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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A62395	Scot's Discovery of vvitchcraft proving the common opinions of witches contracting with divels, spirits, or familiars ... to be but imaginary, erronious conceptions and novelties : wherein also, the lewde unchristian all written and published in anno 1584, by Reginald Scot, Esquire.; Discoverie of witchcraft	Scot, Reginald, 1538?-1599.	1651 (1651)	Wing S943; ESTC R19425	465,580	448

with them if they had had them If you prick out a young swallowes eies the old swallow restoreth again their sight with the application they say of a little Celandine Xanthus the author of histories reporteth that a young dragon being dead was revived by her dam with an hearb called Balim And Iuba saith that a man in Arabia being dead was revived by the vertue of another hearb CHAP. IX The former matter proved by many examples of the living and the dead ANd as we see in stones hearbs c. strange operation and naturall love and dissention so do we read that in the body of a man there be as strange properties and vertues naturall I have heard by credible report and I have read many grave authors constantly affirme that the wound of a man murthered reneweth bleeding at the presence of a dear friend or of a mortall enemy Diverse also write that if one passe by a murthered body though unknowne he shall be stricken with fear and fell in him selfe some alteration by nature Also that a woman above the age of fifty years being bound hand and foot her clothes being upon her and laid down softly into the water sinketh not in a long time some say not at all By which experiment they were wont to try witches as well as by Ferrum candens which was to hold hot iron in their hands and by not burning to be tried Howbeit Plutarch saith that Py●●bus his great toe had in it such naturall or rather divine vertue that no fire could burne it And Albertus saith and many other also repeat the same storie saying that there were two such children borne in Germanie as if that one of them had been carryed by any house all the doores right against one of his sides would flie open and that vertue which the one had in the left side the other brother had in the right sides He saith further that many saw it and that it could be referred to nothing but to the propriety of their bodies Pompanatius writeth that the kings of France do cure the disease called now the Kings evill or Queens evill which hath been 〈◊〉 wayes thought and to this day is supposed to be a miraculous and a peculiar gift and a speciall grace given to the kings and queenes of England Which some referre to the propriety of their persons some to the peculiar gift of God and some to the efficacy of words But if the French king use it no worse then our Princesse doth God will not be offended 〈◊〉 for her Majesty only useth godly and divine prayer with some al●●● and referreth the cure to God and to the Physitian Plutarch writeth that there be certain men called Psilli which with their mouthes heal the bitings of serpents And I. Bap. Neap. saith that an olive being planted by the hand of a virgine prospereth which if a harlot do it withereth away Also if a serpent or viper lie in a hole it may easily be pulled 〈◊〉 with the left hand whereas with the right hand it cannot be removed Although this experiment and such like are like enough to be false 〈◊〉 are they not altogether so impious as the miracles said to be done by characters charmes c. For many strange properties remain in sundry parts of a living creature which is not universally dispersed and indiferently spread through the whole body as the eye smelleth not the nose seeth not the ear tasteth not c. CHAP. X. The bewitching venome contained in the body of an Harlot how her eye her tongue her beauty and behaviour bewitcheth some men of bones and hornes yeelding great vertue THe vertue contained within the body of an harlot or rather the venome proceeding out of the same may be beheld with great admiration For her eye infecteth enticeth and if I may so say bewitcheth them many times which think themselves well armed against such manner of people Her tongue her gesture her behaviour her beauty and other allure●●●● poison and intoxicate the minde yea her company induceth impudency corrupteth virginity confoundeth and consumeth the bodies goods and the very souls of men And finally her body destroyeth and rotteth the very flesh and bones of mans body And this is common that we wonder not at all thereat nay we have not the course of the sunne the moone or the starres in so great admiration as the globe counterfeiting their order which is in respect but a boble made by an artificer So as I think if Christ himselfe had continued long in the execution of miracles and had left that power permanent and common in the Church they would have grown into contempt and not have been esteemed according to his owne saying A prophet is not regarded in his own countrey I might retire infinite properties wherwith God hath indued the body of man worthy of admiration and fit for this place As touching other living creatures God hath likewise for his glorie and our behoofe bestowed most excellent and miraculous gifts and vertues upon their bodies and members and that in severall and wonderfull wise We see that a bone taken out of a carps head stancheth bloud and so doth none other part besides of that fish The bone also in a hares foot mitigateth the cramp as none other bone nor part else of the hare doth How precious is the bone growing out of the forehead of a Unicorne if the horne which we see grow there which is doubted and of how small account are the residue of all his bones At the excellencie whereof as also at the noble and innumerable vertues of herbs we muse not at all because it hath pleased God to make them common unto us Which perchance might in some part assist Iannes and Iambre towards the hardning of Pharaohs heart But of such secret and strange operations read Albert. De mineral cap. 1 11 17. Also Marsilius Picinus cap. 1. lib. 4. Cardan de rerum verielate J. Bap. Neap. de magia naturali Peucet Wier Pompanatius Fernelius and others CHAP. XI Two notorious wonders and yet not marvelled at I Thought good here to insert two most miraculous matters of the one I am Testis oculatus an eie-witnesse of the other I am so credibly and certainly informed that I dare and do beleeve it to be very true When Master T. Randolph returned out of Russia after his ambassage dispatched a gentleman of his train brought home a monument of great accompt in nature and in property very wonderfull And because I am loath to be long in the description of circumstances I will first describe the thing it selfe which was a piece of earth of a good quantity and most excellently proportioned in nature having these qualities and vertues following If one had taken a piece of perfect steel forked and sharpned at the end and heated it red hot offering therewith to have touched it it would have fled with

or did God any wrong when he laid it to his charge but we dishonour God greatly when we attribute either the power or propriety of God the creator unto ● creature Calvine saith We derogate much from Gods glory and omnipotency when we say he doth but give Satan leave to do it which is saith he 〈◊〉 mocke Gods justice and so fond an assertion that if asses could speak they would speak more wisely than so For a temporall judge saith not to the hangman I give thee leave to hang this offender but commandeth him to do it But the maintainers of witches omnipotency say Do you not see how really and palpably the devill tempted and plagued Iob I answer first that there is no corporall or visible devill named nor seen in any part of that circumstance secondly that it was the hand of God that did it thirdly that as there is no community between the person of a witch and the person of a devill so was there not any conference or practise between them in this case And as touching the communication betwixt God and the devill behold what Calvine saith writing or rather preaching of purpose upon that place whereupon they think they have so great advantage When Satan is said to appear before God it is not done in some place certaine but the scripture speaketh so to apply it selfe to our rudenesse Certainly the devill in this and such like cases is an instrument to worke Gods will and not his own and therefore it is an ignorant and an ungodly saying as Calvine judgeth it to affirme that God doth but permit and suffer the devill For if Satan were so at his own liberty saith he we should be overwhelmed at a sudden And doubtlesse if he had power to hurt the body there were no way to resist for he would come invisibly upon us and knock us on the heads yea he would watch the best and dispatch them whilest they were about some wicked act If they say God commandeth him no body impugneth them but that God should give him leave I say with Calvine that the devill is not in such favour with God as to obtaine any such request at his hands And whereas by our witch-mongers opinions and arguments the witch procureth the devill and the devill asketh leave of God to plague whom the witch is disposed there is not as I have said any such corporall communication between the devill and a witch as witch-mongers imagine Neither is God moved at all at Satans sute who hath no such favour or grace with him as to obtaine any thing at his hands But M. Mal. and his friends deny that there were any witches in Iobs time yea the witchm-ongers are content to say that there were none found to exercise this are in Christs time from his birth to his death even by the space of thirty three years If there had been any say they should have been there spoken of As touching the authority of the book of Iob there is no question but that it is very canonicall and authentike Howbeit many writers both of the Jews and others are of opinion that Moses was the author of this book and that he did set it as a looking glasse before the people to the intent the children of Abraham of whose race he himselfe came might know that God shewed favour to others that were not of the same line and be ashamed of their wickednesse seeing an uncircumcised Painime had so well demeaned himselfe Upon which argument Calvine though he had written upon the same saith that forsomuch as it is uncertaine whether it were Res gesta or Exempli gratia we must leave it in suspense Neverthelesse saith he let us take that which is out of all doubt namely that the holy ghost hath indited the book to the end that the Jews should know that God hath had a people alwaies to serve him throughout the world even of such as were no Jews not segregated from other nations Howbeit I for my part deny not the verity of the story though indeed I must confesse that I think there was no such corporall interlude between God the devill and Iob as they imagine neither any such to all presence and communication as the witch-mongers conceive and maintaine who are so grosse herein that they do not onely beleeve but publish so palpable absurdities concerning such reall actions betwi●● the devill and man as a wise man would be ashamed to read but much more to credit as that S. Dunst●n lead the devill about the house by the nose with a pair of pinsors or tongs and made him ●ore so lowd 〈◊〉 the place rung thereof c. with a thousand the like fables without which neither the art of popery nor of witchcraft could stand But you may see more of this matter elsewhere where in few words which I thought good here to omit least I should seem to use too many repetitions I answer effectually to their cavils about this place CHAP. IX What severall sorts of witches are mentioned in the Scriptures and how the word witch is there applied BUt what sorts of witches soever M. Mal. or Bodin say there are 〈◊〉 spake onely of four kinds of impious coseners or witches whereof 〈◊〉 witch-mongers old women which dance with the fairies c. are none The first were Praestigiatores Pharaonis which as ●ll divines both ●●●brews and others conclude were but coseners and jugglers deceiving the Kings eyes with illusions and sleights and making false things to appear as true which neverthelesse our witches cannot do The ●●●cond is Mecasapha which is she that destroyeth with poison The 〈◊〉 are such as use sundry kinds of divinations and hereunto pertaine 〈◊〉 words Kasam Onen Ob Idoni The fourth is Habar to wit when magicians or rather such as would be reputed cunning therein 〈◊〉 certain secret words wherein is thought to be great efficacy These are all coseners and abusers of the people in their severall kind●● But because they are all termed of our translators by the name of witch in the Bible thefore the lies of M. Mal and Bodin and all our old 〈◊〉 tales are applied unto these names and easily beleeved of the common people who have never hitherto been instructed in the understanding 〈◊〉 these words In which respect I will by Gods grace shew you co●●cerning the signification of them the opinion of the most learned in o●● age specially of Iohannes Wierus who though he himselfe were similarly learned in the tongues yet for his satisfication and full resolution in the same he sent for the judgement of Andr●us Massius the most ●●●mous Hebrician in the world and had it in such sense and order as I me●●● to set down unto you And yet I give you this note by the way the witch-craft or inchantment is diversly taken in the scriptures sometime● nothing tending to such end as it is commonly thought

the time of popery a usuall matter to desire sicke people in their death beds to appeare to them after their death and to reveale their estate The fathers and ancient doctors of the church were too credulus herein c. Therefore no marvell though the common simple sort of men and least of all that women be deceived herein God in times past did send downe visible angels appearances to men but now he doth not so Through ignorance of late in religion it was thought that every churchyard swarmed with soule and spirits but now the word of God being more free open and known those conceits and illusions are made more manifest and apparent c. The doctors councels and popes which they say cannot 〈◊〉 have confirmed the walking appearing and raising of soules 〈◊〉 where find they in the scriptures any such doctrine And who certified them that those appearances were true Truly all they cannot bring to passe that the lies which have beene spread abroad herein should 〈◊〉 beginne to be true though the pope himselfe subscribe seale and sweare thereunto never so much Where are the soules that swarmed in times past Where are the spirits Who heareth their noyses Who seeth their visions Where are the soules that made such moane for tren●●s where by to be eased of the palmes in purgatory Are they all gone into Italy because masses are growne deere here in England Marke wel● this illusion and see how contrary it is unto the word of God Consider how all papists beleeve this illusion to be true and how all 〈◊〉 driven to say it is was popish illusion Where be the spirits that 〈◊〉 to have buriall for their bodies For many of those walking soules 〈◊〉 about their b●stnes Do you not thinke that the papists shew nor 〈◊〉 selves Godly divines to preach and teach the people such doctrine 〈◊〉 to insert into their divine service such fables as are read in their 〈◊〉 church all scripture giving place thereto for the time You shall see 〈◊〉 lessons read there upon S. Stevens day that Gamaliel Nichodemus 〈◊〉 man and Abdias his sonne with his friend S. Steven appeared 〈◊〉 priest called Sir Lucian requesting him to remove their bodies and to bury them in some better place for they had lien from the time of their death untill then being in the raigne of Honorius the emperors to 〈◊〉 foure hundred yeares buried in the field of Gamaliel who in that 〈◊〉 said to Sir Lucian Non insi selummodo causa solicitus sum sed potius 〈◊〉 illis qui me●um sunt that is I am not only carefull for my selfe but chiefely for those my friends that are with me Whereby the whole course may be perceived to be a false practise and a counter-felt vision or rather a lewd invention For in heaven mens soules remaine not in sorrow and care neither studie they there how to compasse and get a worship full buriall here in earth If they did they would not have foreflowed it so long Now therefore let us not suffer our selves to be abused any longer either with conjuring priests or melancholicall witches but be thankfull to God that hath delivered us from such blindnesse and error CHAP. XL. Cardanus opinion of strange noises how counterfeit visions grow to be credited of popish appearances of pope Boniface CArdanus speaking of noises among other things saith thus A noise is heard in your house it may be a mouse a cat or a dog among dishes it may be a counterfeit or a theafe indeed or the sault may be in your eares I could recite a great number of tales how men have even forsaken their houses because of such apparitions and noises and all hath beene by meere and ranke knavery And wheresoever you shall heare that there is in the night season such rumbling and fearefull noises be you well assured that it is flat knavery performed by some that seemeth most to complaine and is least mistrusted And hereof there is a very art which for some respects I will not discover The divell seeketh dayly as well as nightly whom he may devour and can do his feats as well by day as by night or else he is a young divell and a very bungler But of all other couseners these conjurors are in the highest degree and are most worthy of death for their blasphemous impiety But that these popish visions and conjurations used as well by papists as by the popes themselves were meere cousenages and that the tales of the popes recited by Bruno and Platin●● of their magicall devices were but plaine cousenages and knaveries may appeare by the history of Bonifacius the eight who used this kinde of inchantment to get away the popedome from his predecessor Coelestinus He counterfeitted a voyce through a cane reed as though it had come from heaven persvading him to yeeld up his authority of popeship and to institute therein one Bonifacius a worthy man otherwise he threatened him with damnation And therefore the foole yeelded it up accordingly to the said Bonifacius An. 1264. of whom it was said He came in like a fox lived like a woolfe and died like a dog There be innumerable examples of such visions which when they are not detected goe for true stories and therefore when it is answered that some are true tales and some are false untill they be able to shew forth before your eyes one matter of truth you may reply upon them with this distinction to wit visions tryed are false visions undecided and untryed are true CHAP. XLI Of the noise or sound of eccho of one that narrowly escaped dro●●ning thereby c. ALas how many naturall things are there so strange as to many seeme miraculous and how many counterfeit matters are there that to the simple seem yet more wonderfull Cardane telleth of one Comansis who comming late to a rivers side not knowing where to passe over cried out alowd for some body to shew him the foord● who hearing an eccho to answer according to his last word supposing it to be a man that answered him and informed him of the way he passed through the river even there where was a deepe whirlepoole so as he hardly escaped with his life and told his friends that the divell had almost persuaded him to drowne himselfe And in some places these noises of eccho are farre more strange than other specially at Ticinum in Italy in the great hall where it rendereth sundry and manifold noises or voyces which seeme to end so lamentably as it were a man that lay a dying so as few can be persuaded that it is the eccho but a spirit that answereth The noise at Winchester was said to be a very miracle and much wondering was there at it about the yeare 1569 though indeed a meere naturall noise ingendered of the wind the concavity of the place and other instrumentall matters helping the sound to seeme strange to the