Discouerie of Witchcraft by Reginald Scot, Prefatory Epistles

Students in Kristen Abbott Bennett's DGHM 110X: Introduction to Digital Humanities, and DGHM 390: Digital Humanities Special Topics at Framingham State University course transcribed and encoded Reginald Scot's 1584 Discouerie of Witchcraft. As of December 2021, the class has produced a draft version of most of the prefatory materials and Chapters 1-3 of this text. In Spring 2022, Kit Marlowe Project Intern, Kelsey Rhodes, edited the text for publication. The text was encoded using schema generated by Martin Holmes, Janelle Jenstad, et. al. at The Map of Early Modern London. These mini-editions were transcribed primarily from the digitized facsimile (photograph) copy held at The Boston Public Library, available on archive.org, and were cross-referenced with the facsimile copy available on Early English Books Online; Printed by Henry Denham for William Brome, 1584, STC, 21864. The full title of this work is: The discouerie of witchcraft, vvherein the lewde dealing of witches and witchmongers is notablie detected, the knauerie of coniurors, the impietie of inchantors, the follie of soothsaiers, the impudent falshood of cousenors, the infidelitie of atheists, the pestilent practises of pythonists, the curiositie of figurecasters, the vanitie of dreamers, the beggerlie art of alcumystrie, the abhomination of idolatrie, the horrible art of poisoning, the vertue and power of naturall magike, and all the conueiances of legierdemaine and iuggling are deciphered: and many other things opened, which have long lien hidden, howbeit verie necessarie to be knowne. Heerevnto is added a treatise vpon the nature and substance of spirits and diuels, &c: all latelie written by Reginald Scot Esquire.

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              <titlePart type="main" style="text-align: center;"><hi style="font-size:250%;">The diſcouerie</hi><lb/>
                 <hi style="font-size:185%;">of vvitchcraft,</hi><lb/>
                 <hi style="text-align: center; font-size:155%;">Wherein the lewde dealing of witches<lb/>
                 <hi style="font-style: italic;">and witchmongers is notablie detected, the</hi></hi><lb/>
                 <hi style="text-align: center; font-size:140%;">knauerie of coniurors, the impietie of inchaun-<lb/></hi>
                 <hi style="text-align: center; font-size:120%;"><hi style="font-style: italic;"> tors, the follie of ſoothſaiers, the impudent falſ-</hi></hi><lb/>
                 <hi style="text-align: center; font-size:110%;">hood of couſenors, the infidelitie of atheiſts,<lb/></hi>
                 <hi style="text-align: center; font-size:90%;"><hi style="font-style: italic;">the peſtilent practiſes of Pythonists, the</hi></hi><lb/>
                 <hi style="text-align: center; font-size:75%;">curioſitie of figurecaſters, the va-</hi><lb/>
                 <hi style="text-align: center; font-size:65%;"><hi style="font-style: italic;">nitie of dreamers, the begger-</hi></hi><lb/>
                 <hi style="text-align: center; font-size:65%;">lie art of Alcu-<lb/>
                    myſtrie,</hi><lb/>
                 
                 <hi style="text-align: center;font-size:140%;">The abhomination of idolatrie, the hor-</hi><lb/>
                 <hi style="text-align: center;font-size:110%;"><hi style="font-style: italic">rible art of poisoning, the vertue and power of</hi></hi><lb/>
                 <hi style="text-align: center;font-size:110%;">naturall magicke, and all the conueiances</hi><lb/>
                 <hi style="font-style: italic;font-size:65%;">of Legierdemaine and iuggling are deciphered:</hi><lb/>
                 <hi style="text-align: center;font-size:65%;">and many other things opened, which</hi><lb/>
                 <hi style="text-align: center;font-style: italic; font-size:65%;"> haue long lien hidden, howbeit</hi><lb/>
                 <hi style="text-align: center;font-size:65%;">very necessarie to</hi><lb/>
                 <hi style="text-align: center;font-size:65%;">be knowne.</hi><lb/>
                   <lb/> 
                 <hi style="text-align: center;font-size:110%;">Heerevnto is added a treatiſe vpon the</hi><lb/>
                 <hi style="font-style: italic;font-size:85%;">nature and ſubſtance of ſpirits and diuels,<lb/></hi>
                 <hi style="font-style: italic;font-size:85%;">&amp; c: all latelie written</hi><lb/>
                 <hi style="font-style: italic;font-size:65%;">by Reginald Scot</hi><lb/>
                 <hi style="font-style: italic;font-size:65%;">Eſquire.</hi><lb/>
                 <hi style="text-align: center;font-size:65%;"><quote source="Bible">I.Iohn.4,I.</quote></hi><lb/>
                 <quote source="Bible"><hi style="font-style: italic; text-align:center; font-size:65%;">Beleeue not euerie ſpirit, but trie the ſpirites, whether they are</hi><lb/>
                 <hi style="font-style: italic;font-size:65%;">of God; for manie falſe prophets are gone</hi><lb/>
                 <hi style="font-style: italic;font-size:65%;">out into the world, &amp; c.</hi></quote><lb/>
                 <hi style="font-style: italic;font-size:65%;">1584.</hi><lb/>
                 
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        <div type="dedicatoryEpistle"> 
           <figure><figDesc>*printer's ornament*</figDesc></figure>
           
           <salute style="text-align:center;"><hi style="font-style:italic; font-size:150%">To the Honorable, mine eſpeciall good</hi><lb/>
              <hi style="font-size:125%;">Lord, <persName type="hist">Sir Roger Manwood</persName> Knight, Lord</hi><lb/>
              <hi style="font-style:italic;">cheefe Baron of hir Maiesties Court</hi><lb/>
              of the Eſchequer.</salute><lb/>
           
           <p><seg style="decorInit;float:left;font-size:1300%;padding:0.5rem;margin:0.2rem 1rem 0;">I</seg>N SO MVCH<lb/>
              as I know that your<lb/>
              Lordship is by na-<lb/>
              ture whollie incli-<lb/>
              ned, and in purpoſe<lb/>
              earneſtly bent to re-<lb/>
              leeue the poore, and<lb/>
              that not onlie with<lb/>
              hoſpitalitie and al-<lb/>
              mes, but by diuerſe<lb/>
              other deuiſes and<lb/>
              waies tending to<lb/>
              their comfort, ha-<lb/>
              uing (as it were) fra-<lb/>
              med and ſet your ſelfe to the helpe and maintenance<lb/>
              of their eſtate; as appeareth by your charge and trauell in<lb/>
              that behalfe. Whereas alſo you haue a ſpeciall care for<lb/>
              the ſupporting of their right, and redreſſing of their<lb/>
              wrongs, as neither deſpiſing their calamitie, nor yet for-<lb/>
              getting their complaint, ſeeking all meanes for their a-<lb/>
              mendement, and for the reformation of their diſorders,<lb/>
              euen as a verie father to the poore. Finallie, for that I am a<lb/>
              poore member of that commonwelth, where your Lord-<lb/>
              ſhip is a principall perſon; I thought this my trauell, in the<lb/>
              behalfe of the poore, the aged, and the ſimple, might be<lb/></p><!-- Para continues on next page -->
           
           <fw type="signature"><hi style="text-align: center;">A.ij.<supplied reason="omitted-in-original">r</supplied></hi></fw>
           <fw type="catchword"><hi style="text-align: right;">verie</hi></fw>  
              <pb/>
           
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           <fw type="header" style="font-style: italic; text-align: center;">The 
              .</fw>
           
           <p>verie fitlie commended vnto you: for a weake houſe re-<lb/>
              quireth a ſtrong ſtaie. In which reſpect I giue <persName type="lit">God</persName> thanks,<lb/>
              that hath raiſed vp vnto me ſo mightie a freend for them<lb/>
              as your Lordſhip is, who in our lawes haue ſuch know-<lb/>
              ledge, in gouernment ſuch diſcretion, in theſe cauſes ſuch<lb/>
              experience, and in the commonwealth ſuch authoritie;<lb/>
              and neuertheleſſe vouchſafe to deſcend to the conſidera-<lb/>
              tion of theſe baſe and interior matters, which miniſter<lb/>
              more care and trouble, than worldlie ellimination.<lb/></p>
           
           <p style="text-indent:2em">And in ſomuch as your Lordſhip knoweth, or rather<lb/>
              exerciſeth the office of a iudge, whoſe part it is to heare<lb/>
              with courteſie, and to determine with equitie; it cannot<lb/>
              but be apparent vnto you, that when puniſhment excee-<lb/>
              deth the fault, it is rather to be thought vengeance than<lb/>
              correction. In which reſpect I knowe you ſpend more<lb/>
              time and trauell in the conuerſion and reformation, than<lb/>
              in the ſubuerſion &amp; confuſion of offenders, as being well<lb/>
              pleaſed to augment your owne priuate paines, to the end<lb/>
              you may diminiſh their publikeſmart. For in truth, that<lb/>
              commonwealth remaineth in wofull ſtate, where fetters<lb/>
              and halters beare more ſwaie than mercie and due com-<lb/>
              paſſion.<lb/></p>
           
           <p style="text-indent:2em">Howbeit, it is naturall to vnnaturall people, and pecu-<lb/>
              liar vnto witchmongers, to purſue the poore, to accuſe<lb/>
              the ſimple, and to kill the innocent; ſupplieng in rigor and<lb/>
              malice towards others, that which they themſelues want<lb/>
              in proofe and diſcretion, or the other in offenſe or occa-<lb/> 
              ſion. But as a cruell hart and an honeſt mind doo ſeldome<lb/>
              meete and feed togither in a diſh; ſo a diſcreet and merci-<lb/>
              full migiſtrate, and a happie commonwealth cannot be<lb/>
              ſeparated aſunder. How much then are we bound to<lb/>
              <persName type="lit">God</persName>, who hath giuen vs a <persName type="lit">Queene</persName>, that of iuſtice is not<lb/>
              only the very perfect image &amp; paterne; but alſo of mercie<lb/>
              &amp; clemencie (vnder <persName type="lit">God</persName>) the meere fountaine &amp; bodie it<lb/>
              ſelfe? In ſomuch as they which hunt moſt after bloud in<lb/></p> <!-- Para continues on next page -->
           
           <fw type="signature" style="text-align: center;"><supplied reason="omitted-in-original">A2v</supplied></fw>
           <fw type="catchword" style="text-align: right;">theſe</fw>
           
           <pb/>

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           <fw type="header" style="font-style:italic;"><hi style="text-align: center;">The Epistle.</hi></fw>
           
           <p>theſe daies, haue leaſt authoritie to ſhed it. Moreouer,<lb/>
              fith I ſee that in caſes where lenitie might be noiſome, &amp;<lb/>
              puniſhment wholeſome to the commonwealth; there<lb/>
              no reſpect of perſon can moue you, no authoritie can ab-<lb/>
              baſh you, no feare, no threts can daunt you in performing<lb/>
              the dutie of iuſtice.<lb/></p>
           <p style="text-indent:2em">In that reſpect againe I find your Lordſhip a fit perſon,<lb/>
              to iudge and looke vpon this preſent treatiſe. Wherein I<lb/>
              will bring before you, as it were to the barre, two forts of<lb/>
              moſt arrogant and wicked people, the firſt challenging to<lb/>
              themſelues, the ſecond attributing vnto others, that<lb/>
              power which onelie apperteineth to <persName type="lit">God</persName>, <hi style="font-style:superscript;">ͣ </hi> who onelie is<lb/> 
              <note type="authorial" place="margin-right" style="font-size:75%;"><quote source="Bible:Apoc"><hi style="font-style:superscript;">ͣ </hi> Apoc. 4, 11.</quote></note>
              the <persName type="lit">Creator</persName> of all things,<hi style="font-style:superscript;">ᵇ</hi> who onelie ſearcheth the hart <note type="authorial" place="margin-right"><hi style="font-size:75%;"></hi><quote source="Bible:Rom"><quote><hi style="font-style:superscript;">ᵇ</hi> Rom. 8.</quote></quote><quote><quote source="Bible:Acts">Acts. 5.</quote><quote source="Bible:Apoc"> Apoc. 2.</quote></quote></note><lb/>
              and reines, who onelie<hi style="font-style:superscript;">ͨ </hi>knoweth our imaginations and<lb/>
              thoughts, who onelie <hi style="font-style:superscript;">ͩ </hi> openeth all ſecrets, who <hi style="font-style:superscript;">ͤ </hi> onelie<note type="authorial" place="margin-right"><hi style="font-size:75%;"></hi><quote source="Bible:Luke"><quote><hi style="font-style:superscript;">ͨ </hi> Luke. 16</quote></quote></note><lb/>
              worketh great wonders, who onelie hath power <hi style="font-style:superscript;">ᶠ</hi> to raiſe <note type="authorial" place="margin-right"><hi style="font-size:75%;"></hi><quote source="Bible:Daniel"><quote><hi style="font-style:superscript;">ͩ </hi> Dan. 2. &amp; 28, &amp; 47.</quote></quote></note><lb/>
              vp &amp; caſt downe; who onelie maketh thunder, lightning,<note type="authorial" place="margin-right"><hi style="font-size:75%;"></hi><quote source="Bible:Psalms"><quote><hi style="font-style:superscript;">ͤ </hi> Pſalm. 72. &amp; 136.<quote><quote source="Bible:Jeremiah">Ier. 5.</quote></quote></quote></quote></note><lb/>
              raine, tempeſts, and reſtraineth them at his pleaſure; who<lb/>
              onelie <hi style="font-style:superscript;">ᵍ</hi> ſendeth life and death, ſickneſſe &amp; health, wealth <note type="authorial" place="margin-right"><hi style="font-size:75%;"></hi><quote source="Bible:Job"><quote><hi style="font-style:superscript;">ᶠ</hi> Iob. 5. &amp; 36</quote><quote><quote source="Bible:Samuel">Sam. 12.</quote><quote><quote source="Bible:Reg">1. Reg. 8. 2 Reg. 3.</quote><quote><quote source="Bible:Isaiah">Iſaie. 5.</quote><quote><quote source="Bible:Zechariah">Zach. 10. &amp; 14.</quote><quote><quote source="Bible:Amos">Amos. 4. 7.</quote></quote></quote></quote></quote></quote></quote></note><lb/>
              and wo; who neither giueth nor lendeth his<hi style="font-style:superscript;">h</hi>glorie to<lb/>
              anie creature.<lb/></p>
           <p style="text-indent:2em">And therefore, that which greeueth me to the bot-<lb/>
              tome of my hart, is, that theſe witchmongers cannot be<lb/>
              content, to wreſt out of <persName type="lit">Gods</persName> hand his almightie power,<lb/>
              and keepe it themſelues, or leaue it with a witch: but that,<note type="authorial" place="margin-right"><hi style="font-size:75%;"></hi><quote source="Bible:Job"><quote><hi style="font-style:superscript;">ᵍ</hi> Iob. 1.</quote></quote></note><lb/>
              when by drift of argument they are made to laie downe<note type="authorial" place="margin-right"><hi style="font-size:75%;"></hi><quote source="Bible:Isaiah"><quote><hi style="font-style:superscript;">h</hi> Iſaie. 42, 8.</quote></quote></note><lb/>
              the bucklers, they yeeld them vp to the diuell, or at the<lb/>
              leaſt praie aid of him, as though the raines of all mens<lb/>
              liues and actions were committed into his hand; and that<lb/>
              he ſat at the ſterne, to guide and direct the courſe of the<lb/>
              whole world, imputing vnto him power and abilitie<lb/>
              inough to doo as great things, and as ſtrange miracles as<lb/>
              euer <persName type="hist">Chriſt</persName> did.<lb/></p>
           <p style="text-indent:1em">But the doctors of this ſupernaturall doctrine ſaie ſom-<lb/>
              times, that the witch doth all theſe things by vertue of hir<lb/></p><!-- paragraph continues on next page -->
           
           <fw type="signature"><hi style="text-align: center;">A.iij.<supplied reason="omitted-in-original">r</supplied></hi></fw>
           <fw type="catchword"><hi style="text-align: right;">charmes;</hi></fw>
           
           <pb/>
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           <fw type="header" style="font-style:italic;"><hi style="text-align: center;">The Epistle.</hi></fw>
           
           <p>charmes; ſometimes that a ſpirituall, ſometimes that a <lb/>
              corporall diuell doth accompliſh it; ſometimes they ſaie<lb/>
              that the diuell doth but make the witch beleeue ſhe doth<lb/>
              that which he himſelfe hath wrought; ſometimes that<lb/>
              the diuell ſeemeth to doo that by compulſion, which he<lb/>
              doth moſt willinglie. Finallie, the writers herevpon are ſo<lb/>
              eloquent, and full of varietie; that ſometimes they write<lb/>
              that the diuell dooth all this by <persName type="lit">Gods</persName> permiſſion onelie;<lb/>
              ſometimes by his licence, ſometimes by his appointment:<lb/>
              ſo as (in effect and truth) not the diuell, but the high and <lb/>
              mightie king of kings, and Lord of hoſts, euen <persName type="lit">God</persName> him-<lb/>
              ſelfe, ſhould this waie be made obedient and ſeruile to<lb/>
              obeie and performe the will &amp; commandement of a ma-<lb/>
              licious old witch, and miraculouſlie to anſwere hir appe-<lb/>
              tite, as well in euerie trifling vanitie, as in moſt horrible<lb/>
              executions; as the reuenger of a doting old womans ima-<lb/>
              gined wrongs, to the deſtruction of manie innocent chil-<lb/>
              dren, and as a ſupporter of hir paſſions, to the vndoing of<lb/>
              manie a poore ſoule. And I ſee not, but a witch may as <lb/>
              well inchant, when ſhe will; as a lier may lie when he liſt:<lb/>
              and ſo ſhould we poſſeſſe nothing, but by a witches li-<lb/>
              cence and permiſſion.<lb/></p>
           <p style="text-indent:1em;"> And now forſooth it is brought to this point, that all di-<lb/>
              uels, which were woont to be ſpirituall, may at their plea-<lb/>
              ſure become corporall, and ſo ſhew themſelues familiar-<lb/>
              lie to witches and coniurors, and to none other, and by<lb/>
              them onlie may be made tame, and kept in a box, &amp;c. So<lb/>
              as a malicious old woman may command hir diuell to <lb/>
              plague hir neighbor: and he is afflicted in manner and <lb/>
              forme as ſhe deſireth. But then commeth another witch, <lb/>
              and ſhe biddeth hir diuell helpe, and he healeth the ſame <lb/>
              partie. So as they make it a kingdome diuided in it ſelfe,<lb/>
              and therefore I truſt it will not long endure, but will ſhort-<lb/>
              lie be ouerthrowne, according to the words of our Sa-<lb/>
              uior, <hi style="font-style:italic;"><foreign xml:lang="la">Omne regnum in ſe diuiſum deſolabitur</foreign></hi>, Euerie king-<lb/></p>
           
           <fw type="signature"><hi style="text-align: center;"><supplied reason="omitted-in-original">A.iij.v</supplied></hi></fw>
           <fw type="catchword"><hi style="text-align: right;">dome</hi></fw>
           
           <pb/>
   
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           <fw type="header" style="font-style: italic;"><hi style="text-align: center;">The Epistle.</hi></fw>
           
           <p>dome diuided in it ſelfe ſhalbe deſolate.<lb/></p>
           
           <p style="text-indent:1em;">And although ſome ſaie that the diuell is the witches<lb/> 
              inſtrument, to bring hir purpoſes and practiſes to paſſe:<lb/> 
              yet others ſaie that ſhe is his inſtrument, to execute his<lb/> 
              pleaſure in anie thing, and therefore to be executed. But<lb/> 
              then (me thinks) ſhe ſhould be iniuriouſlie dealt withall,<lb/> 
              and put to death for anothers offenſe: for actions are not<lb/> 
              iudged by inſtrumentall cauſes; neither dooth the end<lb/> 
              and purpoſe of that which is done, depend vpon the<lb/> 
              meane inſtrument. Finallie, if the witch doo it not, why<lb/> 
              ſhould the witch die for it? But they ſaie that witches are<lb/> 
              perſuaded, and thinke, that they doo indeed thoſe miſ-<lb/> 
              cheefs; and haue a will to performe that which the diuell<lb/> 
              committeth: and that therefore they are worthie to die.<lb/> 
              By which reaſon euerie one ſhould be executed, that wi-<lb/> 
              ſheth euill to his neighbor, &amp;c. But if the will ſhould be<lb/> 
              puniſhed by man, according to the offenſe againſt <persName type="lit">God</persName>,<lb/> 
              we ſhould be driuen by thouſands at once to the ſlaugh-<lb/> 
              terhouſe or butcherie. For whoſoeuer loatheth corre-<note type="authorial" place="margin-right"><quote source="biblical:Prov."><hi style="font-size:75%;"></hi></quote><quote> Prouerb. 5.</quote></note><lb/> 
              ction ſhall die. And who ſhould eſcape execution, if this<lb/> 
              lothſomneſſe (I ſaie) ſhould extend to death by the ciuill<lb/> 
              lawes. Alſo the reward of ſinne is death. Howbeit, eue-<lb/> 
              rie one that ſinneth, is not to be put to death by the magi-<lb/> 
              ſtrate. But (my Lord) it ſhalbe proued in my booke, and<lb/> 
              your Lordſhip ſhall trie it to be true, as well here at home<lb/> 
              in your natiue countrie, as alſo abrode in your ſeuerall cir-<lb/> 
              cuits, that (beſides them that be <foreign xml:lang="la" style="font-style:italic;">Veneficæ</foreign>, which are plaine<lb/> 
              poiſoners there will be found among our witches one-<lb/> 
              lie two ſorts; the one ſort being ſuch by imputation, as ſo<lb/> 
              thought of by others (and theſe are abuſed, and not abu-<lb/> 
              ſors) the other by acceptation, as being willing ſo to be<lb/> 
              accompted (and theſe be meere couſenors.)<lb/></p> 
           <p style="text-indent:1em;"><persName type="hist">Caluine</persName> treating of theſe magicians, calleth them<note style="font-style:italic;" type="authorial" place="margin-right"><quote source="biblical:Deut."><hi style="font-size:75%;"></hi><hi style="font-style:italic;"></hi></quote><quote>Instit lib. 5.ca.8. ſect6. Item upon Deut.cap.18.</quote></note><lb/> 
              couſenors, ſaieng that they vſe their iuggling knacks one-<lb/> 
              lie to amaſe or abuſe the people; or elſe for fame: but he<lb/></p> <!-- Para continue on next page -->
           
           <fw type="signature" style="text-align: center;">A.iiij.<supplied reason="omitted-in-original">r</supplied></fw>			
           <fw type="catchword" style="text-align: right;">might</fw>
           <pb/>

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           <fw type="header" style="font-style:italic;"><hi style="text-align: center;">The Epistle.</hi></fw>
           
           <p><note type="authorial" place="margin-left" style="font-size:75%;font-style: italic;"><bibl>Lib. de lamiis</bibl>,pag. 5.</note>
              might rather haue ſaid for gaine. <persName type="lit">Eraſtus</persName> himſelfe, be-<lb/>
              ing a principall writer in the behalfe of witches omnipo-<lb/>
              tencie, is forced to confeſſe, that theſe Greeke words,<lb/>
              <foreign xml:lang="grc" style="font-style: italic;">μαλία, μαΓλαλία, φαρμαηία</foreign>, are moſt commonlie put for<lb/>
              illuſion, falſe packing, couſenage, fraud, knauerie and de-<lb/>
              ceipt: and is further driuen to faie, that in ancient time,<lb/>
              the learned were not ſo blockiſh, as not to ſee that the<lb/>
              promiſes of magicians and inchanters were falſe, and no-<lb/>
              thing elſe but knauerie, couſenage, and old wiues fables;<lb/>
              and yet defendeth he their flieng in the aire, their tranf-<lb/>
              ferring of corne or graſſe from one feeld to another, &amp;c.<lb/></p>
           <p style="text-indent: 1em;">But as <persName type="lit">Eraſtus</persName> diſagreeth herein with himſelfe and his<lb/>
              freends: ſo is there no agreement among anie of thoſe<lb/>
              writers, but onlie in cruelties, abſurdities, and impoſſibili-<lb/>
              ties. And theſe (my Lord) <!--Lord here may be referring to Sir Roger Manwood--> that fall into ſo manifeſt con-<lb/>
              tradictions, and into ſuch abſurd aſſeuerations, are not of<lb/>
              the inferior ſort of writers; neither are they all <orgName>papiſts</orgName>, but<lb/>
              men of ſuch accompt, as whoſe names giue more credit<lb/>
              to their cauſe, than their writings. In whoſe behalfe I am<lb/>
              ſorie, and partlie for reuerence ſuppreſſe their fondeſt er-<lb/>
              rors and fowleſt abſurdities; dealing ſpeciallie with them<lb/>
              <note type="authorial" place="margin-left" style="font-size:75%;">
                     <quote source="biblical"><hi style="font-style: superscript;">ͣ </hi>Iſaie. 59, 7. Rom. 3, 15.</quote>
              </note>that moſt contend in crueltie, <hi style="font-style: superscript;">ͣ </hi> whoſe feete are ſwift to<lb/>
              <note type="authorial" place="margin-left" style="font-size:75%;"><quote source="biblical"><hi style="font-style: superscript;">ᵇ</hi>Eccl. 27, 5.</quote>
                     </note>ſhed bloud, ſtriuing (as <hi style="font-style: superscript;">ᵇ</hi> <persName type="lit">Ieſus</persName> the ſonne of <persName type="hist">Sirach</persName> ſaith)<lb/>
              <note type="authorial" place="margin-left" style="font-size:75%;"><quote source="biblical"><hi style="font-style: superscript;">ͨ  </hi>Prou. 1, 16.</quote>
                     </note>and haſting (as <hi style="font-style: superscript;">ͨ </hi><persName type="lit" >Salomon</persName> the ſonne of <persName type="lit">Dauid</persName> ſaith) to<lb/>
              <note type="authorial" place="margin-left" style="font-size:75%;"><quote source="biblical"><hi style="font-style: superscript;">ͩ </hi>Ier. 2, 34.</quote>
                     </note>powre out the bloud of the innocent; whoſe heat againſt<lb/>
              <note type="authorial" place="margin-left" style="font-size:75%;"><quote source="biblical"><hi style="font-style: superscript;">ͤ </hi>Pſ. 139, 15. Eſai. 33, 15.</quote>
                     </note>theſe poore wretches cannot be allaied with anie other<lb/>
              liquor than bloud. And therfore I feare that <hi style="font-style: superscript;"> ͩ  </hi> vnder their<lb/>
              wings will be found the bloud of the ſoules of the poore,<lb/>
              at that daie, when the <persName type="lit">Lord</persName> ſhall ſaie; <hi style="font-style: superscript;">ͤ </hi> Depart from me<lb/>
              ye bloudthirſtie men.<lb/></p>
           <p style="text-indent: 1em;">And bicauſe I know your Lordſhip <!--Lordship here may be referring to Sir Roger Manwood--> will take no coun-<lb/>
              ſell againſt innocent bloud, but rather ſuppreſſe them<lb/>
              that ſeeke to embrew their hands therein; I haue made<lb/>
              choiſe to open their caſe vnto you, and to laie their miſe-<lb/>
              rable calamitie before your feete: following herein the<lb/></p><!-- Para continue on next page -->
           
           <fw type="signature"><hi style="text-align: center;"><supplied reason="omitted-in-original">A.4.v</supplied></hi></fw>
           <fw type="catchword"><hi style="text-align: right;">aduiſe</hi></fw>
           
           <pb/>
           
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           <fw type="header" style="font-style:italic;"><hi style="text-align: center;">The Epistle.</hi></fw>
           
           <p>aduiſe of that learned man <persName type="hist">Brentius</persName>, who faith; <foreign xml:lang="la" style="font-style:italic;">Si quis</foreign>
                  <note type="authorial" place="margin-right" style="font-style:italic;font-size:75%;">In epistole
                  <foreign xml:lang="la">ad</foreign><persName type="hist">Io Wier.</persName><!--Possibly referencing Johann Wier--></note><lb/>
              <foreign xml:lang="la" style="font-style:italic">admonuerit magistratum, ne in miſer as illas mulierculas ſæ- <lb/> 
              uiat, eum ego arbitror diuinitùs excitatum</foreign>; that is, If anie<lb/> 
              admoniſh the magiſtrate not to deale too hardlie with<lb/> 
              theſe miſerable wretches, that are called witches, I thinke<lb/> 
              him a good inſtrument raiſed vp for this purpoſe by <persName type="lit">God</persName><lb/>
              himſelfe.<lb/></p>
           <p style="text-indent: 1em;"> But it will perchance beſaid by witchmongers; to wit, <lb/> 
              by ſuch as attribute to witches the power which apper-<lb/> 
              teineth to <persName type="lit">God</persName> onelie, that I haue made choiſe of your<lb/>
              Lordſhip to be a patrone to this my booke; bicauſe I think <lb/> 
              you fauour mine opinions, and by that meanes may the<lb/> 
              more freelie publiſh anie error or conceipt of mine owne;<lb/> 
              which ſhould rather be warranted by your Lordſhips au-<lb/> 
              thoritie, than by the word of <persName type="lit">God</persName>, or by ſufficient argu-<lb/> 
              ment. But I proteſt the contrarie, and by theſe preſents<lb/> 
              I renounce all proteƈtion, and deſpiſe all freendſhip that<lb/> 
              might ſerue to helpe towards the ſuppreſſing or ſupplan-<lb/> 
              ting of truth: knowing alſo that your Lordſhip is farre<lb/> 
              from allowing anie iniurie done vnto man; much more<lb/> 
              an enimie to them that go about to diſhonor <persName type="lit">God</persName>, or to<lb/> 
              embezill the title of his immortall glorie. But bicauſe I<lb/> 
              know you to be perſpicuous, and able to ​​ſee downe into<lb/> 
              the depth and bottome of cauſes, and are not to be car-<lb/> 
              ried awaie with the vaine perſuaſion or ſuperſtition either<lb/> 
              of man, cuſtome, time, or multitude, but mooued with the<lb/> 
              authoritie of truth onlie: I craue your countenance here-<lb/> 
              in, euen ſo farre foorth, and no further, than the lawe of<lb/>
              <persName type="lit">God</persName>, the lawe of nature, the lawe of this land, and the rule<lb/> 
              of reaſon ſhall require. Neither doo I treat for theſe poore<lb/>
              people anie otherwiſe, but ſo, and with one hand you may<lb/> 
              ſuſtaine the good, and with the other ſuppreſſe the euill:<lb/> 
              wherein you ſhalbe thought a father to orphans, an ad-<lb/> 
              uocate to widowes, a guide to the blind, a ſtaie to the<lb/>
              lame, a comfort &amp; countenance to the honeſt, a ſcourge<lb/></p><!-- para continues on nextpage-->
           
           <fw type="signature"><hi style="text-align: center;"><supplied reason="omitted in original">A.5.r</supplied></hi></fw>
           <fw type="catchword"><hi style="text-align: right;">and</hi></fw>
           
           <pb/>
           
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           <fw type="header" style="font-style:italic;"><hi style="text-align: center;">The Epistle.</hi></fw>
           
           <p>and terror to the wicked.<lb/></p>
           
           <p style="text-indent:1em">Thus farre I haue beene bold to vſe your Lordſhips pa-<lb/> 
              tience, being offended with myſelfe, that I could not in <lb/>
              breuitie vtter ſuch matter as I haue deliuered amplie: <lb/> 
              whereby (I confeſſe) occaſion of tediouſnes might be mi- <lb/>
              niſtred, were it not that your great grauitie ioined with <lb/> 
              your ſingular conſtancie in reading and iudging be means <lb/> 
              of the contrarie. And I wiſh euen with all my hart, that I <lb/> 
              could make people conceiue the ſubſtance of my writing, <lb/> 
              and not to miſconſtrue anie part of my meaning. Then <lb/> 
              doubtles would I perſuade my ſelfe, that the companie of <lb/>
              witchmongers, &amp;c: being once decreaſed, the number <lb/> 
              alſo of witches, &amp;c: would ſoone be diminiſhed. But true <lb/> 
              be the words of the Poet,<lb/></p>
           
           <p style="font-style:italic; text-align:center; font-size:65%;"><foreign xml:lang="la">Haudquaquam poteris ſortirier omnia ſolus,<lb/> 
                Námque alys diui bello pollere dederunt,<lb/>  
                Huic ſaltandi artem, voce huic cytharáque canendi:<lb/> 
                Rurſum aly inſeruit ſagax in pectore magnus<lb/> 
                Iupiter ingenium, &amp;c.<lb/></foreign></p>
           
           <p style="text-align:center;">And therefore as doubtfull to preuaile by perſuading,<lb/>
              though I haue reaſon and common ſenſe on my ſide; I <lb/>
              reſt vpon earneſt wiſhing; namelie, to all people an abſo- <lb/>
              lute truſt in <persName type="lit">God</persName> the creator, and not in creatures, which <lb/>
              is to make fleſh our arme: that <persName type="lit">God</persName> may haue his due <lb/>
              honor, which by the vndutifulnes of manie is turned <lb/>
              into diſhonor, and leſſ cauſe of offenſe and er-<lb/>
              rour giuen by common receiued euill ex-<lb/>
              ample. And to your Lordſhip I wiſh,<lb/>
              as increaſe of honour, ſo con-<lb/>
              tinuance of good health,<lb/>
              and happie daies.</p><lb/>
                     <lb/>
           <signed style="text-indent:15em;">Your Lordſhips to be commanded<lb/>
              <hi style="font-style:italic;font-size:75%;text-indent:25em;"><persName type="hist">Reginald Scot.</persName></hi></signed><lb/>
           
           <fw type="signature"><hi style="text-align: center;"><supplied reason="omitted in original">A5.v</supplied></hi></fw>
           <pb/>
        </div>
        
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        <div type="dedicatoryEpistle">
           <salute><hi style="text-align: center; font-size:150%;">To the right worſhipfull Sir</hi><lb/>
              <hi style="text-align: center;"><persName type="hist">Thomas Scot</persName> Knight, &amp;c.</hi>
           </salute>
           
           <p style="text-align:left;font-style:italic;">
              <seg style="decorInit;float:left;font-size:600%;padding:0.5rem;margin:0.2rem 1rem 0;">S</seg>
              <hi style="text-indent:14em;"> Ir, I ſee among other malefactors</hi><lb/>    
              <hi style="font-size:75%;">manie poore old women conuented be-<lb/>
              fore you for working of miracles, other<lb/>
              wiſe called witchcraft, and therefore I<lb/>
              thought you alſo a meet perſon to whom<lb/>
              I might cōmend my booke. And here<lb/>
              I haue occaſion to ſpeake of your ſincere<lb/>
              adminiſtration of iustice, and of your dexteritie, diſcretion,<lb/>
              charge, and trauell emploied in that behalfe, wherof I am ocu-<lb/>
              latus testis. Howbeit I had rather refer the reader to com-<lb/>
              mon fame, and their owne eies and eares to be ſatisfied; than<lb/>
              to ſend them to a Stationers shop, where manie times lies are<lb/>
              vendible, and truth contemptible. For I being of your houſe,<lb/> 
              of your name, &amp; of your bloud; my foot being vnder your ta-<lb/>
              ble, my hand in your dish, or rather in your purſſe, might bee<lb/>
              thought to flatter you in that, wherein (I knowe) I should<lb/>
              rather offend you than pleaſe you. And what need I currie fa-<lb/>
              uour with my moſt aſſured friend? And if I should onelie pub-<lb/>
              lish thoſe vertues (though they be manie) which give me ſpe-<lb/>
              ciall occaſion to exhibit this my trauell vnto you, I should doo<lb/>
              as a painter, that deſcribeth the foot of a notable perſonage,<lb/>
              and leaueth all the beſt features in his bodie vntouched.</hi><lb/></p>
           <p style="text-indent:1em;font-style:italic;"><hi style= "font-size: 75%;">I therefore (at this time) doo onelie deſire you to conſider<lb/>
              of my report, concerning the evidence that is commonlie<lb/>
              brought before you againſt them. See firſt whether the eui-<lb/>
              dence be not friuolous, &amp; whether the prooƒs brought against<lb/>
              them be not incredible, conſiſting of gheſſes, preſumptions, &amp;<lb/>
              impoſſibilities contrarie to reaſon, ſcripture, and nature. See<lb/>
              alſo what perſons complaine vpon them, whether they be not<lb/>
              of the baſeſt, the unwiſeſt, &amp; most faithles kind of people. Alſo</hi><lb/></p><!-- Para continues on next page -->
           
           <fw type="signature"><hi style="text-align:center;"><supplied reason="omitted in original">A.6.r</supplied></hi></fw>
           <fw type="catchword"><hi style="text-align:right;"><hi style= "font-size: 75%; font-style:italic;">may</hi></hi></fw>
           <pb/>
           
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           <fw type="header"><hi style="text-align:center;">The Epiſtle.</hi></fw>            
           
           <p style="font-style:italic;"><hi style= "font-size: 75%;">may it pleaſe you to waie what accuſations and crimes they<lb/>
              laie to their charge, namelie: She was at my houſe of late she<lb/>
              would haue had a pot of milke, she departed in a chafe bicauſe<lb/>
              she had it not, she railed, she curſſed, she mumbled and whiſ-<lb/>
              pered, and finallie she ſaid she would be euen with me: and<lb/>
              ſoone after my child, my cow, my ſow, or my pullet died, or<lb/>
              was ſtrangelie taken. Naie (if it pleaſe your VVorship) I<lb/>
              haue further proofe: I was with a wiſe woman, and she told<lb/>
              me I had an ill neighbour, &amp; that she would come to my houſe<lb/>
              yer it were long, and ſo did she; and that she had a marke a-<lb/>
              boue hir waste, &amp; ſo had she: and <persName type="lit">God</persName> forgiue me, my ſtomach<lb/>
              hath gone againſt hir a great while. Hir mother before hir<lb/>
              was counted a witch, she hath beene beaten and ſcratched by<lb/>
              the face till bloud was drawne upon hir, bicauſe she hath<lb/>
              beene ſuſpected, &amp; afterwards ſome of thoſe perſons were ſaid<lb/>
              to amend. Theſe are the certeinties that I heare iu their eui-<lb/>
              dences.</hi><lb/></p>
           
           <p style="text-indent:1em;font-style:italic;"><hi style= "font-size: 75%;">Note alſo how eaſilie they may be brought to confeſſe that<lb/>
              which they neuer did, nor lieth in the power of man to doo:<lb/>
              and then ſee whether I haue cauſe to write as I doo. Further,<lb/>
              if you shall ſee that infidelitie, poperie, and manie other ma-<lb/>
              nifest hereſies be backed and shouldered, and their profeſſors<lb/>
              animated and hartened, by yeelding to creatures ſuch infinit<lb/>
              power as is wreſted out of <persName type="lit">Gods</persName> hand, and attributed to wit-<lb/>
              ches: finallie, if you shall perceiue that I haue faithfullie and<lb/> 
              trulie deliuered and ſet downe the condition and ſtate of the<lb/>
              witch, and alſo of the witchmonger, and haue confuted by<lb/>
              reaſon and lawe, and by the word of <persName type="lit">God</persName> it ſelfe, all mine ad-<lb/>
              uerſaries obiections and arguments: then let me haue your<lb/>
              countenance againſt them that maliciouſlie oppoſe themſelues<lb/>
              against me.</hi><lb/></p>
           <p style="text-indent:1em; font-style:italic;"><hi style= "font-size: 75%;">My greateſt aduerſaries are yoong ignorance and old cu-<lb/>
              ſtome. For what follie ſoeuer tract of time hath fostered, it is</hi><lb/></p> <!-- para continues on next page -->
           
           <fw type="signature"><hi style="text-align:center;"><supplied reason="omitted-in-original">A.6.r</supplied></hi></fw>
           <fw type="catchword"><hi style="text-align:right; font-style:italic; font-size: 75%;">ſo</hi></fw>
           
           <pb/>
           
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           <fw type="header"><hi style="text-align: center;">The Epiſtle.</hi></fw>
           
           <p style="font-style:italic;"><hi style= "font-size: 75%;">ſo ſuperftitiouſlie purſued of ſome, as though no error could be<lb/> 
                 acquainted with custome. But if the lawe of nations would<lb/> 
                 ioine with ſuch custome, to the maintenance of ignorance,<lb/> 
                 and to the ſuppreſſing of knowledge; the ciuileſt countrie in<lb/> 
                 the world would ſoone become barbarous, &amp;c. For as know-<lb/> 
                 ledge and time diſcouereth errors, ſo dooth ſuperſtition and<lb/> 
                 ignorance in time breed them. And concerning the opini-<lb/> 
                 ons of ſuch, as wish that ignorance should rather be maintei-<lb/> 
                 ned, than knowledge buſilie ſearched for, bicauſe thereby of-<lb/> 
                 fenſe may grow : I anſwer, that we are commanded by <persName type="hist">Chriſt</persName>
              <note type="authorial" place="margin-right"><quote source="Bible:John" style="font-size:75%;">Iohn.5.</quote></note>
              <note type="authorial" place="margin-right"><quote source="Bible:Proverbs" style="font-size:75%;">Prou.15,I.</quote></note><lb/>
                  himſelfe to ſearch for knowledge: for it is the kings honour<lb/> 
                  (as Salomon ſaith) to ſearch out a thing.</hi><lb/></p>
           
           <p style="text-indent:1em;font-style:italic;"><hi style= "font-size:75%;">
              <persName type="hist">Aristotle</persName> ſaid to <persName type="hist">Alexander</persName>, that a mind well furnished<lb/>
                 was more beautifull than a bodie richlie araied. VVhat can<lb/>
                 be more odious to man, or offenſiue to <persName type="lit">God</persName>, than ignorance:<lb/>
                 for through ignorance the Iewes did put <persName type="hist">Chriſt</persName> to death.
              <note type="authorial" place="margin-right"> <quote source="Bible:Acts" style="font-size:75%;">Acts.3.</quote><lb/></note>
              <note type="authorial" place="margin-right"><quote source="Bible:Proverbs" style="font-size:75%;">Prouerbs.9.</quote></note><lb/>                
                 VVhich ignorance whoſoeuer forſaketh, is promiſed life euer-<lb/>
                 lasting: and therfore among <orgName type="hist">Christians</orgName> it should be abhor-<lb/>
                 red aboue all other things. For euen as when we wrestle in<lb/>
                 the darke, we tumble in the mire, &amp;c: ſo when we ſee not<lb/>
                 the truth, we wallow in errors. A blind man may ſeeke long<lb/>
                 in the rishes yer he find a needle; and as ſoone is a doubt<lb/>
                 diſcuſſed by ignorance. Finallie, truth is no ſooner found out<lb/>
                 in ignorance, than a ſweet ſauor in a dunghill. And if they<lb/>
                 will allow men knowledge, and giue them no leaue to vſe it,<lb/>
                 men were much better be without it than haue it. For it is,
              <note type="authorial" place="margin-right"> <quote source="Bible:Matthew" style="font-size:75%;">Matth.25.</quote></note>
              <note type="authorial" place="margin-right"> <quote source="Bible:Matthew" style="font-size:75%;">Matth.5.</quote></note>
              <note type="authorial" place="margin-right"> <quote source="Bible:Luke" style="font-size:75%;">Luke.8:</quote></note><lb/>
                 as to have a tallent, and to hide it under the earth; or to<lb/>
                 put a candle under a bushell: or as to have a ship, &amp; to let hir<lb/>
                 lie alwaies in the docke: which thing how profitable it is, I<lb/>
                 can ſaie ſomewhat by experience.</hi><lb/></p> 
           <p style="text-indent:2em;font-style:italic;"><hi style= "font-size:75%;">But hereof I need ſaie no more, for euerie man ſeeth that<lb/>
                 none can be happie who knoweth not what felicitie me aneth.<lb/>
              For what auaileth it to haue riches, and not to have the vſe</hi><lb/></p><!-- para continues on next page -->
              
              <fw type="signature"><hi style="text-align: center;"><supplied reason="ommitted-in-original">A7r</supplied></hi></fw>
           <fw type="catchword"><hi style="text-align: right; font-size: 75%; font-style:italic;">thereof?</hi></fw>
           
           <pb/>
           
   <!-- Page A7v transcribed and coded by Lauren Mercer under supervision of Kristen Abbott Bennett November 2021 -->     
           <fw type="header"><hi style="text-align: center;">The Epiſtle.</hi></fw>
           
           <p style="text-align:center"><hi style="font-style:italic; font-size: 75%;">thereof? Trulie the heathen herein deſerued more commen-<lb/>
              dation than manie christians, for they ſpared no paine, no<lb/>
              coſt, nor trauell to atteine to knowledge. <persName type="hist">Pythagoras</persName> trauel-<lb/>
              led from <persName type="lit">Thamus</persName> to <placeName>Aegypt</placeName>, and afterwards into <placeName>Crete</placeName> and<lb/> 
              <placeName>Lacedæmonia</placeName>: and <persName type="hist">Plato</persName> out of <placeName>Athens</placeName> into <placeName>Italie</placeName> and <placeName>Ae-<lb/>
              gypt</placeName>, and all to find out hidden ſecrets and knowledge: which<lb/> 
              when a man hath, he feemeth to be ſeparated from mortalitie.<lb/>
              For pretious ſtones, and all other creatures of what value ſo-<lb/>
              euer, are but counterfeits to this iewell: they are mortall,<lb/>
              corruptible, and inconstant; this is immortall, pure and cer-<lb/>
              teine. VVherfore if I haue ſearched and found out any good<lb/>
              thing, that ignorance and time hath ſmothered, the<lb/>
              ſame I commend vnto you: to whom though I<lb/>
              owe all that I haue, yet am I bold to<lb/>
              make other partakers with<lb/>
              you in this poore<lb/>
              gift.<lb/></hi></p>
           <lb/>
           <signed style="text-indent:15em;">Your louing couſen<lb/>
              <hi style="font-style:italic;font-size:75%;text-indent:25em;"><persName type="hist">Reg. Scot.</persName></hi></signed>
           <lb/>
           <figure><figDesc>*printer's ornament*</figDesc></figure>
           
           <fw type="signature"><supplied reason="ommitted-in-original"><hi style="text-align: center;">A7v</hi></supplied></fw>
           
           <pb/>
        </div>
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        <div type="dedicatoryEpistle">
           <salute style="text-align:center;"><hi style="font-size:150%; font-style:italic">To the right worſhipfull his louing friends,</hi><lb/>
                 <hi style=" font-size:140%;">Maiſter Doƈtor Coldwell Deane of Ro-<lb/></hi>
                 <hi style="font-size:95%; font-style:italic">cheſter, and Maiſter Doƈtor Read-<lb/></hi>
                 <hi style="font-size:95%;">man Archdeacon of Can-<lb/></hi>
                 <hi style="font-size:95%;">turburie, &amp;c.<lb/></hi></salute>
           
           <p style="text-align:left; font-style:italic;">
              <hi style="decorInit;float:left;font-size:700%;padding:0.5rem;margin:0.2rem 1rem 0;">H</hi>
              <hi style="text-indent:14em;font-style:bold"><hi style= "font-size:75%;">Auing found out two ſuch ciuill Ma-</hi></hi><lb/>
              <hi style= "font-size:65%;">gistrates, as for direƈtion of iudgement, and for or-<lb/>
                  dering matters concerning instice in this common<lb/>
                  wealth (in my poore opinion) are verie ſingular<lb/>
                  perſons, who (I hope) will accept of my good will,<lb/>
                  and examine my booke by their experience as vn-<lb/>
                  to whom the matter therin conteined dooth great-<lb/>
                  lie apperteine: I haue now againe conſidered of<lb/>
              two other points: namelie, diuinitie and philoſophie, wherevpon the ground-<lb/>
              worke of my book is laid. Wherein although I know them to be verie ſuffi-<lb/>
              cientlie informed, yet dooth not the iudgement and cenſure of thoſe cauſes ſo<lb/>
              properlie apperteine to them is vnto you, whoſefame therein hath gotten pre-<lb/>
              eminence aboue all others that I know of your callings: and in that reſpeƈt I<lb/>
              am bold to ioine you with them, being all good neighbours togither in this<lb/>
              commonwelth, and louing friends vnto me. I doo not preſent this vnto you,<lb/>
              bicauſe it is meet for you; but for that you are meet for it (I meane) to iudge<lb/>
              vpon it, to defend it, and if need be to correƈt it; knowing that you haue lear-<lb/>
              ned of that graue counſeller <persName type="hist">Cato</persName>, not to ſhame or diſcountenance any bodie.<lb/>
              For if I thought you as readie, as able, to diſgrace me for mine inſufficiencie;<lb/>
              I ſhould not haue beene hastie (knowing your learning) to haue written vnto<lb/>
              you: but if I ſhould be abaſhed to write to you, I ſhould ſhew me ſelfe igno-<lb/>
              rant of your courteſie.</hi><lb/></p>
           <p style="text-indent:1em;font-style:italic;"><hi style= "font-size:65%;">
              I knowe mine owne weakeneſſe, which if it haue beene able to mainteine<lb/>
              this argument, the cauſe is the ſtronger.  Eloquent words may pleaſe the eares,<lb/>
              but ſufficient matter perſuadeth the hart. So as, if I exhibit wholſome drinke<lb/>
              (though it be ſmall) in a treene diſh with a faithfull hand, I hope it will bee<lb/>
              as well accepted, as ſtrong wine offered in a ſiluer bowle with a flattering<lb/>
              heart. And ſurelie it is a point of as great liberalitie to receiue a ſmall thing<lb/>
              thankefullie, as to giue and diſtribute great and costlie gifts bountifullie: for<lb/>
              there is more ſupplied with courteous anſwers t  an with rich rewards. The ty-</hi><lb/></p><!-- para continues onto next page -->
           
           <fw type="signature"><supplied reason="omitted-in-original">A.8.r</supplied></fw>
           <fw type="catchword" style="text-align:right;"><hi style= "font-size:65%;">rant</hi></fw>
           
           <pb/>
           
<!-- Page A8v transcribed and coded by Meeghan Bresnahan under supervision of Kristen Abbott Bennett November 2021 -->     
           <fw type="header"><hi style="text-align: center;">The Epiſtle.</hi></fw>
           
           <p style="font-style:italic;"><hi style= "font-size:65%;">rant <persName type="lit">Dionyſius</persName> was not ſo hated for his tyrannie, as for his churliſh and<lb/>
              ſtrange behauiour. Among the poore Iſraelites ſacrifices, <persName type="lit">God</persName> was ſatiſfied<lb/>
              with the tenth part of an Ephah of flower, ſo as it were fine and good. <persName type="hist">Chriſt</persName><lb/>
              liked well of the poore widowes mite, <persName type="hist">Lewis of France</persName> accepted a rape root<lb/>
              of clowniſh <persName type="hist">Conan</persName>, <persName type="hist">Cyrus</persName> vouchſafed to drinke a cup of cold water out of<lb/>
              the hand of poore <persName type="hist">Sinætes</persName>: and ſo it may pleaſe you to accept this ſimple booke<lb/>
              at my hands, which I faithfullie exhibit vnto you, not knowing your opinions<lb/>
              to meet with mine, but knowing your learning and iudgement to be able as<lb/>
              well to correct me where I ſpeake herein vnskilfullie, as others when they ſpeake<lb/>
              hereof maliciouſlie.</hi><lb/></p>
           <p style="text-indent:1em;font-style:italic;"><hi style= "font-size:65%;">Some be ſuch dogs as they will barke at my writings, whether I mainteine<lb/>
              or refute this argument: as <persName type="hist">Diogenes</persName> ſnarled both at the Rhodians and at<lb/>
              the Lacedæmonians: at the one, bicauſe they were braue; at the other, bicauſe<lb/>
              they were not braue. <persName type="hist">Homer</persName> himſelfe could not auoid reprochfull ſpeaches. I am<lb/>
              ſure that they which neuer ſtudied to learne anie good thing, will ſtudie to find<lb/>
              faults hereat. I for my part feare not theſe wars, nor all the aduerſaries I haue;<lb/>
              were it not for certeine cowards, who (I knowe) will come behind my backe and<lb/> 
              bite me.</hi><lb/></p>
           <p style="text-indent:2em;font-style:italic;"><hi style= "font-size:65%;">But now to the matter. My question is not (as manie fondlie ſuppoſe)<lb/>
              whether there be witches or naie: but whether they can doo ſuch miraculous<lb/>
              works as are imputed vnto them. Good <persName type="hist">Maister Deane</persName>, is it poſsible for a man<lb/>
              to breake his fast with you at <placeName>Rochester</placeName>, and to dine that day at <placeName>Durham</placeName> with<lb/>
              <persName type="hist">Maister Doctor Matthew</persName>; or can your enimie maime you, when the Ocean<lb/>
              ſea is betwixt you? What reall communitie is betwixt a ſpirit and a bodie?<lb/>
              May a ſpirituall bodie become temporall at his pleaſure? Or may a carnall bo-<lb/>
              die become inuiſible? Is it likelie that the liues of all Princes, magistrates, &amp;<lb/>
              ſubiects, ſhould depend vpon the will, or rather vpon the wiſh of a poore mali-<lb/>
              cious doting old foole; and that power exempted from the wiſe, the rich, the<lb/>
              learned, the godlie, &amp;c? Finallie, is it poſsible for man or woman to do anie of<lb/>
              thoſe miracles expreſſed in my booke, &amp; ſo constantlie reported by great clarks?<lb/>
              If you ſaie, no; then am I ſatisfied. If you ſaie that <persName type="lit">God</persName>, abſolutelie, or by<lb/>
              meanes can accompliſh all thoſe, and manie more, I go with you. But witches<lb/>
              may well ſaie they can doo theſe things, howbeit they cannot ſhew how they doo<lb/>
              them. If I for my part ſhould ſaie I could doo thoſe things, my verie aduer-<lb/>
              ſaries would ſaie that I lied.</hi><lb/></p>
           <p style="text-indent:1em;font-style:italic;"><hi style= "font-size:65%;">O <persName type="hist">Maister Archdeacon</persName>, is it not pitie, that that which is ſaid to be doone<lb/>
              with the almightie power of the moſt high <persName type="lit">God</persName>, and by our ſauiour his onelie<lb/>
              ſonne <persName type="hist">Ieſus Christ</persName> our Lord, ſhould be referred to a baggage old womans nod</hi><lb/></p> <!-- para continues on next page -->
           
           <fw type="signature" style="text-align:center;"><supplied reason="omitted-in-original">A8v</supplied></fw>
           <fw type="catchword" style="text-align:right;font-style:italic;"><hi style= "font-size:65%;">or</hi></fw>
           
           <pb/>
           
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           <fw type="header"><hi style="text-align: center;">The Epiſtle.</hi></fw>
           
           <p><hi style="font-style:italic;"><hi style= "font-size:65%;">or wiſh, &amp;c? Good Sir, is it not one manifest kind of Idolatrie, for them that<lb/>
              labor and are laden, to come vnto witches to be refreſhed? If witches could<lb/>
              helpe whom they are ſaid to have made ſuke, I ſee no reaſon, but remedie might <lb/>
              as well be required at their hands, as a purſse demanded of him that hath ſtolne<lb/>
              it. But trulie it is manifold idolatrie, to aske that of a creature, which none<lb/>
              can giue but the <persName type="lit">Creator</persName>. The papist hath ſome colour of ſcripture to main-<lb/>
              teine his idoll of bread, but no Ieſuiticall distinction can couer the witchmon-<lb/>
              gers idolatrie in this behalfe. Alas, I am ſorie and aſhamed to ſee how ma-<lb/>
              nie die, that being ſaid to be bewitched, onlie ſeeke for magicall cures, whom<lb/>
              wholſome diet and good medicines would haue recouered. I dare aſſure you<lb/>
              both, that there would be none of theſe couſening kind of witches, did not<lb/>
              witchmongers mainteine them, followe them, and beleeue in them and their<lb/>
              oracles: whereby indeed all good learning and honest arts are ouerthrowne. <lb/>
              For theſe that most aduance their power, and mainteine the skill of theſe wit-<lb/>
              ches, vnderſtand no part thereof: and yet being manie times wiſe in other <lb/>
              matters, are made fooles by the moſt fooles in the world.</hi><lb/></hi></p>
           <p style="text-indent:1em;font-style:italic;"><hi style= "font-size:65%;"> Me thinks theſe magicall phyſicians deale in the commonwelth, much like<lb/>
              as a certeine kind of Cynicall people doo in the church, whoſe ſeuere ſaiengs<lb/>
              are accompted among ſome ſuch oracles, as may not be doubted of; who in<lb/>
              ſtead of learning and authoritie (which they make contemptible) doo feed the <lb/>
              people with their owne deuiſes and imaginations, which they prefer before all<lb/>
              other diuinitie: and labouring to erect a church according to their owne fan-<lb/>
              ſies, wherein all order is condemned, and onelie their magicall words and cu-<lb/>
              rious directions aduanced, they would vtterlie ouerthrowe the true <orgName>Church</orgName>. <lb/>
              And euen as theſe inchanting <orgName>Paracelſians</orgName> abuſe the people, leading them<lb/>
              from the true order of phyſicke to their charmes: ſo doo theſe other (I ſaie) diſ-<lb/>
              ſuade from hearkening to learning and obedience, and whiſper in mens eares<lb/>
              to teach them their frierlike traditions. And of this ſect the cheefe author<lb/>
              at this time is one <persName type="hist">Browne</persName>, a fugitiue, a meet couer for ſuch a cup: as hereto-<lb/>
              fore the <orgName>Anabaptists</orgName>, the <orgName>Arrians</orgName>, and the <orgName>Franciſcane</orgName> friers.</hi><lb/></p>
           <p style="text-indent:1em;font-style:italic;"><hi style= "font-size:65%;">Trulie not onlie nature, being the foundation of all perfection; but alſo<lb/>
              ſcripture, being the mistreſſe and director thereof, and of all christianitie, is<lb/>
              beautified with knowledge and learning. For as nature without diſcipline<lb/>
              dooth naturallie incline vnto vanities, and as it were ſucke vp errors: ſo doth<lb/>
              the word, or rather the letter of the ſcripture, without vnderſtanding, not<lb/>
              onlie make vs deuoure errors, but yeeldeth vs vp to death &amp; destruction: &amp;
              <note type="authorial" place="margin-right" style="font-size:75%;"><quote source="biblical:Rom.">Rom.2, 27.</quote></note>
              <note type="authorial" place="margin-right" style="font-size:75%;"><quote source="biblical:2 Cor.">2.Cor.3, 6.</quote></note><lb/>
              therefore <persName type="lit">Paule</persName> ſaith he was not a minister of the letter, but of the ſpirit.</hi><lb/></p>
           <p style="text-indent:1em;font-style:italic;"><hi style= "font-size:65%;">Thus I haue beene bold to deliuer vnto the world, and to you, thoſe ſimple</hi><lb/></p><!-- para continues onto next page -->
           
           <fw type="signature" style="text-align:right;"><hi style="font-style:italic;">B.i.<supplied reason="omitted-in-original">r</supplied></hi></fw>
           <fw type="catchword" style="text-align;right;"><hi style="font-style:italic;"><hi style= "font-size:65%;">notes,</hi></hi></fw> 
           
           <pb/>
           
        <!--Page B1v transcribed and coded by Kelsey Rhodes under supervision of Kristen Abbott Bennett-->
           <fw type="header"><hi style="text-align: center;">The Epiſtle.</hi></fw>
           
           <p style="text-align:center"><hi style="font-style:italic;"><hi style= "font-size:65%;">notes, reaſons, and arguements, which I haue deuiſed or collected out of other<lb/>
              authors: which I hope ſhall be hurtfull to none, but to my ſelfe great comfort,<lb/>
              if it man paſſe with good liking and acceptation. If it fall out otherwiſe,<lb/>
              I ſhould thinke my paines ill imploied. For trulie, in mine opinion, whoſoe-<lb/>
              uer ſhall performe any thing, or atteine to anie knowledge; or whoſoeuer<lb/>
              ſhould trauell throughout all the nations of the world, or (if it were poſsible)<lb/>
              ſhould peepe into the heauens, the conſolation or admiration thereof were no-<lb/>
              thing pleaſant vnto him, vnles he had libertie to impart his knowledge to his<lb/>
              friends. Wherein bicauſe I haue made ſpeciall choiſe of you, I hope you<lb/>
              will read it, or at the leaſt laie it vp in your ſtudie with your other<lb/>
              bookes, among which is none dedicated to any with more<lb/>
              good will. And ſo long as you haue it, it ſhall be vnto<lb/>
              you (vpon aduenture of my life) a certeine a-<lb/>
              mulet, periapt, circle, charme, &amp;c:<lb/>
              to defend you from all<lb/>
              inchantments.</hi></hi><lb/></p>
              <lb/>
              <signed style="text-indent:15em;">Your louing friend<lb/>
                 <hi style="font-style:italic;font-size:85%;text-indent:25em;"><persName type="hist">Reg. Scot.</persName></hi></signed>
              <lb/>
           <figure><figDesc>*printer's ornament*</figDesc></figure>
           
           <fw type="signature" style="text-align:center;"><hi style="font-style:italic;"><supplied reason="omitted-in-original">B.i.v</supplied></hi></fw>
         <pb/>
        </div>
        
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     <div type="dedicatoryEpistle"><!-- Epistle 4 of 4 -->
           <figure><figDesc>*printer's ornament*</figDesc></figure>  
           
           <salute style="text-align:center;"><hi style="font-size:250%;">To the Readers.</hi></salute><lb/>
        
        <p><seg style="decorInit;float:left;font-size:1400%;padding:0.5rem;margin:0.2rem 1rem 0;">T</seg>O you that are wife<lb/>
           &amp; diſcreete few words<lb/>
           may ſuffice: for ſuch
                  <note type="authorial" place="margin-right" style="font-size:75%;">
                  <quote>Iſai. II. Prouer.I.</quote></note><lb/>
           a one iudgeth not at<lb/>
           the firſt ſeright, nor re-<lb/>
           prooueth by hereſaie;<lb/>
           but patientlie heareth,<lb/>
           and thereby increa-<lb/>
           ſeth in vnderſtanding:<lb/>
           which patience bring-<lb/>
           eth foorth experience,<lb/>
           whereby true iudge-<lb/>
           ment is directed. I<lb/>
           ſhall not need there-<lb/>
           fore to make anie fur-<lb/>
           ther ſute to you, but that it would pleaſe you to read my booke,<lb/>
           without the preiudice of time, or former conceipt: and hauing<lb/>
           obteined this at your hands, I ſubmit my ſelfe vnto your cenſure.<lb/>
           But to make a ſolemne ſute to you that are parciall readers, defi-<lb/>
           ring you to ſet aſide parcialitie, to take in good part my writing,<lb/>
           and with indifferent eies to looke vpon my booke, were labour<lb/>
           loſt, and time ill imploied. For I ſhould no more preuaile herein,<lb/>
           than if a hundred yeares ſince I ſhould haue intreated your pre-<lb/>
           deceſſors to beleeue, that <persName type="lit">Robin goodfellowe</persName>, that great and an-<lb/>
           cient bulbegger, had beene but a couſening merchant, and no<lb/>
           diuell indeed.<lb/></p>
           <p style="text-indent:1em;">If I ſhould go to a papiſt, and ſaie; I praie you beleeue my wri-<lb/>
           tings, wherein I will prooue all popiſh charmes, coniurations, ex-<lb/>
           orciſmes, benedictions and curſſes, not onelie to be ridiculous,<lb/>
           and of none effect, but alſo to be impious and contrarie to <persName type="lit">Gods</persName><lb/>
           word: I ſhould as hardlie therein win fauour at their hands, as<lb/>
           herein obteine credit at yours. Neuertheleſſe, I doubt not, but to<lb/></p>
           
           <fw type="signature" style="text-align:center">B.ij.<supplied reason="omitted-in-original">r</supplied></fw>
           <fw type="catchword" style="text-align:right">vſe</fw>
           <pb/>
        
     <!--Page B2v transcribed and coded by Kelsey Rhodes under supervision of Kristen Abbott Bennett-->
        <fw type="header" style="font-style:italic;"><hi style="text-align: center;">The Epistle.</hi></fw>
     
     <p>vſe the matter ſo, that as well the maſſemoonger for his part, as<lb/>
        the witchmoonger for his, ſhall both be aſhamed of their pro-<lb/>
        feſſions.<lb/></p>
        
     <p style="text-indent:1em;">But <persName type="lit">Robin goodfellowe</persName> ceaſeth now to be much feared, and<lb/>
        poperie is ſufficientlie diſcouered. Neuertheles, witches charms,<lb/>
        and coniurors couſenages are yet thought effectuall. Yea the<lb/>
        Gentiles haue eſpied the fraud of their couſening oracles, and<lb/>
        our cold prophets and inchanters make vs fooles ſtill, to the ſhame<lb/>
        of vs all, but ſpeciallie of papiſts, who coniure euerie thing, and<lb/>
        thereby bring to paſſe nothing. They ſaie to their candles; I con-<lb/>
        iure you to endure for euer: and yet they laſt not a pater noſter<lb/>
        while the longer. They coniure water to be wholeſome both for<lb/>
        bodie and ſoule: but the bodie (we ſee) is neuer the better for it,<lb/>
        nor the ſoule anie whit reformed by it. And therefore I mer-<lb/>
        uell, that when they ſee their owne coniurations confuted and<lb/>
        brought to naught, or at the leaſt void of effect, that they (of all<lb/>
        other) will yet giue ſuch credit, countenance, and authoritie to<lb/>
        the vaine couſenages of witches and coniurors; as though their<lb/>
        charmes and coniurations could produce more apparent, cer-<lb/>
        teine, and better effects than their owne.<lb/></p>
        
     <p style="text-indent:1em;">But my requeſt vnto all you that read my booke ſhall be no<lb/>
        more, but that it would pleaſe you to conferre my words with<lb/>
        your owne ſenſe and experience, and alſo with the word of <persName type="lit">God</persName>.<lb/>
        If you find your ſelues reſolued and ſatiſfied, or rather reformed<lb/>
        and qualified in anie one point or opinion, that heretofore you<lb/>
        held contrarie to truth, in a matter hitherto vndecided, and neuer<lb/>
        yet looked into; I praie you take that for aduantage: and ſuſ-<lb/>
        pending your iudgement, ſtaie the ſentence of condemnation<lb/>
        againſt me, and conſider of the reſt, at your further leaſure. If this<lb/>
        may not ſuffice to perſuade you, it cannot preuaile to annoy you:<lb/>
        and then, that which is written without offenſe, may be ouerpaſ-<lb/>
        ſed without anie greeſe.<lb/></p>
        
     <p style="text-indent:1em;">And although mine aſſertion, be ſomewhat differing from the<lb/>
        old inueterat opinion, which I confeſſe hath manie graie heares,<lb/>
        whereby mine aduerſaries haue gained more authoritie than<lb/>
        reaſon, towards the maintenance of their preſumptions and old<lb/>
        wiues fables: yet ſhall it fullie agree with <persName type="lit">Gods</persName> glorie, and with<lb/>
        his holie word. And albeit there be hold taken by mine aduer-<lb/></p>
        
        <fw type="signature" style="text-align: center;"><supplied reason="omitted-in-original">B.II.v</supplied></fw>
        <fw type="catchword" style="text-align:right">faries</fw>
        
        <pb/>
        
        
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     <p>faries of certeine few words or ſentences in the ſcripture that<lb/>
        maketh a ſhew for them: yet when the whole courſe thereof<lb/>
        maketh againſt them, and impugneth  the ſame, yea and alſo<lb/>
        their owne places rightlie vnderſtood doo nothing at all releeue<lb/>
        them: I truſt their glorious title and argument of antiquitie will<lb/>
        appeare as ſtale and corrupt as the apothecaries drugs, or grocers<lb/>
        ſpice, which the longer they be preferued, the woorſſe they are.<lb/>
        And till you haue preuſed my booke, ponder this in your mind, to<lb/>
        wit, that <hi style="font-style:italic; font-size:75%;">Sagæ, Theſſalæ, Striges, Lamiæ </hi> (which words and none other<lb/>
        being in vſe do properlie ſignifie our witches) are not once found<lb/>
        written in the old or new teſtament; and that <persName type="hist">Chriſt</persName> himſelfe in<lb/>
        his goſpell neuer mentioned the name of a witch. And that nei-<lb/>
        ther he, nor <persName type="hist">Moſes</persName> euer ſpake anie one word of the witches bar-<lb/>
        gaine with the diuell, their hagging, their riding in the aire, their<lb/>
        tranſferring of corne or graſſe from one feeld to another, their<lb/>
        hurting of children or cattell with words or charmes, their be-<lb/>
        witching of butter, cheeſe, ale, &amp;c: nor yet their tranſubſtantia-<lb/>
        tion; inſomuch as the writers herevpon are not aſhamed to ſay,
               <note type="authorial" place="margin-right" style="font-size:75%;">
              <quote>Mal malef. par.2.que.2.</quote></note><lb/>
        that it is not abſurd to affirme that there were no witches in <persName type="lit">Iobs</persName><lb/>
        time. The reaſon is, that if there had beene ſuch witches then in<lb/>
        beeing, <persName type="lit">Iob</persName> would haue ſaid he had beene bewitched. But indeed<lb/>
        men tooke no heed in thoſe daies to this doctrine of diuels; to<lb/>
        wit, to theſe fables of witchcraft, which Peter ſaith ſhall be much
               <note type="authorial" place="margin-right" style="font-size:75%;">
              <quote>I.Pet.4.I.</quote></note><lb/>
        regarded and hearkened vnto in the latter daies.<lb/></p>
     
    <p style="text-indent:1em;">Howbeit, how ancient ſo euer this barbarous conceipt of wit-<lb/>
        ches omnipotencie is, truth muſt not be meaſured by time: for<lb/>
        euerie old opinion is not found. Veritie is not impaired, how<lb/>
        long ſo euer it be ſuppreſſed; but is to be ſearched out, in how<lb/>
        darke a corner ſo euer it lie hidden: for it is not like a cup of ale,<lb/>
        that may be broched too rathe. Finallie, time be wraieth old er-<lb/>
        rors, &amp; diſcouereth new matters of truth. <persName type="lit">Danæus</persName> himſelfe ſaith,
               <note type="authorial" place="margin-right" style="font-size:75%;">
               <quote>Danæus in ſuo prologo.</quote></note><lb/>
        that this queſtion hitherto hath neuer beene handled; nor the<lb/>
        ſcriptures concerning this matter haue neuer beene expounded.<lb/>
        To proue the antiquitie of the cauſe, to confirme the opinion of<lb/>
        the ignorant, to inforce mine aduerſaries arguments, to aggra-<lb/>
        uate the puniſhments, &amp; to accompliſh the confuſiõ of theſe old<lb/>
        women, is added the vanitie and wickednes of them, which are<lb/>
        called witches, the arrogancie of thoſe which take vpon them to<lb/></p>
        
        <fw type="signature" style="text-align:center">B.iij.<supplied reason="omitted-in-original">r</supplied></fw>
        <fw type="catchword" style="text-align:right">worke</fw>
        <pb/>
        
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         <p>worke wonders, the deſire that people haue to hearken to ſuch<lb/>          
            miraculous matters, vnto whome moſt commonlie an impoſſi-<lb/>
            bilitie is more credible than a veritie; the ignorance of naturall<lb/>
            cauſes, the ancient and vniuerſall hate conceiued againſt the<lb/>
            name of a witch; their ilfauoured faces, their ſpitefull words,<lb/>
            their curſſes and imprecations, their charmes made in ryme,<lb/>
            and their beggerie; the feare of manie fooliſh folke, the opinion<lb/>
            of ſome that are wiſe, the want of <persName type="lit">Robin goodfellowe</persName> and the<lb/>
            fairies, which were woont to mainteine chat, and the common<lb/>
            peoples talke in this behalfe; the authoritie of the inquiſitors, the<lb/> 
            learning, cunning, conſent, and the eſtimation of writers herein, the<lb/>
            falſe tranſlations and fond interpretations vſed, ſpeciallie by pa-<lb/>
            piſts; and manie other like cauſes. All which toies take ſuch hold<lb/>
            vpon mens fanſies, as whereby they are lead and entiſed awaie<lb/>
            from the conſideration of true reſpects, to the condemnation of<lb/>
            that which they know not.<lb/></p>
        
        <p style="text-indent:1em;">Howbeit, I will (by <persName type="lit">Gods</persName> grace) in this my booke, ſo apparent-<lb/>
           lie decipher and confute theſe cauils, and all other their obiecti-<lb/>
           ons; as euerie witchmoonger ſhall be abaſhed, and all good men<lb/>
           thereby ſatiſfied. In the meane time, I would wiſh them to know<lb/>
           that if neither the eſtimation of <persName type="lit">Gods</persName> omnipotencie, nor the te-<lb/>
           nor of his word, nor the doubtfulnes or rather the impoſſibilitie<lb/>
           of the caſe, nor the ſmall proofes brought againſt them, nor the<lb/>
           rigor executed vpon them, nor the pitie that ſhould be in a chri-<lb/>
           ſtian heart, nor yet their ſimplicitie, impotencie, or age may ſuf-<lb/>
           fice to ſuppreſſe the rage or rigor where with they are oppreſſed;<lb/>
           yet the conſideration of their ſex or kind ought to mooue ſome<lb/>
           mitigatiõ of their puniſhment. For if nature (as <persName type="hist">Plinie</persName> reporteth)<lb/>
           haue taught a lion not to deale ſo roughlie with a woman as with<lb/>
           a man, bicauſe ſhe is in bodie the weaker veſſell, and in hart more<lb/>
           <note type="authorial" place="margin-right" style="font-size:75%;">
               <quote>Lam.Ier.3. &amp;4.cap. verſe.10.</quote></note>
               inclined to pitie (which <persName type="hist">Ieremie</persName> in his lamentations ſeemeth to<lb/>
           confirme) what ſhould a man doo in this caſe, for whome a wo-<lb/>
           man was created as an helpe and comfort vnto him? In ſo much<lb/>
           <note type="authorial" place="margin-right" style="font-size:75%;">
               <quote>I.Cor.II.9. Ibid. verſ.7. Ge.2.22.I8.</quote></note>
               as, euen in the lawe of nature, it is a greater offenſe to flea a wo-<lb/>
           man than a man: not bicauſe a man is not the more excellent<lb/>
           <note type="authorial" place="margin-right" style="font-size:75%; font-style:italic;">
               <quote>Arist.lib. problem.2.9.</quote></note>
               creature, but bicauſe a woman is the weaker veſſell. And there-<lb/>
           fore among all modeſt and honeſt perſons it is thought a ſhame<lb/>
           to offer violence or iniurie to a woman: in which reſpect <persName type="hist">Virgil</persName><lb/></p>
        
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        <fw type="catchword" style="text-align:right">ſaith,</fw>
        <pb/>
        
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        <p>ſaith, <foreign xml:lang="la"><hi style="font-style:italic;"><hi style= "font-size:75%;">Nullum memorabile nomen fœminea in pœna est.</hi></hi></foreign>
                  <note type="authorial" place="margin-right" style="font-size:75%; font-style:italic;"><quote>Vir. Georg.</quote></note><lb/></p>
           
           <p style="text-indent:1em;"><persName type="lit">God</persName> that knoweth my heart is witnes, and you that read my<lb/>
              booke ſhall ſee, that my drift and purpoſe in this enterpriſe ten-<lb/>
              deth onelie to theſe reſpects. Firſt, that the glorie and power of<lb/>
              <persName type="lit">God</persName> be not ſo abridged and abaſed, as to be thruſt into the hand<lb/>
              or lip of a lewd old woman: whereby the worke of the Creator<lb/>
              ſhould be attributed to the power of a creature. Secondlie, that<lb/>
              the religion of the goſpell may be ſeene to ſtand without ſuch<lb/>
              pecuiſh trumperie. Thirdlie, that lawfull fauour and chriſtian<lb/>
              compaſſion be rather vſed towards theſe poore ſoules, than rigor<lb/>
              and extremitie. Bicauſe they, which are commonlie accuſed of<lb/>
              witchcraft, are the leaſt ſufficient of all other perſons to ſpeake<lb/>
              for themſelues; as hauing the moſt baſe and ſimple education of<lb/>
              all others; the extremitie of their age giuing them leaue to dote,<lb/>
              their pouertie to beg, their wrongs to chide and threaten (as be-<lb/>
              ing void of anie other waie of reuenge) their humor melancho-<lb/>
              licall to be full of imaginations, from whence cheefelie procee-<lb/>
              deth the vanitie of their confeſſions; as that they can tranſforme<lb/>
              themſelues and others into apes, owles, aſſes, dogs, cats, &amp;c: that<lb/>
              they can flie in the aire, kill children with charmes, hinder the<lb/>
              comming of butter, &amp;c.<lb/></p>
              
              <p style="text-indent:1em;">And for ſo much as the mightie helpe themſelues together,<lb/>
                  and the poore widowes crie, though it reach to heauen, is ſcarſe
                        <note type="authorial" place="margin-right" style="font-size:75%;">
                        <quote>Eccl.35,15.</quote></note><lb/>
                 heard here vpon earth: I thought good (according to my poore<lb/>
                 abilitie) to make interceſſion, that ſome part of common rigor,<lb/>
                 and ſome points of haſtie iudgement may be aduiſed vpon. For<lb/>
                 the world is now at that ſtay (as <persName type="hist">Brentius</persName> in a moſt godlie ſermon<lb/>
                 in theſe words affirmeth) that euen as when the heathen perſecu-<lb/>
                 ted the chriſtians, if anie were accuſed to beleeue in <persName type="hist">Chriſt</persName>, the<lb/>
                 common people cried <foreign xml:lang="la"><hi style="font-style:italic;"><hi style= "font-size:75%;">Ad leonem:</hi></hi></foreign> ſo now, if anie woman, be ſhe<lb/>
                 neuer ſo honeſt, be accuſed of witchcraft, they crie <foreign xml:lang="la"><hi style="font-style:italic;"><hi style= "font-size:75%;">Ad ignem.</hi></hi></foreign><lb/>
                 What difference is betweene the raſh dealing of vnskilfull peo-<lb/>
                 ple, and the graue counſell of more diſcreet and learned perſons,<lb/>
                 may appeare by a tale of <persName type="lit">Danæus</persName> his owne telling; wherein he<lb/>
                 oppoſeth the raſhnes of a few towneſmen, to the counſell of a<lb/>
                 whole ſenate, preferring the follie of the one, before the wiſdome<lb/>
                 of the other.<lb/></p>
              
              <p style="text-indent:1em;">At <placeName>Orleance</placeName> on <placeName>Loyre</placeName> (ſaith he) there was a manwitch, not only<lb/></p>
           
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         <fw type="catchword" style="text-align:right">taken</fw>
         <pb/>
              
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              <p>taken and accuſed, but alſo conuicted and condemned for witch-<lb/>
                 craft, who appealed from thence to the high court of <placeName>Paris</placeName>.<lb/>
                 Which accuſation the ſenate ſawe inſufficient, and would not<lb/>
                 allow, but laughed thereat, lightlie regarding it; and in the end<lb/>
                 ſent him home (ſaith he) as accuſed of a friuolous matter. And<lb/>
                 yet for all that, the magiſtrats of <placeName>Orleance</placeName> were ſo bold with him,<lb/>
                 as to hang him vp within ſhort time after, for the ſame or the<lb/>
                 verie like offenſe. In which example is to be ſeene the nature, and<lb/>
                 as it were the diſeaſe of this cauſe: wherein (I ſaie) the ſimpler<lb/>
                 and vndiſcreeter ſort are alwaies more haſtie &amp; furious in iudge-<lb/>
                 ments, than men of better reputation and knowledge. Neuer-<lb/>
                 theles, <persName type="lit">Eunichius</persName> ſaith, that theſe three things; to wit, what is to<lb/>
                 be thought of witches, what their incantations can doo, and whe-<lb/>
                 ther their puniſhment ſhould extend to death, are to be well con-<lb/>
                 ſidered. And I would (ſaith he) they were as well knowne, as they<lb/>
                 are raſhlie beleeued, both of the learned, and vnlearned. And fur-<lb/>
                 ther he ſaith, that almoſt all diuines, phyſicians and lawyers, who<lb/>
                 ſhould beſt know theſe matters, ſatiſfieng themſelues with old<lb/>
                 cuſtome, haue giuen too much credit to theſe fables, and too raſh<lb/>
                 and vniuſt ſentence of death vpon witches. But when a man<lb/>
                 pondereth (ſaith he) that in times paſt, all that ſwarued from the<lb/>
                 church of <placeName>Rome</placeName> were iudged heretikes; it is the leſſe maruell,<lb/>
                 though in this matter they be blind and ignorant.<lb/></p>
                 
              <p style="text-indent:1em;">And ſurelie, if the ſcripture had beene longer ſuppreſſed, more<lb/>
                 abſurd fables would haue ſproong  vp, and beene beleeued. Which<lb/>
                 credulitie though it is to be derided with laughter; yet this their<lb/>
                 crueltie  is to be lamented with teares. For (<persName type="lit">God</persName> knoweth) manie<lb/>
                 of theſe poore wretches had more need to be releeued than cha-<lb/>
                 ſtiſed; and more meete were a preacher to admoniſh them, than<lb/>
                 a gailor to keepe them; and a phyſician more neceſſarie to helpe<lb/>
                 them, than an executioner or tormentor to hang or burne them.<lb/>
                 For proofe and due triall hereof, I will requite <persName type="lit">Danæus</persName> his tale of<lb/>
                 a manwitch (as he termeth him) with another witch of the ſame<lb/>
                 ſex or gender.<lb/></p>
              <p style="text-indent:1em;"><persName type="lit">Cardanus</persName> from the mouth of his owne father reporteth, that<lb/>
                     <note type="authorial" place="margin-right" style="font-size:75%; font-style:italic;">
                     <quote>Lib.I5.cap. I8.de varie- tatib.rerum.</quote></note>
                 one <persName type="lit">Barnard</persName>, a poore ſeruant, being in wit verie ſimple and rude,<lb/>
                 but in his ſeruice verie neceſſarie and diligent (and in that reſpect<lb/>
                 deerelie beloued of his maiſter) profeſſing the art of witchcraft,<lb/></p>
                 
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          <fw type="catchword" style="text-align:right">could</fw>
                 <pb/>
                 
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        <p>could in no wiſe be diſſuaded from that profeſſion, perſuading<lb/>
                 himſelſe that he knew all things, and could bring anie matter to<lb/>
                 paſſe; bicauſe certeine countrie people reſorted to him for helpe<lb/>
                 and counſell, as ſuppoſing by his owne talke, that he could doo<lb/>
                 ſome what. At length he was condemned to be burned: which<lb/>
                 torment he ſeemed more willing to ſuffer, than to looſe his eſti-<lb/>
                 mation in that behalfe. But his maiſter hauing compaſſion vpon<lb/>
                 him, and being himſelfe in his princes fauor, perceiuing his con-<lb/>
                 ceipt to proceed of melancholie, obteined reſpit of execution for<lb/>
                 twentie daies. In which time (ſaith he) his maiſter bountifullie fed<lb/>
                 him with good fat meat, and with foure egs at a meale, as alſo<lb/>
                 with ſweet wine: which diet was beſt for ſo groſſe and weake a<lb/>
                 bodie. And being recouered ſo in ſtrength, that the humor was<lb/>
                 ſuppreſſed, he was eaſilie woone from his abſurd and dange-<lb/>
                 rous opinions, and from all his fond imaginations: and confeſ-<lb/>
                 ſing his error and follie, from the which before no man could re-<lb/>
                 mooue him by anie perſuaſions, hauing his pardon, he liued long<lb/>
                 a good member of the church, whome otherwiſe the crueltie of<lb/>
                 iudgement ſhould haue caſt awaie and deſtroied.<lb/></p>
              
        <p style="text-indent:1em;">This hiſtorie is more credible than <persName type="hist">Sprengers</persName> fables, or <persName type="hist">Bodins</persName><lb/>
                 bables, which reach not ſo far to the  extolling of witches omni-<lb/>
                 potencie, as to the derogating of <persName type="lit">Gods</persName> glorie. For if it be true,<lb/>
                 which they affirme, that our life and death lieth in the hand of a<lb/>
                 witch; then is it falſe, that <persName type="lit">God</persName> maketh vs liue or die, or that by<lb/>
                 him we haue our being, our terme of time appointed, and our<lb/>
                 daies numbred. But furelie their charmes can no more reach to<lb/>
                 the hurting or killing of men or women, than their imaginations<lb/>
                 can extend to the ſtealing and carrieng a waie of horſſes &amp; mares.<lb/>
                 Neither hath <persName type="lit">God</persName> giuen remedies to ſicknes or greefes, by words<lb/>
                 or charmes, but by hearbs and medicines; which he himſelfe<lb/>
                 hath created vpon earth, and giuen men knowledge of the fame;
                        <note type="authorial" place="margin-right" style="font-size:75%;">
                        <quote>Amos.3.6. La.Ier.3.38. Iſai.45.9. Rom.9.20.</quote></note><lb/>
                 that he might be glorified, for that there with he dooth vouchſafe<lb/>
                 that the maladies of men and cattell ſhould be cured, &amp;c. And if<lb/>
                 there be no affliction nor calamitie, but is brought to paſſe by<lb/>
                 him, then let vs defie the diuell, renounce all his works, and not<lb/>
                 ſo much as once thinke or dreame vpon his ſupernaturall power<lb/>
                 of witches; neither let vs proſecute them with ſuch deſpight;<lb/>
                 whome our fanſie condemneth, and our reaſon acquiteth: our<lb/></p>
                 
                 <fw type="signature" style="text-align:center"><supplied reason="omitted-in-original">B.iiij. r</supplied></fw>
                 <fw type="catchword" style="text-align:right">euidence</fw>
                 <pb/>
              
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        <p>euidence againſt them conſiſting in impoſſibilities, our proofes<lb/>
           in vn written verities, and our whole proceedings in doubts and<lb/>
           difficulties.<lb/></p>
        
        <p style="text-indent:1em; text-align:center">Now bicauſe I miſlike the extreame crueltie vſed againſt ſome<lb/>
           of theſe ſillie ſoules (whome a ſimple aduocate hauing audience<lb/>
           and iuſtice might deliuer out of the hands of the inquiſitors<lb/>
           themſelues) it will be ſaid, that I denie anie puniſhment at all to<lb/>
           be due to anie witch whatſoeuer. Naie, bicauſe I bewraie the fol-<lb/>
           lie and impietie of them, which attribute vnto witches the power<lb/>
           of <persName type="lit">God</persName>: theſe witchmoongers will report, that I denie there are<lb/>
           anie witches at all: and yet behold (ſaie they) how often is this<lb/>
           word [Witch] mentioned in the ſcriptures? Euen as if an idolater<lb/>
           ſhould ſaie in the behalfe of images and idols, to them which de-<lb/>
           nie their power and godhead, and inueigh againſt the reuerence<lb/>
           doone vnto them; How dare you denie the power of images, ſee-<lb/>
           ing their names are ſo often repeated in the ſcriptures? But true-<lb/>
           lie I denie not that there are witches or images: but I deteſt the<lb/>
           idolatrous opinions conceiued of them; referring that to <persName type="lit">Gods</persName><lb/>
           worke and ordinance, which they impute to the power and<lb/>
           malice of witches; and attributing that honour to <persName type="lit">God</persName>,<lb/>
           which they aſcribe to idols. But as for thoſe that in<lb/>
           verie deed as either witches or coniurors,<lb/>
           let them hardlie ſuffer ſuch puniſh-<lb/>
           ment as to their fault is agreea-<lb/>
           ble, and as by the graue<lb/>
           iudgement of lawe is<lb/>
           prouided.<lb/></p>
           
        <p style="text-align:center; font-size:75%; font-style:italic;">Places amended by the
               author, and to be read as followeth. The first number ſtandeth for the page, the
               ſecond for the line.<table rows="10" cols="3">
                  <head/>
                  <row role="label">
                     <cell><hi style="blackletter;">46.16. except you.</hi></cell>
                     <cell><hi style="blackletter;">168.31. the firmament.</hi></cell>
                     <cell><hi style="blackletter;">438.29. exerciſe the.</hi></cell>
                  </row>
                  <row>
                     <cell><hi style="blackletter;">51.9. one Saddocke.</hi></cell>
                     <cell><hi style="blackletter;">187.16. reallie finiſhed.</hi></cell>
                     <cell><hi style="blackletter;">450.1. that it is.</hi></cell>
                  </row>
                  <row>
                     <cell><hi style="blackletter;">75.21. that we of</hi></cell>
                     <cell><hi style="blackletter;">192. put out the firſt line</hi></cell>
                     <cell><hi style="blackletter;">463.19. that buſineſſe.</hi></cell>
                  </row>
                  <row>
                     <cell><hi style="blackletter;">110.21. as Elimas.</hi></cell>
                     <cell><hi style="blackletter;">of the page.</hi></cell>
                     <cell><hi style="blackletter;">471.19. cõteineth nothing.</hi></cell>
                  </row>
                  <row>
                     <cell><hi style="blackletter;">112.10. is reproued.</hi></cell>
                     <cell><hi style="blackletter;">247.29. write it.</hi></cell>
                     <cell><hi style="blackletter;">472.11. I did deferre.</hi></cell>
                  </row>
                  <row>
                     <cell><hi style="blackletter;">119.16. one Necus.</hi></cell>
                     <cell><hi style="blackletter;">257.32. an image.</hi></cell>
                     <cell><hi style="blackletter;">491.6. ſo difficult.</hi></cell>
                  </row>
                  <row>
                     <cell><hi style="blackletter;">126.12. Magus as.</hi></cell>
                     <cell><hi style="blackletter;">269.16. there be maſſes.</hi></cell>
                     <cell><hi style="blackletter;">491.27. begat another.</hi></cell>
                  </row>
                  <row>
                     <cell><hi style="blackletter;">138.2. the hart.</hi></cell>
                     <cell><hi style="blackletter;">333.14. euenlie ſeuered.</hi></cell>
                     <cell><hi style="blackletter;">503.9 of all the.</hi></cell>
                  </row>
                  <row>
                     <cell><hi style="blackletter;">144.25. in hir cloſet at</hi></cell>
                     <cell><hi style="blackletter;">363.26. for bellowes.</hi></cell>
                     <cell><hi style="blackletter;">519.7. the Heuites.</hi></cell>
                  </row>
                  <row>
                     <cell><hi style="blackletter;">Endor,or in.</hi></cell>
                     <cell><hi style="blackletter;">366.27. his leman.</hi></cell>
                     <cell><hi style="blackletter;">542.30. their reproch.</hi></cell>
                  </row>
               </table></p>
         
         
         <fw type="signature" style="text-align:center"><supplied reason="omitted-in-original">B.iiiij. v</supplied></fw>
           <pb/>
        
   <!--Page B6r transcribed and coded by Kelsey Rhodes under supervision of Kristen Abbott Bennett--> 
        <!-- Epistle 4 of 4 -->
        <fw type="header"><hi style="text-align: center;">The forren authors vſed in this Booke.</hi></fw>
            <p>
               <table rows="47" cols="3">
                  <row role="data">
                     <cell><foreign xml:lang="la"><persName type="hist"><hi style= "font-size:150%;">Æ</hi>Lianus.</persName></foreign></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Cornelius Agrippa.</persName></foreign></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Houinus.</persName></foreign></cell>
                  </row>
                  <row>
                     <cell><foreign xml:lang="la"><persName type="hist">Aetius.</persName></foreign></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Cornelius Nepos.</persName></foreign></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Hyperius.</persName></foreign></cell>
                  </row>
                  <row>
                     <cell><foreign xml:lang="la"><persName type="hist">Albertus Crantzius.</persName></foreign></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Cornelius Tacitus.</persName></foreign></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Iacobus de Chuſa Car-<lb/> <!--thuſianus.--></persName></foreign></cell>
                  </row>
                  <row>
                     <cell><foreign xml:lang="la"><persName type="hist">Albertus Magnus.</persName></foreign></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Cyrillus.</persName></foreign></cell>
                     <cell><hi style="text-indent:1em;">thuſianus.</hi></cell>
                  </row>
                  <row>
                     <cell><persName type="hist">Albumazar.</persName></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Danæus.</persName></foreign></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Iamblichus.</persName></foreign></cell>
                  </row>
                  <row>
                     <cell><persName type="hist">Alcoranum Franciſca-<lb/><!--norum.--></persName></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Demetrius.</persName></foreign></cell>
                     <cell><persName type="hist">Iafo Pratenſis.</persName></cell>
                  </row>
                  <row>
                     <cell><hi style="text-indent:1em;">norum.</hi></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Democritus.</persName></foreign></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Innocentius.8.Papa.</persName></foreign></cell>
                  </row>
                  <row>
                     <cell><foreign xml:lang="la"><persName type="hist">Alexander Trallianus.</persName></foreign></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Didymus.</persName></foreign></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Iohannes Anglicus.</persName></foreign></cell>
                  </row>
                  <row>
                     <cell><foreign xml:lang="la"><persName type="hist">Algerus.</persName></foreign></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Diodorus Siculus.</persName></foreign></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Iohannes Baptiſta Nea-<!--politanus.--></persName></foreign></cell>
                  </row>
                  <row>
                     <cell><foreign xml:lang="la"><persName type="hist">Ambroſius.</persName></foreign></cell>
                     <cell><persName type="hist">Dionyſius Areopagita.</persName></cell>
                     <cell><hi style="text-indent:1em;">politanus.</hi></cell>
                  </row>
                  <row>
                     <cell><persName type="hist">Andradias.</persName></cell>
                     <cell><persName type="hist">Dioſcorides.</persName></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Iohannes Caſſianus.</persName></foreign></cell>
                  </row>
                  <row>
                     <cell><foreign xml:lang="la"><persName type="hist">Andræas Gartnerus.</persName></foreign></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Diurius.</persName></foreign></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Iohannes Montiregius.</persName></foreign></cell>
                  </row>
                  <row>
                     <cell><foreign xml:lang="la"><persName type="hist">Andræas Maſlius.</persName></foreign></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Dodonæus.</persName></foreign></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Iohannes Riuius.</persName></foreign></cell>
                  </row>
                  <row>
                     <cell><foreign xml:lang="la"><persName type="hist">Antonius Sabellicus.</persName></foreign></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Durandus.</persName></foreign></cell>
                     <cell><persName type="hist">Ioſephus ben Gorion.</persName></cell>
                  </row>
                  <row>
                     <cell><foreign xml:lang="la"><persName type="hist">Apollonius Tyanæus.</persName></foreign></cell>
                     <cell><persName type="hist">Empedocles.</persName></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Ioſias Simlerus.</persName></foreign></cell>
                  </row>
                  <row>
                     <cell><foreign xml:lang="la"><persName type="hist">Appianus.</persName></foreign></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Epheſius.</persName></foreign></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Iſidorus.</persName></foreign></cell>
                  </row>
                  <row>
                     <cell><foreign xml:lang="la"><persName type="hist">Apuleius.</persName></foreign></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Eraſmus Roterodamus.</persName></foreign></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Iſigonus.</persName></foreign></cell>
                  </row>
                  <row>
                     <cell><foreign xml:lang="la"><persName type="hist">Archelaus.</persName></foreign></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Eraſmus Sarcerius.</persName></foreign></cell>
                     <cell><persName type="hist">Iuba.</persName></cell>
                  </row>
                  <row>
                     <cell><foreign xml:lang="la"><persName type="hist">Argerius Ferrarius.</persName></foreign></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Eraſtus.</persName></foreign></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Iulius Maternus.</persName></foreign></cell>
                  </row>
                  <row>
                     <cell><persName type="hist">Ariſtoteles.</persName></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Eudoxus.</persName></foreign></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Iuſtinus Martyr.</persName></foreign></cell>
                  </row>
                  <row>
                     <cell><foreign xml:lang="la"><persName type="hist">Arnoldus de villa noua.</persName></foreign></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Euſebius Cæſarienſis.</persName></foreign></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Lactantius.</persName></foreign></cell>
                  </row>
                  <row>
                     <cell><foreign xml:lang="la"><persName type="hist">Artemidorus.</persName></foreign></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Fernelius.</persName></foreign></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Lauaterus.</persName></foreign></cell>
                  </row>
                  <row>
                     <cell><foreign xml:lang="la"><persName type="hist">Athanaſius.</persName></foreign></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Franciſcus Petrarcha.</persName></foreign></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Laurentius Ananias.</persName></foreign></cell>
                  </row>
                  <row>
                     <cell><persName type="hist">Auerroës.</persName></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Fuchſius.</persName></foreign></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Laurentius a villaui-<!--centio.--></persName></foreign></cell>
                  </row>
                  <row>
                     <cell><foreign xml:lang="la"><persName type="hist">Auguſtinus epiſcopus<!--Hip.--></persName></foreign></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Galenus.</persName></foreign></cell>
                     <cell><hi style="text-indent:1em;">centio.</hi></cell>
                  </row>
                  <row>
                     <cell><hi style="text-indent:1em;">Hip.</hi></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Garropius.</persName></foreign></cell>
                     <cell><persName type="hist">Leo II. Pontifex.</persName></cell>
                  </row>
                  <row>
                     <cell><foreign xml:lang="la"><persName type="hist">Auguſtinus Niphus.</persName></foreign></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Gelaſius.</persName></foreign></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Lex Salicarum.</persName></foreign></cell>
                  </row>
                  <row>
                     <cell><persName type="hist">Auicennas.</persName></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Gemma Phryſius.</persName></foreign></cell>
                     <cell><persName type="hist">Lex 12. Tabularum.</persName></cell>
                  </row>
                  <row>
                     <cell><foreign xml:lang="la"><persName type="hist">Aulus Gellius.</persName></foreign></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Georgius Pictorius.</persName></foreign></cell>
                     <cell><persName type="hist">Legenda aurea.</persName></cell>
                  </row>
                  <row>
                     <cell><persName type="hist">Barnardinus de debuftis.</persName></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Goſridus.</persName></foreign></cell>
                     <cell><persName type="hist">Legenda longa Colo-<!--niæ.--></persName></cell>
                  </row>
                  <row>
                     <cell><foreign xml:lang="la"><persName type="hist">Bartholomæus Angli-<!--cus.--></persName></foreign></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Goſchalcus Boll.</persName></foreign></cell>
                     <cell><hi style="text-indent:1em;">niæ.</hi></cell>
                  </row>
                  <row>
                     <cell><hi style="text-indent:1em;">cus.</hi></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Gratianus.</persName></foreign></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Leonardus Vairus.</persName></foreign></cell>
                  </row>
                  <row>
                     <cell><foreign xml:lang="la"><persName type="hist">Beroſus Anianus.</persName></foreign></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Gregorius.</persName></foreign></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Liuius.</persName></foreign></cell>
                  </row>
                  <row>
                     <cell><foreign xml:lang="la"><persName type="hist">Bodinus.</persName></foreign></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Grillandus.</persName></foreign></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Lucanus.</persName></foreign></cell>
                  </row>
                  <row>
                     <cell><foreign xml:lang="la"><persName type="hist">Bordinus.</persName></foreign></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Guido Bonatus.</persName></foreign></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Lucretius.</persName></foreign></cell>
                  </row>
                  <row>
                     <cell><foreign xml:lang="la"><persName type="hist">Brentius.</persName></foreign></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Gulielmus de fancto<lb/> <!--Clodoaldo.--></persName></foreign></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Ludouicus Cælius.</persName></foreign></cell>
                  </row>
                  <row>
                     <cell><foreign xml:lang="la"><persName type="hist">Caluinus.</persName></foreign></cell>
                     <cell><hi style="text-indent:1em;">Clodoaldo.</hi></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Lutherus.</persName></foreign></cell>
                  </row>
                  <row>
                     <cell><foreign xml:lang="la"><persName type="hist">Camerarius.</persName></foreign></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Gulielmus Pariſienſis.</persName></foreign></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Macrobius.</persName></foreign></cell>
                  </row>
                  <row>
                     <cell><foreign xml:lang="la"><persName type="hist">Campanus.</persName></foreign></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Hemingius.</persName></foreign></cell>
                     <cell><bibl type="prim">Magna Charta.</bibl></cell>
                  </row>
                  <row>
                     <cell><foreign xml:lang="la"><persName type="hist">Cardanus pater.</persName></foreign></cell>
                     <cell><persName type="hist">Heraclides.</persName></cell>
                     <cell><persName type="hist">Malleus Maleficarum.</persName></cell>
                  </row>
                  <row>
                     <cell><foreign xml:lang="la"><persName type="hist">Cardanus filius.</persName></foreign></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Hermes Triſmegiſtus.</persName></foreign></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Manlius.</persName></foreign></cell>
                  </row>
                  <row>
                     <cell><foreign xml:lang="la"><persName type="hist">Carolus Gallus.</persName></foreign></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Hieronymus.</persName></foreign></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Marbacchius.</persName></foreign></cell>
                  </row>
                  <row>
                     <cell><persName type="hist">Caſſander.</persName></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Hilarius.</persName></foreign></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Marbodeus Gallus.</persName></foreign></cell>
                  </row>
                  <row>
                     <cell><persName type="hist">Cato.</persName></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Hippocrates.</persName></foreign></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Marſilius Ficinus.</persName></foreign></cell>
                  </row>
                  <row>
                     <cell><persName type="hist">Chryſoſtome.</persName></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Homerus.</persName></foreign></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Martinus de Arles.</persName></foreign></cell>
                  </row>
                  <row>
                     <cell><persName type="hist">Cicero.</persName></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Horatius.</persName></foreign></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Mattheolus.</persName></foreign></cell>
                  </row>
                  <row>
                     <cell><persName type="hist">Clemens.</persName></cell>
                     <cell><persName type="hist">Hoftienſis.</persName></cell>
                     <cell><foreign xml:lang="la"><persName type="hist">Melancthonus.</persName></foreign></cell>
                  </row>
               </table>
               <fw type="signature"><supplied reason="omitted-in-original">B6r</supplied></fw>
               <fw type="catchword" style="text-align:right;">Memphra</fw>
               <pb/>
            </p>
           <!--Page B6v transcribed and coded by Kelsey Rhodes under supervision of Kristen Abbott Bennett-->
            <p>
               <fw type="header" style="text-align:center; font-size:150%;">Forren and Engliſh authors.</fw>
               <table rows="39" cols="3">
                     <row role="data">
                        <cell><foreign xml:lang="la"><persName type="hist">Memphradorus.</persName></foreign></cell>
                        <cell><persName type="hist">Pythagoras.</persName></cell>
                        <cell><foreign xml:lang="la"><persName type="hist">Vegetius.</persName></foreign></cell>
                     </row>
                     <row>
                        <cell><persName type="hist">Michael Andræas.</persName></cell>
                        <cell><foreign xml:lang="la"><persName type="hist">Quintilianus.</persName></foreign></cell>
                        <cell><foreign xml:lang="la"><persName type="hist">Vincentius.</persName></foreign></cell>
                     </row>
                     <row>
                        <cell><foreign xml:lang="la"><persName type="hist">Muſculus.</persName></foreign></cell>
                        <cell><persName type="hist">Rabbi Abraham.</persName></cell>
                        <cell><foreign xml:lang="la"><persName type="hist">Virgilius.</persName></foreign></cell>
                     </row>
                     <row>
                        <cell><foreign xml:lang="la"><persName type="hist">Nauclerus.</persName></foreign></cell>
                        <cell><persName type="hist">Rabbi ben Ezra.</persName></cell>
                        <cell><foreign xml:lang="la"><persName type="hist">Vitellius.</persName></foreign></cell>
                     </row>
                     <row>
                        <cell><foreign xml:lang="la"><persName type="hist">Nicephorus</persName></foreign></cell>
                        <cell><persName type="hist">Rabbi Dauid Kimhi.</persName></cell>
                        <cell><foreign xml:lang="la"><persName type="hist">Wierus.</persName></foreign></cell>
                     </row>
                     <row>
                        <cell><persName type="hist">Nicholaus 5. Papa.</persName></cell>
                        <cell><persName type="hist">Rabbi Ioſuah ben Leui.</persName></cell>
                        <cell><foreign xml:lang="la"><persName type="hist">Xanthus hiſtoriogra-<!--phus.--></persName></foreign></cell>
                     </row>
                     <row>
                        <cell><persName type="hist">Nider.</persName></cell>
                        <cell><persName type="hist">Rabbi Iſaach Natar.</persName></cell>
                        <cell><hi style="text-indent:3em;">phus.</hi></cell>
                     </row>
                     <row>
                        <cell><persName type="hist">Olaus Gothus.</persName></cell>
                        <cell><persName type="hist">Rabbi Leui.</persName></cell>
                        <cell></cell>
                     </row>
                     <row>
                        <cell><persName type="hist">Origenes.</persName></cell>
                        <cell><persName type="hist">Rabbi Moſes.</persName></cell>
                        <cell><hi style="font-style:italic;">¶Theſe Engliſh.</hi></cell>
                     </row>
                     <row>
                        <cell><foreign xml:lang="la"><persName type="hist">Ouidius</persName></foreign></cell>
                        <cell><persName type="hist">Rabbi Sedaias Haias.</persName></cell>
                        <cell></cell>
                     </row>
                     <row>
                        <cell><persName type="hist">Panormitanus.</persName></cell>
                        <cell><foreign xml:lang="la"><persName type="hist">Robertus Carocullus.</persName></foreign></cell>
                        <cell><persName type="hist"><hi style= "font-size:150%;">B</hi>Arnabe Googe</persName></cell><!--Capitalize B-->
                     </row>
                     <row>
                        <cell><persName type="hist">Paulus Aegineta</persName></cell>
                        <cell><foreign xml:lang="la"><persName type="hist">Rupertus.</persName></foreign></cell>
                        <cell><persName type="hist">Beehiue of the Ro-<!--miſh church.--></persName></cell>
                     </row>
                     <row>
                        <cell><foreign xml:lang="la"><persName type="hist">Paulus Marſus</persName></foreign></cell>
                        <cell><foreign xml:lang="la"><persName type="hist">Sabinus.</persName></foreign></cell>
                        <cell><hi style="text-indent:1em;">miſh church.</hi></cell>
                     </row>
                     <row>
                        <cell><foreign xml:lang="la"><persName type="hist">Perſius.</persName></foreign></cell>
                        <cell><foreign xml:lang="la"><persName type="hist">Sadoletus</persName></foreign></cell>
                        <cell><persName type="hist">Edward Deering.</persName></cell>
                     </row>
                     <row>
                        <cell><foreign xml:lang="la"><persName type="hist">Petrus de Appona.</persName></foreign></cell>
                        <cell><persName type="hist">Sauanorola.</persName></cell>
                        <cell><persName type="hist">Geffrey Chaucer.</persName></cell>
                     </row>
                     <row>
                        <cell><foreign xml:lang="la"><persName type="hist">Petrus Lombardus.</persName></foreign></cell>
                        <cell><foreign xml:lang="la"><persName type="hist">Scrotus.</persName></foreign></cell>
                        <cell><persName type="hist">Giles Alley.</persName></cell>
                     </row>
                     <row>
                        <cell><persName type="hist">Petrus Martyr.</persName></cell>
                        <cell><persName type="hist">Seneca.</persName></cell>
                        <cell><persName type="hist">Gnimelf Maharba.</persName></cell>
                     </row>
                     <row>
                        <cell><persName type="hist">Peucer.</persName></cell>
                        <cell><persName type="hist">Septuaginta interpre-<!--tes.--></persName></cell>
                        <cell><persName type="hist">Henrie Haward.</persName></cell>
                     </row><row>
                        <cell><foreign xml:lang="la"><persName type="hist">Philarchus.</persName></foreign></cell>
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Scot_Witches_master_DH_A2r_to_B1r General Editor Kristen Abbott Bennett Assistant Editor Kelsey L. Rhodes Transcriber and encoder Donald Halsing Transcriber and encoder Meeghan J. Brensahan Transcriber and encoder Gwendolyn Carpenter Transcriber and encoder Kimberly L. Chambers Transcriber and encoder Lilah E. Determan Transcriber and encoder Haley M. Hadge Transcriber and encoder Caroline M. Hawkes Transcriber and encoder Hilary B. Lincoln Transcriber and encoder Sage T. Lorenzo Transcriber and encoder Elinora B. Lynch Transcriber and encoder Lauren D. Mercer Transcriber and encoder Timothy J. Reed Transcriber and encoder Nicholas Q. Ribeiro

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TEI P5

*printer's ornament*
The diſcouerie of vvitchcraft, Wherein the lewde dealing of witches and witchmongers is notablie detected, the knauerie of coniurors, the impietie of inchaun- tors, the follie of ſoothſaiers, the impudent falſ- hood of couſenors, the infidelitie of atheiſts, the peſtilent practiſes of Pythonists, the curioſitie of figurecaſters, the va- nitie of dreamers, the begger- lie art of Alcu- myſtrie, The abhomination of idolatrie, the hor- rible art of poisoning, the vertue and power of naturall magicke, and all the conueiances of Legierdemaine and iuggling are deciphered: and many other things opened, which haue long lien hidden, howbeit very necessarie to be knowne. Heerevnto is added a treatiſe vpon the nature and ſubſtance of ſpirits and diuels, & c: all latelie written by Reginald Scot Eſquire. I.Iohn.4,I. Beleeue not euerie ſpirit, but trie the ſpirites, whether they are of God; for manie falſe prophets are gone out into the world, & c. 1584. A1r
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To the Honorable, mine eſpeciall good Lord, Sir Roger Manwood Knight, Lord cheefe Baron of hir Maiesties Court of the Eſchequer.

IN SO MVCH as I know that your Lordship is by na- ture whollie incli- ned, and in purpoſe earneſtly bent to re- leeue the poore, and that not onlie with hoſpitalitie and al- mes, but by diuerſe other deuiſes and waies tending to their comfort, ha- uing (as it were) fra- med and ſet your ſelfe to the helpe and maintenance of their eſtate; as appeareth by your charge and trauell in that behalfe. Whereas alſo you haue a ſpeciall care for the ſupporting of their right, and redreſſing of their wrongs, as neither deſpiſing their calamitie, nor yet for- getting their complaint, ſeeking all meanes for their a- mendement, and for the reformation of their diſorders, euen as a verie father to the poore. Finallie, for that I am a poore member of that commonwelth, where your Lord- ſhip is a principall perſon; I thought this my trauell, in the behalfe of the poore, the aged, and the ſimple, might be

A.ij.r verie The .

verie fitlie commended vnto you: for a weake houſe re- quireth a ſtrong ſtaie. In which reſpect I giue God thanks, that hath raiſed vp vnto me ſo mightie a freend for them as your Lordſhip is, who in our lawes haue ſuch know- ledge, in gouernment ſuch diſcretion, in theſe cauſes ſuch experience, and in the commonwealth ſuch authoritie; and neuertheleſſe vouchſafe to deſcend to the conſidera- tion of theſe baſe and interior matters, which miniſter more care and trouble, than worldlie ellimination.

And in ſomuch as your Lordſhip knoweth, or rather exerciſeth the office of a iudge, whoſe part it is to heare with courteſie, and to determine with equitie; it cannot but be apparent vnto you, that when puniſhment excee- deth the fault, it is rather to be thought vengeance than correction. In which reſpect I knowe you ſpend more time and trauell in the conuerſion and reformation, than in the ſubuerſion & confuſion of offenders, as being well pleaſed to augment your owne priuate paines, to the end you may diminiſh their publikeſmart. For in truth, that commonwealth remaineth in wofull ſtate, where fetters and halters beare more ſwaie than mercie and due com- paſſion.

Howbeit, it is naturall to vnnaturall people, and pecu- liar vnto witchmongers, to purſue the poore, to accuſe the ſimple, and to kill the innocent; ſupplieng in rigor and malice towards others, that which they themſelues want in proofe and diſcretion, or the other in offenſe or occa- ſion. But as a cruell hart and an honeſt mind doo ſeldome meete and feed togither in a diſh; ſo a diſcreet and merci- full migiſtrate, and a happie commonwealth cannot be ſeparated aſunder. How much then are we bound to God, who hath giuen vs a Queene, that of iuſtice is not only the very perfect image & paterne; but alſo of mercie & clemencie (vnder God) the meere fountaine & bodie it ſelfe? In ſomuch as they which hunt moſt after bloud in

A2v theſe The Epistle.

theſe daies, haue leaſt authoritie to ſhed it. Moreouer, fith I ſee that in caſes where lenitie might be noiſome, & puniſhment wholeſome to the commonwealth; there no reſpect of perſon can moue you, no authoritie can ab- baſh you, no feare, no threts can daunt you in performing the dutie of iuſtice.

In that reſpect againe I find your Lordſhip a fit perſon, to iudge and looke vpon this preſent treatiſe. Wherein I will bring before you, as it were to the barre, two forts of moſt arrogant and wicked people, the firſt challenging to themſelues, the ſecond attributing vnto others, that power which onelie apperteineth to God, ͣ who onelie is 01 ͣ Apoc. 4, 11. the Creator of all things, who onelie ſearcheth the hart 02 Rom. 8. Acts. 5. Apoc. 2. and reines, who onelieͨ knoweth our imaginations and thoughts, who onelie ͩ openeth all ſecrets, who ͤ onelie03 ͨ Luke. 16 worketh great wonders, who onelie hath power to raiſe 04 ͩ Dan. 2. & 28, & 47. vp & caſt downe; who onelie maketh thunder, lightning,05 ͤ Pſalm. 72. & 136. Ier. 5. raine, tempeſts, and reſtraineth them at his pleaſure; who onelie ſendeth life and death, ſickneſſe & health, wealth 06 Iob. 5. & 36 Sam. 12. 1. Reg. 8. 2 Reg. 3. Iſaie. 5. Zach. 10. & 14. Amos. 4. 7. and wo; who neither giueth nor lendeth hishglorie to anie creature.

And therefore, that which greeueth me to the bot- tome of my hart, is, that theſe witchmongers cannot be content, to wreſt out of Gods hand his almightie power, and keepe it themſelues, or leaue it with a witch: but that,07 Iob. 1. when by drift of argument they are made to laie downe08 h Iſaie. 42, 8. the bucklers, they yeeld them vp to the diuell, or at the leaſt praie aid of him, as though the raines of all mens liues 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 vnto him power and abilitie inough to doo as great things, and as ſtrange miracles as euer Chriſt did.

But the doctors of this ſupernaturall doctrine ſaie ſom- times, that the witch doth all theſe things by vertue of hir

A.iij.r charmes; The Epistle.

charmes; ſometimes that a ſpirituall, ſometimes that a corporall diuell doth accompliſh it; ſometimes they ſaie that the diuell doth but make the witch beleeue ſhe doth that which he himſelfe hath wrought; ſometimes that the diuell ſeemeth to doo that by compulſion, which he doth moſt willinglie. Finallie, the writers herevpon are ſo eloquent, and full of varietie; that ſometimes they write that the diuell dooth all this by Gods permiſſion onelie; ſometimes by his licence, ſometimes by his appointment: ſo as (in effect and truth) not the diuell, but the high and mightie king of kings, and Lord of hoſts, euen God him- ſelfe, ſhould this waie be made obedient and ſeruile to obeie and performe the will & commandement of a ma- licious old witch, and miraculouſlie to anſwere hir appe- tite, as well in euerie trifling vanitie, as in moſt horrible executions; as the reuenger of a doting old womans ima- gined wrongs, to the deſtruction of manie innocent chil- dren, and as a ſupporter of hir paſſions, to the vndoing 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 li- cence and permiſſion.

And now forſooth it is brought to this point, that all di- uels, which were woont to be ſpirituall, may at their plea- ſure become corporall, and ſo ſhew themſelues familiar- lie to witches and coniurors, 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 diuell to plague hir neighbor: and he is afflicted in manner and forme as ſhe deſireth. But then commeth another witch, and ſhe biddeth hir diuell helpe, and he healeth the ſame partie. So as they make it a kingdome diuided in it ſelfe, and therefore I truſt it will not long endure, but will ſhort- lie be ouerthrowne, according to the words of our Sa- uior, Omne regnum in ſe diuiſum deſolabitur , Euerie king-

A.iij.v dome The Epistle.

dome diuided in it ſelfe ſhalbe deſolate.

And although ſome ſaie that the diuell 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 iniuriouſlie dealt withall, and put to death for anothers offenſe: for actions are not iudged by inſtrumentall cauſes; neither dooth the end and purpoſe of that which is done, depend vpon 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 miſ- cheefs; and haue a will to performe that which the diuell committeth: and that therefore they are worthie to die. By which reaſon euerie one ſhould be executed, that wi- ſheth euill to his neighbor, &c. But if the will ſhould be puniſhed by man, according to the offenſe againſt God, we ſhould be driuen by thouſands at once to the ſlaugh- terhouſe or butcherie. For whoſoeuer loatheth corre-09 Prouerb. 5. ction ſhall die. And who ſhould eſcape execution, if this lothſomneſſe (I ſaie) ſhould extend to death by the ciuill lawes. Alſo the reward of ſinne is death. Howbeit, eue- rie one that ſinneth, is not to be put to death by the magi- ſtrate. But (my Lord) it ſhalbe proued in my booke, and your Lordſhip ſhall trie it to be true, as well here at home in your natiue countrie, as alſo abrode in your ſeuerall cir- cuits, that (beſides them that be Veneficæ, which are plaine poiſoners there will be found among our witches one- lie two ſorts; the one ſort being ſuch by imputation, as ſo thought of by others (and theſe are abuſed, and not abu- ſors) the other by acceptation, as being willing ſo to be accompted (and theſe be meere couſenors.)

Caluine treating of theſe magicians, calleth them10 Instit lib. 5.ca.8. ſect6. Item upon Deut.cap.18. couſenors, ſaieng that they vſe their iuggling knacks one- lie to amaſe or abuſe the people; or elſe for fame: but he

A.iiij.r might The Epistle.

11 Lib. de lamiis,pag. 5. might rather haue ſaid for gaine. Eraſtus himſelfe, be- ing a principall writer in the behalfe of witches omnipo- tencie, is forced to confeſſe, that theſe Greeke words, μαλία, μαΓλαλία, φαρμαηία, are moſt commonlie put for illuſion, falſe packing, couſenage, fraud, knauerie and de- ceipt: and is further driuen to faie, that in ancient time, the learned were not ſo blockiſh, as not to ſee that the promiſes of magicians and inchanters were falſe, and no- thing elſe but knauerie, couſenage, and old wiues fables; and yet defendeth he their flieng in the aire, their tranf- ferring 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 impoſſibili- ties. And theſe (my Lord) that fall into ſo manifeſt con- tradictions, and into ſuch abſurd aſſeuerations, are not of the inferior ſort of writers; neither are they all papiſts, but men of ſuch accompt, as whoſe names giue more credit to their cauſe, than their writings. In whoſe behalfe I am ſorie, and partlie for reuerence ſuppreſſe their fondeſt er- rors and fowleſt abſurdities; dealing ſpeciallie with them 12 ͣ Iſaie. 59, 7. Rom. 3, 15. that moſt contend in crueltie, ͣ whoſe feete are ſwift to 13 Eccl. 27, 5. ſhed bloud, ſtriuing (as Ieſus the ſonne of Sirach ſaith) 14 ͨ Prou. 1, 16. and haſting (as ͨ Salomon the ſonne of Dauid ſaith) to 15 ͩ Ier. 2, 34. powre out the bloud of the innocent; whoſe heat againſt 16 ͤ Pſ. 139, 15. Eſai. 33, 15. theſe poore wretches cannot be allaied with anie other liquor than bloud. And therfore I feare that ͩ vnder their wings will be found the bloud of the ſoules of the poore, at that daie, when the Lord ſhall ſaie; ͤ Depart from me ye bloudthirſtie men.

And bicauſe I know your Lordſhip will take no coun- ſell againſt innocent bloud, but rather ſuppreſſe them that ſeeke to embrew their hands therein; I haue made choiſe to open their caſe vnto you, and to laie their miſe- rable calamitie before your feete: following herein the

A.4.v aduiſe The Epistle.

aduiſe of that learned man Brentius, who faith; Si quis 17 In epistole ad Io Wier. admonuerit magistratum, ne in miſer as illas mulierculas ſæ- uiat, eum ego arbitror diuinitùs excitatum; that is, If anie admoniſh the magiſtrate not to deale too hardlie with theſe miſerable wretches, that are called witches, I thinke him a good inſtrument raiſed vp for this purpoſe by God himſelfe.

But it will perchance beſaid by witchmongers; to wit, by ſuch as attribute to witches the power which apper- teineth to God onelie, that I haue made choiſe of your Lordſhip to be a patrone to this my booke; bicauſe I think you fauour 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 au- thoritie, than by the word of God, or by ſufficient argu- ment. But I proteſt the contrarie, and by theſe preſents I renounce all proteƈtion, and deſpiſe all freendſhip that might ſerue to helpe towards the ſuppreſſing or ſupplan- ting of truth: knowing alſo that your Lordſhip is farre from allowing anie iniurie done vnto 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 car- ried awaie with the vaine perſuaſion or ſuperſtition either of man, cuſtome, time, or multitude, but mooued with the authoritie of truth onlie: I craue your countenance here- in, euen ſo farre foorth, and no further, than the lawe of God, the lawe of nature, the lawe of this land, and the rule of reaſon ſhall require. Neither doo I treat for theſe poore people anie otherwiſe, but ſo, and with one hand you may ſuſtaine the good, and with the other ſuppreſſe the euill: wherein you ſhalbe thought a father to orphans, an ad- uocate to widowes, a guide to the blind, a ſtaie to the lame, a comfort & countenance to the honeſt, a ſcourge

A.5.r and The Epistle.

and terror to the wicked.

Thus farre I haue beene bold to vſe your Lordſhips pa- tience, being offended with myſelfe, that I could not in breuitie vtter ſuch matter as I haue deliuered amplie: whereby (I confeſſe) occaſion of tediouſnes might be mi- niſtred, were it not that your great grauitie ioined with your ſingular conſtancie in reading and iudging be means of the contrarie. And I wiſh euen with all my hart, that I could make people conceiue 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,

Haudquaquam poteris ſortirier omnia ſolus, Námque alys diui bello pollere dederunt, Huic ſaltandi artem, voce huic cytharáque canendi: Rurſum aly inſeruit ſagax in pectore magnus Iupiter ingenium, &c.

And therefore as doubtfull to preuaile by perſuading, though I haue reaſon and common ſenſe on my ſide; I reſt vpon earneſt wiſhing; namelie, to all people an abſo- lute truſt in God the creator, and not in creatures, which is to make fleſh our arme: that God may haue his due honor, which by the vndutifulnes of manie is turned into diſhonor, and leſſ cauſe of offenſe and er- rour giuen by common receiued euill ex- ample. And to your Lordſhip I wiſh, as increaſe of honour, ſo con- tinuance of good health, and happie daies.

Your Lordſhips to be commanded Reginald Scot. A5.v
To the right worſhipfull Sir Thomas Scot Knight, &c.

S Ir, I ſee among other malefactors manie poore old women conuented be- fore 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 haue occaſion to ſpeake of your ſincere adminiſtration of iustice, and of your dexteritie, diſcretion, charge, and trauell emploied in that behalfe, wherof I am ocu- latus testis. Howbeit I had rather refer the reader to com- mon 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 vnder your ta- ble, 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 fa- uour with my moſt aſſured friend? And if I should onelie pub- lish thoſe vertues (though they be manie) which give me ſpe- ciall occaſion to exhibit this my trauell vnto you, I should doo as a painter, that deſcribeth the foot of a notable perſonage, and leaueth all the beſt features in his bodie vntouched.

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 eui- dence be not friuolous, & whether the prooƒs brought against them be not incredible, conſiſting of gheſſes, preſumptions, & impoſſibilities contrarie to reaſon, ſcripture, and nature. See alſo what perſons complaine vpon them, whether they be not of the baſeſt, the unwiſeſt, & most faithles kind of people. Alſo

A.6.r may The Epiſtle.

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 haue had a pot of milke, she departed in a chafe bicauſe she had it not, she railed, she curſſed, she mumbled and whiſ- pered, and finallie she ſaid she would be euen with me: and ſoone after my child, my cow, my ſow, or my pullet died, or was ſtrangelie taken. Naie (if it pleaſe your VVorship) I haue 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 a- boue hir waste, & ſo had she: and God forgiue me, my ſtomach hath gone againſt hir a great while. Hir mother before hir was counted a witch, she hath beene beaten and ſcratched by the face till bloud was drawne upon hir, bicauſe she hath beene ſuſpected, & afterwards ſome of thoſe perſons were ſaid to amend. Theſe are the certeinties that I heare iu their eui- dences.

Note alſo how eaſilie they may be brought to confeſſe that which they neuer did, nor lieth in the power of man to doo: and then ſee whether I haue cauſe to write as I doo. Further, if you shall ſee that infidelitie, poperie, and manie other ma- nifest 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 wit- ches: finallie, if you shall perceiue that I haue faithfullie and trulie deliuered and ſet downe the condition and ſtate of the witch, and alſo of the witchmonger, and haue confuted by reaſon and lawe, and by the word of God it ſelfe, all mine ad- uerſaries obiections and arguments: then let me haue your countenance againſt them that maliciouſlie oppoſe themſelues against me.

My greateſt aduerſaries are yoong ignorance and old cu- ſtome. For what follie ſoeuer tract of time hath fostered, it is

A.6.r ſo The Epiſtle.

ſo ſuperftitiouſlie purſued of ſome, as though no error could be acquainted with custome. But if the lawe of nations would ioine with ſuch custome, to the maintenance of ignorance, and to the ſuppreſſing of knowledge; the ciuileſt countrie in the world would ſoone become barbarous, &c. For as know- ledge and time diſcouereth errors, ſo dooth ſuperſtition and ignorance in time breed them. And concerning the opini- ons of ſuch, as wish that ignorance should rather be maintei- ned, than knowledge buſilie ſearched for, bicauſe thereby of- fenſe may grow : I anſwer, that we are commanded by Chriſt 18 Iohn.5. 19 Prou.15,I. himſelfe to ſearch for knowledge: for it is the kings honour (as Salomon ſaith) to ſearch out a thing.

Aristotle ſaid to Alexander, that a mind well furnished was more beautifull than a bodie richlie araied. VVhat can be more odious to man, or offenſiue to God, than ignorance: for through ignorance the Iewes did put Chriſt to death. 20 Acts.3. 21 Prouerbs.9. VVhich ignorance whoſoeuer forſaketh, is promiſed life euer- lasting: and therfore among Christians it should be abhor- red aboue all other things. For euen 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 ſauor in a dunghill. And if they will allow men knowledge, and giue them no leaue to vſe it, men were much better be without it than haue it. For it is, 22 Matth.25. 23 Matth.5. 24 Luke.8: 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 lie alwaies in the docke: which thing how profitable it is, I can ſaie ſomewhat by experience.

But hereof I need ſaie no more, for euerie man ſeeth that none can be happie who knoweth not what felicitie me aneth. For what auaileth it to haue riches, and not to have the vſe

A7r thereof? The Epiſtle.

thereof? Trulie the heathen herein deſerued more commen- dation than manie christians, for they ſpared no paine, no coſt, nor trauell to atteine to knowledge. Pythagoras trauel- led from Thamus to Aegypt, and afterwards into Crete and Lacedæmonia: and Plato out of Athens into Italie and Ae- gypt, and all to find out hidden ſecrets and knowledge: which when a man hath, he feemeth to be ſeparated from mortalitie. For pretious ſtones, and all other creatures of what value ſo- euer, are but counterfeits to this iewell: they are mortall, corruptible, and inconstant; this is immortall, pure and cer- teine. VVherfore if I haue ſearched and found out any good thing, that ignorance and time hath ſmothered, the ſame I commend vnto you: to whom though I owe all that I haue, yet am I bold to make other partakers with you in this poore gift.

Your louing couſen Reg. Scot.
*printer's ornament*
A7v
To the right worſhipfull his louing friends, Maiſter Doƈtor Coldwell Deane of Ro- cheſter, and Maiſter Doƈtor Read- man Archdeacon of Can- turburie, &c.

H Auing found out two ſuch ciuill Ma- gistrates, as for direƈtion of iudgement, and for or- dering matters concerning instice 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 vn- to whom the matter therin conteined dooth great- lie apperteine: I haue now againe conſidered of two other points: namelie, diuinitie and philoſophie, wherevpon the ground- worke of my book is laid. Wherein although I know them to be verie ſuffi- cientlie informed, yet dooth not the iudgement and cenſure of thoſe cauſes ſo properlie apperteine to them is vnto you, whoſefame therein hath gotten pre- eminence aboue all others that I know of your callings: and in that reſpeƈt I am bold to ioine you with them, being all good neighbours togither in this commonwelth, and louing friends vnto me. I doo not preſent this vnto you, bicauſe it is meet for you; but for that you are meet for it (I meane) to iudge vpon it, to defend it, and if need be to correƈt it; knowing that you haue lear- ned of that graue 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 haue beene hastie (knowing your learning) to haue written vnto you: but if I ſhould be abaſhed to write to you, I ſhould ſhew me ſelfe igno- rant of your courteſie.

I knowe mine owne weakeneſſe, which if it haue 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 (though it be ſmall) in a treene diſh with a faithfull hand, I hope it will bee as well accepted, as ſtrong wine offered in a ſiluer bowle with a flattering heart. And ſurelie it is a point of as great liberalitie to receiue a ſmall thing thankefullie, as to giue and diſtribute great and costlie gifts bountifullie: for there is more ſupplied with courteous anſwers t an with rich rewards. The ty-

A.8.r rant The Epiſtle.

rant Dionyſius was not ſo hated for his tyrannie, as for his churliſh and ſtrange behauiour. Among the poore Iſraelites ſacrifices, God was ſatiſfied with the tenth part of an Ephah of flower, ſo as it were fine and good. Chriſt liked well of the poore widowes mite, Lewis of France accepted a rape root of clowniſh Conan, Cyrus vouchſafed to drinke a cup of cold water out of the hand of poore Sinætes: and ſo it may pleaſe you to accept this ſimple booke at my hands, which I faithfullie exhibit vnto you, not knowing your opinions to meet with mine, but knowing your learning and iudgement to be able as well to correct me where I ſpeake herein vnskilfullie, 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 braue; at the other, bicauſe they were not braue. Homer himſelfe could not auoid reprochfull ſpeaches. I am ſure that they which neuer ſtudied to learne anie good thing, will ſtudie to find faults hereat. I for my part feare not theſe wars, nor all the aduerſaries I haue; 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 vnto 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 bo- die become inuiſible? Is it likelie that the liues of all Princes, magistrates, & ſubiects, ſhould depend vpon the will, or rather vpon the wiſh of a poore mali- cious 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 thoſe things, my verie aduer- ſaries 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 ſauiour his onelie ſonne Ieſus Christ our Lord, ſhould be referred to a baggage old womans nod

A8v or The Epiſtle.

or wiſh, &c? Good Sir, is it not one manifest kind of Idolatrie, for them that labor and are laden, to come vnto witches to be refreſhed? If witches could helpe whom they are ſaid to have made ſuke, 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 giue but the Creator. The papist hath ſome colour of ſcripture to main- teine his idoll of bread, but no Ieſuiticall distinction can couer the witchmon- gers idolatrie in this behalfe. Alas, I am ſorie and aſhamed to ſee how ma- nie die, that being ſaid to be bewitched, onlie ſeeke for magicall cures, whom wholſome diet and good medicines would haue recouered. I dare aſſure you both, that there would be none of theſe couſening kind of witches, did not witchmongers mainteine them, followe them, and beleeue in them and their oracles: whereby indeed all good learning and honest arts are ouerthrowne. For theſe that most aduance their power, and mainteine the skill of theſe wit- ches, vnderſtand 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 ſeuere 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 deuiſes and imaginations, which they prefer before all other diuinitie: and labouring to erect a church according to their owne fan- ſies, wherein all order is condemned, and onelie their magicall words and cu- rious directions aduanced, they would vtterlie ouerthrowe the true Church. And euen as theſe inchanting Paracelſians abuſe the people, leading them from the true order of phyſicke to their charmes: ſo doo theſe other (I ſaie) diſ- ſuade 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 one Browne, a fugitiue, a meet couer for ſuch a cup: as hereto- fore the Anabaptists, the Arrians, and the Franciſcane friers.

Trulie not onlie nature, being the foundation of all perfection; but alſo ſcripture, being the mistreſſe and director thereof, and of all christianitie, is beautified with knowledge and learning. For as nature without diſcipline dooth naturallie incline vnto vanities, and as it were ſucke vp errors: ſo doth the word, or rather the letter of the ſcripture, without vnderſtanding, not onlie make vs deuoure errors, but yeeldeth vs vp to death & destruction: & 25 Rom.2, 27. 26 2.Cor.3, 6. therefore Paule ſaith he was not a minister of the letter, but of the ſpirit.

Thus I haue beene bold to deliuer vnto the world, and to you, thoſe ſimple

B.i.r notes, The Epiſtle.

notes, reaſons, and arguements, which I haue deuiſed or collected out of other authors: which I hope ſhall be hurtfull to none, but to my ſelfe great comfort, if it man paſſe with good liking and acceptation. If it fall out otherwiſe, I ſhould thinke my paines ill imploied. For trulie, in mine opinion, whoſoe- uer ſhall performe any thing, or atteine to anie knowledge; or whoſoeuer ſhould trauell throughout all the nations of the world, or (if it were poſsible) ſhould peepe into the heauens, the conſolation or admiration thereof were no- thing pleaſant vnto him, vnles he had libertie to impart his knowledge to his friends. Wherein bicauſe I haue made ſpeciall choiſe of you, I hope you will read it, or at the leaſt laie it vp in your ſtudie with your other bookes, among which is none dedicated to any with more good will. And ſo long as you haue it, it ſhall be vnto you (vpon aduenture of my life) a certeine a- mulet, periapt, circle, charme, &c: to defend you from all inchantments.

Your louing friend Reg. Scot.
*printer's ornament*
B.i.v
*printer's ornament*
To the Readers.

TO you that are wife & diſcreete few words may ſuffice: for ſuch 27 Iſai. II. Prouer.I. a one iudgeth not at the firſt ſeright, nor re- prooueth by hereſaie; but patientlie heareth, and thereby increa- ſeth in vnderſtanding: which patience bring- eth foorth experience, whereby true iudge- ment is directed. I ſhall not need there- fore to make anie fur- ther ſute to you, but that it would pleaſe you to read my booke, without the preiudice of time, or former conceipt: and hauing obteined this at your hands, I ſubmit my ſelfe vnto your cenſure. But to make a ſolemne ſute to you that are parciall readers, defi- ring you to ſet aſide parcialitie, to take in good part my writing, and with indifferent eies to looke vpon my booke, were labour loſt, and time ill imploied. For I ſhould no more preuaile herein, than if a hundred yeares ſince I ſhould haue intreated your pre- deceſſors to beleeue, that Robin goodfellowe, that great and an- cient bulbegger, had beene but a couſening merchant, and no diuell indeed.

If I ſhould go to a papiſt, and ſaie; I praie you beleeue my wri- tings, wherein I will prooue all popiſh charmes, coniurations, ex- orciſmes, 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 fauour at their hands, as herein obteine credit at yours. Neuertheleſſe, I doubt not, but to

B.ij.r vſe The Epistle.

vſe the matter ſo, that as well the maſſemoonger for his part, as the witchmoonger for his, ſhall both be aſhamed of their pro- feſſions.

But Robin goodfellowe ceaſeth now to be much feared, and poperie is ſufficientlie diſcouered. Neuertheles, witches charms, and coniurors couſenages are yet thought effectuall. Yea the Gentiles haue eſpied the fraud of their couſening oracles, and our cold prophets and inchanters make vs fooles ſtill, to the ſhame of vs all, but ſpeciallie of papiſts, who coniure euerie thing, and thereby bring to paſſe nothing. They ſaie to their candles; I con- iure you to endure for euer: and yet they laſt not a pater noſter while the longer. They coniure water to be wholeſome both for bodie and ſoule: but the bodie (we ſee) is neuer the better for it, nor the ſoule anie whit reformed by it. And therefore I mer- uell, that when they ſee their owne coniurations confuted and brought to naught, or at the leaſt void of effect, that they (of all other) will yet giue ſuch credit, countenance, and authoritie to the vaine couſenages of witches and coniurors; as though their charmes and coniurations could produce more apparent, cer- teine, and better effects than their owne.

But my requeſt vnto 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 ſelues reſolued and ſatiſfied, or rather reformed and qualified in anie one point or opinion, that heretofore you held contrarie to truth, in a matter hitherto vndecided, and neuer yet looked into; I praie you take that for aduantage: and ſuſ- pending your iudgement, 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 preuaile to annoy you: and then, that which is written without offenſe, may be ouerpaſ- ſed without anie greeſe.

And although mine aſſertion, be ſomewhat differing from the old inueterat opinion, which I confeſſe hath manie graie heares, whereby mine aduerſaries haue gained more authoritie than reaſon, towards the maintenance of their preſumptions and old wiues fables: yet ſhall it fullie agree with Gods glorie, and with his holie word. And albeit there be hold taken by mine aduer-

B.II.v faries The Epistle.

faries 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 vnderſtood doo nothing at all releeue 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 preferued, the woorſſe they are. And till you haue preuſed my booke, ponder this in your mind, to wit, that Sagæ, Theſſalæ, Striges, Lamiæ (which words and none other being in vſe do properlie ſignifie our witches) are not once found written in the old or new teſtament; and that Chriſt himſelfe in his goſpell neuer mentioned the name of a witch. And that nei- ther he, nor Moſes euer ſpake anie one word of the witches bar- gaine with the diuell, 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 be- witching of butter, cheeſe, ale, &c: nor yet their tranſubſtantia- tion; inſomuch as the writers herevpon are not aſhamed to ſay, 28 Mal malef. par.2.que.2. that it is not abſurd to affirme that there were no witches in Iobs time. The reaſon is, that if there had beene ſuch witches then in beeing, Iob would haue ſaid he had beene bewitched. But indeed men tooke no heed in thoſe daies to this doctrine of diuels; to wit, to theſe fables of witchcraft, which Peter ſaith ſhall be much 29 I.Pet.4.I. regarded and hearkened vnto in the latter daies.

Howbeit, how ancient ſo euer this barbarous conceipt of wit- ches omnipotencie is, truth muſt not be meaſured by time: for euerie old opinion is not found. Veritie is not impaired, how long ſo euer it be ſuppreſſed; but is to be ſearched out, in how darke a corner ſo euer it lie hidden: for it is not like a cup of ale, that may be broched too rathe. Finallie, time be wraieth old er- rors, & diſcouereth new matters of truth. Danæus himſelfe ſaith, 30 Danæus in ſuo prologo. that this queſtion hitherto hath neuer beene handled; nor the ſcriptures concerning this matter haue neuer beene expounded. To proue the antiquitie of the cauſe, to confirme the opinion of the ignorant, to inforce mine aduerſaries arguments, to aggra- uate the puniſhments, & to accompliſh the confuſiõ of theſe old women, is added the vanitie and wickednes of them, which are called witches, the arrogancie of thoſe which take vpon them to

B.iij.r worke The Epistle.

worke wonders, the deſire that people haue to hearken to ſuch miraculous matters, vnto whome moſt commonlie an impoſſi- bilitie is more credible than a veritie; the ignorance of naturall cauſes, the ancient and vniuerſall hate conceiued againſt the name of a witch; their ilfauoured 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 the eſtimation of writers herein, the falſe tranſlations and fond interpretations vſed, ſpeciallie by pa- piſts; and manie other like cauſes. All which toies take ſuch hold vpon 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 apparent- lie decipher and confute theſe cauils, and all other their obiecti- ons; as euerie 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 te- nor of his word, nor the doubtfulnes or rather the impoſſibilitie of the caſe, nor the ſmall proofes brought againſt them, nor the rigor executed vpon them, nor the pitie that ſhould be in a chri- ſtian heart, nor yet their ſimplicitie, impotencie, or age may ſuf- fice to ſuppreſſe the rage or rigor where with they are oppreſſed; yet the conſideration of their ſex or kind ought to mooue ſome mitigatiõ of their puniſhment. For if nature (as Plinie reporteth) haue taught a lion not to deale ſo roughlie with a woman as with a man, bicauſe ſhe is in bodie the weaker veſſell, and in hart more 31 Lam.Ier.3. &4.cap. verſe.10. inclined to pitie (which Ieremie in his lamentations ſeemeth to confirme) what ſhould a man doo in this caſe, for whome a wo- man was created as an helpe and comfort vnto him? In ſo much 32 I.Cor.II.9. Ibid. verſ.7. Ge.2.22.I8. as, euen in the lawe of nature, it is a greater offenſe to flea a wo- man than a man: not bicauſe a man is not the more excellent 33 Arist.lib. problem.2.9. creature, but bicauſe a woman is the weaker veſſell. And there- fore among all modeſt and honeſt perſons it is thought a ſhame to offer violence or iniurie to a woman: in which reſpect Virgil

B.iij. v ſaith, The Epistle.

ſaith, Nullum memorabile nomen fœminea in pœna est. 34 Vir. Georg.

God that knoweth my heart is witnes, and you that read my booke ſhall ſee, that my drift and purpoſe in this enterpriſe ten- deth 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 pecuiſh trumperie. Thirdlie, that lawfull fauour and chriſtian compaſſion be rather vſed towards theſe poore ſoules, than rigor and extremitie. Bicauſe they, which are commonlie accuſed of witchcraft, are the leaſt ſufficient of all other perſons to ſpeake for themſelues; as hauing the moſt baſe and ſimple education of all others; the extremitie of their age giuing them leaue to dote, their pouertie to beg, their wrongs to chide and threaten (as be- ing void of anie other waie of reuenge) their humor melancho- licall to be full of imaginations, from whence cheefelie procee- deth the vanitie of their confeſſions; as that they can tranſforme themſelues 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 themſelues together, and the poore widowes crie, though it reach to heauen, is ſcarſe 35 Eccl.35,15. heard here vpon earth: I thought good (according to my poore abilitie) to make interceſſion, that ſome part of common rigor, and ſome points of haſtie iudgement may be aduiſed vpon. For the world is now at that ſtay (as Brentius in a moſt godlie ſermon in theſe words affirmeth) that euen as when the heathen perſecu- ted the chriſtians, if anie were accuſed to beleeue in Chriſt, the common people cried Ad leonem: ſo now, if anie woman, be ſhe neuer ſo honeſt, be accuſed of witchcraft, they crie Ad ignem. What difference is betweene the raſh dealing of vnskilfull peo- ple, and the graue 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.iiij. r taken The Epistle.

taken and accuſed, but alſo conuicted and condemned for witch- craft, 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 friuolous matter. And yet for all that, the magiſtrats of Orleance were ſo bold with him, as to hang him vp 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 vndiſcreeter ſort are alwaies more haſtie & furious in iudge- ments, than men of better reputation and knowledge. Neuer- theles, Eunichius ſaith, that theſe three things; to wit, what is to be thought of witches, what their incantations can doo, and whe- ther their puniſhment ſhould extend to death, are to be well con- ſidered. And I would (ſaith he) they were as well knowne, as they are raſhlie beleeued, both of the learned, and vnlearned. And fur- ther he ſaith, that almoſt all diuines, phyſicians and lawyers, who ſhould beſt know theſe matters, ſatiſfieng themſelues with old cuſtome, haue giuen too much credit to theſe fables, and too raſh and vniuſt ſentence of death vpon witches. But when a man pondereth (ſaith he) that in times paſt, all that ſwarued from the church of Rome were iudged heretikes; it is the leſſe maruell, though in this matter they be blind and ignorant.

And ſurelie, if the ſcripture had beene longer ſuppreſſed, more abſurd fables would haue ſproong vp, and beene beleeued. Which credulitie though it is to be derided with laughter; yet this their crueltie is to be lamented with teares. For (God knoweth) manie of theſe poore wretches had more need to be releeued than cha- ſtiſed; 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.

Cardanus from the mouth of his owne father reporteth, that 36 Lib.I5.cap. I8.de varie- tatib.rerum. one Barnard, a poore ſeruant, being in wit verie ſimple and rude, but in his ſeruice verie neceſſarie and diligent (and in that reſpect deerelie beloued of his maiſter) profeſſing the art of witchcraft,

B.iiij. v could The Epistle.

could in no wiſe be diſſuaded from that profeſſion, perſuading himſelſe 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 ſome what. At length he was condemned to be burned: which torment he ſeemed more willing to ſuffer, than to looſe his eſti- mation in that behalfe. But his maiſter hauing compaſſion vpon him, and being himſelfe in his princes fauor, perceiuing his con- ceipt 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 recouered ſo in ſtrength, that the humor was ſuppreſſed, he was eaſilie woone from his abſurd and dange- rous opinions, and from all his fond imaginations: and confeſ- ſing his error and follie, from the which before no man could re- mooue him by anie perſuaſions, hauing his pardon, he liued long a good member of the church, whome otherwiſe the crueltie of iudgement ſhould haue 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 omni- potencie, 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 vs liue or die, or that by him we haue our being, our terme of time appointed, and our daies numbred. But furelie 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 a waie of horſſes & mares. Neither hath God giuen remedies to ſicknes or greefes, by words or charmes, but by hearbs and medicines; which he himſelfe hath created vpon earth, and giuen men knowledge of the fame; 37 Amos.3.6. La.Ier.3.38. Iſai.45.9. Rom.9.20. that he might be glorified, for that there with 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 vs defie the diuell, renounce all his works, and not ſo much as once thinke or dreame vpon his ſupernaturall power of witches; neither let vs proſecute them with ſuch deſpight; whome our fanſie condemneth, and our reaſon acquiteth: our

B.iiij. r euidence The Epistle.

euidence againſt them conſiſting in impoſſibilities, our proofes in vn written verities, and our whole proceedings in doubts and difficulties.

Now bicauſe I miſlike the extreame crueltie vſed againſt ſome of theſe ſillie ſoules (whome a ſimple aduocate hauing audience and iuſtice might deliuer out of the hands of the inquiſitors themſelues) it will be ſaid, that I denie anie puniſhment at all to be due to anie witch whatſoeuer. Naie, bicauſe I bewraie the fol- lie and impietie of them, which attribute vnto witches the power of God: theſe witchmoongers will report, that I denie there are anie witches at all: and yet behold (ſaie they) how often is this word [Witch] mentioned in the ſcriptures? Euen as if an idolater ſhould ſaie in the behalfe of images and idols, to them which de- nie their power and godhead, and inueigh againſt the reuerence doone vnto them; How dare you denie the power of images, ſee- ing their names are ſo often repeated in the ſcriptures? But true- lie I denie not that there are witches or images: but I deteſt the idolatrous opinions conceiued 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 as either witches or coniurors, let them hardlie ſuffer ſuch puniſh- ment as to their fault is agreea- ble, and as by the graue iudgement of lawe is prouided.

Places amended by the author, and to be read as followeth. The first number ſtandeth for the page, the ſecond for the line.

46.16. except you. 168.31. the firmament. 438.29. exerciſe the. 51.9. one Saddocke. 187.16. reallie finiſhed. 450.1. that it is. 75.21. that we of 192. put out the firſt line 463.19. that buſineſſe. 110.21. as Elimas. of the page. 471.19. cõteineth nothing. 112.10. is reproued. 247.29. write it. 472.11. I did deferre. 119.16. one Necus. 257.32. an image. 491.6. ſo difficult. 126.12. Magus as. 269.16. there be maſſes. 491.27. begat another. 138.2. the hart. 333.14. euenlie ſeuered. 503.9 of all the. 144.25. in hir cloſet at 363.26. for bellowes. 519.7. the Heuites. Endor,or in. 366.27. his leman. 542.30. their reproch.

B.iiiij. v The forren authors vſed in this Booke.

ÆLianus. Cornelius Agrippa. Houinus. Aetius. Cornelius Nepos. Hyperius. Albertus Crantzius. Cornelius Tacitus. Iacobus de Chuſa Car- Albertus Magnus. Cyrillus. thuſianus. Albumazar. Danæus. Iamblichus. Alcoranum Franciſca- Demetrius. Iafo Pratenſis. norum. Democritus. Innocentius.8.Papa. Alexander Trallianus. Didymus. Iohannes Anglicus. Algerus. Diodorus Siculus. Iohannes Baptiſta Nea- Ambroſius. Dionyſius Areopagita. politanus. Andradias. Dioſcorides. Iohannes Caſſianus. Andræas Gartnerus. Diurius. Iohannes Montiregius. Andræas Maſlius. Dodonæus. Iohannes Riuius. Antonius Sabellicus. Durandus. Ioſephus ben Gorion. Apollonius Tyanæus. Empedocles. Ioſias Simlerus. Appianus. Epheſius. Iſidorus. Apuleius. Eraſmus Roterodamus. Iſigonus. Archelaus. Eraſmus Sarcerius. Iuba. Argerius Ferrarius. Eraſtus. Iulius Maternus. Ariſtoteles. Eudoxus. Iuſtinus Martyr. Arnoldus de villa noua. Euſebius Cæſarienſis. Lactantius. Artemidorus. Fernelius. Lauaterus. Athanaſius. Franciſcus Petrarcha. Laurentius Ananias. Auerroës. Fuchſius. Laurentius a villaui- Auguſtinus epiſcopus Galenus. centio. Hip. Garropius. Leo II. Pontifex. Auguſtinus Niphus. Gelaſius. Lex Salicarum. Auicennas. Gemma Phryſius. Lex 12. Tabularum. Aulus Gellius. Georgius Pictorius. Legenda aurea. Barnardinus de debuftis. Goſridus. Legenda longa Colo- Bartholomæus Angli- Goſchalcus Boll. niæ. cus. Gratianus. Leonardus Vairus. Beroſus Anianus. Gregorius. Liuius. Bodinus. Grillandus. Lucanus. Bordinus. Guido Bonatus. Lucretius. Brentius. Gulielmus de fancto Ludouicus Cælius. Caluinus. Clodoaldo. Lutherus. Camerarius. Gulielmus Pariſienſis. Macrobius. Campanus. Hemingius. Magna Charta. Cardanus pater. Heraclides. Malleus Maleficarum. Cardanus filius. Hermes Triſmegiſtus. Manlius. Carolus Gallus. Hieronymus. Marbacchius. Caſſander. Hilarius. Marbodeus Gallus. Cato. Hippocrates. Marſilius Ficinus. Chryſoſtome. Homerus. Martinus de Arles. Cicero. Horatius. Mattheolus. Clemens. Hoftienſis. Melancthonus.
B6r Memphra

Forren and Engliſh authors.

Memphradorus. Pythagoras. Vegetius. Michael Andræas. Quintilianus. Vincentius. Muſculus. Rabbi Abraham. Virgilius. Nauclerus. Rabbi ben Ezra. Vitellius. Nicephorus Rabbi Dauid Kimhi. Wierus. Nicholaus 5. Papa. Rabbi Ioſuah ben Leui. Xanthus hiſtoriogra- Nider. Rabbi Iſaach Natar. phus. Olaus Gothus. Rabbi Leui. Origenes. Rabbi Moſes. ¶Theſe Engliſh. Ouidius Rabbi Sedaias Haias. Panormitanus. Robertus Carocullus. BArnabe Googe Paulus Aegineta Rupertus. Beehiue of the Ro- Paulus Marſus Sabinus. miſh church. Perſius. Sadoletus Edward Deering. Petrus de Appona. Sauanorola. Geffrey Chaucer. Petrus Lombardus. Scrotus. Giles Alley. Petrus Martyr. Seneca. Gnimelf Maharba. Peucer. Septuaginta interpre- Henrie Haward. Philarchus. tes. Iohn Bale. Philaftrius Brixienſis. Serapio. Iohn Fox. Philodotus. Socrates. Iohn Malborne. Philo Iudæus. Solinus. Iohn Record. Pirkmairus. Speculum exemplo- Primer after Yorke Platina. rum. vfe. Plato. Strabo. Richard Gallis. Plinius. Sulpitius Seuerus. Roger Bacon. Plotinus. Syneſius. Teſlament printed at Plutarchus. Tatianus. Rhemes. Polydorus Virgilius. Tertullianus. T.E. a nameles author. Pomœrium ſermonum Thomas Aquinas. 467. quadrageſimalium. Themiſtius. Thomas Hilles. Pompanatius. Theodoretus. Thomas Lupton. Pontificale. Theodorus Bizantius. Thomas Moore Knight. Ponziuibius. Theophraſtus. Thomas Phaer. Porphyrius. Thucidides. T.R. a nameles author. Proclus. Tibullus. 393. Propertius. Tremelius. William Lambard. Pſellus. Valerius Maximus. W.W. a nameles au- Ptolomeus. Varro. thor. 542.
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B6v The

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Themes:

Scot_Witches_master_DH_A2r_to_B1r General Editor Kristen Abbott Bennett Assistant Editor Kelsey L. Rhodes Transcriber and encoder Donald Halsing Transcriber and encoder Meeghan J. Brensahan Transcriber and encoder Gwendolyn Carpenter Transcriber and encoder Kimberly L. Chambers Transcriber and encoder Lilah E. Determan Transcriber and encoder Haley M. Hadge Transcriber and encoder Caroline M. Hawkes Transcriber and encoder Hilary B. Lincoln Transcriber and encoder Sage T. Lorenzo Transcriber and encoder Elinora B. Lynch Transcriber and encoder Lauren D. Mercer Transcriber and encoder Timothy J. Reed Transcriber and encoder Nicholas Q. Ribeiro

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The diſcouerie of vvitchcraft, Wherein the lewde dealing of witches and witchmongers is notablie detected, the knauerie of coniurors, the impietie of inchaun- tors, the follie of ſoothſaiers, the impudent falſ- hood of couſenors, the infidelitie of atheiſts, the peſtilent practiſes of Pythonists, the curioſitie of figurecaſters, the va- nitie of dreamers, the begger- lie art of Alcu- myſtrie, The abhomination of idolatrie, the hor- rible art of poisoning, the vertue and power of naturall magicke, and all the conueiances of Legierdemaine and iuggling are deciphered: and many other things opened, which haue long lien hidden, howbeit very necessarie to be knowne. Heerevnto is added a treatiſe vpon the nature and ſubſtance of ſpirits and diuels, & c: all latelie written by Reginald Scot Eſquire. I.Iohn.4,I. Beleeue not euerie ſpirit, but trie the ſpirites, whether they are of God; for manie falſe prophets are gone out into the world, & c. 1584. A1r
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To the Honorable, mine eſpeciall good Lord, Sir Roger Manwood Knight, Lord cheefe Baron of hir Maiesties Court of the Eſchequer.

IN SO MVCH as I know that your Lordship is by na- ture whollie incli- ned, and in purpoſe earneſtly bent to re- leeue the poore, and that not onlie with hoſpitalitie and al- mes, but by diuerſe other deuiſes and waies tending to their comfort, ha- uing (as it were) fra- med and ſet your ſelfe to the helpe and maintenance of their eſtate; as appeareth by your charge and trauell in that behalfe. Whereas alſo you haue a ſpeciall care for the ſupporting of their right, and redreſſing of their wrongs, as neither deſpiſing their calamitie, nor yet for- getting their complaint, ſeeking all meanes for their a- mendement, and for the reformation of their diſorders, euen as a verie father to the poore. Finallie, for that I am a poore member of that commonwelth, where your Lord- ſhip is a principall perſon; I thought this my trauell, in the behalfe of the poore, the aged, and the ſimple, might be

A.ij.r verie The .

verie fitlie commended vnto you: for a weake houſe re- quireth a ſtrong ſtaie. In which reſpect I giue God thanks, that hath raiſed vp vnto me ſo mightie a freend for them as your Lordſhip is, who in our lawes haue ſuch know- ledge, in gouernment ſuch diſcretion, in theſe cauſes ſuch experience, and in the commonwealth ſuch authoritie; and neuertheleſſe vouchſafe to deſcend to the conſidera- tion of theſe baſe and interior matters, which miniſter more care and trouble, than worldlie ellimination.

And in ſomuch as your Lordſhip knoweth, or rather exerciſeth the office of a iudge, whoſe part it is to heare with courteſie, and to determine with equitie; it cannot but be apparent vnto you, that when puniſhment excee- deth the fault, it is rather to be thought vengeance than correction. In which reſpect I knowe you ſpend more time and trauell in the conuerſion and reformation, than in the ſubuerſion & confuſion of offenders, as being well pleaſed to augment your owne priuate paines, to the end you may diminiſh their publikeſmart. For in truth, that commonwealth remaineth in wofull ſtate, where fetters and halters beare more ſwaie than mercie and due com- paſſion.

Howbeit, it is naturall to vnnaturall people, and pecu- liar vnto witchmongers, to purſue the poore, to accuſe the ſimple, and to kill the innocent; ſupplieng in rigor and malice towards others, that which they themſelues want in proofe and diſcretion, or the other in offenſe or occa- ſion. But as a cruell hart and an honeſt mind doo ſeldome meete and feed togither in a diſh; ſo a diſcreet and merci- full migiſtrate, and a happie commonwealth cannot be ſeparated aſunder. How much then are we bound to God, who hath giuen vs a Queene, that of iuſtice is not only the very perfect image & paterne; but alſo of mercie & clemencie (vnder God) the meere fountaine & bodie it ſelfe? In ſomuch as they which hunt moſt after bloud in

A2v theſe The Epistle.

theſe daies, haue leaſt authoritie to ſhed it. Moreouer, fith I ſee that in caſes where lenitie might be noiſome, & puniſhment wholeſome to the commonwealth; there no reſpect of perſon can moue you, no authoritie can ab- baſh you, no feare, no threts can daunt you in performing the dutie of iuſtice.

In that reſpect againe I find your Lordſhip a fit perſon, to iudge and looke vpon this preſent treatiſe. Wherein I will bring before you, as it were to the barre, two forts of moſt arrogant and wicked people, the firſt challenging to themſelues, the ſecond attributing vnto others, that power which onelie apperteineth to God, ͣ who onelie is ͣ Apoc. 4, 11. the Creator of all things, who onelie ſearcheth the hart Rom. 8. Acts. 5. Apoc. 2. and reines, who onelieͨ knoweth our imaginations and thoughts, who onelie ͩ openeth all ſecrets, who ͤ onelie ͨ Luke. 16 worketh great wonders, who onelie hath power to raiſe ͩ Dan. 2. & 28, & 47. vp & caſt downe; who onelie maketh thunder, lightning, ͤ Pſalm. 72. & 136. Ier. 5. raine, tempeſts, and reſtraineth them at his pleaſure; who onelie ſendeth life and death, ſickneſſe & health, wealth Iob. 5. & 36 Sam. 12. 1. Reg. 8. 2 Reg. 3. Iſaie. 5. Zach. 10. & 14. Amos. 4. 7. and wo; who neither giueth nor lendeth hishglorie to anie creature.

And therefore, that which greeueth me to the bot- tome of my hart, is, that theſe witchmongers cannot be content, to wreſt out of Gods hand his almightie power, and keepe it themſelues, or leaue it with a witch: but that, Iob. 1. when by drift of argument they are made to laie downe h Iſaie. 42, 8. the bucklers, they yeeld them vp to the diuell, or at the leaſt praie aid of him, as though the raines of all mens liues 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 vnto him power and abilitie inough to doo as great things, and as ſtrange miracles as euer Chriſt did.

But the doctors of this ſupernaturall doctrine ſaie ſom- times, that the witch doth all theſe things by vertue of hir

A.iij.r charmes; The Epistle.

charmes; ſometimes that a ſpirituall, ſometimes that a corporall diuell doth accompliſh it; ſometimes they ſaie that the diuell doth but make the witch beleeue ſhe doth that which he himſelfe hath wrought; ſometimes that the diuell ſeemeth to doo that by compulſion, which he doth moſt willinglie. Finallie, the writers herevpon are ſo eloquent, and full of varietie; that ſometimes they write that the diuell dooth all this by Gods permiſſion onelie; ſometimes by his licence, ſometimes by his appointment: ſo as (in effect and truth) not the diuell, but the high and mightie king of kings, and Lord of hoſts, euen God him- ſelfe, ſhould this waie be made obedient and ſeruile to obeie and performe the will & commandement of a ma- licious old witch, and miraculouſlie to anſwere hir appe- tite, as well in euerie trifling vanitie, as in moſt horrible executions; as the reuenger of a doting old womans ima- gined wrongs, to the deſtruction of manie innocent chil- dren, and as a ſupporter of hir paſſions, to the vndoing 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 li- cence and permiſſion.

And now forſooth it is brought to this point, that all di- uels, which were woont to be ſpirituall, may at their plea- ſure become corporall, and ſo ſhew themſelues familiar- lie to witches and coniurors, 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 diuell to plague hir neighbor: and he is afflicted in manner and forme as ſhe deſireth. But then commeth another witch, and ſhe biddeth hir diuell helpe, and he healeth the ſame partie. So as they make it a kingdome diuided in it ſelfe, and therefore I truſt it will not long endure, but will ſhort- lie be ouerthrowne, according to the words of our Sa- uior, Omne regnum in ſe diuiſum deſolabitur , Euerie king-

A.iij.v dome The Epistle.

dome diuided in it ſelfe ſhalbe deſolate.

And although ſome ſaie that the diuell 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 iniuriouſlie dealt withall, and put to death for anothers offenſe: for actions are not iudged by inſtrumentall cauſes; neither dooth the end and purpoſe of that which is done, depend vpon 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 miſ- cheefs; and haue a will to performe that which the diuell committeth: and that therefore they are worthie to die. By which reaſon euerie one ſhould be executed, that wi- ſheth euill to his neighbor, &c. But if the will ſhould be puniſhed by man, according to the offenſe againſt God, we ſhould be driuen by thouſands at once to the ſlaugh- terhouſe or butcherie. For whoſoeuer loatheth corre- Prouerb. 5. ction ſhall die. And who ſhould eſcape execution, if this lothſomneſſe (I ſaie) ſhould extend to death by the ciuill lawes. Alſo the reward of ſinne is death. Howbeit, eue- rie one that ſinneth, is not to be put to death by the magi- ſtrate. But (my Lord) it ſhalbe proued in my booke, and your Lordſhip ſhall trie it to be true, as well here at home in your natiue countrie, as alſo abrode in your ſeuerall cir- cuits, that (beſides them that be Veneficæ, which are plaine poiſoners there will be found among our witches one- lie two ſorts; the one ſort being ſuch by imputation, as ſo thought of by others (and theſe are abuſed, and not abu- ſors) the other by acceptation, as being willing ſo to be accompted (and theſe be meere couſenors.)

Caluine treating of theſe magicians, calleth them Instit lib. 5.ca.8. ſect6. Item upon Deut.cap.18. couſenors, ſaieng that they vſe their iuggling knacks one- lie to amaſe or abuſe the people; or elſe for fame: but he

A.iiij.r might The Epistle.

Lib. de lamiis,pag. 5. might rather haue ſaid for gaine. Eraſtus himſelfe, be- ing a principall writer in the behalfe of witches omnipo- tencie, is forced to confeſſe, that theſe Greeke words, μαλία, μαΓλαλία, φαρμαηία, are moſt commonlie put for illuſion, falſe packing, couſenage, fraud, knauerie and de- ceipt: and is further driuen to faie, that in ancient time, the learned were not ſo blockiſh, as not to ſee that the promiſes of magicians and inchanters were falſe, and no- thing elſe but knauerie, couſenage, and old wiues fables; and yet defendeth he their flieng in the aire, their tranf- ferring 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 impoſſibili- ties. And theſe (my Lord) that fall into ſo manifeſt con- tradictions, and into ſuch abſurd aſſeuerations, are not of the inferior ſort of writers; neither are they all papiſts, but men of ſuch accompt, as whoſe names giue more credit to their cauſe, than their writings. In whoſe behalfe I am ſorie, and partlie for reuerence ſuppreſſe their fondeſt er- rors and fowleſt abſurdities; dealing ſpeciallie with them ͣ Iſaie. 59, 7. Rom. 3, 15. that moſt contend in crueltie, ͣ whoſe feete are ſwift to Eccl. 27, 5. ſhed bloud, ſtriuing (as Ieſus the ſonne of Sirach ſaith) ͨ Prou. 1, 16. and haſting (as ͨ Salomon the ſonne of Dauid ſaith) to ͩ Ier. 2, 34. powre out the bloud of the innocent; whoſe heat againſt ͤ Pſ. 139, 15. Eſai. 33, 15. theſe poore wretches cannot be allaied with anie other liquor than bloud. And therfore I feare that ͩ vnder their wings will be found the bloud of the ſoules of the poore, at that daie, when the Lord ſhall ſaie; ͤ Depart from me ye bloudthirſtie men.

And bicauſe I know your Lordſhip will take no coun- ſell againſt innocent bloud, but rather ſuppreſſe them that ſeeke to embrew their hands therein; I haue made choiſe to open their caſe vnto you, and to laie their miſe- rable calamitie before your feete: following herein the

A.4.v aduiſe The Epistle.

aduiſe of that learned man Brentius, who faith; Si quis In epistole ad Io Wier. admonuerit magistratum, ne in miſer as illas mulierculas ſæ- uiat, eum ego arbitror diuinitùs excitatum; that is, If anie admoniſh the magiſtrate not to deale too hardlie with theſe miſerable wretches, that are called witches, I thinke him a good inſtrument raiſed vp for this purpoſe by God himſelfe.

But it will perchance beſaid by witchmongers; to wit, by ſuch as attribute to witches the power which apper- teineth to God onelie, that I haue made choiſe of your Lordſhip to be a patrone to this my booke; bicauſe I think you fauour 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 au- thoritie, than by the word of God, or by ſufficient argu- ment. But I proteſt the contrarie, and by theſe preſents I renounce all proteƈtion, and deſpiſe all freendſhip that might ſerue to helpe towards the ſuppreſſing or ſupplan- ting of truth: knowing alſo that your Lordſhip is farre from allowing anie iniurie done vnto 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 car- ried awaie with the vaine perſuaſion or ſuperſtition either of man, cuſtome, time, or multitude, but mooued with the authoritie of truth onlie: I craue your countenance here- in, euen ſo farre foorth, and no further, than the lawe of God, the lawe of nature, the lawe of this land, and the rule of reaſon ſhall require. Neither doo I treat for theſe poore people anie otherwiſe, but ſo, and with one hand you may ſuſtaine the good, and with the other ſuppreſſe the euill: wherein you ſhalbe thought a father to orphans, an ad- uocate to widowes, a guide to the blind, a ſtaie to the lame, a comfort & countenance to the honeſt, a ſcourge

A.5.r and The Epistle.

and terror to the wicked.

Thus farre I haue beene bold to vſe your Lordſhips pa- tience, being offended with myſelfe, that I could not in breuitie vtter ſuch matter as I haue deliuered amplie: whereby (I confeſſe) occaſion of tediouſnes might be mi- niſtred, were it not that your great grauitie ioined with your ſingular conſtancie in reading and iudging be means of the contrarie. And I wiſh euen with all my hart, that I could make people conceiue 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,

Haudquaquam poteris ſortirier omnia ſolus, Námque alys diui bello pollere dederunt, Huic ſaltandi artem, voce huic cytharáque canendi: Rurſum aly inſeruit ſagax in pectore magnus Iupiter ingenium, &c.

And therefore as doubtfull to preuaile by perſuading, though I haue reaſon and common ſenſe on my ſide; I reſt vpon earneſt wiſhing; namelie, to all people an abſo- lute truſt in God the creator, and not in creatures, which is to make fleſh our arme: that God may haue his due honor, which by the vndutifulnes of manie is turned into diſhonor, and leſſ cauſe of offenſe and er- rour giuen by common receiued euill ex- ample. And to your Lordſhip I wiſh, as increaſe of honour, ſo con- tinuance of good health, and happie daies.

Your Lordſhips to be commanded Reginald Scot. A5.v
To the right worſhipfull Sir Thomas Scot Knight, &c.

S Ir, I ſee among other malefactors manie poore old women conuented be- fore 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 haue occaſion to ſpeake of your ſincere adminiſtration of iustice, and of your dexteritie, diſcretion, charge, and trauell emploied in that behalfe, wherof I am ocu- latus testis. Howbeit I had rather refer the reader to com- mon 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 vnder your ta- ble, 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 fa- uour with my moſt aſſured friend? And if I should onelie pub- lish thoſe vertues (though they be manie) which give me ſpe- ciall occaſion to exhibit this my trauell vnto you, I should doo as a painter, that deſcribeth the foot of a notable perſonage, and leaueth all the beſt features in his bodie vntouched.

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 eui- dence be not friuolous, & whether the prooƒs brought against them be not incredible, conſiſting of gheſſes, preſumptions, & impoſſibilities contrarie to reaſon, ſcripture, and nature. See alſo what perſons complaine vpon them, whether they be not of the baſeſt, the unwiſeſt, & most faithles kind of people. Alſo

A.6.r may The Epiſtle.

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 haue had a pot of milke, she departed in a chafe bicauſe she had it not, she railed, she curſſed, she mumbled and whiſ- pered, and finallie she ſaid she would be euen with me: and ſoone after my child, my cow, my ſow, or my pullet died, or was ſtrangelie taken. Naie (if it pleaſe your VVorship) I haue 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 a- boue hir waste, & ſo had she: and God forgiue me, my ſtomach hath gone againſt hir a great while. Hir mother before hir was counted a witch, she hath beene beaten and ſcratched by the face till bloud was drawne upon hir, bicauſe she hath beene ſuſpected, & afterwards ſome of thoſe perſons were ſaid to amend. Theſe are the certeinties that I heare iu their eui- dences.

Note alſo how eaſilie they may be brought to confeſſe that which they neuer did, nor lieth in the power of man to doo: and then ſee whether I haue cauſe to write as I doo. Further, if you shall ſee that infidelitie, poperie, and manie other ma- nifest 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 wit- ches: finallie, if you shall perceiue that I haue faithfullie and trulie deliuered and ſet downe the condition and ſtate of the witch, and alſo of the witchmonger, and haue confuted by reaſon and lawe, and by the word of God it ſelfe, all mine ad- uerſaries obiections and arguments: then let me haue your countenance againſt them that maliciouſlie oppoſe themſelues against me.

My greateſt aduerſaries are yoong ignorance and old cu- ſtome. For what follie ſoeuer tract of time hath fostered, it is

A.6.r ſo The Epiſtle.

ſo ſuperftitiouſlie purſued of ſome, as though no error could be acquainted with custome. But if the lawe of nations would ioine with ſuch custome, to the maintenance of ignorance, and to the ſuppreſſing of knowledge; the ciuileſt countrie in the world would ſoone become barbarous, &c. For as know- ledge and time diſcouereth errors, ſo dooth ſuperſtition and ignorance in time breed them. And concerning the opini- ons of ſuch, as wish that ignorance should rather be maintei- ned, than knowledge buſilie ſearched for, bicauſe thereby of- fenſe may grow : I anſwer, that we are commanded by Chriſt Iohn.5. Prou.15,I. himſelfe to ſearch for knowledge: for it is the kings honour (as Salomon ſaith) to ſearch out a thing.

Aristotle ſaid to Alexander, that a mind well furnished was more beautifull than a bodie richlie araied. VVhat can be more odious to man, or offenſiue to God, than ignorance: for through ignorance the Iewes did put Chriſt to death. Acts.3. Prouerbs.9. VVhich ignorance whoſoeuer forſaketh, is promiſed life euer- lasting: and therfore among Christians it should be abhor- red aboue all other things. For euen 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 ſauor in a dunghill. And if they will allow men knowledge, and giue them no leaue to vſe it, men were much better be without it than haue it. For it is, Matth.25. Matth.5. Luke.8: 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 lie alwaies in the docke: which thing how profitable it is, I can ſaie ſomewhat by experience.

But hereof I need ſaie no more, for euerie man ſeeth that none can be happie who knoweth not what felicitie me aneth. For what auaileth it to haue riches, and not to have the vſe

A7r thereof? The Epiſtle.

thereof? Trulie the heathen herein deſerued more commen- dation than manie christians, for they ſpared no paine, no coſt, nor trauell to atteine to knowledge. Pythagoras trauel- led from Thamus to Aegypt, and afterwards into Crete and Lacedæmonia: and Plato out of Athens into Italie and Ae- gypt, and all to find out hidden ſecrets and knowledge: which when a man hath, he feemeth to be ſeparated from mortalitie. For pretious ſtones, and all other creatures of what value ſo- euer, are but counterfeits to this iewell: they are mortall, corruptible, and inconstant; this is immortall, pure and cer- teine. VVherfore if I haue ſearched and found out any good thing, that ignorance and time hath ſmothered, the ſame I commend vnto you: to whom though I owe all that I haue, yet am I bold to make other partakers with you in this poore gift.

Your louing couſen Reg. Scot.
*printer's ornament*
A7v
To the right worſhipfull his louing friends, Maiſter Doƈtor Coldwell Deane of Ro- cheſter, and Maiſter Doƈtor Read- man Archdeacon of Can- turburie, &c.

H Auing found out two ſuch ciuill Ma- gistrates, as for direƈtion of iudgement, and for or- dering matters concerning instice 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 vn- to whom the matter therin conteined dooth great- lie apperteine: I haue now againe conſidered of two other points: namelie, diuinitie and philoſophie, wherevpon the ground- worke of my book is laid. Wherein although I know them to be verie ſuffi- cientlie informed, yet dooth not the iudgement and cenſure of thoſe cauſes ſo properlie apperteine to them is vnto you, whoſefame therein hath gotten pre- eminence aboue all others that I know of your callings: and in that reſpeƈt I am bold to ioine you with them, being all good neighbours togither in this commonwelth, and louing friends vnto me. I doo not preſent this vnto you, bicauſe it is meet for you; but for that you are meet for it (I meane) to iudge vpon it, to defend it, and if need be to correƈt it; knowing that you haue lear- ned of that graue 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 haue beene hastie (knowing your learning) to haue written vnto you: but if I ſhould be abaſhed to write to you, I ſhould ſhew me ſelfe igno- rant of your courteſie.

I knowe mine owne weakeneſſe, which if it haue 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 (though it be ſmall) in a treene diſh with a faithfull hand, I hope it will bee as well accepted, as ſtrong wine offered in a ſiluer bowle with a flattering heart. And ſurelie it is a point of as great liberalitie to receiue a ſmall thing thankefullie, as to giue and diſtribute great and costlie gifts bountifullie: for there is more ſupplied with courteous anſwers t an with rich rewards. The ty-

A.8.r rant The Epiſtle.

rant Dionyſius was not ſo hated for his tyrannie, as for his churliſh and ſtrange behauiour. Among the poore Iſraelites ſacrifices, God was ſatiſfied with the tenth part of an Ephah of flower, ſo as it were fine and good. Chriſt liked well of the poore widowes mite, Lewis of France accepted a rape root of clowniſh Conan, Cyrus vouchſafed to drinke a cup of cold water out of the hand of poore Sinætes: and ſo it may pleaſe you to accept this ſimple booke at my hands, which I faithfullie exhibit vnto you, not knowing your opinions to meet with mine, but knowing your learning and iudgement to be able as well to correct me where I ſpeake herein vnskilfullie, 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 braue; at the other, bicauſe they were not braue. Homer himſelfe could not auoid reprochfull ſpeaches. I am ſure that they which neuer ſtudied to learne anie good thing, will ſtudie to find faults hereat. I for my part feare not theſe wars, nor all the aduerſaries I haue; 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 vnto 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 bo- die become inuiſible? Is it likelie that the liues of all Princes, magistrates, & ſubiects, ſhould depend vpon the will, or rather vpon the wiſh of a poore mali- cious 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 thoſe things, my verie aduer- ſaries 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 ſauiour his onelie ſonne Ieſus Christ our Lord, ſhould be referred to a baggage old womans nod

A8v or The Epiſtle.

or wiſh, &c? Good Sir, is it not one manifest kind of Idolatrie, for them that labor and are laden, to come vnto witches to be refreſhed? If witches could helpe whom they are ſaid to have made ſuke, 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 giue but the Creator. The papist hath ſome colour of ſcripture to main- teine his idoll of bread, but no Ieſuiticall distinction can couer the witchmon- gers idolatrie in this behalfe. Alas, I am ſorie and aſhamed to ſee how ma- nie die, that being ſaid to be bewitched, onlie ſeeke for magicall cures, whom wholſome diet and good medicines would haue recouered. I dare aſſure you both, that there would be none of theſe couſening kind of witches, did not witchmongers mainteine them, followe them, and beleeue in them and their oracles: whereby indeed all good learning and honest arts are ouerthrowne. For theſe that most aduance their power, and mainteine the skill of theſe wit- ches, vnderſtand 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 ſeuere 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 deuiſes and imaginations, which they prefer before all other diuinitie: and labouring to erect a church according to their owne fan- ſies, wherein all order is condemned, and onelie their magicall words and cu- rious directions aduanced, they would vtterlie ouerthrowe the true Church. And euen as theſe inchanting Paracelſians abuſe the people, leading them from the true order of phyſicke to their charmes: ſo doo theſe other (I ſaie) diſ- ſuade 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 one Browne, a fugitiue, a meet couer for ſuch a cup: as hereto- fore the Anabaptists, the Arrians, and the Franciſcane friers.

Trulie not onlie nature, being the foundation of all perfection; but alſo ſcripture, being the mistreſſe and director thereof, and of all christianitie, is beautified with knowledge and learning. For as nature without diſcipline dooth naturallie incline vnto vanities, and as it were ſucke vp errors: ſo doth the word, or rather the letter of the ſcripture, without vnderſtanding, not onlie make vs deuoure errors, but yeeldeth vs vp to death & destruction: & Rom.2, 27. 2.Cor.3, 6. therefore Paule ſaith he was not a minister of the letter, but of the ſpirit.

Thus I haue beene bold to deliuer vnto the world, and to you, thoſe ſimple

B.i.r notes, The Epiſtle.

notes, reaſons, and arguements, which I haue deuiſed or collected out of other authors: which I hope ſhall be hurtfull to none, but to my ſelfe great comfort, if it man paſſe with good liking and acceptation. If it fall out otherwiſe, I ſhould thinke my paines ill imploied. For trulie, in mine opinion, whoſoe- uer ſhall performe any thing, or atteine to anie knowledge; or whoſoeuer ſhould trauell throughout all the nations of the world, or (if it were poſsible) ſhould peepe into the heauens, the conſolation or admiration thereof were no- thing pleaſant vnto him, vnles he had libertie to impart his knowledge to his friends. Wherein bicauſe I haue made ſpeciall choiſe of you, I hope you will read it, or at the leaſt laie it vp in your ſtudie with your other bookes, among which is none dedicated to any with more good will. And ſo long as you haue it, it ſhall be vnto you (vpon aduenture of my life) a certeine a- mulet, periapt, circle, charme, &c: to defend you from all inchantments.

Your louing friend Reg. Scot.
*printer's ornament*
B.i.v
*printer's ornament*
To the Readers.

TO you that are wife & diſcreete few words may ſuffice: for ſuch Iſai. II. Prouer.I. a one iudgeth not at the firſt ſeright, nor re- prooueth by hereſaie; but patientlie heareth, and thereby increa- ſeth in vnderſtanding: which patience bring- eth foorth experience, whereby true iudge- ment is directed. I ſhall not need there- fore to make anie fur- ther ſute to you, but that it would pleaſe you to read my booke, without the preiudice of time, or former conceipt: and hauing obteined this at your hands, I ſubmit my ſelfe vnto your cenſure. But to make a ſolemne ſute to you that are parciall readers, defi- ring you to ſet aſide parcialitie, to take in good part my writing, and with indifferent eies to looke vpon my booke, were labour loſt, and time ill imploied. For I ſhould no more preuaile herein, than if a hundred yeares ſince I ſhould haue intreated your pre- deceſſors to beleeue, that Robin goodfellowe, that great and an- cient bulbegger, had beene but a couſening merchant, and no diuell indeed.

If I ſhould go to a papiſt, and ſaie; I praie you beleeue my wri- tings, wherein I will prooue all popiſh charmes, coniurations, ex- orciſmes, 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 fauour at their hands, as herein obteine credit at yours. Neuertheleſſe, I doubt not, but to

B.ij.r vſe The Epistle.

vſe the matter ſo, that as well the maſſemoonger for his part, as the witchmoonger for his, ſhall both be aſhamed of their pro- feſſions.

But Robin goodfellowe ceaſeth now to be much feared, and poperie is ſufficientlie diſcouered. Neuertheles, witches charms, and coniurors couſenages are yet thought effectuall. Yea the Gentiles haue eſpied the fraud of their couſening oracles, and our cold prophets and inchanters make vs fooles ſtill, to the ſhame of vs all, but ſpeciallie of papiſts, who coniure euerie thing, and thereby bring to paſſe nothing. They ſaie to their candles; I con- iure you to endure for euer: and yet they laſt not a pater noſter while the longer. They coniure water to be wholeſome both for bodie and ſoule: but the bodie (we ſee) is neuer the better for it, nor the ſoule anie whit reformed by it. And therefore I mer- uell, that when they ſee their owne coniurations confuted and brought to naught, or at the leaſt void of effect, that they (of all other) will yet giue ſuch credit, countenance, and authoritie to the vaine couſenages of witches and coniurors; as though their charmes and coniurations could produce more apparent, cer- teine, and better effects than their owne.

But my requeſt vnto 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 ſelues reſolued and ſatiſfied, or rather reformed and qualified in anie one point or opinion, that heretofore you held contrarie to truth, in a matter hitherto vndecided, and neuer yet looked into; I praie you take that for aduantage: and ſuſ- pending your iudgement, 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 preuaile to annoy you: and then, that which is written without offenſe, may be ouerpaſ- ſed without anie greeſe.

And although mine aſſertion, be ſomewhat differing from the old inueterat opinion, which I confeſſe hath manie graie heares, whereby mine aduerſaries haue gained more authoritie than reaſon, towards the maintenance of their preſumptions and old wiues fables: yet ſhall it fullie agree with Gods glorie, and with his holie word. And albeit there be hold taken by mine aduer-

B.II.v faries The Epistle.

faries 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 vnderſtood doo nothing at all releeue 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 preferued, the woorſſe they are. And till you haue preuſed my booke, ponder this in your mind, to wit, that Sagæ, Theſſalæ, Striges, Lamiæ (which words and none other being in vſe do properlie ſignifie our witches) are not once found written in the old or new teſtament; and that Chriſt himſelfe in his goſpell neuer mentioned the name of a witch. And that nei- ther he, nor Moſes euer ſpake anie one word of the witches bar- gaine with the diuell, 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 be- witching of butter, cheeſe, ale, &c: nor yet their tranſubſtantia- tion; inſomuch as the writers herevpon are not aſhamed to ſay, Mal malef. par.2.que.2. that it is not abſurd to affirme that there were no witches in Iobs time. The reaſon is, that if there had beene ſuch witches then in beeing, Iob would haue ſaid he had beene bewitched. But indeed men tooke no heed in thoſe daies to this doctrine of diuels; to wit, to theſe fables of witchcraft, which Peter ſaith ſhall be much I.Pet.4.I. regarded and hearkened vnto in the latter daies.

Howbeit, how ancient ſo euer this barbarous conceipt of wit- ches omnipotencie is, truth muſt not be meaſured by time: for euerie old opinion is not found. Veritie is not impaired, how long ſo euer it be ſuppreſſed; but is to be ſearched out, in how darke a corner ſo euer it lie hidden: for it is not like a cup of ale, that may be broched too rathe. Finallie, time be wraieth old er- rors, & diſcouereth new matters of truth. Danæus himſelfe ſaith, Danæus in ſuo prologo. that this queſtion hitherto hath neuer beene handled; nor the ſcriptures concerning this matter haue neuer beene expounded. To proue the antiquitie of the cauſe, to confirme the opinion of the ignorant, to inforce mine aduerſaries arguments, to aggra- uate the puniſhments, & to accompliſh the confuſiõ of theſe old women, is added the vanitie and wickednes of them, which are called witches, the arrogancie of thoſe which take vpon them to

B.iij.r worke The Epistle.

worke wonders, the deſire that people haue to hearken to ſuch miraculous matters, vnto whome moſt commonlie an impoſſi- bilitie is more credible than a veritie; the ignorance of naturall cauſes, the ancient and vniuerſall hate conceiued againſt the name of a witch; their ilfauoured 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 the eſtimation of writers herein, the falſe tranſlations and fond interpretations vſed, ſpeciallie by pa- piſts; and manie other like cauſes. All which toies take ſuch hold vpon 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 apparent- lie decipher and confute theſe cauils, and all other their obiecti- ons; as euerie 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 te- nor of his word, nor the doubtfulnes or rather the impoſſibilitie of the caſe, nor the ſmall proofes brought againſt them, nor the rigor executed vpon them, nor the pitie that ſhould be in a chri- ſtian heart, nor yet their ſimplicitie, impotencie, or age may ſuf- fice to ſuppreſſe the rage or rigor where with they are oppreſſed; yet the conſideration of their ſex or kind ought to mooue ſome mitigatiõ of their puniſhment. For if nature (as Plinie reporteth) haue taught a lion not to deale ſo roughlie with a woman as with a man, bicauſe ſhe is in bodie the weaker veſſell, and in hart more Lam.Ier.3. &4.cap. verſe.10. inclined to pitie (which Ieremie in his lamentations ſeemeth to confirme) what ſhould a man doo in this caſe, for whome a wo- man was created as an helpe and comfort vnto him? In ſo much I.Cor.II.9. Ibid. verſ.7. Ge.2.22.I8. as, euen in the lawe of nature, it is a greater offenſe to flea a wo- man than a man: not bicauſe a man is not the more excellent Arist.lib. problem.2.9. creature, but bicauſe a woman is the weaker veſſell. And there- fore among all modeſt and honeſt perſons it is thought a ſhame to offer violence or iniurie to a woman: in which reſpect Virgil

B.iij. v ſaith, The Epistle.

ſaith, Nullum memorabile nomen fœminea in pœna est. Vir. Georg.

God that knoweth my heart is witnes, and you that read my booke ſhall ſee, that my drift and purpoſe in this enterpriſe ten- deth 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 pecuiſh trumperie. Thirdlie, that lawfull fauour and chriſtian compaſſion be rather vſed towards theſe poore ſoules, than rigor and extremitie. Bicauſe they, which are commonlie accuſed of witchcraft, are the leaſt ſufficient of all other perſons to ſpeake for themſelues; as hauing the moſt baſe and ſimple education of all others; the extremitie of their age giuing them leaue to dote, their pouertie to beg, their wrongs to chide and threaten (as be- ing void of anie other waie of reuenge) their humor melancho- licall to be full of imaginations, from whence cheefelie procee- deth the vanitie of their confeſſions; as that they can tranſforme themſelues 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 themſelues together, and the poore widowes crie, though it reach to heauen, is ſcarſe Eccl.35,15. heard here vpon earth: I thought good (according to my poore abilitie) to make interceſſion, that ſome part of common rigor, and ſome points of haſtie iudgement may be aduiſed vpon. For the world is now at that ſtay (as Brentius in a moſt godlie ſermon in theſe words affirmeth) that euen as when the heathen perſecu- ted the chriſtians, if anie were accuſed to beleeue in Chriſt, the common people cried Ad leonem: ſo now, if anie woman, be ſhe neuer ſo honeſt, be accuſed of witchcraft, they crie Ad ignem. What difference is betweene the raſh dealing of vnskilfull peo- ple, and the graue 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.iiij. r taken The Epistle.

taken and accuſed, but alſo conuicted and condemned for witch- craft, 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 friuolous matter. And yet for all that, the magiſtrats of Orleance were ſo bold with him, as to hang him vp 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 vndiſcreeter ſort are alwaies more haſtie & furious in iudge- ments, than men of better reputation and knowledge. Neuer- theles, Eunichius ſaith, that theſe three things; to wit, what is to be thought of witches, what their incantations can doo, and whe- ther their puniſhment ſhould extend to death, are to be well con- ſidered. And I would (ſaith he) they were as well knowne, as they are raſhlie beleeued, both of the learned, and vnlearned. And fur- ther he ſaith, that almoſt all diuines, phyſicians and lawyers, who ſhould beſt know theſe matters, ſatiſfieng themſelues with old cuſtome, haue giuen too much credit to theſe fables, and too raſh and vniuſt ſentence of death vpon witches. But when a man pondereth (ſaith he) that in times paſt, all that ſwarued from the church of Rome were iudged heretikes; it is the leſſe maruell, though in this matter they be blind and ignorant.

And ſurelie, if the ſcripture had beene longer ſuppreſſed, more abſurd fables would haue ſproong vp, and beene beleeued. Which credulitie though it is to be derided with laughter; yet this their crueltie is to be lamented with teares. For (God knoweth) manie of theſe poore wretches had more need to be releeued than cha- ſtiſed; 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.

Cardanus from the mouth of his owne father reporteth, that Lib.I5.cap. I8.de varie- tatib.rerum. one Barnard, a poore ſeruant, being in wit verie ſimple and rude, but in his ſeruice verie neceſſarie and diligent (and in that reſpect deerelie beloued of his maiſter) profeſſing the art of witchcraft,

B.iiij. v could The Epistle.

could in no wiſe be diſſuaded from that profeſſion, perſuading himſelſe 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 ſome what. At length he was condemned to be burned: which torment he ſeemed more willing to ſuffer, than to looſe his eſti- mation in that behalfe. But his maiſter hauing compaſſion vpon him, and being himſelfe in his princes fauor, perceiuing his con- ceipt 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 recouered ſo in ſtrength, that the humor was ſuppreſſed, he was eaſilie woone from his abſurd and dange- rous opinions, and from all his fond imaginations: and confeſ- ſing his error and follie, from the which before no man could re- mooue him by anie perſuaſions, hauing his pardon, he liued long a good member of the church, whome otherwiſe the crueltie of iudgement ſhould haue 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 omni- potencie, 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 vs liue or die, or that by him we haue our being, our terme of time appointed, and our daies numbred. But furelie 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 a waie of horſſes & mares. Neither hath God giuen remedies to ſicknes or greefes, by words or charmes, but by hearbs and medicines; which he himſelfe hath created vpon earth, and giuen men knowledge of the fame; Amos.3.6. La.Ier.3.38. Iſai.45.9. Rom.9.20. that he might be glorified, for that there with 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 vs defie the diuell, renounce all his works, and not ſo much as once thinke or dreame vpon his ſupernaturall power of witches; neither let vs proſecute them with ſuch deſpight; whome our fanſie condemneth, and our reaſon acquiteth: our

B.iiij. r euidence The Epistle.

euidence againſt them conſiſting in impoſſibilities, our proofes in vn written verities, and our whole proceedings in doubts and difficulties.

Now bicauſe I miſlike the extreame crueltie vſed againſt ſome of theſe ſillie ſoules (whome a ſimple aduocate hauing audience and iuſtice might deliuer out of the hands of the inquiſitors themſelues) it will be ſaid, that I denie anie puniſhment at all to be due to anie witch whatſoeuer. Naie, bicauſe I bewraie the fol- lie and impietie of them, which attribute vnto witches the power of God: theſe witchmoongers will report, that I denie there are anie witches at all: and yet behold (ſaie they) how often is this word [Witch] mentioned in the ſcriptures? Euen as if an idolater ſhould ſaie in the behalfe of images and idols, to them which de- nie their power and godhead, and inueigh againſt the reuerence doone vnto them; How dare you denie the power of images, ſee- ing their names are ſo often repeated in the ſcriptures? But true- lie I denie not that there are witches or images: but I deteſt the idolatrous opinions conceiued 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 as either witches or coniurors, let them hardlie ſuffer ſuch puniſh- ment as to their fault is agreea- ble, and as by the graue iudgement of lawe is prouided.

Places amended by the author, and to be read as followeth. The first number ſtandeth for the page, the ſecond for the line.

46.16. except you. 168.31. the firmament. 438.29. exerciſe the. 51.9. one Saddocke. 187.16. reallie finiſhed. 450.1. that it is. 75.21. that we of 192. put out the firſt line 463.19. that buſineſſe. 110.21. as Elimas. of the page. 471.19. cõteineth nothing. 112.10. is reproued. 247.29. write it. 472.11. I did deferre. 119.16. one Necus. 257.32. an image. 491.6. ſo difficult. 126.12. Magus as. 269.16. there be maſſes. 491.27. begat another. 138.2. the hart. 333.14. euenlie ſeuered. 503.9 of all the. 144.25. in hir cloſet at 363.26. for bellowes. 519.7. the Heuites. Endor,or in. 366.27. his leman. 542.30. their reproch.

B.iiiij. v The forren authors vſed in this Booke.

ÆLianus. Cornelius Agrippa. Houinus. Aetius. Cornelius Nepos. Hyperius. Albertus Crantzius. Cornelius Tacitus. Iacobus de Chuſa Car- Albertus Magnus. Cyrillus. thuſianus. Albumazar. Danæus. Iamblichus. Alcoranum Franciſca- Demetrius. Iafo Pratenſis. norum. Democritus. Innocentius.8.Papa. Alexander Trallianus. Didymus. Iohannes Anglicus. Algerus. Diodorus Siculus. Iohannes Baptiſta Nea- Ambroſius. Dionyſius Areopagita. politanus. Andradias. Dioſcorides. Iohannes Caſſianus. Andræas Gartnerus. Diurius. Iohannes Montiregius. Andræas Maſlius. Dodonæus. Iohannes Riuius. Antonius Sabellicus. Durandus. Ioſephus ben Gorion. Apollonius Tyanæus. Empedocles. Ioſias Simlerus. Appianus. Epheſius. Iſidorus. Apuleius. Eraſmus Roterodamus. Iſigonus. Archelaus. Eraſmus Sarcerius. Iuba. Argerius Ferrarius. Eraſtus. Iulius Maternus. Ariſtoteles. Eudoxus. Iuſtinus Martyr. Arnoldus de villa noua. Euſebius Cæſarienſis. Lactantius. Artemidorus. Fernelius. Lauaterus. Athanaſius. Franciſcus Petrarcha. Laurentius Ananias. Auerroës. Fuchſius. Laurentius a villaui- Auguſtinus epiſcopus Galenus. centio. Hip. Garropius. Leo II. Pontifex. Auguſtinus Niphus. Gelaſius. Lex Salicarum. Auicennas. Gemma Phryſius. Lex 12. Tabularum. Aulus Gellius. Georgius Pictorius. Legenda aurea. Barnardinus de debuftis. Goſridus. Legenda longa Colo- Bartholomæus Angli- Goſchalcus Boll. niæ. cus. Gratianus. Leonardus Vairus. Beroſus Anianus. Gregorius. Liuius. Bodinus. Grillandus. Lucanus. Bordinus. Guido Bonatus. Lucretius. Brentius. Gulielmus de fancto Ludouicus Cælius. Caluinus. Clodoaldo. Lutherus. Camerarius. Gulielmus Pariſienſis. Macrobius. Campanus. Hemingius. Magna Charta. Cardanus pater. Heraclides. Malleus Maleficarum. Cardanus filius. Hermes Triſmegiſtus. Manlius. Carolus Gallus. Hieronymus. Marbacchius. Caſſander. Hilarius. Marbodeus Gallus. Cato. Hippocrates. Marſilius Ficinus. Chryſoſtome. Homerus. Martinus de Arles. Cicero. Horatius. Mattheolus. Clemens. Hoftienſis. Melancthonus.
B6r Memphra

Forren and Engliſh authors.

Memphradorus. Pythagoras. Vegetius. Michael Andræas. Quintilianus. Vincentius. Muſculus. Rabbi Abraham. Virgilius. Nauclerus. Rabbi ben Ezra. Vitellius. Nicephorus Rabbi Dauid Kimhi. Wierus. Nicholaus 5. Papa. Rabbi Ioſuah ben Leui. Xanthus hiſtoriogra- Nider. Rabbi Iſaach Natar. phus. Olaus Gothus. Rabbi Leui. Origenes. Rabbi Moſes. ¶Theſe Engliſh. Ouidius Rabbi Sedaias Haias. Panormitanus. Robertus Carocullus. BArnabe Googe Paulus Aegineta Rupertus. Beehiue of the Ro- Paulus Marſus Sabinus. miſh church. Perſius. Sadoletus Edward Deering. Petrus de Appona. Sauanorola. Geffrey Chaucer. Petrus Lombardus. Scrotus. Giles Alley. Petrus Martyr. Seneca. Gnimelf Maharba. Peucer. Septuaginta interpre- Henrie Haward. Philarchus. tes. Iohn Bale. Philaftrius Brixienſis. Serapio. Iohn Fox. Philodotus. Socrates. Iohn Malborne. Philo Iudæus. Solinus. Iohn Record. Pirkmairus. Speculum exemplo- Primer after Yorke Platina. rum. vfe. Plato. Strabo. Richard Gallis. Plinius. Sulpitius Seuerus. Roger Bacon. Plotinus. Syneſius. Teſlament printed at Plutarchus. Tatianus. Rhemes. Polydorus Virgilius. Tertullianus. T.E. a nameles author. Pomœrium ſermonum Thomas Aquinas. 467. quadrageſimalium. Themiſtius. Thomas Hilles. Pompanatius. Theodoretus. Thomas Lupton. Pontificale. Theodorus Bizantius. Thomas Moore Knight. Ponziuibius. Theophraſtus. Thomas Phaer. Porphyrius. Thucidides. T.R. a nameles author. Proclus. Tibullus. 393. Propertius. Tremelius. William Lambard. Pſellus. Valerius Maximus. W.W. a nameles au- Ptolomeus. Varro. thor. 542.
*printer's ornament*
B6v The