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.

CHAP. XXXVIII.

Toe Rules and Laws of Popish Exorcists and other Conjurors all one; with a confuta∣tion of their whole power: How S. Martin conjured the Devill.

THe Papists, you see, have their certain general Rules and Laws, as to ab∣stain from sin, and to fast, as also otherwise to be clean from all pollu∣tions, &c. and even so likewise have the other Conjurors. Some will say that Papists use Divine Service, and Prayers; even so do common Conju∣rors (as you see) even in the same Papistical form, no whit swarving from theirs in faith and doctrin, nor yet in ungodly and unreasonable kinds of petitions. Methinks it may be a sufficient argument to overthrow the calling up and mi∣raculous works of Spirits, that it is written, God only knoweth and searcheth the hearts, and only worketh great wonders. The which argument being prosecuted to the end, can never be answered; in so much as that Divine power is required in that action.

And if it be said, That in this Conjuration we speak to the Spirits, and they hear us, and therefore need not know our thoughts and imaginations: I first ask them, Whether King Bael, or Amaymon, which are Spirits raigning in the fur∣thest regions of the East (as they say) may hear a Conjurors voyce, which cal∣leth for them, being in the extreamest parts of the West; there being such noises interposed, where perhaps also they may be busie, and set to work on the like affairs? Secondly, Whether those Spirits be of the same power that God is, who is everywhere, filling all places, and able to hear all men at one in∣stant? &c. Thirdly, Whence cometh the force of such words as raise the dead, and command Devils? If sounds do it, then may it be done by a taber and a pipe, or any other instrument that hath no life: If the voyce do it, then may it be done by any Beasts or Birds: If words, then a Parret may do it: if in mans

words only, where is the force, in the first, second, or third syllable? If in syllables, then not in words: If in imaginations, then the Devil knoweth our thoughts. But all this stuffe is vain and fabulous.

It is written, All the generations of the earth were healthful, and there is no poyson of destruction in them. Why then do they conjure wholesome creatures, as Salt, Water, &c. where no Divels are? God looked upon all his works, and saw they were all good. What effect (I pray you) had the seven sons of Sceva, which is the great objection of Witchmongers? They would needs take upon them to conjure Devils out of the possessed. But what brought they to pass? Yet that was in the time whilest God suffered miracles commonly to be wrought. By that you may see what Conjurors can do.

Where is such a promise to Conjurors or Witches, as is made in the Gospel to the faithful? where it is written, In my name thay shall cast out Devils, speak with new tongues; if they shall drink any deadly thing, it shall not hurt them; they shall take away Serpents, they shall lay hands on the sick, and they shall recover. Accor∣ding to the promise, this grant of miraculous working was performed in the pri∣mitive Church, for the confirmation of Christs doctrin, and the establishing of the Gospel.

But as in another place I have proved, the gift thereof was but for a time, and is now ceased; neither was it ever made to Papist, Witch, or Conjuror. They take upon them to call up and cast out Devils; and to undo with one De∣vil, that which another Devil hath done. If one Devil could cast out another, it were a Kingdom divided, and could not stand. Which argument Christ him∣self maketh; and therefore I may the more boldly say, even with Christ, That they have no such power: For, besides him there is no Saviour; † none can deliver out of his hand. Who but he can declare, set in order, appoint, and tell what is to come? He destroyeth the tokens of Soothsayers, and maketh the Conjecturers fools, &c. He declareth things to come; and so cannot Witches.

There is no help in Inchanters and Soothsayers, and other such vain sciences: For, Devils are cast out by the finger of God; which Matthew calleth, the Spirit of God; which is, the mighty power of God, and not by the virtue of the bare name only, being spoken or pronounced; for then might every wicked man do it. And Simon Magus needed not then to have proffered money to have bought the power to do Miracles and Wonders; for he could speak and pronounce the name of God, as well as the Apostles. Indeed they may soon throw out all the Devils that are in Frankincense, and such like creatures, wherein no Devils are: but neither they, nor all their holy-water, can indeed cure a man possessed with a Devil, either in body or mind, as Christ did. Nay, why do they not cast out the Devil that possesseth their own souls?

Let me hear any of them all speak with new tongues; let them drink but one dram of a potion which I will prepare for them; let them cure the sick by laying on of hands (though Witches take it upon them, and Witchmongers believe it) and then I will subscribe unto them. But if they which repose such certainty in the actions of Witches and Conjurors, would diligently note their deceit, and how the scope whereat they shoot is Money (I mean not such Witches as are falsly accused, but such as take upon them to give answers, &c. as mother Bungie did) they should apparently see the Cosenage: For they are abused, as are many beholders of Juglers, which suppose they do miraculously, that which is done by sleight and subtilty.

But in this matter of Witchcrafts and Conjurations, if men would rather trust their own eyes, then old Wives tales and lies, I dare undertake this matter would soon be a ta perfect point; as being easier to be perceived than Jugling. But I must needs confess, that it is no great marvel, though the simple be abused therein, when such lies concerning those matters are maintained by such persons of account, and thrust into their Divine Service. As for example:

It is written, That S. Martin thrust his fingers into ones mouth that had a Divel within him, and used to bite folk; and then did bid him devour them if he could: And because the Devil could not get out at his mouth, being stopt with S. Martins fingers, he was fain to run out at his fundament. O stinking lye!

Notes

• Papists and Conjurors cosening com∣peers.
• 1 Sam. 16.7. 1 Reg. 8.39. Jer. 17.10. Psal. 44.21. Psal. 72.18.
• Sap. 1.14. Eccl. 9. Gen. 1.31. Act. 19.14.
• Mark 16.17, 18.
• Isa. 43.11.
• †

  Vers. 13. Chap. 44.7, 25. Chap. 46.10. Chap. 47.12, 13, &c. Luke 11.20. Mat. 12.28.
• Act. 8.18, 19.
• Mony is the mark whereat all Witches and Conjurors do aime.
• S. Martins. Conjuration: In die sancti Martini. lect. 1.