he denyeth to be a creature when as notwithstanding between God and a creature there is no mean I will in good sooth say what I think I suppose that Hilarie for himself thought well of the Godhead of the Holy Spirit but this opnion was thrust and forced upon him by the Pneumatomachi who at that time rightly deeming of the Son did erewhiles join themselves to those that were sound of judgment There is also in the Ecclesiastical History a little book which they gave Liberius a Bishop of Rome whereinto they foisted the Nicene Creed And that Hilarie was a friend of the Pneumatomachi it is perceived in his Book De Synodis where he writeth in this manner Nihil autem mirum vobis videri debet fratres charissimi c. It ought to seem no wonder unto you dear Brethren c. As for the objection of the Prayers of the Church called the Collects that in them the Holy Spirit is not called upon by name we oppose and set against them the Songs of the Church wherein the said Spirit is called upon But the Collects are more ancient than the Songs Hymns and Anthems I will not now contend about ancientness neither will I compare Songs and Collects together but I say thus much only to wit that in the most ancient times of the Church the Holy Spirit hath been openly called upon in the Congregation Now if I be charged to give an instance let this serve In the Collect upon Trinity Sunday it is thus said Almighty and everlasting God which hast given unto us thy servants grace by the confession of a truth to acknowledg the glory of the eternal Trinity and in the power of the divine Majesty to worship the Unity we beseech thee that through the stedfastness of this faith we may evermore be defended from all adversity which livest and reignest one God world without end Now because that in this Collect where the Trinity is expresly called upon the names of persons are not expressed but Almighty and Everlasting God invocated who abideth in Trinity and Unity it doth easily appear elsewhere also that the persons being not named under the Name of Almighty and Everlasting God not only the Father is to be understood but God which abideth in Trinity and Unity that is the Father the Son and the Holyghost A third objection of theirs is this The Son of God oftentimes praying in the Gospels speaking unto the Father promiseth the Holy Spirit and doth also admonish the Apostles to pray unto the heavenly Father but yet in the Name of the Son Besides that he prescribeth them this form of Prayer Our Father which art in Heaven Ergo The Father only is to be called upon and consequently the Father only is that one and very true God of whom it is written Thou shalt worship the Lord thy God and him only shalt thou serve Whereto I answer first by denying the consequent The Son prayed to the Father only Ergo the Father only is of us also to be prayed unto For the Son of God is distinguished of us both in Person and in Office he as a Mediator maketh Intercession for us to the Father and although the Son and the Holy Spirit do both together receive and take us into favour with God yet is he said to intreat the Father for us because the Father is the fountain of all counsels and divine works Furthermore touching the form of Praying described by Christ it is not necessary that the Fathers name should personally be there taken sith there is no distinction of persons made but by the Name of Father indefinitely we understand God or the Essence of God the Father the Son and the Holy-Ghost For this name hath not alwayes a respect unto the generation of the Son of God but God is called The Father of the faithful because of his gracious and free adopting of them the foundation whereof is the Son of God in whom we be adopted but yot so adopted that not the Father only receiveth us into his favour but with him also the Son and the Holy Spirit doth the same Therefore when we in the beginning of Prayer do advertise our selves of God's goodness towards us we do not cast an eye to the Father alone but also to the Son who gave us the Spirit of Adoption and to the Holy Spirit in whom we cry Abba Father And if so be that invocation and Prayer were restrained to the Father alone then had the Saints done amiss in calling upon invocating and praying to the Son of God and with the Son the Holy Spirit in Baptism according to the form by Christ himself assigned and delivered Another objection is out of the fourth of Amos in this manner For lo it is I that make the Thunder and create the spirit and shew unto men their Christ making the light and the clouds and mounting above the high places of the earth the Lord God of Hosts is his Name Now because it is read in that place Shewing unto men their Christ the Pneumatomachi contended that these words are to be understood of the Holy Spirit But Ambrose in his Book De Spiritu Sancto lib. 2. cap. 7. doth rightly answer That by Spirit in this place is meant the Wind for if the Prophets purpose and will had been to speak of the Holy Spirit he would not have begun with Thunder nor have ended with light and clouds Howbeit the same father saith If any suppose that these words are to be drawn unto the interpretation of the Holy Spirit because the Prophet saith Shewing unto men their Christ he ought also to draw these words unto the mystery of the Lords incarnation and he expoundeth Thunder to be the words of the Lord and Spirit to be the reasonable and perfect soul But the former interpretation is certain and convenient with the words of the Prophet by whom there is no mention made of Christ but the power of God is set forth in his works Behold saith the Prophet he that formeth the Mountains and createth the Wind and declareth unto man what is his thought which maketh the morning darkness and walketh upon the high places of the earth the Lord God of Hosts is his Name In this sort Santes a right skilful man in the Hebrew tongue translateth this place of the Prophet But admit this place were written of the Holy Spirit and were not appliable either to the Wind or to the Lords Incarnation yet doth it not follow that the Holy Spirit is a creature because this word of Creating doth not alwayes signifie a making of something out of nothing as Eusebius dxpounding these wrrds The Lord created me in the beginning of his wayes writeth thus The Prophet in the Person of God saying