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.

THE DISCOVERY OF Witchcraft. BOOK I.

CHHP. I.

An impeachment of Witches power in Meteors and Elementary Bodies, tending to the rebuke of such an attribute too much unto them.

THe Fables of Witchcraft have taken so fast hold and deep root in the heart of man, that few or none can (now adaies) with patience indure the hand and correction of God. For if any adversity, grief, sickness, loss of chil∣dren, corn, cattel, or liberty, happen unto them; by and by they exclaim upon Witches: As though there were no God in Israel that ordereth all things according to his will, punishing both just and unjust with griefs, plagues, and afflictions in manner and form as he thinketh good: but that certain old women here on earth, called Witches, must needs be the contrivers of all mens calamities; and as though they themselves were inno∣cents, and had deserved no such punishments. Insomuch as they stick not to ride and go to such, as either are injuriously termed Witches, or else are wil∣ling so to be accounted, seeking at their hands comfort and remedy in time of their tribulation, contrary to Gods Will and Commandement in that behalf, who bids us resort to him in all our necessities.

Such faithless people (I say) are also perswaded, that neither hail nor snow, thunder nor lightning, rain nor tempestuous winds, come from the Heavens at the commandement of God; but are raised by the cunning and power of Witches and Conjurers; insomuch as a clap of thunder, or a gale of wind is no sooner heard, but either they run to ring bells, or cry out to burn Witches; or else burn consecrated things, hoping by the smoak thereof, to drive the Devil out of the air, as though spirits could be fraid away with such external toies: howbeit, these are right inchantments, as Brentius affirmeth.

But certainly, it is neither a Witch, nor Devil, but a glorious God that maketh the thunder. I have read in the Scriptures, that God maketh the bluster∣ing tempests and whirl-winds: and I find that it is the Lord that altogether dealeth with them, and that they blow according to his will. But let me see any of them all rebuke and still the sea in time of tempest, as Christ did; or raise the stormy wind, as God did with his word; and I will believe in them. Hath any Witch or Conjurer, or any creature entred into the treasures of the snow; or seen the secret places of the hail, which God hath prepared against the day of trouble, battel, and war? I for my part also think with Jesus Sirach, that at Gods only commandement the snow falleth; and that the wind bloweth ac∣cording to his will, who only makeh all storms to cease; and who (if we keep his ordinances) will send us rain in due season, and make the land to bring forth her increase, and the trees of the field to give their fruit.

But little think our Witch-mongers, that the Lord commandeth the clouds above, or openeth the doors of heaven, as David affirmeth; or that the Lord goeth forth in the tempests and storms, as the Prophet Nahum reporteth: but rather that Witches and Conjurers are then about their business.

The Marcionists acknowledged one God the Author of good things, and ano∣ther the ordainer of evil: but these make the Devil a whole God, to create things of nothing, to know mens cogitations, and to do that which God never did; as to transubstantiate men into beasts, &c. Which thing, if Devils could do, yet followeth it not, that Witches have such power. But if all the Devils in Hell were dead, and all the Witches in England were burned or hanged; I war∣rant you we should not fail to have rain, hail, and tempests, as now we have: according to the appointment and will of God, and according to the constitu∣tion of the Elements, and the course of the Planets, wherein God hath set a per∣fect and perpetual order.

I am also well assured, that if all the old women in the world were Witches; and all the Priests Conjurers; we should not have a drop of rain, nor a blast of wind the more or the less for them: For the Lord hath bound the waters in the clouds, and hath set bounds about the waters, until the day and night come to an end: yea, it is God that raiseth the winds and stilleth them: and he saith to the rain and snow, Be upon the earth, and it falleth. The wind of the Lord, and not the wind of Witches, shall destroy the treasures of their pleasant ves∣sels, and dry up the fountains; saith Oseas. Let us also learn and confess with the Prophet David, that we our selves are the causes of our afflictions; and not exclaim upon Witches, when we should call upon God for mercy.

The Imperial law (saith Brentius) condemneth them to death that trouble and infect the air: but I affirm (saith he) that it is neither in the power of Witch nor Devil so to do, but in God only. Though (besides Bodin, and all the Popish Writers in general) it please Danaeus, Hyperius, Hemingius, Erastus, &c. to conclude otherwise. The clouds are called the pillars of Gods tents, Gods chariots, and his pavillions: And if it be so, what Witch or Devil can make masteries thereof? S. Augustine saith, Non est putandum istis transgressoribus an∣gelis servire hanc rerum visibilium materiem, sed soli Deo; We must not think that these visible things are at the commandement of the Angels that fell, but are obedient to the only God.

Finally, If Witches could accomplish these things; what needed it seem so strange to the people, when Christ by miracle commanded both seas and winds, &c. For it is written; Who is this? for both wind and sea obey him.

CHAP. II.

The inconvenience growing by mens Credulity herein, with a reproof of some Church∣men, which are inclined to the common conceived opinion of Witches Omnipotencie, and familiar example thereof.

BUt the world is now so bewitched and over-run with this fond error, that even where a man should seek comfort and counsel, there shall he be sent (in case of necessity) from God to the Devil; and from the Physitian to the cosening Witch, who will not stick to take upon her by words to heal the lame (which was proper only to Christ; and to them whom he assisted with his divine power) yea, with her familiar and charms she will take upon her to cure the blind: though in the tenth of S. John's Go∣spel it be written, that the Devil cannot open the eyes of the blind. And they attain such credit, as I have heard (to my grief) some of the ministery affirm, that they have had in their Parish at one instant, 17 or 18 Witches, meaning such as could work Miracles supernaturally. Whereby they manifested as well their infidelity and ignorance, in conceiving Gods Word; as their negligence and error in instructing their flocks: For they themselves might understand, and also teach their parishioners, that God only worketh great wonders; and that it is he which sendeth such punishments to the wicked, and such trials to the Elect: according to the saying of the Prophet Haggai, I smote you with blasting and mildew, and with hail, in all the labours of your hands; and yet you turned not unto me, saith the Lord. And therefore saith the same Prophet in another place; You have sowen much, and bring in little. And both in Joel and Leviticus, the like phrases and proofs are used and made. But more shall be said of this hereafter.

S. Paul fore-saw the blindness and obstinancy, both of these blind shepherds, and also of their scabbed sheep, when he said, They will not suffer wholesome do∣ctrine, but having their ears itching, shall get them a heap of Teachers after their own lusts; and shall turn their ears from the Truth, and shall be given to fables. And in the latter time some shall depart from the Faith, and shall give heed to Spirits of Errors, and Doctrins of Devils, which speak lies, (as Witches and Conjurers do) but cast thou away such prophane and old wives fables. In which sense Basil saith; Who so giveth heed to Inchanters, harkeneth to a fabulous and frivilous thing. But I will rehearse an example, whereof I my self am not only Oculatus testis, but have examined the cause, and am to justifie the truth of my report: not because I would disgrace the Ministers that are godly, but to confirm my former asserti∣on, that this absurd error is grown into the place, which should be able to ex∣pel all such ridiculous folly and impiety.

At the Assizes holden at Rochester, Anno 1581. one Margaret Simons, the wife of John Simons, of Brenchly in Kent, was arraigned for witchcraft, at the instigati∣on and complaint of divers fond and malicious persons; and specially by the means of one John Ferral Vicar of that Parish: with whom I talked about that matter and found him both fondly assorted in the cause, and enviously bent to∣wards her: and (which is worse) as unable to make a good account of his faith, as she whom he accused. That which he, for his part, laid to the poor womans charge, was this.

His son (being an ungracious boy, and prentise to one Robert Scotchford clo∣thier, dwelling in that Parish of Brenchly) passed on a day by her house; at whom by chance her little Dog barked. Which thing the boy taking in evil part, drew his knife, and pursued him therewith even to her door: whom she rebuked with some such words as the boy disdained, and yet nevertheless would not be perswaded to depart in a long time. At the last he returned to his Masters house, and within five or six days fell sick. Then was called to mind the fray betwixt the Dog and the Boy: insomuch as the Vicar (who thought himself so

priviledged, as he little mistrusted that God would visit his children with sick∣ness) did so calculate; as he found, partly through his own judgement, and part∣ly) as he himself told me) by the relation of other Witches, that his said son was by her bewitched. Yea, he also told me, that this his son (being, as it were, past all cure) received perfect health at the hands of another Witch.

He proceeded yet further against her, affirming, that alwayes in his Parish-Church, when he desired to read most plainly, his voyce so failed him, as he could scant be heard at all; Which he could impute, he said, to nothing else, but to her inchantment. When I advertised the poor woman hereof, as being desirous to hear what she could say for her self; she told me, that in very deed, his voyce did much fail him, specially when he trained himself to speak lowdest. Howbeit, she said that at all times his voyce was hoarse and low, which thing I perceived to be true. But Sir; said she, you shall understand, that this our Vi∣car is diseased with such a kind of hoarseness, as divers of our neighbours in this Parish not long since, doubted that he had the French-Pox; and in that respect utterly refused to communicate with him: until such time as (being thereunto injoyned by M.D. Lewen the ordinary) he had brought from London a certificate, under the hands of two Physitians, that his hoarseness proceeded from a disease in the lungs. Which certificate he published in the Church, in the presence of the whole Congregation: and by this means he was cured, or rather excused of the shame of his disease; And this I know to be true by the relation of di∣vers honest men of that Parish: And truly, if one of the Jury had not been wiser than the other, she had been condemned thereupon, and upon other as ridicu∣lous matters as this. For the name of a Witch is so odious, and her power so feared among the common people, that if the honestest body living chance to be arraigned thereupon. she shall hardly escape condemnation.

CHAP. III.

Who they be that are called Witches, with a manifest Declaration of the cause that moveth men so commonly to think, and Witches themselves to believe that they can hurt Children, Cattel, &c. with words and imaginations; and of cosening Witches.

ONe sort of such as are said to be Witches, are women which be com∣monly old, lame, blear-eyed, pale, fowl, and full of wrinckles; poor, sullen, superstitious, and Papists; or such as know no Religion: in whose drousie minds the Devil hath gotten a fine seat; so as, what mischief, mischance, calamity, or slaughter is brought to pass, they are easily per∣swaded the same is done by themselves; imprinting in their minds an earnest and constant imagination thereof. They are lean and deformed, shewing melan∣choly in their faces, to the horrour of all that see them. They are doting, scolds, mad, devillish, and not much differing from them that are thought to be possessed with spirits, so firm and stedfast in their opinions, as whosoever shall only have respect to the constancy of their words uttered, would easily believe they were true indeed.

These miserable wretches are so odious unto all their neighbours; and so feared, as few dare offend them, or deny them any thing they ask: whereby they take upon them; yea, and sometimes think, that they can do such things as are beyond the ability of humane nature. These go from house to house, and from door to door for a pot full of milk, yest, drink, pottage, or some such re∣lief; without the which they could hardly live: neither obtaining for their ser∣vice and pains, nor yet by their art, nor yet at the Devils hands (with whom they are said to make a perfect and visible bargain) either beauty, money, pro∣motion, wealth, worship, pleasure, honour, knowledg, learning, or any other be∣nefit whatsoever.

It falleth out many times, that neither their necessities, nor their expectation is answered or served, in those places where they beg or borrow; but rather their lewdness is by their neighbors reproved. And further, in tract of time the Witch waxeth odious and tedious to her neighbours; and they again are de∣spised and despited of her: so as sometimes she curseth one, and sometimes ano∣ther; and that from the Master of the house, his wife, children, cattel, &c. to the little Pig that lieth in the stie. Thus in process of time they have all dis∣pleased her, and she hath wished evil luck unto them all; perhaps with curses and imprecations made in form. Doubtless (at length) some of her neighbours die, or fall sick; or some of their children are visited with diseases that vex them strangely: as Apoplexies, Epilepsie, Convulsions, hot Fevers, Worms, &c. Which by ignorant Parents are supposed to be the vengeance of Witches. Yea and their opinions and conceits are confirmed and maintained by unskilful Phy∣sitians, according to the common saying: Inscitiae pallium malleficium & incantatio, Witchcraft and Inchantment is the cloke of Ignorance: whereas indeed evil humors, and not strange words, Witches, or Spirits, are the causes of such dis∣eases: Also some of their Cattel perish, either by disease or mischance: Then they upon whom such adversities fall, weighing the fame that goeth upon this woman, her words, displeasure, and curses, meeting so justly with their misfor∣tune, do not only conceive, but also are resolved that all their mishaps are brought to pass by her only means.

The Witch on the other side expecting her neighbors mischances, and seeing things sometimes come to pass according to her wishes, curses, and incantations, (for Bodin himself confesseth, that not above two in a hundred of their witchings or wishings take effect) being called before a Justice, by due examination of the circumstances is driven to see her imprecations and desires, and her neigh∣bours harms and losses to concur, and as it were to take effect: and so confes∣seth that she (as a goddess) hath brought such things to pass. Wherein, not on∣ly she, but the accuser and also the Justice are foully deceived and abused; as being through her confession, and other circumstances perswaded (to the in∣jury of Gods glory) that she hath done, or can do that which is proper only to God himself.

Another sort of Witches there are, which be absolutely coseners. These take upon them either for glory, fame, or gain, to do any thing which God or the De∣vil can do: either for fore-telling of things to come, bewraying of secrets, curing of maladies, or working of miracles. But of these I will talk more at large hereafter.

CHAP. IV.

What miraculous actions are imputed to Witches by Witchmongers, Papists, and Poets.

ALthough it be quite against the hair, and contrary to the Devils will, to the Witches oath, promise, and homage, and contrary to all reason, that Witches should help any thing that is bewitched; but rather set forward their Masters business: yet we read in Malleo Maleficarum, of three sorts of Witches; and the same is affirmed by all the Writers here∣upon, new and old. One sort (they say) can hurt and not help, the se∣cond can help and not hurt, the third can both help and hurt. And a∣mong the hurtful Witches he saith there is one sort more beastly than any kind of Beasts, saving Wolves; for these usually devour and eat young Children and Infants of their own kind. These be they (saith he) that raise hail, tempests, and hurtful weather; as Lightning, Thunder, &c. These be they that procure barrenness in Man, Woman, and Beast. These can throw Children into waters, as they walk with their Mothers, and not be seen. These can make Horses kick, till they cast their Riders.

These can pass from place to place in the air invisible. These can so alter the mind of Judges, they can have no power to hurt them. These can procure to themselves and to others, taciturnity and insensibility in their torments. These can bring trembling to the hands, and strike terror into the minds of them that apprehend them. These can manifest unto others, things hidden and lost, and foreshew things to come, and see them as though they were present. These can alter mens minds to inordinate love or hate. These can kill whom they list with lightning and thunder. These can take mans courage, and the power of gene∣ration. These can make a woman miscarry in child-birth, and destroy the child in the Mothers womb, without any sensible means either inwardly or outwardly applyed. These can with their looks kill either man or beast.

All these things are avowed by James Sprenger and Henry Institor, In Malleo Maleficarum, to be true and confirmed by Nider, and the inquisitor Cumanus; and also by Danaeus, Hyperius, Hemingius, and multiplyed by Bodin, and Frier Bar∣tholomaus Spineus. But because I will in no wise abridge the authority of their power, you shall have also the testimonies of many other grave Authors in this behalf; as followeth.

And first Ovid affirmeth, that they can raise and suppress Lightning and Thun∣der, Rain and Hail, Clouds and Winds, Tempests and Earthquakes. Others do write, that they can pull down the Moon and Stars. Some write, that with wish∣ing they can send Needles into the Livers of their Enemies. Some that they can transfer Corn in the blade from one place to another. Some, that they can cure Diseases supernaturally, flie in the Air, and dance with Devils. Some write, that they can play the part of Succubus, and contract themselves to Incubus; and so young Prophets are upon them begotten, &c. Some say, they can transubstanti∣ate themselves and others, and take the forms and shapes of Asses, Wolves, Fer∣rets, Cows, Apes, Horses, Dogs, &c. Some say they can keep Devils and Spi∣rits in the likeness of Todes and Cats.

They can raise spirits (as others affirm) dry up Springs, turn the course of running waters, inhibit the Sun, and stay both day and night, changing the one into the other. They can go in and out at awger-holes, and sail in an Egge-shel, a Cockle or Muscel-shel, through and under the tempestuous Seas. They can go invisible, and deprive men of their Privities, and otherwise of the act and use of Venery. They can bring souls out of graves. They can tear Snakes in pieces with words, and with looks kill Lambs. But in this case a man may say, that Mi∣randa canunt, sed non credenda Poetae. They can also bring to pass, that Chern as long as you list, your Butter will not come; especially if either the Maids have eaten up the Cream; or the good-wife have sold the Butter before in the mark∣et. Whereof I have had some trial, although there may be true and natural causes to hinder the common course thereof: as for example; Put a little Sope or Sugar into your Chern of Cream, and there will never come any Butter, chern as long as you list. But M. Mal. saith that there is not so little a Vil∣lage, where many women are not that bewitch, infect, and kill kine, and dry up the Mik: alledging for the strengthening of that assertion, the saying of the Apostle, Nunquid Deo cura est de Bobus? doth God take any care of Oxen?

CHAP. V.

A Confutation of the common conceiued Opinion of Witches and Witchcraft, and how de∣testable a sin it is to repair to them for counsel, or other help, in time of affliction.

BUt whatsoever is reported or conceived of such manner of Witchcrafts, I dare avow to be false and fabulous (cosenage, dotage, and poysoning ex∣cepted:) neither is there any mention made of these kind of Witches in the Bible. If Christ had known them, he would not have pretermitted to inveigh against their presumption, in taking upon them his Office: as, to heal and cure

diseases; and to work such miraculous and supernatural things, as whereby he himself was specially known, believed and published to be God; his actions and cures consisting (in order and effect) according to the power by our Witchmon∣gers imputed to Witches. Howbeit, if there be any in these dayes afflicted in such strange sort, as Christs cures and patients are described in the New Testa∣ment to have been: we fly from trusting in God to trusting in Witches, who do not only in their cosening art take on them the office of Christ in this behalf; but use his very phrase of speech to such Idolaters, as come to seek divine as∣sistance at their hands, saying; Go thy wayes, thy son or thy daughter, &c. shall do well, and be whole.

It will not suffice to disswade a Witchmonger from his credulity, that he seeth the sequel and event to fall out many times contrary to their assertion; but in such case (to his greater condemnation) he seeketh further to Witches of greater fame. If all fail, he will rather think he came in an hour too late, than that he went a mile too far. Truly I for my part cannot perceive what it is to goe a whoring after strange gods, if this be not. He that looketh upon his neighbours wife, and lusteth after her, hath committed adultery. And truly, he that in heart and by argument maintained the sacrifice of the Mass to be propitiatory for the quick and the dead, is an Idolater; as also he that alloweth and commendeth creeping to the cross, and such like Idolatrous actions, although he bend not his corporall knees.

In like manner I say, he that attributeth to a witch, such divine power, as duly and only appertaineth unto GOD (which all Witchmongers do) is in heart a blasphemer, an Idolater, and full of gross impiety, although he neither go nor send to her for assistance.

CHAP. VI.

A further confutation of Witches miraculous and omnipotent power, by invincible rea∣sons and authorities, with disswasions from such fond credulity.

IF Witches could do any such miraculous things, as these and other which are imputed to them, they might do them again and again, at any time or place, or at any mans desire: for the devil is as strong at one time as at another, as busie by day as by night, and ready enough to do all mischief, and careth not whom he abuseth: And insomuch as it is confessed, by the most part of Witchmon∣gers themselves, that he knoweth not the cogitation of mans heart, he should (me thinks) sometimes appear, unto honest and credible persons, in such gross and corporal form, as it is said he doth unto Witches: which you shall never hear to be justified by one sufficient witness. For the devil indeed entreth into the mind, and that way seeketh mans confusion.

The art alwayes presupposeth the power; so as, if they say they can do this or that, they must shew, how and by what means they do it; as neither the Witches nor the Witchmongers are able to do: For, to every action is required the faculty and ability of the agent or doer; the aptness of the patient or subject; and a convenient and possible application. Now the Witches are mortal, and their power dependeth upon the analogy and consonancy of their minds and bodies; but with their minds they can but will and understand; and with their bodies they can do no more, but as the bounds and ends of terrene sense will suffer: and therefore their power extended not to do such miracles, as sur∣mounteth their own sense, and the understanding of others which are wiser than they; so as here wanteth the vertue and power of the efficient. And in reason, there can be no more vertue in the thing caused, than in the cause, or that which proceedeth of or from the benefit of the cause. And we see, that ignorant and impotent women, or Witches, are the causes of incantations and charms; wherein we shall perceive there is none effect, if we will credit our own expe∣rience

and sense unabused, the rules of Philosophy, or the Word of God. For alas! What an unapt instrument is a toothless, old, impotent, and unwieldy wo∣man to flie in the air; Truely, the Devil little needs such instruments to bring his purposes to pass.

It is strange, that we should suppose, that such persons can work such feats: and it is more strange, that we will imagine that to be possible to be done by a witch; which to nature and sense is impossible; specially when our neighbours life dependeth upon our credulity therein; and when we may see the defect of ability, which alwayes is an impediment both to the act, and also to the pre∣sumption thereof. And because there is nothing possible in law, that in nature is impossible; therefore the judge doth not attend or regard what the accused man saith; or yet would do: but what is proved to have been committed, and naturally falleth in mans power and will to do. For the law saith, that to will a thing impossible, is a sign of a mad-man, or of a fool, upon whom no sen∣tence or judgement taketh hold. Furthermore, what Jury will condemn, or what Judge will give sentence or judgement against one for killing a man at Ber∣wick, when they themselves, and many other saw that man at London, that very day, wherein the murther was committed; yea though the party confess himself guilty therein, and twenty witnesses depose the same: But in this case also I say the Judge is not to weigh their testimony, which is weakened by Law; and the Judges authority is to supply the imperfection of the case, and to maintain the right and equity of the same.

Seeing therefore that some other things might naturally be the occasion and cause of such calamities as witches are supposed to bring; let not us that profess the Gospel and knowledge of Christ, be bewitched to believe that they do such things, as are in nature impossible, and in sense and reason incredible; If they say it is done through the Devils help, who can work miracles; why doe not theeves bring their business to pass miraculously, with whom the Devil is as conversant as with the other: Such mischiefs as are imputed to witches, happen where no witches are, yea and continue when witches are hanged and burnt: why then should we attribute such effect to that cause, which being taken away, happeneth nevertheless?

CHAP. VII.

By what means the name of Witches becometh so famous, and how diversly people be opinioned concerning them and their actions.

SUrely the natural power of man or woman cannot be so inlarged, as to do any thing beyond the power and vertue given and ingraffed by God. But it is the will and mind of man, which is vitiated and depraved by the devil: neither doth God permit any more, than that which the natural order appoin∣ted by him doth require. Which natural order is nothing else, but the ordinary power of God, powred into every creature, according to his state and condition. But hereof more shall be said in the title of witches confessions. Howbeit you shall understand, that few or none are throughly perswaded, resolved, or satis∣fied, that witches can indeed accomplish all these impossibilities: but some one is bewitched in one point, and some are cosened in another, untill in fine, all these impossibilities, and many more, are by several persons affirmed to be true.

And this I have also noted, that when any one is cosened with a cosening toye of witch-craft, and maketh report thereof accordingly, verifying a matter most impossible and false as it were upon his own knowledge, as being overtaken with some kind of illusion or other (which illusions are right inchantments) even the self-same man will deride the like proceeding out of another mans mouth, as a fabulous matter unworthy of credit. It is also to be wondered, how men (that have seen some part of witches cosenages detected, and see also therein the

impossibility of their own presumptions, and the folly and falshood of the witches confessions) will not suspect, but remain unsatisfied, or rather obsti∣nately defend the residue of witches supernatural actions: like as when a jugler hath discovered the slight and illusion of his principal feats, one would fondly continue to think, that his other petty juggling knacks of legierdemain are done by the help of a familiar: and according to the folly of some Papists, who seeing and confessing the Popes absurd Religion, in the erection and mainte∣nance of Idolatry and Superstition, specially in Images, Pardons, and Reliques of Saints, will yet persevere to think, that the rest of his doctrine and trum∣pery is holy and good. Finally, many maintain and cry out for the execution of witches, that particularly believe never a whit of that which is imputed unto them; if they be therein privately dealt withall, and substantially opposed and tryed in argument.

CHAP. VIII.

Causes that move as well Witches themselves as others to think that they can work impossibilities, with answers to certain objections: where also their punishment by Law is touched.

CArdanus writeth, that the cause of such credulity consisteth in three points; to wit, in the imagination of the melancholick, in the constancy of them that are corrupt therewith, and in the deceit of the Judges; who being inquisitors themselves against hereticks and witches, did both accuse and condemn them, having for their labour the spoil of their goods: So as these inquisitors added many fables hereunto, lest they should seem to have done injury to the poor wretches, in condemning and executing them for none offence. But sithence (saith he) the springing up of Luthers sect, these Priests have tended more diligently upon the execution of them; because more wealth is to be caught from them: insomuch as now they deal so loosly with witches (through distrust of gains) that all is seen to be malice, folly or avarice that hath been practised against them: And whosoever shall search into this cause, or read the chief writers hereupon, shall find his words true.

It will be objected, that we here in England are not now directed by the Popes Laws; and so by consequence our witches not troubled or convented by the Inquisitors Haereticae pravitatis. I answer, that in times past here in England, as in other nations, this order of discipline hath been in force and use; al∣though now some part of the old rigour be qualified by two several Statutes made in the first of Elizabeth, and 33 of Henry the eight. Nevertheless the esti∣mation of the omnipotency of their words or charmes seemeth in those statutes to be somewhat maintained, as a matter hitherto generally received; and not yet so looked into, as that it is refuted and decided. But how wisely soever the Parliament-house hath dealt therein, or how mercifully soever the Prince be∣holdeth the cause: if a poor old woman, supposed to be a Witch, be by the Ci∣vil or Canon Law convented; I doubt, some Canon will be found in force, not only to give scope to the tormentor, but also to the hangman, to exercise their offices upon her. And most certain it is, that in what point soever any of these extremities, which I shall rehearse unto you, be mitigated, it is through the goodness of the Queens Majesty, and her excellent Magistrates placed amongst us: For as touching the opinion of our Writers therein in our age; yea in our Countrey, you shall see it doth not only agree with foreign cruelty, but sur∣mounteth it far. If you read a foolish Pamphlet dedicated to the Lord Darcy by W.W. 1582. you shall see that he affirmeth, that all those tortures are far too light, and their rigour too mild; and that in that respect he impudently exclameth against our Magistrates, who suffer them to be but hanged, when murtherers, and such malefactors be so used, which deserve not the hundreth part of their

punishments. But if you will see more folly and lewdness comprised in one lewd book, I commend you to Ri. Ga. a Windsor-man; who being a mad-man, hath written according to his frantick humor, the reading whereof may satisfie a wise man, how mad all these Witch-mongers dealings be in this behalf.

CHAP. IX.

A conclusion of the first Book, wherein is fore-shewed the tyrannical cruelty of Witch∣mongers and Inquisitors; with a request to the reader to peruse the same.

ANd because it may appear unto the world what treacherous and faith∣less dealing, what extreme and intolerable tyranny, what gross and fond absurdities, what unnatural and uncivil discourtesie, what can∣ker'd and spiteful malice, what outragious and barbarous cruelty, what lewd and false packing, what cunning and crafty intercepting, what bald and peevish in∣terpretations, what abominable and devilish inventions; and what flat and plain knavery is practised against these old women; I will set down the whole order of the inquisition, to the everlasting, inexcusable, and apparent shame of all Witch-mongers. Neither will I insert any private or doubtful dealings of theirs; or such as they can either deny to be usual, or justly cavil at; but such as are published and renewed in all ages, since the commencement of Popery, esta∣blished by Laws, practised by Inquisitors, priviledged by Princes, commended by Doctors, confirmed by Popes, Councels, Decrees, and Canons; and finally be left of all Witch-mongers; to wit, by such as do attribute to old women, and such like creatures, the power of the Creator. I pray you therefore, though it be tedious and intolerable (as you would be heard in your miserable calamities) so hear with compassion their accusations, examinations, matters given in evi∣dence, confessions, presumptions, interrogatories, conjurations, cautions, crimes, tortures, and condemnations, devised and practised usually against them.

Notes

• Job 5.
• Mat. 12.
• In concione.
• Psal. 25. Psal. 83. Eccles. 43. Luke 8. Matth. 8. Mark 4.41. Luk. 8.14. Psal. 107. Job 38.22. Eccles. 43.
• Levit. 26.3, 4.
• Psal. 78.23.
• Nahum. 1.
• Job 26.8. Job 37. Psal. 135. Jer. 10. & 15. Ose. 13.
• Psal. 39. &c.
• In epist. ad Io. Wierum.
• Exod. 13. Isai. 66. Ps. 18.11, 19. August. 3. de sancta Trinit. Mar. 4.41.
• Joh. 10.21.
• Psal. 72. & 136. Jer. 5.
• Hag. 2.28.
• Idem. cap. 1.
• Joel. 1.
• Levit. 26.
• 2 Tim. 4.3.4.
• 1 Tim. 4.1.
• A story of Margaret Si∣mons, a sup∣posed Witch.
• Cardan de var. rerum.
• J. Bodin. lib. 2. de damon. cap. 8.
• Mal. Malef. part. 2. quaest. 1. cap. 2.
• Ovid lib. me∣tamorph. 7. Danaeus in dialog.

  Psellus in O∣peratione daem. Virg. in Damon. Horat. epod. 5. Tibul. de fasci∣nat. lib. 1. eleg. 2. Ovid. Epist. 4. Lex. 12. Tabul. Mal. Malef. Lucan de bello civili. lib. 6. Virg. eclog. 8. Ovid de reme∣dio amoris lib. 1. Hyperius, Erastus.

  Rich. Gal. in his horrible Treatise. Hemingius. Bryan Darcy Confessio Winde∣sor.

  Virg. Aeneid. 4. C. Manlius astrol. lib. 1. Mal. Malef. part. 2. quaest. 1. cap. 14.
• 1 Cor. 9.9.
• John 5, 6. Mark 5.34.
• To go to Wit∣ches, &c. is Ido∣latry.
• Aristot. de anima lib. 2. Acts 8.
• Why should not the devil be as ready to help a theef really as a witch? L. multum. l. si quis alteri, vel sibi.
• An objection answered.
• Miracles are ceased.
• The opinions of people concern∣ing Withcraft are diverse and inconstant.
• Car. de var. rerum lib. 15. cap. 80.
• An Objection answered.
• W. W. his Book printed in Anno Dom. 1582.