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.

BOOK VII. (Book 7)

CHAP. I.

Of the Hebrew word Ob, what it signifieth, where it is found: Of Pythonisses called Ventriloquae, who they be, and what their practises are; experience and examples thereof shewed.

THis word Ob, is translated Pytho, or Pythonicus spiritus; Deut. 18. Isa. 19. 1 Sam. 28. 2 Reg. 23. &c. sometime, though unproperly, Magus, as 2 Sam. 23. But Ob sig∣nifieth most properly a Bottle, and is used in this place, because the Pythonists spake hollow, as in the bottom of their bellies; whereby they are aptly in Latin called Ventriloqui; of which sort was Elizabeth Barton,* 1.1 the holy maid of Kent, &c. These are such as take upon them to give Oracles, to tell where things lost are become; and finally, to appeach others of mischiefs, which they themselves most commonly have brought to pass; whereby many times they overthrow the good fame of honest Women, and of such others of their neighbours, with whom they are displeased. For trial hereof, letting pass a hundred cosenages that I could recite at this time: I will begin with a true story of a Wench, practising her Diabo∣lical Witchcraft and Ventriloquie, Anno 1574. at Westwell in Kent, within six miles where I dwell, taken and noted by two Ministers and Preachers of Gods Word, four substantial Yeomen, and three Women of good fame and reputation, whose names are after written.

Mildred the base daughter of Alice Norrington,* 1.2 and now servant to William Spooner of Westwell in the County of Kent, being of the age of seventeen years, was possessed with Satan in the night and day aforesaid: About two of the clock in the afternoon of the same day, there came to the same Spooners house, Roger Newman Minister of Westwell, John Brainford Minister of Kinington, with others whose names are underwritten, who made their Prayers unto God, to assist them in that needful case; and then commanded Satan in the name of the Eter∣nal God, and of his Son Jesus Christ, to speak with such a voice as they might understand, and to declare from whence he came. But he would not speak, but roared and cryed mightily: And though we did command him many times, in the name of God, and of his Son Jesus Christ, and in his mighty power to speak, yet he would not; until he had gone through all his delayes, as roaring, crying, striving, and gnashing of teeth, and otherwise with mowing, and other terrible countenances, and was so strong in the maid, that four men could scarce hold her down. And this continued by the space almost of two hours: So some∣times we charged him earnestly to speak, and again praying unto GOD that he would assist us: at the last, he spake, but very strangely, and that was thus, He comes, he comes; and that oftentimes he repeated; and, He goes, he goes; and then we charged him to tell us who sent him? And he said, I lay in her way like a log, and I made her run like fire, but I could not hurt her: And why so? said we: Because God kept her, said he: When camest thou to her? said we: To night in her bed, said he: Then we charged him, as before, to tell what he was, and who sent him, and what his name was: At first he said, The De∣vil,

the Devil: Then we charged him as before: Then he roared and cryed as before, and spake terrible words; I will kill her, I will kill her, I will tear her in pieces, I will tear her in pieces. We said, Thou shalt not hurt her: He said, I will kill you all: We said, Thou shalt hurt done of us all. Then we charged him as before: Then he said, You will give me no rest: We said, Thou shalt have none here, for thou must have no rest within the servants of God; but tell us in the name of God what thou art, and who sent thee? Then he said, He would tear her in pieces: We said, Thou shalt not hurt her: Then he said again, He would kill us all: We said again, Thou shalt hurt none of us all, for we are the servants of God; and we charged him as before: And he said again, Will you give me no rest? We said, Thou shalt have none here, neither shalt thou rest in her, for thou hast no right in her, sith Jesus Christ hath redeemed her with his blood, and she belongeth to him, and therefore tell us thy name and who sent thee? He said, his name was Satan: We said, Who sent thee? He said, Old Alice, old Alice: Which old Alice? said we: Old Alice, said he: Where dwel∣leth she? said we: In Westwel-street, said he: We said, How long hast thou been with her? These twenty years, said he. We asked him where she did keep him? In two bottels, said he: Where be they? said we: In the backside of her house, said he: In what place? said we: Under the wall, said he: Where is the o∣ther? In Kenington: In what place? said we: In the ground, said he. Then we asked him, What she did give him: He said, Her will, her will: What did she bid thee do? said we: He said, Kill her maid: Wherefore did she bid thee kill her? said we: Because she did not love her, said he: We said, How long is it ago, since she sent thee to her? More than a year, said he: Where was that? said we: At her Masters, said he: Which Masters? said we: At her Master Brainfords at Kinington, said he: How oft wert thou there? said we: Many times, said he: Where first? said we? In the garden, said he: Where the second time? In the hall: Where the third time? In her bed: Where the fourth time? In the field: Where the fifth time? In the Court: Where the sixth time? In the water, where I cast her into the mote: Where the seventh time? In her bed. We asked him again, Where else? He said, in Westwell: Where there? said we: In the Vicarige, said he: Where there? In the loft: How camest thou to her? said we: In the likeness of two birds, said he: Who sent thee to that place? said we: Old Alice, said he: What other Spirits were with thee there? said we: My servant, said he: What is his name? said we: He said, Little Devil: What is thy name? said we? Satan, said he: What doth old Alice call thee? said we: Partner, said he: What doth she give thee? said we: Her will, said he: How many hast thou killed for her? said we: Three, said he: Who are they? said we: A man and his child, said he: What were their names? said we: The childs name was Edward, said he: What more then Edward? said we: Edward Ager, said he: What was the mans name? said we: Richard, said he: What more? said we: Richard Ager, said he: Where dwelt the man and the child? said we: At Dig, at Dig, said he: This Richard Agar of Dig, was a Gentleman of forty pounds land by the year, a very honest man, but would often say, he was bewitched, and languished long before he dyed: Whom else hast thou killed for her? said we: Woltons wife, said he: Where did she dwel? In Westwell, said he: What else hast thou done for her? said we: What she would have me, said he: What is that? said we: To fetch her meat, drink, and corn, said he: Where hadst thou it? said we: In every house, said he: Name the houses, said we: At Petmans, at Farmes, at Millens, at Fullers, and in every house. After this, we commanded Satan in the name of Jesus Christ to depart from her, and never to trouble her any more, nor any man else: Then he said, He would go, he would go; but he went not: Then we commanded him as before with some more words. Then he said, I go, I go; and so he departed. Then said the maid, He is gone, Lord have mercy upon me, for he would have killed me. And then we kneeled down and gave God thanks, with the maiden; praying that God would keep her from Satans power, and assist her with his

grace. And noting this in a piece of paper, we departed. Satans voice did differ much from the maids voice, and all that he spake, was in his own name: Sub∣scribed thus:

Witnesses to this, that heard and saw this whole matter, as followeth:

• Roger Newman, Vicar of Westwell.
• John Brainford Vicar of Kenington.
• ...Thomas Taylor.
• Henry Taylors Wife.
• ...John Taylor.
• Thomas Frenchborne Wife.
• ...William Spooner.
• John Frenchborne and his wife.

CHAP. II.

How the lewd practice of the Pythonist of Westwell came to light, and by whom she was examined; and that all her Diabolical speech was but Ventriloquie and plain cousenage, which is proved by her own confession.

IT is written, That in the latter dayes there shall be shewed strange illusions,* 1.3 &c. inso∣much as (if it were possible) the very elect shall be deceived: Howbeit, St. Paul saith, There shall be lying and false Wonders. Nevertheless, this sentence, and such like, have been often laid in my dish, and are urged by divers writers, to approve the miraculous working of Witches, whereof I will treat more large∣ly in another place: Howbeit, by the way, I must confess, that I take that sentence to be spoken of Antichrist, to wit, the Pope; who miraculously, con∣trary to Nature, Philosophy, and all Divinity, being of birth and calling base; in learning gross; in valure, beauty, or activity most commonly a very lubber, hath placed himself in the most lofty and delicate seat, putting almost all Christian Princes heads not only under his girdle, but under his foot, &c.

Surely, the tragedy of this Pythonist is not inferiour to a thousand stories, which will hardly be blotted out of the memory and credit either of the com∣mon people, or else of the learned. How hardly will this story suffer discre∣dit, having testimony of such authority? How could Mother Alice escape con∣demnation and hanging, being arraigned upon this evidence: when a poor Woman hath been cast away, upon a cosening Oracle, or rather a false lye, de∣vised by Feats the Jugler, through the malicious instigation of some of her ad∣versaries?

But how cunningly soever this last cited Certificate be penned,* 1.4 or what shew soever it carryeth of truth and plain dealing, there may be found contained therein matter enough to detect the cosening knavery thereof; and yet divers have been deeply deceived therewith, and can hardly be removed from the credit thereof, and without great disdain cannot endure to hear the reproof thereof. And know you this by the way, that heretofore Robin Goodfellow, and Hob∣goblin, were as terrible, and also as credible to the people, as Hags and Witches be now; and in time to come, a Witch will be as much derided and condemned, and as plainly perceived, as the illusion and knavery of Robin Goodfellow. And in truth, they that maintain walking spirits, with their transformation, &c. have no reason to deny Robin Goodfellow, upon whom there have gone as ma∣ny and as credible tales, as upon Witches; saving that it hath not pleased the translators of the Bible, to call Spirits, by the name of Robin Goodfellow, as they have termed Diviners, Soothsayers, Prisoners, and Coseners by the name of Witches.

But to make short work with the confutation of this bastardly queans enter∣prise, and cosenage; you shall undestand, that upon the bruit of her divinity and miraculous trances, she was convented before M. Thomas Wotton of Bocton Malherbe, a man of great worship and wisdom, and for deciding and ordering of matters in this Common-wealth, of rare and singular dexterity; through whose discreet handling of the matter, with the assistance and aid of M. George Darrel, Esq being also a right good and discreet Justice of the same limit, the fraud was found,* 1.5 and the cosenage confessed, and she received condigne punish∣ment: Neither was her confession won, according to the form of the Spanish Inquisition, to wit, through extremity of tortures, nor yet by guile or flattery, nor by presumptions; but through wise and perfect tryal of every circumstance the illusion was manifestly disclosed: not so (I say) as Witches are commonly convinced and condemned; to wit, through malicious accusations, by guesses, presumptions, and extorted confessions, contrary to sense and possibility, and for such actions as they can shew no tryal nor example before the wise, ei∣ther by direct or indirect means; but after her due tryal, she shewed her feats, illusions, and trances, with the residue of all her miraculous works, in the pre∣sence of divers Gentlemen and Gentlewomen of great worship and credit, at Bocton Malherbe, in the house of the said Mr. Wotton. Now compare this wench with the Witch of Endor, and you shall see that both the cosenages may be done by one art.

CHAP. III. Bodins stuffe concerning the Pythonist

of Endor, with a true story of a counterfeit Dutch-man.

* 1.6UPon the like tales both Bodin built his doctrin, calling them Atheists that will not believe him, adding to this kind of Witchcraft, the mira∣culous works of divers maidens, that would spue pins, clowts, &c. as one Agnes Brigs, and Rachel Pinder of London did, till the miracles were de∣tected, and they set to open penance. Others he citeth of that sort, the which were bound by Devils with garters, or some such like stuffe to posts, &c. with knots that could not be undone, which is an Aegyptians jugling or cosening feat. And of such foolish lyes joyned with bawdy tales, his whole book con∣sisteth; wherein I warrant you there are no fewer then two hundred fables, and as many impossibilities. And 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 instru∣ment 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 simplici∣ty of the audience; some by the majesty and countenance of the confede∣rates: as namely, that cosening of the holy Maid of Kent. Some escape utterly unsuspected. Some are prevented by death, so as that way their exa∣mination 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 decei∣ved, and that even the Apostles have mistaken the nature of Spirits, with an unan∣swerable argument, that Spirits can take no shapes.

WIth this kind of Witchcraft, Apollo and his Oracles abused and cose∣ned 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 lear∣ned 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;* 1.7 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 con∣federacy, whereby they knew mens errands ere they came; and partly by cunning, as promising victory upon the sacrificing of some person of such ac∣count, as victory should rather be neglected, then the murther accomplished. And if it were, yet should there be such conditions annexed thereunto,* 1.8 as al∣wayes 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, Astrono∣mers, 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,* 1.9 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 answe∣red 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 Transpor∣tation, 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 increduli∣ty 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,* 1.10 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 exter∣nal 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.

* 1.11Howbeit, 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,* 1.12 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 like∣wise when he did bid them beware of the leaven of the Pharisees, they under∣stood 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 re∣hearse out of the Ecclesiastical history,* 1.13 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 Pilgri∣mage 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, Per∣mitto 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,* 1.14 that as well in this, as in the execution of all their other Oracles and Cosenages, the an∣swers were never given Ex tempore, or in that day wherein the question was de∣manded; 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 con∣sented or yielded to so lewd a request of the Priest, nor have written such an im∣pious 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,* 1.15 with the help of little S. Rumbal, was not inferior to the Idol of Apollo; for these could not work eter∣nal 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.* 1.16 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 dam∣nation, 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, be∣ing 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,* 1.17

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.

* 1.18THe 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 ac∣cording 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 matter, according to the deceived mind and imagination of Saul, and his Servants: And therefore in truth, Sirach spake there according to the opinion of Saul, which so supposed; otherwise it is neither Heresie nor Treason to say he was deceived.

He that weigheth well that place, and looketh it advisedly, shall see that Sa∣muel was not raised from the dead, but that it was an illusion or cosenage practi∣sed by the Witch:* 1.19 For the souls of the righteous are in the hands of God: accor∣ding to that which Chrysostom saith, Souls in a certain place expecting judgement, and cannot remove from thence. Neither is it Gods will, that the living should be taught by the dead. Which things are confirmed and approved by the ex∣ample of Lazarus and Dives; where it appeareth, according to Deut. 18. that he will not have the living taught by the dead, but will have us stick to his Word, wherein his will and testament is declared. Indeed Lyra and Dionysius incline greatly to the latter. And Lyra saith, That as when Balaam would have raised a Devil, God interposed himself; so did he in this case bring up Samuel, when the Witch would have raised her Devil: which is a probable interpretation. But yet they dare not stand to that opinion,* 1.20 least they should impeach S. Augustines credit, who, they confess, remained in judgement and opinion, without contradiction of the Church, that Samuel was not raised; for he saith directly, That Samuel him∣self was not called up. And indeed, if he were raised, it was either willingly, or per force; if it were willingly, his sin had been equal with the Witches.

And Peter Martyr, me thinks, saith more to the purpose, in these words, to wit, This must have been done by Gods good will, or per force of art magick: it could not be done by his good will, because he forbad it; nor by art, because Witches have no power over the godly. Where it is answered by some, that the commandement was only to prohibit the Jews to aske counsel of the dead, and so no fault in Samuel to give counsel: We may as well excuse our Neighbours wife, for consenting to our filthy desires, because it is only written in the Decalogue, Thou shalt not desire thy neighbours wife. But, indeed, Samuel was directly forbidden to answer Saul before he dyed; and therefore it was not likely that God would appoint him when he was dead, to do it.

CHAP. IX.

That Samuel was not raised indeed, and how Bodin and all Papists dote herein, and that souls cannot be raised by Witchcraft.

FUrthermore, it is not likely that God would answer Saul by dead Samuel, when he would not answer him by living Samuel; and most unlikely of all, that God would answer him by a Devil, that denyed to do it by a Prophet. That he was not brought up per force, the whole course of the Scripture witnesseth, and proveth; as also our own reason may give us to understand. For what quiet rest could the souls of the elect enjoy or possess in Abrahams bosome, if they were to be plucked from thence at a Witches call and commandement? But so should the Devil have power in heaven, where he is unworthy to have any place himself, and therefore unmeet to command others.

Many other of the Fathers are flatly against the raising up of Samuel; name∣ly, Tertullian in his book De anima: Justin Martyr, In explicatione, quae. 25. Rabanus, In epistolis ad Bonos. Abat. Origen, In historia de Bileamo, &c. Some other dote exceedingly herein, as namely, Bodin and all Papists in general; also Rabbi Sedias Hajas, and also all the Hebrews, saving R. David Kimchi, which is the best writer of all the Rabbins; though never a good of them all. But Bodin,* 1.21 in maintenance thereof, falleth into many absurdities, proving by the small faults that Saul had committed, that he was an elect; for the greatest matter, saith he, laid unto his charge, is the reserving of the Amalekites cattel, &c. He was an elect, &c. confirming his opinion with many ridiculous fables, and with this argument, to wit, his fault was too little to deserve damnation; for Paul would not have the incestuous man punished too sore, that his soul might be saved. Justin Martyr in another place was not only deceived in the actual raising up of Samuels soul, but affirmed, that all the souls of the Prophets and just men are subject to the power of Witches. And yet were the Heathen much more fond herein, who (as Lactantius affirmeth) boasted that they could call up the souls of the dead, and yet did think that their souls dyed with their bodies. Whereby is to be seens how alwayes the world hath been abused in the matters of Witchcraft and Conjuration. The Necromancers affirm, that the spirit of any man may be called up, or recalled (as they term it) before one year be past, after their departure from the body: Which C. Agrippa, in his book De occulta Philosophia saith, may be done by certain natural forces and bonds. And therefore corpses in times past were accompanied and watched with lights, sprinkled with holy water, perfumed with incense, and purged with prayer all the while they were above ground: otherwise the Serpent (as the Masters of the Hebrews say) would devour them, as the food appointed him by God, Gen. 3. alledging also this place, We shall not all sleep,* 1.22 but we shall be changed; because many shall remain for perpetual meat to the Serpent: where∣upon riseth the contention between him and Michael,* 1.23 concerning the body of Moses, wherein Scripture is alledged. I confess that Augustine, and the resi∣due of the Doctors, that deny the raising of Samuel, conclude, that the Devil was fetcht up in his likeness; from whose opinions (with reverence) I hope I may dissent.

CHAP. X.

That neither the Devil nor Samuel was raised, but that it was a meer cosenage, ac∣cording to the guise of our Pythonists.

AGain, if the Devil appeared, and not Samuel, why is it said in Eccl. that he slept? for the Devil neither sleepeth nor dyeth. But in truth we may gather, that it was neither the Devil in person, nor Samuel: but a cir∣cumstance is here described according to the deceived opinion and imagina∣tion of Saul. Howbeit Augustine saith, that both these sides may easily be defen∣ded. But we shall not need to fetch an exposition so far off: for indeed (me thinks) it is Longe petita; nor to descend so low as hell, to fetch up a Devil to expound this place.* 1.24 For it is ridiculous (as Pompanacius saith) to leave ma∣nifest things, and such as by natural reason may be proved, to seek un∣known things, which by no likelihood can be conceived, nor tryed by any rule of reason. But insomuch as we have liberty by S. Augustines rule, in such places of Scripture as seem to contain either contrariety or absurdity, to vary from the letter, and to make a godly construction agreeable to the word; let us confess that Samuel was not raised, for that were repugnant to the word, and see whether this illusion may not be contrived by the art and cunning of the Woman, without any of these supernatural devices; for I could cite a hundred Papistical and cosening practices, as difficult as this, and as cleanly handled. And it is to be surely thought, if it had been a Devil, the text would have noted it in some place of the story,* 1.25 as it doth not: But Bodin helpeth me exceedingly in this point, wherein he forsaketh, he saith, Augustine, Tertullian, and D. Kimchi who say it was the Devil that was raised up; which, saith Bodin, could not be; for that in the same communication between Saul and Samuel, the name of Jehovah is five times repeated, of which name the Devil cannot abide the hearing.

CHAP. XI.

The objection of the Witchmongers concerning this place fully answered, and what circum∣stances are to be considered for the understanding of this story, which is plainly opened from the beginning of 1 Sam. 28. to ver. 12.

WHere such a supernatural miracle is wrought, no doubt it is a testimo∣ny of truth,* 1.26 as Peter Martyr affirmeth. And in this case it should have been a witness of lyes; for, saith he, a matter of such weight cannot be attributed to the Devil, but it is the mighty power of God that doth accomplish it. And if it lay in a Witches power to call up a Devil; yet it lyeth not in a Witches power to work such miracles;* 1.27 for, God will not give his power and glory to any creature. To understand this place, we must diligently examine the circumstance thereof: It was well known, that Saul, before he resorted to the Witch, was in despair of the mercies and goodness of God; partly for that Sa∣muel told him long before, that he should be overthrown, and David should have his place; and partly, because God before had refused to answer him, either by Samuel when he lived, or by any other Prophet, or by Urim or Thummim, &c. And if you desire to see this matter discussed,* 1.28 turn to 1 Sam. 28. and confer my words therewith.

* 1.29Saul seeing the host of the Philistines come upon him, which thing could not be unknown to all the people, fainted, because he saw their strength, and his own weakness, and specially that he was forsaken: so as being now strait of mind, desperate, and a very fool, he goeth to certain of his servants that saw in what taking he was, and asked them for a Woman that had a familiar

Spirit, and they told him by and by, that there dwelt one at Endor. By the way you shall understand, that both Saul and his Servants, meant such a one as could by her Spirit raise up Samuel, or any other that was dead and buryed: Where∣in you see they were deceived, though it were true, that she took upon her so to do. To what use then served her familiar spirit, which you conceive she had, because Sauls servants said so? Surely, as they were deceived and abused in part, so doubtless were they in the rest; for to what purpose, I say, should her fami∣liar serve, if not for such intents as they reported, and she undertook? I think you will grant, that Sauls men never saw her familiar; for I never heard any yet of credit say, that he was so much in the Witches favour, as to see her Devil; although indeed we read amongst the Popish trumpery,* 1.30 that S. Cicilie had an An∣gel to her familiar, and that she could shew him to whom she would, and that she might ask and have what she or her friend list; as appeareth in the lesson read in the Popish Church on S. Cicilies day. Well, I perceive the Woman of Endors spirit was a counterfeit, and kept belike at her closet at Endor, or in the bottle, with mother Alices Devil at Westwell, and are now bewrayed and fled together to Limbo patrum, &c. And though Saul were bewitched and blinded in the matter, yet doubtless a wise man would have perchance espied her knavery. Me thinks Saul was brought to this Witch,* 1.31 much after the manner that Doctor Burcot was brought to Feats, who sold master Doctor a familiar, whereby he thought to have wrought miracles, or rather to have gained good store of money. This fel∣low by the name of Feats was a Jugler, by the name of Hilles a Witch or Con∣jurer, every way a Cosener; his qualities and feats were to me, and many others, well known and detected: And yet the opinion conceived of him, was most strange and wonderful, even with such and in such cases, as it grieveth me to think of; specially because his knavery and cosenage reached to the shedding of innocent blood. But now forsooth, Saul covereth himself with a net;* 1.32 and be∣cause he would not be known, he put on other garments: but to bring that matter to pass, he must have been cut shorter by the head and soulders,* 1.33 for by so much he was higher then any of the people: and therefore whatsoever face the crafty quean did set upon it, she knew him well enough. And for further proof thereof, you may understand, that the Princes of the Jews were much con∣versant with the people. And it appeareth manifestly, that Saul dwelt very near to Endor, so as she should the rather know him; for in the evening he went from his lodging unto her house: neither should it seem that she was gone to bed when he came; but because that may be uncertain, you may see in the process of the text, That in a piece of the night he went from his house to hers,* 1.34 and with much ado intreated her to consent to his request. She finished her conjuration, so as both Sauls part, the Witches part, and also Samuels part was played; and after the solemnization thereof, a Calf was killed, a batch of Bread baked, and a supper made ready and eaten up; and after all this, he went home the same night; and had need so to do, for he had some business the next day. By these and many other circumstances, it may be gathered, that she dissembled, in saying, she knew him not, and consequently counterfeited, and made a fool of him in all the rest.

It appeareth there, that he, with a couple of his men, went to her by night, and said,* 1.35 Conjecture unto me by thy familiar spirit, and bring me up whom I shall name unto thee. The godly-learned know, that this was not in the power of the Witch of Endor, but in the God of heaven only to accomplish. Howbeit, Saul was bewitched so to suppose; and yet is he more simple that will be overtaken with the devises of our old Witches, which are produced to resemble her. And why should we think, that God would rather permit the Witch to raise Samuel, then that Dives could obtain Lazarus to come out of Abrahams bosome, upon more likely and more reasonable conditions? Well now doth this strumpet (according to the guise of our cosening Witches and Conjurers) make the matter strange unto Saul, saying, that he came to her in a snare, &c.* 1.36 But Witches seldome make this objection, saving when they mistrust that he which cometh to

them will espie their Jugling: for otherwise, where the Witchmonger is simple and easie to be abused, the Witch will be as easie to be intreated, and nothing dangerous of her cunning; as you see this Witch was soon perswaded, notwithstanding that objection, because she perceived and saw that Saul was afraid and out of his wits:* 1.37 And therefore she said unto him, Whom shall I raise up? As though she could have brougt unto him Abraham, Isaac, or Jacob; who cannot hear us,* 1.38 therefore cannot rise at our call: For it is written, Look thou down from heaven and behold us, &c. as for Abraham he is ignorant of us, and Israel knoweth us not.

CHAP. XII.

1 Sam. 28.12, 13, 14. expounded, wherein is shewed, That Saul was cosened and abused by the Witch; and that Samuel was not raised, is proved by the Witches own talk.

THe manner and circumstance of their communion, or of her conjura∣tion, is not verbatim set down and expressed in the text; but the effect thereof briefly touched: yet will I shew you the common order of their conjuration,* 1.39 and specially of hers at this time used. When Saul had told her, that he would have Samuel brought up to him, she departed from his pre∣sence into her Closet, where doubtless she had had her familiar, to wit, some lewd crafty Priest, and made Saul stand at the door like a fool (as it were with his finger in a hole) to hear the cosening answers, but not to see the cosening handling thereof, and the counterfeiting of the matter: And so goeth she to work, using ordinary words of Conjuration, of which there are sundry varieties and forms (whereof I shall have occasion to repeat some in another place) as you see the Juglers (which be inferior Conjurors) speak certain strange words of course, to lead away the eie from espying the manner of their conveyance, whilest they may induce the mind to conceive and suppose that he dealeth with Spirits, saying, Hay, fortune fury, nun{que} credo, passe, passe, when come you sirra! So belike after many such words spoken, she said to her self, Lo now the matter is brought to pass, for I see wonderful things: So as Saul hearing these words, longed to know all, and asked her what she saw: whereby you may know that Saul saw nothing,* 1.40 but stood without like a mome, whilest she played her part in her closet, as may most evidently appear by the 21 ver. of this Chap. where it is said,* 1.41 Then the woman came out unto Saul. Howbeit, a little before she cunningly counter∣feited that she saw Samuel, and thereby knew that it was Saul that was come unto her: whereby all the world may perceive the cosening, and her dissimulation; for by that which hath been before said, it must needs be that she knew him. And (I pray you) why should she not have suspected as well him to be Saul before, when in express words he required her to bring unto him Samuel, as now when Samuel appeared unto her?

Well, to the question before proposed by Saul, she answereth and lyeth, that she saw Angels or Gods ascending up out of the earth.* 1.42 Then proceedeth she with her inchanting phrases and words of course, so as thereby Saul gathereth and supposeth that she hath raised a man; for otherwise his question dependeth not upon any thing before spoken: For when she hath said, I saw Angels ascending, &c. the next word he saith is, What fashion is he of? which (I say) hangeth not upon her last expressed words: And to this she answered not directly, that it was Samuel; but that it was an old man lapped in a mantle: as though she knew not him that was the most notorious man in Israel, that had been her neighbour by the space of many years, and upon whom (while he lived) every eye was fixed, and whom also she knew within less then a quarter of an hour before;* 1.43 as by whose means also she came acquainted with Saul. Read the text and see.

But she describeth his personage, and the apparel which he did usually wear when he lived; which if they were both buryed together, were consumed and rotten, or devoured with worms before that time. Belike he had a new mantle made him in heaven; and yet they say Taylors are skanty there, for that their consciences are so large here. In this Countrey men give away their garments when they dye; if Samuel had so done, he could not have borrowed it again; for, of likelihood, it would have been worn out in that space, except the donor had been a better husband than I; for the testator was dead (as it is supposed) two years before.

CHAP. XIII.

The residue of 1 Sam. 28. expounded; wherein is declared, how cunningly this Witch brought Saul resolutely to believe that she raised Samuel: what words are used to colour the cosenage, and how all might also be wrought by Ventriloquie.

NOw cometh in Samuel to play his part; but I am perswaded it was performed, in the person of the Witch her self, or of her confederate. He saith to Saul, Why hast thou disquieted me, to bring up?* 1.44 As though without guile or packing, it had been Samuel himself. Saul answered, that he was in great distress; for the Philistines made war upon him. Whereby the Witch, or her confederate Priest might easily conjecture that his heart failed, and direct the Oracle or Prophesie accordingly: especially, understanding by his present talk, and also by former Prophesies and doings that were past, that God had for∣saken him, and that his people were declining from him. For when Jonathan (a little before) overthrew the Philistines, being thirty thousand chariots,* 1.45 and six thou∣sand horsemen: Saul could not assemble above six hundred souldiers. Then said Samuel (which some suppose was Satan, and as I think, was the Witch, with a confederate; for what need so far fetches as to fetch a Devil supernaturally out of hell, when the illusion may be here by natural means decyphered? And if you note the words well, you shall perceive the phrase not to come out of a spiritual mouth of a Devil; but from a lying corporal tongue of a Cosener, that careth neither for God nor the Devil; from whence issueth such advice and commu∣nication, as greatly disagreeth from Satans nature and purpose.) For thus (I say) the said Samuel speaketh, Wherefore dost thou asks of me, seeing the Lord is gone from thee, and is thine enemy? Even the Lord hath done unto him as he spake by my hands;* 1.46 for the Lord will rent thy Kingdom out of thine hand, and give it to thy neighbour David; because thou obeyedst not the voyce of the Lord, &c. This (I say) is no phrase of a Devil, but of a Cosener, which knew before what Samuel had Prophesied concerning Sauls destruction. For it is the Devils condition to allure the people unto wickedness, and not in this sort to admonish, warn, and rebuke them from evil. And the Popish writers confess, That the Devil would have been gone at the first naming of God. If it be said, That it was at God's special commande∣ment and will, that Samuel or the Devil should be raised, to propound this ad∣monition, to the profit of all posterity. I answer, that then he would rather have done it by some of his living Prophets, and that Satan had not been so fit an in∣strument for that purpose. After this falleth the Witch (I would say Samuel) into the vein of Prophecying, and speaketh to Saul on this wise, The Lord will rent thy Kingdom out of thine hand, and give it to thy neighbour David;* 1.47 because thou obeyedst not the voyce of the Lord, nor executedst his fierce wrath upon the Amalekites, therefore hath the Lord done this unto thee this day. Moreover, the Lord will deliver thee into the hands of the Philistines, and to morrow shalt thou and thy sons be with me, and the Lord shall give the host of Israel into the hands of the Philistines. What could Samuel have said more?

Me thinks the Devil would have used another order, encouraging Saul rather than rebuking him for his evil. The Devil is craftier than to leave such an ad∣monition

to all posterities, as should be prejudicial unto his Kingdom, and also be void of all impiety. But so divine a sentence maketh much for the mainte∣nance of the Witches credit, and to the advancement of her gains. Howbeit, concerning the verity of this Prophesie, there be many disputable questions: First, Whether the battel were fought the next day? Secondly, Whether all his sons were killed with him? Item, Whether they went to heaven or hell together; as being with Samuel, they must be in heaven; and being with Satan, they must be in hell.* 1.48 But although every part of this Prophesie were false, as that all his sons were not slain (Ishbosheth living and reigning in Israel two years after Sauls death) and that the battel was not on the morrow, and that wicked Saul, after that he had killed himself, was not with good Samuel, yet this Witch did give a shrewd guess to the sequel: Which, whether it were true or false, pertains not to my purpose, and therefore I will omit it. But as touching the opinion of them that say it was the Devil, because that such things came to pass; I would fain know of them where they learn that Devils foreknow things to come? If they say, he guesseth only upon probabilities, the Witch may also do the like. But here I may not forget the Decrees,* 1.49 which conclude, That Samuel appeared not unto Saul; but that the Historiographer set forth Sauls mind and Samuels estate, and certain things that were said and seen, omitting whether they were true or false: and further, that it were a great offence for a man to believe the bare words of the story. And if this exposition like you not, I can easily frame my self to the opinion of some of great learning expounding this place, and that with great probability,* 1.50 in this sort, to wit, that this Pythonist being Ventriloqua, that is, speaking, as it were, from the bottom of her belly, did cast her self into a trance, and so abused Saul, answering to Saul in Samuels name, in her counterfeit hollow voice: as the Wench of Westwel spake, whose history I have rehearsed before at large, in pag. 71, 72. and this is right Ventriloquie.

CHAP. XIV.

Opinions of some learned men, that Samuel was indeed raised, not by the Witches art or Power, but by the special miracle of God: that there are no such visions in these our dayes; and that our Witches cannot do the like.

AJas and Sadajas write, That when the Woman saw the miracle indeed, and more then she looked for, or was wont to do, she began to cry out, that this was a vision indeed, and a true one, not done by her art, but by the power of God. Which exposition is far more probable than our late writers judge∣ments hereupon, and agreeth with the exposition of divers good Divines. Gela∣sius saith, It was the very spirit of Samuel: and where he suffered himself to be worshipped, it was but in civil salutation and courtesie: and that God did inter∣pose Samuel, as he did Elias to the messenger of Ochosias, when he sent to Belze∣bub the God of Acharon.* 1.51 And here is to be noted, that the Witchmongers are set up in this point: for the Papists say, that it cannot be a Devil, because Jehovah is thrice or five times named in the story. Upon this piece of Scripture, argu∣ments are dayly devised, to prove and maintain the miraculous actions of Witch∣craft, and the raising of the dead by Conjurations, And yet, if it were true, that Samuel himself were raised, or the Devil in his likeness; and that the Witch of Endor by her art and cunning did it, &c. it maketh rather to the disproof than to the proof of our Witches, which can neither do that kind of miracle, or any other, in any such place or company, where their jugling and cosenage may be seen and laid open.* 1.52 And I challenge them all (even upon the adventure of my life) to shew one piece of a Miracle, such as Christ did truly, or such as they sup∣pose this Witch did diabolically, be it not with art nor confederacy, whereby some colour thereof may be made; neither are there any such visions in these dayes shewed.

Heretofore God did send his visible Angels to men; but now we hear not of such apparitions, neither are they necessary. Indeed it pleased God heretofore, by the hand of Moses, and his Prophets, and specially by his Son Christ and his Apostles, to work great Miracles for the establishing of the faith; but now, whatsoever is necessary for our salvation, is contained in the Word of God: our faith is already confirmed, and our Church established by Miracles; so as now to seek for them is a point of Infidelity. Which the Papists (if you note it) are greatly touched withal, as in their lying Legends appeareth. But in truth their Miracles are knaveries most commonly, and specially of Priests, whereof I could cite a thousand. If you read the story of Bell and the Dragon, you shall finde a cosening Miracle of some antiquity. If you will see newer devices, read Wierus, Cardanus, Baleus, and specially Lavaterus, &c. There have been some * 1.53 walking spirits in these parts, so conjured, not long since, as afterwards they little de∣lighted to make any more apparitions.

CHAP. XV.

Of vain Apparitions: how people have been brought to fear Bugs; which is partly re∣formed by the Preaching of the Gospel: the true effect of Christs Miracles.

BUt certainly, some one knave in a white sheet hath cosened and abused many thousands that way; specially when Robin Good-fellow kept such a coil in the Countrey. But you shall understand, that these Bugs specially are spyed and feared of sick folk, children, women, and cowards, which through weakness of mind and body, are shaken with vain dreams and continual fear. The Scythians, being a stout and a warlike Nation (as divers writers report) never see any vain sights, or spirits. It is a common saying, A Lyon feareth no Bugs.* 1.54 But in our childhood, our Mothers maids have so terrified us with an ugly De∣vil having horns on his head, fire in his mouth, and a tail in his breech, eyes like a bason, fangs like a Dog, claws like a Bear, askin like a Niger, and a voyce roaring like a Lyon, whereby we start and are afraid when we hear one cry Bough: and they have so frayed us with Bul-beggers, Spirits, Witches, Ur∣chens, Elves, Hags, Fairies, Satyrs, Pans, Faunes, Sylens, Kit with the canstick, Tritons, Centaures, Dwarfes, Gyants, Imps, Calcars, Conjurers, Nymphes, Changelings, Incubus, Robin Goodfellow, the Spoorn, the Mare, the man in the Oak, the Hell-wain, the firedrake, the Puckle, Tom-thombe, Hob-goblin, Tom-tumbler, Boneless, and such other Bugs, that we are afraid of our own shadows: insomuch that some never fear the Devil, but in a dark night; and then a polled Sheep is a perilous beast, and many times is taken for our Fathers soul, specially in a Churchyard, where a right hardy man heretofore scant durst passe by night, but his hair would stand upright. For right grave writers report,* 1.55 that spirits most often and specially take the shape of women appearing to Monks, &c. and of Beasts, Dogs, Swine, Horses, Goats, Cats, Hares; of Fowles, as Crowes, night Owles, and shreek Owles; but they delight most in the likeness of Snakes and Dragons. Well, thanks be to God, this wretched and cowardly infidelity, since the Preaching of the Gospel, is in part forgotten: and doubtless, the rest of those illusions will in short time (by Gods grace) be detected and vanish away.

Divers writers report, that in Germany, since Luthers time,* 1.56 Spirits and De∣vils have not personally appeared, as in times past they were wont to do. This argument is taken in hand or the ancient Fathers, to prove the determination and ceasing of Oracles. For in times past (saith Athanasius) Devils in vain shapes did intricate men with their illusions, hiding themselves in waters, stones, woods, &c. But now, that the word of God hath appeared, those sights, Spirits and mockeries of Images are ceased. Truly, if all such Oracles, as that of Apollo, &c. (before the coming of Christ) had been true, and done according to the report, which hath been brought through divers ages, and from far Countries unto us,

without Priestly fraud or guil, or as the spirits of Prophesie, and working of Miracles, had been inserted into a Idol, as hath been supposed; yet we Chri∣stians may conceive, that Christs coming was not so fruitless and prejudicial in this point unto us, as to take away his spirit of Prophesie and Divination from out of the mouth of his elect people, and good Prophets, giving no answer of any thing to come by them, nor by Urim nor Thummim, as he was wont, &c. And yet to leave the Devil in the mouth of a Witch, or an Idol to Prophesie or work Miracles, &c. to the hinderance of his glorious Gospel, to the discountenance of his Church, and to the furtherance of Infidelity and false religion; whereas the working of Miracles was the only,* 1.57 or at least, the most special means that moved men to believe in Christ, as appeareth in sundry places of the Gospel, and specially in John,* 1.58 where it is written, That a great multitude followed him, because they saw his Miracles which he did,* 1.59 &c. Nay, is it not written, That Jesus was ap∣proved by God among the Jews, with miracles, wonders and signes? &c. And yet, if we confer the Miracles wrought by Christ, and those that are imputed to Witches; Witches miracles shall appear more common, and nothing inferior unto his.

CHAP. XVI.

Witches Miracles compared to Christs; that God is the creator of all things; of Apollo, and of his names and portraiture.

* 1.60IF the Witch of Endor had performed that, which many conceive of the mat∣ter, it might have been compared with the raising up of Lazarus. I pray you, is not the converting of water into milk, as hard a matter as the turning of water into wine? And yet, as you may read in the Gospel, That Christ did the one,* 1.61 as his first miracle; so may you read in M. Mal. and in Bodin, that Witches can easily do the other; yea, and that which is a great deal more, of Water they can make Butter. But to avoid all cavils, and least there should appear more matter in Christs miracle, then the others, you shall finde in M. Mal. that they can change water into Wine: and, What is it to attribute to a Creature, the power and work of the Creator, if this be not? Christ saith, Opera quae ego facio nemo potest facere. Creation of substance was never granted to Man nor Angel; Ergo, neither to Witch nor Devil; for God is the only giver of life and being, and by him all things are made, visible and invisible.

Finally, this woman of Endor is in the Scripture called Pythonissa; whereby it may appear that she was but a very cosener: for Pytho himself, whereof Pytho∣nissa is derived,* 1.62 was a counterfeit. And the original story of Apollo, who was called Pytho, because he killed a Serpent of that name, is but a Poetical fable; for the Poets say, he was the God of Musick, Physick, Poetry and Shooting. In heaven he is called Sol, in earth Liber Pater, in hell Apollo. He flourisheth al∣wayes with perpetual youth, and therefore he is painted without a beard; his picture was kept as an Oracle-giver; and the Priests that attended thereon at Delphos were coseners, and called Pythonists of Pytho, as Papists of Papa; and afterwards all Women that used that trade, were named Pythonissae, as was this Woman of Endor. But because it concerneth this matter, I will briefly note the opinions of divers learned men, and certain other proofs, which I finde in the Scripture touching the ceasing of Miracles, Prophesies and Oracles.

Notes

• * 1.1

  The holy maid of Kent a Ven∣tiloqua.
• * 1.2

  Anno Do 1574. Octob. 13. Confer this story with the Woman of En∣dor, 1 Sam. 18. and see whe∣ther the same might not be accomplished by this devise.
• * 1.3

  Mat. 24.24.
• * 1.4

  The Ventrilo∣qua of Westwel discovered.
• * 1.5

  The Pythonist of Westwel con∣victed by her own confession.
• * 1.6

  J. Bodin lib. de daemon. 3 cap. 2.
• * 1.7

  The Amphi∣bologies of Oracles.
• * 1.8

  The subtilty of our Oracles.
• * 1.9

  John 20.9.
• * 1.10

  John 20.29.
• * 1.11

  Eras. fol. 62.
• * 1.12

  Luke 24.37. Mark 16.14 Mat. 14.26. Chap. 20. & 16.11.
• * 1.13

  Euseb. lib. 7. cap. 25.
• * 1.14

  Note the cose∣nage of Ora∣cles.
• * 1.15

  Zach. 10.
• * 1.16

  W. Lambert in titulo Boxley.
• * 1.17

  Isa. 8.19.
• * 1.18

  1 Sam. 28.
• * 1.19

  Sap. 3. Psal. 92. & 97. Chrysost. Hom. 21. in Matth. Luke 16.
• * 1.20

  August. lib. quae vet. & no∣vi. Testam. quaest. 27. item, part. 2. cap. 26. item, quaest. 5. nec mirum. ad Simplïcian. li. 2.93. ad Dulci∣tium. quae. 6. item, lib. 2 de doct. Chri. Deut. 18. Exod. 20.
• * 1.21

  J. Bod. lib. de dam. 2. cap. 3. 1 Sam. 28. 1 Cor. 5. J. Martyr in colloquio cum Triphone Ju∣daeo.

  Lact. lib. 7. c. 13.
• * 1.22

  1 Cor. 15.51.
• * 1.23

  Jud. vers. 9.
• * 1.24

  Pompanacius lib. de incant. cap. 2.
• * 1.25

  J. Bod. lib. de dam. 2. cap. 3.
• * 1.26

  P. Martyr in comment. in 1 Sam. 28.9.
• * 1.27

  Isa. 42.8.
• * 1.28

  1 Sam. 28.
• * 1.29

  Vers. 7.
• * 1.30

  S. Cicilies fa∣miliar.
• * 1.31

  Dr. Burcot. Feats.
• * 1.32

  1 Sam. 28.8.
• * 1.33

  Ibid. 10.23.
• * 1.34

  Ibid. 28.8.
• * 1.35

  Ibidem.
• * 1.36

  1 Sam. 28.9.
• * 1.37

  1 Sam. 28.11.
• * 1.38

  Isa. 83.15, 16.
• * 1.39

  The manner of the Witch of Endors cose∣ning of Saul.
• * 1.40

  1 Sam. 28.13.
• * 1.41

  Vers. 21.
• * 1.42

  Vers. 13.
• * 1.43

  Vers. 12.
• * 1.44

  1 Sam. 28.15. ibidem.
• * 1.45

  1 Sam. 14.5, 15.
• * 1.46

  1 Sam. 28.16, 17.

  & 15.28.
• * 1.47

  1 Sam. 28.17, 18, 19.
• * 1.48

  2 Reg. 4.
• * 1.49

  Canon. 26. quaest. c. 5. nec mirum.
• * 1.50

  Right Ventri∣loquie.
• * 1.51

  J. Bod and L. Vairus dif∣fer herein.
• * 1.52

  A bold, discreet and faithful challenge.
• * 1.53

  At Canterbury by R. Lee Esq and others, Anno 1573. At Rye by Mr. Maymor and others, Anno 1577.
• * 1.54

  J. Wier. l. ••.3. c. 8. Theodor. Biz••ntius. Lavit. de. spect. Carda••. de var. rerum.
• * 1.55

  Peucer, &c. Lavat. de spect.
• * 1.56

  Cardan. de var. rerum.

  J. Wier. de praest. daemo. &c. Athanas. de. hu∣manitate verbi.
• * 1.57

  The true end of Miracles.
• * 1.58

  John 2.23.
• * 1.59

  Acts 2.22. John 5.
• * 1.60

  An Ironical collation.
• * 1.61

  Mal Malef. par. 2. quae. 1. c. 14. Acts 17. 1. Tim. ••.13. Col. 1.16. Athanas. symbol.
• * 1.62

  Apollo, Pytho, uncased.