The Epistle

The EpistleTo the Honorable, mine especiall goodA.ii. A.Lord, Sir Roger Manwood Knight, Lordcheefe Baron of hir Majesties Courtof the Eschequer.iNSOMUCH as I know that your Lordship is by nature whollie inclined, and in purpose earnestly bent to releeve the poore, and that not onlie with hospitalitie and almes, but by diverse other devises and waies tending to their comfort, having (as it were) framed and set your selfe to the helpe and maintenance of their estate; as appeareth by your charge and travell in that behalfe. Whereas also you have a speciall care for the supporting of their right, and redressing of their wrongs, as neither despising their calamitie, nor yet forgetting their complaint, seeking all meanes for their amendement, and for the reformation of their disorders, even as a verie father to the poore. Finallie, for that I am a poore member of that commonwelth, where your Lordship is a principall person; I thought this my travell, in the behalfe of the poore, the aged, and the simple, might be/A.ii.v.verie fitlie commended unto you: for a weake house requireth a strong staie. In which respect I give God thanks, that hath raised up unto me so mightie a freend for/A. v.them as your Lordship is, who in our lawes have such knowledge, in government such discretion, in these causes such experience, and in the commonwealth such authoritie; and neverthelesse vouchsafe to descend to the consideration of these base and inferior matters, which minister more care and trouble, than worldlie estimation.And in somuch as your Lordship knoweth, or rather exerciseth the office of a judge, whose part it is to heare with courtesie, and to determine with equitie; it cannot but be apparent unto you, that when punishment exceedeth the fault, it is rather to be thought vengeance than correction. In which respect I knowe you spend more time and travell in the conversion and reformation, than in the subversion & confusion of offenders, as being well pleased to augment your owne private paines, to the end you may diminish their publike smart. For in truth, that commonwealth remaineth in wofull state, where fetters and halters beare more swaie than mercie and due compassion.Howbeit, it is naturall to unnaturall people, and peculiar unto witchmongers, to pursue the poore, to accuse the simple, and to kill the innocent; supplieng in rigor and malice towards others, thatwhich they themselves want in proofe and discretion, or the other in offense or occasion. But as a cruell hart and an honest mind doo seldome meete and feed togither in a dish; so a discreet and mercifull magistrate, and a happie commonwealth cannot be separated asunder. How much then are we bound to God, who hath given us a Queene, that of justice is not only the very perfect image & paterne; but also of mercie & clemencie (under God) the meere fountaine &/A. 2.bodie it selfe? In somuch as they which hunt most after bloud in/A.iii.these daies, have least authoritie to shed it. Moreover, sith I see that in cases where lenitie might be noisome, & punishment wholesome to the commonwealth; there no respect of person can move you, no authoritie can abash you, no feare, no threts can daunt you in performing the dutie of justice.In that respect againe I find your Lordship a fit person, to judge and looke upon this present treatise. Wherein I will bring before you, as it were to the barre, two sorts of most arrogant and wicked people, the first challenging to themselves, the second attributing unto others, that power which onelie apperteineth to God,aaApoc. 4, 11.who onelie is the Creator of all things,bbRom. 8.Acts. 5.Apoc. 2.who onelie searcheth the heart and reines, who onelieccLuke. 16.knoweth our imaginations and thoughts, who onelieddDan. 2. & 28, & 47.openeth all secrets, whoeePsalm. 72. & 136.Jer. 5.onelie worketh great wonders, who onelie hath powerffJob, 5. & 36.Sam. 12.1. Reg. 8.2. Reg. 3.Isaie. 5.Zach. 10. & 14.Amos. 4. 7.to raise up & cast downe; who onelie maketh thunder, lightning, raine, tempests, and restraineth them at his pleasure; who onelieggJob. 1.sendeth life and death, sicknesse & health, wealth and wo; who neither giveth nor lendeth hishhIsaie. 42, 8.glorie to anie creature.And therefore, that which greeveth me to the bottome of my hart, is, that these witchmongers cannot be content, to wrest out of Gods hand his almightie power, and keepe it themselves, or leave it with a witch: but that, when by drift of argument they are made to laie downe the bucklers, they yeeld them up to the divell, or at the least praie aid of him, as though the raines of all mens lives and actions were committed into his hand; and that he sat at the sterne, to guide and direct the course of the whole world, imputing unto him power and abilitie inough to doo as great things, and as strange miracles as ever Christ did.But the doctors of this supernaturall doctrine saie/A. 2. v.somtimes, that the witch doth all these things by vertue of hir/A.iii.v.charmes; sometimes that a spirituall, sometimes that a corporall divell doth accomplish it; sometimes they saie that the divell doth but make the witch beleeve she doth that which he himselfe hath wrought; sometimes that the divell seemeth to doo that by compulsion, which he doth most willinglie. Finallie, the writers hereupon are so eloquent, and full of varietie; that sometimes they write that the divell dooth all this byGods permission onelie; sometimes by his licence, somtimes by his appointment: so as (in effect and truth) not the divell, but the high and mightie king of kings, and Lord of hosts, even God himselfe, should this waie be made obedient and servile to obeie and performe the will & commandement of a malicious old witch, and miraculouslie to answere hir appetite, as well in everie trifling vanitie, as in most horrible executions; as the revenger of a doting old womans imagined wrongs, to the destruction of manie innocent children, and as a supporter of hir passions, to the undoing of manie a poore soule. And I see not, but a witch may as well inchant, when she will; as a lier may lie when he list: and so should we possesse nothing, but by a witches licence and permission.And now forsooth it is brought to this point, that all divels, which were woont to be spirituall, may at their pleasure become corporall, and so shew themselves familiarlie to witches and conjurors, and to none other, and by them onlie may be made tame, and kept in a box, &c. So as a malicious old woman may command hir divell to plague hir neighbor: and he is afflicted in manner and forme as she desireth. But then commeth another witch, and she biddeth hir divell helpe, and he healeth the same partie. So as they/A 3make it a kingdome divided in it selfe, and therefore I trust it will not long endure, but will shortlie be overthrowne, according to the words of our Savior,Omne regnum in se divisum desolabitur, Everie king/domeA.iiii.divided in it selfe shalbe desolate.And although some saie that the divell is the witches instrument, to bring hir purposes and practises to passe: yet others saie that she is his instrument, to execute his pleasure in anie thing, and therefore to be executed. But then (me thinks) she should be injuriouslie dealt withall, and put to death for anothers offense: for actions are not judged by instrumentall causes; neither dooth the end and purpose of that which is done, depend upon the meane instrument. Finallie, if the witch doo it not, why should the witch die for it? But they saie that witches are persuaded, and thinke, that they doo indeed those mischeefs; and have a will to performe that which the divell committeth: and that therefore they are worthie to die. By which reason everie one should be executed, that wisheth evill to his neighbor, &c. But if the will should be punished by man, according to the offense against God, we should be driven by thousands at once to the slaughterhouse or butcherie.Proverb. 5.For whosoever loatheth correction shall die. And who should escape execution, if this lothsomnesse (I saie) should extend to death by the civill lawes. Also the reward of sinne is death. Howbeit, everie one that sinneth, is not to be put to death by the magistrate. But (my Lord) it shalbe proved in mybooke, and your Lordship shall trie it to be true, as well here at home in your native countrie, as also abrode in your severall circuits, that (besides them that beVenificæ, which are plaine poisoners) there will be found among our witches onelie two sorts; the one sort being such by imputation, as/A 3 vso thought of by others (and these are abused, and not abusors) the other by acceptation, as being willing so to be accompted (and these be meere cousenors.)CalvineInstit. lib. 5. ca. 8. sect. 6.Item upon Deut. cap. 18.Lib. de lamiis, pag. 5.treating of these magicians, calleth them cousenors, saieng that they use their juggling knacks onelie to amase or abuse the people; or else for fame: but he/A.iiij.v.might rather have said for gaine. Erastus himselfe, being a principall writer in the behalfe of witches omnipotencie, is forced to confesse, that these Greeke words,μαγία, μαγγαγία, φαρμακία,are most commonlie put for illusion, false packing, cousenage, fraud, knaverie and deceipt: and is further driven to saie, that in ancient time, the learned were not so blockish, as not to see that the promises of magicians and inchanters were false, and nothing else but knaverie, cousenage, and old wives fables; and yet defendeth he their flieng in the aire, their transferring of corne or grasse from one feeld to another, &c.But as Erastus disagreeth herein with himselfe and his freends: so is there no agreement among anie of those writers, but onlie in cruelties, absurdities, and impossibilities. And these (my Lord) that fall into so manifest contradictions, and into such absurd asseverations, are not of the inferior sort of writers; neither are they all papists, but men of such accompt, as whose names give more credit to their cause, than their writings. In whose behalfe I am sorie, and partlie for reverence suppresse their fondest errors and fowlest absurdities; dealing speciallie with them that most contend in crueltie,aaIsaie. 59, 7.Rom. 3, 15.whose feete are swift to shed bloud, striving (asbbEccl. 27, 5.Jesus the sonne of Sirach saith) and hasting (asccProv. 1, 16.Salomon the sonne of David saith) to powre out the bloud of the innocent; whose heat against these poore wretches cannot be allaied with anie other liquor than bloud. And therfore I feare thatddJer. 2, 34.under their wings will be found the bloud of the soules of the poore, at that daie, when the Lord shall saie;/A 4eePs. 139, 15.Esai. 33, 15.Depart from me ye bloudthirstie men.And bicause I know your Lordship will take no counsell against innocent bloud, but rather suppresse them that seeke to embrue their hands therein; I have made choise to open their case unto you, and to laie their miserable calamitie before your feete: following herein the/[A.v.]advise of that learned man Brentius, who saith;In epistola ad Jo. Wier.Si quis admonuerit magistratum, ne in miseras illas mulierculas sæviat, eum ego arbitror divinitùs excitatum; that is, If anie admonish the magistrate not to deale too hardlie with these miserable wretches, that are calledwitches, I thinke him a good instrument raised up for this purpose by God himselfe.But it will perchance be said by witchmongers; to wit, by such as attribute to witches the power which apperteineth to God onelie, that I have made choise of your Lordship to be a patrone to this my booke; bicause I think you favour mine opinions, and by that meanes may the more freelie publish anie error or conceipt of mine owne, which should rather be warranted by your Lordships authoritie, than by the word of God, or by sufficient argument. But I protest the contrarie, and by these presents I renounce all protection, and despise all freendship that might serve to helpe towards the suppressing or supplanting of truth: knowing also that your Lordship is farre from allowing anie injurie done unto man; much more an enimie to them that go about to dishonor God, or to embezill the title of his immortall glorie. But bicause I know you to be perspicuous, and able to see downe into the depth and bottome of causes, and are not to be carried awaie with the vaine persuasion or superstition either of man, custome, time, or multitude, but mooved with the authoritie of truth onlie: I crave your countenance herein, even so farre foorth, and no further, than the lawe of God, the lawe of nature, the lawe of this land, and the/A 4 vrule of reason shall require. Neither doo I treat for these poore people anie otherwise, but so, as with one hand you may sustaine the good, and with the other suppresse the evill: wherein you shalbe thought a father to orphans, an advocate to widowes, a guide to the blind, a staie to the lame, a comfort & countenance to the honest, a scourge/ and terror to the wicked.[A.v.v.]Thus farre I have beene bold to use your Lordships patience, being offended with my selfe, that I could not in brevitie utter such matter as I have delivered amplie: whereby (I confesse) occasion of tediousnes might be ministred, were it not that your great gravitie joined with your singular constancie in reading and judging be means of the contrarie. And I wish even with all my hart, that I could make people conceive the substance of my writing, and not to misconstrue anie part of my meaning. Then doubtles would I persuade my selfe, that the companie of witchmongers, &c: being once decreased, the number also of witches, &c: would soone be diminished. But true be the words of the Poet,*[* Homer.]Haudquaquam poteris sortirier omnia solus,Námque aliis divi bello pollere dederunt,Huic saltandi artem, voce huic cytharáque canendi:Rursum alii inseruit sagax in pectore magnusJupiter ingenium, &c.And therefore as doubtfull to prevaile by persuading, though I have reason and common sense on my side; I rest upon earnest wishing; namelie, to all people an absolute trust in God the creator, and not in creatures, which is to make flesh our arme: that God may have his due honor, which by the undutifulnes of manie is turned into dishonor, and lesse cause of offense and errour given by common received evill example. And to your Lordship I wish, as increase of honour, so continuance of good health, and happie daies.Your Lordships to be commandedReginald Scot.To the right worshipfull Sir[A.vi.] A.aThomas Scot Knight, &c.[Rom. and Ital. of this reversed from original.]SIr, I see among other malefactors manie poore old women convented before you for working of miracles, other wise called witchcraft, and therefore I thought you also a meet person to whom I might cōmend my booke. And here I have occasion to speake of your sincere administration of justice, and of your dexteritie, discretion, charge, and travell emploied in that behalfe, wherof I am oculatus testis. Howbeit I had rather refer the reader to common fame, and their owne eies and eares to be satisfied; than to send them to a Stationers shop, where manie times lies are vendible, and truth contemptible. For I being of your house, of your name, & of your bloud; my foot being under your table, my hand in your dish, or rather in your pursse, might bee thought to flatter you in that, wherein (I knowe) I should rather offend you than please you. And what need I currie favour with my most assured friend? And if I should onelie publish those vertues (though they be manie) which give me speciall occasion to exhibit this my travell unto you, I should doo as a painter, that describeth the foot of a notable personage, and leaveth all the best features in his bodie untouched.I therefore (at this time) doo onelie desire you to consider of my report, concerning the evidence that is commonlie brought before you against them. See first whether the evidence be not frivolous, & whether the proofs brought against them be not incredible, consisting of ghesses, presumptions, & impossibilities contrarie to reason, scrip/ture,Aa2and nature. See also what persons complaine upon them, whether they be not of the basest, the unwisest, & most faithles kind of people. Also/[A.vi.v.]may it please you to waie what accusations and crimes they laie to their charge, namelie: She was at my house of late, she would have had a pot of milke, she departed in a chafe bicause she had it not, she railed, she curssed, she mumbled and whispered, and finallie she said she would be even with me: and soone after my child, my cow, my sow, or my pullet died, or was strangelie taken. Naie (if it please your Worship) I have further proofe: I was with a wise woman, and she told me I had an ill neighbour, & that she would come to my house yer it were long, and so did she; and that she had a marke above hir waste, & so had she: and God forgive me, my stomach hath gone against hir a great while. Hir mother before hir was counted a witch, she hath beene beatenand scratched by the face till bloud was drawne upon hir, bicause she hath beene suspected, & afterwards some of those persons were said to amend. These are the certeinties that I heare in their evidences.Note also how easilie they may be brought to confesse that which they never did, nor lieth in the power of man to doo: and then see whether I have cause to write as I doo. Further, if you shall see that infidelitie, poperie, and manie other manifest heresies be backed and shouldered, and their professors animated and hartened, by yeelding to creatures such infinit power as is wrested out of Gods hand, and attributed to witches: finallie, if you shall perceive that I have faithfullie and trulie delivered and set downe the condition and state of the witch, and also of the witchmonger, and have confuted by reason and lawe, and by the word of God it selfe, all mine adversaries objections and arguments: then let me have your countenance against them that maliciouslie oppose themselves against me./My greatest adversaries are yoong ignorance and old custome.Aa2For what follie soever tract of time hath fostered, it is/[A.vii.]so superstitiouslie pursued of some, as though no error could be acquainted with custome. But if the lawe of nations would joine with such custome, to the maintenance of ignorance, and to the suppressing of knowledge; the civilest countrie in the world would soone become barbarous, &c. For as knowledge and time discovereth errors, so dooth superstition and ignorance in time breed them. And concerning the opinions of such, as wish that ignorance should rather be mainteined, than knowledge busilie searched for, bicause thereby offense may grow: I answer,John. 5.that we are commanded by Christ himselfe to search for knowledge:Prov. 15, 1.for it is the kings honour (as Salomon saith) to search out a thing.Aristotle said to Alexander, that a mind well furnished was more beautifull than a bodie richlie araied. What can be more odious to man, or offensive to God, than ignorance: for through ignorance the Jewes did put Christ to death.Acts. 3.Proverbs. 9.Which ignorance whosoever forsaketh, is promised life everlasting: and therfore among Christians it should be abhorred above all other things. For even as when we wrestle in the darke, we tumble in the mire, &c: so when we see not the truth, we wallow in errors. A blind man may seeke long in the rishes yer he find a needle; and as soone is a doubt discussed by ignorance. Finallie, truth is no sooner found out in ignorance, than a sweet savor in a dunghill. And if they will allow men knowledge, and give them no leave to use it, men were much better be without it than have it.Matth. 25.Matth. 5.Luke. 8.For it is, as to have a tallent, and to hide it under the earth; or to put a candle under a bushell: or as to have a ship, & to let hir liealwaies in the docke: which thing how profitable it is, I can saie somewhat by experience./But hereof I need saie no more, for everie man seeth thatAa2 vnone can be happie who knoweth not what felicitie meaneth. For what availeth it to have riches, and not to have the use/ thereof?[A.vii.v.]Trulie the heathen herein deserved more commendation than manie christians, for they spared no paine, no cost, nor travell to atteine to knowledge. Pythagoras travelled from Thamus to Aegypt, and afterwards into Crete and Lacedæmonia: and Plato out of Athens into Italie and Aegypt, and all to find out hidden secrets and knowledge: which when a man hath, he seemeth to be separated from mortalitie. For pretious stones, and all other creatures of what value soever, are but counterfeits to this jewell: they are mortall, corruptible, and inconstant; this is immortall, pure and certeine. Wherfore if I have searched and found out any good thing, that ignorance and time hath smothered, the same I commend unto you: to whom though I owe all that I have, yet am I bold to make other partakers with you in this poore gift.Your loving cousen,Reg. Scot.To the right worshipfull his loving friends,[A.viii].Aa3Maister Doctor Coldwell Deane of Ro-chester, and Maister Doctor Read-man Archdeacon of Can-turburie, &c.[Rom. and Ital. reversed; the italics of original smaller than in that to Sir Th. Scot.HAving found out two such civill Magistrates, as for direction of judgement, and for ordering matters concerning justice in this common wealth (in my poore opinion) are verie singular persons, who (I hope) will accept of my good will, and examine my booke by their experience, as unto whom the matter therin conteined dooth greatlie apperteine: I have now againe considered of two other points: namelie, divinitie and philosophie, whereupon the groundworke of my booke is laid. Wherein although I know them to be verie sufficientlie informed, yet dooth not the judgement and censure of those causes so properlie apperteine to them as unto you, whose fame therein hath gotten preeminence above all others that I know of your callings: and in that respect I am bold to joine you with them, being all good neighbours togither in this commonwelth, and loving friends unto me. I doo not present this unto you, bicause it is meet for you; but for that you are meet for it (I meane) to judge upon it, to defend it, and if need be to correct it; knowing that you have learned of that grave counseller Cato, not to shame or discountenance any bodie. For if I thought you as readie, as able, to disgrace me for mine insufficiencie; I should not have beene hastie (knowing your learning) to have written unto you: but if I should be abashed to write to you, I should shew my selfe ignorant of your courtesie.I knowe mine owne weakenesse, which if it have beene able to mainteine this argument, the cause is the stronger. Eloquent words may please the eares, but sufficient matter persuadeth the hart. So as, if I exhibit wholsome drinke (thought it be small) in a treene*[* = wooden]dish with a faithfull hand, I hope it will bee as well accepted, as strong wine offered in a silver bowle with a flattering heart. And surelie it is a point of as great liberalitie to receive a small thing thankeful/lie,Aa3 v.as to give and distribute great and costlie gifts bountifullie: for there is more supplied with courteous answers than with rich rewards. The ty/rant[A.viii.v.]Dionysius was not so hated for his tyrannie, as for his churlish and strange behaviour. Among the poore Israelites sacrifices, God was satisfied with the tenth part ofan Ephah of flower, so as it were fine and good. Christ liked well of the poore widowes mite, Lewis of France accepted a rape root of clownish Conan, Cyrus vouchsafed to drinke a cup of cold water out of the hand of poore Sinætes:and so it may please you to accept this simple booke at my hands, which I faithfullie exhibit unto you, not knowing your opinions to meet with mine, but knowing your learning and judgement to be able as well to correct me where I speake herein unskilfullie, as others when they speake hereof maliciouslie.Some be such dogs as they will barke at my writings, whether I mainteine or refute this argument: as Diogenes snarled both at the Rhodians and at the Lacedæmonians: at the one, bicause they were brave; at the other, bicause they were not brave. Homer himselfe could not avoid reprochfull speaches. I am sure that they which never studied to learne anie good thing, will studie to find faults hereat. I for my part feare not these wars, nor all the adversaries I have; were it not for certeine cowards, who (I knowe) will come behind my backe and bite me.But now to the matter. My question is not (as manie fondlie suppose) whether there be witches or naie: but whether they can doo such miraculous works as are imputed unto them. Good Maister Deane, is it possible for a man to breake his fast with you at Rochester, and to dine that day at Durham with Maister Doctor Matthew; or can your enimie maime you, when the Ocean sea is betwixt you? What reall communitie is betwixt a spirit and a bodie? May a spirituall bodie become temporall at his pleasure? Or may a carnall bodie become invisible? Is it likelie that the lives of all Princes, magistrates, & subjects, should depend upon the will, or rather upon the wish of a poore malicious doting old foole; and that power exempted from the wise, the rich, the learned, the godlie, &c? Finallie, is it possible for man or woman to do anie of those miracles expressed in my booke, & so constantlie reported by great clarks? If you saie, no; then am I satisfied. If you saie that God, absolutelie, or by meanes can accomplish all those, and manie more, I go with you. But witches may well saie they can doo these things, howbeit they cannot shew how they doo them. If I for my part should saie I could doo/A a 4.those things, my verie adversaries would saie that I lied.O Maister Archdeacon, is it not pitie, that that which is said to be doone with the almightie power of the most high God, and by our saviour his onelie sonne Jesus Christ our Lord, shouldbe referred to a baggage old womans nod/B.i.or wish, &c? Good Sir, is it not one manifest kind of Idolatrie, for them that labor and are laden, to comeunto witches to be refreshed? If witches could helpe whom they are said to have made sicke, I see no reason, but remedie might as well be required at their hands, as a pursse demanded of him that hath stolne it. But trulie it is manifold idolatrie, to aske that of a creature, which none can give but the Creator. The papist hath some colour of scripture to mainteine his idoll of bread, but no Jesuiticall distinction can cover the witchmongers idolatrie in this behalfe. Alas, I am sorie and ashamed to see how manie die, that being said to be bewitched, onelie seeke for magicall cures, whom wholsome diet and good medicines would have recovered. I dare assure you both, that there would be none of these cousening kind of witches, did not witchmongers mainteine them, followe them, and beleeve in them and their oracles: whereby indeed all good learning and honest arts are overthrowne. For these that most advance their power, and mainteine the skill of these witches, understand no part thereof: and yet being manie times wise in other matters, are made fooles by the most fooles in the world.Me thinks these magicall physicians deale in the commonwelth, much like as a certeine kind of Cynicall people doo in the church, whose severe saiengs are accompted among some such oracles, as may not be doubted of; who in stead of learning and authoritie (which they make contemptible) doo feed the people with their owne devises and imaginations, which they prefer before all other divinitie: and labouring to erect a church according to their owne fansies, wherein all order is condemned, and onelie their magicall words and curious directions advanced, they would utterlie overthrowe the true Church. And even as these inchanting Paracelsians abuse the people, leading them from the true order of physicke to their charmes: so doo these other (I saie) dissuade from hearkening to learning and obedience, and whisper in mens eares to teach them their frierlike traditions. And of this sect the cheefe author at this time is/A a 4 vone Browne, a fugitive, a meet cover for such a cup: as heretofore the Anabaptists, the Arrians,*[* Arians]and the Franciscane friers.Trulie not onlie nature, being the foundation of all perfection; but also scripture, being the mistresse and director thereof, and of all christianitie, is beautified with knowledge and learning. For as nature without discipline dooth naturallie incline unto vanities, and as it were sucke up errors:Rom. 2, 27.2. Cor. 3, 6.so doth the word, or rather the letter of the scripture, without understanding, not onlie make us devoure errors, but yeeldeth us up to death & destruction: & therefore Paule saith he was not a minister of the letter, but of the spirit.Thus have I beene bold to deliver unto the world, and to you, those simple/B.i. v.notes, reasons, and arguments, which I have devised or collectedout of other authors: which I hope shall be hurtfull to none, but to my selfe great comfort, if it may passe with good liking and acceptation. If it fall out otherwise, I should thinke my paines ill imploied. For trulie, in mine opinion, whosoever shall performe any thing, or atteine to anie knowledge; or whosoever should travell throughout all the nations of the world, or (if it were possible) should peepe into the heavens, the consolation or admiration thereof were nothing pleasant unto him, unles he had libertie to impart his knowledge to his friends. Wherein bicause I have made speciall choise of you, I hope you will read it, or at the least laie it up studie with your other bookes, among which therein your is none dedicated to any with more good will. And so long as you have it, it shall be untoyou (upon adventure of my life) a certeine amulet, periapt, circle, charme, &c: to defend you from all inchantments.Your loving friendReg. Scot.To the Readers.B.ii. BTO you that are wise & discreete few words may suffice: for such a one judgeth not at the first sight, nor reprooveth by heresaie;Isai. 11.Prover. 1.but patientlie heareth, and thereby increaseth in understanding: which patience bringeth foorth experience, whereby true judgement is directed. I shall not need therefore to make anie further sute to you, but that it would please you to read my booke, without the prejudice of time, or former conceipt: and having obteined this at your hands, I submit my selfe unto your censure. But to make a solemne sute to you that are parciall readers, desiring you to set aside parcialitie, to take in good part my writing, and with indifferent eies to looke upon my booke, were labour lost, and time ill imploied. For I should no more prevaile herein, than if a hundred yeares since I should have intreated your predecessors to beleeve, that Robin goodfellowe, that great and ancient bulbegger, had beene but a cousening merchant, and no divell indeed.If I should go to a papist, and saie; I praie you beleeve my writings, wherein I will proove all popish charmes, conjurations, exorcismes, benedictions and cursses, not onelie to be ridiculous, and of none effect, but also to be impious and contrarie to Gods word: I should as hardlie therein win favour at their hands, as herein obteine credit at yours. Neverthelesse, I doubt not, but to/B.ii v.use the matter so, that as well the massemoonger for his part, as the witchmoonger for his, shall both be ashamed of their professions.But Robin goodfellowe ceaseth now to be much feared, and poperie is sufficientlie discovered. Nevertheles, witches charms, and conjurors cousenages are yet thought effectuall. Yea the Gentiles have espied the fraud of their cousening oracles, and our cold prophets and inchanters make us fooles still, to the shame of us all, but speciallie of papists, who conjure everie thing, and thereby bring to passe nothing. They saie to their candles; I conjure you to endure for ever: and yet they last not a pater noster while the longer. They conjure water to be wholesome both for bodie and soule: but the bodie (we see) is never the better for it, nor the soule anie whitreformed by it. And therefore I mervell, that when they see their owne conjurations confuted and brought to naught, or at the least void of effect, that they (of all other) will yet give such credit, countenance, and authoritie to the vaine cousenages of witches and conjurors; as though their charmes and conjurations could produce more/ apparent, certeine, and better effects than their owne.B vBut my request unto all you that read my booke shall be no more, but that it would please you to conferre my words with your owne sense and experience, and also with the word of God. If you find your selves resolved and satisfied, or rather reformed and qualified in anie one point or opinion, that heretofore you held contrarie to truth, in a matter hitherto undecided, and never yet looked into; I praie you take that for advantage: and suspending your judgement, staie the sentence of condemnation against me, and consider of the rest, at your further leasure. If this may not suffice to persuade you, it cannot prevaile to annoy you: and then, that which is written without offense, may be overpassed without anie greefe.And although mine assertion, be somewhat differing from the old inveterat opinion, which I confesse hath manie graie heares, whereby mine adversaries have gained more authoritie than reason, towards the maintenance of their presumptions and old wives fables: yet shall it fullie agree with Gods glorie, and with his holie word. And albeit there be hold taken by mine adver/sariesB.iii.of certeine few words or sentences in the scripture that maketh a shew for them: yet when the whole course thereof maketh against them, and impugneth the same, yea and also their owne places rightlie understood doo nothing at all releeve them: I trust their glorious title and argument of antiquitie will appeare as stale and corrupt as the apothecaries drugs, or grocers spice, which the longer they be preserved, the woorsse they are. And till you have perused my booke, ponder this in your mind, to wit, thatSagæ,Thessalæ,Striges,Lamiæ(which words and none other being in use do properlie signifie our witches) are not once found written in the old or new testament; and that Christ himselfe in his gospell never mentioned the name of a witch. And that neither he, nor Moses ever spake anie one word of the witches bargaine with the divell, their hagging, their riding in the aire, their transferring of corne or grasse from one feeld to another, their hurting of children or cattell with words or charmes, their bewitching of butter, cheese, ale, &c: nor yet their transubstantiation;Mal. malef. par. 2. quæ. 2.insomuch as the writers hereupon are not ashamed to say, that it is not absurd to affirme that there were no witches in Jobs time. The reason is, that if there had beene such witches then in beeing, Job would have said he had beene bewitched. But indeed men tooke no heed in those daies to thisdoctrine of divels;1. Pet. 4. 1.to wit, to these fables of witchcraft, which Peter saith shall be much regarded and hearkened unto in the latter daies.Howbeit, how ancient so ever this barbarous conceipt of witches omnipotencie is, truth must not be measured by time: for everie old opinion is not sound. Veritie is not impaired, how long so ever it be suppressed; but is to be searched out, in how darke a corner so ever it lie hidden: for it is not like a cup of ale, that may be broched too rathe. Finallie, time bewraieth old errors, & discovereth new matters of truth.Danæus in suo prologo.Danæus himselfe saith, that this question hitherto hath never beene handled; nor the scriptures concerning this matter have never beene expounded. To prove the antiquitie of the cause, to confirme the opini/onB 2of the ignorant, to inforce mine adversaries arguments, to aggravate the punishments, & to accomplish the confusiō of these old women, is added the vanitie and wickednes of them, which are called witches, the arrogancie of those which take upon them to/B.iii. v.worke wonders, the desire that people have to hearken to such miraculous matters, unto whome most commonlie an impossibilitie is more credible than a veritie; the ignorance of naturall causes, the ancient and universall hate conceived against the name of a witch; their ilfavoured faces, their spitefull words, their cursses and imprecations, their charmes made in ryme, and their beggerie; the feare of manie foolish folke, the opinion of some that are wise, the want of Robin goodfellowe and the fairies, which were woont to mainteine chat, and the common peoples talke in this behalfe; the authoritie of the inquisitors, the learning, cunning, consent, and estimation of writers herein, the false translations and fond interpretations used, speciallie by papists; and manie other like causes. All which toies take such hold upon mens fansies, as whereby they are lead and entised awaie from the consideration of true respects, to the condemnation of that which they know not.Howbeit, I will (by Gods grace) in this my booke, so apparentlie decipher and confute these cavils, and all other their objections; as everie witchmoonger shall be abashed, and all good men thereby satisfied. In the meane time, I would wish them to know that if neither the estimation of Gods omnipotencie, nor the tenor of his word, nor the doubtfulnes or rather the impossibilitie of the case, nor the small proofes brought against them, nor the rigor executed upon them, nor the pitie that should be in a christian heart, nor yet their simplicitie, impotencie, or age may suffice to suppresse the rage or rigor wherewith they are oppressed; yet the consideration of their sex or kind ought to moove some mitigatiō of their punishment. For if nature (as Plinie reporteth) have taught a lion not to deale so roughlie with a woman as with a man, bicause she is in bodie theweaker vessell, and in hart more inclined to pitie (which JeremieLam. Jer. 3. & 4. cap. verse. 101. Cor 11. 9.Ibid. vers. 7.Ge. 2. 22. 18.Arist. lib. problem. 2. 9.in his lamentations seemeth to confirme) what should a man doo in this case, for whome a woman was created as an helpe and comfort unto him? In so much as, even in the lawe of nature, it is a greater offense to slea a woman than a man: not bicause a man is not the more excellent creature, but bicause a woman is the weaker vessell. And therefore among all modest and honest persons it is thought a shame to offer violence or injurie to a woman:Vir. Georg.in which respect Virgil/[B.iv.]saith,Nullum memorabile nomen fæminea in pæna est.God that knoweth my heart is witnes, and you that read my booke shall see, that my drift and purpose in this enterprise tendeth onelie to these respects. First, that the glorie and power of God be not so abridged and abased, as to be thrust into the hand or lip of a lewd old woman: whereby the worke of the Creator should be attributed to the power of a creature. Secondlie, that the religion of the gospell may be seene to stand without such peevish trumperie. Thirdlie, that lawfull favour and christian compassion be rather used towards these poore soules, than rigor and extremitie. Bicause they, which are commonlie accused of witchcraft,/B 2 vare the least sufficient of all other persons to speake for themselves; as having the most base and simple education of all others; the extremitie of their age giving them leave to dote, their povertie to beg, their wrongs to chide and threaten (as being void of anie other waie of revenge) their humor melancholicall to be full of imaginations, from whence cheefelie proceedeth the vanitie of their confessions; as that they can transforme themselves and others into apes, owles, asses, dogs, cats, &c: that they can flie in the aire, kill children with charmes, hinder the comming of butter, &c.And for so much as the mightie helpe themselves together, and the poore widowes crie,Eccl[us.] 35, 15.though it reach to heaven, is scarse heard here upon earth: I thought good (according to my poore abilitie) to make intercession, that some part of common rigor, and some points of hastie judgement may be advised upon. For the world is now at that stay (as Brentius in a most godlie sermon in these words affirmeth) that even as when the heathen persecuted the christians, if anie were accused to beleeve in Christ, the common people criedAd leonem: so now, if anie woman, be she never so honest, be accused of witchcraft, they crieAd ignem. What difference is betweene the rash dealing of unskilfull people, and the grave counsell of more discreet and learned persons, may appeare by a tale of Danæus his owne telling; wherein he opposeth the rashnes of a few townesmen, to the counsell of a whole senate, preferring the follie of the one, before the wisdome of the other.At Orleance on Loyre (saith he) there was a manwitch, not only/[B.iv.v.]taken and accused, but also convicted and condemned for witchcraft, who appealed from thence to the high court of Paris. Which accusation the senate sawe insufficient, and would not allow, but laughed thereat, lightlie regarding it; and in the end sent him home (saith he) as accused of a frivolous matter. And yet for all that, the magistrats of Orleance were so bold with him, as to hang him up within short time after, for the same or the verie like offense. In which example is to be seene the nature, and as it were the disease of this cause: wherein (I saie) the simpler and undiscreeter sort are alwaies more hastie & furious in judgements, than men of better reputation and knowledge. Nevertheles, Eunichius saith, that these three things; to wit, what is to be thought of witches, what their incantations can doo, and whether their punishment should extend to death, are to be well considered. And I would (saith he) they were as well knowne, as they are rashlie beleeved, both of the learned, and unlearned. And further he saith, that almost all divines, physicians and lawyers, who should best know these matters, satisfieng themselves with old custome, have given too much credit to these fables, and too rash and unjust sentence of death upon witches. But when a man pondereth (saith he) that in times past, all that swarved from the church of Rome were judged heretikes; it is the lesse marvell, though in this matter they be blind and ignorant.And surelie, if the scripture had beene longer suppressed, more absurd fables would have sproong up, and beene beleeved. Which credulitie though it is to be derided with laughter; yet this their crueltie is to be/B 3lamented with teares. For (God knoweth) manie of these poore wretches had more need to be releeved than chastised; and more meete were a preacher to admonish them, than a gailor to keepe them; and a physician more necessarie to helpe them, than an executioner or tormentor to hang or burne them. For proofe and due triall hereof, I will requite Danæus his tale of a manwitch (as he termeth him) with another witch of the same sex or gender.CardanusLib. 15. cap. 18. de varietatib. rerum.from the mouth of his owne father reporteth, that one Barnard, a poore servant, being in wit verie simple and rude, but in his service verie necessarie and diligent (and in that respect deerelie beloved of his maister) professing the art of witchcraft,/[B.v.]could in no wise be dissuaded from that profession, persuading himselfe that he knew all things, and could bring anie matter to passe; bicause certeine countrie people resorted to him for helpe and counsell, as supposing by his owne talke, that he could doo somewhat. At length he was condemned to be burned: which torment he seemed more willing to suffer, than to loose his estimation in that behalfe. But hismaister having compassion upon him, and being himselfe in his princes favor, perceiving his conceipt to proceed of melancholie, obteined respit of execution for twentie daies. In which time (saith he) his maister bountifullie fed him with good fat meat, and with foure egs at a meale, as also with sweet wine: which diet was best for so grosse and weake a bodie. And being recovered so in strength, that the humor was suppressed, he was easilie woone from his absurd and dangerous opinions, and from all his fond imaginations: and confessing his error and follie, from the which before no man could remoove him by anie persuasions, having his pardon, he lived long a good member of the church, whome otherwise the crueltie of judgement should have cast awaie and destroied.This historie is more credible than Sprengers fables, or Bodins bables, which reach not so far to the extolling of witches omnipotencie, as to the derogating of Gods glorie. For if it be true, which they affirme, that our life and death lieth in the hand of a witch; then is it false, that God maketh us live or die, or that by him we have our being, our terme of life appointed, and our daies numbred. But surelie their charmes can no more reach to the hurting or killing of men or women, than their imaginations can extend to the stealing and carrieng awaie of horsses & mares. Neither hath God given remedies to sicknes or greefes, by words or charmes, but by hearbs and medicines;Amos. 3. 6.La. Jer. 3. 38.Isai. 45. 9.Rom. 9. 20.which he himselfe hath created upon earth, and given men knowledge of the same; that he might be glorified, for that therewith he dooth vouchsafe that the maladies of men and cattell should be cured, &c. And if there be no affliction nor calamitie, but is brought to passe by him, then let us defie the divell, renounce all his works, and not so much as once thinke or dreame upon this supernaturall power of witches; neither let us prosecute them with such despight, whome our fansie condemneth, and our reason acquiteth: our/[Bv.v.]evidence against them consisting in impossibilities, our proofes in unwritten verities, and our whole proceedings in doubts and difficulties./B 3. v.Now bicause I mislike the extreame crueltie used against some of these sillie soules (whome a simple advocate having audience and justice might deliver out of the hands of the inquisitors themselves) it will be said, that I denie anie punishment at all to be due to anie witch whatsoever. Naie, bicause I bewraie the follie and impietie of them, which attribute unto witches the power of God: these witchmoongers will report, that I denie there are anie witches at all: and yet behold (saie they) how often is this word [Witch]** [] in text.mentioned in the scriptures? Even as if an idolater should saie in the behalfe of images and idols, to them which denie their power and godhead, andinveigh against the reverence doone unto them; How dare you denie the power of images, seeing their names are so often repeated in the scriptures? But truelie I denie not that there are witches or images: but I detest the idolatrous opinions conceived of them; referring that to Gods worke and ordinance, which they impute to the power and malice of witches; and attributing that honour to God, which they ascribe to idols. But as for those that in verie deed are either witches or conjurors, let them hardlie suffer such punishment as to their fault is agreeable, and as by the grave judgement of lawe is provided.

The EpistleTo the Honorable, mine especiall goodA.ii. A.Lord, Sir Roger Manwood Knight, Lordcheefe Baron of hir Majesties Courtof the Eschequer.

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

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

Howbeit, it is naturall to unnaturall people, and peculiar unto witchmongers, to pursue the poore, to accuse the simple, and to kill the innocent; supplieng in rigor and malice towards others, thatwhich they themselves want in proofe and discretion, or the other in offense or occasion. But as a cruell hart and an honest mind doo seldome meete and feed togither in a dish; so a discreet and mercifull magistrate, and a happie commonwealth cannot be separated asunder. How much then are we bound to God, who hath given us a Queene, that of justice is not only the very perfect image & paterne; but also of mercie & clemencie (under God) the meere fountaine &/A. 2.bodie it selfe? In somuch as they which hunt most after bloud in/A.iii.these daies, have least authoritie to shed it. Moreover, sith I see that in cases where lenitie might be noisome, & punishment wholesome to the commonwealth; there no respect of person can move you, no authoritie can abash you, no feare, no threts can daunt you in performing the dutie of justice.

In that respect againe I find your Lordship a fit person, to judge and looke upon this present treatise. Wherein I will bring before you, as it were to the barre, two sorts of most arrogant and wicked people, the first challenging to themselves, the second attributing unto others, that power which onelie apperteineth to God,aaApoc. 4, 11.who onelie is the Creator of all things,bbRom. 8.Acts. 5.Apoc. 2.who onelie searcheth the heart and reines, who onelieccLuke. 16.knoweth our imaginations and thoughts, who onelieddDan. 2. & 28, & 47.openeth all secrets, whoeePsalm. 72. & 136.Jer. 5.onelie worketh great wonders, who onelie hath powerffJob, 5. & 36.Sam. 12.1. Reg. 8.2. Reg. 3.Isaie. 5.Zach. 10. & 14.Amos. 4. 7.to raise up & cast downe; who onelie maketh thunder, lightning, raine, tempests, and restraineth them at his pleasure; who onelieggJob. 1.sendeth life and death, sicknesse & health, wealth and wo; who neither giveth nor lendeth hishhIsaie. 42, 8.glorie to anie creature.

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

But the doctors of this supernaturall doctrine saie/A. 2. v.somtimes, that the witch doth all these things by vertue of hir/A.iii.v.charmes; sometimes that a spirituall, sometimes that a corporall divell doth accomplish it; sometimes they saie that the divell doth but make the witch beleeve she doth that which he himselfe hath wrought; sometimes that the divell seemeth to doo that by compulsion, which he doth most willinglie. Finallie, the writers hereupon are so eloquent, and full of varietie; that sometimes they write that the divell dooth all this byGods permission onelie; sometimes by his licence, somtimes by his appointment: so as (in effect and truth) not the divell, but the high and mightie king of kings, and Lord of hosts, even God himselfe, should this waie be made obedient and servile to obeie and performe the will & commandement of a malicious old witch, and miraculouslie to answere hir appetite, as well in everie trifling vanitie, as in most horrible executions; as the revenger of a doting old womans imagined wrongs, to the destruction of manie innocent children, and as a supporter of hir passions, to the undoing of manie a poore soule. And I see not, but a witch may as well inchant, when she will; as a lier may lie when he list: and so should we possesse nothing, but by a witches licence and permission.

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

And although some saie that the divell is the witches instrument, to bring hir purposes and practises to passe: yet others saie that she is his instrument, to execute his pleasure in anie thing, and therefore to be executed. But then (me thinks) she should be injuriouslie dealt withall, and put to death for anothers offense: for actions are not judged by instrumentall causes; neither dooth the end and purpose of that which is done, depend upon the meane instrument. Finallie, if the witch doo it not, why should the witch die for it? But they saie that witches are persuaded, and thinke, that they doo indeed those mischeefs; and have a will to performe that which the divell committeth: and that therefore they are worthie to die. By which reason everie one should be executed, that wisheth evill to his neighbor, &c. But if the will should be punished by man, according to the offense against God, we should be driven by thousands at once to the slaughterhouse or butcherie.Proverb. 5.For whosoever loatheth correction shall die. And who should escape execution, if this lothsomnesse (I saie) should extend to death by the civill lawes. Also the reward of sinne is death. Howbeit, everie one that sinneth, is not to be put to death by the magistrate. But (my Lord) it shalbe proved in mybooke, and your Lordship shall trie it to be true, as well here at home in your native countrie, as also abrode in your severall circuits, that (besides them that beVenificæ, which are plaine poisoners) there will be found among our witches onelie two sorts; the one sort being such by imputation, as/A 3 vso thought of by others (and these are abused, and not abusors) the other by acceptation, as being willing so to be accompted (and these be meere cousenors.)

CalvineInstit. lib. 5. ca. 8. sect. 6.Item upon Deut. cap. 18.Lib. de lamiis, pag. 5.treating of these magicians, calleth them cousenors, saieng that they use their juggling knacks onelie to amase or abuse the people; or else for fame: but he/A.iiij.v.might rather have said for gaine. Erastus himselfe, being a principall writer in the behalfe of witches omnipotencie, is forced to confesse, that these Greeke words,μαγία, μαγγαγία, φαρμακία,are most commonlie put for illusion, false packing, cousenage, fraud, knaverie and deceipt: and is further driven to saie, that in ancient time, the learned were not so blockish, as not to see that the promises of magicians and inchanters were false, and nothing else but knaverie, cousenage, and old wives fables; and yet defendeth he their flieng in the aire, their transferring of corne or grasse from one feeld to another, &c.

But as Erastus disagreeth herein with himselfe and his freends: so is there no agreement among anie of those writers, but onlie in cruelties, absurdities, and impossibilities. And these (my Lord) that fall into so manifest contradictions, and into such absurd asseverations, are not of the inferior sort of writers; neither are they all papists, but men of such accompt, as whose names give more credit to their cause, than their writings. In whose behalfe I am sorie, and partlie for reverence suppresse their fondest errors and fowlest absurdities; dealing speciallie with them that most contend in crueltie,aaIsaie. 59, 7.Rom. 3, 15.whose feete are swift to shed bloud, striving (asbbEccl. 27, 5.Jesus the sonne of Sirach saith) and hasting (asccProv. 1, 16.Salomon the sonne of David saith) to powre out the bloud of the innocent; whose heat against these poore wretches cannot be allaied with anie other liquor than bloud. And therfore I feare thatddJer. 2, 34.under their wings will be found the bloud of the soules of the poore, at that daie, when the Lord shall saie;/A 4eePs. 139, 15.Esai. 33, 15.Depart from me ye bloudthirstie men.

And bicause I know your Lordship will take no counsell against innocent bloud, but rather suppresse them that seeke to embrue their hands therein; I have made choise to open their case unto you, and to laie their miserable calamitie before your feete: following herein the/[A.v.]advise of that learned man Brentius, who saith;In epistola ad Jo. Wier.Si quis admonuerit magistratum, ne in miseras illas mulierculas sæviat, eum ego arbitror divinitùs excitatum; that is, If anie admonish the magistrate not to deale too hardlie with these miserable wretches, that are calledwitches, I thinke him a good instrument raised up for this purpose by God himselfe.

But it will perchance be said by witchmongers; to wit, by such as attribute to witches the power which apperteineth to God onelie, that I have made choise of your Lordship to be a patrone to this my booke; bicause I think you favour mine opinions, and by that meanes may the more freelie publish anie error or conceipt of mine owne, which should rather be warranted by your Lordships authoritie, than by the word of God, or by sufficient argument. But I protest the contrarie, and by these presents I renounce all protection, and despise all freendship that might serve to helpe towards the suppressing or supplanting of truth: knowing also that your Lordship is farre from allowing anie injurie done unto man; much more an enimie to them that go about to dishonor God, or to embezill the title of his immortall glorie. But bicause I know you to be perspicuous, and able to see downe into the depth and bottome of causes, and are not to be carried awaie with the vaine persuasion or superstition either of man, custome, time, or multitude, but mooved with the authoritie of truth onlie: I crave your countenance herein, even so farre foorth, and no further, than the lawe of God, the lawe of nature, the lawe of this land, and the/A 4 vrule of reason shall require. Neither doo I treat for these poore people anie otherwise, but so, as with one hand you may sustaine the good, and with the other suppresse the evill: wherein you shalbe thought a father to orphans, an advocate to widowes, a guide to the blind, a staie to the lame, a comfort & countenance to the honest, a scourge/ and terror to the wicked.[A.v.v.]

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

Haudquaquam poteris sortirier omnia solus,Námque aliis divi bello pollere dederunt,Huic saltandi artem, voce huic cytharáque canendi:Rursum alii inseruit sagax in pectore magnusJupiter ingenium, &c.

Haudquaquam poteris sortirier omnia solus,Námque aliis divi bello pollere dederunt,Huic saltandi artem, voce huic cytharáque canendi:Rursum alii inseruit sagax in pectore magnusJupiter ingenium, &c.

Haudquaquam poteris sortirier omnia solus,

Námque aliis divi bello pollere dederunt,

Huic saltandi artem, voce huic cytharáque canendi:

Rursum alii inseruit sagax in pectore magnus

Jupiter ingenium, &c.

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

Your Lordships to be commandedReginald Scot.

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

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

I therefore (at this time) doo onelie desire you to consider of my report, concerning the evidence that is commonlie brought before you against them. See first whether the evidence be not frivolous, & whether the proofs brought against them be not incredible, consisting of ghesses, presumptions, & impossibilities contrarie to reason, scrip/ture,Aa2and nature. See also what persons complaine upon them, whether they be not of the basest, the unwisest, & most faithles kind of people. Also/[A.vi.v.]may it please you to waie what accusations and crimes they laie to their charge, namelie: She was at my house of late, she would have had a pot of milke, she departed in a chafe bicause she had it not, she railed, she curssed, she mumbled and whispered, and finallie she said she would be even with me: and soone after my child, my cow, my sow, or my pullet died, or was strangelie taken. Naie (if it please your Worship) I have further proofe: I was with a wise woman, and she told me I had an ill neighbour, & that she would come to my house yer it were long, and so did she; and that she had a marke above hir waste, & so had she: and God forgive me, my stomach hath gone against hir a great while. Hir mother before hir was counted a witch, she hath beene beatenand scratched by the face till bloud was drawne upon hir, bicause she hath beene suspected, & afterwards some of those persons were said to amend. These are the certeinties that I heare in their evidences.

Note also how easilie they may be brought to confesse that which they never did, nor lieth in the power of man to doo: and then see whether I have cause to write as I doo. Further, if you shall see that infidelitie, poperie, and manie other manifest heresies be backed and shouldered, and their professors animated and hartened, by yeelding to creatures such infinit power as is wrested out of Gods hand, and attributed to witches: finallie, if you shall perceive that I have faithfullie and trulie delivered and set downe the condition and state of the witch, and also of the witchmonger, and have confuted by reason and lawe, and by the word of God it selfe, all mine adversaries objections and arguments: then let me have your countenance against them that maliciouslie oppose themselves against me./

My greatest adversaries are yoong ignorance and old custome.Aa2For what follie soever tract of time hath fostered, it is/[A.vii.]so superstitiouslie pursued of some, as though no error could be acquainted with custome. But if the lawe of nations would joine with such custome, to the maintenance of ignorance, and to the suppressing of knowledge; the civilest countrie in the world would soone become barbarous, &c. For as knowledge and time discovereth errors, so dooth superstition and ignorance in time breed them. And concerning the opinions of such, as wish that ignorance should rather be mainteined, than knowledge busilie searched for, bicause thereby offense may grow: I answer,John. 5.that we are commanded by Christ himselfe to search for knowledge:Prov. 15, 1.for it is the kings honour (as Salomon saith) to search out a thing.

Aristotle said to Alexander, that a mind well furnished was more beautifull than a bodie richlie araied. What can be more odious to man, or offensive to God, than ignorance: for through ignorance the Jewes did put Christ to death.Acts. 3.Proverbs. 9.Which ignorance whosoever forsaketh, is promised life everlasting: and therfore among Christians it should be abhorred above all other things. For even as when we wrestle in the darke, we tumble in the mire, &c: so when we see not the truth, we wallow in errors. A blind man may seeke long in the rishes yer he find a needle; and as soone is a doubt discussed by ignorance. Finallie, truth is no sooner found out in ignorance, than a sweet savor in a dunghill. And if they will allow men knowledge, and give them no leave to use it, men were much better be without it than have it.Matth. 25.Matth. 5.Luke. 8.For it is, as to have a tallent, and to hide it under the earth; or to put a candle under a bushell: or as to have a ship, & to let hir liealwaies in the docke: which thing how profitable it is, I can saie somewhat by experience./

But hereof I need saie no more, for everie man seeth thatAa2 vnone can be happie who knoweth not what felicitie meaneth. For what availeth it to have riches, and not to have the use/ thereof?[A.vii.v.]Trulie the heathen herein deserved more commendation than manie christians, for they spared no paine, no cost, nor travell to atteine to knowledge. Pythagoras travelled from Thamus to Aegypt, and afterwards into Crete and Lacedæmonia: and Plato out of Athens into Italie and Aegypt, and all to find out hidden secrets and knowledge: which when a man hath, he seemeth to be separated from mortalitie. For pretious stones, and all other creatures of what value soever, are but counterfeits to this jewell: they are mortall, corruptible, and inconstant; this is immortall, pure and certeine. Wherfore if I have searched and found out any good thing, that ignorance and time hath smothered, the same I commend unto you: to whom though I owe all that I have, yet am I bold to make other partakers with you in this poore gift.

Your loving cousen,Reg. Scot.

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

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

I knowe mine owne weakenesse, which if it have beene able to mainteine this argument, the cause is the stronger. Eloquent words may please the eares, but sufficient matter persuadeth the hart. So as, if I exhibit wholsome drinke (thought it be small) in a treene*[* = wooden]dish with a faithfull hand, I hope it will bee as well accepted, as strong wine offered in a silver bowle with a flattering heart. And surelie it is a point of as great liberalitie to receive a small thing thankeful/lie,Aa3 v.as to give and distribute great and costlie gifts bountifullie: for there is more supplied with courteous answers than with rich rewards. The ty/rant[A.viii.v.]Dionysius was not so hated for his tyrannie, as for his churlish and strange behaviour. Among the poore Israelites sacrifices, God was satisfied with the tenth part ofan Ephah of flower, so as it were fine and good. Christ liked well of the poore widowes mite, Lewis of France accepted a rape root of clownish Conan, Cyrus vouchsafed to drinke a cup of cold water out of the hand of poore Sinætes:and so it may please you to accept this simple booke at my hands, which I faithfullie exhibit unto you, not knowing your opinions to meet with mine, but knowing your learning and judgement to be able as well to correct me where I speake herein unskilfullie, as others when they speake hereof maliciouslie.

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

But now to the matter. My question is not (as manie fondlie suppose) whether there be witches or naie: but whether they can doo such miraculous works as are imputed unto them. Good Maister Deane, is it possible for a man to breake his fast with you at Rochester, and to dine that day at Durham with Maister Doctor Matthew; or can your enimie maime you, when the Ocean sea is betwixt you? What reall communitie is betwixt a spirit and a bodie? May a spirituall bodie become temporall at his pleasure? Or may a carnall bodie become invisible? Is it likelie that the lives of all Princes, magistrates, & subjects, should depend upon the will, or rather upon the wish of a poore malicious doting old foole; and that power exempted from the wise, the rich, the learned, the godlie, &c? Finallie, is it possible for man or woman to do anie of those miracles expressed in my booke, & so constantlie reported by great clarks? If you saie, no; then am I satisfied. If you saie that God, absolutelie, or by meanes can accomplish all those, and manie more, I go with you. But witches may well saie they can doo these things, howbeit they cannot shew how they doo them. If I for my part should saie I could doo/A a 4.those things, my verie adversaries would saie that I lied.

O Maister Archdeacon, is it not pitie, that that which is said to be doone with the almightie power of the most high God, and by our saviour his onelie sonne Jesus Christ our Lord, shouldbe referred to a baggage old womans nod/B.i.or wish, &c? Good Sir, is it not one manifest kind of Idolatrie, for them that labor and are laden, to comeunto witches to be refreshed? If witches could helpe whom they are said to have made sicke, I see no reason, but remedie might as well be required at their hands, as a pursse demanded of him that hath stolne it. But trulie it is manifold idolatrie, to aske that of a creature, which none can give but the Creator. The papist hath some colour of scripture to mainteine his idoll of bread, but no Jesuiticall distinction can cover the witchmongers idolatrie in this behalfe. Alas, I am sorie and ashamed to see how manie die, that being said to be bewitched, onelie seeke for magicall cures, whom wholsome diet and good medicines would have recovered. I dare assure you both, that there would be none of these cousening kind of witches, did not witchmongers mainteine them, followe them, and beleeve in them and their oracles: whereby indeed all good learning and honest arts are overthrowne. For these that most advance their power, and mainteine the skill of these witches, understand no part thereof: and yet being manie times wise in other matters, are made fooles by the most fooles in the world.

Me thinks these magicall physicians deale in the commonwelth, much like as a certeine kind of Cynicall people doo in the church, whose severe saiengs are accompted among some such oracles, as may not be doubted of; who in stead of learning and authoritie (which they make contemptible) doo feed the people with their owne devises and imaginations, which they prefer before all other divinitie: and labouring to erect a church according to their owne fansies, wherein all order is condemned, and onelie their magicall words and curious directions advanced, they would utterlie overthrowe the true Church. And even as these inchanting Paracelsians abuse the people, leading them from the true order of physicke to their charmes: so doo these other (I saie) dissuade from hearkening to learning and obedience, and whisper in mens eares to teach them their frierlike traditions. And of this sect the cheefe author at this time is/A a 4 vone Browne, a fugitive, a meet cover for such a cup: as heretofore the Anabaptists, the Arrians,*[* Arians]and the Franciscane friers.

Trulie not onlie nature, being the foundation of all perfection; but also scripture, being the mistresse and director thereof, and of all christianitie, is beautified with knowledge and learning. For as nature without discipline dooth naturallie incline unto vanities, and as it were sucke up errors:Rom. 2, 27.2. Cor. 3, 6.so doth the word, or rather the letter of the scripture, without understanding, not onlie make us devoure errors, but yeeldeth us up to death & destruction: & therefore Paule saith he was not a minister of the letter, but of the spirit.

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

Your loving friendReg. Scot.

TO you that are wise & discreete few words may suffice: for such a one judgeth not at the first sight, nor reprooveth by heresaie;Isai. 11.Prover. 1.but patientlie heareth, and thereby increaseth in understanding: which patience bringeth foorth experience, whereby true judgement is directed. I shall not need therefore to make anie further sute to you, but that it would please you to read my booke, without the prejudice of time, or former conceipt: and having obteined this at your hands, I submit my selfe unto your censure. But to make a solemne sute to you that are parciall readers, desiring you to set aside parcialitie, to take in good part my writing, and with indifferent eies to looke upon my booke, were labour lost, and time ill imploied. For I should no more prevaile herein, than if a hundred yeares since I should have intreated your predecessors to beleeve, that Robin goodfellowe, that great and ancient bulbegger, had beene but a cousening merchant, and no divell indeed.

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

But Robin goodfellowe ceaseth now to be much feared, and poperie is sufficientlie discovered. Nevertheles, witches charms, and conjurors cousenages are yet thought effectuall. Yea the Gentiles have espied the fraud of their cousening oracles, and our cold prophets and inchanters make us fooles still, to the shame of us all, but speciallie of papists, who conjure everie thing, and thereby bring to passe nothing. They saie to their candles; I conjure you to endure for ever: and yet they last not a pater noster while the longer. They conjure water to be wholesome both for bodie and soule: but the bodie (we see) is never the better for it, nor the soule anie whitreformed by it. And therefore I mervell, that when they see their owne conjurations confuted and brought to naught, or at the least void of effect, that they (of all other) will yet give such credit, countenance, and authoritie to the vaine cousenages of witches and conjurors; as though their charmes and conjurations could produce more/ apparent, certeine, and better effects than their owne.B v

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

And although mine assertion, be somewhat differing from the old inveterat opinion, which I confesse hath manie graie heares, whereby mine adversaries have gained more authoritie than reason, towards the maintenance of their presumptions and old wives fables: yet shall it fullie agree with Gods glorie, and with his holie word. And albeit there be hold taken by mine adver/sariesB.iii.of certeine few words or sentences in the scripture that maketh a shew for them: yet when the whole course thereof maketh against them, and impugneth the same, yea and also their owne places rightlie understood doo nothing at all releeve them: I trust their glorious title and argument of antiquitie will appeare as stale and corrupt as the apothecaries drugs, or grocers spice, which the longer they be preserved, the woorsse they are. And till you have perused my booke, ponder this in your mind, to wit, thatSagæ,Thessalæ,Striges,Lamiæ(which words and none other being in use do properlie signifie our witches) are not once found written in the old or new testament; and that Christ himselfe in his gospell never mentioned the name of a witch. And that neither he, nor Moses ever spake anie one word of the witches bargaine with the divell, their hagging, their riding in the aire, their transferring of corne or grasse from one feeld to another, their hurting of children or cattell with words or charmes, their bewitching of butter, cheese, ale, &c: nor yet their transubstantiation;Mal. malef. par. 2. quæ. 2.insomuch as the writers hereupon are not ashamed to say, that it is not absurd to affirme that there were no witches in Jobs time. The reason is, that if there had beene such witches then in beeing, Job would have said he had beene bewitched. But indeed men tooke no heed in those daies to thisdoctrine of divels;1. Pet. 4. 1.to wit, to these fables of witchcraft, which Peter saith shall be much regarded and hearkened unto in the latter daies.

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

Howbeit, I will (by Gods grace) in this my booke, so apparentlie decipher and confute these cavils, and all other their objections; as everie witchmoonger shall be abashed, and all good men thereby satisfied. In the meane time, I would wish them to know that if neither the estimation of Gods omnipotencie, nor the tenor of his word, nor the doubtfulnes or rather the impossibilitie of the case, nor the small proofes brought against them, nor the rigor executed upon them, nor the pitie that should be in a christian heart, nor yet their simplicitie, impotencie, or age may suffice to suppresse the rage or rigor wherewith they are oppressed; yet the consideration of their sex or kind ought to moove some mitigatiō of their punishment. For if nature (as Plinie reporteth) have taught a lion not to deale so roughlie with a woman as with a man, bicause she is in bodie theweaker vessell, and in hart more inclined to pitie (which JeremieLam. Jer. 3. & 4. cap. verse. 101. Cor 11. 9.Ibid. vers. 7.Ge. 2. 22. 18.Arist. lib. problem. 2. 9.in his lamentations seemeth to confirme) what should a man doo in this case, for whome a woman was created as an helpe and comfort unto him? In so much as, even in the lawe of nature, it is a greater offense to slea a woman than a man: not bicause a man is not the more excellent creature, but bicause a woman is the weaker vessell. And therefore among all modest and honest persons it is thought a shame to offer violence or injurie to a woman:Vir. Georg.in which respect Virgil/[B.iv.]saith,Nullum memorabile nomen fæminea in pæna est.

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

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

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

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

CardanusLib. 15. cap. 18. de varietatib. rerum.from the mouth of his owne father reporteth, that one Barnard, a poore servant, being in wit verie simple and rude, but in his service verie necessarie and diligent (and in that respect deerelie beloved of his maister) professing the art of witchcraft,/[B.v.]could in no wise be dissuaded from that profession, persuading himselfe that he knew all things, and could bring anie matter to passe; bicause certeine countrie people resorted to him for helpe and counsell, as supposing by his owne talke, that he could doo somewhat. At length he was condemned to be burned: which torment he seemed more willing to suffer, than to loose his estimation in that behalfe. But hismaister having compassion upon him, and being himselfe in his princes favor, perceiving his conceipt to proceed of melancholie, obteined respit of execution for twentie daies. In which time (saith he) his maister bountifullie fed him with good fat meat, and with foure egs at a meale, as also with sweet wine: which diet was best for so grosse and weake a bodie. And being recovered so in strength, that the humor was suppressed, he was easilie woone from his absurd and dangerous opinions, and from all his fond imaginations: and confessing his error and follie, from the which before no man could remoove him by anie persuasions, having his pardon, he lived long a good member of the church, whome otherwise the crueltie of judgement should have cast awaie and destroied.

This historie is more credible than Sprengers fables, or Bodins bables, which reach not so far to the extolling of witches omnipotencie, as to the derogating of Gods glorie. For if it be true, which they affirme, that our life and death lieth in the hand of a witch; then is it false, that God maketh us live or die, or that by him we have our being, our terme of life appointed, and our daies numbred. But surelie their charmes can no more reach to the hurting or killing of men or women, than their imaginations can extend to the stealing and carrieng awaie of horsses & mares. Neither hath God given remedies to sicknes or greefes, by words or charmes, but by hearbs and medicines;Amos. 3. 6.La. Jer. 3. 38.Isai. 45. 9.Rom. 9. 20.which he himselfe hath created upon earth, and given men knowledge of the same; that he might be glorified, for that therewith he dooth vouchsafe that the maladies of men and cattell should be cured, &c. And if there be no affliction nor calamitie, but is brought to passe by him, then let us defie the divell, renounce all his works, and not so much as once thinke or dreame upon this supernaturall power of witches; neither let us prosecute them with such despight, whome our fansie condemneth, and our reason acquiteth: our/[Bv.v.]evidence against them consisting in impossibilities, our proofes in unwritten verities, and our whole proceedings in doubts and difficulties./

B 3. v.Now bicause I mislike the extreame crueltie used against some of these sillie soules (whome a simple advocate having audience and justice might deliver out of the hands of the inquisitors themselves) it will be said, that I denie anie punishment at all to be due to anie witch whatsoever. Naie, bicause I bewraie the follie and impietie of them, which attribute unto witches the power of God: these witchmoongers will report, that I denie there are anie witches at all: and yet behold (saie they) how often is this word [Witch]** [] in text.mentioned in the scriptures? Even as if an idolater should saie in the behalfe of images and idols, to them which denie their power and godhead, andinveigh against the reverence doone unto them; How dare you denie the power of images, seeing their names are so often repeated in the scriptures? But truelie I denie not that there are witches or images: but I detest the idolatrous opinions conceived of them; referring that to Gods worke and ordinance, which they impute to the power and malice of witches; and attributing that honour to God, which they ascribe to idols. But as for those that in verie deed are either witches or conjurors, let them hardlie suffer such punishment as to their fault is agreeable, and as by the grave judgement of lawe is provided.

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