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 VIII. (Book 8)

CHAP. I.

That Miracles are ceased.

ALthough in times past, it pleased God, extraordinarily to shew Miracles amongst his people, for the strengthening of their faith in the Messias; and again, at his coming to confirm their faith by his wonderful doings, and his special graces and gifts bestowed by him upon the Apostles, &c. yet we ordinarily read in the Scriptures,* 1.1 That it is the Lord that worketh great wonders. Yea, David saith, That among the dead (as in this case of Samuel) God himself sheweth no wonders. I find also, That God will not give his glory and power to a creature. Nicodemus being a Pharisee, could say, That no man could do such Miracles as Christ did, except God were with him: accor∣ding to the saying of the Prophet to those Gods and Idols, which took on them the power of God, Do either good or ill if you can, &c. So as the Prophet knew and taught thereby, That none but God could work Miracles.* 1.2 Infinite places for this purpose might be brought out of the Scripture, which for brevity I omit and overslip.

St. Augustine, among other reasons,* 1.3 whereby he proveth the ceasing of Mi∣racles, saith, Now blind flesh doth not open the eyes of the blinde by the Mi∣racle of God, but the eyes of our heart are opened by the word of God. Now is not our dead carcase raised any more up by Miracle, but our dead bodies be still in the grave, and our souls are raised to life by Christ. Now the ears of the deaf are not opened by Miracle, but they which had their ears shut before, have them now opened to their salvation. The miraculous healing of the sick, by anoin∣ting, spoken of by S. James, is objected by many, specially by the Papists,* 1.4 for the maintenance of their Sacrament of Extream Unction; which is apishly and vainly used in the Romish Church, as though the miraculous gift had continuance till this day: Herein you shall see what Calvin speaketh in his Institutions,* 1.5 The grace of hearing (saith he) spoken of by S. James, is vanished away, as also the other miracles, which the Lord would have shewed only for a time, that he might make the new preaching of the Gospel marvellous for ever.* 1.6 Why (saith he) doth not these (meaning Miracle-mongers) appoint some Siloah to swim in, whereinto at certain ordinary recourses of times sick folk may plunge them∣selves? Why do they not lye along upon the dead,* 1.7 because Paul raised up a dead child by that means? Verily (saith he) James in the miracle to anoint,* 1.8 spake for that time, whiles the Church still enjoyed such blessing of God. Item, he saith, That the Lord is present with his in all ages; and so often as need is, he helpeth their sicknesses, no less then in old time. But he doth not so utter his manifest power, nor distributeth miracles, as by the hands of the Apostles, be∣cause the gift was but for a time. Calvin even there concludeth thus, They say such vertues or miracles remain, but experience says nay. And see how they agree among themselves. Danaeus saith, that neither Witch nor Devil can work miracles. Giles Alley saith directly, That Witches work Miracles. Calvin saith, They are all ceased. All Witchmongers say, They continue. But some affirm, That Popish Miracles are vanished and gone away; howbeit Witches miracles remain in full

force. So as S. Loy is out of credit for a horse-leach; Master T. and Mother Bungie remain in estimation for Prophets; nay Hobgoblin and Robin-Goodfellow are contemned among young children, and Mother Alice and Mother Bungie are feared among old fools. The estimation of these continue, because the matter hath not been called in question: the credit of the other decayeth, because the matter hath been looked into: Whereof I say no more, but that S. Anthonies bliss will help your pig,* 1.9 whensoever Mother Bungie doth hurt it with her curse; and therefore we are warned by the Word of God, in any wise not to fear their curses. But let all the Witchmongers, and specially the Miraclemongers in the World answer me to this supposition; Put the case, that a Woman of credit, or else a Woman-witch should say unto them, that she is a true Prophet of the Lord, and that he revealeth those secret mysteries unto her, whereby she detecteth the lewd acts and imaginations of the wicked, and that by him she worketh Mira∣cles,* 1.10 and Prophesieth, &c. I think they must either yield, or confess, that Mi∣racles are ceased. But such things (saith Cardigan) as seem miraculous, are chiefly done by Deceipt, Legierdemain, or Confederacy; or else, they may be done, and yet seem unpossible; or else, things are said to be done, and never were nor can be done.

CHAP. II.

The gift of Prophesie is ceased.

THat Witches, nor the Woman of Endor, nor yet her Familiar or Devil can tell what is to come, may plainly appear by the words of the Prophet, who saith,* 1.11 Shew what things are to come, and we will say, you are gods in∣deed:* 1.12 According to that which Solomon saith, Who can tell a man what shall happen him under the sun? Marry that can I (saith the Witch of Endor to Saul.) But I will rather believe Paul and Peter, which say, That Prophesie is the gift of God, and no wordly thing; then a cosening quean, that taketh upon her to do all things, and can do nothing but beguile men: Up steppeth also another Bungie, and she can tell you where your Horse or your Ass is bestowed, or any thing that you have lost is become, as Samuel could; and what you have done in all your age past, as Christ did to the Woman of Sichar at Jacobs well; yea, and what your errand is,* 1.13 before you speak, as Elizeus did.

* 1.14Peter Martyr saith, That only God and man knoweth the heart of man, and therefore, that the Devil must be secluded; alledging these places; Solus Deus est scrutator cordium; Only God is the searcher of hearts: And, Nemo scit quae sunt hominis, nisi spiritus hominis qui est in eo; None knoweth the things of man, but the spirit of man which is within him: Solomon saith, Tu solus nosti cogita∣tiones hominum; Thou only knowest the thoughts of men. And Jeremiah saith, in the person of God, Ego Deus scrutans corda & renes; I am God searching hearts and reins: Also, Mathew saith of Christ, Jesus autem videns cogitationes eorum; And Jesus seeing their thoughts, who in Scripture is called the searcher and knower of the thoughts in the heart, as appeareth in Act. 1. & 15. Rom. 8. Mat. 9.12. & 22. Mark 2. Luke 6. & 7. & 11. John 1.2.6. & 13. Apoc. 2. & 3. and in other places infinite.

* 1.15The same Peter Martyr, also saith, That the Devil may suspect, but not know our thoughts; for if he should know our thoughts, he should understand our faith, which if he did, he would never assault us with one temptation. Indeed we read that Samuel could tell where things lost were strayed, &c. but we see that gift also ceased by the coming of Christ, according to the saying of Paul, At sundry times,* 1.16 and in divers manners God spake in the old times by our Fathers the Prophets; in these last dayes he hath spoken unto us by his son, &c. And therefore I say, that gift of Prophesie, wherewith God in times past endued his people, is also ceased, and counterfeits and coseners, are come in their places, according to this saying of Peter,* 1.17 There were false Prophets among the people, even at there shall be

false teachers among you, &c. And think not that so notable a gift should be taken from the beloved, and the elect people of God, and committed to Mother Bungie, and such like of her profession.

The words of the Prophet Zechary are plain,* 1.18 touching the ceasing both of the good and bad Prophet, to wit, I will cause the Prophets and unclean spirits to depart out of the land, and when any shall yet Prophesie, his parents shall say to him, Thou shalt not live, for thou speakest lyes in the name of the Lord; and his Parents shall thrust him through when he Prophesieth, &c. No, no; the foretelling of things to come,* 1.19 is the only work of God, who disposeth all things sweetly, of whose, counsel there hath never yet been any man; And to know our labours, the times and moments God hath placed in his own power. Also Phavorinus saith, That if these cold Prophets or Oraclers tell thee of prosperity, and deceive thee, thou art made a miser through vain expectation; if they tell thee of adversity, &c. and lye, thou art made a miser through vain fear. And therefore I say, we may as well look to hear Prophesies at the Tabernacle, in the bush; of the Cheru∣bin, among the clouds, from the Angels, within the Ark, or out of the flame, &c. as to expect an oracle of a Prophet in these dayes.

But put the case, that one in our Common-wealth should step up and say he were a Prophet (as many frantick persons do) who would believe him, or not think rather that he were a lewd person?* 1.20 See the Statutes Eliz. 5. whether there be not laws made against them, condemning their arrogancy and cosenage: so also the canon laws to the same effect.

Chap. III.

That Oracles are ceased.

TOuching Oracles, which for the most part were Idols of silver, gold, wood, stones,* 1.21 &c. within whose bodies some say unclean spirits hid themselves, and gave answers, as others say, that exhalations rising out of the ground, inspire their minds, whereby their Priests gave out Oracles; so as spirits and winds rose up out of that soil, and indued those men with the gift of Prophesie of things to come, though in truth they were all devices to cosen the people, and for the profit of Priests, who received the Idols answers over night, and delivered them back to the idolaters the next morning: you shall under∣stand, that although it had been so, as it is supposed; yet by the reasons and proofs before rehearsed, they should now cease: and whatsoever hath affinity with such miraculous actions, as Witchcraft, Conjuration, &c. is knocked on the head, and nailed on the cross with Christ, who hath broken the power of Devils, and satisfied Gods justice, who also hath troden them under his feet, and subdued them, &c. At whose coming the Prophet Zachary saith,* 1.22 That the Lord will cut the names of Idols out of the Land, and they shall be no more remembred; and he will then cause the Prophets and unclean spirits to depart out of the land.* 1.23 It is also written, I will cut off thine Inchanters out of thine hand, and than shalt have no more Soothsayers. And indeed, the Gospel of Christ hath so laid open their knavery, &c. that since the preaching thereof, their combes are cut, and few that are wise regard them. And if ever these Prophesies came to take effect, it must be upon the coming of Christ, whereat you see the Devils were troubled and fainted, when they met him, saying, or rather exclaming upon him on this wise, Fili Dei, cur venisti nos cruciare ante tempus? O thou Son of God, why comest thou to molest us (or confound us) before our time appointed? which he indeed pre∣vented, and now remaineth he our defender and keeper from his claws: So as now you see here is no room left for such guests.

Howbeit, you shall hear the opinion of others, that have been as much de∣ceived as your selves in this matter; and yet are driven to confess, that God hath constituted his Son to beat down the power of Devils, and to satisfie Gods justice, and to heal our wound received by the fall of Adam, according to Gods promise

in Genesis 3.* 1.24 The seed of the woman shall tread down the serpent, or the Devil. Eusebius (in his first book De praedicatione Evangelii, the title whereof is this, That the power of Devils is taken away by the coming of Christ) saith, All answers made by Devils, all Soothsayings and Divinations of men are gone and vanished away. Item, he citeth Porphyry, in his book against Christian Religion, wherein these words are rehearsed, It is no marvel, though the Plague be so hot in this City; for ever since Jesus hath been worshipped, we can obtain nothing that good is at the hands, of our Gods. And of this defection and ceasing of Oracles writeth Cicero long before, and that to have happened also before his time. Howbeit, Chrysostome li∣ving lone since Cicero, saith, That Apollo was forced to grant, that so long as any relike of a Martyr was held to his nose, he could not make any answer or Oracle. So as one may perceive, that the Heathen were wiser in this behalf then ma∣ny Christians, who in times past were called Oppugnatores incantamentorum, as the English Princes are called Defensores fidei. Plutarch calleth Boeotia (as we call bablers) by the name of Many words, because of the multitude of Oracles there; which now (saith he) are like to a spring or fountain which is dryed up. If any one remained, I would ride five hundred miles to see it: but in the whole world there is not one to be seen at this hour; Popish cosenages excepted.

But Plutarch saith, That the cause of this defection of Oracles, was the Devils death, whose life he held to be determinable and mortal, saying, they dyed for very age; and that the divining Priests were blown up with a Whirle-winde, and sunk with an earthquake.* 1.25 Others imputed it to be the sight of the place of the Planets, which when they passed over them, carryed away that art with them, and by revolution may return, &c. Eusebius also citeth out of him the story of Pan, which because it is to this purpose, I will insert the same; and since it men∣tioneth the Devils death, you may believe it if you list, for I will not, as being assured, that he is reserved alive to punish the wicked, and such as impute unto those Idols the power of Almighty God.

CHAP. IV.

A tale written by many grave Authors, and believed by many wise men of the Devils death. Another story written by Papists, and believed of all Catholicks, approving the Devils honestly, conscience and courtesie.

PLutarch saith, That his Countreyman Epitherses told him, that as he passed by Sea into Italy, many passengers being in his boat, in an evening when they were about the Islands Echinadae, the wind quite ceased, and the ship driving with the tide, was brought at last to Pax; and whilest some slept, and others quaft, and othersome were awake (perhaps in as ill case as the rest) after supper sud∣dainly a voyce was heard calling Thamus, in such sort as every man marvelled. This Thamus was a Pilot born in Aegypt,* 1.26 unknown to many that were in the ship: wherefore being twice called, he answered nothing; but the third time he answered: and the other with a lowder voyce commanded him, that when he came to Palodes, he should tell them, That the great God Pan was departed. Whereat every one was astonyed (as Epitherses affirmed.) And being in consul∣tation what were best to do, Thamus concluded, that if the wind were high, they must pass by with silence; but if the weather were calme, he must utter that which he had heard. But when they came to Palodes, and the weather calme, Thamus looking out toward the land, cryed aloud, that the great God Pan was deceased; and immediately there followed a lamentable noise of a multitude of people, as it were, with great wonder and admiration. And because there were many in the ship, they said, the fame thereof was speedily brought to Rome, and Thamus sent for by Tiberius the Emperor, who gave such credit thereto, that he diligently inquired and asked who that Pan was. The learned men about him supposed, that Pan was he who was the son of Mercury and Penelope, &c. Eusebius

saith, That this chanced in the time of Tiberius the Emperour, when Christ ex∣pelled all Devils, &c. Paulus Martius, in his Notes upon Ovids Fasti, saith, that this voyce was heard out of Paxe, that very night that Christ suffered, in the year of Tiberius the nineteenth. Surely, this was a merry jest devised by Thamus,* 1.27 who with some confederates thought to make sport with the passengers, who were some asleep, and some drunk, and some other at play, &c. whiles the first voice was used: And at the second voyce, to wit, when he should deliver his message, he being an old Pilot, knew where some noise was usual, by means of some Eccho in the Sea, and thought he would (to the astonishment of them) accomplish his device, if the weather proved calm: Whereby may appear, that he would in other cases of tempests, &c. rather attend to more serious business, then to that ridiculous matter; for why else should he not do his errand in rough weather, as well as in calm? or, what need he tell the Devil thereof, when the Devil told it him be∣fore, and with much more expedition could have done the errand himself?

But you shall read in the Legend a fable, an Oracle I would say,* 1.28 more au∣thentick; for many will say, that this was a prophane story, and not so canonical as those which are verified by the Popes authority: and thus it is written. A Woman in her travel sent her Sister to Diana, which was the Devil in an Idol (as all those Oracles are said to be) and willed her to make her Prayers, or ra∣ther a request, to know of her safe delivery; which thing she did: But the Devil answered, Why prayest thou to me? I cannot help thee,* 1.29 but go pray to An∣drew the Apostle, and he may help thy sister, &c. Lo, this was not only a gentle, but a godly Devil, pittying the Womans case, who revealing his own disability, enabled S. Andrew more. I know some Protestants will say, That the Devil, to maintain Idolatry, &c. referred the Maid to S. Andrew: But what answer will the Papists make, who think it great piety to pray unto Saints, and so by conse∣quence a honest courtesie in the Devil, to send her to S. Andrew, who would not fail to serve her turn, &c?

CHAP. V.

The judgements of the ancient Fathers touching Oracles, and their abolishment, and that they be now transferred from Delphos to Rome.

THe opinions of the Fathers, That Oracles are ceased by the coming of Christ, you shall find in these places following, to wit, Justinus, India∣logis adversus Judaeos; Athanasius, De humanitate verbi; Augustine,* 1.30 De Civitate Dei; Eusebius, lib. 7. cap. 6. Item, lib. 5. cap. 1.8. Rupertus, in Joan. lib. 10.12. Plutarch. De abolitione oraculorum; Pliny lib. 30. Natural. Historiae. Finally, Athanasius concludes, That in times past, there were Oracles in Delphos, Boeotia, Lycia, and other places; but now, since Christ is preached unto all men, this madness is ceased. So as you see, that whatsoever estimation in times past, the ancient Fathers conceived (by hearsay) of those miraculous matters of Idols and Oracles, &c. they themselves refuse now, not only to bear witness of, but also affirm, That ever since Christs coming, their miracles have been stopped.

For the ceasing of the knaveries and cosening devices of Priests, I see no au∣thority of Scripture, or ancient Father, but rather the contrary, to wit, that there shall be strange illusions shewed by them even unto the end. And truly, whosoever knoweth and noteth the order and devices of and in Popish Pilgrima∣ges, shall see both the Oracles and their conclusions remaining, and as it were transferred from Delphos to Rome, where that adulterous generation continually seeketh a sign, though they have Moses and the Prophets, yea even Christ and his Apostles also, &c.

CHAP. VI.

Where and wherein Coseners, Witches, and Priests were wont so give Oracles, and to work their feats.

THese cosening Oracles, or rather Oraclers used (I say) to exercise their feats, and to do their miracles most commonly in Maids, in Beasts, in Images, in Dens, in Cloysters, in dark holes, in Trees, in Churches or Churchyards, &c. where Priests, Monks, and Fryers, had laid their plots, and made their confederacies aforehand, to beguil the world; to gain money, and to add credit to their profession.* 1.31 This practice began in the Oaks of Dodona, in the which was a wood, the Trees thereof (they say) could speak. And this was done by a knave in a hollow-tree, that seemed sound unto the simple people. This Wood was in Molossus a part of Greece, called Epyrus, and it was named Dodonas Oracle. There were many Oracles in Aegypt, namely, of Hercules, of Apollo, of Minerva, of Diana, of Mars, of Jupiter, and of the Ox Apys, who was the son of Jupiter, but his image was worshipped in the likeness of an Ox. Latona, who was the Mother of Apollo, was an Oracle in the City of Bute. The Priests of Apollo, who alwayes counterfeited fury and madness, gave Oracles in the Temple called Clarius, within the City of Colophon in Greece. At Thebes in Boeotia, and also in Loebadia, Trophonius was the chief Oracle. At Memphis, a Cow; at Corinth, an Ox, called Mineus; in Arsinoe, a Crocodile; in Athens, a Prophet called Amphiaraus, who indeed dyed at Thebes, where they say, the earth opened and swallowed him up quick. At Delphos was the great Temple of Apollo, where De∣vils gave Oracles by maids (as some say) though indeed it was done by Priests. It was built upon Parnassus hill in Greece. And the defenders of Oracles say, that even as rivers oftentimes are diverted to another course; so likewise the spirit, which inspired the chief Prophets, may for a time be silent, and revive again by revolution.

Demetrius saith, That the spirits which attended on Oracles, waxed weary of the peoples curiosity and importunity, and for shame forsook the Temple. But as one that of late hath written against Prophesies,* 1.32 saith, It is no marvel, that when the familiars that speak in trunks were repelled from their harbour for fear of discovery, the blocks almighty lost their senses; for these are all gone now, and their knavery is espyed, so as they can no longer abuse the world with such ba∣bles. But whereas these great Doctors suppose, that the cause of their dispatch was the coming of Christ; if they mean that the Devil dyed, so soon as He was born; or, that then he gave over his occupation, they are deceived: For the Popish Church hath made a continual practice hereof, partly for their own pri∣vate profit, lucre, and gain; and partly to be had in estimation of the World, and in admiration among the simple. But indeed, men that have learned Christ, and been conversant in his Word, have discovered and shaken off the vanity and abo∣mination hereof. But if those Doctors had lived till this day, they would have said and written, that Oracles had ceased, or rather been driven out of England, in the time of King Henry the Eight,* 1.33 and of Queen Elizabeth his Daughter; who have done so much in that behalf, as at this hour, they are not only all gone, but forgotten here in this English Nation, where they swarmed as thick as they did in Boeotia, or in any other place in the world. But the credit they had, de∣pended not upon their desert, but upon the credulity of others. Now therefore I will conclude and make an end of this matter, with the opinion and saying of the Prophet,* 1.34 Vain is the answer of Idols. For they have eyes and see not, ears and hear not, mouths and speak not, &c. and, Let them shew what is to come, and I will say, they are gods indeed.

Notes

• * 1.1

  Psal. 136.4. & 72.18. & 88.11. Isa. 42.8. John 3.2. & 7.16. In annotat. in Joan 3.
• * 1.2

  Isa. 45.
• * 1.3

  August. de ver∣bis Dom. secun∣dum. Mat. ser. 18.
• * 1.4

  James 5.15.
• * 1.5

  J. Calvin. In∣stitut. lib. 4. cap. 19. sect. 18.
• * 1.6

  Idem. ibid. sect. 19.

  Isa. 9.7.
• * 1.7

  Act. 20.10.
• * 1.8

  Idem. ibid. nempe J. Cal.
• * 1.9

  Prov. 5.1.
• * 1.10

  H. Card. de. Miracul.
• * 1.11

  Isa. 41.23.
• * 1.12

  Eccl. 6.12. 1 Sam. 28. Rom. 12. 1 Cor. 12. 1 Pet. 1.
• * 1.13

  John. 4.
• * 1.14

  P. Marytr. loc. com. 9. sect. 17.
• * 1.15

  P. Martyr in loc. com.
• * 1.16

  Heb. 1.2.
• * 1.17

  2 Pet. 2.1.
• * 1.18

  Zech. 13.2, 3.
• * 1.19

  J. Chrysost. in Evang. Johan. Hom. 18.

  Pet. Blest. Epi. 49.
• * 1.20

  Canon. de malef. & Mathemat.
• * 1.21

  Thucydid. lib. 2. Cicer. de Di∣vin. lib. 2.
• * 1.22

  Zech. 13.2.
• * 1.23

  Mich. 5.12.
• * 1.24

  Gen. 3. Euseb. l. 5. c. 1. Idem. ibid. Porphyr. in lib. contra Christ. relig.

  Cic. de divin. lib. 2.

  J. Chrysost. de laud.

  Paul. hom. 4.
• * 1.25

  Porphyr. writeth verses in Apol∣lo's name, of the death of Apollo, cited by J. Bod. fol. 6.
• * 1.26

  Thamus having little to do, thought to play with his com∣pany, whom he might easily overtake with such a jest.
• * 1.27

  A detection of Thamus his knavery.
• * 1.28

  Legend aur. in vita sancti An∣dreae. fol. 39.
• * 1.29

  A gentle and a godly Devil.
• * 1.30

  Athanas. de human. verb. fol. 55. & 64.
• * 1.31

  Strabo Geog. lib. 16.

  J. Wier. lib. 1. de praest. daem. cap. 12.
• * 1.32

  H. Haw. in his defensative a∣gainst Prophe∣sies.
• * 1.33

  In whose dayes Oracles ceased in England.
• * 1.34

  Zech. 10.2. Psal. 115.5, 6. Isa. 41.23.