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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

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

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 And the Knavery of Juglers Conjurers Charmers Soothsayers Figure-Casters Dreamers Alchymists and Philterers with many other things that have long lain hidden fully Opened and Deciphered ALL WHICH Are very necessary to be known for the undeceiving of Judges Justices and Jurors before they pass Sentence upon Poor Miserable and Ignorant People who are frequenly Arraigned Condemned and Executed for Witches and Wizzards IN SIXTEEN BOOKS By REGINALD SCOT Esquire 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 as Succedaneous to the former and conducing to the compleating of the Whole Work With Nine Chapters at the beginning of the Fifteenth Book of the DISCOVERY LONDON Printed for Andrew Clark and are to be sold at Mris. Cotes's near the Golden-Ball in Aldersgatestreet 1665. To the Honorable mine especial good Lord Sir ROGER MANWOOD Knight Lord Chief Baron of Her MAJESTIES Court of the Exchequer IN-so-much as I know that your Lordship is by nature wholly inclined and in purpose earnestly bent to relieve the Poor and that not only with Hospitality and Alms but by divers other devises and wayes tending to their comfort having as it were framed and set your self to the help and maintenance of their Estate as appeareth by your charge and travel in that behalf Whereas also you have a special care for the supporting of their right and redressing of their wrongs as neither despising their Calamity nor yet forgetting their Complaint seeking all means for their amendment and for the reformation of their disorders even as a very Father to the Poor Finally for that I am a poor member of that Common-wealth where your Lordship is a principal person I thought this my travel in the behalf of the poor the aged and the simple might be very fitly commended unto you for a weak house requireth a strong stay In which respect I give God thanks that hath raised up unto me so mighty a friend for them as your Lordship is who in our Laws have such knowledge in Government such discretion in these Causes such experience and in the Common-wealth such authority and never the less vouchsafe to descend to the consideration of these base and inferior matters which minister more care and trouble than worldly estimation And insomuch as your Lordship knoweth or rather exerciseth the office of a Judge whose part it is to hear with courtesie and to determine with equity it cannot but be apparent unto you that when punishment exceedeth the fault it is rather to be thought vengeance than correction In which respect I know you spend more time and travel in the conversion and reformation than in the subversion and confusion of Offenders as being well pleased to augment your own private pains to the end you may diminish their publick smart For in truth that Common-wealth remaineth in woful state where fetters and haltars beat more sway than mercy and due compassion Howbeit it is natural to unnatural people and peculiar unto Witchmongers to pursue the poor to accuse the simple and to kill the innocent supplying in rigor and malice towards others that which they themselves want in proof and discretion or the other in offence or occasion But as a cruel heart and an honest mind do seldom meet and feed together in a dish so a discreet and merciful Magistrate and a happy Common-wealth cannot be separated asunder How much then are we bound to God who hath given us a Queen that of Justice is not only the very perfect image and patern but also of Mercy and Clemency under God the meer fountain and body it self Insomuch as they which hunt most after blood in these dayes have least authority to shed it Moreover sith I see that in cases where lenity might be noisome and punishment wholesome to the Common-wealth there no respect of person can move you no authority can abash you no fear no threats can daunt you in performing the duty of Justice In that respect again I find your Lordship a fit person to judge and look upon this present Treatise Wherein I will bring before you as it were to the bar two sorts of most arrogant and wicked people the first challenging to themselves the second attributing unto others That Power which only appertaineth to God who only is the Creator of all things who only searcheth the heart and reins who only knoweth our imaginations and thoughts who only openeth all secrets who only worketh great wonders who only hath power to raise up and cast down who only maketh thunder lightning rain tempest and restraineth them at his pleasure who only sendeth life and death sickness and health wealth and wo who neither give nor lendeth his glory to any creature And therefore that which grieveth me to the bottom of my heart is that these Witchmongers cannot be content to wrest out of Gods hand his Almighty Power and keep it themselves or leave it with a Witch but that when by drift of argument they are made to lay down the bucklers they yield them up to the Devil or at the least pray aide of him as though the rains of all mens lives and actions were committed into his hand and that he sat at the stern to guide and direct the course of the whole World imputing unto him power and ability enough to do as great things and as strange Miracles as ever Christ did But the Doctors of this supernatural doctrine say sometimes That the Witch doth all these things by vertue of her Charms sometimes that a Spiritual sometimes that a Corporal Devil doth accomplish it sometimes they say that the Devil doth but make the Witch believe she doth that which he himself hath wrought sometimes that the Devil seemeth to do that by compulsion which he doth most willingly Finally the Writers hereupon are so eloquent and full of variety that sometimes they write that the Devil doth all this by God's permission only sometimes by his licence sometimes by his appointment so as in effect and truth not the Devil but the high and mighty King of Kings and Lord of hosts even God himself should this way be made obedient and servile to obey and perform the will and commandement of a malicious old Witch and miraculously to answer her appetite as well in every trifling vanity as in

most horrible executions as the revenger of a doting old womans imagined wrongs to the destruction of many innocent children and as a supporter of her passions to the undoing of many a poor soul And I see not but a Witch may as well inchant when she will as a lyer may lye whey he list and so should we possess nothing but by a Witches licence and permission And now forsooth it is brought to this point that all Devils which were wont to be spiritual may at their pleasure become corporal and to shew themselves familiarly to Witches and Conjurors and to none other and by them only may be made tame and kept in a box c. So as a malicious old Woman may command her Devil to plague her neighbor and he is afflicted in manner and form as she desireth But then cometh another Witch and she biddeth her Devil help and he healeth the same party So as they make it a kingdome divided in it self and therefore I trust it will not long endure but will shortly be overthrown according to the words of our Saviour Omne regnum in se divisum desolabitur Every kingdom divided in it self shall be desolate And although some say that the Devil is the Witches instrument to bring her purposes and practices to pass yet others say that she is his instrument to execute his pleasure in any thing and therefore to be executed But then methinks she should be injuriously dealt withal and put to death for anothers offence for actions are not judged by instrumental causes neither doth the end and purpose of that which is done depend upon the mean instrument Finally if the Witch do it not why should the Witch die for it But they say that Witches are perswaded and think that they do indeed those mischiefs and have a will to perform that which the Devil committeth and that therefore they are worthy to die By which reason every one should be executed that wisheth evil to his neighbour c. But if the will should be punished by man according to the offence against God we should be driven by thousands at once to the slaughterhouse or butchery For whosoever loatheth correction shall die And who should escape execution if this lothsomness I say should extend to death by the Civil Laws Also the reward of sin is death Howbeit every one that sinneth is not to be put to death by the Magistrate But my Lord it shall be proved in my book and your Lordship shall try it to be true as well here at home in your native countrey as also abroade in your several circuits that besides them that be Veneficae which are plain Poysoners there will be found among our Witches only two sorts the one sort being such by imputation as so thought of by others and these are abused and not abusers the other by acceptation as being willing so to be accounted and these be meer Coseners Calvin treating of these Magicians calleth them Coseners saying That they use their Jugling knacks only to amase or abuse the people or else for Fame but he might rather have said for Gain Erastus himself being a principal writer in the behalf of Witches omnipotency is forced to confess that these Greek words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are most commonly put for illusion false-packing cosenage fraud knavery and deceit and is further driven to say That in ancient time the learned were not so blockish as not to see that the promises of Magicians and Inchanters were false and nothing else but knavery cosenage and old wives fables and yet defendeth he their flying in the air their transferring of Corn or Grass from one field to another c. But as Erastus disagreeth herein with himself and his friends so is there no agreement among any of those Writers but only in cruelties absurdities and impossibilites And these my Lord that fall into so manifest contradictions and into such absurd asseverations are not of the inferiour sort of Writers neither are they all Papists but men of such account as whose names give more credit to their cause then their writings In whose behalf I am sorry and partly for reverence suppress their fondest errors and foulest absurdities dealing specially with them that most contend in cruelty whose feet are swift to shed blood Striving as Jesus the son of Sirach saith and hasting as Solomon the son of David saith to pour out the blood of the Innocent whose heat against these poor wretches cannot be allayed with any other liquor then blood and therefore I fear that under their wings will be found the blood of the souls of the poor at that day when the Lord shall say Depart from me ye blood-thirsty men And because I know your Lordship will take no counsel against innocent blood but rather suppress them that seek to imbrew their hands therein I have made choice to open their case to you and to lay their miserable calamity before your feet following herein the advice of that learned man Brentius who saith Si quis admonuerit Magistratum ne in miseras illas mulierculas saeviat eum ego arbitror divinitus excitatum that is If any admonish the Magistrate not to deal too hardly with these miserable wretches that are called Witches I think him a good instrument raised up for this purpose by God himself But it will perchance be said by Witchmongers to wit by such as attribute to Witches the power which appertaineth to God only That I have made choice of your Lordship to be a Patron to this my Book because I think you favour mine opinions and by that means may the more freely publish any error or conceit of mine own which should rather be warranted by your Lordships authority then by the Word of God or by sufficient argument But I protest the contrary and by these presents I renounce all protection and despise all friendship that might serve to help towards the suppressing or supplanting of Truth knowing also that your Lordship is far from allowing any injury done unto Man much more an enemy to them that go about to dishonour God or to embeazel the title of his immortal glory But because I know you to be perspicuous and able to see down into the depth and bottome of Causes and are not to be carryed away with the vain perswasion or superstition either of Man Custom Time or Multltude but moved with the authority of Truth only I crave your countenance herein even so far forth and no further then the law of God the law of Nature the law of this Land and the rule of Reason shall require Neither do I treat for these poor people any otherwise but so as with one hand you may sustain the good and with the other suppress the evil wherein you shall be thought a Father to Orphans an Advocate to Widows a Guide to the Blind a Stay to the Lame a Comfort and Countenance to the honest a

Lords or Ladies he shall not be condemned with false witness nor taken with Fairies or any manner of Axes nor yet with the Falling-evil Also if a woman be in Travel lay this writing upon her belly she shall have easie deliverance and the child right shape and Christendom and the mother Purification of holy Church and all through vertue of these holy Names of Jesus Christ following ✚ Jesus ✚ Christus ✚ Messias ✚ Soter ✚ Emmanuel ✚ Sabbath ✚ Adonai ✚ Unigenitus ✚ Majestas ✚ Paracletus ✚ Salvatur noster ✚ Agiros iskiros ✚ Agios ✚ Adonatos ✚ Gasper ✚ Melchior ✚ Balthasar ✚ Matthaeus ✚ Marcios ✚ Lucos ✚ Johannes The Epistle of S. Saviour which Pope Leo sent to King Charles saying that whosoever carrieth the same about him or in what day soever he shall read it or shall see it he shall not be killed with any Iron-tool nor be burned with fire nor be drowned with water neither any evil man or other creature may hurt him The Cross of Christ is a wonderful defence ✚ the cross of Christ be alwayes with me ✚ the cross is it which I do alwayes worship ✚ the cross of Christ is true health ✚ the cross of Christ doth lose the bands of death ✚ the cross of Christ is the truth and the way ✚ I take my journey upon the cross of the Lord ✚ the cross of Christ beareth down every evil ✚ the cross of Christ giveth all good things ✚ the cross of Christ taketh away pains everlasting ✚ the cross of Christ save me ✚ O cross of Christ be upon me before me and behind me ✚ because the ancient Enemy cannot abide the sight of thee ✚ the cross of Christ save me keep me govern me and direct me ✚ Thomas bearing this note of thy divine Majesty ✚ Alpha ✚ Omega ✚ first ✚ and last ✚ midst ✚ and end ✚ beginning ✚ first begotten ✚ wisdom ✚ vertue ✚ A Popish Periapt or Charm which must never be said but carried about one against Theeves I Do go and I do come unto you with the love of God with the humility of Christ with the holiness of our blessed Lady with the Faith of Abraham with the Justice of Isaac with the Vertue of David with the Might of Peter with the Constancy of Paul with the Word of God with the Authority of Gregory with the Prayer of Clement with the Flood of Jordan p p p c g e g a q q est p t 1 k a b g l k 2 a x t g t b a m g 2 4 2 1 que p x c g k q a 9 9 p o q q r. Oh only Father ✚ oh only Lord ✚ And Jesus ✚ passing through the midst of them ✚ went In ✚ the Name of the Father ✚ and of the Son ✚ and of the Holy Ghost ✚ Another Amulet JOseph of Arimathea did find this Writing upon the wounds of the side of Jesus Christ written with Gods finger when the Body was taken away from the Cross Whosoever shall carry this writing about him shall not dye any evil death if he believe in Christ and in all perplexities he shall soon be delivered neither let him fear any danger at all Fons Alpha Omega ✚ figa ✚ figalis ✚ Sabbaoth ✚ Emmanuel ✚ Adonai ✚ o ✚ Neray ✚ Ela ✚ Ihe ✚ Rentone ✚ Neger ✚ Sahe ✚ Pangeton ✚ Commen ✚ a ✚ g ✚ l ✚ a ✚ Mattheus ✚ Marcus ✚ Lucas ✚ Johannes ✚ ✚ ✚ titulus triumphalis ✚ Jesus ✚ Nasarenus rex Judaeorum ✚ ecce dominica crucis signum ✚ fugite partes adversae vicit leo de tribu Judae radix David aleluijah Kyrie eleeson Christe eleeson Pater noster Ave Maria ne nos veniat super nos salutare tuum Oremus c. I find in a Primer intituled The Hours of our Lady after the use of the Church of York printed anno 1516. a Charm with this titling in red letters To all them that afore this Image of pity devoutly shall lay five Pater nosters five Avies and one Credo piteously beholding these arms or Christ's passion are granted thirty two thousand seven hundred fifty five years of pardon It is to be thought that this pardon was granted in the time of Pope Boniface the ninth for Platina saith that the Pardons were sold so cheap that the Apostolical Authority grew into contempt A Papistical Charm SIgnum sanctae crucis defendat me a malis praesentibus praeteritis futuris interioribus exterioribus That is The sign of the Cross defend me from evils present past and to come inward and outward A Charm found in the Canon of the Mass ALso this charm is found in the Canon of the Mass Haec sacrosancta commixtio corporis sanguinis domini nostri Jesu Christi fiat mihi omnibusque sumentibus salus mentis corporis ad vitam promerendam capessendam praeparatio salutaris that is Let this holy mixture of the body and blood of our Lord Jesus Christ be unto me and unto all receivers thereof health of mind and body and to the deserving and receiving of life an healthful preparative Other Papistical Charms Aqua benedicta sit mihi salus vita Englished by Abraham Fleming Let holy water he both health and life to me Adque nomen Martini omnis haereticus fugiat pallidus When Martins name is sung or said Let Hereticks flie as men dismaid But the Papists have a harder Charm than that to wit Fire and fagot Fire and fagot A Charm of the Holy-Cross Nulla salus est in domo Nisi cruce munit homo Superliminaria Neque sentit gladium Nec amisit filium Quisquis egit talia No health within the house doth dwell Except a man do Cross him well At every door or frame He never feeleth the Swords point Nor of his Son shall lose a joynt That doth perform the same Furthermore as followeth I sta suos fortiores Semper facit victores Morbos sanat languores Reprimit Daemonia Dat captivis libertatem Vitae confert novitatem Ad antiquam dignitatem Crux reducit omnia O Crux lignum triumphale Mundi vera salus vale Inter ligna nullum tale Fronde flore germine Medicina Christiana Salva sanos aegros sana Quod non valet vis humana Fit in tuo nomine c. Englished by Abraham Fleming It makes her souldiers excellent And crowneth them with victory Restores the lame and impotent And healeth every malady The Devils of Hell it conquereth Releaseth from imprisonment Newness of life it offereth It hath all at commandement O Cross of Wood incomparable To all the world most wholesome No Wood is half so honourable In branch in bud or blossome O medicine which Christ did ordain The sound save every hour The sick and sore make whole again By vertue of thy power And that which mans unablenss Hath never comprehended Grant by thy Name

Mathematical Figures adapted to the names and natures of separated Substances whither good or evil Now the form of Consecrating such Magical Pentacles is to name the vertue of the holy Names and Figures their Antiquity and Institution with the intention of the Consecration purifying the Pentacle by consecrated fire and waving the same over the flames thereof When the Exorcist would consecrate Places or Utensils Fire or Water for magical uses he must repeat the Consecration or Dedication of Solomon the King at the building of the Temple the Vision of Moses at the Bush and the Spirit of the Lord on the tops of the Mulberry-trees repeating also the Sacrifice of it self being kindled the Fire upon Sodom and the Water of Eternal Life Wherein the Magitian must still remember to speak of the seven golden Candlesticks and Ezekiels Wheels closing the Consecration with the deep and mysterious Names of God and holy Daemons When particular Instruments are to be sanctified the Magitian must sprinkle the same with consecrated Water and fumigate them with fumigations anoint them with consecrated Oyl And lastly Seal them with holy Characters after all which is performed an Oration or Prayer must follow relating the particulars of the Consecration with Petitions to that Power in whose Name and Authority the Ceremony is performed And in like manner shalt thou consecrate and sanctifie every Utensil whatsoever by Sprinklings Fumigations Unctions Seals and Benedictions commemorating and reiterating the sanctifyings in the holy Scripture of the Tables of the Law delivered to Moses of the two Testaments in the New Covenant of the holy Prophets in their Mothers wombs and of Aholiah and Aholibah whom the Spirit of God inspired to frame all sorts of curious workmanship for the Tabernacle This is the sum of Consecrationn CHAP. V. Treating more practically of the Consecration of Circles Fires Garments and Fumigations IN the Construction of Magical Circles the hour day or night and season of the year and the Constellation are to be considered as also what sort of Spirits are to be called and to what Region Air or Climate they belong Therefore this method is to be followed for the more orderly and certain proceeding therein First a Circle nine foot over must be drawn within which another Circle three inches from the outermost must be also made in the Center whereof the name of the hour the Angel of the hour the Seal of the Angel the Angel of the day predominant wherein the work is undertaken Note these attributes are to be inscribed betwixt the Circles round about with Alpha at the beginning and Omega at the close When the Circle is composed it must be sprinkled with holy Water while the Magician saith Wash me O Lord and I shall be whiter then Snow And as for the Fumigations over them this Benediction must be said O God of Abraham Isaac and Jacob bless these thy subservient creatures that they may multiply the force of their excellent odors to hinder evil spirits and phantasms from entring the Circle through our Lord. Amen An Exorcism for the fire The Exorcist ought to have an earthen Censer wherein to preserve the fire for magical uses and the expiations and fumigations whose consecration is on this manner By him that created Heaven and Earth and is the God and Lord of all I exorcize and sanctifie thee thou creature of Fire that immediately thou banish every phantasm from thee so that thou prove not hurtful in any kind Which I beseech thee O Lord to confirm by sanctifying and making pure this creature of fire that it may be blessed and consecrate to the honour of thy holy Name Amen At the putting on the Garments Let the Magician say By the figurative mystery of this holy Stole or Vestment I will cloath me with the armour of Salvation in the strength of the highest Ancor Amacor Amides Lheodonias Anitor That my desired end may be effected through thy strength Adonai to whom the praise and glory will for ever belong Which Ceremonies being finished the Exorcist shall proceed to the practical part of Invocation and Conjuration of all degrees of Spirits having every utensil and appendix in readiness for the performance and proceeding according to the method in these following Chapters CHAP. VI. How to raise and exorcize all sorts of Spirits belonging to the Airy Region THe Garment which the Exorcist is cloathed withall at the performance of this action ought according to the opinions of the chiefest Magicians to be a Priestly Robe which if it can no where be procured may be a neat and cleanly linnen Vest with the holy Pentacle fastned thereunto upon Parchment made of a Kids skin over which an Invocation must be said and then the Pentacle must be sprinkled with holy Water At the putting on the Magical Garment this Prayer must be repeated By thy holy power Adonai Sabaoth And by the power and merit of thine Angels and Archangels and by the vertue of holy Church which thou hast sanctified do I cloath me with this consecrated Garment that what I am to practice may take effect through thy Name who art for ever and ever Now as for the time of operation and the manner thereof The Instructions before set down are sufficient to direct the Exorcist only the Acter and his Scholar must be mindful in the way as they go towards the place of Conjuration to reiterate the sacred forms of Consecrations Prayers and Invocations the one bearing an Earthen Vessel with consecrated fire and the other the Magical Sword the Book and Garments till approaching nigh the place where the Circle is to be drawn they must then proceeed to compose it after the aforesaid manner And at last Exorcize the Spirits on this following manner Seeing God hath given us the power to bruise the Serpents head and command the Prince of Darkness much more to bear rule over every airy Spirit Therefore by his strong and mighty Name Iehovah do I conjure you naming the Spirits and by his secret commands delivered to Moses on the Mount and by his holy Name Tetragrammaton and by all his wonderful Names and Attributes Sadai Ollon Emillah Athanatos Paracletos c. That ye do here immediately appear before this Circle in humane form and not terrible or of monstrous shape on pain of eternal misery that abides you unless you speedily fulfil my commands Bathar Baltar Archim Anakim Nakun Amen When the Exorcist hath finished this Conjuration he and his companion shall continue constantly turning themselves to the East West North and South saying with their Caps in their hands Gerson Anek Nephaton Basannah Cabon and within a little space they will behold various apparitions upon the ground and in the air with various habits shapes and instruments after that he shall perceive a troop of armed men with threatning carriage appear before the Circle who after they are conjured to leave

For by that means men should have good occasion and opportunity to flie from him and to run to God for succour as the manner is of all them that are terrified though perchance they thought not upon God a long time before But in truth we never have so much cause to be afraid of the Devil as when he flatteringly insinuateth himself into our hearts to satisfie please and serve our humours enticing us to prosecute our own appetites and pleasures without any of these external terrours I would weet of these men where they do find in the Scriptures that some Devils be spiritual and some corporal or how these earthy or watery Devils enter into the mind of man Augustine saith and divers others affirm That Satan or the Devil while we feed allureth us with gluttony he thrusteth lust into our generation and sloth into our exercise into our conversation envie into our traffick avarice into our correction wrath into our government pride he putteth into our hearts evil cogitations into our mouthes lyes c. When we wake he moveth us to evils works when we sleep to evil and filthy dreams he provoketh the merry to loosness and the sad to despair CHAP. XII That the Devils assaults are Spiritual and not Temporal and how grossly some understand those parts of the Scripture UPon that which hitherto hath been said you see that the assaults of Satan are spiritual and not temporal in which respect St. Paul wisheth us not to provide a corselet of Steel to defend us from his claws but biddeth us Put on the whole armour of God that we may be able to stand against the invasions of the Devil For we wrestle not against flesh and blood but against principalities powers and spiritual wickedness And therefore St. Peter adviseth us To be sober and watch for the Devil goeth about like a roaring Lion seeking whom he may devour He meaneth not with carnal teeth for it followeth thus Whom resist ye stedfast in the faith And again St. Peter saith That which is spiritual only discerneth spiritual things for no carnal man can discern the things of the spirit Why then should we think that a Devil which is a Spirit can be known or made tame and familiar unto a natural man or contrary to nature can be by a Witch made corporal being by God ordained to a spiritual proportion The cause of this gross 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 Devil 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 gross capacities c. is by them so considered and expounded as though the bare letter or rather their gross imaginations thereupon were to be preferred before the true sense and meaning of the Word For I dare say that when these blockheads read Jothams Parable in the ninth of Judges to the men of Sichem to wit that The trees went out to anoint a King over them saying to the Olive-tree Reign thou over us who answered and said Should I leave my fatness c. they imagine that the wooden Trees walked and spake with a mans voyce 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 mouths 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 the Spirit of Wisdom and Understanding shall find that Spirits as well good as bad are in the Scriptures diversly taken yea they shall well perceive that the Devil is no horned beast For sometimes in the Scriptures Spirits and Devils are taken for infirmities of the body sometimes for the vices of the mind sometimes also for the gifts of tither of them Sometimes a man is called a Devil as Judas in the sixt of John and Peter in the 16. of Matthew Sometimes a Spirit is put for the Gospel sometimes for the mind or soul of man sometimes for the wil of man his mind and councel 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 shall rest upon him The Spirit of counsel and strength The Spirit of wisdom and understanding The spirit of knowledg 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 St. Paul saith To one is given by the Spirit the word of wisdom 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 far the words of St. Paul And finally Isaiah 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 written in the Book of Wisdom and spirits of meer cosenage and deceipt as I have sufficiently proved elsewhere I deny not therefore that there are Spirits and Devils 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 Devil is to be understood spiritually and is neither a corporal 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 as to say If he he be moved with a jealous mind and not that a corporal Devil

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