by Reginald Scot

The Discoverie of Witchcraft (1584) is the first English book to argue, systematically and at length, that witchcraft is a delusion — that accused witches are not servants of the Devil but poor, old, melancholy women destroyed by the ignorance and cruelty of their neighbours. Reginald Scot, a Kentish gentleman and justice of the peace, wrote it after witnessing firsthand the trial of Margaret Simons at the Rochester assizes in 1581, where a woman was nearly hanged because a vicar blamed her for his hoarse voice.

Scot's argument is theological, legal, and empirical. He marshals scripture to show that the powers attributed to witches belong to God alone. He exposes the logical contradictions in witch-hunting theory. He documents the actual lives of accused women — beggars, scolds, the elderly and friendless — and shows how coincidence, malice, and superstition conspire to condemn them. The book so offended King James VI of Scotland that he ordered copies burned and wrote his own Daemonologie (1597) in rebuttal.

The Discoverie is also a treasury of Elizabethan folklore: the text catalogues the full menagerie of Early Modern supernatural belief — from Robin Goodfellow and the fairies to conjuring tricks and love charms — preserving material that would otherwise be lost. Shakespeare drew on it for the witches in Macbeth and the fairy lore of A Midsummer Night's Dream.

Presented here from the Brinsley Nicholson scholarly edition (London: Elliot Stock, 1886), which reproduces the text of the 1584 first edition. Nicholson's extensive footnotes, marginal references, and editorial apparatus have been stripped; Scot's original text is preserved in full. The Epistle and the First, Second, and Third Bookes are presented here; the remaining thirteen bookes await future archivists.

The Epistle

To the right Honourable, mine especiall good Lord, Sir Roger Manwood, Knight, Lord cheefe Baron of hir Majesties Court of the Eschequer.

Insomuch as I know that your Lordship is by nature
whollie inclined, and in purpose earnestly bent to releeve
the poore, and that not onlie with hospitalitie and almes,
but by diverse other devises and waies tending to their
comfort, having (as it were) framed and set your selfe to the helpe and
maintenance of their estate ; as appeareth by your charge and travell
in that behalfe. Whereas also you have a speciall care for the supporting of their right, and redressing of their wrongs, as neither
despising their calamitie, nor yet forgetting their complaint, seeking
all meanes for their amendement, and for the reformation of their disorders, even as a verie father to the poore. Finallie, for that I am a
poore member of that commonwelth, where your Lordship is a
principall person; I thought this my travell, in the behalfe of the poore,
the aged, and the simple, might be verie fitlie commended unto you :
for a weake house requireth a strong stale. In which respect I give
God thanks, that hath raised up unto me so mightie a freend for them
as your Lordship is, who in our lawes have such knowledge, in
government such discretion, in these causes such experience, and in
the commonwealth such authoritie; and neverthelesse vouchsafe to
descend to the consideration of these base and inferior matters, which
minister more care and trouble, than worldlie estimation.

And in somuch as your Lordship knoweth, or rather exerciseth the
office of a judge, whose part it is to heare with courtesie, and to
determine with equitie ; it cannot but be apparent unto you, that when
punishment exceedeth the fault, it is rather to be thought vengeance
than correction. In which respect I knowe you spend more time and
travell in the conversion and reformation, than in the subversion &
confusion of offenders, as being well pleased to augment your
owne private paines, to the end you may diminish their publike smart.
For in truth, that commonwealth remaineth in wofull state, where
fetters and halters beare more swaie than mercie and due compassion.

Howbeit, it is naturall to unnaturall people, and peculiar unto
witchmongers, to pursue the poore, to accuse the simple, and to kill
the innocent ; supplieng in rigor and malice towards others, that

which they themselves want in proofe and discretion, or the other in
offense or occasion. But as a cruell hart and an honest mind doo
seldome meete and feed togither in a dish ; so a discreet and mercifull
magistrate, and a happie commonwealth cannot be separated asunder.
How much then are we bound to God, who hath given us a Queene,
that of justice is not only the very perfect image & paterne ; but also
of mercie & clemencie (under God) the meere fountaine & bodie it
selfe ? In somuch as they which hunt most after bloud in these
dales, have least authoritie to shed it. Moreover, sith I see that in
cases where lenitie might be noisome, & punishment wholesome to
the commonwealth ; there no respect of person can move you, no
authoritie can abash you, no feare, no threts can daunt you in performing the dutie of justice.

In that respect againe I find your Lordship a fit person, to judge and looke upon this present treatise. Wherein I will bring before you, as it were to the barre, two sorts of most arrogant and wicked people, the first challenging to themselves, the second attributing unto others, that power which onelie apperteineth to God, who onelie is the Creator of all things, who onelie searcheth the heart and reines, who onelie knoweth our imaginations and thoughts, who onelie openeth all secrets, who onelie worketh great wonders, who onelie hath power to raise up & cast downe; who onelie maketh thunder, lightning, raine, tempests, and restraineth them at his pleasure; who onelie sendeth life and death, sicknesse & health, wealth and wo; who neither giveth nor lendeth his glorie to anie creature.

And therefore, that which greeveth me to the bottome of my hart, is that these witchmongers cannot be content, to wrest out of Gods hand his almightie power, and keepe it themselves, or leave it with a witch: but that, when by drift of argument they are made to laie downe the bucklers, they yeeld them up to the divell, or at the least praie aid of him, as though the raines of all mens lives and actions were committed into his hand; and that he sat at the sterne, to guide and direct the course of the whole world, imputing unto him power and abilitie inough to doo as great things, and as strange miracles as ever Christ did.

But the doctors of this supernaturall doctrine saie somtimes, that

A. iii. V. the witch doth all these things by vertue of hir charmes ; sometimes

that a spirituall, sometimes that a corporall divell doth accomplish it;

sometimes they saie that the divell doth but make the witch beleeve

she doth that which he himselfe hath wrought ; sometimes that the

divell seemeth to doo that by compulsion, which he doth most

willinglie. Finallie, the writers hereupon are so eloquent, and full of

varietie ; that sometimes they write that the divell dooth all this by

Gods permission onelie ; sometimes by his licence, somtimes by his
appointment : so as (in effect and truth) not the divell, but the high
and mightie king of kings, and Lord of hosts, even God himselfe,
should this waie be made obedient and servile to obeie and performe
the will & commandement of a malicious old witch, and miraculouslie
to answere hir appetite, as well in everie trifling vanitie, as in most
horrible executions ; as the revenger of a doting old womans imagined
wrongs, to the destruction of mania innocent children, and as a
supporter of hir passions, to the undoing of manie a poore soule.
And I see not, but a witch may as well inchant, when she will ; as a
lier may lie when he list : and so should we possesse nothing, but by
a witches licence and permission.

And now forsooth it is brought to this point, that all divels, which
were woont to be spirituall, may at their pleasure become corporall,
and so shew themselves familiarlie to witches and conjurors, and to
none other, and by them onlie may be made tame, and kept in a box,
&c. So as a malicious old woman may command hir divell to plague
hir neighbor : and he is afflicted in manner and forme as she desireth.
But then commeth another witch, and she biddeth hir divell helpe,
and he healeth the same partie. So as they/ make it a kingdome A 3
divided in it selfe, and therefore I trust it will not long endure, but
will shortlie be overthrowne, according to the words of our Savior,
Omne regnum in se divisum desolabitur, Everie kingdome divided in it selfe shalbe desolate.

And although some saie that the divell is the witches instrument,
to bring hir purposes and practises to passe : yet others saie that she
is his instrument, to execute his pleasure in anie thing, and therefore
to be executed. But then (me thinks) she should be injuriouslie dealt
withall, and put to death for anothers offense : for actions are not
judged by instrumentall causes ; neither dooth the end and purpose
of that which is done, depend upon the meane instrument. Finallie,
if the witch doo it not, why should the witch die for it .' But they saie
that witches are persuaded, and thinke, that they doo indeed those
mischeefs ; and have a will to performe that which the divell committeth : and that therefore they are worthie to die. By which reason
everie one should be executed, that wisheth evill to his neighbor, &c.
But if the will should be punished by man, according to the offense
against God, we should be driven by thousands at once to the
slaughterhouse or butcherie. For whosoever loatheth correction
shall die. And who should escape execution, if this lothsomnesse (I
saie) should extend to death by the civill lawes. Also the reward of
sinne is death. Howbeit, everie one that sinneth, is not to be put to
death by the magistrate. But (my Lord) it shalbe proved in my

booke, and your Lordship shall trie it to be true, as well here at home
in your native countrie, as also abrode in your severall circuits, that
(besides them that be Venifica, which are plaine poisoners) there will
be found among our witches onelie two sorts ; the one sort being such
A 3 V by imputation, as/ so thought of by others (and these are abused, and
not abusors) the other by acceptation, as being willing so to be
accompted (and these be meere cousenors.)
Calvine treating of these magicians, calleth them cousenors, saieng

UemlplT that they use their juggling knacks onelie to amase or abuse the
people ; or else for fame : but he might rather have said for gaine.
Erastus himselfe, being a principal! writer in the behalfe of witches

A.\\i.v. omnipotencie, is forced to confesse, that these Greeke words, mageia,

pharmakeia, pharmakeia, are most commonlie put for illusion, false packing,
cousenage, fraud, knaverie and deceipt : and is further driven to saie,
that in ancient time, the learned were not so blockish, as not to see
that the promises of magicians and inchanters were false, and nothing else but knaverie, cousenage, and old wives fables ; and yet
defendeth he their flieng in the aire, their transferring of corne or
grasse from one feeld to another, &c.

But as Erastus disagreeth herein with himselfe and his freends : so
is there no agreement among anie of those writers, but onlie in
cruelties, absurdities, and impossibilities. And these (my Lord) that
fall into so manifest contradictions, and into such absurd asseverations, are not of the inferior sort of witers ; neither are they all
papists, but men of such accompt, as whose names give more credit
to their cause, than their writings. In whose behalfe I am sorie, and
partlie for reverence suppresse their fondest errors and fowlest absurdities;. 59, 7. dities ; dealing speciallie with them that most contend in crueltie,'
bEccU275. whose feete are swift to shed bloud, striving (as ''Jesus the sonne of
c Prov. 1, 16. Sirach saith) and hasting (as ''Salomon the sonne of David saith) to
powre out the bloud of the innocent ; whose heat against these poore
wretches cannot be allaied with anie other liquor than bloud. And
therfore I feare that under their wings will be found the bloud of the
soules of the poore, at that daie, when the Lord shall saie; "Depart
from me ye bloadthirstie men.

And bicause I know your Lordship will take no counsell against

innocent bloud, but rather suppresse them that seeke to embrue their

hands therein ; I have made choise to open their case unto you, and

to laie their miserable calamitie before your feete : following herein

the advise of that learned man Brentius, who saith; [Latin text garbled in OCR source]; that is, If anie admonish the magistrate

not to deale too hardlie with these miserable wretches, that are called

witches, I thinke him a good instrument raised up for this purpose byGod himselfe.

But it will perchance be said by witchmongers ; to wit, by such as
attribute to witches the power which apperteineth to God onelie, that
I have made choise of your Lordship to be a patrone to this my booke;
bicause I think you favour mine opinions, and by that meanes may
the more freelie publish anie error or conceipt of mine owne, which
should rather be warranted by your Lordships authoritie, than by the
word of God, or by sufficient argument. But I protest the contrarie,
and by these presents I renounce all protection, and despise all freendship that might serve to helpe towards the suppressing or supplanting
of truth : knowing also that your Lordship is farre from allowing anie
injurie done unto man ; much more an enimie to them that go about
to dishonor God, or to embezill the title of his immortall glorie. But
bicause I know you to be perspicuous, and able to see downe into the
depth and bottome of causes, and are not to be carried awaie with the
vaine persuasion or superstition either of man, custome, time, or
multitude, but mooved with the authoritie of truth onlie : I crave
your countenance herein, even so farre foorth, and no further, than
the lawe of God, the lawe of nature, the lawe of this land, and the/ rule A4 v
of reason shall require. Neither doo I treat for these poore people
anie otherwise, but so, as with one hand you may sustaine the good,
and with the other suppresse the evill : wherein you shalbe thought a
father to orphans, an advocate to widowes, a guide to the blind, a
staie to the lame, a comfort & countenance to the honest, a scourge/
and terror to the wicked. lA. v. ».]

Thus farre I have beene bold to use your Lordships patience, being
offended with my selfe, that I could not in brevitie utter such matter
as I have delivered amplie: whereby (I confesse) occasion of tediousnes might be ministred, were it not that your great gravitie joined
with your singular constancie in reading and judging be means of
the contrarie. And I wish even with all my hart, that I could make
people conceive the substance of my writing, and not to misconstrue
anie part of my meaning. Then doubtles would I persuade my selfe,
that the companie of witchmongers, &c : being once decreased, the
number also of witches, &c : would soone be diminished. But true
be the words of the Poet, [ Homer.]

Haudquaquam poteris sortirier omnia sohis,
Namque aliis divi bello poller e dederujit.
Hide saltandi arteni, voce huic cytharaque canendi :
Rursun alii inseruil sagax in pectore niagims
Iupiter ingenium &c.

The Epistle.

And therefore as doubtful! to prevaile by persuading, though I have
reason and common sense on my side ; I rest upon earnest wishing ;
namelie, to all people an absolute trust in God the creator, and not
in creatures, which is to make flesh our arme : that God may
have his due honor, which by the undutifulnes of manic
is turned into dishonor, and lesse cause of offense
and errour given by common received evill
example. And to your Lordship I wish, as
increase of honour, so continuance of good health,
and happie
dales.

Your Lordships to be commanded

Reginald Scot.

To the right worshipfull Sir [•''•i

Thomas Scot Knight, Src.

[Rora. and Ital. of this reversed from original.]

Ir, I see among other malefactors manie poore old women
convented before you for working of miracles, other
wise called witchcraft, and therefore I thought you also a
meet person to whom I might comend my booke. And
here I have occasion to speake of your sincere administration of justice,
and of your dexteritie, discretion, charge, and travell emploied in that
behalfe, wherof I am oculatus testis. Howbeit I had rather refer the
reader to common fame, and their owne eies and eares to be satisfiedy
than to send them to a Stationers shop, where manie times lies are
vendible, and truth contemptible. For I being of your house, of your
name, & of your bloud y my foot being under your table, my hand in
your dish, or rather in your pursse, might bee thought to flatter you in
that, wherein (I knowe) I should rather offend you than please you.
And what need I currie favour with my most assured friend .' And if
I should onelie publish those vertues (though they be manie) which
give me speciall occasion to exhibit this my travell unto you, I should
doo as a painter, that describeth the foot of a notable personage, and
leaveth all the best features in his bodie untouched.

I therefore (at this time) doo onelie desire you to consider of my
report, concerning the evidence that is commonlie brought before you
against them. See first whether the evidence be not frivolous, &
whether the proofs brought against them be not incredible, consisting
of ghesses, presumptions, & impossibilities contrarie to reason, scrip-/
ture, and nature. See also what persons complaine upon them, A a 2
whether they be not of the basest, the unwisest, & most faithles kind
of people. Also/ may it please you to waie what accusations and [A. vi. v.]
crimes they laie to their charge, namelie : She was at my house of
late, she would have had a pot of milke, she departed in a chafe
bicause she had it not, she railed, she curssed, she mumbled and
whispered, and finallie she said she would be even with me : and
soone after my child, my cow, my sow, or my pullet died, or was
strangelie taken. Naie (if it please your Worship) I have further
proofe : I was with a wise woman, and she told me I had an ill
neighbour, & that she would come to my house yer it were long, and
so did she ; and that she had a marke above hir waste, & so had she:
and God forgive me, my stomach hath gone against hir a great while.
Hir mother before hir was counted a witch, she hath bcene beaten

and scratched by the face till bloud was drawne upon hir, bicause she
hath beene suspected, & afterwards some of those persons were
said to amend. These are the certeinties that I heare in their evidences.

Note also how easilie they may be brought to confesse that which
they never did, nor lieth in the power of man to doo : and then see
whether I have cause to write as I doo. Further, if you shall see
that infidelitie, poperie, and manie other manifest heresies be backed
and shouldered, and their professors animated and hartened, by
yeelding to creatures such infinit power as is wrested out of Gods
hand, and attributed to witches : finallie, if you shall perceive that I
have faithfullie and trulie delivered and set downe the condition and
state of the witch, and also of the witchmonger, and have confuted
by reason and lawe, and by the word of God it selfe, all mine adversaries objections and arguments : then let me have your countenance
against them that maliciouslie oppose themselves against me./
Aa2 My greatest adversaries are yoong ignorance and old custome.
.A. vii.] For what follie soever tract of time hath fostered, it is/ so superstitiouslie pursued of some, as though no error could be acquainted with
custome. But if the lawe of nations would joine with such custome, to
the maintenance of ignorance, and to the suppressing of knowledge
the civilest countrie in the world would soone become barbarous, &c.
For as knowledge and time discovereth errors, so dooth superstition
and ignorance in time breed theni. And concerning the opinions of
such, as wish that ignorance should rather be mainteined, than knowledge busilie searched for, bicause thereby offence may grow : I
John. 5. answer, that we are commanded by Christ himselfe to search for

Prov. 15,1. knowledge : for it is the kings honour (as Salomon saith) to search

out a thing.

Aristotle said to Alexander, that a mind well furnished was more

beautiful! than a bodie richlie araied. What can be more odious to

man, or offensive to God, than ignorance : for through ignorance the

Acts. 3. Jewes did put Christ to death. Which ignorance whosoever forsaketh,

Proverbs. 9. jg pj-Qmised life everlasting : and therfore among Christians it should

be abhorred above all other things. For even as when we wrestle

in the darke, we tumble in the mire, &c : so when we see not the

truth, we wallow in errors. A blind man may seeke long in the rishes

yer he find a needley and as soone is a doubt discussed by ignorance.

Finallie, truth is no sooner found out in ignorance, than a sweet savor

in a dunghill. And if they will allow men knowledge, and give them

no leave to use it, men were much better be without it than have it.

Matth. 25. For it is, as to have a tallent, and to hide it under the earthy or to

Luk 8 P- candle under a bushell : or as to have a ship, & to let hir lie

The Epistle.

ahvaies in the docke : which thing how profitable it is, I can saie
somewhat by experience./

But hereof I need saie no more, for everie man seeth that A a 2 v
none can be happie who knoweth not what felicitie meaneth.
For what availeth it to have riches, and not to have the use/
thereof? Trulie the heathen herein deserved more commen- A.yW.v.
dation than manic christians, for they spared no paine, no cost, nor
travell to atteine to knowledge. Pythagoras travelled from Thamus
to Aegypt, and afterwards into Crete and Lacedaemonia : and Plato
out of Athens into Italic and Aegypt, and all to find out hidden
secrets and knowledge : which when a man hath, he seemeth to be
separated from mortalitie. For pretious stones, and all other creatures of what value soever, are but counterfeits to this jewell : they
are mortall, corruptible, and inconstant/ this is immortall, pure
and certeine. Wherfore if I have searched and found out any
good thing, that ignorance and time hath smothered,
the same I commend unto you : to whom
though I owe all that I have, yet am
I bold to make other partakers with you in
this poore
gift.

Your loving cousen,

Reg. Scot.

The Epistle.

[. viii].

[ = wooden]

\A. viii. v.'\

To the right worshipfull his loving friends,

Maister Doctor Coldwell Deane of Rochester, and Maister Doctor Read7}taii Archdeacon of Canturburze, &c.

[Rom. and Ital. reversed ; the italics of original smaller than in that to Sir Th. Scot. J

[Aving found out two such civill Magistrates, as for
direction of judgement, and for ordering matters concerning justice in this common weakh (in my poore
opinion) are verie singular persons, who (I hope) will
accept of my good will, and examine my booke by their experience,
as unto whom the matter therin conteined dooth greatlie apperteine:
I have now againe considered of two other points : namelie, divinitie
and philosophic, whereupon the groundworke of my booke is laid.
Wherein although I know them to be verie sufficientlie informed,
yet dooth not the judgement and censure of those causes so properlie
apperteine to them as unto you, whose fame therein hath gotten
preeminence above all others that I know of your callings : and in
that respect I am bold to joine you with them, being all good neighbours togither in this commonwelth, and loving friends unto me.
I doo not present this unto you, bicause it is meet for youy but for
that you are meet for it (I meane) to judge upon it, to defend it, and
if need be to correct ity knowing that you have learned of that grave
counseller Cato, not to shame or discountenance any bodie. For if
I thought you as readie, as able, to disgrace me for mine insufficiencies I should not have beene hastie (knowing your learning) to have
written unto you : but if I should be abashed to write to you, I should
shew my selfe ignorant of your courtesie.

I knowe mine owne weakenesse, which if it have beene able to
mainteine this argument, the cause is the stronger. Eloquent words
may please the eares, but sufficient matter persuadeth the hart. So
as, if I exhibit wholsome drinke (thought it be small) in a treene
dish with a faithfuU hand, I hope it will bee as well accepted, as
strong wine offered in a silver bowle with a flattering heart. And
surelie it is a point of as great liberalitie to receive a small thing
thankeful/lie, as to give and distribute great and costlie gifts bountifullie : for there is more supplied with courteous answers than with
rich rewards. The ty/rant Dionysius was not so hated for his
tyrannie, as for his churlish and strange behaviour. Among the
poore Israelites sacrifices, God was satisfied with the tenth part of

an Ephah of flower, so as it were fine and good. Christ liked well
of the poore widowes mite, Lewis of France accepted a rape root of
clownish Conan, Cyrus vouchsafed to drinke a cup of cold water out
of the hand of poore Sintetes .• and so it may please you to accept
this simple booke at my hands, which I faithfullie exhibit unto you,
not knowing your opinions to meet with mine, but knowing your
learning and judgement to be able as well to correct me where I
speake herein unskilfullie, as others when they speake hereof maliciouslie.

Some be such dogs as they will barke at my writings, whether I
mainteine or refute this argument : as Diogenes snarled both at the
Rhodians and at the Lacedaemonians : at the one, bicause they were
bravey at the other, bicause they were not brave. Homer himselfe
could not avoid reprochfuU speaches. I am sure that they which
never studied to learne anie good thing, will studie to find faults
hereat. I for my part feare not these wars, nor all the adversaries I
havey were it not for certeine cowards, who (I knowe) will come
behind my backe and bite me.

But now to the matter. My question is not (as manie fondlie
suppose) whether there be witches or naie : but whether they can
doo such miraculous works as are imputed unto them. Good Maister Deane, is it possible for a man to breake his fast with you at
Rochester, and to dine that day at Durham with Maister Doctor
Matthewy or can your enimie maime you, when the Ocean sea is
betwixt you ? What reall communitie is betwixt a spirit and a bodie ?
May a spirituall bodie become temporall at his pleasure .- Or may a
carnall bodie become invisible .' Is it likelie that the lives of all
Princes, magistrates, & subjects, should depend upon the will, or
rather upon the wish of a poore malicious doting old fooley and that
power exempted from the wise, the rich, the learned, the godlie, &c ?
Finallie, is it possible for man or woman to do anie of those miracles
expressed in my booke, & so constantlie reported by great clarks .''
If you saie, noy then am I satisfied. If you sale that God, absolutelie, or by meanes can accomplish all those, and manie more, I
go with you. But witches may well saie they can doo these things,
howbeit they cannot shew how they doo them. If I for my part
should saie I could doo/ those things, my verie adversaries would saie a a 4'
that I lied.

O Maister Archdeacon, is it not pitie, that that which is said to be
doone with the almightie power of the most high God, and by our
saviour his onelie sonne Jesus Christ our Lord, shouldbe referred to
a baggage old womans nod/ or wish, &c ? Good Sir, is it not one B. i.
manifest kind of Idolatrie, for them that labor and are laden, to come

unto witches to be refreshed? If witches could helpe whom they
are said to have made sicke, I see no reason, but remedie might as
well be required at their hands, as a pursse demanded of him that
hath stolne it. But trulie it is manifold idolatrie, to aske that of a
creature, which none can give but the Creator. The papist hath
some colour of scripture to mainteine his idoll of bread, but no
Jesuiticall distinction can cover the witchmongers idolatrie in this
behalfe. Alas, I am sorie and ashamed to see how manie die, that
being said to be bewitched, onelie seeke for magicall cures, whom
who] some diet and good medicines would have recovered. I dare
assure you both, that there would be none of these cousening kind
beleeve in them and their oracles : whereby indeed all good learning
and honest arts are overthrowne. For these that most advance their
power, and mainteine the skill of these witches, understand no part
thereof : and yet being manie times wise in other matters, are made
fooles by the most fooles in the world.

Me thinks these magicall physicians deale in the commonwelth,
much like as a certeine kind of Cynicall people doo in the church,
whose severe saiengs are accompted among some such oracles, as
may not be doubted ofy who in stead of learning and authoritie
(which they make contemptible) doo feed the people with their owne
devises and imaginations, which they prefer before all other divinitie :
and labouring to erect a church according to their owne fansies,
wherein all order is condemned, and onelie their magicall words and
curious directions advanced, they would utterlie overthrowe the true
Church. And even as these inchanting Paracelsians abuse the
people, leading them from the true order of physicke to their
charmes : so doo these other (I saie) dissuade from hearkening to
learning and obedience, and whisper in mens eares to teach them
their frierlike traditions. And of this sect the cheefe author at this
A a4 V time is/ one Browne, a fugitive, a meet cover for such a cup : as here[» Allans] tofore the Anabaptists, the Arrians, and the Franciscane friers.

Trulie not onlie nature, being the foundation of all perfection
but also scripture, being the mistresse and director thereof, and of
all christianitie, is beautified with knowledge and learning. For as
nature without discipline dooth naturallie incline unto vanities, and

Rom. 2, 27! as it were sucke up errors : so doth the word, or rather the letter of

the scripture, without understanding, not onlie make us devoure

errors, but yeeldeth us up to death & destruction : & therefore

Paule saith he was not a minister of the letter, but of the spirit.

Thus have I beene bold to deliver unto the world, and to you, those

B. i. V. simple/ notes, reasons, and arguments, which I have devised or colThe Epistle.

lected out of other authors : which I hope shall be hurtfull to none,
but to my selfe great comfort, if it may passe with good liking and
acceptation. If it fall out otherwise, I should thinke my paines ill
imploied. For trulie, in mine opinion, whosoever shall performe any
thing, or atteine to anie knowledge y or whosoever should travell
throughout all the nations of the world, or (if it were possible) should
peepe into the heavens, the consolation or admiration thereof were
nothing pleasant unto him, unles he had libertie to impart his knowledge to his friends. Wherein bicause I have made speciall choise
of you, I hope you will read it, or at the least laie it up in your studie
with your other bookes, among which there is none dedicated
to any with more good will. And so long as you
have it, it shall be unto you (upon adventure of my life) a certeine amulet,
periapt, circle, charme, &c :
to defend you from
all inchantments.

Your loving friend
Reg. Scot.

To the Readers.

Isai. II.

jo you that are wise & discreete few words may suffice :
for such a one judgeth not at the first sight, nor reprooveth by heresaie ; but patientlie heareth, and thereby
increaseth in understanding : which patience bringeth
foorth experience, whereby true judgement is directed. I shall not
need therefore to make anie further sute to you, but that it would
please you to read my booke, without the prejudice of time, or former
conceipt : and having obteined this at your hands, I submit my selfe
unto your censure. But to make a solemne sute to you that are
parciall readers, desiring you to set aside parcialitie, to take in good
part my writing, and with indifferent eies to looke upon my booke,
were labour lost, and time ill imploied. For I should no more prevaile herein, than if a hundred yeares since I should have intreated
your predecessors to beleeve, that Robin goodfellowe, that great and
ancient bulbegger, had beene but a cousening merchant, and no
divell indeed.

If I should go to a papist, and saie ; I praie you beleeve my
writings, wherein I will proove all popish charmes, conjurations,
exorcismes, benedictions and cursses, not onelie to be ridiculous,
and of none effect, but also to be impious and contrarie to Gods
word : I should as hardlie therein win favour at their hands, as herein obteine credit at yours. Neverthelesse, I doubt not, but to/ use
the matter so, that as well the massemoonger for his part, as the
witchmoonger for his, shall both be ashamed of their professions.

But Robin goodfellowe ceaseth now to be much feared, and poperie
is sufficientlie discovered. Nevertheles, witches charms, and conjurors cousenages are yet thought effectuall. Yea the Gentiles have
espied the fraud of their cousening oracles, and our cold prophets
and inchanters make us fooles still, to the shame of us all, but
speciallie of papists, who conjure everie thing, and thereby bring to
passe nothing. They saie to their candles ; I conjure you to endure
for ever : and yet they last not a pater noster while the longer. They
conjure water to be wholesome both for bodie and soule : but the
bodie (we see) is never the better for it, nor the soule anie whit

reformed by it. And therefore I mervell, that when they see their
owne conjurations confuted and brought to naught, or at the least
void of effect, that they (of all other) will yet give such credit, countenance, and authoritie to the vaine cousenages of witches and conjurors ; as though their charmes and conjurations could produce more/
apparent, certeine, and better effects than their owne. B v

But my request unto all you that read my booke shall be no more,
but that it would please you to conferre my words with your owne
sense and experience, and also with the word of God. If you find
your selves resolved and satisfied, or rather reformed and qualified
in anie one point or opinion, that heretofore you held contrarie to
truth, in a matter hitherto undecided, and never yet looked into ; I
praie you take that for advantage : and suspending your judgement,
staie the sentence of condemnation against me, and consider of the
rest, at your further leasure. If this may not suffice to persuade you,
it cannot prevaile to annoy you : and then, that which is written without offense, may be overpassed without anie greefe.

And although mine assertion, be somewhat differing from the old
inveterat opinion, which I confesse hath manie graie heares, whereby
mine adversaries have gained more authoritie than reason, towards
the maintenance of their presumptions and old wives fables : yet
shall it fullie agree with Gods glorie, and with his holie word. And
albeit there be hold taken by mine adver/saries of certeine few words B. iii.
or sentences in the scripture that maketh a shew for them : yet when
the whole course thereof maketh against them, and impugneth the
same, yea and also their owne places rightlie understood doo nothing
at all releeve them : I trust their glorious title and argument of
antiquitie will appeare as stale and corrupt as the apothecaries drugs,
or grocers spice, which the longer they be preserved, the woorsse they
are. And till you have perused my booke, ponder this in your mind,
to wit, that Sages, Thessalce, Striges, Lamia (which words and none
other being in use do properlie signifie our witches) are not once
found written in the old or new testament ; and that Christ himselfe
in his gospell never mentioned the name of a witch. And that neither
he, nor Moses ever spake anie one word of the witches bargaine with
the divell, their bagging, their riding in the aire, their transferring of
corne or grasse from one feeld to another, their hurting of children
or cattell with words or charmes, their bewitching of butter, cheese,
ale, &c : nor yet their transubstantiation ; insomuch as the writers Mai. male/.
hereupon are not ashamed to say, that it is not absurd to affirme that
there were no witches in Jobs time. The reason is, that if there had
beene such witches then in beeing, Job would have said he had beene
bewitched. But indeed men tooke no heed in those daies to this

XXll

The Epistle.

1. Pet. 4. 1. doctrine of divels ; to wit, to these fables of witchcraft, which Peter

saith shall be much regarded and hearkened unto in the latter daies.
Howbeit, how ancient so ever this barbarous conceipt of witches
omnipotencie is, truth must not be measured by time : for everie old
opinion is not sound. Veritie is not impaired, how long so ever it be
suppressed ; but is to be searched out, in how darke a corner so ever
it lie hidden : for it is not like a cup of ale, that may be broched too
rathe. Finallie, time bewraieth old errors, & discovereth new matters
of truth. Danaeus himselfe saith, that this question hitherto hath
never beene handled ; nor the scriptures concerning this matter have
never beene expounded. To prove the antiquitie of the cause, to
B 2 confirme the opini/on of the ignorant, to inforce mine adversaries
arguments, to aggravate the punishments, & to accomplish the confusio of these old women, is added the vanitie and wickednes of
them, which are called witches, the arrogancie of those which take
B. iii. V. upon them to/ worke wonders, the desire that people have to hearken
to such miraculous matters, unto whome most commonlie an impossibilitie is more credible than a veritie ; the ignorance of naturall
causes, the ancient and universall hate conceived against the name
of a witch ; their ilfavoured faces, their spitefull words, their cursses
and imprecations, their charmes made in ryme, and their beggerie ;
the feare of manie foolish folke, the opinion of some that are wise,
the want of Robin goodfellowe and the fairies, which were woont to
mainteine chat, and the common peoples talke in this behalfe ; the
authoritie of the inquisitors, the learning, cunning, consent, and
estimation of writers herein, the false translations and fond interpretations-used, speciallie by papists ; and manie other like causes. All
which toies take such hold upon mens fansies, as whereby they are
lead and entised awaie from the consideration of true respects, to the
condemnation of that which they know not.

Howbeit, I will (by Gods grace) in this my booke, so apparentlie
decipher and confute these cavils, and all other their objections ; as
everie witchmoonger shall be abashed, and all good men thereby
satisfied. In the meane time, I would wish them to know that if
neither the estimation of Gods omnipotencie, nor the tenor of his
word, nor the doubtfulnes or rather the impossibilitie of the case, nor
the small proofes brought against them, nor the rigor executed upon
them, nor the pitie that should be in a christian heart, nor yet their
simplicitie, impotencie, or age may suffice to suppresse the rage or
rigor wherewith they are oppressed ; yet the consideration of their
sex or kind ought to moove some mitigatio of their punishment.
For if nature (as Plinie reporteth) have taught a lion not to deale so
roughlie with a woman as with a man, bicause she is in bodie the

weaker vessell, and in hart more inclined to pitie (which Jeremie in Lam. jer. 3.
his lamentations seemeth to confirme) what should a man doo in this ctio
case, for whome a woman was created as an helpe and comfort unto l- or- n- 9, . 1 , • 1 , r ■ ■ Ibid. vers. 7.

him? In 80 much as, even m the lawe of nature, it is a greater Ge. 2. 22. is.

offense to slea a woman than a man : not bicause a man is not the fyollem. 2. 9.

more excellent creature, but bicause a woman is the weaker vessell.

And therefore among all modest and honest persons it is thought a

shame to offer violence or injurie to a woman : in which respect Vir. Georg.

Virgil/ saith, Nitlluni meniorabile nomen faviinea m pcrna est. IB. iv.]

God that knoweth my heart is witnes, and you that read my booke
shall see, that my drift and purpose in this enterprise tendeth onelie
to these respects. First, that the glorie and power of God be not so
abridged and abased, as to be thrust into the hand or lip of a lewd
old woman: whereby the worke of the Creator should be attributed to
the power of a creature. Secondlie, that the religion of the gospell
may be seene to stand without such peevish trumperie. Thirdlie,
that lawfuU favour and christian compassion be rather used towards
these poore soules, than rigor and extremitie. Bicause they, which
are commonlie accused of witchcraft,/ are the least sufficient of all B 2 v
other persons to speake for themselves ; as having the most base and
simple education of all others ; the extremitie of their age giving
them leave to dote, their povertie to beg, their wrongs to chide and
threaten (as being void of anie other waie of revenge) their humor
melancholicall to be full of imaginations, from whence cheefelie proceedeth the vanitie of their confessions ; as that they can transforme
themselves and others into apes, owles, asses, dogs, cats, &c : that
they can flie in the aire, kill children with charmes, hinder the
comming of butter, &c.

And for so much as the mightie helpe themselves together, and the
poore widowes crie, though it reach to heaven, is scarse heard here Ecd[us.] 35,15.
upon earth : I thought good (according to my poore abilitie) to make
intercession, that some part of common rigor, and some points of
hastie judgement may be advised upon. For the world is now at that
stay (as Brentius in a most godlie sermon in these words afifirmeth)
that even as when the heathen persecuted the christians, if anie were
accused to beleeve in Christ, the common people cried Ad leonem: so
now, if anie woman, be she never so honest, be accused of witchcraft,
they crie Ad igneni. What difference is betweene the rash dealing of
unskilfull people, and the grave counsell of more discreet and learned
persons, may appeare by a tale of Daneeus his owne telling ; wherein
he opposeth the rashnes of a few townesmen, to the counsell of a
whole senate, preferring the follie of the one, before the wisdome of
the other.

The Epistle.

1 8. de varietatib. rerunt

At Orleance on Loyre (saith he) there was a manwitch, not only/
IB. iv. -'.] taken and accused, but also convicted and condemned for witchcraft,
who appealed from thence to the high court of Paris. Which accusation the senate sawe insufficient, and would not allow, but laughed
thereat, lightlie regarding it ; and in the end sent him home (saith
he) as accused of a frivolous matter. And yet for all that, the magistrats of Orleance were so bold with him, as to hang him up within
short time after, for the same or the verie like offense. In which
example is to be scene the nature, and as it were the disease of this
cause : wherein (I saie) the simpler and undiscreeter sort are alwaies
more hastie & furious in judgements, than men of better reputation
and knowledge. Nevertheles, Eunichius saith, that these three things ;
to wit, what is to be thought of witches, what their incantations can
doo, and whether their punishment should extend to death, are to be
well considered. And I would (saith he) they were as well knowne,
as they are rashlie beleeved, both of the learned, and unlearned.
And further he saith, that almost all divines, physicians and lawyers,
who should best know these matters, satisfieng themselves with old
custome, have given too much credit to these fables, and too rash and
unjust sentence of death upon witches. But when a man pondereth
(saith he) that in times past, all that swarved from the church of
Rome were judged heretikes ; it is the lesse marvell, though in this
matter they be blind and ignorant.

And surelie, if the scripture had beene longer suppressed, more
absurd fables would have sproong up, and beene beleeved. Which
credulitie though it is to be derided with laughter; yet this their cruelB 3 tie is to be lamented with teares. For (God knoweth) manie of these
poore wretches had more need to be releeved than chastised ; and
more meete were a preacher to admonish them, than a gailor to keepe
them ; and a physician more necessarie to helpe them, than an
executioner or tormentor to hang or burne them. For proofe and
due triall hereof, I will requite Danasus his tale of a manwitch (as he
termeth him) with another witch of the same sex or gender.

Cardanus from the mouth of his owne father reporteth, that one
Barnard, a poore servant, being in wit verie simple and rude, but in
his service verie necessarie and diligent (and in that respect deerelie
\B. v.] beloved of his maister) professing the art of witchcraft,/ could in no
wise be dissuaded from that profession, persuading himselfe that he
knew all things, and could bring anie matter to passe ; bicause certeine countrie people resorted to him for helpe and counsell, as
supposing by his owne talke, that he could doo somewhat. At length
he was condemned to be burned : which torment he seemed more
willing to suffer, than to loose his estimation in that behalfe. But his

maister having compassion upon him, and being himselfe in his
princes favor, perceiving his conceipt to proceed of melancholic,
obteined respit of execution for twentie daies. In which time (saith
he) his maister bountifullie fed him with good fat meat, and with foure
egs at a meale, as also with sweet wine : which diet was best for so
grosse and weake a bodie. And being recovered so in strength, that
the humor was suppressed, he was easilie woone from his absurd and
dangerous opinions, and from all his fond imaginations : and confessing his error and follie, from the which before no man could
remoove him by anie persuasions, having his pardon, he lived long a
good member of the church, whome otherwise the crueltie of judgement should have cast awaie and destroied.

This historie is more credible than Sprengers fables, or Bodins
babies, which reach not so far to the extolling of witches omnipotencie,
as to the derogating of Gods glorie. For if it be true, which they
affirme, that our life and death lieth in the hand of a witch ; then is
it false, that God maketh us live or die, or that by him we have our
being, our terme of life appointed, and our daies numbred. But surelie
their charmes can no more reach to the hurting or killing of men or
women, than their imaginations can extend to the stealing and carrieng awaie of horsses & mares. Neither hath God given remedies
to sicknes or greefes, by words or charmes, but by hearbs and
medicines ; which he himselfe hath created upon earth, and given Amos. 3. 6.
men knowledge of the same; that he might be glorified, for that La.jer. 3. 38.

o j3 J

therewith he dooth vouchsafe that the maladies of men and cattell

should be cured, &c. And if there be no affliction nor calamitie, but

is brought to passe by him, then let us defie the divell, renounce

all his works, and not so much as once thinke or dreame upon this

supernaturall power of witches ; neither let us prosecute them with

such despight, whome our fansie condemneth,and our reason acquiteth :

our/ evidence against them consisting in impossibilities, our proofes [5 v. v.'\

in unwritten verities, and our whole proceedings in doubts and

difficulties./

Now bicause I mislike the extreame crueltie used against some of b 3. v.
these sillie soules (whome a simple advocate having audience and
justice might deliver out of the hands of the inquisitors themselves)
it will be said, that I denie anie punishment at all to be due to anie
witch whatsoever. Naie, bicause I bewraie the follie and impietie of
them, which attribute unto witches the power of God : these witchmoongers will report, that I denie there are anie witches at all : and
yet behold (saie they) how often is this word [Witch] mentioned in the [ ] in text,
scriptures ? Even as if an idolater should saie in the behalfe of
images and idols, to them which denie their power and godhead, and

inveigh against the reverence doone unto them ; How dare you denie
the power of- images, seeing their names are so often repeated in the
scriptures ? But truehe I denie not that there are witches or images :
but I detest the idolatrous opinions conceived of them ; referring that
to Gods worke and ordinance, which they impute to the power and
malice of witches ; and attributing that honour to God, which they
ascribe to idols. But as for those that in verie deed are either
witches or conjurors, let them hardlie suffer such punishment as to
their fault is agreeable, and as by the grave judgement of lawe is
provided.

The First Booke

The first Booke.

The first Chapter.

An impeachment of Witches power in meteors and elementarie bodies
tending to the rebuke of such as attribute too much unto them.

THE fables of Witchcraft have taken so fast hold and deepe
root in the heart of man, that fewe or none can (nowadaies) with patience indure the hand and correction of
God. For if any adversitie, greefe, sicknesse, losse of
children, corne, cattell, or libertie happen vnto them ; by & by
they exclaime uppon witches. As though there were no God in
Israel that ordereth all things according to his will ; punishing both
just and unjust with greefs, plagues, and afflictions in maner and
forme as he thinketh good : but that certeine old women heere on
earth, called witches, must needs be the contrivers of all mens
calamities, and as though they themselves were innocents, and had
deserved no such punishments. Insomuch as they sticke not to ride
and go to such, as either are injuriouslie tearmed witches, or else are
willing so to be accounted, seeking at their hands comfort and remedie
in time of their tribulation, contrarie to Gods will and commandement
in that behalfe, who bids us resort to him in all our necessities.

Such faithlesse people (I saie) are also persuaded, that neither
haile nor snowe, thunder nor lightening, raine 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 bels, or crie out to burne witches ; or else burne consecrated
things, hoping by the smoke thereof, to drive the divell out of the
aire, as though spirits could be fraied awaie with such externall toies :
howbeit, these are right inchantments, as Brentius affirmeth.

But certeinlie, it is neither a witch, nor divell, but a glorious God
that maketh the thunder. I have read in the scriptures, that God
maketh the blustering tempests and whirlewinds : and I find that it
is the Lord that altogither dealeth with them, and that they blowe
according to his will. But let me see anie of them all rebuke and
still the sea in time of tempest, as Christ did ; or raise the stormie
wind, as God did with his word ; and I will beleeve in them. Hath anie witch or conjurer, or anie creature entred into the treasures of the snowe; or seene the secret places of the haile, which GOD hath prepared against the daie of trouble, battell, and warre? I for my part also thinke with Jesus Sirach, that at Gods onelie commandement the snowe falleth; and that the wind bloweth according to his will, who onelie maketh all stormes to cease; and who (if we keepe his ordinances) will send us raine in due season, and make the land to bring forth hir increase, and the trees of the field to give their fruit.

But little thinke our witchmongers, that the Lord commandeth the
clouds above, or openeth the doores of heaven, as David affirmeth ;
or that the Lord goeth forth in the tempests and stormes, as the
Prophet Nahum reporteth: but rather that witches and conjurers are
then about their businesse.

The Martionists acknowledged one God the authour of good things,
and another the ordeiner of evill : but these make the divell a whole
god, to create things of nothing, to knowe mens cogitations, and to
doo that which God never did ; as, to transubstantiate men into beasts,
&c. Which thing if divels could doo, yet followeth it not, that
witches have such power. But if all the divels in hell were dead,
and all the witches in England burnt or hanged ; I warrant you we
should not faile to have raine, haile and tempests, as now we have :
according to the appointment and will of God, and according to the
constitution of the elements, and the course of the planets, wherein
God hath set a perfect and perpetuall 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 raine, nor a blast of wind the more or the lesse for them. For the
Lord hath bound the waters in the clouds, and hath set bounds
about the waters, untill the daie and night come to an end : yea it is
God that raiseth the winds and stilleth them : and he saith to the
raine and snowe ; Be upon the earth, and it falleth. The wind of the
Lord, and not the wind of witches, shall destroie the treasures of
their plesant vessels, and drie up the fountaines ; saith Oseas. Let
us also learne and confesse with the Prophet David, that we our
selves are the causes of our afflictions ; and not exclaime upon
witches, when we should call upon God for mercie.

The Imperiall lawe (saith Brentius) condemneth them to death
that trouble and infect the aire : but I affirme (saith he) that it is
neither in the power of witch not divell so to doo, but in God onelie.
Though (besides Bodin, and all the popish writers in generall) it
please Danceus, Hyperius, Haningius, Erasius, &c. to conclude
otherwise. The clouds are called the pillers of Gods tents, Gods
chariots, and his pavillions. And if it be so, what witch or divell can

make maisteries therof? S. Augustine saith, Non est putandum istis transgressoribus angelis servire hanc rerum visibilium materiem, sed soli Deo: We must not thinke that these visible things are at the commandement of the angels that fell, but are obedient to the onelie God.

Finallie, if witches could accomplish these things ; what needed it
seeme 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 obeie him.

The second Chapter.

The inconvenience growing by mens credulitie herein, with a reproofe of some churchmen, which are inclined to the common conceived opinion of witches omnipotencie, and a familiar example thereof.

BUT the world is now so bewitched and over-run with this
fond error, that even where a man shuld seeke comfort
and counsell, there shall hee be sent (in case of necessitie)
from God to the divell ; and from the Physician, to the
coosening witch, who will not sticke to take upon hir, by wordes
to heale the lame (which was proper onelie to Christ ; and to
them whom he assisted with his divine power) yea, with hir
familiar & charmes she will take upon hir to cure the blind : though
in the tenth of S. Johns Gospell it be written, that the divell cannot
open the eies of the blind. And they attaine such credit as I have
heard (to my greefe) some of the ministerie affirme, that they have
had in their parish at one instant, xvii. or xviii. witches : meaning
such as could worke miracles supernaturallie. Whereby they
manifested as well their infidelitie and ignorance, in conceiving Gods
word ; as their negligence and error in instructing their flocks. For
they themselves might understand, and also teach their parishoners,
that God onelie worketh great woonders ; and that it is he which sendeth such punishments to the wicked, and such trials to the elect :

according to the saieng of the Prophet Haggai, I smote you with

blasting and mildeaw, and with haile, 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 proofes

are used and made. But more shalbe said of this hereafter.

S. Paule fore-sawe the blindnesse and obstinacie, both of these
blind shepheards, and also of their scabbed sheepe, when he said; They will not suffer wholsome doctrine, but having their eares itching,
shall get them a heape of teachers after their own lusts ; and shall

turne their eares 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 doctrines of divels, which speake lies (as
witches and conjurers doo) but cast thou awaie such prophane and
old wives fables. In which sense Basil saith ; Who so giveth heed to
inchanters, hearkeneth to a fabulous and frivolous thing. But I will
rehearse an example whereof I my selfe am not onelie Oculatus testis,
but have examined the cause, and am to justifie the truth of my
report : not bicause I would disgrace the ministers that are godlie,
but to confirme my former assertion, that this absurd error is growne
into the place, which should be able to expell all such ridiculous follie
and impietie.
At the assises holden at Rochester, Anno 1581, one Margaret Simons, the wife of John Simons, of Brenchlie in Kent, was araigned
for witchcraft, at the instigation and complaint of divers fond and
malicious persons ; and speciallie by the meanes of one John Ferrall
vicar of that parish : with whom I talked about that matter, and
found him both fondlie assotted in the cause, and enviouslie bent
towards hir : and (which is worse) as unable to make a good account
of his faith, as shee whom he accused. That which he, for his part,
laid to the poore womans charge, was this.

His Sonne (being an ungratious boie, and prentise to one Robert
Scotchford clothier, dwelling in that parish of Brenchlie) passed on a
dale by hir house ; at whome by chance hir little dog barked. Which
thing the boie taking in evill part, drewe his knife, & pursued him
therewith even to hir doore : whom she rebuked with some such
words as the boie disdained, & yet neverthelesse would not be persuaded to depart in a long time. At the last he returned to his
maisters house, and within five or sixe daies fell sicke. Then was
called to mind the fraie betwixt the dog and the boie : insomuch as
the vicar (who thought himselfe so privileged, as he little mistrusted
that God would visit his children with sicknes) did so calculate ; as
he found, partlie through his owne judgement, and partlie (as he himselfe told me) by the relation of other witches, that his said sonne was
by hir bewitched. Yea, he also told me, that this his sonne (being as
it were past all cure) received perfect health at the hands of another
witch.

He proceeded yet further against hir, affirming, that alwaies in his
parish church,when he desired to read most plainelie, his voice so failed
him, as he could scant be heard at all. Which hee could impute, he
said, to nothing else, but to hir inchantment. When I advertised the
poore woman hereof, as being desirous to heare what she could saie
for hir selfe ; she told me, that in verie deed his voice did much faile

him, speciallie when he strained himselfe to speake lowdest. Howbeit, she said that at all times his voice was hoarse and lowe : which
thing I perceived to be true. But sir, said she, you shall understand,
that this our vicar is diseased with such a kind of hoarsenesse, as
divers of our neighbors in this parish, not long since, doubted that he
had the French pox ; & in that respect utterly refused to communicate with him: untill such time as (being therunto injoined by
M, D. Lewen the Ordinarie) he had brought fro London a certificat,
under the hands of two physicians, that his hoarsenes proceeded from
a disease in the lungs. Which certificat he published in the church,
in the presence of the whole congregation : and by this meanes hee
was cured, or rather excused of the shame of his disease. And this I
knowe to be true by the relation of divers honest men of that parish.
And truelie, if one of the Jurie had not beene wiser than the other, she
had beene condemned thereupon, and upon other as ridiculous matters
as this. For the name of a witch is so odious, and hir power so
feared among the common people, that if the honestest bodie living
chance to be arraigned therupon, she shall hardlie escape condemnation.

The third Chapter.

Who they be that are called witches, with a manifest declaration of the cause that mooveth men so commonlie to thinke, and witches themselves to beleeve that they can hurt children, cattell, &c. with words and imaginations: and of coosening witches.

ONE sort of such as are said to bee witches, are women
which be commonly old, lame, bleare-eied, pale, fowle,
and full of wrinkles ; poore, sullen, superstitious, and
papists ; or such as knowe no religion : in whose
drousie minds the divell hath goten a fine seat ; so as, what
mischeefe, mischance, calamitie, or slaughter is brought to passe,
they are easilie persuaded the same is doone by themselves ;
inprinting in their minds an earnest and constant imagination hereof. They are leane and deformed, shewing melancholie in their
faces, to the horror of all that see them. They are doting, scolds,
mad, divelish ; and not much differing from them that are thought to
be possessed with spirits ; so firme and stedfast in their opinions, as
whosoever shall onelie have respect to the constancie of their words
uttered, would easilie beleeve they were true indeed.

These miserable wretches are so odious unto all their neighbors,
and so feared, as few dare offend them, or denie them anie thing they
aske : whereby they take upon them ; yea, and sometimes thinke,
that they can doo such things as are beyond the abilitie of humane

nature. These go from house to house, and from doore to doore for a
pot full of milke, yest, drinke, pottage, or some such releefe ; without
the which they could hardlie live : neither obtaining for their service
and paines, nor by their art, nor yet at the divels hands (with whome
they are said to make a perfect and visible bargaine) either beautie,
monie, promotion, welth, worship, pleasure, honor, knowledge,
learning, or anie other benefit whatsoever.

It falleth out many times, that neither their necessities, nor their
expectation is answered or served, in those places where they beg or
borrowe ; but rather their lewdnesse is by their neighbors reprooved.
And further, in tract of time the witch waxeth odious and tedious to
hir neighbors ; and they againe are despised and despited of hir : so
as sometimes she cursseth one, and sometimes another ; and that
from the maister of the house, his wife, children, cattell, &c. to the
little pig that lieth in the stie. Thus in processe of time they have all
displeased hir, and she hath wished evill lucke unto them all ; perhaps
with cursses and imprecations made in forme. Doubtlesse (at length)
some of hir neighbors die, or fall sicke ; or some of their children are
visited with diseases that vex them strangelie : as apoplexies,
epilepsies, convulsions, hot fevers, wormes, &c. Which by ignorant
parents are supposed to be the vengeance of witches. Yea and their
opinions and conceits are confirmed and maintained by unskilfull
physicians : according to the common saieng ; Inscitiæ pallium
maleficium & incantatio, Witchcraft and inchantment is the cloke
of ignorance : whereas indeed evill humors, & not strange words,
witches, or spirits are the causes of such diseases. Also some of their
cattell perish, either by disease or mischance. Then they, upon whom
such adversities fall, weighing the fame that goeth upon this woman
(hir words, displeasure, and cursses meeting so justlie with their misfortune) doo not onelie conceive, but also are resolved, that all their
mishaps are brought to passe by hir onelie meanes.

The witch on the other side exspecting hir neighbours mischances,

and seeing things sometimes come to passe according to hir wishes,

Bodin li.2.de cursses, and incantations (for Bodin himselfe confesseth, that not

dismono : cap. 3. 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 hir imprecations and desires, and hir neighbors

harmes and losses to concurre, and as it were to take effect : and so

confesseth that she (as a goddes) hath brought such things to passe.

Wherein, not onelie she, but the accuser, and also the Justice are

fowlie deceived and abused ; as being thorough hir confession and

other circumstances persuaded (to the injurie of Gods glorie) that she

hath doone, or can doo that which is proper onelie to God himselfe.

Another sort of witches there are, which be absolutelie cooseners.
These take upon them, either for glorie, fame, or gaine, to doo anie
thing, which God or the divell can doo : either for foretelling of things
to come, bewraieng of secrets, curing of maladies, or working of
miracles. But of these I will talke more at large heereafter.

The fourth Chapter.

What miraculous actions are imputed to witches by witchmongers, papists, and poets.

ALTHOUGH it be quite against the haire, and contrarie to
the divels will, contrarie to the witches oth, promise, and
homage, and contrarie to all reason, that witches should

helpe anie thing that is bewitched ; but rather set forward

their maisters businesse : yet we read hi malleo maleficarum,

of three sorts of witches ; and the same is affirmed by all the writers
heereupon, new and old. One sort (they say) can hurt and not
helpe, the second can helpe and not hurt, the third can both helpe
and hurt. And among the hurtfull witches he saith there is one
sort more beastlie than any kind of beasts, saving woolves : for these
usuallie devoure and eate yong children and infants of their owne
kind. These be they (saith he) that raise haile, tempests, and hurtfull
weather ; as lightening, thunder, &c. These be they that procure
barrennesse in man, woman, and beast. These can throwe children
into waters, as they walke with their mothers, and not be scene. These can make horsses kicke, till they cast the riders. These can
passe from place to place in the aire invisible. These can so alter
the mind of judges, that they can have no power to hurt them. These
can procure to themselves and to others, taciturnitie and insensibilitie
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 lightening and thunder. These can take awaie mans
courage, and the power of generation. These can make a woman
miscarrie in childbirth, and destroie the child in the mothers wombe,
without any sensible meanes either inwardlie or outwardlie applied.
These can with their looks kill either man or beast.

All these things are avowed by James Sprenger and Henrie Institor
III malleo maleficarum, to be true, & confirmed by Nider, and the
inquisitor Cumanus ; and also by Danceus, Hyperius, Hemingius, and
multiplied by Bodinus, and frier Bartholomccus Spineus. But bicause
I will in no wise abridge the authoritie of their power, you shall have

Ovid. lib.
metamorDanceiis in
dialog.
deem.

Virg.in Da mo
lib. I. eUg. 2.
Virg. eclog. 8.
Cv id.de remedio

Rich. Gal. in his
horrible treatise.
Hcmingius.
Bar. Spineus.
Bryan Darcy
Con/essio
Windesor.
Virgil. A eneid. 4.
C. Matilius
astrol. lib. i.

part. 2. quccst
I. cap. 14. 8.

also the testimonies of manic other grave authors in this behalfe ; as
followeth.

And first CT/zV/affirmethjthat they can raise and suppresse Hghtening
and thunder, raine and haile, clouds and winds, tempests and earthquakes. Others doo write, that they can pull downe the moone and
the starres. Some write that with wishing they can send needles into
the livers of their enimies. Some that they can transferre corne in
the blade from one place to another. Some, that they can cure
diseases supernaturallie, flie in the aire, and danse with divels. Some
write, that they can plaie the part of Succubus, and contract themselves to Incttbus; and so yoong prophets are upon them begotten, &c.
Som sale they can transubstantiate themselves and others, and take
the forms and shapes of asses, woolves, ferrets, cowes, apes, horsses,
dogs, &c. Some say they can keepe divels and spirits in the likenesse
of todes and cats.

They can raise spirits (as others affirme) drie up springs, turne the
course of running waters, inhibit the sunne, and staie both day and
night, changing the one into the other. They can go in and out
at awger holes, & saile in an egge shell, a cockle or muscle shell,
through and under the tempestuous seas. They can go invisible,
and deprive men of their privities, and otherwise of the act and
use of venerie. They can bring soules out of the graves. They
can teare snakes in peeces with words, and with looks kill
lambes. But in this case a man may sale, that Miranda cafinnt j
sed non credenda Poetcc. They can also bring to passe, that chearne
as long as you list, your butter will not come ; especiallie, if either
the maids have eaten up the creame ; or the goodwife have sold the
butter before in the market. Whereof I have had some triall,
although there may be true and naturall causes to hinder the common
course thereof : as for example. Put a little sope or sugar into your
chearne of creame, and there will never come anie butter, chearne as

long as you list. But M. Mai. saith, that there is not so little a

village, where manie women are not that bewitch, infect,

and kill kine, and drie up the milke: alledging for the

strengthening of that assertion, the saieing of the Apostle, Niitiquid

Deo atra est de bobiis f

Dooth God take

anie care of

oxen?

The fift Chapter.

A confutation of the common coticeived opinion of witches and
witchcraft, and how detestable a sinne it is to repaire to them for
cotinsell or helpe in time of affliction.

UT whatsoever is reported or conceived of such maner of
witchcrafts, I dare avow to be false and fabulous (coosinage, dotage, and poisoning excepted :) neither is there
any mention made of these kind of witches in the Bible.
If Christ had knowne them, he would not have pretermitted to
invaie against their presumption, in taking upon them his office :
as, to heale and cure diseases ; and to worke such miraculous and
supernaturall things, as whereby he himselfe was speciallie knowne,
beleeved, and published to be God ; his actions and cures consisting (in order and effect) according to the power by our witchmoongers imputed to witches. Howbeit, if there be any in these
daies afflicted in such strange sort, as Christs cures and patients
are described in the new testament to have beene : we flie from
trusting in God to trusting in witches, who doo not onelie in their
coosening art take on them the office of Christ in this behalfe ; but
use his verie phrase of speech to such idolaters, as com to seeke
divine assistance at their hands, saieng ; Go thy waies, thy sonne or j.
thy daughter, &c. shall doo well, and be whole. John, s : 6.

It will not suffice to dissuade a witchmonger from his credulitie, that
he seeth the sequele and event to fall out manie times contrarie to their
assertion ; but in such case (to his greater condemnation) he seeketh
further to witches of greater fame. If all faile, he will rather thinke
he came an houre too late ; than that he went a mile too far. Trulie
I for my part cannot perceive what is to go a whoring after strange to go to witches,
gods, if this be not. He that looketh upon his neighbors wife, and &c. is idolatrie.
lusteth after hir, hath committed adulterie. And truelie, he that in
hart and by argument mainteineth the sacrifice of the masse to be
propitiatorie for the quicke and the dead, is an idolater ; as also he
that alloweth and commendeth creeping to the crosse, 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 dulie and onelie apperteineth unto GOD (which all witchmongers doo) is in hart a blasphemer, an idolater, and full of grosse
impietie, although he neither go nor send to hir for assistance.

Aristoi. de
anima. lib, 2 .
Acts. %.

Why shuld not
the divell be as
readie to helpe a

The sixt Chapter.

A ftirther conftitation of 'witches miraculous and ovmipotent
power,, by invincible reasons and authorities, with dissuasions
frojn such fond credulitie.

I'F witches could doo anie such miraculous things, as these
and other which are imputed to them, they might doo
them againe and againe, at anie time or place, or at
anie mans desire : for the divell is as strong at one
time as at another, as busie by daie as by night, and readie enough
to doo all mischeefe, and careth not whom he abuseth. And
in so much as it is confessed, by the most part of witchmoongers
themselves, that he knoweth not the cogitation of mans heart, he
should (me thinks) sometimes appeere unto honest and credible
persons, in such grosse and corporall forme, as it is said he dooth
unto witches : which you shall never heare to be justified by one
sufficient witnesse. For the divell indeed entreth into the mind, and
that waie seeketh mans confusion.

The art alwaies presupposeth the power ; so as, if they saie they
can doo this or that, they must shew how and by what meanes they
doo it; as neither the witches, nor the witchmoongers are able to doo.
For to everie action is required the facultie and abilitie of the agent or
dooer; the aptnes of the patient or subject; and a convenient and
possible apphcation. Now the witches are mortall, and their power
dependeth upon the analogie and consonancie of their minds and
bodies ; but with their minds they can but will and understand ; and
with their bodies they can doo no more, but as the bounds and ends
of terrene sense will suffer : and therefore their power extendeth not
to doo such miracles, as surmounteth their owne 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 charmes ; wherein we shall perceive there is none
effect, if we will credit our owne experience and sense unabused, the
rules of philosophic, or the word of God. For alas! What an unapt
instrument is a toothles, old, impotent, and unweldie woman to flie in
the aier ? Truelie, the divell little needs such instruments to bring his
purposes to passe.

It is strange, that we should suppose, that such persons can worke
such feates: and it is more strange, that we will imagine that to be

possible to be doone by a witch, which to nature and sense is impossible ; speciallie when our neighbours life dependeth upon our
credulitie therein ; and when we may see the defect of abilitie, which
alwaies is an impediment both to the act, and also to the presumption
thereof. And bicause there is nothing possible in lawe, that in nature
is impossible ; therefore the judge dooth not attend or regard what
the accused man saith ; or yet would/ doo : but what is prooved to
have beene committed, and na/turallie falleth in mans power and 14.
will to doo. For the lawe saith, that To will a thing unpossible, is a
signe of a mad man, or of a foole, upon whom no sentence or judgement taketh hold. Fui'thermore, what Jurie will condemne, or what
Judge will give sentence or judgement against one for killing a man
at Berxvicke ; when they themselves, and manie other sawe that man
at London that verie dale, wherein the murther was committed ; yea
though the partie confesse himself guiltie therein, and twentie witnesses depose the same ? But in this case also I sale the judge is not
to weigh their testimonie, which is weakened by lawe ; and the judges
authoritie is to supplie the imperfection of the case, and to mainteine
the right and equitie of the same.

Seeing therefore that some other things might naturallie be the
occasion and cause of such calamities as witches are supposed to
bring ; let not us that professe the Gospell and knowledge of Christ,
be bewitched to beleeve that they doo such things, as are in nature impossible, and in sense and reason incredible. If they sale it is doone
through the divels helpe, who can work miracles ; whie doo not theeves
bring their busines to passe miraculouslie, with whom the divell is as
conversant as with the other? Such mischeefes as are imputed to
witches, happen where no witches are ; yea and continue when witches
are hanged and burnt : whie then should we attribute such effect to that
cause, which being taken awaie, happeneth neverthelesse ?

theefe reallie a.s
a witch ?

The seventh Chapter.

L, mitUuni. I. si
quis alteri, vel
sibi.

An objection
answered.

By what meaties the name of witches becomineth so famous, and
how diverslie people be opinioned concerning them and their
actions.

URELIE the naturall power of man or woman cannot
be so inlarged, as to doo anie thing beyond the power
and vertue given and ingrafifed by God. But it is
the will and mind of man, which is vitiated and depraved by the divell : neither dooth God permit anie more,
than that which the naturall order appointed by him dooth
require. Which naturall order is nothing else, but the ordinarie
power of God, powred into everie creature, according to his state

Miracles
are ceased.

The opinions of
people concerning witchcraft
are diverse and
inconstant.

Card, de var.

and condition. But hereof more shall be said in the title of witches
confessions. Hovvbeit you shall understand, that few or none are
throughlie persuaded, resolved, or satisfied, that witches can indeed
accomplish all these impossibilities : but some one is bewitched in
one point, and some is coosened in another, untill in fine, all these
impossibihties, and manie mo, are by severall persons affirmed to be
true.

And this I have also noted, that when anie one is coosened with a
coosening toie of witchcraft, and maketh report thereof accordinglie
verifieng a matter most impossible and false as it were upon his owne
knowledge, as being overtaken with some kind of illusion or other
(which illusions are right inchantments) even the selfe-same man will
deride the like lie proceeding out of another mans mouth, as a
fabulous matter unworthie of credit. It is also to be woondered, how
men (that have seene some part of witches coosenages detected, and
see also therein the impossibilitie of their owne presumptions, &
the follie and falsehood of the witches confessions) will not suspect,
but remaine unsatisfied, or rather obstinatelie defend the residue of
witches supernaturall actions : like as when a juggler hath discovered
the slight and illusion of his principall feats, one would fondlie continue
to thinke, that his other petie juggling knacks of legierdemaine are
done by the helpe of a familiar : and according to the follie of some
papists, who seeing and confessing the popes absurd religion, in the
erection and maintenance of idolatrie and superstition, speciallie in
images, pardons, and relikes of saints, will yet persevere to thinke,
that the rest of his doctrine and trumperie is holie and good.

Finallie, manie mainteine and crie out for the execution of witches,
that particularlie beleeve never a whit of that which is imputed unto
them ; if they be therein privatelie dealt withall, and substantiallie
j6. opposed and tried in argument./

The eight Chapter.

Causes that moove as well witches themselves as others to thinke that
they can worke impossibilities, with answers to certeine objectio7is : where also their ptmishment by lawe is touched.

\ARDANUS writeth, that the cause of such credulitie
consisteth in three points ; to wit, in the imagination of the melancholike, in the constancie of them
that are corrupt therewith, and in the deceipt of the
Judges ; who being inquisitors themselves against heretikes and
witches, did both accuse and condemne them, having for their
labour the spoile of their goods. So as these inquisitors added

manie fables hereunto, least they should seeme to have doone
injurie to the poore wretches, in condemning and executing them for
none offense. But sithens (saith he) the springing up of Luthers sect,
these priests have tended more diligentlie upon the execution of them ;
bicause more wealth is to be caught from them : insomuch as now
they deale so looselie with witches (through distrust of gaines) that
all is seene to be malice, follie, or avarice that hath beene practised
against them. And whosoever shall search into this cause, or read
the cheefe writers hereupon, shall find his words true.

It will be objected, that we here in England are not now directed An objection
by the popes lawes ; and so by consequence our witches not troubled
or convented by the inquisitors Ha:reticce pravitatis. I answer, that
in times past here in England, as in other nations, this order of
discipline hath beene in force and use ; although now some part of
old rigor be qualified by two severall statutes made in the fift of
Elizabeth, and xxxiii of Henrie the eight. Nevertheles the estimation
of the omnipotencie of their words and charmes seemeth in those
statutes to be somewhat mainteined, as a matter hitherto generallie
received ; and not yet so looked into, as that it is refuted and decided. 12.
But how wiselie so ever the Parle/ment house hath dealt therin, or 77.
how mercifuUie soever the prince beholdeth the cause : if a poore
old woman, supposed to be a witch, be by the civill or canon lawe
convented ; I doubt, some canon will be found in force, not onelie to
give scope to the tormentor, but also to the hangman, to exercise their
offices upon hir. And most certaine it is, that in what point soever
anie of these extremities, which I shall rehearse unto you, be mitigated,
it is thorough the goodnesse of the Queenes Majestic, and hir excellent
magistrates placed among us. For as touching the opinion of our
writers therein in our age ; yea in our owne countrie, you shall see
it doth not onlie agree with forren crueltie, but surmounteth it farre.
If you read a foolish pamphlet dedicated to the lord Darcy by W. W. you shall see that he affirmeth, that all those tortures are farre
too light, and their rigor too mild ; and that in that respect he
impudentlie exclameth against our magistrates, who suffer them to be
but hanged, when murtherers, & such malefactors be so used, which
deserve not the hundreth part of their punishments. But if you will
see more follie and lewdnes comprised in one lewd booke, I commend you to Ri. Ga. a Windsor man ; who being a mad man hath
written according to his frantike humor : the reading wherof may
satisfie a wise man, how mad all these witchmoongers dealings be in
this behalfe.

The ninth Chapter.

A conclusion of the first booke, wherein is fore-shewed the tyrannicall
crueltie of witchmongers and inquisitors, with a request to the
reader to peruse the same.

And bicause it may appeare unto the world what trecherous and faithlesse dealing, what extreame and intollerable
tyrannic, what grosse and fond absurdities, what unnaturall & uncivil discourtisie, what cancred and spiteful!
malice, what outragious and barbarous crueltie, what lewd
18. and false packing, what cunning and craftie intercepting, what
bald and peevish inter pretations, what abhominable and divelish
inventions, and what flat and plaine knaverie is practised against
these old women ; I will set downe the whole order of the
inquisition, to the everlasting, inexcusable, and apparent shame
of all witchmoongers. Neither will I insert anie private or doubtfull dealings of theirs ; or such as they can either denie to be
usuall, or justlie cavill at ; but such as are published and renewed in
all ages, since the commensement of poperie, established by lawes,
practised by inquisitors, privileged by princes, commended by doctors,
confirmed by popes, councels, decrees, and canons ; and finallie be
left of all witchmoongers ; to wit, by such as attribute to old women,
and such like creatures, the power of the Creator. I praie you
therefore, though it be tedious & intollerable (as you would be
heard in your miserable calamities) so heare with compassion, their
accusations, examinations, matters given in evidence, confessions,
presumptions, interrogatories, conjurations, cautions,
crimes, tortures and condemnations,
devised and practised
usuallie against
them./

The Second Booke

The First Chapter

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 speciall writers heerein.

Excommunicat persons, partakers of the fait, infants, wicked servants, and runnawaies are to be admitted to beare witnesse against their dames in this mater of witchcraft: bicause (saith Bodin the champion of witchmoongers) none that be honest are able to detect them. Heretikes also and witches shall be received to accuse, but not to excuse a witch. And finallie, the testimonie of all infamous persons in this case is good and allowed. Yea, one lewd person (saith Bodin) may be received to accuse and condemne a thousand suspected witches. And although by lawe, a capitall enimie may be challenged; yet James Sprenger, and Henrie Institor, (from whom Bodin, and all the writers that ever I have read, doo receive their light, authorities and arguments) saie (upon this point of lawe) that The poore frendlesse old woman must proove, that hir capitall enimie would have killed hir, and that hee hath both assalted & wounded hir; otherwise she pleadeth all in vaine. If the judge aske hir, whether she have anie capitall enimies; and she rehearse other, and forget hir accuser; or else answer that he was hir capitall enimie, but now she hopeth he is not so: such a one is nevertheles admitted for a witnes. And though by lawe, single witnesses are not admittable; yet if one depose she hath bewitched hir cow; another, hir sow; and the third, hir butter: these saith (saith M. Mal. and Bodin) are no single witnesses; bicause they agree that she is a witch.

The Second Chapter

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 suerties: for then (saith Bodin) the people would be woorse willing to accuse them; for feare least at their returne home, they worke revenge upon them. In which respect Bodin commendeth much the Scottish custome and order in this behalfe: where (he saith) a hollowe peece of wood or a chest is placed in the church, into the which any bodie may freelie cast a little scroll of paper, wherein may be conteined the name of the witch, the time, place, and fact, &c. And the same chest being locked with three severall locks, is opened everie fifteenth daie by three inquisitors or officers appointed for that purpose; which keepe three severall kaies. And thus the accuser need not be knowne, nor shamed with the reproch of slander or malice to his poore neighbour.

Item, there must be great persuasions used to all men, women, and children, to accuse old women of witchcraft.

Item, there may alwaies be promised impunitie and favour to witches, that confesse and detect others; and for the contrarie, there may be threatnings and violence practised and used.

Item, the little children of witches, which will not confesse, must be attached; who (if they be craftilie handled saith Bodin) will confesse against their owne mothers.

Item, witches must be examined as suddenlie, and as unawares as is possible: the which will so amaze them, that they will confesse any thing, supposing the divell hath forsaken them; wheras if they should first be comitted to prison, the divell would temper with them, and informe them what to doo.

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 downe this principle in witchcraft, to wit, Si saga sit mater, sic etiam est filia: howbeit the lawe forbiddeth it, Ob sanguinis reverentiam.

Item, the examiner must looke stedfastlie upon their eies: for they cannot looke directlie upon a mans face (as Bodin affirmeth in one place, although in another he saith, that they kill and destroie both men and beasts with their lookes.)

Item, she must be examined of all accusations, presumptions, and faults, at one instant; least sathan should afterwards dissuade hir from confession.

Item, a witch may not be put in prison alone, least the divell dissuade hir from confession, through promises of her indemnitie. For (saith Bodin) some that have beene in the gaole have prooved to flie awaie, as they were woont to doo when they met with Diana and Minerva, &c.: and so brake their owne necks against the stone walles.

Item, if anie denie hir owne confession made without torture, she is neverthelesse by that confession to be condemned, as in anie other crime.

Item, the judges must seeme to put on a pittifull countenance and to mone them; saieng, that It was not they, but the divell that committed the murther, and that he compelled them to doo it; and must make them beleeve that they thinke them to be innocents.

Item, if they will confesse nothing but upon the racke or torture; their apparell must be changed, and everie haire in their bodie must be shaven off with a sharpe razor.

Item, if they have charmes for taciturnitie, so as they feele not the common tortures, and therefore confesse nothing: then some sharpe instrument must be thrust betwixt everie naile of their fingers and toes: which (as Bodin saith) was king Childeberts devise, and is to this daie of all others the most effectuall. For by meanes of that extreme paine, they will (saith he) confesse anie thing.

Item, Paulus Grillandus, being an old dooer in these matters, wisheth that when witches sleepe, and feele no paine 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 a doo, to the terrifieing of the witch: and that a number of instruments, gieves, manacles, ropes, halters, fetters, &c. be prepared, brought foorth, and laid before the examinate: and also that some be procured to make a most horrible and lamentable crie, in the place of torture, as though he or she were upon the racke, or in the tormentors hands: so as the examinate may heare it whiles she is examined, before she hir selfe be brought into the prison; and perhaps (saith he) she will by this meanes confesse the matter.

Item, there must be subborned some craftie spie, that may seeme to be a prisoner with hir in the like case; who perhaps may in conference undermine hir, and so bewraie and discover hir.

Item, if she will not yet confesse, she must be told that she is detected, and accused by other of hir companions; although in truth there be no such matter: and so perhaps she will confesse, the rather to be revenged upon hir adversaries and accusers.

The Third Chapter

Matters of evidence against witches.

If an old woman threaten or touch one being in health, who dieth shortlie after; or else is infected with the leprosie, apoplexie, or anie other strange disease: it is (saith Bodin) a permanent fact, and such an evidence, as condemnation or death must insue, without further proofe; if anie bodie have mistrusted hir, or said before that she was a witch.

Item, if anie come in, or depart out of the chamber or house, the doores being shut; it is an apparent and sufficient evidence to a witches condemnation, without further triall: which thing Bodin never sawe. If he can shew me that feat, I will subscribe to his follie. For Christ after his resurrection used the same: not as a ridiculous toie, that everie witch might accomplish; but as a speciall miracle, to strengthen the faith of the elect.

Item, if a woman bewitch anie bodies eies, she is to be executed without further proofe.

Item, if anie inchant or bewitch mens beasts, or corne, or flie in the aire, or make a dog speake, or cut off anie mans members, and unite them againe to men or childrens bodies; it is sufficient proofe to condemnation.

Item, presumptions and conjectures are sufficient proofes against witches.

Item, if three witnesses doo but saie, Such a woman is a witch; then is it a cleere case that she is to be executed with death. Which matter Bodin saith is not onelie certeine by the canon and civill lawes, but by the opinion of pope Innocent, the wisest pope (as he saith) that ever was.

Item, the complaint of anie one man of credit is sufficient to bring a poore woman to the racke or pullie.

Item, a condemned or infamous persons testimonie is good and allowable in matters of witchcraft.

Item, a witch is not to be delivered, though she endure all the tortures, and confesse nothing; as all other are in anie criminall cases.

Item, though in other cases the depositions of manie women at one instant are disabled, as insufficient in lawe; bicause of the imbecillitie and frailtie of their nature or sex: yet in this matter, one woman, though she be a partie, either accuser or accused, and be also infamous and impudent (for such are Bodins words) yea and alreadie condemned; she may neverthelesse serve to accuse and condemne a witch.

Item, a witnesse uncited, and offering himselfe in this case is to be heard, and in none other.

Item, a capitall enimie (if the enimitie be pretended to growe by meanes of witchcraft) may object against a witch; and none exception is to be had or made against him.

Item, although the proofe of perjurie may put backe a witnesse in all other causes; yet in this, a perjured person is a good and lawfull witnesse.

Item, the proctors and advocats in this case are compelled to be witnesses against their clients, as in none other case they are to be constrained thereunto.

Item, none can give evidence against witches, touching their assemblies, but witches onelie: bicause (as Bodin saith) none other can doo it. Howbeit, W. Ga. writeth, that he came to the God speed, and with his sword and buckler killed the divell; or at the least he wounded him so sore, that he made him stinke of brimstone.

Item, Bodin saith, that bicause this is an extraordinarie matter; there must heerein be extraordinarie dealing: and all maner of waies are to be used, direct and indirect.

The Fourth Chapter

Confessions of witches, whereby they are condemned.

Some witches confesse (saith Bodin) that are desirous to die; not for glorie, but for despaire: bicause they are tormented in their life time. But these may not be spared (saith he) although the lawe dooth excuse them.

The best and surest confession is at shrift, to hir ghostlie father.

Item, if she confesse manie 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 guiltie that confesseth a falshood or lie, and denieth a truth; as she that answereth by circumstance.

Item, an equivocall or doubtfull answer is taken for a confession against a witch.

Item, Bodin reporteth, that one confessed that he went out, or rather up into the aire, and was transported manie miles to the fairies danse, onelie bicause he would spie unto what place his wife went to bagging, and how she behaved hir selfe. Whereupon was much a doo among the inquisitors and lawyers, to discusse whether he should be executed with his wife or no. But it was concluded that he must die, bicause he bewraied not his wife: the which he forbare to doo, Propter reverentiam honoris & familiae.

Item, if a woman confesse freelie herein, before question be made; and yet afterward denie it: she is neverthelesse to be burned.

Item, they affirme that this extremitie is herein used, bicause 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 manie witches knowne to be therein.

The Fift Chapter

Presumptions, whereby witches are condemned.

If anie womans child chance to die at hir hand, so as no bodie 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 proove the negative or contrarie.

Item, if the child of a woman that is suspected to be a witch, be lacking or gone from hir; it is to be presumed, that she hath sacrificed it to the divell: except she can proove the negative or contrarie.

Item, though in other persons, certeine points of their confessions may be thought erronious, and imputed to error: yet (in witches causes) all oversights, imperfections, and escapes must be adjudged impious and malicious, and tend to hir confusion and condemnation.

Item, though a theefe be not said in lawe to be infamous in any other matter than in theft; yet a witch defamed of witchcraft is said to be defiled with all maner of faults and infamies universallie, though she were not condemned; but (as I said) defamed with the name of a witch. For rumors and reports are sufficient (saith Bodin) to condemne a witch.

Item, if any man, woman, or child doo saie, that such a one is a witch; it is a most vehement suspicion (saith Bodin) and sufficient to bring hir to the racke: though in all other cases it be directlie against lawe.

Item, in presumptions and suspicions against a witch, the common brute or voice of the people cannot erre.

Item, if a woman, when she is apprehended, crie out, or saie; I am undoone; Save my life; I will tell you how the matter standeth, &c: she is thereupon most vehementlie to be suspected and condemned to die.

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 sufficient signes, whereby to presume she is a witch: for alwais they looke downe to the ground, and dare not looke a man full in the face.

Item, if their parents were thought to be witches, then is it certeinlie to be presumed that they are so: but it is not so to be thought of whoores.

Item, it is a vehement presumption if she cannot weepe, at the time of hir examination: and yet Bodin saith, that a witch may shed three drops out of hir right eie.

Item, it is not onelie a vehement suspicion, and presumption, but an evident proofe of a witch, if any man or beast die suddenlie where she hath beene seene latelie; although hir witching stuffe be not found or espied.

Item, if any bodie use familiaritie or companie 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 examination, may serve to bring a witch to her condemnation.

Item, herein judgment must be pronounced & executed (as Bodin saith) without order, and not like to the orderlie proceeding and forme of judgement in other crimes.

Item, a witch may not be brought to the torture suddenlie, or before long examination, least she go awaie scotfree: for they feele no torments, and therefore 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 doone with old women: as is aforesaid.

Item, if she have anie privie marke under hir arme pokes, under hir haire, under hir lip, or in hir buttocke, or in hir privities: it is a presumption sufficient for the judge to proceed and give sentence of death upon hir.

The onlie pitie they shew to a poore woman in this case, is; that though she be accused to have slaine anie bodie with her inchantments; yet if she can bring foorth the partie alive, she shall not be put to death. Whereat I marvell, in as much as they can bring the divell in any bodies likenesse and representation.

Item, their lawe saith, that an uncerteine presumption is sufficient, when a certeine presumption faileth.

The Sixt Chapter

Particular interrogatories used by the inquisitors against witches.

I neede not staie to confute such parciall and horrible dealings, being so apparentlie impious, and full of tyrannie; which except I should have so manifestlie detected, even with their owne writings and assertions, few or none would have beleeved. But for brevities sake I will passe 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 maner of examinations, &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 sicke or lame, &c.

Item, why hir two kine give more milke than hir neighbors. And the note before mentioned is heere againe set downe, to be speciallie observed of all men: to wit; that Though a witch cannot weepe, yet she may speake with a crieng voice. Which assertion of weeping is false, and contrarie to the saieng of Seneca, Cato, and manie others; which affirme, that A woman weepeth when she meaneth most deceipt: and therefore saith M. Mal. she must be well looked unto, otherwise she will put spettle privilie upon hir cheeks, and seeme to weepe: which rule also Bodin saith is infallible. But alas that teares should be thought sufficient to excuse or condemne in so great a cause, and so weightie a triall! I am sure that the woorst sort of the children of Israel wept bitterlie: yea, if there were any witches at all in Israel, they wept. For it is written, that all the children of Israel wept. Finallie, if there be any witches in hell, I am sure they weepe: for there is weeping, wailing, and gnashing of teeth.

But God knoweth, many an honest matrone cannot sometimes in the heavines of her heart shed teares; the which oftentimes are more readie and common with craftie queanes and strumpets, than with sober women. For we read of two kinds of teares in a womans eie, the one of true greefe, the other of deceipt. And it is written, that Dediscere flere foeminam est mendacium: which argueth, that they lie which say, that wicked women cannot weepe. But let these tormentors take heed, that the teares in this case which runne downe the widowes cheeks, with their crie spoken of by Jesus Sirach, be not heard above. But lo what learned, godlie, and lawfull meanes these popish inquisitors have invented for the triall of true or false teares.

The Seventh Chapter

The inquisitors triall of weeping by conjuration.

I conjure thee by the amorous teares, which Jesus Christ our Saviour shed upon the crosse for the salvation of the world; and by the most earnest and burning teares of his mother the most glorious virgine Marie, sprinkled upon his wounds late in the evening; and by all the teares, which everie saint and elect vessell of God hath powred out heere in the world, and from whose eies he hath wiped awaie all teares; that if thou be without fault, thou maist powre downe teares aboundantlie; and if thou be guiltie, that thou weepe in no wise: In the name of the father, of the sonne, and of the holie ghost; Amen. And note (saith he) that the more you conjure, the lesse she weepeth.

The Eight Chapter

Certaine 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 perpetuall lessons to their successors: as followeth. The first caution is that, which was last rehearsed concerning weeping; the which (say they) is an infallible note.

Secondlie, the judge must beware she touch no part of him, speciallie of his bare; and that he alwaies weare about his necke conjured salt, palme, herbes, and waxe halowed: which (say they) are not onelie approoved to be good by the witches confessions; but also by the use of the Romish church, which halloweth them onelie for that purpose.

Item, she must come to hir arreignement backward, to wit, with hir taile to the judges face, who must make manie crosses, at the time of hir approching to the barre. And least we should condemne that for superstition, they prevent us with a figure, and tell us, that the same superstition may not seeme superstitious unto us. But this resembleth the persuasion of a theefe, that dissuadeth his sonne from stealing; and neverthelesse telleth him that he may picke or cut a pursse, and rob by the high waie.

One other caution is, that she must be shaven, so as there remaine not one haire about hir: for sometimes they keepe secrets for taciturnitie, and for other purposes also in their haire, in their privities, and betweene their skinne and their flesh. For which cause I marvell they flea them not: for one of their witches would not burne, being in the middest of the flame, as M. Mal. reporteth; untill a charme written in a little scroll was espied to be hidden betweene hir skin and flesh, and taken awaie. And this is so gravelie and faithfullie set downe by the inquisitors themselves, that one may beleeve it if he list, though indeed it be a verie lie. The like lie citeth Bodin, of a witch that could not be strangled by the executioner, doo what he could. But it is most true, that the inquisitor Cumanus in one yeare did shave one and fourtie poore women, and burnt them all when he had done.

Another caution is, that at the time and place of torture, the halowed things aforesaid, with the seaven words spoken on the crosse, be hanged about the witches necke; and the length of Christ in waxe be knit about hir bare naked bodie, with relikes of saints, &c. All which stuffe (saie they) will so worke within and upon them, as when they are racked and tortured, they can hardlie staie or hold themselves from confession. In which case I doubt not but that pope, which blasphemed Christ, and curssed his mother for a pecocke, and curssed God with great despights for a peece of porke, with lesse compulsion would have renounced the trinitie, and have worshipped the divell upon his knees.

Another caution is, that after she hath beene racked, and hath passed over all tortures devised for that purpose; and after that she hath beene compelled to drinke holie water, she be conveied againe to the place of torture: and that in the middest of hir torments, hir accusations be read unto hir; and that the witnesses (if they will) be brought face to face unto hir: and finallie, that she be asked, whether for triall of hir innocencie she will have judgement, Candentis ferri, which is, to carrie a certeine weight of burning iron in hir bare hand. But that may not (saie they) in anie wise be granted. For both M. Mal. and Bodin also affirme, that manie things may be promised, but nothing need be performed: for whie, they have authoritie to promise, but no commission to performe the same.

Another caution is, that the judge take heed, that when she once beginneth to confesse, he cut not off hir examination, but continue it night and daie. For many-times, whiles they go to dinner, she returneth to hir vomit.

Another caution is, that after the witch hath confessed the annoieing of men and beasts, she be asked how long she hath had Incubus, when she renounced the faith, and made the reall league, and what that league is, &c. And this is indeede the cheefe cause of all their incredible and impossible confessions: for upon the racke, when they have once begunne to lie, they will saie what the tormentor list.

The last caution is, that if she will not confesse, she be had to some strong castle or gaole. And after certeine dales, the gaolor must make hir beleeve he goeth foorth into some farre countrie: and then some of hir freends must come in to hir, and promise hir, that if she will confesse to them, they will suffer hir to escape out of prison: which they may well doo, the keeper being from home. And this waie (saith M. Mal.) hath served, when all other meanes have failed. And in this place it may not be omitted, that above all other times, they confesse upon fridaies. Now saith James Sprenger, and Henrie Institor, we must saie all, to wit: If she confesse nothing, she should be dismissed by lawe; and yet by order she may in no wise be bailed, but must be put into close prison, and there be talked withall by some craftie person (those are the words) and in the meane while there must be some eves-dropers with pen and inke behind the wall, to hearken and note what she confesseth: or else some of hir old companions and acquaintance may come in and talke with hir of old matters, and so by eves-droppers be also bewraied; so as there shall be no end of torture before she have confessed what they will.

The Ninth Chapter

The fifteene crimes laid to the charge of witches, by witchmongers; speciallie by Bodin, in Daemonomania.

1. They denie God, and all religion.

Answere. Then let them die therefore, or at the least be used like infidels, or apostataes.

2. They cursse, blaspheme, and provoke God with all despite.

Answere. Then let them have the law expressed in Levit. 24. and Deut. 13. & 17.

3. They give their faith to the divell, and they worship and offer sacrifice unto him.

Ans. Let such also be judged by the same lawe.

4. They doo solemnelie vow and promise all their progenie unto the divell.

Ans. This promise proceedeth from an unsound mind, and is not to be regarded; bicause they cannot performe it, neither will it be prooved true. Howbeit, if it be done by anie that is sound of mind, let the cursse of Jeremie. 32. 36. light upon them, to wit, the sword, famine and pestilence.

5. They sacrifice their owne children to the divell before baptisme, holding them up in the aire unto him, and then thrust a needle into their braines.

Ans. If this be true, I maintaine them not herein: but there is a lawe to judge them by. Howbeit, it is so contrarie to sense and nature, that it were follie to beleeve it; either upon Bodins bare word, or else upon his presumptions; speciallie when so small commoditie and so great danger and inconvenience insueth to the witches thereby.

6. They burne their children when they have sacrificed them.

Ans. Then let them have such punishment, as they that offered their children unto Moloch: Levit. 20. But these be meere devises of witchmoongers and inquisitors, that with extreame tortures have wroong such confessions from them; or else with false reports have beelied them; or by flatterie & faire words and promises have woon it at their hands, at the length.

7. They sweare to the divell to bring as manie into that societie as they can.

Ans. This is false, and so prooved elsewhere.

8. They sweare by the name of the divell.

Ans. I never heard anie such oth, neither have we warrant to kill them that so doo sweare; though indeed it be verie lewd and impious.

9. They use incestuous adulterie with spirits.

Ans. This is a stale ridiculous lie, as is prooved apparentlie hereafter.

10. They boile infants (after they have murthered them unbaptised) untill their flesh be made potable.

Ans. This is untrue, incredible, and impossible.

11. They eate the flesh and drinke the bloud of men and children openlie.

Ans. Then are they kin to the Anthropophagi and Canibals. But I beleeve never an honest man in England nor in France, will affirme that he hath seene any of these persons, that are said to be witches, do so; if they shuld, I beleeve it would poison them.

12. They kill men with poison.

Ans. Let them be hanged for their labour.

13. They kill mens cattell.

Ans. Then let an action of trespasse be brought against them for so dooing.

14. They bewitch mens corne, and bring hunger and barrennes into the countrie; they ride and flie in the aire, bring stormes, make tempests, &c.

Ans. Then will I worship them as gods; for those be not the works of man, nor yet of witch: as I have elsewhere prooved at large.

15. They use venerie with a divell called Incubus, even when they lie in bed with their husbands, and have children by them, which become the best witches.

Ans. This is the last lie, verie ridiculous, and confuted by me elsewhere.

The Tenth Chapter

A refutation of the former surmised crimes patched togither by Bodin, and the onelie waie to escape the inquisitors hands.

If more ridiculous or abhominable crimes could have beene invented, these poore women (whose cheefe fault is that they are scolds) should have beene charged with them.

In this libell you dooe see is conteined all that witches are charged with; and all that also, which anie witchmoonger surmiseth, or in malice imputeth unto witches power and practise.

Some of these crimes may not onelie be in the power and will of a witch, but may be accomplished by naturall meanes: and therefore by them the matter in question is not decided, to wit; Whether a witch can worke woonders supernaturallie? For manie a knave and whore dooth more commonlie put in execution 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 denied, and by them cannot be prooved to be true, or committed by any one witch. Othersome of these crimes likewise are so absurd, supernaturall, and impossible, that they are derided almost of all men, and as false, fond, and fabulous reports condemned: insomuch as the very witchmoongers themselves are ashamed to heare 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 patrones of the sect of witchmongers, producing as manie proofs for witches supernaturall 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 alledged of their dooings, why should we beleeve in Christ, bicause of his miracles, when a witch dooth 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 heerein (for the most part) the very doctors of the church to the schoolemen, protestants and papists, learned and unlearned, poets and historiographers, Jewes, Christians, or Gentiles agree in these impossible and ridiculous matters. Yea and these writers, out of whome I gather most absurdities, are of the best credit and authoritie of all writers in this matter. The reason is, bicause it was never throughlie looked into; but everie fable credited; and the word (Witch) named so often in scripture.

They that have scene further of the inquisitors orders and customes, saie also; that There is no waie in the world for these poore women to escape the inquisitors hands, and so consequentlie burning: but to gild their hands with monie, wherby oftentimes they take pitie upon them, and deliver them, as sufficientlie purged. For they have authoritie to exchange the punishment of the bodie with the punishment of the pursse, applieng the same to the office of their inquisition; whereby they reap such profit, as a number of these seelie women paie them yeerelie pensions, to the end they may not be punished againe.

The Eleventh Chapter

The opinion of Cornelius Agrippa concerning witches, of his pleading for a poore woman accused of witchcraft, and how he convinced the inquisitors.

Cornelius Agrippa saith, that while he was in Italie, manie inquisitors in the dutchie of Millen troubled divers most honest & noble matrones, privilie wringing much monie from them, untill their knaverie was detected. Further he saith, that being an advocate or councellor in the Commonwelth of Maestright in Brabant, he had sore contention with an inquisitor, who through unjust accusations drew a poore woman of the countrie into his butcherie, and to an unfit place; not so much to examine hir, as to torment hir. Whom when C. Agrippa had undertaken to defend, declaring that in the things doone, there was no proofe, no signe or token that could cause hir to be tormented; the inquisitor stoutlie denieng it, said; One thing there is, which is proofe and matter sufficient: for hir mother was in times past burned for a witch. Now when Agrippa replied, affirming that this article was impertinent, and ought to be refused by the judge, as being the deed of another; alledging to the inquisitor, reasons and lawe for the same: he replied againe that this was true, bicause they used to sacrifice their children to the divell, as soone as they were borne; and also bicause they usuallie conceived by spirits transformed into mans shape, and that thereby witchcraft was naturallie ingraffed into this child, as a disease that commeth by inheritance.

C. Agrippa replieng against the inquisitors follie & superstitious blindnesse, said; O thou wicked preest! Is this thy divinitie? Doost thou use to drawe poore guiltlesse women to the racke by these forged devises? Doost thou with such sentences judge others to be heretikes, thou being a more heretike than either Faustus or Donatus? Be it as thou saiest, dooest thou not frustrate the grace of Gods ordinance; namelie baptisme? Are the words in baptisme spoken in vaine? Or shall the divell remaine in the child, or it in the power of the divell, being there and then consecrated to Christ Jesus, in the name of the father, the sonne, and the holie ghost? And if thou defend their false opinions, which affirm, that spirits accompanieng with women, can ingender; yet dotest thou more than anie of them, which never beleeved that anie of those divels, togither with their stolne seed, doo put part of that their seed or nature into the creature. But though indeed we be borne the children of the divell and damnation, yet in baptisme, through grace in Christ, sathan is cast out, and we are made new creatures in the Lord, from whome none can be separated by another mans deed. The inquisitor being hereat offended, threatened the advocate to proceed against him, as a supporter of heretikes or witches; yet neverthelesse he ceased not to defend the seelie woman, and through the power of the lawe he delivered hir from the clawes of the bloodie moonke, who with hir accusers, were condemned in a great summe of monie to the charter of the church of Mentz, and remained infamous after that time almost to all men.

But by the waie you must understand, that this was but a petie inquisitor, and had not so large a commission as Cumanus, Sprenger, and such other had; nor yet as the Spanish inquisitors at this dale have. For these will admit no advocats now unto the poore soules, except the tormentor or hangman may be called an advocate. You may read the summe of this inquisition in few words set out by M. John Fox in the Acts and monuments. For witches and heretikes are among the inquisitors of like reputation; saving that the extremitie is greater against witches, bicause through their simplicitie, they may the more boldlie tyrannize upon them, and triumph over them.

The Twelfe Chapter

What the feare of death and feeling of torments may force one to doo, and that it is no marvell though witches condemne themselves by their owne confessions so tyrannicallie extorted.

He that readeth the ecclesiasticall histories, or remembreth the persecutions in Queene Maries time, shall find, that manie good men have fallen for feare of persecution, and returned unto the Lord againe. What marvell then, though a poore woman, such a one as is described else-where, & tormented as is declared in these latter leaves, be made to confesse such absurd and false impossibilities; when flesh and bloud is unable to endure such triall? Or how can she in the middest of such horrible tortures and torments, promise unto hir selfe constancie; or forbeare to confesse anie thing? Or what availeth it hir, to persevere in the deniall of such matters, as are laid to her charge unjustlie; when on the one side there is never anie end of hir torments; on the other side, if she continue in hir assertion, they saie she hath charmes for taciturnitie or silence?

Peter the apostle renounced, curssed, and forsware his maister and our Saviour Jesus Christ, for feare of a wenches manaces; or rather at a question demanded by hir, wherein he was not so circumvented, as these poore witches are, which be not examined by girles, but by cunning inquisitors, who having the spoile of their goods, and bringing with them into the place of judgement minds to maintaine their bloudie purpose, spare no maner of allurements, thretenings, nor torments, untill they have wroong out of them all that, which either maketh to their owne desire, or serveth to the others destruction.

Peter (I saie) in the presence of his Lord and maister Christ, who had instructed him in true knowledge manie yeares, being forewarned, not passing foure or five houres before, and having made a reall league and a faithfull promise to the contrarie, without anie other compulsion than (as hath beene said) by a question proposed by a girle, against his conscience, forsooke, thrise denied, and abandoned his said maister: and yet he was a man illuminated, and placed in dignitie aloft, and neerer to Christ by manie degrees, than the witch, whose fall could not be so great as Peters; bicause she never ascended halfe so manie steps. A pastors declination is much more abhominable that the going astraie of anie of his sheepe: as an ambassadors conspiracie is more odious than the falshood of a common person: or as a capteins treason is more mischeevous than a private soldiers mutinie. If you saie, Peter repented; I answer that the witch dooth so likewise sometimes, and I see not in that case, but mercie may be emploied upon hir. It were a mightie temptation to a seelie old woman, that a visible divell (being in shape so ugglie, as Danaeus and others saie he is) should assalt hir in maner and forme as is supposed, or rather avowed; speciallie when there is promise made that none shall be tempted above their strength. The poore old witch is commonlie unlearned, unwarned, and unprovided of counsell and freendship, void of judgement and discretion to moderate hir life and communication, hir kind and gender more weake and fraile than the masculine, and much more subject to melancholie; hir bringing up and companie is so base, that nothing is to be looked for in hir speciallie of these extraordinarie qualities; hir age also is commonlie such, as maketh her decrepite, which is a disease that mooveth them to these follies.

Finallie, Christ did cleerelie remit Peter, though his offense were committed both against his divine and humane person: yea afterwards he did put him in trust to feed his sheepe, and shewed great countenance, freendship and love unto him. And therefore I see not, but we may shew compassion upon these poore soules; if they shew themselves sorrowfull for their misconceipts and wicked imaginations.

The Third Booke

The First Chapter

The witches bargaine with the divell, according to M. Mal. Bodin, Bartholomaeus Spineus, &c.

That which in this matter of witchcraft hath abused so manie, and seemeth both so horrible and intollerable, is a plaine bargaine, that (they saie) is made betwixt the divell and the witch. And manie of great learning conceive it to be a matter of truth, and in their writings publish it accordinglie : the which (by Gods grace) shall be prooved as vaine and false as the rest.

The order of their bargaine or profession is double ; the one solemne and publike ; the other secret and private. That which is called solemne or publike, is where witches come togither at certeine assemblies, at the times prefixed, and doo not onelie see the divell in visible forme ; but confer and talke familiarlie with him. In which conference the divell exhorteth them to observe their fidelitie unto him, promising them long life and prosperitie. Then the witches assembled, commend a new disciple (whom they call a novice) unto him : and if the divell find that yoong witch apt and forward in renunciation of christian faith, in despising anie of the seven sacraments, in treading upon crosses, in spetting at the time of the elevation, in breaking their fast on fasting dales, and fasting on sundaies ; then the divell giveth foorth his hand, and the novice joining hand in hand with him, promiseth to observe and keepe all the divels commandements.

This done, the divell beginneth to be more bold with hir, telling hir plainlie, that all this will not serve his turne ; and therefore requireth homage at hir hands : yea he also telleth hir, that she must grant him both hir bodie and soule to be tormented in everlasting fire : which she yeeldeth unto. Then he chargeth hir, to procure as manie men, women, and children also, as she can, to enter into this societie. Then he teacheth them to make ointments of the bowels and members of children, whereby they ride in the aire, and accomplish all their desires. So as, if there be anie children unbaptised, or not garded with the signe of the crosse, or orizons ; then the witches may and doo catch them from their mothers sides in the night, or out of their cradles, or otherwise kill them with their ceremonies ; and after buriall steale them out of their graves, and seeth them in a caldron, untill their flesh be made potable. Of the thickest whereof they make ointments, whereby they ride in the aire ; but the thinner potion they put into flaggons, whereof whosoever drinketh, observing certeine ceremonies, immediatlie becommeth a maister or rather a mistresse in that practise and facultie.

The Second Chapter

The order of the witches homage done (as it is written by lewd inquisitors and peevish witchmoongers) to the divell in person ; of their songs and danses, and namelie of La volta, and of other ceremonies, also of their excourses.

Sometimes their homage with their oth and bargaine is received for a certeine terme of yeares ; sometimes for ever. Sometimes it consisteth in the deniall of the whole faith, sometimes in part. The first is, when the soule is absolutelie yeelded to the divell and hell fier : the other is, when they have but bargained [not] to observe certeine ceremonies and statutes of the church ; as to conceale faults at shrift, to fast on sundaies, &c. And this is doone either by oth, protestation of words, or by obligation in writing, sometimes sealed with wax, sometimes signed with bloud, sometimes by kissing the divels bare buttocks ; as did a Doctor called Edlin, who as (Bodin saith) was burned for witchcraft.

You must also understand, that after they have delicatlie banketted with the divell and the ladie of the fairies ; and have eaten up a fat oxe, and emptied a butt of malmesie, and a binne of bread at some noble mans house, in the dead of the night, nothing is missed of all this in the morning. For the ladie Sibylla, Minerva, or Diana with a golden rod striketh the vessell & the binne, and they are fullie replenished againe. Yea, she causeth the bullocks bones to be brought and laid togither upon the hide, and lappeth the foure ends thereof togither, laieng her golden rod thereon ; and then riseth up the bullocke againe in his former estate and condition : and yet at their returne home they are like to starve for hunger ; as Spineus saith. And this must be an infallible rule, that everie fortnight, or at the least everie moneth, each witch must kill one child at the least for hir part.

And here some of Monsieur Bodins lies may be inserted, who saith that at these magicall assemblies, the witches never faile to danse ; and in their danse they sing these words ; Har har, divell divell, danse here, danse here, plaie here, plaie here. Sabbath, sabbath. And whiles they sing and danse, everie one hath a broome in hir hand,

and holdeth it up aloft. Item he saith, that these night-walking or rather night-dansing witches, brought out of Italie into France, that danse, which is called La volta.

A part of their league is, to scrape off the oile, which is received in extreame follie (unction I should have said). But if that be so dangerous, they which sucke the corps had neede to take great care, that they rub not off the oile, which divers other waies may also be thrust out of the forehead ; and then I perceive all the vertue thereof is gone, and farewell it. But I marvell how they take on to preserve the water powred on them in baptisme, which I take to be largelie of as great force as the other ; and yet I thinke is commonlie wiped and washed off, within foure and twentie houres after baptisme : but this agreeth with the residue of their follie.

And this is to be noted, that the inquisitors affirme, that during the whole time of the witches excourse, the divell occupieth the roome and place of the witch, in so perfect a similitude, as hir husband in his bed, neither by feeling, speech, nor countenance can discerne hir from his wife. Yea the wife departeth out of her husbands armes insensiblie, and leaveth the divell in hir roome visiblie. Wherein their incredulitie is incredible, who will have a verie bodie in the feined plaie, and a phantasticall bodie in the true bed : and yet (forsooth) at the name of Jesus, or at the signe of the crosse, all these bodilie witches (they saie) vanish awaie.

The Third Chapter

How witches are summoned to appeere before the divell, of their riding in the aire, of their accompts, of their conference with the divell, of his supplies, and their conference, of their farewell and sacrifices : according to Danaeus, Psellus, &c.

Hitherto, for the most part, are the verie words conteined in M. Mal. or Bodin, or rather in both ; or else in the new M. Mal. or at the least-wise of some writer or other, that mainteineth the almightie power of witches. But Danaeus saith, the divell oftentimes in the likenes of a sumner, meeteth them at markets and faires, and warneth them to appeere in their assemblies, at a certeine houre in the night, that he may understand whom they have slaine, and how they have profited. If they be lame, he saith the divell delivereth them a staffe, to conveie them thither invisiblie through the aire; and that then they fall a dansing and singing of bawdie songs, wherein he leadeth the danse himselfe. Which danse, and other conferencies being ended, he supplieth their wants of powders and roots to intoxicate withall ; and giveth to everie novice a marke, either with his teeth or with his clawes, and so they kisse the divels bare buttocks, and depart : not forgetting every daie afterwards to offer to him, dogs, cats, hens, or bloud of their owne. And all this dooth Danaeus report as a troth, and as it were upon his owne knowledge. And yet else-where he saieth ; In these matters they doo but dreame, and doo not those things indeed, which they confesse through their distemperature, growing of their melancholike humor : and therefore (saith he) these things, which they report of themselves, are but meere illusions.

Psellus addeth hereunto, that certeine magicall heretikes, to wit ; the Eutychians, assemblie themselves everie good fridaie at night ; and putting out the candles, doo commit incestuous adulterie, the father with the daughter, the sister with the brother, and the sonne with the mother ; and the ninth moneth they returne and are delivered ; and cutting their children in peeces, fill their pots with their bloud ; then burne they the carcases, and mingle the ashes therewith, and so preserve the same for magicall purposes. Cardanus writeth (though in mine opinion not verie probablie) that these excourses, dansings, &c : had their beginning from certeine heretikes called Dukini, who devised those feasts of Bacchus which are named Orgia, whereunto these kind of people openlie assembled ; and beginning with riot, ended with this follie. Which feasts being prohibited, they nevertheles hanted them secretlie ; and when they could not doo so, then did they it in cogitation onelie, and even to this daie (saith he) there remaineth a certeine image or resemblance thereof among our melancholike women.

The Fourth Chapter

That there can no reall league be made with the divell the first author of the league, and the iveake proof es of the adversaries for the same.

If the league be untrue, as are the residue of their confessions, the witchmongers arguments fall to the ground : for all the writers herein hold this bargaine for certeine, good, and granted, and as their onelie 43. maxime. But surelie the indentures, conteining those covenants, are sealed with butter ; and the labels are but babies. What firme bargaine can be made betwixt a carnall bodie and a spirituall } Let any wise or honest man tell me, that either hath beene a partie, or a witnesse ; and I will beleeve him. But by what authoritie, proofe, or testimonie ; and upon what ground all this geere standeth, if you read M. Mal. you shall find, to the shame of the reporters (who doo so varie in their tales, and are at such contrarietie :) and to the reproch of the beleevers of such absurd lies.

For the beginning of the credit hereof, resteth upon the confession of a baggage yoong fellow condemned to be burnt for witchcraft ; who said to the inquisitors, of likelihood to prolong his life, (if at leastwise the storie be true, which is taken out of Nider ;) If I wist credit. (quoth he) that I might obteine pardon, 1 would discover all that I knowe of witchcraft. The which condition being accepted, and pardon promised (partlie in hope thereof, and partlie to be rid of his wife) he said as followeth.

The novice or yoong disciple goeth to some church, togither with the mistresse of that profession, upon a sundaie morning, before the conjuration of holie water, & there the said novice renounceth the faith, promiseth obedience in observing, or rather omitting of ceremonies in meetings, and such other follies ; and finallie, that they doo homage to their yoong maister the divell, as they covenanted.

But this is notable in that storie, that this yoong witch, doubting that his wives examination would bewraie his knaverie, told the inquisitor; that in truth his wife was guiltie as well as he, but she will never, I am sure (quoth he) though she should be burned a thousand times, confesse any of these circumstances.

And this is in no wise to be forgotten, that notwithstanding his contrition, his confession, and his accusation of his owne wife (contrarie to the inquisitors promise and oth) he and his wife were both 39burned at a stake, being the first discoverers of this notable league, whereupon the fable of witchcraft is mainteined ; and whereby such other confessions have beene from the like persons, since that time, extorted and augmented.

The Fift Chapter

Of the private league, a notable tale of Bodins concerning a French ladie, with a confutation.

HE maner of their private league is said to be, when the divell invisible, and sometimes visible, in the middest of the people talketh with them privatelie; the divell. promising, that if they will followe his counsell, he will supplie all their necessities, and make all their endevors prosperous : and so beginneth with small matters : whereunto they consent privilie, and come not into the fairies assemblie.

And in this case (mee thinks) the divell sometimes, in such exlernall or corporall shape, should meete with some that would not consent to his motions (except you will saie he knoweth their cogitations) and so de dcemonomania. cap. 4. should be bewraied. They also (except they were idiots) would spie him, and forsake him for breach of covenants. But these bargaines, and these assemblies doo all the writers hereupon mainteine : and Bodin confirmeth them with a hundred and odd lies ; among the number whereof I will (for diverse causes) recite one.

There was (saith he) a noble Gentlewoman at Lions, that being in bed with a lover of hirs, suddenlie in the night arose up, and lighted a candle : which when she had done, she tooke a box of ointment, wherewith she annointed her bodie ; and after a few words spoken, she was carried awaie. Hir bedfellow seeing the order hereof, lept out of his bed, tooke the candle in his hand, and sought for the ladie round about the chamber, and in everie corner thereof But though he could not find hir, yet did he find hir box of ointment : and being desirous to know the vertue thereof, besmeered himselfe therewith, even as he perceived hir to have done before. And although he were not so superstitious, as to use anie words to helpe him forward in his busines, yet by the vertue of that ointment (saith Bodin) he was immediatlie conveied to Lorreine, into the assemblie of witches. Which when he sawe, he was abashed, and said ; In the name of God, what make I heere? And upon those words the whole assemblie vanished awaie, and left him there alone starke naked ; and so was he faine to returne to Lions. But he had so good a conscience (for you may perceive by the first part of the historie, he was a verie honest man) that he accused his true lover for a witch, and caused hir to be burned. But as for his adulterie, neither M. Mal. nor Bodin doo once so much as speake in the dispraise thereof

It appeareth throughout all Bodins booke, that he is sore offended with Cornelius Agrippa, and the rather (as I suppose) bicause the said C. Agrippa recanted that which Bodin mainteineth, who thinketh he could worke wonders by magicke, and speciallie by his blacke dog. It should seeme he had prettie skill in the art of divination. For though he wrote before Bodin manie a yeare, yet uttereth he these words in his booke De vanitate scientiarum : A certeine French protonotarie (saith he) a lewd fellow and a coosener, hath written a certeine fable or miracle done at Lions, & c. What Bodin is, I knowe not, otherwise than by report ; but I am certeine this his tale is a fond fable : and Bodin saith it was performed at Lions ; and this man (as I understand) by profession is a civill

The Sixt Chapter

A disproofe of their assemblies, and of their bargaine.

HAT the joining of hands with the divell, the kissing of his bare buttocks, and his scratching and biting of them, are absurd lies ; everie one having the gift of reason may plainlie perceive : in so much as it is manifest unto us by the word of God, that a spirit hath no flesh, bones, nor sinewes, whereof hands, buttocks, claws, teeth, and lips doo consist. For admit that the constitution of a divels bodie (as Tatian and other affirme) consisteth in spirituall congelations, as of fier and aire ; yet it cannot be perceived of mortall creatures. What credible witnesse is there brought at anie time, of this their corporall, visible, and incredible bargaine ; saving the confession of some person diseased both in bodie and mind, wilfullie made, or injuriouslie constrained? It is mervell that no penitent witch that forsaketh hir trade, confesseth not these things without compulsion. Mee thinketh their covenant made at baptisme with God, before good witnesses, sanctified with the word, confirmed with his promises, and established with his sacraments, should be of more force than that which they make with the divell, which no bodie seeth or knoweth. For God deceiveth none, with whom he bargaineth ; neither dooth he mocke or disappoint them, although he danse not among them.

Their oth, to procure into their league and fellowship as manie as they can (whereby everie one witch, as Bodin affirmeth, augmenteth the number of fiftie) bewraieth greatlie their indirect dealing. Hereof I have made triall, as also of the residue of their coosening The author devices ; and have beene with the best, or rather the woorst of them, u n d* to see what might be gathered out of their counsels; and have proofe and cunninglie treated with them thereabouts : and further, have sent certeine old persons to indent with them, to be admitted into their societie. But as well by their excuses and delaies, as by other circumstances, I have tried and found all their trade to be meere coosening.

I praie you what bargaine have they made with the divell, that with their angrie lookes beewitch lambs, children, &c? Is it not confessed, that it is naturall, though it be a lie? What bargaine maketh the soothsaier, which hath his severall kinds of witchcraft and divination expressed in the scripture? Or is it not granted that they make none? How chanceth it that we heare not of this bargaine in the scriptures?

The Seventh Chapter

A confutation of the objection concerning witches confessions.

It is confessed (saie some by the waie of objection) even of these women themselves, that they doo these and such other horrible things, as deserveth death, with all extremitie, &c. Whereunto I answer, that whosoever consideratelie beholdeth their confessions, shall perceive all to be vaine, idle, false, inconstant, and of no weight; except their contempt and ignorance in religion : which is rather the fault of the negligent pastor, than of the simple woman.

First, if their confession be made by compulsion, of force or authoritie, or by persuasion, and under colour of freendship, it is not to be regarded ; bicause the extremitie of threts and tortures provokes it ; or the qualitie of faire words and allurements constraines it. If it be voluntarie, manie circumstances must be considered, to wit ; whether she appeach not hir selfe to overthrow hir neighbour, which manie times happeneth through their cankered and malicious melancholike humor : then ; whether in that same melancholike mood and frentike humor, she desire not the abridgment of hir owne dales. Which thing Aristotle saith dooth oftentimes happen unto persons subject to melancholike passions : and (as Bodin and Sprenger saie) to these old women called witches, which manie times (as they affirme) refuse to live ; thretning the judges, that if they may not be burned, they will laie hands upon themselves, and so make them guiltie of their damnation.

I my selfe have knowne, that where such a one could not prevaile, to be accepted as a sufficient witnesse against himselfe, he presentlie went and threw himselfe into a pond of water, where he was drowned. But the lawe saith ; Volenti niori non est habenda fides, that is ; His word is not to be credited that is desirous to die. Also sometimes (as else-where I have prooved) they confesse that whereof they were never guiltie ; supposing that they did that which they did not, by meanes of certeine circumstances. And as they sometimes confesse impossibilities, as that they flie in the aire, transubstantiate themselves, raise tempests, transfer or remoove corne, &c : so doo they also (I saie) confesse voluntarilie, that which no man could proove, and that which no man would ghesse, nor yet beleeve, except he were as mad as they ; so as they bring death wilfullie upon themselves : which argueth an unsound mind.

If they confesse that, which hath beene indeed committed by them, as poisoning, or anie other kind of murther, which falleth into the power of such persons to accomplish ; I stand not to defend their cause. Howbeit, I would wish that even in that case there be not too rash credit given, nor too hastie proceedings used against them: but that the causes, properties, and circumstances of everie thing be dulie considered, and diligentlie examined. For you shall understand, that as sometimes they confesse they have murthered their neighbours with a wish, sometimes with a word, sometimes with a looke, &c: so they confesse, that with the delivering of an apple, or some such thing, to a woman with child, they have killed the child in the mothers wombe, when nothing was added thereunto, which naturallie could be noisome or hurtfull.

In like maner they confesse, that with a touch of their bare hand, they sometimes kill a man being in perfect health and strength of bodie ; when all his garments are betwixt their hand and his flesh.

But if this their confession be examined by divinitie, philosophie, physicke, lawe or conscience, it will be found false and insufficient. First, for that the working of miracles is ceased. Secondlie, no reason can be yeelded for a thing so farre beyond all reason. Thirdlie, no receipt can be of such efficacie, as when the same is touched with a bare hand, from whence the veines have passage through the bodie unto the hart, it should not annoie the poisoner ; and yet reteine vertue and force enough, to pearse through so manie garments and 'the verie flesh incurablie, to the place of death in another person. Cid ari ionefito (saith Bodin) nescio qtdd 7'esponderi possit. Fourthlie, no lawe will admit such a confession, as yeeldeth unto impossibilities, against the which there is never any lawe provided ; otherwise it would not serve a mans turne, to plead and proove that he was at Berwicke that dale, that he is accused to have doone a murther in Canterberie ; for it might be said he was conveied to Berwicke, and backe againe by inchantment. Fiftlie, he is not by conscience to be executed, which hath no sound mind nor perfect judgement. And yet forsooth we read, that one mother Stile did kill one Saddocke with a touch on the shoulder, for not keeping promise with hir for an old cloake, to make hir a safegard ; and that she was hanged for hir labour. deejnon. lib, 2.t-ap. 8. rem jurisd, omni cum hide. defubl. be. be.

The Eight Chapter

IVliat follie it were for witches to enter into such desperate per ill, and to endure such intolterable tortures for no gaine or commoditie, and how it comes to passe that witches are overthrowne by their confessions.

LAS ! if they were so subtill, as witchmongers make them to be, they would espie that it were meere follie for them, not onelie to make a bargaine with the divell to throw their soules into hell fire, but their bodies to the tortures of temporall fire and death, for the accomplishment of nothing that might benefit themselves at all : but they would at the leastwise indent with the divell, both to inrich them, and also to enoble them ; and finallie to endue them with all worldlie felicitie and pleasure : which is furthest from them of all other. Yea, if they were sensible, they would saie to the divell ; Whie should I hearken to you, when you will deceive me ? Did you not promise my neighbour mother Button to save and rescue hir ; and yet lo she is hanged 1 Surelie this would appose the divell verie sore. And it is a woonder, that none, from the beginning of the world, till this dale, hath made this and such like objections, whereto the divell could never make answer. But were it not more madnes for them to serve the divell, under these conditions ; and yet to endure 43. whippings with iron rods at the divels hands ; which (as the witchmongers write) are so set on, that the print of the lashes remaine upon the witches bodie ever after, even so long as she hath a daie to live ?

But these old women being daunted with authoritie, circumvented with guile, constrained by force, compelled by feare, induced by error, and deceived by ignorance, doo fall into such rash credulitie, and so are brought unto these absurd confessions. Whose error of mind and blindnes of will dependeth upon the disease and infirmitie of nature : and therefore their actions in that case are the more to be borne withall ; bicause they, being destitute of reason, can have no consent. For, Delictum sine consensu non potest coinmitti., neque injuria sine animo iitjuriandi ; that is. There can be no sinne without consent, nor injurie committed without a mind to doo wrong. Yet the lawe saith further, that A purpose reteined in mind, dooth nothing to the privat or publike hurt of anie man ; and much more that an impossible purpose is unpunishable. Sance mentis voluntas., volimtas rei possibilis est ; A sound mind willeth nothing but that which is possible.

The Ninth Chapter

How melancholie abuseth old women, and of the effects thereof by sundrie examples.

F anie man advisedlie marke their words, actions, cogitations, and gestures, he shall perceive that melancholie abounding in their head, and occupieng their braine, hath deprived or rather depraved their judgements, and all their senses: I meane not of coosening witches, but of poore melancholike women, which are themselves deceived. For you shall understand, that the force which melancholie hath, and the effects that it worketh in the bodie of a man, or rather of a woman, are almost incredible. For as some of these melancholike persons imagine, they are witches and by 53' witchcraft can worke woonders, and doo what they list : so doo other, troubled with this disease, imagine manie strange, incredible, and impossible things. Some, that they are monarchs and princes, and that all other men are their subjects : some, that they are brute beasts : some, that they be urinals or earthen pots, greatlie fearing to be broken : some, that everie one that meeteth them, will conveie them to the gallowes ; and yet in the end hang themselves. One thought, that Atlas, whome the poets feigne to hold up heaven with his shoulders, would be wearie, and let the skie fall upon him : another would spend a whole dale upon a stage, imagining that he both heard and saw interludes, and therewith made himselfe great sport. One Theophilus a physician, otherwise sound inough of mind (as it is said) imagined that he heard and sawe musicians continuallie plaieng on instruments, in a certeine place of his house. 0's\t.Bessus, that had killed his father, was notablie detected ; by imagining that a swallowe upraided him therewith : so as he himselfe thereby revealed the murther.

But the notablest example heereof is, of one that was in great perplexi tie, imagining that his nose was as big as a house ; insomuch Of one that as no freend nor physician could deliver him from this conceipt, nor meSlfchoiie yet either ease his greefe, or satisfie his fansie in that behalfe : till at s induced

•' . . to thinke that the last, a physician more expert in this humor than the rest, used this devise following. First, when he was to come in at the chamber doore being wide open, he suddenlie staled and withdrew himselfe ; so as he would not in any wise approch neerer than the doore. The melancholike person musing heereat, asked him the cause why he so demeaned himselfe ? Who answered him in this maner : Sir, your nose is so great, that I can hardlie enter into your chamber but I shall touch it, and consequentlie hurt it. Lo (quoth he) this is the man that must doo me good ; the residue of my freends flatter me, . dialog, cap. 3.

J. Baptist. P, N. cap. 2. Card, de var. rerum. J. Wicr.de prestigiis dcerno7ium, is'c, and would hide mine infirmitie from me. Well (said the physician) I will cure you, but you must be content to indure a little paine in the dressing : which he promised patientlie to susteine, and conceived certeine hope of his recoverie. Then entred the physician into the chamber, creeping close by the walles, seeming to feare the touching and hurting of his nose. Then did he blindfold him, which being doone, he caught him by the nose with a paire of pinsors, and threw downe into a tub, which he had placed before his patient, a great quantitie of bloud, with manie peeces of bullocks livers, which he had conveied into the chamber, whilest the others eies were bound up, and then gave him libertie to see and behold the same. He having doone thus againe twoo or three times, the melancholike humor was so qualified, that the mans mind being satisfied, his greefe was eased, and his disease cured.

Thrasibuhis, otherwise called Thrasilhis, being sore oppressed with this melancholike humor, imagined, that all the ships, which arrived at port Pyrcetts, were his : insomuch as he would number them, and command the mariners to lanch, &c : triumphing at their safe returnes, and moorning for their misfortunes. The Italian, whom we called here in England, the Monarch, was possessed with the like spirit or conceipt. Danaeus him.selfe reporteth, that he sawe one, that affirmed constantlie that he was a cocke ; and saith that through melancholie, such were alienated from themselves.

Now, if the fansie of a melancholike person may be occupied in causes which are both false and impossible ; why should an old witch be thought free from such fantasies, who (as the learned philosophers and physicians saie) upon the stopping of their monethlie melancholike flux or issue of bloud, in their age must needs increase therein, as (through their weaknesse both of bodie and braine) the aptest persons to meete with such melancholike imaginations : with whome their imaginations remaine, even when their senses are gone. "Which Bodin laboureth to disproove, therein shewing himselfe as good a physician, as else-where a divine.

But if they may imagine, that they can transforme their owne bodies, which neverthelesse remaineth in the former shape : how much more credible is it, that they may falselie suppose they can hurt and infeeble other mens bodies ; or which is lesse, hinder the comming of butter ? &c. But what is it that they will not imagine, and consequentlie confesse that they can doo ; speciallie being so earnestlie persuaded thereunto, so sorelie tor mented, so craftilie examined, with such promises of favour, as wherby they imagine, that they shall ever after live in great credit & welth ? &c.

If you read the executions doone upon witches, either in times past in other countries, or latelie in this land ; you shall see such impossibilities confessed, as none, having his right wits, will beleeve. Among other like false confessions, we read that there was a witch Ant.Houin. confessed at the time of hir death or execution, that she had raised all the tempests, and procured all the frosts and hard weather that happened in the winter 1565 : and that manie grave and wise men beleeved hir.

The Tenth Chapter

That voluniarie confessions may be unirulie made, to the tindooing of the confessors, and of the strange operation of melancholie, prooved by a familiar and late example.

UT that it may appeere, that even voluntarie confession (in this case) may be untrulie made, though it tend to the destruction of the confessor ; and that melancholic may nioove imaginations to that effect : I will cite a notable instance concerning this matter, the parties themselves being yet alive, and dwelling in the parish of Sellenge in Kent, and the matter not long sithence in this sort performed.

One Ade Davie, the wife of Simon Davie, husbandman, being a reputed a right honest bodie, and being of good parentage, grew Lte'Lcident. suddenlie (as hir husband informed mee, and as it is well knowne in these parts) to be somewhat pensive and more sad than in times past. Which thing though it greeved him, yet he was loth to make it so appeere, as either his wife might be troubled or discontented therewith, or his neighbours informed thereof ; least ill husbandrie should be laid to his charge (which in these quarters is much abhorred.) But when she grew from pensivenes, to some perturbation of mind ; so as hir accustomed rest began in the night season to be withdrawne from hir, through sighing and secret lamentation ; and that, not without teares, hee could not but demand the cause of hir conceipt and extraordina rie moorning. But although at that time she covered the same, 6. acknowledging nothing to be amisse with hir : soone after notwithstanding she fell downe before him on hir knees, desiring him to forgive hir, for she had greevouslie offended (as she said) both God & him. Hir poore husband being abashed at this hir behaviour, comforted hir, as he could ; asking hir the cause of hir trouble & greefe : who told him, that she had, (contrarie to Gods lawe) & to the offense of all good christians, to the injurie of him, & speciallie to the losse of hir owne soule, bargained and given hir soule to the divell, to be delivered unto him within short space. Whereunto hir husband answered, saieng ; Wife, be of good cheere, this thybargaine comfort of the

• J 1 r rr r , , .,,.-,, husbad to

IS void and of none effect : for thou hast sold that which is none of his wiio. thine to sell ; sith it belongeth to Christ, who hath bought it, and ''deerelie paid for it, even with his bloud, which he shed upon the 46. crosse ; so as the divell hath no interest in thee. After this, with like submission, teares, and penitence, she said unto him ; Oh husband, I have yet mmitted another fault, and doone you more injurie : for I have bewitched you and your children. Be content (quoth he) by the grace of God, Jesus Christ shall unwitch us : for none evill can happen to them that feare God.

And (as trulie as the Lord liveth) this was the tenor of his words unto me, which I knowe is true, as proceeding from unfeigned lips, and from one that feareth God. Now when the time approched that the divell should come, and take possession of the woman, according to his bargaine, he watched and praied earnestlie, and caused his wife to read psalmes and praiers for mercie at Gods hands : and suddenlie about midnight, there was a great rumbling beelowe under his chamber windowe, which amazed them exceedinglie. For they conceived, that the divell was beelowe, though he had no power to come up, bicause of their fervent praiers. Confutation. He that noteth this womans first and second confession, freelie and voluntarilie made, how everie thing concurred that might serve to adde credit thereunto, and yeeld matter for hir condemnation, would not thinke, but that if Bodin were foreman of hir inquest, he would crie ; Guiltie : & would hasten execution upon hir ; who would have 57said as much before any judge in the world, if she had beene examined ; and have confessed no lesse, if she had beene arraigned therupon. But God knoweth, she was innocent of anie these crimes : howbeit she was brought lowe and pressed downe with the weight of this humor, so as both hir rest and sleepe were taken awaie from hir ; & hir fansies troubled and disquieted with despaire, and such other cogitations as grew by occasion thereof. And yet I beleeve, if any mishap had insued to hir husband, or his children ; few witchmongers would have judged otherwise, but that she had bewitched them. And she (for hir part) so constanthe persuaded hir selfe to be a witch, that she judged hir selfe worthie of death ; insomuch as being reteined in hir chamber, she sawe not anie one carrieng a faggot to the fier, but she would saie it was to make a fier to burne hir for witcherie. But God knoweth she had bewitched none, neither insued there anie hurt unto anie, by hir imagination, but unto hir selfe.

And as for the rumbling, it was by occasion of a sheepe, which was flawed, and hoong by the wals, so as a dog came and devoured it ; whereby grew the noise which I before mentioned : and she being now recovered, remaineth a right honest woman, far from such impietie, and ashamed of hir imaginations, which she perceiveth to have growne through melancholie.

Chap. II.

The Eleventh Chapter

The strange and divers effects of melancholie, and how the same humor abounding in witches, or rather old women, Jilleth them fill of tnervellous imaginations, and that their confessions are not to be credited.

H. Card, de var. rerum,

Jo. IVierus de prcest. lib. 6.

5S. dc var. rer.

But in truth, this melancholike humor (as the best physicians affirme) is the cause of all their strange, impossible, and incredible confessions : which are so fond, that I woonder how anie man can be abused thereby. Howbeit, these affections, though they appeare in the mind of man, yet are they bred in the bodie, and proceed from this humor, which is the verie dregs of bloud, nourishing and feeding those places, from whence proceed feares, co gitations, superstitions, fastings, labours, and such like.

This maketh sufferance of torments, and (as some saie) foresight of Aristotle de things to come, and preserveth health, as being cold and drie : it <-'""''°- maketh men subject to leanenesse, and to the quartane ague. They that are vexed therewith, are destroiers of themselves, stout to suffer injuries, fearefuU to offer violence ; except the humor be hot. They learne strange toongs with small Industrie (as Aristotle and others affirme.)

If our witches phantasies were not corrupted, nor their wils confounded with this humor, they would not so voluntarilie and readilie confesse that which calleth their life in question ; whereof they could never otherwise be convicted. J. Bodin with his lawyers physicke reasoneth contrarilie ; as though melancholic were furthest of all from those old women, whom we call witches : deriding the most famous and noble physician _ (? ;« Wier for his opinion in that behalfe. But bicause I am no physician, I will set a physician to him ; namelie their corrupt phantasie abounding with melancholike humors, by reason of their old age, doo dreame and imagine they hurt those things which they neither could nor doo hurt ; and so thinke they knowe an art, which they neither have learned nor yet understand.

But whie should there be more credit given to witches, when they saie they have made a reall bargaine with the divell, killed a cow, bewitched butter, infeebled a child, forespoken hir neighbour, &c : than when she confesseth that she transubstantiateth hir selfe, maketh it raine or haile, flieth in the aire, goeth invisible, transferreth corne in the grasse from one field to another? &:c. If you thinke that in the one their confessions be sound, whie should you saie that they are corrupt in the other ; the confession of all these things being made at cle Tritiit. 3. Idem, de civil. Dei. eogn. 3 latnbliehus. Jo. Wienis. one instant, and affirmed with like constancie, or rather audacitie ? But you see the one to be impossible, and therefore you thinke thereby, that their confessions are vaine and false. The other you thinke may be doone, and see them confesse it, and therefore you conclude, A posse ad esse ; as being persuaded it is so, bicause you thinke it may be so. But I sale, both with the divines, and philosophers, that that which is imagined of witchcraft, hath no truth of action ; or being besides their ima gination, the which (for the most part) is occupied in false causes. For whosoever desireth to bring to passe an impossible thing, hath a vaine, an idle, and a childish persuasion, bred by an unsound mind : for Sana vientis vobaitas, vohcntas rei possibilis est ; The will of a sound mind, is the desire of a possible thing.

The Twelfe Chapter

A confutation of witches confessions, especiallie concerning their

league.

But it is objected, that witches confesse they renounce the faith, and as their confession must be true (or else they would not make it :) so must their fault be worthie of \ death, or else they should not be executed. Whereunto I answer as before ; that their confessions are extorted, or else proceed from an unsound mind. Yea I saie further, that we our selves, which are sound of mind, and yet seeke anie other waie of salvation than Christ Jesus, or breake his commandements, or walke not in his steps with a livelie faith, &c : doo not onlie renounce the faith, but God himselfe : and therefore they (in confessing that they forsake God, and imbrace sathan) doo that which we all should doo. As touching that horrible part of their confession, in the league which tendeth to the killing of their owne and others children, the seething of them, and the making of their potion or pottage, and the effects thereof ; their good fridaies meeting, being the dale of their deliverance, their incests, with their returne at the end of nine moneths when commonlie women be neither able to go that journie, nor ro returne, &c ; it is so horrible, unnaturall, unlikelie, and unpossible ; that if I should behold such things with mine eies, I should rather thinke my selfe dreaming, dronken, or some waie deprived of my senses ; than give credit to so horrible and filthie matters.

How hath the oile or pottage of a sodden child such vertue, as that a staffe annointed therewith, can carrie folke in the aire.' Their potable liquor, which (they saie) maketh maisters of that fa cultie, is it not ridiculous 'i And is it not, by the opinion of all philosophers,

Chap. u. physicians, and divines, void of such vertue, as is imputed thereunto ?

Their not fasting on fridaies, and their fasting on sundaies, their spetting at the time of elevation, their refusall of holie water, their despising of superstitious crosses, &c : which are all good steps to true christianitie, helpe me to confute the residue of their confessions.

The Thirteenth Chapter

A confutation of witches confessions conce7'ning vialcing of tempests and raine : of the naturall cause of raine, a7id that witches or divels have no power to doo such things.

And to speake more generallie of all the impossible actions referred unto them, as also of their false confessions ; I saie, that there is none which acknowledgeth God to be onlie omnipotent, and the onlie worker of all miracles, nor anie other indued with meane sense, but will denie that the elements are obedient to witches, and at their commandement ; or that they may at their pleasure send raine, haile, tempests, thunder, lightening ; when she being but an old doting woman, casteth a flint stone o ver hir left shoulder, towards the west, or hurleth a little sea T "'?*' "

' . ' , , . . , that witches sand up mto the element, or wetteth a broome sprig m water, and use to make sprinkleth the same in the aire ; or diggeth a pit in the earth, and " .me.& c. putting water therein, stirreth it about with hir finger ; or boileth hogs 'f S' j' Bod bristles, or laieth sticks acrosse upon a banke, where never a drop Frier Barth. of water is ; or burieth sage till it be rotten : all which things are i)a'>"J'ifs,&'c. confessed by witches, and affirmed by writers to be the meanes that witches use to moove extraordinarie tempests and raine, &c.

We read in M. Maleficarum, that a little girle walking abroad with hir father in his land, heard him complaine of drought, wishing for raine, &c. Whie father (quoth the child) I can make it raine 6i. or haile, when and where I list ? He asked where she learned it. She said, of hir mother, who forbad hir to tell anie bodie thereof. He asked hir how hir mother taught hir? She answered, that hir mother committed hir to a maister, who would at anie time doo anie thing for hir. Whie then (said he) make it raine but onlie in my field. And so she went to the streame, and threw up water in hir maisters name, and made it raine presentlie. And proceeding further with hir father, she made it haile ni another field, at hir fathers request. Hereupon he accused his wife, and caused hir to be burned ; and then he new christened his child againe : which circumstance is common among papists and witchmongers. And howsoever the first part hereof was prooved, there is no doubt but the latter part was throughlie executed. He that can If they could indeed bring these things to passe at their pleasure, then arheThat cln might they also be impediments unto the course of all other naturall worke can piaie. things, and Ordinances appointed by God: as, to cause it to hold up, when it should raine ; and to make midnight, of high noone : and by those meanes (I saie) the divine power should beecome servile to the will of a witch, so as we could neither cat nor drinke but by their permission. Me thinks Seneca might satisfie these credulous or rather idolatrous people, that runne a whorehunting, either in bodie or phansie, after these witches, beleeving all that is attributed unto them, to the derogation of Gods glorie. He saith, that the rude people, and our ignorant predecessors did beleeve, that raine and showers might be procured and staled by witches charmes and inchantments : of which kind of things that there can nothing be wrought, it is so manifest, that we need not go to anie philosophers schoole, to learne the confutation thereof, which may be devised for the maintenance of that foolish opinion, Dii gentium saicug ; Are there any among the gods of the gentiles, that sendeth

T he gods of the > e> gentiles are our Lord God ? We will trust m thee, for thou dooest and makest

''' ' all these things. I may therefore with Brentius boldlie saie, that It is neither in the power of witches nor divels, to accomplish that matter ; but in God onelie. For when exhalations are drawne and 62. lifted up from out of the earth, by the power of the sunne, into the The naturall middle region of the aire, the coldnes thereof constreineth and againe by the heate of the sunne, wherby raine or haile is ingendred ; 50. raine, if by the waie the drops be not frosen and made haile. These circumstances being considered with the course of the whole scripture, it can neither be in the power of witch or divell to procure raine, or faire weather

And whereas the storie of Job in this case is alledged against me (wherein a witch is not once named) I have particularlie answered it else-where. And therefore thus much onelie I sayheere ; that Even there, where it pleased God (as Calvin saith) to set downe circumstances for the instruction of our grosse capacities, which are not able to conceive of spirituall communication, or heavenlie affaires ; the hath. And though he seemeth to grant sathans desire, yet God himselfe sent fire from heaven, &c. Where, it is to be gathered, that although God said, He is in thine hand : it was the Lords hand that leave to plague him ; but, Laie thine hand upon him. And \\i n Job continued faithfull notwithstanding all his afflictions, in his children, bodie and goods ; the divell is said to come againe to God, and to sale as before, to wit : Now stretch out thine hand, and touch his Job 2, 5. bones and his flesh. Which argueth as well that he could not doo it, as that he himselfe did it not before. And be it here remembred,
that M. Mal. and the residue of the witchmongers denie, ,, , ,, that there were any witches in Jobs time. But see more hereof pa. i, qua. 2. elsewhere.

The Fourteenth Chapter

What would ensue, if witches confessions or witchmoongers opinions were true, concerning the effects of witchcraft, inchantments, &c.

If it were true that witches confesse, or that all writers write, or that witchmongers report, or that fooles beleeve, we should never have butter in the chearne, nor cow in the close, nor corne in the field, nor faire weather abroad, nor health within doores. Or if that which is conteined in M. Mal. Bodin, &c : or in the pamphlets late set foorth in English, of witches executions, shuld be true in those things that witches are said to confesse, what creature could live in securitie? Or what needed such preparation of warres, or such trouble, or charge in that behalfe? No prince should be able to reigne or live in the land. For (as Danaeus saith) that one Marline a witch killed the emperour of Germanie with witchcraft : so would our witches (if they could) destroie all our magistrates. One old witch might overthrowe an armie roiall : and then what needed we any guns, or wild fire, or any other instruments of warre ? A witch might supplie all wants, and accomplish a princes will in this behalfe, even without charge or bloudshed of his people.

If it be objected, that witches worke by the divell, and christian princes are not to deale that way ; I answer, that few princes disposed to battell would make conscience therin, speciallie such as take unjust wars in hand, using other helpes, devises, & engines as unlawful! and divelish as that ; in whose campe there is neither the rule of religion or christian order observed : insomuch as ravishments, murthers, blasphemies and thefts are there most commonlie and freelie committed. So that the divell is more feared, and better served in their camps, than God almightie.

But admit that souldiers would be scrupulous herein, the pope hath authoritie to dispense therewith ; as in like case he hath doone, by the testimonie of his owne authors and friends. Admit also, that throughout all christendome, warres were justly mainteined, and religion dulie observed in their camps ; yet would the Turke and other infidels cut our throtes, or at least one anothers throte, with the helpe of their witches ; for they would make no conscience thereof.

The Fifteenth Chapter

Examples of forren nations, who in their warres used the assistance of witches; of eybiting witches in Ireland, of two archers that shot with familiars.

!!n the warres between the kings of Denmarke and Sueveland, is6j. the Danes doo write, that the king of Sueveland caried about with him in his campe, foure old witches, who with their charms so qualified the they were thereby disabled to annoie their enimies : insomuch as, if they had taken in hand anie enterprise, they were so infeebled by those witches, as they could performe nothing. And although this could have no credit at the first, yet in the end, one of these witches was taken prisoner, and confessed the whole matter ; so as (saith he) the thrtds, the line, and the characters were found in the high waie and water plashes.

The Irishmen addict themselves wonderfullie to the credit and practise hereof; insomuch as they affirme, that not onelie their children, but their cattell, are (as they call it) eybitten, when they fall suddenlie sicke, and terme one sort of their witches eybiters ; onelie in that respect : yea and they will not sticke to affirme, that they can rime either man or beast to death. Also the West hidians and Mttscovits doo the like : and the Hunnes (as Gregorie Turonensis writeth) used the helpe of witches in time of war.

I find another storie written in M. Mal. repeated by Bodin ; that one souldier called Pumher, dailie through witchcraft killed with his bowe and arrowes three of the enimies, as they stood peeping over the walles of a castell besieged : so as in the end he killed them all quite, saving one. The triall of the archers sinister dealing, and a proofe thereof expressed, is ; for that he never lightly failed when he shot, and for that he killed them by three a dale ; and had shot three arrowes into a rood. This was he that shot at a pennie on his sonnes head, and made readie another arrow, to have slaine the duke Remgrave that commanded it. And doubtlesse, bicause of his singular dexteritie in shooting, he was reputed a witch, as dooing that which others could not doo. nor thinke to be in the power of man to doo : though indeed no miracle, no witchcraft, no impossibilitie nor difficultie consisted therein.

Chip. i6.

But this latter storie I can requite with a famihar example. For at Towne Mailing in kent, one of O. Maries justices, upon the complaint of many wise men, and a few foolish boies, laid an archer by the heeles ; bicause he shot so neere the white at buts. For he was informed and persuaded, that the poore man plaied with a flie, otherwise called a divell or familiar. And bicause he was certified that the archer aforesaid shot belter than the common shooting, which he before had heard of or scene, he conceived it could not be in Gods name, but by inchantment : whereby this archer (as he supposed by abusing the Oueenes liege people) gained some one daie two or three shillings, to the detriment of the commonwealth, and to his owne inriching. And therefore the archer was severelie punished, to the great encom-agement of archers, and to the wise example of justice ; but speciallie to the overthrowe of witchcraft. And now againe to our matter.

The Sixteenth Chapter

Authorities condemning the fantasticall coii essiofis of witches, and Jwiu a popish doctor taketh upon him to disproove the same.

Certeine generall councels, by their decrees, have condemned the confessions and erronious credulitie of witches, to be vaine, fantasticall and fabulous. And even those, which are parcell of their league, whenipon our witchmongers doo so build, to wit ; their night walkings and meetings with Herodias, and the Pagatt gods : at which time they should passe so farre in so little a space on cockhorsse ; their transubstantiation, their eating of children, and their pulling of them from their mothers sides, their entring into mens houses, through chinks and little holes, where a flie can scarselie wring out, and the disquieting of the inhabitants, &€: all which are not onelie said by a generall councell to be meere fantasticall, and imaginations in dreames ; but so affirmed by the ancient writers. The words of the councell are these ; It may not be omitted, that certeine wicked women following sathans provocations, being seduced by the illusion of divels, beleeve and professe, that in the night times they ride abroad with Diana, the goddesse of the Pagans, or else with Herodias, with an innumerable multitude, upon certeine beasts, and passe over manie countries and nations, in the silence of the night, and doo whatsoever those fairies or ladies command, &c. And it followeth even there ; Let all ministers therefore in their severall cures, preach to Gods people, so as they may knowe all these things to be false, &c. It followeth in the same councell; Therefore, whosoever beleeveth that any creature may be either created by them, or else in decret.id.qurf. 5. can. efiscopi. tu S anima cap. 8. Franc. Ponzivib. tract de lam. numcro sort, numero. 6. mani.

Mai in qvce. de strigib. cap. 2i. 22. 23, St'c. lap. 2-?. in qzicv. de sirigib. changed into better or worsse, or be any way transformed into any other kind or likenes of any, but of the creator himselfe, is assurcdlie an infidel], and woorsse than a Pagan.

And if this be credible, then all these their bargaines and assemblies, &c : are incredible, which are onelie ratified by certeine foolish and extorted confessions ; and by a fable of S. Germane., who watched the fairies or witches, being at a reere banket, and through his holinesse staled them, till he sent to the houses of those neighbours, which seemed to be there, and found them all in bed ; and so tried, that these were divels in the likenesse of those women. Which if it were as true, as it is false, it might serve well to confute this their meeting and night-walking. For if the divels be onlie present in the likenesse of witches, then is that false, which is attributed to witches in this behalfe.

But bicause the old hammar of Sprcnger and Institor, in their old Malleo Alalejicarum, was insufficient to knocke downe this councell ; a yoong beetle-head called Frier BariJioloviccns Spineus hath made a new leaden beetle, to beate downe the councell, and to kill these old women. Wherein he counterfeiting Aesops asse, claweth the pope with his heeles : affirming upon his credit, that the councell is false and erronious ; bicause the doctrine swarveth from the popish church, and is not authenticall but apocryphall ; saieng

(though untrulie) that that councell was not called by the commandement
and pleasure of the pope, nor ratified by his authoritie, which

(saith he) is sufficient to disanuU all councels. For surelie (saith this frier, which at this instant is a cheefe inquisitor) if the words of this councell were to be admitted, both I, and all my predecessors had published notorious lies, and committed manie injurious executions ; whereby the popes themselves also might justlie be detected of error, contrarie to the catholike beleefe in that behalfe. Alarrie he saith, that although the words and direct sense of this councell be quite contrarie to truth and his opinion ; yet he will make an exposition thereof, that shall somewhat mitigate the lewdnes of the same ; and this he saith is not onlie allowable to doo, but also meritorious. Marke the mans words, and judge his meaninE;'.

The Seventeenth Chapter

Witchtnojigers reasons, to proove that witches can worke wonders, Bodlns tale of a Friseland preest transported, that imaginations, proceeding of melancholie doo cause illusions.

LD M. Maleficartim also saith, that the councels and ' l Mah-f. doctors were all deceived heerein, and alledging authoritie Guu'. Parisl. therfore, confuteth that opinion by a notable reason, called Petitio principii, or rather, Ignotuni per ignotiiis, in this maner : They can put changlings in the place of other children ; Ergo they can transferre and transforme themselves and others, &c : according to their confession in that behalfe. Item he saith, and Bodiji justifieth it, that a preest in Friseland was corporallie transferred into a farre countrie, as witnessed another preest of Oberdorf his companion, who saw him aloft in the aire : Ergo saith M. Mal. they have all beene decei ved 6S. hitherto, to the great impunitie of horrible witches. Wherein he opposeth his follie against God and his church, against the truth, and against all possibilitie. But surelie it is almost incredible, how imagination shall abuse such as are subject unto melancholie ; so as they shall beleeve they see, heare, and doo that, which never was nor shall be ; as is partlie declared, if you read Galen De locis affectis, and may more plainelie appeere also if you read Aristotle 54De somnio.

And thereof S. Augustine saith well, that he is too much a foole Aupist. de and a blockhead, that supposeth those things to be doone indeed, "' " and corporallie, which are by such persons phantasticallie imagined : which phantasticall illusions do as well agree and accord (as Algerus Lib. i. caf. 7. saith) with magicall deceipts, as the veritie accompanieth divine ' "'''"" """'• holinesse.

The Eighteenth Chapter

That the confession of witches is ijtsufficient in civil I and common lawe to take azuaie life. What the sounder divines, and decrees of councels determine in this case.

Alas ! what creature being sound in state of mind, li is not likeiie would (without compulsion) make such maner of cond''ou':'£ri ''a'iie. fessions as they do ; or would, fo. a trifle, or nothing

. make a perfect bargaine with the divell for hir soule, to be yeelded up unto his tortures and everlasting flames, and that within a verie short time ; speciallie being through age most

The discoveric

Dei. Is id or. lib. («. cap. 9.) 5. ca. 7iec mirum. la mi is, voluvi. cum post. c. de juris (sf facti ignor. ac in L. de cetat. §. item de inter rag. actio.

( alios in L. . c. de confes. confes. in 6. § ad leg. Aquil L. Neracius. 5. fiti. Ut per Bald. &- A ugust. in L. I. (sSc. Extra.de presumt<. litems. leg. ijc. cum Uteris. 3 quasi. 5cap. II. commonlie unlike to live one whole yeare ? The terror of hell fire must needs be to them diverslie manifested, and much more terrible ; bicause of their weaknesse, nature, and kind, than to any other : as it would appeere, if a witch were but asked, Whether she would be contented to be hanged one yeare hence, upon condition hir displesure might be wreked upon hir enimie presentlie. As for theeves, & such other, they thinke not to go to hell fire; but are either persuaded there is no hell, or that their crime deserveth it not, or else that they have time e nough to repent : so as, no doubt, if they were perfectlie resolved heereof, they would never make such adventures. Neither doo I thinke, that for any summe of monie, they would make so direct a bargaine to go to hell fire. Now then I conclude, that confession in this behalf is insufficient to take awaie the life of any body ; or to atteine such credit, as to be beleeved without further proofe. For as Augustine and Isidore., with the rest of the sounder divines sale, that these prestigious things, which are wrought by witches are fantasticall : so doo the sounder decrees of councels and canons agree, that in that case, there is no place for criminall action. And the lawe saith, that The confession of such persons as are illuded, must needs be erronious, and therefore is not to be admitted ; for, Confessio debet tenere verum dr' possibile. But these things are opposite both to lawe and nature, and therfore it followeth not; Bicause these witches confesse so. Ergo it is so. For the confession ditfereth from the act, or from the possibilitie of the act. And whatsoever is contrarie to nature faileth in his principles, and therefore is naturallie impossible.

The lawe also saith. In criminalibus regiilaritcr non statur soli confessioni rei, In criminall cases or touching life, we must not absolutelie stand to the confession of the accused partie : but in these matters proofes must be brought more cleare than the light it selfe. And in this crime no bodie must be condemned upon presumptions. And where it is objected and urged, that Since God onelie knoweth the thoughts, therefore there is none other %vaie of proofe but by confession : It is answered thus in the lawe, to wit: Their confession in this case conteineth an outward act, and the same impossible both in lawe and nature, and also unlikelie to be true ; and therefore Quod verisiniile non est, attendi non debet. So as, though their confessions may be worthie of punishment, as whereby they shew a will to commit such mischeefe, yet not worthie of credit, as that they have such power. For, Si factum absit, soldque opinione laborent., e stultoruni genere sunt ; If they confesse a fact performed but in opinion, they are to be reputed

Chap. iq. among the number of fooles. Neither may any man be by lawe condemned for criminall causes, upon presumptions, nor yet by single witnesses : neither at the accusation of a capitall enimie, who indeed is not to be admitted to give evidence in this case ; though it please 70, M. Mal. and Bodin to affirme the contrarie. But beyond all equitie, these inquisitors have shifts and devises enow, to plague and kill these poore soules : for (they say) their fault is greatest of all others ; bicause of their carnall copulation with the divell, and therefore they are to be punished as heretikes, foure maner of waies : to wit ; with excommunication, deprivation, losse of goods, and also with death.

And indeede they find lawe, and provide meanes thereby to mainteine this their bloudie humor. For it is written in their popish canons, that As for these kind of heretikes, how much soever they affirmed by repent and returne to the faith, they may not be retemed alive, or kept in perpetuall prison ; but be put to extreame death. Yea, M. Mal. writeth, that A witches sinne is the sinne against the Holie-ghost ; to wit, irremissible : yea further, that it is greater than the sinne of the angels that fell. In which respect I wonder, that Moses delivered not three tables to the children of Israelii ; or at the leastwise, that he exhibited not commandements for it. It is not credible that the greatest should be included in the lesse, (S:c.

But when these witchmongers are convinced in the objection concerning their confessions ; so as thereby their tyrannicall arguments cannot prevaile, to imbrue the magistrates hands in so much bloud as their appetite requireth : they fall to accusing them of other crimes, that the world might thinke they had some colour to mainteine their malicious furie against them. nullus. Lnemo. quasi.

The Nineteenth Chapter

Of foure capitall crimes objected against witches, all fullie answered and confuted as frivolous.

First therefore they laie to their charge idolatrie. But alas without all reason : for such are properlie knowne to us to be idolaters, as doo externall worship to idols or strange gods. The furthest point that idolatrie can be stretched unto, is, that they, which are culpable therein, are such as hope for and seeke salvation at the hands of idols, or of 7 anie other than God ; or fix their whole mind and love upon anie creature, so as the power of God be neglected and contemned thereby. But witches nei ther seeke nor beleeve to have salvation at the hands of divels, but by them they are onlie deceived ; the instruments of their phantasie being corrupted, and so infatuated, that they suppose, confesse, and saie they can doo that, which is as farre beyond their power and nature to doo, as to kill a man at Yorke before noone, when they have beene scene at London in that morning, &c. But if these latter idolaters, whose idolatrie is spirituall, and committed onelie in mind, should be punished by death ; then should everie covetous man, or other, that setteth his affection anie waie too much upon an earthlie creature, be executed, and yet perchance the witch might escape scotfree. that they are worthie to die. But apostasie is, where anie of sound judgement forsake the gospell, learned and well knowne unto them ; and doo not onelie imbrace impietie and infidelitie ; but oppugne and resist the truth erstwhile by them pi-ofessed. But alas these poore women go not about to defend anie impietie, but after good admonition repent. the people, g j. Qq knowcth they have small store of Rhetorike or art to seduce : except to tell a tale of Robin good-fellow be to deceive and seduce. Neither may their age or sex admit that opinion or accusation to be just : for they themselves are poore seduced soules. I for my part (as else-where I have said) have prooved this pomt to be false in most apparent sort. lation with In- , . .' , . . ,, ' , . . , , , follie of mens credulitie is as much to be woondered at and derided, as the others vaine and iinpossible confessions. For the divell is a spirit, and hath neither flesh nor bones, which were to be used in the performance of this action. And since he also lacketh all instruments, substance, and seed ingendred of bloud ; it were follie to stale overlong in the confutation of that, which is not in the nature of things. And yet must I saie somewhat heerein, bicause the opinion hereof is 72. so stronglie and universallie received, and the fables hereupon so innumerable ; wherby M. Mal. Bodi'n, Heminguis, Hyperuis, Danccus, Jtrasfi s, and others that take upon them to write heerein, are so abused, or rather seeke to abuse others ; as I woonder at their fond credulitie in this behalfe. For they affirme undoubtedlie, that the divell plaieth

How the divell Siiccubtis to the man, and carrieth from him the seed of generation, plaieth Succubus,<,, t- t i i i and Incubus. which he delivcreth as Incitbus to the woman, who manie times that waie is gotten with child ; which will verie naturallie (they saie) become a witch, and such a one they affirme Merline

The Twentieth Chapter

A request to such readers as loath to heare or read filthie and bawdie matters (which of necessitie are heere to be inserted) to passe over eight chapters.

But in so much as I am driven (for the more manifest bewraieng and displaieng of this most filthie and horrible error) to staine my paper with writing thereon certeine of their beastlie and bawdie assertions and examples, whereby they confirme this their doctrine (being my selfe both ashamed, and loth once to thinke upon such filthinesse, although it be to the condemnation thereof) I must intreat you that are the readers hereof, whose chaste eares cannot well endure to heare of such abhominable lecheries, as are gathered out of the bookes of those witchmongers (although doctors of divinitie, and otherwise of great authoritie and estimation) to turne over a few leaves, wherein (I saie) I have like a groome thrust their bawdie stuffe (even that which I my selfe loath) as into a stinking corner : howbeit, none otherwise, I hope, but that the other parts of my writing shall remaine sweet, and this also covered as close as may be.

Colophon

Reginald Scot, The Discoverie of Witchcraft (London: William Brome, 1584). First edition. Text presented here from Brinsley Nicholson (ed.), The Discoverie of Witchcraft (London: Elliot Stock, 1886), a scholarly reprint of the 1584 original from an edition of 250 copies. Scanned by Princeton Theological Seminary Library and digitised at archive.org (identifier: discoverieofwitc00scot).

The Discoverie is one of the most important skeptical texts in the English language — a courageous defence of the poor and the powerless against the machinery of witch persecution, written at a time when such arguments could themselves be construed as heresy.

Nicholson's editorial footnotes, marginal Bible references, page signatures, and running headers have been removed. Scot's original Early Modern English spelling and punctuation are preserved. Some OCR artifacts from the digitisation may remain; the text is offered as an archival restoration and will benefit from further verification against the original. The Epistle and the First, Second, and Third Bookes are presented here; the remaining thirteen bookes (Books IV through XVI) cover: the nature of witchcraft accusations, scriptural arguments against witch-belief, the powers attributed to witches, the nature of spirits and devils, conjuring tricks and sleight of hand, charms and amulets, and more.

Compiled and formatted for the Good Work Library by the New Tianmu Anglican Church, 2026.

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