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kingdom_n	cast_v	devil_n	divide_v	3,310	5	9.5405	5	true

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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

yielded thereby of Gods will and pleasure Neverthelesse the Hebrewes write that there hath been ever since that time a divine voice heard among them which in Latine is called Filia vocis in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in English the Daughter of speech CHAP. VI. Of Prophesies conditionall whereof the Prophesies in the old testament do intreat and by whom they were published witchmongers answers to the objections against witches supernaturall actions CHrist and his Apostles prophesied of the calamities and afflictions which shall greeve and disturb the church of God in this life also of the last day and of the signes and tokens that shall be shewed before that day and finally of all things which are requisite for us to foreknow Howbeit such is the mercy of God that all prophesies threatnings plagues and punishments are annexed to conditions of repentance as on the other side corporall blessings are tied under the condition of the crosse and castigation So as by them the mysteries of our salvation being discovered unto us we are not to seek new signes and miracles but to attend to the doctrine of the Apostles who preached Christ exhibited and crucifyed for our sinnes his resurrection ascension and thereby the redemption of as many as believe c. The prophesies in the old testament treat of the conti●ance the government and the difference of estates of the distinction of the four Monarchies of their order decay and instauration of the changes and ruines of the Kingdomes of Juda Israel Aegypt Persia Graecia c. and specially of the comming of our Saviour Jesus Christ and how he should be borne of a Virgin and where of his Tribe passion resurrection c. These prophesies were published by Gods speciall and peculiar Prophets endued with his particular and excellent gifts according to his promise I will raise them up a Prophet out of the midst of their Brethren I will put my words in his mouth c. Which though it were specially spoken of Christ yet was it also spoken of those particular prophets which were placed among them by God to declare his will which were also figures of Christ the prophet himself Now if prophesie be an extraordinary gift of God and a thing peculiar to himself as witho●● whose special assistance no creature can be a Prophet or shew what is to come why should we believe that those lewd persons can perform by divinations and miracles that which is not in humane but in Divine power to accomplish Howbeit when I deny that witches can ride in the aire and the miraculous circumstance thereof by and by it is objected to me that Enoch and Ely were rapt into the heaven bodily and Abacuck was carryed in the aire to feed Daniel and so falsly oppose a devils or a witches power against the vertue of the Holy Ghost If I ●eride the Poets opinions saying that witches cannot Coelo deducere lunam fetch the moon from heaven c. they tell me that at Joshua's battel the sunne stayed and at the passion of Christ there was palpable darknesse If I deny their cunning in the exposition of dreams advising them to remember Jeremie's counsel not to follow or credit the expositors of dreams they hit me in the teeth with Daniel and Joseph for that the one of them expounded Pharaoh the Persian Kings the other N●buchadn●zzer the Aegyptian Kings dream If I say with Solomon that the dead know nothing and that the dead know us not neither are remooveable out of Abrahams bosome c. they produce the story of Samuel wherein I say they set the power 〈…〉 creature as high as the Creator If I say that these witches cannot transubstantiate themselves nor others into beasts c. they ci●e the story of Nebuchadnezzer as though indeed he were made a ma●e●iall beast and that also by witch-craft and strengthen that their assertion with the fables of Circe and Ulysses his companions c. CHAP. VII What were the miracles expressed in the old Testament and what are they in the new testament and that we are not now to looke for any more miracles THe miracles expressed in the old Testament were many but the end of them all was one though they were divers and differing in shew● as where the sacrifices of Moses Elias and Solomon being abundantly wet were burnt with fire from heaven c. The variety of tongues at the building of Babylon Isaacs birth of Sarah being by nature past children the passage through the red sea Daniels foretelling of the four monarchies in the fourth whereof he apparently foresheweth the coming of the Lord. All these and many other which are expressed in the old testament were merciful instructions and notable miracles to strengthen the faith of Gods people in their Messias If you had gone to Delphos Apollo would have made you beleeve with his amphibological answers that he could have foretold you all these things The miracles wrought by Christ were the raising up of the dead which many would impute to the woman of Endor and also to our witches and conjurors the restoring of the lame to limbs the blinde to sight the dumb to speech and finally the healing of all diseases which many beleeve our witches can do yea and as they themselves will take it upon them As for casting out of devils which was another kind of miracles usual with Christ witches and conjurors are said to be as good thereat as ever he was and yet if you will beleeve Christs words it cannot be so For he saith Every kingdome divided against it selfe shall be brought to nought c. If Satan cast out Satan he is divided c. and his kingdome shall not endure c. Peters chaines fell off in prison so did Richard Gallisies fetters at Windsor marry the prison doores opened not to Richard as they did to Peter Helias by special grace obtained raine our witches can make it raine when they list c. Bu● sithens Christ did these miracles and many more and all to confirme his truth and strengthen our faith and finally for the conversion of the people as appeareth in John 6.7 and 12. insomuch as he vehemently reproved such as upon the sight of them would not beleeve saying Wo be to thee Corazin wo be to thee Bethsaida If the miracles had been done in Tyre and Sidon which have been done in you they had a great while ago repented c. Let us setle and acquiet our faith in Christ and beleeving all his wonderous works let us reject these old wives fables as lying vanities whereof you may finde in the golden legend M. Mal. and specially in Bodin miraculous stuffe enough to checke all the miracles expressed in the old new testament which are of more credit with many bewitched people then the true miracles of Christ himselfe Insomuch as they stand in more awe of the menacies of a witch then of all

salt by God by the God ✚ that liveth by the true ✚ God by the holy ✚ God which by Elizaeus the prophet commanded that thou shouldest be throwne into the water that it thereby might be made whole sound that thou salt here let the preist looke upon the salt maist be conjured for the health of all beleevers and that thou be to all that take thee health both of body and soule and let all phantasies and wickednesse or diabolicall craft or deceipt depart from the place whereon it is sprinkled as also every uncleane spirit being conjured by him that judgeth both the quick and the dead by fire Resp. Amen Then followeth a prayer to be said without Dominus vobiscum bet yet with Oremus as followeth ¶ Oremus Almighty and everlasting God we humbly desire thy clemency here let the p●eist looke upon the salt that thou wouldest vouchsafe through thy piety to bl ✚ esse and sanc ✚ tifie this creature of salt which thou hast given for the use of mankind that it may be to all that receive it health of mind and body so as whatsoever shall be touched thereby or sprinkled therewith may be void of all uncleannesse and all resistance of spirituall iniquity through our Lord Amen What can be made but a conjuration of these words also which are written in the canon or rather in the saccaring of masse This holy commixtion of the body and bloud of our Lord Jesus Christ let it be made to me and to all the receivers thereof health of mind and body and a wholesome preparative for the deserving receiving of everlasting life through our Lord Iesus Amen CHAP. XXVIII That popish priests leave nothing unconjured a fomre of exorcisme for incense ALthough the papists have many conjurations so as neither water nor fire nor bread nor wine nor wax nor tallow nor church nor churchyard nor altar nor altar cloth nor ashes nor coales nor bells nor bell ropes nor copes nor vestmen●s nor oile nor salt nor candle nor candlesticke nor beds nor bedstaves are without their forme of conjuration yet I will for brevity let all passe and end here with incense which they do conjure in this sort ✚ I conjure thee most filthy and horible spirit and every vision of our enemie c that thou go and depart from out of this creature of frankincense with all thy deceipt and wickednesse t●at this creature may be sanctified and in the name of our Lord ✚ Jesus ✚ Christ ✚ that all they that taste touch or smell the same may receive the virtue and assistance of the Holy ghost so as wheresoever this incense or frankincense shall remaine that there thou in no wise be so bold as to approach or once presume or attempt to hurt but what uncleane spirit so ever thou be that thou with all thy crast and subtilty avoid and depart being conjured by the name of God the father almighty c. And that wheresoever the sume or smoke thereof shall come every kind and sort of divels may be driven away and expelled ●● they were at the increase of the liver of fish which the archangell Raphael made c. CHAP. XXIX The rules and lawes of popish Exorcists and other conjurors all one with a confutation of their whole power how S. Martine conjured the divell THe papists you see have their certaine generall rules and lawes as to abstaine from sinne and to fast as also otherwise to be cleane from all pollutions c and even so likewise have the other conjurors Some will say that papists use divine service and prayers even so do common conjurors as you see even in the same papisticall forme no whit swarving from theirs in faith and doctrine nor yet in ungodly and unreasonable kinds of petitions Me thinks it may be a sufficient argument to overthrow the calling up and miraculous workes of spirits that it is written God only knoweth and s●a●cheth the hearts and only worketh great wonders The which argument being prosecuted to the end can never be answered in so much as that divine power is required in that action And if it be said that in this conjuration we speake to the spirits and they heare us and therefore need not know our thoughts and imaginations I first aske them whether king Baell or Amoimon which are spirits raigning in the furthest regions of the east as they say may heare a conjurors voyce which calleth for them being in the extreamest parts of the west there being such noises interposed where perhaps also they may be busie and set to worke on the like affaires Secondly whether those spirits be of the same power that God is who is every where filling all places and able to heare all men at one instant c. Thirdly whence commeth the force of such words as raise the dead and command divels If sounds do it then may it be done by a taber and a pipe or any other instrument that hath no life If the voyce do it then may it be done by any beasts or birds If words then a parret may do it If in mans words only where is the force in the the first second or third syllable If in syllables then not in words If in imaginations then the divell knoweth our thoughts But all this stuffe is vaine and fabulous It is written All the generations of the earth were healthfull and there is no poyson of destruction in them Why then do they conjure holsome creatures as salt water c where no divels are God looked upon all his works and saw they were all good What effect I pray you had the 7. sonnes of Sceva which is the great objection of witchmongers They would needs take upon them to conjure divels out of the possessed But what brought they to passe Yet that was in the time whilest God suffered miracles commonly to be wrought By that you may see what conjurors can do Where is such a promise to conjurors or witches as is made in the Gospell to the faithfull where it is written In my name they shall cast out divels speake with new tongues if they shall drinke any deadly thing it shall not hurt them they shall take away serpents they shall lay hands on the sicke and they shall recover According to the promise this grant of miraculous working was performed in the primitive church for the confirmation of Christs doctrine and the establishing of the Gospell But as in another place I have proved the gift thereof was but for a time and is now ceased neither was it ever made to papist witch or conjuror They take upon them to call up and cast out divels and to undoe with one divell that which another divell hath done If one divell could cast out another it were a kingdome divided and could not stand Which argument Christ himselfe maketh and therefore I may the m●re boldly say even with Christ that they have no such

trifling vanity as in most horrible executions as the revenger of a doting old womans imagined wrongs to the destruction of many innocent children and as a supporter of her passions to the undoing of many a poor soul. And I see not but a witch may as well inchant when she will as a 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 devils which were wont to be spiritual may at their pleasure become corporal and so shew themselves familiarly to witches and conjurors and to none other and by them only may be made tame and kept in a box c. So as a malicious old woman may command her devil to plague her neighbor he is afflicted in manner form as she desireth But then cometh another witch and she biddeth her devil help and he healeth the same party So as they make it a kingdome divided in it self and therefore I trust it will not long endure but will shortly be overthrown according to the words of our Saviour Omne regnum in se divisum desolabitur Every kingdome divided in it self shall be desolate And although some say that the devil is the witches instrument to bring her purposes and practises to passe yet others say that she is his instrument to execute his pleasure in any thing and therefore to be executed But then methinks she should be injuriously dealt withall and put to death for anothers offence for actions are not judged by instrumental causes neither doth the end and purpose of that which is done depend upon the mean instrument Finally if the witch do it not why should the witch die for it But they say that witches are perswaded and think that they do indeed those mischifs have a will to perform that which the devil committeth and that therefore they are worthy to dy By which reason ev'ry one should be executed that wisheth evil to his neighbor c. But if the will should be punished by man according to the offence against God we should be driven by thousands at once to the slauterhouse or butchery For whosoever loatheth correction shall die And who should escape execution if this lothsomnesse I say should extend to death by the civil lawes Also the reward of sin is death Howbeit every one that sinneth is not to be put to death by the Magistrate But my Lord it shall be proved in my book and your Lordship shall trie it to be true as well here at home in your native country as also abrode in your several circuits that besides them that be Veneficae which are plaine poisoners there will be found among our witches only two sorts the one sort being such by imputation as so thought of by others and these are abused and not abusors the other by acceptation as being willing so to be accounted these be meer couseners Calvine treating of these magicians calleth them couseners saying that they use their juggling knacks only to amase or abuse the people or else for fame but he might rather have said for gain Erastus himself being a principal writer in the behalf of witches omnipotency is forced to confes that these Greek words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are most commoly put for illusion false packing cousenage fraud knavery and deceipt is further driven to say that in ancient time the learned were not so blockish as not to see that the promises of magicians and inchanters were false and nothing else but knavery cousenage old wives fables yet defendeth he their flying in the aire their transferring of corn or gras from one field to another c. But as Erastus disagreeth herein with himself and his friends so is there no agreement among any of those writers but only in cruelties absurdities impossibilies 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 account as whose names give more credit to their cause then their writings In whose behalfe I am sorry and partly for reverence suppress their fondest errors foulest absurdities dealing specially with them that most contend in cruelty whose feet are swift to shed blood striving as Iesus the son of Sirach saith hasting as Solomon the son of David saith to pour out the blood of the Innocent whose heat against these poor wretches cannot be allaied with any other liquor then blood And therfore I fear that under their wings will be found the blood of the souls of the poor at that day when the Lord shall say Depart from me ye bloud-thirsty men And because I know your Lordship will take no councel against innocent bloud but rather suppres them that seek to imbrew their hands therein I have made choise to open their case to you to lay their miserable calamity before your feet following herein the advise of that learned man Brentius who saith Si quis admonuerit Magistratum ●e in miseras illas mulierculas saeviat eum ego arbitror divinitus excitatum that is If any admonish the Magistrate not to deale too hardly with these miserable wretches that are called witches I think him a good instrument raised up for this purpose by God himself But it will perchance be said by witchmongers to wit by such as attribut to witches the power which appertaineth to God only that I have made choise of your Lordship to be a Patrone to this my book because I think you favor mine opinions and by that means may the more freely publish any error or conceit of mine own which should rather be warranted by your Lordships authority then by the word of God or by sufficient argument But I protest the contrary and by these presents I renounce all protection and despise all friendship that might serve to help towards the suppressing or supplanting of truth knowing also that your Lordship is far from allowing any injury done unto man much more an enemy to them that go about to dishonor God or to embeazel the title of his immortal glory But because I know you to be perspicuous and able to see down into the depth and bottome of causes are not to be carried away with the vain perswasion or superstition either of man custome time or multitude but moved with the authority of truth only I crave your countenance herein even so far forth no further then the law of God the law of nature the lawe of this land the rule of reason shall require Neither do I treat for these poore people any otherwise but so as with one hand you may sustaine the good and with the other suppresse the evill wherein you shall be thought a father to orphanes an advocate to widowes a guide to the blind a stay to the lame a comfort countenance to

power For besides him there is no saviour none can deliver out of his hand Who but he can declare set in order appoint and tell what is to come He destroyeth the the tokens of foothsayers and maketh the conjecturers fooles c. He declareth things to come and so cannot witches There is no helpe in inchanters and soothsayers and other such vaine sciences For divels are cast out by the finger of God which Matthew calleth the spirit of God which is the mighty power of God and not by the vertue of the bare name only being spoken or pronounced for then might every wicked man do it And Simon Magus needed not then to have proffered mony to have brought the power to do miracles and wonders for he could speake and pronounce the name of God as well as the apostles Indeed they may soone throw out all the divells that are in frankincense and such like creatures wherein no divels are but neither they nor all their holy water can indeed cure a man possessed with a divell either in body and mind as Christ did Nay why do they not cast out the divell that possesseth their owne soules Let me heare any of them all speake with new tongues let them drinke but one dramme of a potion which I will prepare for them let them cure the sicke by laying on of hands though witches take it upon them and witchmongers beleeve it and then I will subscribe unto them But if they which repose such certainety in the actions of witches and conjurors would diligently note their deceit and how the scope whereat they shoote is money I meane not such witches as are falsely accused but such as take upon them to give answers c as mother Bungie did they should apparently see the cousenage For they are abused as are many beholders of jugglers which suppose they do miraculously that which is done by sleight and subtilty But in this matter of witchcrafts and conjurations if men would rather trust their own eyes than old wives tales and lies I dare undertake this matter would soone be at a perfect point as being easier to be perceived than juggling But I must needs confesse that it is no great marvell though the simple be abused therein when such lies concerning those matters are maintained by such persons of account and thrust into their divine service As for example It is written that S. Martine thrust his fingers into ones mouth that had a divell within him and used to bite folk and then did bid him devoure them if he could And because the divell could not get out at his mouth being stopt with S. Martins fingers he was fain to run out at his fundament O stinking lye CHAP. XXX That it is a shame for papists to beleeve other conjurors doings their owne being of so little force Hippocrates his opinion herein ANd still me thinks papists of all others which indeed are most credulous and doe most maintaine the force of witches charmes and of conjurors cousenages should perceive and judge conjurors doings to be void of effect For when they see their owne stuffe as holy water salt candles c. conjured by their holy bishop and priests and that in the words of consecration or conjuration for so their own Doctors terme them they adjure the water c. to heal not onely the soules infirmitie but also every malady hurt or ach of the body and doe also command the candles with the force of all their authority and power and by the effect of all their holy words not to consume and yet neither soul nor body any thing recover nor the candles last one minute the longer with what face can they defend the others miraculous workes● as though the witches and conjurors actions were more effectuall than their owne Hippocrates being but a heathen and not having the perfect knowledge of God could see and perceive their cousenage and knavery well enough who saith They which boast so that they can remove or help the infections of diseases with sacrifices conjurations or other magicall instruments or means are but needy fellows wanting living and therefore refer their words to the divell because they would seeme to know somewhat more then the common people It is marvell that papists doe affirm that their holy water crosses or bugges words have such vertue and violence as to drive away divels so as they dare not approach to any place or person besmeared with such stuffe when as it appeareth in the Gospell that the divell presumed to assault and tempt Christ himself For the divell indeed most earnestly busieth himselfe to seduce the godly as for the wicked he maketh reckoning and just accompt of them as of his own already But let us goe forward in our refutation CHAP. XXXI How conjurors have beguiled witches what bookes they carry about to procure credit to their art wicked assertions against Moses and Joseph THus you see that conjurors are no small fooles For whereas witches being poor and needy goe from doore to doore for relief have they never so many todes or cats at home or never so much hogs dung and charvill about them or never so many charmes in store these conjurors I say have gotten them offices in the church of Rome whereby they have obtained authority and great estimation And further to adde credit to that art these conjurors carry about at this day books entituled under the names of Adam Abel Tobie and Enoch which Enoch they repute the most divine fellow in such matters They have also among them bookes that they say Abraham Aaron and Salomon made Item they have books of Zachary Paul Honorius Cyprian Ierome Ieremy Albert and Thomas also of the angels Riziel Razael and Raphael and doubtless these were such books as were said to have been burnt in the lesser Asia And for their further credit they boast that they must be are skilfull and learned in these arts to wit ars Almadell ars Notoria ars Bulaphiae ars Arthephii ars Pomena ars Revelationis c. Yea these conjurors in corners stick not with Iustine to report and affirm that Ioseph who was a true figure of Christ that delivered and redeemed us was learned in these arts and thereby prophesied and expounded dreams and that those arts came to him from Moses and finally from Moses to them which thing both Pliny and Tacitus affirm of Moses Also Strabo in his cosmographi● maketh the very like blasphemous report and likewise Apollonius Molon Possidonius Lisimachus and Appian term Moses both a magician and a conjuror whom Eusebius confuteth with many notable arguments For Moses differed as much from a magician as truth from falshood and piety from vanity for in truth he confounded all magick and made the world see and the cunningest magicians of the earth confesse that their own doings were but illusions and that his miracles were wrought by the finger of God But