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heaven_n	apostle_n	bind_v	loose_v	2,843	5	10.3462	5	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

Glass-vial full of holy Water and set it upon a linnen cloth which hath been purified not only by washing but by sacrifice c. On the mouth of the Vial or Urinal two Olive-leaves must be laid across with a little Conjuration said over it by a child to wit thus Angele bone Angele candide per tuam sanctitatem meamque virginitatem ostende mihi furem with three Pater nosters three Aves and betwixt either of them a Cross made with the nail of the Thumb upon the mouth of the Vial and then shall be seen Angels ascending and descending as it were Motes in the Sun-beams The Thief all this while shall suffer great torments and his Face shall be seen plainly even as plainly I believe as the Man in the Moon For in truth there are toyes artificially conveyed into glass which will make the water bubble and devices to make Images appear in the bubbles as also there be Artificial Glasses which will shew unto you that shall look thereinto many Images of divers Forms and some so small and curious as they shall in favour resemble whomsoever you think upon Look in John Bap. Neap. for the confection of such glasses The subtilties hereof are so detected and the mysteries of the glasses so common now and their cosenage so well known c. that I need not stand upon the particular confutation hereof Cardanus in the place before cited reporteth how he tried with children these and divers circumstances the whole illusion and found it to be plain knavery and cosenage Another way to find out a Thief that hath stoln any thing from you GO to the Sea-side and gather as many pebles as you suspect persons for that matter carry them home and throw them into the fire and bury them under the threshold where the parties are like to come over There let them lie three days and then before sun-rising take them away Then set a Porrenger full of water in a circle wherein must be made crosses every way as many as can stand in it upon the which must be written Christ overcometh Christ reigneth Christ commandeth The Porrenger also must be signed with a Cross and a form of Conjuration must be pronounced Then each stone must be thrown into the water in the name of the suspected And when you put in the stone of him that is guilty the stone will make the water boil as though glowing iron were put thereinto Which is a meer knack of legierdemain and to be accomplished divers wayes To put out the Thiefs eye REad the seven Psalms with the Letany and then must be said a horrible prayer to Christ and God the Father with a curse against the Thief Then in the midst of the step of your foot on the ground where you stand make a circle like an eye and write thereabout certain barbarous names and drive with a Coopers Hammer or Addes into the midst thereof a brazen nail consecrated saying Justus es Domine justa judicia tua Then the Thief shall be bewrayed by his crying out Another way to find out a Thief STick a pair of Sheers in the rind of a Sieve and let two persons set the top of each of their Forefingers upon the upper part of the Sheers holding it with the Sieve up from the ground steadily and ask Peter and Paul whether A. B. or C. hath stoln the thing lost and at the nomination of the guilty person the Sieve will turn round This is a great practice in all Countries and indeed a very bable For with the beating of the pulse some cause of that motion ariseth some other cause by the slight of the fingers some other by the wind gathered in the Sieve to be staid c. at the pleasure of the holders Some cause may be the imagination which upon the conceit at the naming of the party altereth the common course of the pulse as may well be conceived by a Ring held steadily by a thred betwixt the finger and the thumb over or rather in a goblet or glass which within short space will strike against the side thereof so many strokes as the holder thinketh it a clock and then will stay the which who so proveth shall find true A Charm to find out or spoil a Thief OF this matter concerning the apprehension of Thieves by words I will cite one Charm called S. Adelberts curse being both for length of words sufficient to weary the Reader and for substantial stuff comprehending all that appertaineth unto blasphemous speech or cursing allowed in the Church of Rome as an Excommunication and Inchantment Saint Adelberts Curse or Charm against Thieves BY the Authority of the Omnipotent Father the Son and the Holy Ghost and by the holy Virgin Mary Mother of our Lord Jesus Christ and the holy Angels and Archangels and S. Michael and S. John Baptist and in the behalf of S. Peter the Apostle and the residue of the Apostles and of S. Stephen and of all the Martyrs of S. Sylvester and of S. Adelbert and all the Confessors nd S. Alegand and all the holy Virgins and of all the Saints in Heaven and Earth unto whom there is given power to bind and loose we do excommunicate damn curse and bind with the knots and bands of Excommunication and we do segregate from the bounds and lists of our holy Mother the Church all those Thieves Sacrilegious persons ravenous Catchers Doers Counsellers Coadjutors male or female that have committed this theft or mischief or have usurped any part thereof to their own use Let their share be with Dathan and Abiran whom the Earth swallowed up for their sins and pride and let them have part with Judas that betrayed Christ Amen and with Pontius Pilat and with them that said to the Lord Depart from us we will not understand thy wayes let their Children be made Orphans Cursed be they in the Field in the Grove in the Woods in their Houses Barns Chambers and Beds and cursed be they in the Court in the Way in the Town in the Castle in the Water in the Church in the Churchyard in the Tribunal-place in Battel in their Abode in the Market-place in their Talk in Silence in Eating in Watching in Sleeping in Drinking in Feeling in Sitting in Kneeling in Standing in Lying in Idleness in all their Work in their Body and Soul in their five Wits and in every Place Cursed be the fruit of their Wombs and cursed be the fruit of their Lands and cursed be all that they have Cursed be their Heads their Mouths their Nostrils their Noses their Lips their Jaws their Teeth their Eyes and Eye-lids their Brains the roof of their Mouths their Tongues their Throats their Breast their Hearts Bellies their Livers all their Bowels and their Stomach Cursed be their Navels their Spleens their Bladder Cursed be their Thighs their Legs their Feet their Toes their Necks their Shoulders Cursed be their Backs cursed be their Arms

cursed be their Elbows cursed be their Hands and their Fingers cursed be both the Nails of their hands and feet cursed be their Ribs and their Genitals and their Knees cursed be their Flesh cursed be their Bones cursed be their Blood cursed be the Skin of their Bodies cursed be the Marrow in their Bones cursed be they from the Crown of the Head to the sole of the Foot and whatsoever is betwixt the same be it accursed that is to say their five Senses to wit their Seeing their Hearing their Smelling their Tasting and their Feeling Cursed be they in the holy Cross in the Passion of Christ with his five Wounds with the effusion of his Blood and by the milk of the Virgin Mary I conjure thee Lucifer with all thy Souldiers by the Father the Son and the Holy Ghost with the Humanity and Nativity of Christ with the Vertue of all Saints that thou rest not day nor night till thou bringest them to destruction either by drowning or hanging or that they be devoured by wild Beasts or burnt or slain by their Enemies or hated of all men living And as our Lord hath given Authority to Peter the Apostle and his Successors whose place we occupy and to us though unworthy That whatsoever we binde on Earth shall be bound in Heaven and whatsoever we loose on Earth shall be loosed in Heaven so we accordingly if they will not amend do shut from them the Gates of Heaven and deny unto them Christian Burial so as they shall be buried in Asses Leaze Furthermore cursed be the ground wherein they are buried let them be confounded in the last day of Judgement let them have no conversation among Christians nor be houseled at the hour of Death let them be made as dust before the face of the wind and as Lucifer was expelled out of heaven and Adam and Eve out of Paradise so let them be expelled from the day-light Also let them be joyned with those to whom the Lord saith at the Judgment Go ye cursed into everlasting fire which is prepared for the Devil and his Angels where the worm shall not die nor the fire be quenched And as the candle which is thrown out of my hand here is put out so let their works and their soul be quenched in the stench of Hell-fire except they restore that which they have stoln by such a day and let every one say Amen After this must be sung In media vita in morte sumus c. This terrible curse with Bell Book and Candle added thereunto must needs work wonders howbeit among Thieves it is not much weighed among wise and true men it is not well liked to them that are robbed it bringeth small relief the Priests stomach may well be eased but the goods stoln will never the sooner be restored Hereby is bewrayed both the malice and folly of Popish Doctrin whose uncharitable impiety is so impudently published and in such order uttered as every sentence if opportunity served might be proved both heretical and diabolical But I will answer this cruel curse with another curse far more mild and civil performed by as honest a man I dare say as he that made the other whereof mention was lately made So it was that a certain Sir John with some of his company once went abroad a jetting and in a Moon-light Evening robbed a Millers Weir and stole all his Eels The poor Miller made his moan to Sir John himself who willed him to be quiet for he would so curse the Thief and all his Confederates with Bell Book and Candle that they should have small joy of their Fish And therefore the next Sunday Sir John got him to the Pulpit with his Surplice on his back and his Stole about his neck and pronounced these words following in the audience of the people All you that have stoln the Millers Eeles Laudate Dominum de Coelis And all they have consented thereto Benedicamus Domino Lo saith he there is sauce for your Eeles my Masters Another Inchantment CErtain Priests use the hundred and eighth Psalm as an Inchantment or Charm or at leastwise saying that against whomsoever they pronounce it they cannot live one whole year at the uttermost CHAP. XVIII A Charm or Experiment to find out a Witch IN die dominico sotularia juvenum axungia seu pinguedine porei ut moris est pro restauratione fieri perangunt and when she is once come into the Church the Witch can never get out until the searchers for her give her express leave to depart But now it is necessary to shew you how to prevent and cure all mischiefs wrought by these Charms and Witchcrafts according to the opinion of M Mal. and others One principal way is to nail a Horse-shoe at the inside of the outmost threshold of your House and so you shall be sure no Witch shall have power to enter thereinto And if you mark it you shall find that rule observed in many Countrey-houses Otherwise Item the triumphant title to be written crosswise in every corner of the house thus Jesus ✚ Nazarenus ✚ Rex ✚ Judaeorum ✚ Memorandum you may joyn herewithal the Name of the Virgin Mary or of the four Evangelists or Verbum caro factum est Otherwise Item in some Countries they nail a Wolfs head on the door Otherwise Item they hang Scilla which is either a Root or rather in this place garlick in the roof of the House for to keep away Witches and Spirits and so they do Alicium also Otherwise Item Perfume made of the gall of a black Dog and his blood besmeared on the posts and walls of the House driveth out of the doors both Devils and Witches Otherwise The House where Herba betonica is sown is free from all mischiefs Otherwise It is not unknown that the Romish Church allowed and used the smoak of Sulphur to drive Spirits out of their houses as they did Frankincense and Water hallowed Otherwise Apuleius faith that Mercury gave to Ulysses when he came neer to the Inchantress Circe an herb called Verbascum which in English is called Mullein or Tapsus barbatus or Longwoort and that preserved him from the Inchantments Otherwise Item Pliny and Homer both do say that the Herb called Moly is an excellent herb against Inchantments and say all that thereby Ulysses escaped Circes her Sorceries and Inchantments Otherwise also diverse wayes they went to work in this case and some used this Defensive some that Preservative against Incantations And herein you shall see not only how the Religion of Papists and Infidels agree but also how their Ceremonies and their Opinions are all one concerning Witches and Spirits For thus writeth Ovid touching that matter Térque senem flammâ ter aquâ ter sulphuro lustrat Englished by Abraham Fleming She purifies with fire thrice Old hoary-headed Aeson With water thrice and sulphur thrice As she thought meet in reason Again the same Ovid

a great he cometh forth like a Souldier riding on a great Horse he hath a Lyons face very red and with flaming eyes he speaketh with a big voyce he maketh a man wonderful in Astronomy and in all the liberal Sciences he bringeth good familiars and ruleth Thirty six Legions Saleos is a great Earl he appeareth as a gallant Souldier riding on a Crocodile and weareth a Dukes crown peaceable c. Vuall is a great Duke and a strong he is seen as a great and terrible Dromedary but in humane form he soundeth out in a base voyce the Aegyptian tongue This man above all other procureth especial love of Women and knoweth things present past and to come procuring the love of friends and foes he was of the order of Potestates and governeth Thirty seven Legions Haagenti is a great President appearing like a great Bull having the wings of a Griffin but when he taketh humane shape he maketh a man wise in every thing he changeth all metals into gold and changeth Wine and Water the one into the other and commandeth as many Legions as Zagan Phoenix is a great Marquess appearing like the bird Phoenix having a childs voyce but berore he standeth still before the Conjuror he singeth many sweet notes Then the Exorcist with his companions must beware he give no ear to the melody but must by and by bid him put on humane shape then will he speak marvellously of all wonderful Sciences He is an excellent Poet and obedient he hopeth to return to the seventh Throne after a thousand two hundred years and governeth Twenty Legions Stolas is a great Prince appearing in the form of a Night-raven before the Exorcist he taketh the image and shape of a man and teacheth Astronomy absolutely understanding the vertues of herbs and pretious stones there are under him Twenty six legions Note that a Legion is 6666. and now by Multiplication count how many Legions do arise out of every particular ✚ Secretum secretorum The secret of secrets Tu operans sis secretus horum Thou that workest them be secret in them CHAP. XII The hours wherein principal Devils may be bound to wit raised and restrained from doing of hurt AMaymon King of the East Corson King of the South Zimimar King of the North Goap King and Prince of the West may be bound from the third hour till noon and from the ninth hour till evening Marquesses may be bound from the ninth hour till compline and from compline to the end of the day Dukes may be bound from the first hour till noon and clear weather is to be observed Prelates may be bound in any hour of the day Knights from day dawning till Sun rising or from evensong till the Sun set A President may not be bound in any hour of the day except the King whom he obeyeth be invocated nor in the shutting of the evening Counties or Earls may be bound at any hour of the day so it be in the woods or fields where men resort not CHAP. XIII The form of adjuring or citing of the Spirits aforesaid to arise and appear WHen you will have any Spirit you must know his Name and Office you must also fast and be clean from all pollution three or four days before so will the Spirit be the more obedient unto you Then make a Circle and call up the Spirit with great intention and holding a ring in your hand rehearse in your own name and your companions for one must alwayes be with you this Prayer following and so no Spirit shall annoy you and your purpose shall take effect And note how this agreeth with Popish Charmes and Conjurations In the Name of our Lord Jesus Christ the ✚ Father ✚ and the Son ✚ and the Holy Ghost ✚ holy Trinity and unspeakable Unity I call upon thee that thou mayst be my salvation and defence and the protection of my body and soul and of all my goods through the virtue of thy holy Cross and through the vertue of thy passion I beseech thee O Lord Jesus Christ by the merits of thy blessed Mother S. Mary and of all thy Saints That thou give me Grace and Divine power over all the wicked Spirits so as which of them soever I do call by name they may come by and by from every coast and accomplish my will that they neither be hurtful nor fearful unto me but rather obedient and diligent about me And through thy virtue streightly commanding them let them fufil my commandements Amen Holy holy holy Lord God of Sabbaoth which wilt come to judge the quick and the dead thou which art Α and Ω first and last King of Kings and Lord of Lords Ioth Aglanabrath El Abiel Anathiel Amazim Sedomel Grayes Heli Messias Tolimi Elias Ischiros Athanatos Imas By these thy holy Names and by all other I do call upon thee and beseech thee O Lord Jesus Christ by thy Nativity and Baptism by thy Cross and Passion by thine Ascension and by the coming of the Holy Ghost by the bitterness of thy soul when it departed from the body by thy five wounds by the blood and water which went out of thy body by thy virtue by the Sacrament which thou gavest thy Disciples the day before thou sufferedst by the holy Trinity and the inseparable Unity by blessed Mary thy Mother by thine Angels Arch-Angels Prophets Patriarchs and by all thy Saints and by all the Sacraments which are made in thine honour I do worship and beseech thee to accept these prayers Conjurations and words of my mouth which I will use I require thee O Lord Jesus Christ that thou give me thy virtue and power over all thine Angels which were thrown down from heaven to deceive mankind to draw them to me to tie and bind them and also to loose them to gather them together before me and to command them to do all that they can and that by no means they contemn my voyce or the words of my mouth but that they obey me and my sayings and fear me I beseech thee by thine Humanity Mercy and Grace and I require thee Adony Amay Horta Vegedora Mitai Hel Suranat Yston Ysesy and by all thy holy Names and by all thine holy He-Saints and She-Saints by all thine Angels and Archangels Powers Dominions and Virtues and by that name that Solomon did bind the Devils and shut them up Elbrach Evanher Agle Goth Ioth Othie Venoch Nabrat and by all thine holy Names which are written in this book and by the virtue of them all that thou enable me to congregate all thy Spirits thrown down from heaven that they may give me a true answer of all my demands and that they satisfie all my requests without the hurt of my body or soul or any thing else that is mine through our Lord Jesus Christ thy Son which liveth and reigneth with thee in the unity of the Holy Ghost one God world without end

a Glass and thou shalt not see thy self And when thou wilt go invisible put it on thy finger the same finger that they did put it on and every new ☽ renew it again For after the first time thou shalt ever have it and ever begin this work in the new of the ☽ and in the hour of ♃ and the ♋ ♐ ♓ CHAP. XX. An Experiment following of Citrael c. Angeli diei Dominici Michael ☉ Gabriel ☽ Samael ♂ Raphael ☿ Sachiel ♃ Anael ♀ Cassiel ♄ SAy first the Prayers of the Angels every day for the space of seaven dayes O ye glorious Angels written in this square be you my coadjutors and helpers in all questions and demands in all my business and other causes by him which shall come to judge both the quick and the dead and the world by fire O Angeli gloriosi in hac quadra scripti estote coadjutores auxiliatores in omnibus quaestionibus interrogationibus in omnibus negotiis caeterisque causis per eum qui venturus est judicare vivos mortuos mundum per ignem Say this Prayer fasting called Regina linguae ✚ Lemae ✚ Solmaac ✚ Elmay ✚ Gezagra ✚ Raamaasin ✚ Ezierego ✚ Mial ✚ Egziephiaz ✚ Iosamin ✚ Sahach ✚ ha ✚ aem ✚ re ✚ he ✚ esapha ✚ Sephar ✚ Ramar ✚ Semoit ✚ Lamajo ✚ Pheralon ✚ Amic ✚ Phin ✚ Gergain ✚ Letos ✚ Amin ✚ Amin ✚ In the Name of the most pitifulliest and mercifulliest God of Israel and of Paradise of Heaven and of Earth of the Seas and of the Infernals by thine Omnipotent help I may perform this work which livest and reignest ever one God world without end Amen O most strongest and mightiest God without beginning or ending by thy clemency and knowledge I desire that my questions work and labour may be fully and truly accomplished through thy worthyness good Lord which livest and reignest ever one God world without end Amen O holy patient and merciful great God and to be worshipped the Lord of all wisdom clear and just I most heartily desire thy holiness and clemency to fulfil perform and accomplish this my whole work through thy worthiness and blessed power which livest and reignest ever one God Per omnia saecula saeculorum Amen CHAP. XXI Howw to inclose a Spirit in a Crystal-stone THis operation following is to have a Spirit inclosed into a Crystal-stone or Beryl-glass or into any other like instrument c. First thou in the new of the ☽ being cloathed with all new and fresh and clean aray and shaven and that day to fast with bread and water and being clean confessed say the seven Psalms and the Letany for the space of two days with this Prayer following I desire thee O Lord God my merciful and most loving God the giver of all graces the giver of all Sciences grant that I thy wel-beloved N. although unworthy may know thy grace and power against all the deceits and craftiness of Devils And grant to me thy power good Lord to constrain them by this Art for thou art the true and lively and eternal God which livest and reignest ever one God through all Amen Thou must do this five dayes and the sixt day have in a readiness five bright Swords and in some secret place make one circle with one of the said Swords And then write this name Sitrael which done standing in the circle thrust in thy Sword into that name And write again Malanthon with another sword and Thamaor with another and Falaor with another and Sitrami with another and do as ye did with the first All this done turn thee to Sitrael and kneeling say thus having the Crystal-stone in thine hands O Sitrael Malantha Lhamaor Falaur and Sitrami Written in these circles appointed to this work I do conjure and I do exorcise you by the Father by the Son and by the Holy Ghost by him which cast you out of Paradise and by him which spake the word and it was done and by him which shall come to judge the quick and the dead and the world by fire that all you five infernal Masters and Princes do come unto me to accomplish and to fulfil all my desire and request which I shall command you Also I conjure you Devils and command you I bid you and appoint you by the Lord Jesus Christ the Son of the most highest God and by the blessed and glorious Virgin Mary and by all the Saints both of men and women of God and by all the Angels Archangels Patriarchs and Prophets Apostles Evangelists Martyrs and Confessors Virgins and Widows and all the elect of God Also I conjure you and every of you ye infernal Kings by the Heaven by the Starrs by the ☉ and by thee ☽ and all the Planets by the Earth Fire Air and Water and by the terrestrial Paradise and by all things in them contained and by your Hell and by all the Devils in it and dwelling about it and by your vertue and power and by all whatsoever and with whatsoever it be which may constrain and bind you Therefore by all the aforesaid vertues and powers I do bind you and constrain you into my will and power that you being thus bound may come unto me in great humility and to appear in your circles before me visibly in fair form and shape of mankind Kings and to obey unto me all things whatsoever I shall desire and that you may not depart from me without my licence And if you do against my precepts I will promise unto you that you shall descend into the profound deepness of the Sea except that you do obey unto me in the part of the living Son of God which liveth and reigneth in the unity of the Holy Ghost by all world of worlds Amen Say this true Conjuration five courses and then shalt thou see come out of the North-part five Kings with a marvellous company which when they are come to the circle they will alight down off from their Horses and will kneel down before thee saying Master command us what thou wilt and we will out of hand be obedient unto thee Unto whom thou shalt say See that ye depart not from me without my licence anll that which I will command you to do let it be done truly surely faithfully and essentially And then they all will swear unto thee to do all thy will and after they have sworn say the Conjuration immediately following I conjure charge and command you and every of you Sitrael Malanthan Lhamaar Falaur and Sitrami you Infernal Kings to put into this Crystal-stone one spirit learned and expert in all Arts and Sciences by the vertue of this Name of God Tetragrammaton and by the Cross of our Lord Jesus Christ and by the blood of the innocent Lamb which redeemed all the world and by all their vertues and power I charge you ye noble Kings that the said spirit may

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

Behold I am he that made the Thunder and created the Spirit and shewed unto men their Christ this word created is not so to be taken as that it is to be concluded thereby that the same was not before For God hath not so created the Spirit fithence by the same he hath shewed and declared his Christ unto al men Neither was it a thing of late beginning under the Son but it was before all beginning and was then sent when the Apostles were gathered together When a sound like Thunder came from Heaven as it had been the coming of a mighty wind this word created being used for sent down for appointed ordained c. and the word Thunder signifying in another kind of manner the Preaching of the Gospel The like saying is that of the Psalmist A clean heart create in me O God wherein he prayed not as one having no heart but as one that had such a heart as needed purifying as needed perfecting and this phrase also of the scripture that he might create two in one new man that is that he might joyn couple or gather together c. Furthermore the Pneumatomachi by these testimonies insuing endeavour to prove the Holy Spirit to be a creature Out of John the 1. ch By this word were all things made and without it nothing was made Out of 1 Cor. 8. We have one God the Father even he from whom are all things and we in him and one Lord Jesus Christ through whom are all things and we by him Out of Col. 1 By him were all things made things in heaven and things in earth visible and invisible c. Now if all things were made by the Son it followeth that by him the Holy Spirit was also made Whereto I answer that when all things are said to be made by the Son that same universal proposition is restrained by John himself to a certain kind of things Without him saith the Evangelist was nothing made that was made Therefore it is first to be shewed that the Holy Spirit was made and then will we conclude out of John that if he were made he was made of the Son The Scripture doth no where say that the Holy Spirit was made of the Father or of the Son but to proceed to come and to be sent from them both Now if these universal propositions are to suffer no restraint it shall follow that the Father was made of the Son than the which what is more absurd and wicked Again they object out of Mat. 11. None knoweth the Son but the Father and none the Father but the Son to wit of and by himself for otherwise both the angels and to whomsoever else it shall please the Son to reveal the Father these do know both the Father and the Son Now if so be the Spirit be not equal with the Father and the Son in knowledge he is not only unequal and lesser than they but also no God for ignorance is not incident unto God Whereto I answer that where in holy Scripture we do meet with universal propositions negative or exclusive they are not to be expounded of one person so as the rest are excluded but creatures or false gods are to be excluded and whatsoever else is without or beside the essence and being of God Reasons to prove and confirme this interpretation I could bring very many whereof I will adde some for example In the seventh of John it is said When Christ shall come none shall know from whence he is notwithstanding which words the Jews thought that neither God nor his Angels should be ignorant from whence Christ should be In the fourth to the Galatians A mans Covenant or testament confirmed with authority no body doth abrogate or adde any thing thereunto No just man doth so but tyrants and truce-breakers care not for covenants In John eight Jesus was left alone and the woman standing in the midst And yet it is not to be supposed that a multitude of people was not present and the Disciples of Christ likewise but the word Solus alone is referred to the womans accusers who withdrew themselves away every one and departed In the sixt of Mark When it was evening the ship was in the midst of the sea and he alone upon land he was not alone upon land or shore for the same was not utterly void of dwellers but he had not any of his Disciples with him nor any body to carry him a shipboard unto his Disciples Many phrases or forms of speeches like unto these are to be found in the sacred scriptures and in authors both Greek and Latin whereby we understand that neither universal negative nor exclusive particles are strictly to be urged but to be explained in such sort as the matter in hand will bear When as therefore the Son alone is said to know the Father and it is demanded whether the holy Spirit is debarred from knowing the Father out of other places of Scripture judgment is to be given in this case In some places the Holy Spirit is counted and reckoned with the Father and the Son jointly wherefore he is not to be separated Elsewhere also it is attributed to the holy spirit that he alone doth know the things which be of God and searcheth the deep secrets of God wherfore from him the knowing of God is not to be excluded They do yet further object that it is not convenient or fit for God after the manner of suters to humble and cast down himself but the holy Spirit doth so praying and intreating for us with unspeakable groans Rom. 8. Ergo the holy Spirit is not God Whereunto I answer that the Holy Spirit doth pray and intreat insomuch as he provoketh us to pray and maketh us to groan and sigh Oftentimes also in the Scriptures is that action or deed attributed unto God which we being stirred up and moved by him doe bring to passe So it is said of God unto Abraham Now I know that thou fearest God and yet before he would have sacrificed Isaac God knew the very heart of Abraham and therefore this word Cognovi I know is as much as Cognoscere feci I have made or caused to know And that the Spirit to pray and intreat is the same with that to make to pray and intreat the apostle teacheth even there writing that we have received the spirit of adoption in whom we cry Abba Father Where it is manifest that it is we which cry the Holy-ghost provoking and forcing us thereunto Howbeit they goe further and frame this reason Whosoever is sent the same is inferior and lesser than he of whom he is sent and furthermore he is of a comprehensible substance because he passeth by local motion from place to place but the Holy Spirit is sent of the Father and the Son John 14 15. 16. It is poured forth and shed upon men Acts 10. Ergo the Holy

as these two Wenches with the Maiden of Westwell were detected of cosenage so likewise a Dutch-man at Maidstone long after he had accomplished such knaveries to the astonishment of a great number of good men was revealed to be a cosening knave although his miracles were imprinted and published at London Anno 1572. with this title before the book as followeth A very wonderful and strange Miracle of God shewed upon a Dutch-man of the age of 23 years which was possessed of ten Devils and was by Gods mighty providence dispossessed of them again the 27 of January last past 1572. Unto this the Maior of Maidstone with divers of his Brethren subscribed chiefly by the perswasion of Nicasius Vander-Sceure the Minister of the Dutch-Church there John Stikelbow whom as it is there said God made the instrument to cast out the Devils and four other credible persons of the Dutch-Church The history is so strange and so cunningly performed that had not his knavery afterwards brought him into suspicion he should have gone away unsuspected of this fraud A great many other such miracles have been lately Printed whereof divers have been bewrayed all the residue doubtless if tryal had been made would have been found like unto these But some are more finely handled then othersome Some have more advantage by the simplicity of the audience some by the majesty and countenance of the confederates as namely that cosening of the holy Maid of Kent Some escape utterly unsuspected Some are prevented by death so as that way their examination is untaken Some are weakly examined but the most part are so reverenced as they which suspect them are rather called to their answers then the others CHAP. IV. Of the great Oracle of Apollo the Pythonist and how men of all sorts have been deceived and that even the Apostles have mistaken the nature of Spirits with an unanswerable argument that Spirits can take no shapes WIth this kind of Witchcraft Apollo and his Oracles abused and cosened the whole World which Idol was so famous that I need not stand long in the description thereof The Princes and Monarchs of the earth reposed no small confidence therein the Priests which lived thereupon were so cunning as they also overtook almost all the godly and learned men of that age partly with their doubtful answers as that which was made unto Pyrrhus in these words Aio te Aeacida Romanos vincere posse and to Croesus his Ambassadors in these words Si Croesus arma Persis inferat magnum Imperium evertet and otherwise thus Croesus Halin penetrans magnam subvertet opum vim or thus Croesus perdet Halin transgressus plurima regna c. partly through confederacy whereby they knew mens errands ere they came and partly by cunning as promising victory upon the sacrificing of some person of such account as victory should rather be neglected then the murther accomplished And if it were yet should there be such conditions annexed thereunto as alwayes remained unto them a starting hole and matter enough to cavil upon as that the party sacrificed must be a Virgin no bastard c. Furthermore of two things only proposed and where yea or nay only doth answer the question it is an even lay that an Idiot shall conjecture right So as if things fell out contrary the fault was alwayes in the Interpreter and not in the Oracle or the Prophet But what marvel I say though the multitude and common people have been abused herein since Lawyers Philosophers Physitians Astronomers Divines General Councels and Princes have with great negligence and ignorance been deceived and seduced hereby as swallowing up and devouring an inveterate opinion received of their elders without due examination of the circumstance Howbeit the godly and learned Fathers as it appeareth have alwayes had a special care and respect that they attributed not unto God such devilish devices but referred them to him who indeed is the inventer and author though not the personal executioner in manner and form as they supposed so as the matter of faith was not thereby by them impeached But who can assure himself not to be deceived in matters concerning Spirits when the Apostles themselves were so far from knowing them as even after the Resurrection of Christ having heard him preach and expound the Scriptures all his life time they shewed themselves not only ignorant therein but also to have misconceived thereof Did not the Apostle Thomas think that Christ himself himself had been a Spirit until Christ told him plainly that a Spirit was no such creature as had flesh and bones the which he said Thomas might see to be in him And for the further certifying and satisfying of his mind he commended unto him his hands to be seen and his sides to be felt Thomas if the answer be true that some make hereunto to wit that Spirits take formes and shapes of bodies at their pleasure might have answered Christ and remaining unsatisfied might have said Oh Sir what do you tell me that Spirits have no flesh and bones Why they can take shapes and formes and so perchance have you done Which argument all the Witchmongers in the World shall never he able to answer Some of them that maintain the Creation the Transformation the Transportation and Transubstantiation of Witches object that Spirits are not palpable though visible and answer the place by me before cited so as the feeling and not the seeing should satisfie Thomas But he that shall well weigh the text and the circumstances thereof shall perceive that the fault of Thomas his incredulity was secondly bewrayed and condemned in that he would not trust his own eyes nor the view taken by his fellow-Apostles who might have been thought too credulous in this case if Spirits could take shapes at their pleasure Jesus saith to him because thou hast seen and not because thou hast felt thou believest Item he saith Blessed are they that believe and see not and not they that believe and feel not Whereby he noteth that our corporal eyes may discern betwixt a Spirit and a natural body reproving him because he so much relyed upon his external senses in cases where faith should have prevailed and here in a matter of faith revealed in the Word would not credit the miracle which was exhibited unto him in a most natural and sensible sort Howbeit Erastus saith and so doth Hyperius Hemingius Danaeus M. Mal. Bodin c. that evil Spirits eat drink and keep company with men and that they can take palpable formes of bodies producing examples thereof to wit Spectrum Germanicum seu Augustanum and the Angel whose feet Lot washed as though because God can indue his Messengers with bodies at his pleasure therefore the Devil and every Spirit can do the like How the eleven Apostles were in this case deceived appeareth in Luke 24. and in Mark 16. and also in Matth. 14. where the Apostles and Disciples were all

deceived taking Christ to be a Spirit when he walked on the Sea And why might not they be deceived herein as well as in that they thought Christ had spoken of a temporal Kingdom when he preached of the Kingdom of Heaven Which thing they also much misconceived as likewise when he did bid them beware of the leaven of the Pharisees they understood that he spake of material bread CHAP. V. Why Apollo was called Pytho whereof those Witches were called Pythonists Gregory his Letter to the Devil BUt to return to our Oracle of Apollo at Delphos who was called Pytho for that Apollo slue a Serpent so called whereof the Pythonists take their name I pray you consider well of this tale which I will truly rehearse out of the Ecclesiastical history written by Eusebius wherein you shall see the absurdity of the opinion the cosenages of these Oracles and the deceived mind or vain opinion of so great a Doctor bewrayed and deciphered altogether as followeth Gregory Neocaesariensis in his journey and way to pass over the Alpes came to the Temple of Apollo where Apollo's Priest living richly upon the revenues and benefit proceeding from that Idol did give great entertainment unto Gregory and made him good chear But after Gregory was gone Apollo waxed dumb so as the Priests gains decayed for the Idol growing into contempt the Pilgrimage ceased The Spirit taking compassion on the Priests case and upon his grief of mind in this behalf appeared unto him and told him flatly that his late guest Gregory was the cause of all his misery For saith the Devil he hath banished me so that I cannot return without a special license or pasport from him It was no need to bid the Priest make haste for immediately he took post-horse and galloped after Gregory till at length he overtook him and then expostulated with him for his discourtesie proffered in recompence of his good chear and said that if he would not be so good unto him as to write his Letter to the Devil in his behalf he should be utterly undone To be short his importunity was such that he obtained of Gregory his Letter to the Devil who wrote unto him in manner and form following word for word Permitto tibi redire in locum tuum agere qua consuevisti which is in English I am content thou return into thy place and do as thou wast wont Immediately upon the receipt of this Letter the Idol spake as before And here is to be noted that as well in this as in the execution of all their other Oracles and Cosenages the answers were never given Ex tempore or in that day wherein the question was demanded because forsooth they expected a Vision as they said to be given the night following whereby the cosenage might the more easily be wrought CHAP. VI. Apollo who was called Pytho compared to the Rood of Grace Gregories Letter to the Devil confuted WHat need many words to confute this fable For if Gregory had been an honest man he would never have willingly permitted that the people should have been further Cosened with such a lying spirit or if he had been half so holy as Eusebius maketh him he would not have consented or yielded to so lewd a request of the Priest nor have written such an impious Letter no not though good might have come thereof And therefore as well by the impossibility and folly contained therein as of the impiety whereof I dare excuse Gregory you may perceive it to be a lye Me thinks they which still maintain that the Devil made answer in the Idol of Apollo c. may have sufficient perswasion to revoke their erroneous opinions in that it appeareth in record that such men as were skilful in Augury did take upon them to give Oracles at Delphos in the place of Apollo of which number Tisanius the son of Antiochus was one But vain is the answer of Idols Our Rood of grace with the help of little S. Rumbal was not inferior to the Idol of Apollo for these could not work eternal miracles but manifest the internal thoughts of the heart I believe with more lively shew both of humanity and also of Divinity then the other As if you read M. Lamberts book of the perambulation of Kent it shall partly appear But if you talk with them that have been beholders thereof you will be satisfied herein And yet in the blind time of Popery no man might under pain or damnation nor without danger of death suspect the fraud Nay what Papists will yet confess they were Idols though the wiers that made their eyes gogle the pins that fastened them to the posts to make them seem heavy were seen and burnt together with the Images themselves the knavery of the Priests bewrayed and every circumstance thereof detected and manifested CHAP. VII How divers great Clerks and good Authors have been abused in this matter of spirits through false reports and by means of their credulity have published lies which are confuted by Aristotle and the Scriptures PLutarch Livy and Valerius Maximus with many other grave Authors being abused with false reports write that in times past beasts spake and that Images could have spoken and wept and did let fall drops of blood yea and could walk from place to place which they say was done by procreation of spirits But I rather think with Aristotle that it was brought to pass Hominum sacerdotum deceptionibus to wit by the cosening art of crafty Knaves and Priests And therefore let us follow Isaiah's advice who saith When they shall say unto you enquire of them that have a spirit of Divination and at the Soothsayers which whisper and mumble in your ears to deceive you c. enquire at your own God c. And so let us do And here you see they are such as run into corners and cosen the people with lies c. for if they could do as they say they could not aptly be called lyers neither need they to go into corners to whisper c. CHAP. VIII Of the Witch of Endor and whether she accomplished the raising of Samuel truly or by deceipt the opinion of some Divines hereupon THe Woman of Endor is comprised under this word Ob for she is called Pythonissa It is written in 1 Sam. 28. that she raised up Samuel from death and the other words of the text are strongly placed to inforce his very resurrection The mind and opinion of Jesus Sirach evidently appeareth to be that Samuel in person was raised out from his grave as if you read Eccl. 46.19 20. you shall plainly perceive Howbeit he disputeth not there whether the story be true or false but only citeth certain verses of 1 Sam. 28. simply according to the letter perswading to manners and the imitation of our vertuous predecessors and repeating the examples of divers excellent men namely of Samuel even as the text it self urgeth the