Oracles whereby indeed all good learning and honest arts are overthrown For these that most advance their power and maintain the skill of these Witches understand no part thereof and yet being many times wise in other matters are made fools by the most fools in the world Me thinks these Magical Physitians deal in the Common-wealth much like as a certain kind of Cynical people do in the Church whose severe sayings are accompted among some such Oracles as may not be doubted of who in stead of learning and authority which they make contemptible do feed the people with their own devices and imaginations which they prefer before all other Divinity and labouring to erect a Church according to their own fansies wherein all order is condemned and only their Magical words and curious directions advanced they would utterly overthrow the true Church And even as these inchanting Paracelsians abuse the people leading them from the true order of Physick to their Charms so do these other I say disswade from hearkning to learning and obedience and whisper in mens ears to teach them their Fryer-like traditions And of this sect the chief author at this time is one Brown a fugitive a meet cover for such a cup as heretofore the Anabaptists the Arrians and the Franciscan Fryers Truly not only nature being the foundation of all perfection but also Scripture being the Mistress and director thereof and of all Christianity is beautified with knowledge and learning For as nature without discipline doth naturally incline unto vanities and as it were suck up errors so doth the word or rather the letter of the Scripture without understanding not only make us devoure errors but yieldeth us up to death and destruction and therefore Paul saith he was not a Minister of the letter but of the spirit Thus have I been bold to deliver unto the world and to you those simple notes reasons and arguments which I have devised or collected out of other Authors which I hope shall be hurtful to none but to my self great comfort if it may pass with good liking and acceptation If it fall out otherwise I should think my pains ill imployed For truly in mine opinion whosoever shall perform any thing or attain to any knowledge or whosoever should travel throughout all the Nations of the world or if it were possible should peep into the heavens the consolation or admiration thereof were nothing pleasant unto him unless he had liberty to impart his knowledge to his friends Wherein because I have made special choice of you I hope you will read it or at the least lay it up in your study with your other Books 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 certain Amulet Periapt Circle Charm c. to defend you from all Inchantments Your loving Friend REGINALD SCOT To the READERS TO you that are wise and discreet few words may suffice for such a one judgeth not at the first sight nor Reproveth by hearsay but patiently heareth and thereby increaseth in understanding which patience bringeth forth experience whereby true judgement is directed I shall not need therefore to make any further suite to you but that it would please you to read my Book without the prejudice of time or former conceit and having obtained this at your hands I submit my self unto your censure But to make a solemn suit to you that are partial Readers desiring you to set aside partiality to take in good part my writing and with indifferent eyes to look upon my Book were labour lost and time ill imployed For I should no more prevail herein then if a hundred years since I should have intreated your predecessors to believe that Robin Good-fellow that great and ancient Bull-begger had been but a cosening Merchant and no Devil indeed If I should go to a Papist and say I pray you believe my writings wherein I will prove all Popish Charms Conjurations Exorcisms Benedictions and Curses not only to be ridiculous and of none effect but also to be impious and contrary to God's Word I should as hardly therein win favour at their hands as herein obtain credit at yours Nevertheless I doubt not but to use the matter so that as well the Massemonger for his part as the Witchmonger for his shall both be ashamed of their Professions But Robin Good-fellow ceaseth now to be much feared and Popery is sufficiently discovered Nevertheless Witches Charms and Conjurors Cosenages are yet though effectual Yea the Gentiles have espyed the fraud of their cosening Oracles and our cold Prophets and Inchanters make us fools still to the shame of us all but specially of Papists who conjure every thing and thereby bring to pass nothing They say 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 body and soul but the body we see is never the better for it nor the soul any whit reformed by it And therefore I marvel that when they see their own Conjurations confuted and brought to nought or at the least void of effect that they of all other will yet give such credit countenance and authority to the vain cosenages of Witches and Conjurors as though their Charms and Conjurations could produce more apparent certain and better effects then their own But my request unto all you that read my Book shall be no more but that it would please you to conferr my words with your own sense and experience and also with the Word of God If you finde your selves resolved and satisfied or rather reformed and qualified in any one point or opinion that heretofore you held contrary to truth in a matter hitherto undecided and never yet looked into I pray you take that for advantage and suspending your judgement stay the sentence of condemnation against me and consider of the rest at your further leisure If this may not suffice for to perswade you it cannot prevail to annoy you and then that which is written without offence may be overpassed without any grief And although mine assertion be somewhat differing from the old inveterate opinion which I confess hath many gray hairs whereby mine adversaries have gained more authority then reason towards the maintenance of their presumptions and old wives fables yet shall it fully agree with God's glory and with his holy Word And albeit there be hold taken by mine Adversaries of certain few words or sentences in the Scripture that make a shew for them yet when the whole course thereof maketh against them and impugneth the same yea and also their own places rightly understood do nothing at all relieve them I trust their glorious title and argument of Antiquity will appear as stale and corrupt as the Apothecaries Drugs or Grocers Spice which the longer they be preserved the
ravine theft and violence and yet none of them all are so just but that the very best and uprightest of them fall into great infirmities both doing and suffering much wrong and injury And what is their fortitude but to arm them to indure misery grief danger and death it self But what happiness or goodness is to be reposed in that life which must be waited upon with such calamities and finally must have the help of death to finish it I say if it be so miserable why do they place Summum bonum therein S. Paul to the Romans sheweth that it cannot be that we should attain to justice through the moral and natural actions and duties of this life because that never the Jews nor the Gentiles could eâ—press so much in their lives as the very law of Nature or of Moses required And therefore he that worketh without Christ doth as he that reckoneth without his host CHAP. II. Mine own opinion concerning this Argument to the disproof of some Writers hereupon I For my part do also think this Argument about the Nature and Substance of Devils and Spirits to be so difficult as I am perswaded that no one Author hath in any certain or perfect sort hitherto written thereof In which respect I can neither allow the ungodly and prophane sects and doctrines of the Sadduces and Peripateticks who deny that there are any Devils or Spirits at last nor the fond and superstitious Treatises of Plato Proclus Plotinus Porphyrie or yet the vain and absurd opinions of Psellus Nider Sprenger Cumanus Bodin Michael Andreas Janus Matchaeus Laurentius Ananias Jambilchus who with many others write so ridiculously in these matters as if they were babes frayed with bugges Some affirming That the souls of the dead become spirits the good to be Angels the bad to be Devils Some That Spirits or Devils are only in this life Some That they are men Some That they are women Some That Devils are of such gender as they list themselves Some That they had no beginning nor shall have ending as the Manichees maintain Some That they are mortal and die as Plutarch affirmeth of Pan Some That they have no bodies at all but receive bodies according to their phantasies and imaginations Some That their bodies are given unto them Some That they make themselves Some say They are wind Some That they are the breath of living creatures Some That one of them begat another Some That they were created of the least part of the mass whereof the Earth was made and some That they are substances between God and Man and that of them some are Terrestrial some Celestial some Watery some Airy some Firy some Starry and some of each and every part of the Elements and that they know our thoughts and carry our good Works and Prayers to God and return his benefits back unto us and that they are to be worshipped wherein they meet and agree jump with the Papists as if you read the notes upon the second chapter to the Colossians in the Seminaries Testament printed at Rhemes you shall manifestly see though as contrary to the Word of God as black to white as appeareth in the Apocalypse where the Angel expresly forbad John to worship him Again some say That they are mean betwixt Terrestrial and Celestial bodies communicating part of each nature and that although they be eternal yet that they are moved with affections and as there are Birds in the air Fishes in the water and Worms in the earth so in the fourth Element which is the fire is the habitation of Spirits and Devils And lest we should think them idle they say They have charge over men and Government in all Countries and Nations Some say That they are only imaginations in the mind of man Tertullian saith They are Birds and fly faster then any fowl of the air Some say That Devils are not but when they are sent and therefore are called evil Angels Some think That the Devil sendeth his Angels alroad and he himself maketh his continual abode in Hell his Mansion place CHAP. III. The opinion of Psellus touching Spirits of their several Orders and a Confutation of his Errors therein PSellus being of authority in the Church of Rome and not impugnable by any Catholick being also instructed in these supernatural or rather Diabolical matters by a Monk called Marcus who had been familiarly conversant a long time as he said with a certain Devil reporteth upon the same Devils own word which must needs understand best the state of this question That the bodies of Angels and Devils consist not now of all one element though perhaps it were otherwise before the fall of Lucifer and That the bodies of Spirits and Devils can feel and be felt do hurt and be hurt in so much as they lament when they are striken and being put to the fire are burnt and yet that they themselves burn continually in such sort as they leave ashes behind them in places where they have been as manifest tryal thereof hath been if he say truly in the borders of Italy He also saith upon like credit and assurance That Devils and Spirits do avoid and shed from out of their bodies such seed or nature as whereby certain vermin are ingendered and that they are nourished with food as we are saving that they receive it not into their mouths but suck it it up into their bodies in such sort as sponges soke up waser Also he saith They have names shapes and dwelling places as indeed they have though not in temporal and corporal sort Furthermore he saith That there are six principal kind of Devils which are not only corporal but temporal and worldly The first sort consist of fire wandering in the Region neer to the Moon but have no power to go into the Moon The second sort consisting of air have their habitation more low and neer unto us These saith he are proud and great boasters very wise and deceitful and when they come down are seen with streams of fire at their tail He saith That these are commonly conjured up to make Images laugh and Lamps burn of their own accord and that in Assyria they use much to prophesie in a Bason of Water Which kind of Incantation is usual among our Conjurors but it is here commonly performed in a Pitcher or Pot of water or else in a Vial of Glass filled with water wherein they say at the first a little sound is heard without a voyce which is a token of the Devils coming Anon the water seemeth to be troubled and then there are heard small voyces wherewith they give their answers speaking so softly as no man can well hear them because saith Cardan they would not be argued or rebuked of lyes But this I have elsewhere more largely described and confuted The third sort of Devils are earthly the fourth watery or of the Sea
them not herein but there is a law to judg them by Howbeit it is so contrary to sense and nature that it were folly to believe it either upon Bodins bare word or else upon his presumptions especially when so small commodity and so great danger and inconvenience insueth to the Witches thereby They burn their Children when they have sacrificed them Answ Then let them have such punishment as they that offered their children unto Moloch Lev. 20. But these be meer devises of Witchmongers and Inquisitors that with extream tortures have wrung such Confessions from them or else with false reports have believed them or by flattery and fair words and promises have won it at their hands at the length They swear to the Devil to bring as many into that society as they can Answ This is false and so proved elsewhere They swear by the name of the Devil Answ I never heard any such Oath neither have we warrant to kill them that so do swear though indeed it be very lewd and impious They use incestuous adultery with spirits Answ This is a stale ridiculously as is proved apparently hereafter They boil Infants after they have murthered them unbaptized until their flesh be made potable Answ This is untrue incredible and impossible They eat the flesh and drink the bloud of men and children openly Answ Then are they akin to the Anthropophagi and Canibals But I believe never an honest man in England nor in France will affirm that he hath seen any of these persons that are said to be Witches do so if they should I believe it would poyson them They kill men with poyson Answ Let them be hanged for their labour They kill mens Cattel Answ Then let an action of trespass be brought against them for so doing They bewitch mens corn and bring hunger and barrenness into the country they ride and flie in the air bring storms make tempests c. Answ Then will I worship them as Gods for those be not the works of man nor yet of a Witch as I have elsewhere proved at large They use venery with a Devil called Incubus even when they lye in bed with their husbands and have children by them which become the best Witches Answ This is the last lye very ridiculous and confuted by me elsewhere CHAP. X. A refutation of the former surmised Crimes patched together by Bodin and the only way to escape the Inquisitors IF more ridiculous or abominable crimes could have beeen invented these poor women whose chief fault is that they are scolds should have been charged with them In this libel you do see is contained all that Witches are charged with and all that also which any Witchmonger surmiseth or in malice imputeth unto Witches power and practise Some of these crimes may not only be in the power and will of a Witch but may be accomplished by natural means and therefore by them the matter in question is not decided to wit whether a Witch can work wonders supernaturally For many a knave and whore doth more commonly 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 denyed and by them cannot be proved to be true or committed by any one Witch Othersome of these crimes likewise are so absurd supernatural and impossible that they are derided almost of all men and as false fond and fabulous reports condemned insomuch as the very Witchmongers themselves are ashamed to hear of them If part be untrue why may not the residue be thought false For all these things are laid to their charge at one instant even by the greatest Doctors and Patrons of the Sect of Witchmongers producing as many proofs for Witches supernatural and impossible actions as for the other So as if one part of their accusation be false the other part deserveth no credit If all be true that is alledged of their doings why should we believe in Christ because of his miracles when a Witch doth as great wonders as ever he did But it will be said by some As for those absurd and Popish writers they are not in all their allegations touching these matters to be credited But I assure you that even all sorts of writers herein for the most part the very Doctors of the Church to the School-men Protestants and Papists learned and unlearned Poets and Historiographers Jews Christians or Gentiles agree in these impossible and ridiculous matters Yea and these writers out of whom I gather most absurdities are of the best credit and authority of all writers in this matter The reason is because it was never throughly looked into but every fable credited and the word Witch named so often in Scripture They that have seen further of the Inquisitors orders and customs say also that there is no way in the world for these poor women to escape the Inquisitors hands and so consequently burning but to gild their hands with money whereby oftentimes they take pity upon them and deliver them as sufficiently purged For they have authority to exchange the punishment of the body with the punishment of the purse applying the same to the office of their Inquisition whereby they reap such profit as a number of these silly women pay them yearly pensions to the end they may not be punished again CHAP. XI The opinion of Cornelius Agrippa concerning Witches of his pleading for a poor woman accused of witchcraft and how he convinced the Inquisitors COrnelius Agrippa saith that while he was in Italy many Inquisitors in the Dutchie of Millen troubled divers most honest and noble Matrons privily wringing much money from them until their knavery was detected Further he saith that being an Advocate or Counsellor in the Common-wealth of Maestright in Brabant he had sore contention with an Inquisitor who through unjust accusations drew a poor woman of the Country into his butchery and to an unfit place not so much to examine her as to torment her whom when C. Agrippa had undertaken to defend declaring that in the things done there was no proof no sign or token that could cause her to be tormented the Inquisitor stoutly denying it said One thing there is which is proof and matter sufficient for her mother was in times past burned for a Witch Now when Agrippa replyed affirming that this Article was impertinent and ought to be refused by the Judg as being the deed of another alledging to the Inquisitor reasons and law for the same he replyed again that this was true because they used to sacrifice their children to the Devil assoon as they were born and also because they usually conceived by spirits transformed into mans shape and that thereby witchcraft was naturally ingraffed into this child as a disease that cometh by inheritance C. Agrippa replying against the Inquisitors folly and superstitious blindness said O thou wicked Priest Is this thy
daily through witchcrraft killed with his Bow and Arrows three of the Enemies as they stood peeping over the walls of a Castle besieged so as in the end he killed them all quite saving one The trial of the Archers sinister dealing and a proof thereof expressed is for that he never lightly failed when he shot and for that he killed them by three a day and had shot three arrows into a rod. This was he that shot at a peny on his sons head and made ready another Arrow to have slain the Duke of Remgrave that commanded it And doubtless because of his singular dexterity in shooting he was reputed a Witch as doing that which others could not do nor think to be in the power of man to do though indeed no miracle no witchcraft no impossibility nor difficulty consisted therein But this later story I can requite with a familiar example For at Town Malling in Kent one of Queen Maries Justices upon the complaint of many wise men and a few foolish boys laid an Archer by the heels because he shot so neer the white at Buts For he was informed and perswaded that the poor man played with a Fly otherwise called a Devil or familiar And because he was certified that the Archer aforesaid shot better than the common shooting which he before had heard of or seen he conceived it could not be in Gods Name but by Inchantment whereby this Archer as he supposed by abusing the Queens liege people gained some one day two or three shillings to the detriment of the Common-wealth and to his own inriching And therefore the Archer was severely punished to the great encouragement of Archers and to the wise example of Justices but specially to the overthrow of witchcraft And now again to our matter CHAP. XVI Authorities condemning the fantastical confessions of Witches and how a Popish Doctor taketh upon him to disprove the same CErtain general Councils by their Decrees have condemned the Confessions and erroneous credulity of Witches to be vain phantastical and fabulous And even those which are parcel of their league whereupon our Witchmongers do so build to wit their night-walkings and meetings with Herodias and the Pagan gods at which time they should pass so farr in so little aspace on cock-horse 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 fly can scarcely wring out and the disquieting of the Inhabitants c. all which are not only said by a General Council to be meer phantastical and imaginations in dreams but so affirmed by the ancient writers The words of the Council are these It may not be omitted that certain wicked women following Satans provocations being seduced by the illusion of Devils believe and profess that in the night times they ride abroad with Diana the goddess of the Pagans or else with Herodiac with an innumerable multitude upon certain Beasts and pass over many Countries and Nations in the silence of the night and do whatsoever those fairies or Ladies command c. And it followeth even there Let all Ministers therefore in their several Cures preach to Gods people so as they may know all these things to be false c. It followeth in the same Council Therefore whosoever believeth that any creature may be either created by them or else changed into better or worse or be any way transformed into any other kind or likeness of any but of the Creator himself is assuredly an Infidel and worse than a Pagan And if this be credible then all these their bargains and assemblies c. are incredible which are only ratified by the certain foolish and extorted confessions and by a fable of S. Germane who watched the Faries or Witches being at a reer banquet and through his holiness stayed them till he sent to the houses of those neighbours which seemed to be there and found them all in bed and so cryed that these were Devils in the likeness of those women Which if it were as true as it is false it might serve well to confute this their meeting and night-walkings For if the Devils be only present in the likeness of Witches then is that false which is attributed to Witches in this behalf But because the old hammer of Sprenger and Institor in their old Malleo maleficarum was insufficient to knock down this Council a young Beetle-head called Frier Bartholomaeus Spinaeus hath made a new leaden beetle to beat down the counsel and kill these old women Wherein he counterfeiting Aesops Ass claweth the Pope with his heels affirming upon his credit that the Council is false and erroneus because the doctrin swerveth from the Popish Church and is not Authentical but Apocryphal saying though untruly that that Council was not called by the commandement and pleasure of the Pope nor ratified by his authority which saith he is sufficient to disanul all Councils For surely saith this Frier which at this instant is a chief Inquisitor if the words of this Council were to be admitted both I and all my predecessors have published notorious lies and committed many injurious executions whereby the Popes themselves also might justly be detected of error contrary to the Catholique belief in that behalf Marry he saith that although the words and direct sense of this counsel be quite contrary to truth and his opinion yet he will make an exposition thereof that shall somewhat mittigate the lewdness of the same and this he saith is not only allowable to do but also meritorious Mark the mans words and judge his meaning CHAP. XVII Witch-mongers Reasons to prove that Witches can work wonders Bodins tale of a Friseland Priest transported that imaginations proceeding of Melancholy do cause illusions OLd M. Malificarum also saith that the Counsels and Doctors were all deceived herein and alledging authority therefore confuteth that opinion by a notable reason called Petitio principii or rather Ignotum per ignotius in this manner They can put changlings in the place of other children Ergo they can transfer and transforme themselves and others c. according to their confession in that behalf Item he saith and Bodin justifieth it that a Priest in Frieseland was corporally transferred into a far Countrey as witnessed another Priest of Oberdorf his companion who saw him aloft in the air Ergo saith M. Mal. they have all been deceived hitherto to the great impunity of horrible Witches Wherein he opposeth his folly against God and his Church against the truth and against all possibility But surely it is almost incredible how imagination shall abuse such as are subject unto Melancholy so as they shall believe they see hear and do that which never was nor shall be as is partly declared if you read Galen de locis affectis and may more plainly appear also if you read Aristotle de Somnio And thereof
Devil that possesseth their own souls Let me hear any of them all speak with new tongues let them drink but one dram of a potion which I will prepare for them let them cure the sick by laying on of hands though Witches take it upon them and Witchmongers believe it and then I will subscribe unto them But if they which repose such certainty in the actions of Witches and Conjurors would diligently note their deceit and how the scope whereat they shoot is Money I mean not such Witches as are falsly accused but such as take upon them to give answers c. as mother Bungie did they should apparently see the Cosenage For they are abused as are many beholders of Juglers which suppose they do miraculously that which is done by sleight and subtilty But in this matter of Witchcrafts and Conjurations if men would rather trust their own eyes then old Wives tales and lies I dare undertake this matter would soon be a ta perfect point as being easier to be perceived than Jugling But I must needs confess that it is no great marvel though the simple be abused therein when such lies concerning those matters are maintained by such persons of account and thrust into their Divine Service As for example It is written That S. Martin thrust his fingers into ones mouth that had a Divel within him and used to bite folk and then did bid him devour them if he could And because the Devil could not get out at his mouth being stopt with S. Martins fingers he was fain to run out at his fundament O stinking lye CHAP. XXXIX That it is ashame for Papists to believe other Conjurors doings their own being of so little force Hippocrates his opinion herein ANd still methinks Papists of all others which indeed are most credulous and do most maintain the force of Witches Charms and of Conjurors Cosenages should perceive and judge Conjurors doings to be void of effect For when they see their own stuffe as Holy-water Salt Candles c. conjured by their holy Bishop and Priests and that in the words of Consecration or Conjuration for so their own Doctors term them they adjure the water c. to heal not only the souls infirmity but also every malady hurt or ach of the body and do also command the Candles with the force of their authority and power and by the effect of all their holy words not to consume and yet neither soul nor body any thing recover nor the Candles last one minute the longer with what face can they defend the others miraculous workes as though the Witches and Conjurors actions were more effectual then their own Hippocrates being but a Heathen and not having the perfect knowledge of God could see and perceive their cosenage and knavery well enough who saith They which boast so that they can remove or help the infections of diseases with Sacrifices conjurations or other Magical Instruments or means are but needy fellows wanting living and therefore refer their words to the Devil because they would seem to know somewhat more than the common people It is marvel that Papists do affirm that their Holy-water Crosses or Bugs-words have such virtue and violence as to drive away Devils so as they dare not approach to any place or person besmeared with such stuffe when as it appeareth in the Gospel That the Devil presumed to assault and tempt Christ himself For the Devil indeed most earnestly busieth himself to seduce the godly as for the Wicked he maketh reckoning and just accompt of them as of his own already But let us go on forward in our Refutation CHAP. XL. How Conjurors have beguiled Witches what books they carry about to procure credit to their Art wicked assertions against Moses and Joseph THus you see that Conjurors are no small fools For whereas Witches being poor and needy go from door to door for relief have they never so many Toads or Cats at home or never so much Hogs-dung and Charvil about them or never so many Charmes in stone these Conjurors I say have gotten them offices in the Church of Rome whereby they have obtained authority and great estimation And further to add credit to that Art these Conjurors carry about at this day books entituled under the names of Adam Abel Toby and Enoch which Enoch they repute the most divine fellow in such matters They have also among them books of Zachary Paul Honorius Cyprian Jerome Jeremy Albert and Thomas also of the Angels Riziel Razael and Raphael and doubtless these were such books as were said to have been burnt in the lesser Asia And for their further credit they boast that they must be and are skilful and learned in these Arts to wit ars Almadel ars Notoria ars Bulaphiae ars Arthephii ars Pomena ars Revelationis c. Yea these Conjurors in corners stick with Justine to report and affirm That Joseph who was a true figure of Christ that delivered and redeemed us was learned in these arts and thereby prophesied and expounded Dreams and that those arts came to him from Moses and finally from Moses to them which thing both Pliny and Tacitus affirm of Moses Also Strabo in his Cosmographie maketh the very like blasphemous report and likewise Apollonius Molon Possidonius Lysimachus and Appian term Moses both a Magician and a Conjuror whom Eusebius confuteth with many notable arguments For Moses differed as much from a Magician as truth from falshood and piety from vanity for in truth he confounded all Magick and made the world see and the cunningest Magicians of the earth confess That their own doings were but illusions and that his miracles where wrought by the finger of God But that the poor old Witches knowledge reacheth thus far as Danaus affirmeth it doth is untrue for their furthest fetches that I can comprehend are but to fetch a pot of milk c. from their neighbours house half a mile distant from them CHAP. XLI All Magical Arts confuted by an argument concerning Nero what Cornelius Agrippa and Carolus Gallus have written thereof and proved by experience SUrely Nero proved all these Magical Arts to be vain and fabulous lyes and nothing but Cosenage and Knavery He was a notable Prince having gifts of nature enough to have conceived such matters treasure enough to have imployed in the search thereof he made no conscience therein he had singular conferences thereabout he offered and would have given half his Kingdom to have learned those things which he heard might be wrought by Magicians he procured all the cunning Magicians in the world to come to Rome he searched for books also and all other things necessary for a Magician and never could find any thing in it but Cosenage and Legierdemain At length he met with one Tiridates the great Magician who having with him all his companions and fellow Magicians Witches Conjurors and Coseners invited Nero to certain
Magical Banquets and Exercises Which when Nero required to learn he to hide his cosenage answered that he would not nor could not teach him though he would have given him his Kingdom The matter of his refusal I say was least Nero should espy the cosening devices thereof Which when Nero conceived and saw the same and all the residue of that Art to be vain lying and ridiculous having only shadows of truth and that their Arts were only venefical he prohibited the same utterly and made good and strong laws against the use and practises thereof as Pliny and others do report It is marvel that any man can be so much abused as to suppose that Satan may be commanded compelled or tyed to the power of man as though the Devil would yield to man beyond nature that will not yield to God his Creator according to the rules of Nature And in so much as there be as they confess good Angels as well as bad I would know why they call up the Angels of Hell and not call down the Angels of Heaven But this they answer as Agrippa saith Good Angels forsooth do hardly appear and the other are ready at hand Here I may not omit to tell you how Cornelius Agrippa bewrayeth detecteth and defaceth this Art of Conjuration who in his youth travelled into the bottom of all these Magical Sciences and was not only a great Conjuror and Practiser thereof but also wrote cunningly De occulta Philosophia Howbeit afterwards in wiser age he recanteth his opinions and lamenteth his follies in that behalf and discovereth the impiety and vanities of Magicians and Inchanters which boast they can do Miracles which action is now ceased saith he and he assigneth them a place with Jannes and Jambres affirming That this Art teacheth nothing but vain toyes for a shew Carolus Gallus also saith I have tryed oftentimes by the Witches and Conjurers themselves that their Arts especially those which do consist of Charms Impossibilities Conjurations and Witchcrafts whereof they were wont to boast to be meer foolishness doting lyes and dreams I for my part can say as much but I delight not to alleadge mine own proofs and authorities for that mine adversaries will say they are partial and not indifferent CHAP. XLII Of Solomons Conjurations and of the Opinion conceived of his cunning and practice therein IT is affirmed by sundry Authors that Solomon was the first inventer of those Conjurations and thereof Josephus is the first reporter who in his first Book De Judaeorum antiquitatibus cap. 22. rehearseth soberly this story following which Polydore Virgil and many other repeat verbatim in this wise and seem to credit the fable whereof there is scant a true word Solomon was the greatest Philosopher and did Philosophize about all things and had the full and perfect knowledge of all their properties but he had that gift given from above to him for the profit and health of mankind which is effectual against Devils He made also Inchantments wherewith diseases are driven away and left divers manners of Conjurations written whereunto the Devils giving place are so driven away that they never return And this kind of healing is very common among my Country-men for I saw a neighbour of mine one Eleazer that in the presence of Vespasian and his Sons and the rest of the Souldiers cured many that were possessed with Spirits The manner and order of his cure was this He did put unto the nose of the possessed a Ring under the seal whereof was inclosed a kind of root whose vertue Solomon declared and the savour thereof drew the Devil out at his nose so as down fell the man and then Eleazer conjured the Devil to depart and to return no more to him In the mean time he made mention of Solomon reciting incantations of Solomons own making And then Eleazer being willing to shew the standers by his cunning and the wonderful efficacy of his Art did set not far from thence a Pot or Bason full of Water and commended the Devil that went out of the man that by the overthrowing thereof he would give a sign to the beholders that he had utterly forsaken and left the man Which thing being done none there doubted how great Solomons knowledge and wisdom was Wherein a juggling knack was produced to confirm a cogging cast of knavery or cosenage Another story of Solomons Conjuration I find cited in the sixt lesson read in the Church of Rome upon S. Margarets day far more ridiculous than this Also Peter Lombarb Master of the Sentences and Gratian his Brother the Compiler of the Golden Decrees and Durandus in his Rationale Divinorum do all soberly affirm Solomons cunning in this behalf and specially this tale to wit That Solomon inclosed certain thousand Devils in a brazen Bowl and left it in a deep hole or lake so as afterwards the Babylonians found it and supposing there had been gold or silver therein brake it and out flew all the Devils c. And that this fable is of credit you shall perceive in that it is thought worthy to be read in the Romish Church as parcel of their Divine Service Look in the Lessons of the day of S. Margaret the Virgin and you shall find these words Verbatim which I the rather recite because it serveth me for divers turns to wit for Solomons Conjurations for the tale of the Brazen Vessel and for the Popes Conjurations which extended both to Faith and Doctrin and to shew of what credit their Religion is that so shamefully is stained with lyes and fables CHAP. XLIII Lessons read in all Churches where the Pope hath authority on S. Margarets day translated into English word for word HOly Margaret required of God that she might have a conflict face to face with her secret enemy the Devil and rising from prayer she saw a terrible Dragon that would have devoured her but she made the sign of the Cross and the Dragon burst in the midst Afterwards she saw another man sitting like a Niger having his hands bound fast to his knees she taking him by the hair of the head threw him to the ground and set her foot on his head and her prayers being made a light shined from heaven into the prison where she was and the Cross of Christ was seen in Heaven with a Dove sitting thereon who said Blessed art thou O Margaret the gates of Paradise attend thy coming Then she giving thanks to God said to the Devil Declare to me thy name The Devil said Take away thy foot from my head that I may be able to speak and tell thee which being done the Devil said I am Veltis one of them whom Solomon shut in the Brazen Vessel and the Babylonians coming and supposing there had been gold therein brake the Vessel and then we flew out ever since lying in wait to annoy the just But seeing I have recited a part other story
Witchmongers in this matter of Conjurations Page 268 CHAP. XXXVI Certain Conjurations taken out of the Pontifical and out of the Missal 269. A Conjuration written in the Mass Book Fol. 1. ibid. Oremus ibid. CHAP. XXXVII That Popish Priests leave nothing unconjured a form of Exorcism for Incense Page 270 CHAP. XXXVIII The Rules and Laws of Popish Exorcists and other Conjurors all one with a confutation of their whole power how St. Martin conjured the Devil ibid. CHAP. XXXIX That it is a shame for Papists to believe other Conjurors doings their own being of so little Hippocrates his opinion herein Page 272 CHAP. XL. How Conjurors have beguiled Witches what Books they carry about to procure credit to their Art wicked assertions against Moses and Joseph ibid. CHAP. XLI All Magical Arts confuted by an argument concerning Nero what Cornelius Agrippa and Carolus Gallus have left written thereof and proved by experience Page 273 CHAP. XLII Of Solomon's Conjurations and of the opinion conceived of his cunning and practice therein Page 274 CHAP. XLIII Lessons read in all Churches where the Pope hath authority on St. Margaret's day translated into English word for word Page 275 CHAP. XLIV A delicate story of a Lumbard who by St. Margaret's example would needs fight with a real Devil ibid. CHAP. XLV The story of St. Margaret proved to be both ridiculous and impious in every point Page 276 CHAP. XLVI A pleasant Miracle wrought by a Popish Priest Page 277 CHAP. XLVII The former Miracle confuted with a strange story of St. Lucy Page 278 CHAP. XLVIII Of Visions Noises Apparitions and imagined Sounds and of other Illusions of wandering Souls with a confutation thereof ibid. CHAP. XLIX Cardanus opinion of strange Noises how counterfeit Visions grow to be credited of Popish Appearances of Pope Boniface Page 279 CHAP. L. Of the Noise or Sound of Eccho of one that narrowly escaped downing thereby c. Page 280 CHAP. LI. Of Theurgie with a Confutation thereof A Letter sent to me concerning these matters ibid. The Copy of a Letter sent unto me R. S. by T.E. Master of Art and practiser both of Physick and also in times past of certain vain Sciences now condemned to die for the same wherein he openeth the truth touching those deceits Page 281 BOOK XVI CHAP I. A Conclusion in manner of an Epilog repeating mary of the former absurdities of Witchmongers conceits confutations thereof and of the authority of James Sprenger and Henry Institor inquisitors and compilers of M. Mal. Page 283 CHAP II. By what means the common people have been made believe in the miraculous works of Witches a definition of Witchcraft and a description thereof Page 284 CHAP. III. Reasons to prove that Words and Characters are but Bables and that Witches cannot do such things as the multitude supposeth they can their greatest wonders proved trifles of a young Gentleman cosened ibid. CHAP IV. Of one that was so bewitched that he could read no Scriptures but Canonical of a Devil that could speak no Latin a proof that Witchcraft is flat cosenage Page 286 CHAP V. Of the Divination by the Sive and Sheeres and by the Book and Key Hemingius his opinion thereof confuted a bable to know what is a clock of certain juggling knacks manifold reasons for the overthrow of Witches and Conjurors and their cosenages of the Devils transformations of Ferrum candens ibid. CHAP. VI. How the Devil preached good Doctrine in the shape of a Priest how he was discovered and that it is a shame after Confutation of the greater Witchcrafts for any man to give credit to the lesser points thereof Page 289 CHAP. VII A Conclusion against Witchcraft in manner and form of an Introduction Page 290 CHAP. VIII Of Natural Witchcraft or Fascination ibid. CHAP. IX Of Inchanting or Bewitching Eyes Page 291 CHAP. X. Of Natural Witchcraft for Love c. Page 292 FINIS A DISCOURSE CONCERNING The NATURE and SUBSTANCE OF Devils and Spirits IN TWO BOOKS The First By REGINAL SCOTT Esq The Second Added in this Third Impression as Succedaneous to the First and conducing to the compleating of the Whole Work LONDON Printed in the Year M.DC.LXV A DISCOURSE CONCERNING Devils and Spirits BOOK I. CHAP. I. The Philosophers Opinions concerning Devils and Spirits their manner of reasoning thereupon and the same confuted THere is no Question nor Theme saith Hierome Cardane so difficult to deal in nor so noble an argument to dispute upon as this of Devils and Spirits for that being confessed or doubted of the eternity of the Soul is either affirmed or denyed The Heathen Philosophers reason hereof amongst themselves in this sort First they that maintain the perpetuity of the Soul say That if the soul died with the body to what end should men take pains either to live well or die well when no reward for vertue nor panishment for vice insueth after this life the which otherwise they might spend in ease and security The other sort say That vertue and honesty is to be persued Non spe praemii sed virtutis amore that is Not for hope of reward but for love of vertue If the soul live ever say the other the least portion of life is here And therefore we that maintain the perpetuity of the Soul may be of the better comfort and courage to sustain with more constancy the loss of children yea and the loss of life it self whereas if the Soul were mortal all our hope and felicity were to be placed in this life which many Atheists I warrant you at this day do But both the one and the other missed the cushion For to do any thing without Christ is to weary our selves in vain sith in him only corruptions are purged And therefore the folly of the Gentiles that place Summum bonum in the felicity of the body or in the happiness or pleasures of the mind is not only to be derided but also abhorred For both our bodies and mindes are intermedled with most miserable calamities and therefore therein cannot consist perfect felicity But in the Word of God is exhibited and offered unto us that hope which is most certain absolute sound and sincere not to be answered or denyed by the judgment of Philosophers themselves For they that preferr temperance before all other things as Summum bonum must needs see it to be a witness of their natural calamity corruption and wickedness and that it serveth for nothing but to restrain the dissoluteness which hath place in their mindes infected with vices which are to be bridled with such corrections yea and the best of them all faileth in some point of modesty Wherefore serveth our Philosophers prudence but to provide for their own folly and misery whereby they might else be utterly overthrown And if their nature were not intangled in errors they should have no need of such circumspection The justice whereof they speak serveth but to keep them from
most horrible executions as the revenger of a doting old womans imagined wrongs to the destruction of many innocent children and as a supporter of her passions to the undoing of many a poor soul And I see not but a Witch may as well inchant when she will as a lyer may lye whey he list and so should we possess nothing but by a Witches licence and permission And now forsooth it is brought to this point that all Devils which were wont to be spiritual may at their pleasure become corporal and to shew themselves familiarly to Witches and Conjurors and to none other and by them only may be made tame and kept in a box c. So as a malicious old Woman may command her Devil to plague her neighbor and he is afflicted in manner and form as she desireth But then cometh another Witch and she biddeth her Devil help and he healeth the same party So as they make it a kingdome divided in it self and therefore I trust it will not long endure but will shortly be overthrown according to the words of our Saviour Omne regnum in se divisum desolabitur Every kingdom divided in it self shall be desolate And although some say that the Devil is the Witches instrument to bring her purposes and practices to pass yet others say that she is his instrument to execute his pleasure in any thing and therefore to be executed But then methinks she should be injuriously dealt withal and put to death for anothers offence for actions are not judged by instrumental causes neither doth the end and purpose of that which is done depend upon the mean instrument Finally if the Witch do it not why should the Witch die for it But they say that Witches are perswaded and think that they do indeed those mischiefs and have a will to perform that which the Devil committeth and that therefore they are worthy to die By which reason every one should be executed that wisheth evil to his neighbour c. But if the will should be punished by man according to the offence against God we should be driven by thousands at once to the slaughterhouse or butchery For whosoever loatheth correction shall die And who should escape execution if this lothsomness I say should extend to death by the Civil Laws Also the reward of sin is death Howbeit every one that sinneth is not to be put to death by the Magistrate But my Lord it shall be proved in my book and your Lordship shall try it to be true as well here at home in your native countrey as also abroade in your several circuits that besides them that be Veneficae which are plain Poysoners there will be found among our Witches only two sorts the one sort being such by imputation as so thought of by others and these are abused and not abusers the other by acceptation as being willing so to be accounted and these be meer Coseners Calvin treating of these Magicians calleth them Coseners saying That they use their Jugling knacks only to amase or abuse the people or else for Fame but he might rather have said for Gain Erastus himself being a principal writer in the behalf of Witches omnipotency is forced to confess that these Greek words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are most commonly put for illusion false-packing cosenage fraud knavery and deceit and is further driven to say 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 knavery cosenage and old wives fables and yet defendeth he their flying in the air their transferring of Corn or Grass from one field to another c. But as Erastus disagreeth herein with himself and his friends so is there no agreement among any of those Writers but only in cruelties absurdities and impossibilites And these my Lord that fall into so manifest contradictions and into such absurd asseverations are not of the inferiour sort of Writers neither are they all Papists but men of such account as whose names give more credit to their cause then their writings In whose behalf I am sorry and partly for reverence suppress their fondest errors and foulest absurdities dealing specially with them that most contend in cruelty whose feet are swift to shed blood Striving as Jesus the son of Sirach saith and hasting as Solomon the son of David saith to pour out the blood of the Innocent whose heat against these poor wretches cannot be allayed with any other liquor then blood and therefore I fear that under their wings will be found the blood of the souls of the poor at that day when the Lord shall say Depart from me ye blood-thirsty men And because I know your Lordship will take no counsel against innocent blood but rather suppress them that seek to imbrew their hands therein I have made choice to open their case to you and to lay their miserable calamity before your feet following herein the advice of that learned man Brentius who saith Si quis admonuerit Magistratum ne in miseras illas mulierculas saeviat eum ego arbitror divinitus excitatum that is If any admonish the Magistrate not to deal too hardly with these miserable wretches that are called Witches I think him a good instrument raised up for this purpose by God himself But it will perchance be said by Witchmongers to wit by such as attribute to Witches the power which appertaineth to God only That I have made choice of your Lordship to be a Patron to this my Book because I think you favour mine opinions and by that means may the more freely publish any error or conceit of mine own which should rather be warranted by your Lordships authority then by the Word of God or by sufficient argument But I protest the contrary and by these presents I renounce all protection and despise all friendship that might serve to help towards the suppressing or supplanting of Truth knowing also that your Lordship is far from allowing any injury done unto Man much more an enemy to them that go about to dishonour God or to embeazel the title of his immortal glory But because I know you to be perspicuous and able to see down into the depth and bottome of Causes and are not to be carryed away with the vain perswasion or superstition either of Man Custom Time or Multltude but moved with the authority of Truth only I crave your countenance herein even so far forth and no further then the law of God the law of Nature the law of this Land and the rule of Reason shall require Neither do I treat for these poor people any otherwise but so as with one hand you may sustain the good and with the other suppress the evil wherein you shall be thought a Father to Orphans an Advocate to Widows a Guide to the Blind a Stay to the Lame a Comfort and Countenance to the honest a
Assemblies and of their Bargain THat the joyning of hands with the Devil the kissing of his bare buttocks and his scratching and biting of them are absurd lies every one hauing the gift of reason may plainly perceive insomuch as it is manifest unto us by the word of God that a spirit hath no flesh bones nor sinews whereof hands buttocks claws teeth and lips do consist For admit that the constitution of a Devils body as Tatian and other affirm consisteth in spiritual congelations as of fire and air yet it cannot be perceived of mortal creatures What credible witness is there brought at any time of this their corporal visible and incredible bargain saving the confession of some person diseased both in body and mind wilfully made or injuriously constrained It is marvel that no penitent Witch that forsaketh her trade confesseth not these things without compulsion Me thinketh their covenant made at Baptism with God before good witnesses sanctified with the Word confirmed with his Promises and established with his Sacraments should be of more force then that which they make with the Devil which no body seeth or knoweth For God deceiveth none with whom he bargaineth neither doth he mock or disappoint them although he dance not among them The oath to procure into their league and fellowship as many as they can whereby every one Witch as Bodin affirmeth augmenteth the number of fifty bewrayeth greatly their indirect dealing Hereof I have made trial as also of the residue of their cousening devises and have been with the best or rather the worst of them to see what might be gathered out of their counsels and have cunningly treated with them thereabouts and further have sent certain old persons to indent with them to be admited into their society But as well by their excuses and delaies as by other circumstances I have tried and found all their trade to be meer cosening I pray you what bargain have they made with the Devil that with their angry looks bewitch lambs children c. Is it not confessed that it is natural though it be a lye What bargain maketh the Sooth-sayer which hath his several kinds of Witchcraft and Divination expressed in the Scripture Or is it not granted that they make none How chanceth it that we hear not of this bargain in the Scriptures CHAP. VII A Confutation of the Objection concerning Witches Confessions IT is confessed say some by the way of objection even of these women themselves that they do these and such other horrible things as deserveth death with all extremity c. Whereunto I answer that whosoever considerately beholdeth their confessions shall perceive all to be vain 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 authority or by peswasion and under colour of friendship it is not to be regarded because the extremity of threats and tortures provokes it or the quality of fair words and allurements constrains it If it be voluntary many circumstances must be considered to wit whether she appeach not her self to overthrow her neighbour which many times happeneth through their cankered and malicious melancholick humour then whether in that same melancholick mood and frantick humor she desire not the abridgement of her own daies Which thing Aristotle saith doth oftentimes happen unto persons subject to melancholick passions and as Bodin and Sprenger say to these old women called Witches which many times as they affirm refuse to live threatning the Judges that if they may not be burned they will lay hands upon themselves and so make them guilty of their damnation I my self have known that where such a one could not prevail to be accepted as a sufficient witness against himself he presently went and threw himself into a pond of water where he was drowned But the law saith Volenti mori non est habenda fides that is His word is not to be credited that is desirous to dye Also sometimes as elswhere I have proved they confess that whereof they were never guilty supposing that they did that which they did nor by means of certain circumstances And as they sometimes confess impossibilities as that they fly in the air transubstantiate themselves raise tempests transferr or remove corn c. so do they also I say confess voluntarily that which no man could prove and that which no man would guess nor yet believe except he were as mad as they so as they bring death wilfully upon themselves which argueth an unsound mind If they confess that which hath been indeed committed by them as poysoning or any 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 hasty proceedings used against them but that the causes properties and circumstances of every thing be duly considered and diligently examined For you shall understand that as sometimes they confess they have murthered their neighbours with a wish sometimes with a word sometimes with a look c. so they confess that with the delivering of an apple or some such thing to a woman with child they have killed the child in the mothers womb when nothing was added thereunto which naturally could be noysome or hurtful In like manner they confess that with a touch of their bare hand they sometimes kill a man being in perfect health and strength of body when all his garments are betwixt their hand and his flesh But if this their confession be examined by Divinity Philosophy Physick Law or Conscience it will be found false and insufficient First for that the working of miracles is ceased Secondly no reason can be yielded for a thing so far beyond all reason Thirdly no receipt can be of such efficacy as when the same is touched with a bare hand from whence the veins have passage through the body unto the heart it should not annoy the person and yet retain vertue and force enough to pierce through so many garments and the very flesh incurable to the place of death in another person Cui argumento saith Bodin nescio quid responderi possit Fourthly no law will admit such a confession as yieldeth unto impossibities against the which there is never any law provided otherwise it would not serve a mans turn to plead and prove that he was at Berwick that day that he is accused to have done a murther in Canterbury for it might be said he was conveyed to Berwick and back again by inchantment Fifthly 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
extraordinary power and cloathed him with extraordinary shape whereby he might be made an instrument able to accomplish that matter as he did to his Angel that carryed Habacuck to Daniel and to them that he sent to destroy Sodome But you shall understand that this was done in a vision and not in verity of action So as they have a very cold pull of this place which is the special piece of Scripture alledged of them for their Transportations Hear therefore what Calvin saith in his Commentary upon that place in these words The question is whether Christ were carryed aloft indeed or whether it were but in a vision Many affirm very obstinately that his body was truly and really as they say taken up because they think it too great an indignity for Christ to be made subject to Satans illusions But this objection is easily washed away For it is no absurdity to grant all this to be wrought through Gods permission or Christs voluntary subjection so long as we yield not to think that he suffered these temptations inwardly that is to say in mind or soul And that which is afterwards set down by the Evangelist where the Devil shewed him all the Kingdoms of the world and the glory of the same and that to be done as it is said in Luke in the twinkling of an eye doth more agree with a vision than with a real action So far are the very words of Calvin Which differ not one syllable nor five words from that which I had written therein before I looked for his opinion in the matter And this I hope will be sufficient to overthrow the assertions of them that lay the ground of their Transportations and flying in the air hereupon He that will say that these words to wit that Christ was taken up c. can hardly be applyed to a vision let him turn to the Prophesie of Ezekiel and see the self same words used in a vision saving that where Christ is said to be taken up by the Devil Ezekiel is taken up and lifted up and carryed by the Spirit of God and yet in a vision But they have less reason that built upon this sandy rock the supernatural frame of Transubstantiation as almost all our Witching Writers do For Sprenger and Institor say that the Devil in the likeness of a Falcon caught him up Danaeus saith it was in the similitude of a man others say of an Angel painted with wings others invisible Ergo the Devil can take say they what shape he list But though some may cavil upon the Devils transforming of himself yet that either Devil or Witch can transforme or transubstantiate others there is no title or colour in the Scriptures to help them If there were authority for it and that it were past all peradventure lo what an easie matter is it to resubstantiate an Asse into a Man For Bodin saith upon the word of Apuleius that if the Asse eat new Roses Anise or Bay-leaves out of spring-water it will presently return him into a Man Which thing Sprenger saith may be done by washing the Asse in fair water yea he sheweth an instance where by drinking of water an Asse was turned into a man CHAP. VIII The Witchmongers objection concerning the history of Job answered THese Witchmongers for lack of better arguments do many times object Job against me although there be never a word in that story which either maketh for them or against me insomuch as there is not the name of a Witch mentioned in the whole book But I pray you what Witchmonger now seeing one so afflicted as Job would not say he were bewitched as Job never saith For first there came a messenger unto him and said Thy oxen were plowing and thy asses were feeding in their places and the Sabeant came violently and took them yea they have slain thy servants with the edge of the sword but I only am escaped to tell thee And whilest he was yet speaking another came and said The fire of God is fallen from heaven and hath burnt up thy sheep and thy servants and devoured them but I only am escaped alone to tell thee And whilest he was yet speaking another came and said The Chaldeans set out their bands and fell upon thy camels and have taken them and have slain thy servants with the edge of the sword but I only am escaped alone to tell thee And whilest he was yet speaking came another and said Thy sons and thy daughters were eating and drinking wine in their elder brothers house and behold there came a great wind from beyond the wilderness and smote the four corners of the house which fell upon thy children and they are dead and I only am escaped alone to tell thee Besides all this He was smitten with boiles from the sole of his foot to the crown of his head If any man in these dayes called Job should be by the appointment or hand of God thus handled as this Job was I warrant you that all the old Women in the Countrey would be called Coram nobis Warrants would be sent out on every side publick and private inquiry made what old Women lately resorted to Jobs house or to any of those places where these misfortunes fell If any poor old Woman had chanced within two or three months to have borrowed a courtesie of seasing or to have fetcht from thence a pot of milk or had she required some alms and not obtained it at Jobs hand there had been argument enough to have brought her to confusion and to be more certain to have the right Witch apprehended figures must have been cast the sive and shears must have been set on work yea rather then the Witch should escape a Conjurer must have earned a little money a circle must have been made and a Devil raised to tell the truth Mother Bungy must have been gone unto and after she had learned her name whom Job most suspected she would have confirmed the suspition with artificial accusations in the end some Woman or other must have been hanged for it But as Job said Dominus dedit so said he not Diabolus vel Lamia sed Dominus abstulit Which agreeth with the tenor of the text where it is written that the Devil at every of Jobs afflictions desired God to lay his hand upon him Insomuch as Job imputed no part of his calamity unto Devils Witches nor yet unto Conjurers or their Inchanments as we have learned now to do Neither sinned he or did God any wrong when he laid it to his charge but we dishonor God greatly when we attribute either the power or propriety of God the creator unto a creature Calvin saith We derogate much from Gods glory and omnipotency when we say he doth but give Satan leave to do it which is saith he to mock Gods justice and so fond an assertion that if Asses could speak they would
Glass-vial full of holy Water and set it upon a linnen cloth which hath been purified not only by washing but by sacrifice c. On the mouth of the Vial or Urinal two Olive-leaves must be laid across with a little Conjuration said over it by a child to wit thus Angele bone Angele candide per tuam sanctitatem meamque virginitatem ostende mihi furem with three Pater nosters three Aves and betwixt either of them a Cross made with the nail of the Thumb upon the mouth of the Vial and then shall be seen Angels ascending and descending as it were Motes in the Sun-beams The Thief all this while shall suffer great torments and his Face shall be seen plainly even as plainly I believe as the Man in the Moon For in truth there are toyes artificially conveyed into glass which will make the water bubble and devices to make Images appear in the bubbles as also there be Artificial Glasses which will shew unto you that shall look thereinto many Images of divers Forms and some so small and curious as they shall in favour resemble whomsoever you think upon Look in John Bap. Neap. for the confection of such glasses The subtilties hereof are so detected and the mysteries of the glasses so common now and their cosenage so well known c. that I need not stand upon the particular confutation hereof Cardanus in the place before cited reporteth how he tried with children these and divers circumstances the whole illusion and found it to be plain knavery and cosenage Another way to find out a Thief that hath stoln any thing from you GO to the Sea-side and gather as many pebles as you suspect persons for that matter carry them home and throw them into the fire and bury them under the threshold where the parties are like to come over There let them lie three days and then before sun-rising take them away Then set a Porrenger full of water in a circle wherein must be made crosses every way as many as can stand in it upon the which must be written Christ overcometh Christ reigneth Christ commandeth The Porrenger also must be signed with a Cross and a form of Conjuration must be pronounced Then each stone must be thrown into the water in the name of the suspected And when you put in the stone of him that is guilty the stone will make the water boil as though glowing iron were put thereinto Which is a meer knack of legierdemain and to be accomplished divers wayes To put out the Thiefs eye REad the seven Psalms with the Letany and then must be said a horrible prayer to Christ and God the Father with a curse against the Thief Then in the midst of the step of your foot on the ground where you stand make a circle like an eye and write thereabout certain barbarous names and drive with a Coopers Hammer or Addes into the midst thereof a brazen nail consecrated saying Justus es Domine justa judicia tua Then the Thief shall be bewrayed by his crying out Another way to find out a Thief STick a pair of Sheers in the rind of a Sieve and let two persons set the top of each of their Forefingers upon the upper part of the Sheers holding it with the Sieve up from the ground steadily and ask Peter and Paul whether A. B. or C. hath stoln the thing lost and at the nomination of the guilty person the Sieve will turn round This is a great practice in all Countries and indeed a very bable For with the beating of the pulse some cause of that motion ariseth some other cause by the slight of the fingers some other by the wind gathered in the Sieve to be staid c. at the pleasure of the holders Some cause may be the imagination which upon the conceit at the naming of the party altereth the common course of the pulse as may well be conceived by a Ring held steadily by a thred betwixt the finger and the thumb over or rather in a goblet or glass which within short space will strike against the side thereof so many strokes as the holder thinketh it a clock and then will stay the which who so proveth shall find true A Charm to find out or spoil a Thief OF this matter concerning the apprehension of Thieves by words I will cite one Charm called S. Adelberts curse being both for length of words sufficient to weary the Reader and for substantial stuff comprehending all that appertaineth unto blasphemous speech or cursing allowed in the Church of Rome as an Excommunication and Inchantment Saint Adelberts Curse or Charm against Thieves BY the Authority of the Omnipotent Father the Son and the Holy Ghost and by the holy Virgin Mary Mother of our Lord Jesus Christ and the holy Angels and Archangels and S. Michael and S. John Baptist and in the behalf of S. Peter the Apostle and the residue of the Apostles and of S. Stephen and of all the Martyrs of S. Sylvester and of S. Adelbert and all the Confessors nd S. Alegand and all the holy Virgins and of all the Saints in Heaven and Earth unto whom there is given power to bind and loose we do excommunicate damn curse and bind with the knots and bands of Excommunication and we do segregate from the bounds and lists of our holy Mother the Church all those Thieves Sacrilegious persons ravenous Catchers Doers Counsellers Coadjutors male or female that have committed this theft or mischief or have usurped any part thereof to their own use Let their share be with Dathan and Abiran whom the Earth swallowed up for their sins and pride and let them have part with Judas that betrayed Christ Amen and with Pontius Pilat and with them that said to the Lord Depart from us we will not understand thy wayes let their Children be made Orphans Cursed be they in the Field in the Grove in the Woods in their Houses Barns Chambers and Beds and cursed be they in the Court in the Way in the Town in the Castle in the Water in the Church in the Churchyard in the Tribunal-place in Battel in their Abode in the Market-place in their Talk in Silence in Eating in Watching in Sleeping in Drinking in Feeling in Sitting in Kneeling in Standing in Lying in Idleness in all their Work in their Body and Soul in their five Wits and in every Place Cursed be the fruit of their Wombs and cursed be the fruit of their Lands and cursed be all that they have Cursed be their Heads their Mouths their Nostrils their Noses their Lips their Jaws their Teeth their Eyes and Eye-lids their Brains the roof of their Mouths their Tongues their Throats their Breast their Hearts Bellies their Livers all their Bowels and their Stomach Cursed be their Navels their Spleens their Bladder Cursed be their Thighs their Legs their Feet their Toes their Necks their Shoulders Cursed be their Backs cursed be their Arms
And never think that a poor old woman can alter supernaturally the notable course which God hath appointed among his creatures If it had heen Gods pleasure to have permitted such a course he would no doubt have both given notice in his word that he had given such power unto them and also would have taught remedies to have prevented them Furthermore if you will know assured means and infallible Charms yielding indeed undoubted remedies and preventing all manner of Witchcrafts and also the assaults of wicked Spirits then despise first all cosening knavery of Priests Witches and coseners and with true faith read the sixt chapter of St. Paul to the Ephesians and follow his counsel which is ministred unto you in the words following deserving worthily to be called by the name ensuing The Charm of Charms FInally my Brethren be strong the Lord and in the power of his might Put on the whole armour of God that you may stand against the assaults of the Devil For we wrestle not against flesh and blood but against Principalities and Powers and against worldly Governours the Princes of the darkness of this world against spiritual wickednesses which are in the high places For this cause take unto you the whole armour of God that you may be able to resist in the evil day and having finished all things stand fast Stand therefore having your loins girded about with verity and having on the brestplate of righteousness c. as followeth in that Chapter verses 15 16 17 18. 1 Thess 5. 1 Pet. 5. Vers 8. Ephes 1. and else-where in the holy Scripture Otherwise IF you be unlearned and want the comfort of friends repair to some learned godly and discreet Preacher If otherwise need require go to a learned Physitian who by learning and experience knoweth and can discern the difference signs and causes of such diseases as faithless men and unskilful Physitians impute to Witchcraft CHAP. XXIII A Confutation of the force and vertue falsely ascribed to Charms and Amulets by the Authorities of ancient Writers both Divines and Physitians MY meaning is not that these words in the bare letter can do any thing towards your ease or comfort in this behalf or that it were wholesome for your body or soul to wear them about your neck for then would I wish you to wear the whole Bible which must needs be more effectual than any one parcel thereof But I find not that the Apostles or any of them in the Primitive Church either carryed St. John's Gospel or any Agnus Die about them to the end they might be preserved from bugs neither that they looked into the four corners of the house or else on the roof or under the threshold to find matter of Witchcraft and so to burn it to be freed from the same according to the Popish rules Neither did they by such and such Verses or Prayers made unto Saints at such or such hours seek to obtain grace neither spake they of any old Women that used such Trades Neither did Christ at any time use or command holy Water or Crosses c. to be used as terrours against the Devil who was not affraid to assault himself when he was on Earth And therefore a very vain thing it is to think that he feareth these trifles or any external matter Let us then cast away these prophane and old Wives Fables For as Origen saith Incatationes sunt Demonum irrisiones idololatriae fex animarum infatuatio c. Incantations are the Devils sport the dregs of Idolatry the besotting of souls c. Chrysostome saith there be some that carry about their necks a piece of a Gospel But is it not daily read saith he and heard of all men But if they be never the better for it being put into their ears hour shall they be saved by carrying it about their necks And further he saith Where is the vertue of the Gospel In the figure of the letter or in the understanding of the sense If in the figure thou dost well to wear it about thy neck but if in the understanding then thou shouldst lay it up in thine heart Augustine saith Let the faithful Ministers admonish and tell their people that these Magical Arts and Incantations do bring no remedy to the Infirmities either of Men or Cattel c. The Heathen Philosophers shall at the last day confound the infidelity and barbarous foolishness of our Christian or rather Antichristian or prophane Witchmongers For as Aristrtle saith that Incantamenta sunt muliercularum figmenta Inchantments are womens figments So doth Socrates who was said to be cunning herein affirm that Incantationes sunt verba animas decipientia humanas Incantations are words deceiving humane souls Others say Inscitia pallium sunt carmina maleficium Incantatio The cloak of Ignorance are Charms Witchery and Incantation Galen also saith that such as impute the Falling-evil and such like diseases to divine matter and not rather to natural causes are Witches Conjurers c. Hippocrates calleth them arrogant and in another place affirming that in his time there were many deceivers and coseners that would undertake to cure the Falling-evil c. by the power and help of Devils by burying some Lots or Inchantments in the ground or casting them into the Sea concludeth thus in their credit that they are all Knaves and Coseners for God is our only defender and deliverer O notable sentence of a Heathen Philosopher BOOK XIII CHAP. I. The signification of the Hebrew word Hartumim where it is found written in the Scriptures and how it is diversly translated whereby the Objection Pharaohs Magicians is afterward answered in this Book also of Natural Magick not evil in it self HArtumim is no natural Hebrew word but is borrowed of some other Nation howbeit it is used of the Hebrews in these places to wit Gen. 4.1.8.24 Exod. 7.13 24. 8.7.18 9.11 Dan. 1.20 2.2 Hierome sometimes translateth it Conjectores sometimes Malefici sometimes Arioli which we for the most part translate by this word Witches But the right signification hereof may be conceived in that the Inchanters of Pharaoh being Magicians of Aegypt were called Hartumim And yet in Exodus they are named in some Latine Translations Venefici Rabbi Levi saith it betokeneth such as do strange and wonderful things naturally artificially and deceitfully Rabbi Isaac Natar affirmeth that such were so termed as amongst the Gentiles professed singular wisdom Aben Ezra expoundeth it to signifie such as know the secrets of Nature and the quality of Stones and Hearbs c. which is attained unto by Art and specially by Natural Magick But we either for want of speech or knowledge call them all by the name and term of Witches Certainly God endueth bodies with wonderful graces the perfect knowledge whereof man hath not reached unto and on the one side there is amongst them such mutual love society and consent and
ridiculous of two Witches that could do wonders ibid. CHAP. VI. Laws provided for the punishment of such Witches that work miracles whereof some are mentioned and of certain Popish laws published against them Page 124 CHAP. VII Poetical Authorities commonly alledged by Witchmongers for the proof of Witches miraculous actions and for confirmation of their supernatural power Page 125 CHAP. VIII Poetry and Popery compared in Inchantments Popish Witchmongers have more advantage herein than Protestants Page 129 CHAP. IX Popish Periapts Amulets and Charms Agnus Dei a Wastcote of Proof a Charm for the Falling-evil a writing brought to S. Leo from Heaven by an Angel the vertues of S. Saviours Epistle a Charm against Theeves a writing found in Christs wounds of the Cross c. ibid. A charm against shot or a Wastcote of Proof 130. Against the Falling-evil ibid. A Popish Periapt or Charm which must never be said but carryed about one against theeves Another amulet 131. A Papistical charm A Charm found in the Canon of the Mass Other Papistical Charms A Charm of the holy Cross 132. A Charm taken out of the Primer Page 133 CHAP. X. How to make Holy-water and the vertues thereof S. Rufin's Charm of the wearing and bearing of the Name of Jesus that the Sacrament of Confession and the Eucharist is of as much efficacy as other charms and magnified by L. Varus ibid. CHAP. XI Of the noble balm used by Moses apishly counterfeited in the Church of Rome Page 134 CHAP. XII The opinion of Ferrarius touching Charms Periapts Appensions Amulets c. Of Homerical medicines of constant opinion and the effects thereof ibid. CHAP. XIII Of the effects of Amulets the drift of Argerius Ferrarius in the commendation of charms c. four sorts of Homerical medicines and the choice thereof of imagination Page 135 CHAP. XIV Choice of charms against the Falling-evil the biting of a mad Dog the stinging of a Scorpion the Toothach for a woman in travel for the Kings-evil to get a Thorn out of any member or a bone out of ones throat Charms to be said fasting or at the gathering hearbs for sore Eyes to open Locks against Spirits for the bots in a Horse and specially for the Duke of Alba's Horse for sowre Wines c. 136. For the Falling-evil ibid. Against the biting of a mad Dog 137. Against the biting of a Scorpion Against the Toothach A charm to release a woman in Travel To heal the King or Queens-evil or any other soreness in the Throat A charm read in the Romish Church upon S. Blaze's day that will fetch a thorn out of any place of ones body A bone out of the Throat c. Lect. 3. ibid. A charm for the headach 138. A charm to be said each morning by a Witch fasting or at least before she go abroad Another Charm that Witches use at the gathering of their Medicinable Hearbs An Old Womans Charm wherewith she did much good in the Countrey and grew famous thereby ibid. Another like charme ibid. A charme to open locks 139. A charme to drive away spirits that haunt any house A pretty charme or conclusion for one possessed Another to the same effect ibid. Another charme or witchcraft for the same ibid. A charme for the bots in a horse ibid. A charme against vinegar Page 140. CHAP. XV. The inchanting of Serpents and snakes objections answered concerning the same fond reasons why charmes take effect therein Mahomets pigeon miracles wrought by an Asse at Memphis in Aegypt popish charmes against serpents of miracle-workers the taming of snakes Bodins lie of Snakes Page 141. CHAP. XVI Charmes to carry water in a sive to know what is spoken of us behind our backs for bleare eyes to make seeds to grow well of images made of wax to be rid of a witch to hang her up notable authorities against waxen images a story bewraying the knavery of Waxen images 145. A Charme teaching how to hurt whom yon list with images of wax c. ibid. CHAP. XVII Sundry spirits of charmes tending to divers purposes and first certain charmes to make taciturnity in tortures 146. Country charmes against these and all other Witchcrafts in the saying also whereof witches are vexed ibid. A charme for the choine cough For conporal or spiritual rest Charmes to find cut a thiefe 147. Another way to find out a thiefe that hath stoln any thing from you 148. To put out the thieves eye Another way to find out a thief ibid. A charme to find out or spoil a thief ibid. S. Adelberts curse or charme against thieves 149. Another inchantment Page 151. CHAP. XVIII A charme or experiment to finde out a witch 152. To spoil a thief a witch or any other enemy and to be delivered from the evill ibid. A notable charme or medicine to pull out an arrow-head or any such thing that sticketh in the flesh or bones and cannot otherwise be had out 153. Charmes against a quotidian ague ibid. For all manner of agues intermittent Periapts characters c. for agues and to cure all diseases and to deliver from all evil ibid. More charms for agues 154. For a bloody flux or rather an issue of blted Cures commenced and finished by witchcraft 155. Another witchcraft or knavery practised by the same surgeon 156. Another experiment for one bewitched Otherwise A knack to know whether you be bewitched or no Page 157. CHAP. XIX That one witchcraft may lawfully meet with another ibid. CHAP. XX. Who are priviledged from witches what bodies are aptest to be bewitched or to be witches why women are rather witches than men and what they are ibid. CHAP. XXI What miracles witchmongers report to have been done by witches words c. contradictions of witchmongers among themselves how beasts are cured hereby of bewitched butter a charme against witches and a counter charm the effect of charmes and words proved by L. Varius to be wonderful 258. A charme to find her that bewitched your kine 259. Another for all that have bewitched any kind of cattel ibid. A special charme to preserve all cattel from witchcraft Page 260. CHAP. XXII Lawful charmes rather medicinable cures for diseased cattel The charme of charmes and the power thereof ibid. The charme of charmes Otherwise Page 261. CHAP. XXIII A confutation of the force and vertue falsly ascribed to charmes and amulets by the authorities of ancient writers both Divines and Physitians ibid. BOOK XIII CHAP. I. THe signification of the Hebrew word Hartumin where it is found written in the Scriptures and how it is diversly translated whereby the objection of Pharaohs Magitians is afterwards answered in this book also of natural magick not evill in it selfe Page 163. CHAP. II. How the philosophers in times past travelled for the knowledge of natural Magick of Solomons knowledge therein who is to be called a natural Magician a distinction thereof and why it is condemned for witchcraft Page 164. CHAP. III. VVhat secrets do lie hidden
assaulteth him It is said in the Gospel There was a woman which had a spirit of infirmity eighteen years who was bowed together c. whom Christ by laying his hand upon her delivered of her disease Whereby it is to be seen that although it be said that Satan had bound her c. yet that it was a sickness or disease of body that troubled her for Christ's own words expound it Neither is there any word of Witchcraft mentioned which some say was the cause thereof There were seven Devils cast out of Mary Magdalen Which is not so grossly understood by the learned as that there were in her just seven corporal Devils such as I described before elsewhere but that by the number of seven Devils a great multitude and an uncertain number of vices is signified which figure is usual in divers places of the Scripture And this interpretation is more agreeable with Gods Word then the Papistical paraphrase which is That Christ under the name of the seven Devils recounteth the seven deadly sins only Others allow neither of these Expositions because they suppose that the efficacy of Christs miracle should this way be confounded as though it were not as difficult a matter with a touch to make a good Christian of a vicious person as with a word to cure the Ague or any other disease of a sick body I think not but any of both these cures may be wrought by means in process of time without miracle the one by the Preacher the other by the Physitian But I say that Christs work in both was apparently miraculous for with power and authority even with a touch of his finger And a word of his mouth he made the blind to see the halt to go the lepers clean the deaf to hear the dead to rise again and the poor to receive the Gospel out of whom I say he cast Devils and miraculously conformed them to become good Christians which before were dissolute livers to whom he said Go your wayes and sin no more CHAP. XIV That it pleased God to manifest the power of his Son and not of Witches by miracles JEsus Christ to manifest his divine power rebuked the winds and they ceased and the waves of water and it was calm which if neither our Divines nor Physitians can do much less our Conjurors and least of all our old Witches can bring any such thing to pass But it pleased God to manifest the power of Christ Jesus by such miraculous and extraordinary means providing and as it were preparing diseases that none otherwise could be cured that his Sons glory and his Peoples faith might the more plainly appear as namely Leprosie Lunacy and Blindness as it is apparent in the Gospel where it is said that the man was not stricken with blindness for his own sins not for any offence of his ancestors but that he was made blind to the intent the works of God should be shewed upon him by the hands of Jesus Christ But Witches with their charms can cure as Witchmongers affirm all these diseases mentioned in the Scripture and many other more as the Gout the Toothach c. which we find not that ever Christ cured As touching those that are said in the Gospel to be possessed of spirits it seemeth in many places that it is indifferent or all one to say He is possessed with a Devil or he is lunatick or phrentick which disease in these dayes is said to proceed of melancholy But if every one that now is lunatick be possessed with a real Devil then might it be thought that Devils are to be thrust out of men by medicines But who saith in these times with the woman of Canaan My Daughter is vexed with a Devil except it be presupposed that she meant her daughter was troubled with some disease Indeed we say and say truly to the wicked the Devil is in him but we mean not thereby that a real Devil is gotten into his guts And if it were so I marvel in what shape this real Devil that possesseth them remaineth Entreth he into the body in one shape and into the mind in another If they grant him to be spiritual and invisible I agree with them Some are of opinion that the said woman of Canaan meant indeed that her daughter was troubled with some disease because it is written in stead of that the Devil was cast out that her daughter was made whole even the self same hour According to that which is said in the 12. of Matthew There was brought unto Christ one possessed of a Devil which was both blind and dumb and he healed him so as he that was blind and dumb both spake and saw But it was the man and not the Devil that was healed and made to speak and see Whereby I say it is gathered that such as were diseased as well as they that were lunatick were said sometimes to be possessed of Devils CHAP. XV. Of the Possessed with Devils HEre I cannot omit to shew how fondly divers Writers and namely James Sprenger and Henry Institor do gather and note the cause why the Devil maketh choice to possess men at certain times of the Moon which is say they in two respects first That they may defame so good a creature as the Moon secondly Because the brain is the moistest part of the body The Devil therefore considereth the aptnest and conveniency thereof the Moon having dominion over all moist things so as they take advantage thereby the better to bring their purposes to pass And further they say That Devils being conjured and called up appear and come sooner in some certain constellations than in other some thereby to induce men to think that there is some godhead in the Starrs But when Saul was releived with the sound of the Harp they say That the departure of the Devil was by means of the sign of the cross imprinted in David 's veins whereby we may see how absurd the imaginations and devices of men are when they speak according to their own fancies without warrant of the Word of God But methinks it is very absurd that Josephus affirmeth to wit That the Devil should be thrust out of any man by vertue of a root And as vain it is that Aâ—llanus writeth of the magical hearb Cynospastus otherwise called Aglaphotis which is all one with Solomon's root named Baaros as having force to drive out any Devil from a man possessed CHAP. XVI That we being not throughly informed of the Nature of Devils and Spirits must satisfie our selves with that which is delivered us in the Scriptures touching the same how this word Devil is to be understood both in the singular and plural number of the Spirit of God and the spirit of the Devil of tame spirits of Ahab THe Nature therefore and Substance of Devils and Spirits because in the Scripture it is not so set down as