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 II.

CHAP. I.

What testimonies and witnesses are allowed to give evidence against reputed Witches, by the report and allowance of the Inquisitors themselves, and such as are special wri∣ters herein.

EXcommunicate persons, partakers of the fault, infants, wicked servants, and run-awaies are to be admitted to bear witness against their dames in this matter of Witch-craft, because (saith Bodin the champion of Witch-mongers) none that be honest are able to detect them. Hereticks also and Witches shall be re∣ceived to accuse, but not to excuse a Witch. And finally, the testimony of all infamous persons in this case is good and allowed. Yea, one lewd person (saith Bodin) may be received to accuse and condemn a thousand suspected Witches. And although by law, a capital enemy may be chal∣lenged; yet James Sprenger, and Henry Institor, (from whom Bodin, and all the writers that ever I have read, do receive their light, authorities and arguments) say (upon this point of Law) that the poor friendless old woman must prove that her capital enemy would have killed her, and that he hath both assaulted and wounded her; otherwise she pleadeth all in vain. If the judge ask her, whe∣ther she have any capital enemies; and she rehearse other, and forget her ac∣cuser: or else answer, that he was her capital enemy, but now she hopeth he is not so; such a one is nevertheless admitted for a witness. And though by law, single witnesses are not admittable; yet if one depose she hath bewitched her Cow; another, her Sow; and the third, her Butter: these (saith M. Mal. and Bodin) are not single witnesses; because they agree that she is a Witch.

CHAP. II

The order of examination of Witches by the Inquisitors.

WOmen suspected to be Witches, after their apprehension may not be suffered to go home, or to other places, to seek sureties: for then (saith Bodin) the people would be worse willing to accuse them; for fear lest at their return home, they work revenge upon them: In which respect Bodin commendeth much the Scottish custome and order in this behalf: where (he saith) a hollow piece of wood or a chest is placed in the Church, into the which any body may freely cast a little scroll of paper, wherein may be con∣tained the name of the Witch, the time, place, and fact, &c. And the same chest being locked with three several locks, are opened every fifteenth day by three Inquisitors or officers appointed for that purpose: which keep three several keys. And thus the accuser need not be known, nor shamed with the reproach of slander or malice to his poor neighbour.

Item, There must be great perswasions used to all men, women, and children, to accuse old women of witch-craft.

Item, There may alwaies be promised impunity and favour to Witches, that

confess and detect others; and on the contrary, there may be threatnings and violence practised and used.

Item, The little children of Witches, which will not confess, must be attached, who (if they be craftily handled, saith Bodin) will confess against their own mo∣thers.

Item, Witches must be examined as suddenly, and as unawares as is possible: the which will so amaze them, that they will confess any thing, supposing the devil hath forsaken them; whereas, if they should first be committed to prison, the devil would tamper with them, and inform them what to do.

Item, The Inquisitor, judge, or examiner, must begin with small matters first.

Item, They must be examined, whether their parents were Witches or no: for Witches (as these Doctors suppose) come by propagation. And Bodin setteth down this principle in Witchcraft, to wit, Si saga sit mater, sic etiam est filia: howbeit the law forbiddeth it, Ob sanguinis reverentiam.

Item, The examiner must look stedfastly upon their eyes: for they cannot look directly upon a mans face (as Bodin affirmeth in one place, although in ano∣ther he saith, that they kill and destroy both men and beasts with their looks.)

Item, She must be examined of all accusations, presumptions, and faults, at one instant; left Satan should afterwards disswade her from confession.

Item, A Witch may not be put in prison alone, lest the Devil disswade her from confession, through promises of her indemnity. For (saith Bodin) some that have been in the goal have proved to fly away, as they were wont to do when they met with Diana and Minerva, &c. and so brake their own necks against the stone-walls.

Item, If any deny her own confession made without torture, she is neverthe∣less by that confession to be condemned, as in any other crime.

Item, The Judges must seem to be in a pitiful countenance, and to bemoan them; saying, that, It was not they, but the Devil that committed the murther, and that he compelled them to do it; and must make them believe that they think them to be innocents.

Item, If they will confess nothing but upon the rack or torture; their apparel must be changed; and every hair in their body must be shaven off with a sharp razor.

Item, If they have charms for taciturnity, so as they feel not the common tor∣tures, and therefore confess nothing: then some sharp instrument must be thrust betwixt every nail of their fingers and toes; which (as Bodin saith) was King Childeberts devise, and is to this day of all others the most effectual: For by means of that extreme pain, they will (saith he) confess any thing.

Item, Paulus Grillandus, being an old doer in these matters: wisheth that when Witches sleep, and feel no pain upon the torture, Domine labia mea aperies should be said; and so (saith he) both the torments will be felt, and the truth will be uttered: Et sic ars deluditur arte.

Item, Bodin saith, that at the time of examination, there should be a semblance of great ado, to the terrifying of the Witch; and that a number of instruments, ginns, manacles, ropes, halters, fetters, &c. be prepared, brought forth, and laid before the examinate: and also that some be procured to make a most horri∣ble and lamentable cry, in the place of torture, as though he or she were upon the rack, or in the tormentors hands: so as the examinate may hear it whiles she is examined, before she her self be brought into the prison; and perhaps (saith he) she will by this means confess the matter.

Item, There must be subborned some crafty spy, that may seem to be a priso∣ner with her in the like case; who perhaps may in conference undermine her, and so bewray and discover her.

Item, If she will not yet confess, she must be told that she is detected, and ac∣cused by other of her companions; and although in truth there be no such mat∣ter: and so perhaps she will confess, the rather to be revenged upon her adver∣saries and accusers.

CHAP. III.

Matters of Evidence against Witches.

IF an old woman threaten or touch one being in health, who dieth shortly after; or else is infected with the Leprosie, Apoplexie, or any other strange disease: it is (saith Bodin) a permanent fact, and such an evidence, as con∣demnation, or death must insue, without further proof: if any body have mis∣trusted her, or said before that she was a Witch.

Item, If any come in, or depart out of the chamber or house, the doors being shut; it is an apparent and sufficient evidence to a witches condemnation, with∣out further tryal: which thing Bodin never saw: If he can shew me that feat; I will subscribe to his folly. For Christ after his resurrection used the same: not as a ridiculous toy, that every Witch might accomplish; but as a special mira∣cle, to strengthen the faith of the Elect.

Item, If a woman bewitch any bodies eyes, she is to be executed without fur∣ther proof.

Item, If any inchant or bewitch mens Beasts, or Corn, or flie in the air, or make a Dog speak, or cut off any mans members, and unite them again to men or childrens bodies; it is sufficient proof to condemnation.

Item, Presumptions and conjectures are sufficient proofs against Witches.

Item, If three witnesses do but say, Such a woman is a Witch; then it is a clear case that she is to be executed with death. Which matter Bodin saith is not only certain by the Canon and Civil Laws, but by the opinion of Pope Innocent, the wisest Pope (as he saith) that ever was.

Item, The complaint of any one man of credit is sufficient to bring a poor wo∣man to the rack or pully.

Item, A condemned or infamous persons testimony is good and allowable in matters of Witch-craft.

Item, A Witch is not to be delivered, though she endure all the tortures, and confess nothing; as all other are in any criminal cases.

Item, Though in other cases the depositions of many women at one instant are disabled, as sufficient in law; because of the imbecility and frailty of their na∣ture or sex, yet in this matter one woman, though she be a party, either accuser or accused, and be also infamous and impudent (for such are Bodins words) yea and already condemned: she may nevertheless serve to accuse and condemn a Witch.

Item, A witness uncited, and offering himself in this case is to be heard, and in none other.

Item, A captial Enemy (if the enmity be pretended to grow by means of Witch∣craft) may object against a Witch; and none exception is to be had or made against him.

Item, Although the proof of perjury may put back a witness in all other causes; yet in this a perjured person is a good and lawful witness,

Item, The Proctors and Advocates in this case are compelled to be witnesses against their Clients, & in none other case they are to be constrained thereunto.

Item, None can give evidence against Witches, touching their assemblies, but Witches only: (as Bodin saith) none other can do it. Howbeit, Ri. Ga. writeth, that he came to the God-speed, and with his sword and Buckler killed the Devil; or at the last he wounded him so sore, that he made him stink of Brimstone.

Item, Bodin saith that because this is an extraordinary matter; there must herein be extraordinary dealing: and all manner of wayes are to be used, direct and indirect.

CHAP. IV.

Confessions of Witches, whereby the are condemned.

SOme Witches confess (saith Bodin) that are desirous to dye; not for glory, but for despair: because they are tormented in their life time: But these may not be spared (saith he) although the law doth excuse them.

The best and surest confession is at strife, to her ghostly father.

Item, If she confess many things that are false, and one thing that may be true; she is to be taken and executed upon that confession.

Item, She is not so guilty that confesseth a falshood or a lye, and denyeth a truth; as she that answereth by circumstance.

Item, An equivocal or doubtful answer is taken for a confession against a Witch.

Item, Bodin reporteth, that one confessed that he went out, or rather up in the air, and was transported many miles to the Fairies dance, only because he would spy unto what place his wife went to hagging, and how she behaved her self: Whereupon was much ado among the Inquisitors and Lawyers, to discuss whether he should be executed with his wife or no: But it was concluded that he must die, because he bewrayed not his wife: the which he forbare to do, Prop∣ter reverentiam honoris & familiae.

Item, If a woman confess freely herein, before question be made; and yet af∣terward deny it: she is nevertheless to be burned.

Item, They affirm that this extremity is herein used, because not one among a thousand Witches is detected. And yet it is affirmed by Sprenger in M. Mal. that there is not so little a Parish, but there are many Witches known to be there.

CHAP. V.

Presumptions, whereby Witches are condemned.

IF any womans Child chance to dye at her hand, so as no body knoweth how; it may not be thought or presumed that the Mother killed it, except she be supposed a Witch, and in that case it is otherwise; for she must upon that presumption be executed; except she can prove the negative or contrary.

Item, If the child of a woman that is suspected to be a Witch, be lacking or gone from her; it is to be presumed, that she hath sacrificed it to the Devil: except she can prove the negative or contrary.

Item, Though in other persons, certain points of their Confessions may be thought erroneous, and imputed to error: yet in Witches causes) all over∣sights, imperfections, and escapes must be adjudged impious and malicious; and tend to her confusion and condemnation.

Item, Though a Theif be not said in law to be infamous in any other matter than in theft; yet a Witch defamed of witchcraft is said to be defiled with all manner of faults and infamies universally, though she were not condemned; but (as I said) defamed with the name of Witch: For rumors and reaports are suf∣ficient (saith Bodin) to condemn a Witch.

Item, If any man, woman, or child do say, that such a one is a Witch; it is a most vehement suspicion (saith Bodin) and sufficient to bring her to rack; though in all other cases it be directly against law.

Item, In presumptions and suspicions against a Witch, the common brute or voyce of the people cannot err.

Item, If a woman, when she is apprehended, cry out, or say; I am undone; Save my life; I will tell you how the matter standeth, &c. she is thereupon most vehemently to be suspected and condemned to dy.

Item, Though a Conjurer be not to be condemned for curing the diseased by vertue of his Art; yet must a Witch die for the like case.

Item, The behaviour, looks, becks, and countenance of a woman, are suffici∣ent signes, whereby to presume she is a Witch: for always they look down to the ground, and dare not look a man full in the face.

Item, If their Parents were thought to be Witches, then it is certainly to be presumed that they are so: but it is not so to be thought of Whores.

Item, It is a vehement presumption if she cannot weep, at the time of her ex∣amination: and yet Bodin saith, that a Witch may shed three drops out of her right eye.

Item, It is not only a vehement suspition, and presumption, but an evident proof of a Witch; if any man or beast dye suddenly where she hath been seen lately; although her witching-stuffe be not found or espyed.

Item, If any, body use familiarity or company with a Witch convicted, it is a sufficient presumption against that person to be adjudged a Witch.

Item, That evidence that may serve to bring in any other person to examina∣tion, may serve to bring a Witch to her condemnation.

Item, Herein judgment must be pronounced and executed (as Bodin saith, with∣out order, and not like to the orderly proceeding and form of judgment in other crimes.

Item, A Witch may not be brought to the torture suddenly; or before long examination, least she go away scot-free: for they feel no torments, and there∣fore care not for the same, as Bodin affirmeth.

Item, Little children may be had to the torture at the first dash; but so may it not be done with old women; as is aforesaid.

Item, If she have any privy mark under her arm-pits, under her hair, under her lip, or in her buttock, or in her privities: it is a presumption sufficient for the Judge to proceed and give sentence of death upon her.

The only pity they shew to a poor woman in this case, is: that though she be accused to have slain any body with her Inchantments; yet if she can bring forth the party alive, she shall not be put to death: Whereat I marvel, in as much as they can bring the Devil in any bodies likeness and representation.

Item, Their Law saith, that an uncertain presumption is sufficient, when a cer∣tain presumption faileth.

CHAP. VI.

Particular Interrogatories used by the Inquisitors against Witches.

I Need not stay to confute such partial and horrible dealings, being so appa∣rently impious, and full of tyranny, which except I should have so manifestly detected, even with their own writings and assertions, few or none would have believed: But for brevities sake I will pass over the same; supposing that the citing of such absurdities may stand for a sufficient confutation thereof. Now therefore I will proceed to a more particular order and manner of examinati∣ons, &c. used by the Inquisitors, and allowed for the most part throughout all Nations.

First, the Witch must be demanded, why she touched such a child, or such a cow, &c. and afterward the same child or cow fell sick or lame, &c.

Item, Why her two Kine give more milk than her neighbours. And the note before mentioned is here again set down, to be specially observed of all men: to wit, that though a Witch cannot weep, yet she may speak with a crying voyce. Which assertion of weeping is false, and contrary to the saying of Seneca, Cato, and many others; which affirm, that a woman weepeth when she meaneth most deceipt; and therefore saith M. Mal. she must be well looked unto, other∣wise she will put spittle privily upon her cheeks, & seem to weep, which rule also

Bodin saith is infallible. But alas that tears should be thought sufficient to excuse or condemn in so great a cause, and so weighty a tryal! I am sure that the worst sort of the children of Israel wept bitterly: yea, if there were any Witches at all in Israel, they wept: For it is written, That all the children of Israel wept. Finally, if there be any Witches in Hell, I am sure they weep; for there is weeping, wailing, and gnashing of teeth.

But, God knoweth, many an honest Matron cannot sometimes in the heavi∣ness of her heart, shed tears; the which oftentimes are more ready and common with crafty queans and strumpets, than with sober women: For we read of two kinds of tears in a womans eye, the one of true grief, the other of deceipt: And it is written, that Dediscere flere foeminium est mendacium: which argueth, that they lye, which say, that wicked women cannot weep. But let these Tormen∣tors take heed, that the tears in this case which run down the widows cheeks, with their cry spoken by Jesus Syrach, be not heard above. But lo what learned, godly, and lawful means these Popish Inquisitors have invented for the trial of true or false tears.

CHAP. VII.

The Inquisitors tryal of Weeping by Conjuration.

I Conjure thee by the amorous tears, which Jesus Christ our Saviour shed upon the Cross for the salvation of the world; and by the most earnest and burning tears of his Mother the most glorious Virgin Mary, sprinkled up∣on his wounds late in the evening; and by all the tears, which every Saint and elect Vessel of God hath poured out here in the world, and from those eyes he hath wiped away all tears; that if thou be without fault, thou mayst pour down tears abundantly; and if thou be guilty, that thou weep in no wise: In the name of the Father, of the Son, and of the Holy-Ghost; Amen. And note, saith he, that the more you conjure, the less she weepeth.

CHAP. VIII.

Certain Cautions against Witches, and of their Tortures to procure Confession.

BUt to manifest their further follies, I will recite some of their cautions, which are published by the ancient Inquisitors, for perpetual lessons of their successors: as followeth.

The first caution is that, which was last rehearsed concerning weeping; the which (say they) is an infallible note.

Secondly, the Judg must beware she touch no part of him, specially of his bare skin: and that he always wear about his neck conjured Salt, Palm, Hearbs, and Wax hallowed; which (say they) are not only approved to be good by the Witches confessions; but also by the use of the Romish Church, which hallow∣eth them only for that purpose.

Item, she must come to her arreignment backward, to wit, with her tail to the Judges face, who must make many crosses, at the time of her approaching to the Bar. And least we should condemn that for superstition, they prevent us with a figure, and tell us, that the same superstition may not seem superstitious unto us. But this resembleth the perswasion of a theif, that disswadeth his son from stealing; and nevertheless telleth him that he may pick or cut a purse, and rob by the high way.

One other caution is, that she must be shaven, so as there remain not one hair about her: for sometimes they keep secrets for taciturnity, and for other purposes also in their hair, in their privities, and between their skin and

their flesh: For which cause I marvel they flea them not: for one of their Witches would not burn, being in the midst of the flame, as M. Mal. report∣eth; until a charm written in a little scroll was espyed to be hidden between her skin and flesh, and taken away. And this so gravely and faithfully set down by the Inquisitors themselves, that one may believe it if he list, though in∣deed it be a very lye. The like citeth Bodin, of a Witch that could not be strang∣led by the Executioner, do what he could. But it is most true, that the Inquisi∣tor Cumanus in one year did shave one and fourty poor women; and burnt them all when he had done.

Another caution is, that at the time and place of torture, the hallowed things aforesaid, with the seven words spoken on the Cross, be hanged about the Witches neck; and the length of Christ in wax be knit about her bare naked body, with Reliques of Saints, &c. All which stuffe (say they) will so work within and on them, as when they are racked and tortured, they can hardly stay or hold themselves from confession. In which case, I doubt not but that Pope, which blasphemed Christ, and cursed his Mother for a Peacock, and cursed God with great despights for a piece of Pork, with less compulsion would have re∣nounced the Trinity, and have worshipped the Devil upon his knees.

Another caution is, that after she hath been racked, and passed over all tortures devised for that purpose; and after that she hath been compelled to drink holy water, she be conveyed again to the place of torture: and that in the midst of her torments, her accusations be read unto her; and that the wit∣nesses (if they will) be brought face to face unto her: and finally, that she be asked, whether for trial of her innocency she will have judgment, Candentis ferri, which is, To carry a certain weight of burning Iron in her bare hand. But that may not (say they) in any wise be granted: For both M. Mal. and Bodin also af∣firm, that many things may be promised, but nothing need be performed: for why, they have authority to promise, but no Commission to perform the same.

Another caution is, that the Judge take heed, that when she once begin∣neth to confess, he cut not off her examination, but continue it night and day. For many times, whiles they go to dinner, she returneth to her vomit.

Another caution is, that after the Witch hath confessed the annoying of men and beasts, she be asked how long she hath had Incubus, when she re∣nounced, the faith, and made the real league, and what that league is, &c. And this is indeed the chief cause of all their incredible and impossible confessions: for upon the rack, when they have once begun to lye, they will say what the Tormentor list.

The last caution is, that if she will not confess, she be had to some strong Ca∣stle or Goal. And after certain days, the Jayler must make her believe he goeth into some far Countrey: and then some of her friends must come in to her, and promise her, that if she will confess to them, they will suffer her to escape out of Prison: which they may well do, the Keeper being from home. And this way (saith M. Mal.) hath served, when all other means have failed.

And in this place it may not be omitted, that above all other times, they con∣fess upon frydayes. Now saith James Sprenger, and Henry Institor, we must say all, to wit: If she confess nothing, she should be dismissed by law; and yet by order she may in no wise be bailed, but must be put into close Prison, and there be talked withal by some crafty person; those are the words, and in the mean while there must be some eves-droppers with pen and ink behind the wall, to hearken and note what she confesseth: or else some of her old companions and acquaintance may come in and talk with her of old matters, and so by eves-drop∣pers be also bewrayed; so as there shall be no end of torture before she have confessed what they will.

CHAP. IX.

The fifteen crimes laid to the charge of Witches by Witchmongers; specially by Bodin in Daemonomania.

[unspec 1] THey deny God, and all Religion.

Answ. Then let them dye therefore, or at the least be used like In∣fidels, or Apostates.

[unspec 2] They curse, blaspheme, and provoke God with all despite.

Answ. Then let them have the Law expressed in Levit. 24. and Deut. 13. & 17.

They give their faith to the Devil, and they worship and offer sacrifice un∣to him.

Answ. Let such also be judged by the same law.

They do solemnly vow and promise all their progenie unto the Devil.

Answ. This promise proceedeth from an unsound mind, and is not to be re∣garded; because they cannot perform it, neither will it be proved true: How∣beit, if it be done by any that is sound of mind, let the curse of Jeremy, 32.36. light upon them, to wit, the Sword, Famine, and Pestilence.

They sacrifice their own children to the Devil before baptism, holding them up in the air unto him, and then thrust a needle into their brains.

Answ. If this be true, I maintain them not herein: but there is a law to judg them by. Howbeit, it is so contrary to sense and nature, that it were folly to be∣lieve it; either upon Bodins bare word, or else upon his presumptions; especi∣ally when so small commodity, and so great danger and inconvenience insueth to the Witches thereby.

They burn their Children when they have sacrificed them.

Answ. Then let them have such punishment, as they that offered their chil∣dren unto Moloch, Lev. 20. But these be meer devises of Witchmongers and Inquisitors, that with extream tortures have wrung such Confessions from them; or else with false reports have believed them; or by flattery and fair words and promises have won it at their hands, at the length.

They swear to the Devil to bring as many into that society as they can.

Answ. This is false, and so proved elsewhere.

They swear by the name of the Devil.

Answ. I never heard any such Oath, neither have we warrant to kill them that so do swear; though indeed it be very lewd and impious.

They use incestuous adultery with spirits.

Answ. This is a stale ridiculously, as is proved apparently hereafter.

They boil Infants, after they have murthered them unbaptized, until their flesh be made potable.

Answ. This is untrue, incredible, and impossible.

They eat the flesh and drink the bloud of men and children openly.

Answ. Then are they akin to the Anthropophagi and Canibals: But, I believe never an honest man in England nor in France, will affirm that he hath seen any of these persons, that are said to be Witches, do so; if they should, I believe it would poyson them.

They kill men with poyson.

Answ. Let them be hanged for their labour.

They kill mens Cattel.

Answ. Then let an action of trespass be brought against them for so doing.

They bewitch mens corn, and bring hunger and barrenness into the country; they ride and flie in the air, bring storms, make tempests, &c.

Answ. Then will I worship them as Gods; for those be not the works of man, nor yet of a Witch: as I have elsewhere proved at large.

They use venery with a Devil called Incubus, even when they lye in bed with their husbands, and have children by them, which become the best Witches.

Answ. This is the last lye, very ridiculous, and confuted by me elsewhere.

CHAP. X.

A refutation of the former surmised Crimes patched together by Bodin, and the only way to escape the Inquisitors.

IF more ridiculous or abominable crimes could have beeen invented, these poor women (whose chief fault is that they are scolds) should have been charged with them.

In this libel you do see, is contained all that Witches are charged with; and all that also, which any Witchmonger surmiseth, or in malice imputeth unto Witches power and practise.

Some of these crimes may not only be in the power and will of a Witch, but may be accomplished by natural means: and therefore by them the matter in question is not decided, to wit; whether a Witch can work wonders su∣pernaturally; For many a knave and whore doth more commonly put in exe∣cution those lewd actions, than such as are called Witches, and are hanged for their labour.

Some of these crimes also laid unto Witches charge, are by me denyed, and by them cannot be proved to be true, or committed by any one Witch. Other∣some of these crimes likewise are so absurd, supernatural, and impossible, that they are derided almost of all men, and as false, fond, and fabulous reports condemned: insomuch as the very Witchmongers themselves are ashamed to hear of them.

If part be untrue, why may not the residue be thought false: For all these things are laid to their charge at one instant, even by the greatest Doctors and Patrons of the Sect of Witchmongers, producing as many proofs for Witches supernatural and impossible actions, as for the other: So as, if one part of their accusation be false, the other part deserveth no credit. If all be true that is al∣ledged of their doings, why should we believe in Christ, because of his miracles, when a Witch doth as great wonders as ever he did?

But it will be said by some; As for those absurd and Popish writers, they are not in all their allegations, touching these matters, to be credited. But I assure you, that even all sorts of writers herein (for the most part) the very Doctors of the Church to the School-men, Protestants, and Papists, learned and unlearn∣ed, Poets and Historiographers, Jews, Christians, or Gentiles agree in these impossible and ridiculous matters. Yea and these writers, out of whom I gather most absurdities, are of the best credit and authority of all writers in this mat∣ter. The reason is, because it was never throughly looked into; but every fable credited; and the word (Witch) named so often in Scripture.

They that have seen further of the Inquisitors orders and customs, say also; that there is no way in the world for these poor women to escape the Inquisi∣tors hands, and so consequently burning: but to gild their hands with money, whereby oftentimes they take pity upon them, and deliver them, as sufficiently purged: For they have authority to exchange the punishment of the body with the punishment of the purse, applying the same to the office of their Inquisition: whereby they reap such profit, as a number of these silly women pay them year∣ly pensions, to the end they may not be punished again.

CHAP. XI.

The opinion of Cornelius Agrippa concerning Witches, of his pleading for a poor wo∣man accused of witchcraft, and how he convinced the Inquisitors.

COrnelius Agrippa saith, that while he was in Italy, many Inquisitors in the Dutchie of Millen troubled divers most honest and noble Matrons, privily wringing much money from them, until their knavery was de∣tected: Further he saith, that being an Advocate or Counsellor in the Com∣mon-wealth of Maestright in Brabant, he had sore contention with an Inquisitor, who through unjust accusations drew a poor woman of the Country into his butchery, and to an unfit place; not so much to examine her, as to torment her, whom when C. Agrippa had undertaken to defend, declaring that in the things done, there was no proof, no sign or token that could cause her to be tormented; the Inquisitor stoutly denying it, said; One thing there is, which is proof and matter sufficient: for her mother was in times past burned for a Witch. Now when Agrippa replyed, affirming that this Article was impertinent, and ought to be refused by the Judg, as being the deed of another; alledging to the Inqui∣sitor reasons and law for the same: he replyed again, that this was true, because they used to sacrifice their children to the Devil, assoon as they were born; and also because they usually conceived by spirits transformed into mans shape, and that thereby witchcraft was naturally ingraffed into this child, as a disease that cometh by inheritance.

C. Agrippa replying against the Inquisitors folly and superstitious blindness, said; O thou wicked Priest! Is this thy Divinity? Dost thou use to draw poor guiltless women to the rack by these forged devises? Dost thou with such sen∣tences judge others to be Hereticks, thou being more a Heretick than either Faustus, or Donatus? Be it as thou sayest, Dost thou not frustrate the grace of Gods Ordinance; namely Baptism? Are the words in Baptism spoken in vain? Or shall the Devil remain in the child, or it in the power of the Devil, being there and then consecrated to Christ Jesus, in the Name of the Father, the Son, and the Holy-Ghost? And if thou defend their false opinions, which affirm, that Spirits accompanying with women, can ingender; yet dotest thou more than any of them, which never believed that any of those Devils, together with their stoln seed, do put part of that their seed or nature into the creature. But though indeed we be born the children of the Devil and damnation, yet in bap∣tism, through grace in Christ, Satan is cast out, and we are made new creatures in the Lord, from whom none can be separated by another mans deed. The In∣quisitor being hereat offended, threatned the Advocate to proceed against him, as a supporter of Hereticks or Witches; yet nevertheless, he ceased not to de∣fend the silly woman, and through the power of the Law he delivered her from tho claws of the bloudy Monk, who with her accusers, were condemned in a great sum of money to the Charter of the Church of Mentz, and remained infa∣mous after that time almost to all men.

But by the way, you must understand, that this was but a pety Inquisitor, and had not so large a Commission as Cumanus, Sprenger, and such other had; nor yet as the Spanish Inquisitors at this day have; For these will admit no Advocates now unto the poor souls, except the Tormentor or Hangman may be called an Advocate. You may read the sum of this Inquisition in few words set out by M. John Fox in the Acts and Monuments: For Witches and Hereticks are among the Inquisitors of like reputation; saving that the extremity is greater against Witches, because through their simplicity, they may the more boldly tyrannize upon them, and triumph over them.

CHAP. XII.

What the fear of death and feeling of torments may force one to do, and that it is no marvel though Witches condemn themselves by their own confessions so tyrannically extorted.

HE that readeth the Ecclesiastical histories, or remembreth the perse∣cutions in Queen Maries time, shall find, that many good men have fallen for fear of persecution, and returned unto the Lord again: What marvel then, though a poor woman, such a one as is described elsewhere, and tormented as is declared in these latter leaves, be made to confess such absurd and false impossibilities; when flesh and bloud is unable to endure such trial? Or how can she in the midst of such horrible tortures and torments, promise unto her self constancy; or forbear to confess any thing? Or what availeth it her, to persevere in the denial of such matters as are laid to her charge unjustly; when on the one side there is never any end of her torments; on the other side, if she continue in her assertion, they say she hath charms for taciturnity or si∣lence?

Peter the Apostle renounced, cursed, and forsware his master and our Savi∣our Jesus Christ, for fear of a wenches menaces; or rather at a question de∣manded by her, wherein he was not so circumvented, as these poor Witches are, which be not examined by girles, but by cunning Inquisitors; who having the spoil of their goods, and bringing with them into the place of judgement, minds to maintain their bloudy purpose, spare no manner of allurements, threat∣nings, nor torments, until they have wrung out of them all that, which either maketh to their own desire, or serveth to the others destruction.

Peter (I say) in the presence of his Lord and Master Christ, who had instru∣cted him in true knowledge many years, being forewarned, not passing four or five hours before, and having made a real league, and a faithful promise to the contrary, without any other compulsion than (as hath been said) by a question proposed by a girl; against his conscience, forsook, thrice denied, and aban∣doned his said Master; and yet he was a man illuminated, and placed in dignity aloft, and neerer to Christ by many degrees, than the Witch, whose fall could not be so great as Peters; because she never ascended half so many steps. A Pa∣stors declination is much more abominable than the going astray of any of his sheep: as an Ambassadours conspiracy is more odious, than the falshood of a common person; or as a Captains treason is more mischievous, than a private souldiers mutiny. If you say, Peter repented; I answer, that the Witch doth so likewise sometimes; and I see not in that case, but mercy may be imployed upon her. It were a mighty temptation to a silly old woman, that a visible De∣vil (being in shape so ugly, as Danaeus and others say he is) should assault her in manner and form as is supposed, or rather avowed; specially when there is promise made that none shall be tempted above their strength. The poor old Witch is commonly unlearned, unwarned, and unprovided of counsel and friend∣ship, void of judgement and discretion to moderate her life and communication, her kind and gender more weak and frail than the masculine, and much more subject to melancholy; her bringing up and company is so base, that nothing is to be looked for in her, specially of these extraordinary qualities; her age also is commonly such, as maketh her decrepite, which is a disease that moveth them to these follies.

Finally, Christ did clearly remit Peter, though his offence was committed both against his divine and humane nature; yea afterwards he did put him in trust to feed his sheep, and shewed great countenance, friendship, and love unto him: And therefore I see not, but we may shew compassion upon these poor souls, if they shew themselves sorrowful for their misconceipts and wicked ima∣ginations.

Notes

• Mal. Malef. quaest. 5. p. 3. I. Bod. lib. 4. cap. 2. de dae∣mon.

  Arch. in C. al∣le. accusatus. in Selz. super. verba.

  I. Bod. lib. 4. cap. 1. de dae∣mon.

  Mal. Malef. quaest. 56. pa. 3. & quae. 5. part. 3. Ibidem.
• Quae. 7. act. 2.
• The Scottish custome of ac∣cusing a witch.
• I. Bod. lib. de daemon. 4. cap. 4. L. parentes de testibus.
• K. Childeberts cruel devise.
• P. Grillandus.
• A subtle and devillish de∣vise.
• Bar. Spineus & I. Bod. de dae∣mon. lib. 2. cap. 2. Alexander. L. ubi numeris de testibus. J. Bod. de dae∣mon. lib. 2. cap. 2.
• Parin. L. post lenotum 9 his, de iis quibus ut indig.

  Alex. cap. 72. L. 2. &c. In his foolish Pamphlet of the execution of Windsor Witches. J. Bod. l. 4 c. 3.
• Is there any probability that such would continue Witches? Idem. ibid. Joan. An. ad speculat. tit. de litis contest. part. 2. non alie∣nem eodem.
• L. de aetat. 5. nihil eodem, &c.

  J. Bod. de dae∣mon. lib. 4. c. 3.
• J. Bod. de dae∣mon. lib. 4. c. 4.
• J. Bod. de dae∣mon. lib. 4. c. 4. L. decurionem de panis.

  Panorm. & Felin in C. ve∣niens. 1. de te∣stibus parsi cau∣sa 15.4. Lib. 4. numero 12. us{que} 18.
• L. 5. de adult. S. gl. & Bart. c. venerabilis de electio, &c. I. Bod. de dae∣mon. lib. 4. cap. 4.
• Idem. ibid.
• Cap. preterea cum glos. extra. de test. Panor∣mit. in C. vener. col. 2. eodem, &c.
• Mal. Malef. su∣per. interrog.
• Seneca in tra∣goed.
• Mal. Malef. part. 3. quest.
• Act. 15.10. Numb. 11.4. 1 Sam. 11.4. 2 Sam. 15.23. Mat. 8. & 13. & 22. & 24. & 25. Luke 3. &c.
• Seneca in tra∣goed.
• Eccl. 35.15.
• Tryal of tears.
• Mal. Malef. quaest. 15. pae. 3.
• Ja. Sprenger. H. Institor.
• Mal. Malef. pa. 3. quaest. 15.
• Prolepsis, or Preocupation.
• Mal. Malef.
• John Bod. Anno 1485. a Knave Inqui∣sitor.
• Q. 16. de tem∣pore & modo terror.

  Blasphemous Pope July, of that name the third.
• Mal. Malef par, 3. quae. 16.
• Mal. Malef. par. 3. quae. 16. act. 11.
• The question or matter in controversie: that is to say, the proposition or theme.
• A general er∣ror.
• The only way for Witches to avoid the In∣quisitors hands.
• A bitter inve∣ctive against a cruel Inquisi∣tor.
• John Fox in the Acts and Monuments.
• Peter's aposta∣sie and re∣nouncing of Christ.
• Danaeus in Dia∣log.

  1 Cor. 10.