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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	work_n	world_n	wrestle_v	24	3	10.7080	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A62395	Scot's Discovery of vvitchcraft proving the common opinions of witches contracting with divels, spirits, or familiars ... to be but imaginary, erronious conceptions and novelties : wherein also, the lewde unchristian all written and published in anno 1584, by Reginald Scot, Esquire.; Discoverie of witchcraft	Scot, Reginald, 1538?-1599.	1651 (1651)	Wing S943; ESTC R19425	465,580	448

extraordinary sicknesse or to be bewitched or as they say strangely taken looke in B Googe his third book treating of cattel and happily you shall find some good medicine or cure for them or if you list to see more antient stuffe reade Vegetius his four bookes thereupon or if you be unlearned seek some cunning bullocke-leech If all this will not serve then set Jobs patience before your eyes And never think that a poore old woman can alter supernaturally the notable course which God hath appointed among his creatures If it had been Gods pleasure to have permitted such a course he would no doubt have both given notice in his word that he had given such power unto them and also would have taught remedies to have prevented them Furthermore if you will know assured meanes and infallible charmes yielding indeed undoubted remedies and preventing all manner of witchcrafts and also the assaults of wicked spirits then despise first all cosening knavery of priests witches and coseners and with true faith reade the sixt chapter of S. Paul to the Epesians and follow his counsell which is ministred unto you in the words following deserving worthily to be called by the name insuing The charme of charmes Finally my brethren be strong in the Lord and in the power of his might Put on the whole armour of God that you may stand against the assaults of the devil For we wrestle not against flesh and blood 〈◊〉 against principalities and powers and against wordly governo●●● the princes of the darknesse of this world against spiritual wickednesse which are in the high places For this cause take unto you the armour of God that you may be able to resist in the evill day and having finished all things stand fast Stand therefore and your loines gi●ded about with verity and having on the brestplate of righteousnesse c. ● followeth in that chapter verses 15 16 17 18. 1 These 5. 1 Pet. 5. verse 8. Ephes. 1. and elsew-here in the holy scripture Otherwise JF you be unlearned and want the comfort of friends repaire to 〈◊〉 learned godly and discreet preacher If otherwise need require ●● to a learned physician who by learning and experience knoweth and 〈◊〉 discerne the difference signes and causes of such diseases as 〈◊〉 lesse men and unskilful physicians impute to witchcraft CHAP. XXIII A confutation of the force and vertue falsely ascribed to charmes and amulets by the authorities of ancient writers both Divines and Physitians MY meaning is not that these words in the bare letter can doe any thing towards your ease or comfort in this behalf or that it were wholesome for your body or soul to wear them about your neck for then would I wish you to wear the whole Bible which must needs bee more effectuall than any one parcell thereof But I find not that the Apostles or any of them in the primitive Church either carried S. Iohns Gospell or any Agnus Dei about them to the end they might be preserved from bugs neither that they looked into the four corners of the house or else in the roof or under the threshold to find matter of witchcraft and so to burn it to be freed from the same according to the popish rules Neither did they by such and such verses or prayers made unto Saints at such or such houres seek to obtain grace neither spake they of any old women that used such trades Neither did Christ at any time use or command holy water or crosses c. to be used as terrours against the Divell who was not affraid to assault himself when he was on earth And therefore a very vain thing it is to think that hee feareth these trifles or any externall matter Let us then cast away these prophane and old wives fables For as Origen saith Incantationes sunt daemonum irrisiones idolatriae faex animarum infatuatio c. Incantations are the Divels sport the dregs of Idolatry the besotting of souls c. Chrysostome saith there be some that carry about their necks a peece of a Gospell But is it not dayly read saith he and heard of all men But if they be never the better for it being put into their ears how shall they be saved by carrying it about their necks And further hee saith Where is the vertue of the Gospell In the figure of the letter or in the understanding of the sense If in the figure thou doest well to wear it about thy neck but if in the understanding then thou shouldst lay it up in thine heart Augustine saith Let the faithfull Ministers admonish and tell their people that these Magicall Arts and incantations doe bring no remedy to the infirmities either of men or cattell c. The heathen Philosophers shall at the last day confound the infidelity and barbarous foolishnesse of our christian or rather antichristian or prophane Witchmongers For as Aristotle saith that Incantamenta sunt muliercularum figmenta Inchantments are womens figments So doth Socrates who was said to be cunning herein affirm that Incantationes sunt verba animas decipientia humanas Incantations are words deceiving humane soules Others say Inscitiae pallium sunt carmina maleficium incantatio The cloak of Ignorance are charms witchery and incantation Galen also saith that such as impute the falling evill and such like diseases to divine matter and not rather to naturall causes are Witches Conjurers c. Hippocrates calleth them arrogant and in another place affirming that in his time there were many deceivers and couseners that would undertake to cure the falling evill c. by the power and help of Divels by burying some lots or inchantments in the ground or casting them into the Sea concludeth thus in their credit that they are all knaves and couseners for God is our only defender and deliverer O notable sentence of a beathen Philosopher The thirteenth Book CHAP. I. The signification of the Hebrew word Hartumim where it is found written in the Scriptures and how it is diversly translated whereby the objection of Pharaohs Magicians is afterward answered in this Book also of naturall magick not evill in it self HArtumim is no naturall Hebrew word but is borrowed of some other nation● howbeit it is used of the Hebrews in these places to wit Gen. 4.1.8.24 Exod. 7.13.24 8.7.18 9.11 Dan. 1.20 2.2 Hierom sometimes translateth it Conjectores sometimes Malefici sometimes Arioll which we for the most part translate by this word witches But the right signification hereof may be conceived in that the inchanters of Phaeraoh being Magicians of Aegypt were called Hartumim And ye● in Exodus they are named in some latine translations Venefici Rabbi L●i saith it betokeneth such as doe strange and wonderfull things naturally artificially and deceitfully Rabbi Isaac Natar affirmeth that such were so termed as amongst the Gentiles professed singular wisdome A●●● Ezra expoundeth it to signifie such as know the

phin ✚ gergoin ✚ le●o● ✚ Amin ✚ amin ✚ In the name of the most pitifullest and and mercifullest God of Is●●●● and of paradise of heaven and of earth of the seas and of the infernals by thine omnipotent help may perform this work which livest and reig●est over 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 truely accomplished through thy worthinesse good Lord which livest and reignest ever one God world without e●● Amen O holy patient and mercifull great God and to be worshipped the Lord of all wisdome clear and just I most heartily desire thy holinesse and clemency to fulfill perform and accomplish this my whole work through thy worthynesse and blessed power which livest and reignest ever one God Per omnia saecula saeculorum Amen CHAP. XII How to inclose a spirit in a crystall stone THis operation following is to have a spirit inclosed into a crystall stone or beryll glasse or into any other like instrument c. First thou in the new of the ☽ being clothed with all new and fresh and clean aray and shaven and that day to fast with bread and water and being cleane confessed say the seven Psalmes and the Letany for the space of two days with this prayer following I desire thee O Lord God my mercifull 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 deceipts and craftinesse of devils And grant to me thy power good Lord to constrain them by this art for thou art the true and lively and eternall God which livest and reignest ever one God through all worlds Amen Thou must doe this five dayes and the sixt day have in a readinesse 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 Falaur with another and Sitrami with another and ode as ye did with the first All this done turn thee to Sitrael and kneeling say thus having the crystall stone in thine hands O Sitrael Malantha Thamaor Falaur and Sitrami Written in these circles appointed to this work I doe conjure and I doe exorcise you by the Father by the Sonne 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 infernall masters and princes doe come unto mee to accomplish and to fulfill all my desire and request which I shall command you Also I conjure you divels and command you I bid you and appoint you by the Lord Jesus Christ the sonne of the most highest God and by the blessed and glorious Virgine Mary and by all the Saints both of men and women of God and by all the Angels Archangels Patriarches and prophets Apostles Evangelists martyrs and confessours virgins and widowes and all the elect of God Also I conjure you and every of you ye infernall Kings by the heaven by the starres by the ☉ and by the ☽ and by all the planets by the earth fire air and water and by the terrestriall paradise and by all things in them contained and by your hell and by all the divels in it and dwelling about it and by your vertue and power and by all whatsoever and with whatsoever it be which may constraine and binde you Therefore by all these foresaid vertues and powers I doe bind you and constrain you into my will and power that you being thus bound may come unto me in great humility and to appeare in your circles befor● 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 doe against my precepts I will promise unto you that you shall descend into the profound deep●●sse of the Sea except that you doe 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 co●e out of the Northpart five Kings with a marvellous company which wh●● they are come to the circle they will alight down off from their hors● and will kneel downe before thee saying Master command us w●●● 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 and that which I will command you to doe let it be done truely su●ely faithfully and essentially And then they all will sweare unto thee to doe all thy will And after they have sworn say the conjuration immediately following I conjure charge and command you and every of you Sirrael Mal●●than Thamaar Falaur and Sitrami you infernal kings to put into the crystall stone one spirit learned ●●d expert in all arts and sciences by the vertue of this name of God Tetragrammaton and by the crosse of our Lo●● Jesus Christ and by the bloud of the innocent lambe which redeemed all the world and by all their virtues and powe●s I charge you ye ●oble kings that the said spirit may teach shew and declare unto me and to my friends at all houres and minuts both night and day the m●● of all things both bodily and ghostly in this world whatsoever I shall request or desire declaring also to me my very name And this I command in your part to doe and to obey thereunto as unto your ow● Lord and Master That done they will call a certain spirit whom th●● will command to enter into the centre of the circled or round crystal T●●● put the crystall between the two circles and thou shalt see the crys●●●● made black Then command them to command the spirit in the crystall not 〈◊〉 depart out of the stone till thou give him licence and to fulfill 〈◊〉 will for ever That done thou shalt see them goe upon the crystall both to answer your requests and to tarry your licence That done the spirits will crave licence and say Goe ye to your place appoin●●● of Almighty God in the name of the father c. And then take up 〈◊〉 crystall and look therein asking what thou wilt and it will shew it ●●to thee Let all your circles be nine foot every way and made as fo●loweth Work this work in ♋ ♏ or ♓ in the houre of the ☽ or ● And when the spirit is inclosed if thou feare him binde him with some bond in such

be by a witch made corporal being by God ordained to a spiritual proportion The cause of this grosse conceipt is that we hearken more diligently to old wives and rather give credit to their fables than to the word of God imagining by the tales they tell us that the divel is such a bulbegger as I have before described For whatsoever is proposed in scripture to us by parable or spoken figuratively or significatively or framed to our grosse capacities c. is by them so considered and expounded as though the bare letter or rather their grosse imaginations thereupon were to be preferred before the true sense and meaning of the word For I dare say that when these blockheads read Iothans parable in the ninth of Judges to the men of Sichem to wit that the trees went out to annoint a king over them saying to the olive tree Reigne thou over us who answered and said Should I leave my fatnesse c. they imagine that the wooden trees walked and spake with a mans voice or else that some spirit entred into the trees and answered as is imagined they did in the idols and oracles of Apollo and such like who indeed have eyes and see not ears and hear not mouthes and speak not c. CHAP. XIII The equivocation of this word spirit how diversly it is taken in the scriptures where by the way is taught that the scripture is not alwayes literally to be interpreted nor yet allegorically to be understood SUch as search with the spirit of wisdome and understanding shal finde that spirits as well good as bad are in scriptures diversly taken yea they shal well perceive that the divel is no horned beast For sometimes in the scriptures spirits and divels are taken for infirmities of the body sometimes for the vices of the minde sometimes also for the gifts of either of them Sometimes a man is called a divel as Iudas in the sixt of Iohn and Peter in the xvi of Matthew Sometimes a spirit is put for the Gospel sometimes for the mind or soul of man sometimes for the will of man his minde and counsell sometimes for teachers and prophets sometimes for zeal towards God sometimes for joy in the Holy-ghost c. And to interpret unto us the nature and signification of spirits we find these words written in the scripture to wit The spirit of the Lord shal rest upon him The spirit of counsel and strength The spirit of wisdome and understanding The spirit of knowledge and the fear of the Lord. Again I will pour out my spirit upon the house of David c. The spirit of grace and compassion Again Ye have not received the spirit of bondage but the spirit of adoption And therefore Paul saith To one is given by the spirit the word of wisdome to another the word of knowledge by the same spirit to another the gift of healing to another the gift of faith by the same spirit to another the gift of prophesie to another the operation of great works to another the discerning of spirits to another the diversity of tongues to another the interpretation of tongues and all these things worketh one and the self same spirit Thus farre the words of Paul And finally Esay saith that the Lord mingled among them the spirit of errour And in another place The Lord hath covered you with a spirit of slumber As for the spirits of divination spoken of in the scripture they are such as was in the woman of Endor the Philippian woman the wench of Westwell and the holy maid of Kent who were indued with spirits or gifts of divination whereby they could make shift to gain money and abuse the people by sleights and crafty inventions But these are possessed of borrowed spirits as it is written in the book of Wisdome and spirits of meer cousenage and deceipt as I have sufficiently proved elsewhere I deny not therefore that there are spirits and divels of such substance as it hath pleased God to create them But in what place soever it be found or read in the scriptures a spirit or divel is to be understood spiritually and is neither a corporall nor a visible thing Where it is written that God sent an evil spirit between Abimelech and the men of Sichem we are to understand that he sent the spirit of hatred and not a bulbegger Also where it is said If the spirit of jealousie come upon him it is as much to say as If he be moved with a jealous minde and not that a corporal divel assaulteth him It is said in the Gospel There was a woman which had a spirit of infirmity 18. years who was bowed together c. whom Christ by laying his hand upon her delivered of her disease Whereby it is to be seen that although it be said that satan had bound her c. yet that it was a sicknesse or disease of body that troubled her for Christs own words expound it Neither is there any word of witchcraft mentioned which some s●y was the cause thereof There were seven divels cast out of Mary Magdalen Which is not so grossely understood by the learned as that there were in her just seven corporal divels such as I described before elsewhere but that by the number of seven divels a great multitude and an uncertain number of vices is signified which figure is usual in divers places of the scripture And this interpretation is more agreeable with Gods word than the papisticall paraphrase which is that Christ under the name of the seven divels recounteth the seven deadly sins only Others allow neither of these expositions because they suppose that the efficacy of Christs miracle should this way be confounded as though it were not as difficult a matter with a touch to make a good Christian of a vicious person as with a word to cure the ague or any other disease of a sick body I think not but any of both these cures may be wrought by means in processe of time without miracle the one by the preacher the other by the physitian But I say that Christs work in both was apparently miraculous for with power and authority even with a touch of his finger and a word of his mouth he made the blinde to see the halt to goe the lepers clean the deaf to hear the dead to rise again and the poor to receive the Gospel out of whom I say he cast divels and miraculously conformed them to become good Christians which before were dissolute livers to whom he said Go your wayes and sin no more CHAP. XIV That it pleased God to manifest the power of his Sonne and not of witches by miracles JEsus Christ to manifest his divine power rebuked the winds and they ceased and the waves of water and it was calme which if neither our divines nor physicians can do much

is expressely 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 everlasting God not only the father to be understood but God which abideth in trinity and unity that is the father the sonne and the Holy-ghost A third objection of theirs is this The sonne 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 sonne Besides that he prescribeth them this forme 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 sonne 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 sonne 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 forme of praying described of 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 wee understand God or the essence of God the father the sonne and the Holy-ghost For this name hath not alwaies a respect unto the generation of the sonne of God but God is called the father of the faithfull because of his gracious and free adopting of them the foundation whereof is the son of God in whom we be adopted but yet so adopted that not the father only receiveth us into his favour but with him also the sonne and the holy spirit doth the same Therefore when we in the beginning of prayer do advertise our selves of Gods goodnesse towards us we doe not cast an eye to the father alone but also to the sonne 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 amisse in calling upon invocating and praying to the son of God and with the son the holy spirit in baptisme according to the forme by Christ himselfe 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 begunne 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 darknesse and walketh upon the high places of the earth the Lord God of hosts is his name In this sort Santes a right skilfull 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 alwaies signifie a making of something out of nothing 〈◊〉 Eusebius in expounding these words 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 sithence by the same he hath shewed and declared his Christ unto all men Neither was it a thing of late beginning under the sonne 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 comming of a mighty wind this word Created being used for sent downe for appointed ordained c. and the word thunder signifying in another kind of manner the preaching of the gospels 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 join couple or gather together c. Furthermore the Pneuma●omachi by these testimonies insuing endeavour to prove the holy spirit to be a creature Out of Iohn the 1. cha By this word were all things made and without it nothing was made Out of the 1 Cor. 8. We have one God the father even he from whom are all things c we in him and one Lord Jesus Christ through whom are all things and we by him Out of the 1. Coloss. 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 sonne 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 sonne that same universall proposition is restrained by Iohn 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