Your Lordships to be commanded

_Reginald Scot_.

_To the right worshipfull Sir

Thomas Scot Knight, &c._

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

Sir, I see among other malefactors manie poore old women convented

before you for working of miracles, other wise called witchcraft,

and therefore I thought you also a meet person to whom I might

cōmend my booke. And here I have occasion to speake of your sincere

administration of justice, and of your dexteritie, discretion, charge,

and travell emploied in that behalfe, wherof I am oculatus testis.

Howbeit I had rather refer the reader to common fame, and their owne

eies and eares to be satisfied; than to send them to a Stationers

shop, where manie times lies are vendible, and truth contemptible. For

I being of your house, of your name, & of your bloud; my foot being

under your table, my hand in your dish, or rather in your pursse, might

bee thought to flatter you in that, wherein (I knowe) I should rather

offend you than please you. And what need I currie favour with my most

assured friend? And if I should onelie publish those vertues (though

they be manie) which give me speciall occasion to exhibit this my

travell unto you, I should doo as a painter, that describeth the foot

of a notable personage, and leaveth all the best features in his bodie

untouched.

I therefore (at this time) doo onelie desire you to consider of my

report, concerning the evidence that is commonlie brought before you

against them. See first whether the evidence be not frivolous, &

whether the proofs brought against them be not incredible, consisting

of ghesses, presumptions, & impossibilities contrarie to reason,

scripture, and nature. See also what persons complaine upon them,

whether they be not of the basest, the unwisest, & most faithles kind

of people. Also may it please you to waie what accusations and crimes

they laie to their charge, namelie: She was at my house of late, she

would have had a pot of milke, she departed in a chafe bicause she

had it not, she railed, she curssed, she mumbled and whispered, and

finallie she said she would be even with me: and soone after my child,

my cow, my sow, or my pullet died, or was strangelie taken. Naie (if it

please your Worship) I have further proofe: I was with a wise woman,

and she told me I had an ill neighbour, & that she would come to my

house yer it were long, and so did she; and that she had a marke above

hir waste, & so had she: and God forgive me, my stomach hath gone

against hir a great while. Hir mother before hir was counted a witch,

she hath beene 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 in

their evidences.

Note also how easilie they may be brought to confesse that which

they never did, nor lieth in the power of man to doo: and then see

whether I have cause to write as I doo. Further, if you shall see that

infidelitie, poperie, and manie other manifest heresies be backed and

shouldered, and their professors animated and hartened, by yeelding

to creatures such infinit power as is wrested out of Gods hand, and

attributed to witches: finallie, if you shall perceive that I have

faithfullie and trulie delivered and set downe the condition and

state of the witch, and also of the witchmonger, and have confuted by

reason and lawe, and by the word of God it selfe, all mine adversaries

objections and arguments: then let me have your countenance against

them that maliciouslie oppose themselves against me.

My greatest adversaries are yoong ignorance and old custome. For what

follie soever tract of time hath fostered, it is so superstitiouslie

pursued of some, as though no error could be acquainted with custome.

But if the lawe of nations would joine with such custome, to the

maintenance of ignorance, and to the suppressing of knowledge; the

civilest countrie in the world would soone become barbarous, &c. For

as knowledge and time discovereth errors, so dooth superstition and

ignorance in time breed them. And concerning the opinions of such, as

wish that ignorance should rather be mainteined, than knowledge busilie

searched for, bicause thereby offense may grow: I answer, that we are

commanded by Christ himselfe to search for knowledge: for it is the

kings honour (as Salomon saith) to search out a thing.

♦John. 5.♦

♦Prov. 15, 1.♦

Aristotle said to Alexander, that a mind well furnished was more

beautifull than a bodie richlie araied. What can be more odious to

man, or offensive to God, than ignorance: for through ignorance the

Jewes did put Christ to death. Which ignorance whosoever forsaketh, is

promised life everlasting: and therfore among Christians it should be

abhorred above all other things. For even as when we wrestle in the

darke, we tumble in the mire, &c: so when we see not the truth, we

wallow in errors. A blind man may seeke long in the rishes yer he find

a needle; and as soone is a doubt discussed by ignorance. Finallie,

truth is no sooner found out in ignorance, than a sweet savor in a

dunghill. And if they will allow men knowledge, and give them no leave

to use it, men were much better be without it than have it. For it is,

as to have a tallent, and to hide it under the earth; or to put a

candle under a bushell: or as to have a ship, & to let hir lie alwaies

in the docke: which thing how profitable it is, I can saie somewhat by

experience.

♦Acts. 3.

Proverbs. 9.♦

♦Matth. 25.

Matth. 5.

Luke. 8.♦

But hereof I need saie no more, for everie man seeth that none can

be happie who knoweth not what felicitie meaneth. For what availeth

it to have riches, and not to have the use thereof? Trulie the

heathen herein deserved more commendation than manie christians, for

they spared no paine, no cost, nor travell to atteine to knowledge.

Pythagoras travelled from Thamus to Aegypt, and afterwards into Crete

and Lacedæmonia: and Plato out of Athens into Italie and Aegypt, and

all to find out hidden secrets and knowledge: which when a man hath,

he seemeth to be separated from mortalitie. For pretious stones, and

all other creatures of what value soever, are but counterfeits to

this jewell: they are mortall, corruptible, and inconstant; this is

immortall, pure and certeine. Wherfore if I have searched and found

out any good thing, that ignorance and time hath smothered, the same I

commend unto you: to whom though I owe all that I have, yet am I bold

to make other partakers with you in this poore gift.

_Your loving cousen_,

Reg. Scot.

To the right worshipfull his loving friends,

_Maister Doctor Coldwell Deane of Ro-_

chester, and Maister Doctor Read-

_man Archdeacon of Can-

turburie, &c._

[Rom. and Ital. reversed; the italics of original smaller than

in that to Sir Th. Scot.]

Having found out two such civill Magistrates, as for direction of

judgement, and for ordering matters concerning justice in this common

wealth (in my poore opinion) are verie singular persons, who (I hope)

will accept of my good will, and examine my booke by their experience,

as unto whom the matter therin conteined dooth greatlie apperteine: I

have now againe considered of two other points: namelie, divinitie and

philosophie, whereupon the groundworke of my booke is laid. Wherein

although I know them to be verie sufficientlie informed, yet dooth

not the judgement and censure of those causes so properlie apperteine

to them as unto you, whose fame therein hath gotten preeminence above

all others that I know of your callings: and in that respect I am bold

to joine you with them, being all good neighbours togither in this

commonwelth, and loving friends unto me. I doo not present this unto

you, bicause it is meet for you; but for that you are meet for it

(I meane) to judge upon it, to defend it, and if need be to correct

it; knowing that you have learned of that grave counseller Cato, not

to shame or discountenance any bodie. For if I thought you as readie,

as able, to disgrace me for mine insufficiencie; I should not have

beene hastie (knowing your learning) to have written unto you: but if I

should be abashed to write to you, I should shew my selfe ignorant of

your courtesie.

I knowe mine owne weakenesse, which if it have beene able to mainteine

this argument, the cause is the stronger. Eloquent words may please the

eares, but sufficient matter persuadeth the hart. So as, if I exhibit

wholsome drinke (thought it be small) in a treene[*] dish with a

faithfull hand, I hope it will bee as well accepted, as strong wine

offered in a silver bowle with a flattering heart. And surelie it is a

point of as great liberalitie to receive a small thing thankefullie,

as to give and distribute great and costlie gifts bountifullie: for

there is more supplied with courteous answers than with rich rewards.

The tyrant Dionysius was not so hated for his tyrannie, as for his

churlish and strange behaviour. Among the poore Israelites sacrifices,

God was satisfied with the tenth part 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 unto you, not knowing your opinions to meet with

mine, but knowing your learning and judgement to be able as well to

correct me where I speake herein unskilfullie, as others when they

speake hereof maliciouslie.

♦[*] [= wooden]♦

Some be such dogs as they will barke at my writings, whether I

mainteine or refute this argument: as Diogenes snarled both at the

Rhodians and at the Lacedæmonians: at the one, bicause they were

brave; at the other, bicause they were not brave. Homer himselfe

could not avoid reprochfull speaches. I am sure that they which never

studied to learne anie good thing, will studie to find faults hereat.

I for my part feare not these wars, nor all the adversaries I have;

were it not for certeine cowards, who (I knowe) will come behind my

backe and bite me.

But now to the matter. My question is not (as manie fondlie suppose)

whether there be witches or naie: but whether they can doo such

miraculous works as are imputed unto them. Good Maister Deane, is

it possible for a man to breake his fast with you at Rochester, and

to dine that day at Durham with Maister Doctor Matthew; or can

your enimie maime you, when the Ocean sea is betwixt you? What reall

communitie is betwixt a spirit and a bodie? May a spirituall bodie

become temporall at his pleasure? Or may a carnall bodie become

invisible? Is it likelie that the lives of all Princes, magistrates,

& subjects, should depend upon the will, or rather upon the wish of a

poore malicious doting old foole; and that power exempted from the

wise, the rich, the learned, the godlie, &c? Finallie, is it possible

for man or woman to do anie of those miracles expressed in my booke,

& so constantlie reported by great clarks? If you saie, no; then

am I satisfied. If you saie that God, absolutelie, or by meanes can

accomplish all those, and manie more, I go with you. But witches may

well saie they can doo these things, howbeit they cannot shew how they

doo them. If I for my part should saie I could doo those things, my

verie adversaries would saie that I lied.

O Maister Archdeacon, is it not pitie, that that which is said to be

doone with the almightie power of the most high God, and by our saviour

his onelie sonne Jesus Christ our Lord, shouldbe referred to a baggage

old womans nod or wish, &c? Good Sir, is it not one manifest kind of

Idolatrie, for them that labor and are laden, to come unto witches to

be refreshed? If witches could helpe whom they are said to have made

sicke, I see no reason, but remedie might as well be required at their

hands, as a pursse demanded of him that hath stolne it. But trulie it

is manifold idolatrie, to aske that of a creature, which none can give

but the Creator. The papist hath some colour of scripture to mainteine

his idoll of bread, but no Jesuiticall distinction can cover the

witchmongers idolatrie in this behalfe. Alas, I am sorie and ashamed

to see how manie die, that being said to be bewitched, onelie seeke

for magicall cures, whom wholsome diet and good medicines would have

recovered. I dare assure you both, that there would be none of these

cousening kind of witches, did not witchmongers mainteine them, followe

them, and beleeve in them and their oracles: whereby indeed all good

learning and honest arts are overthrowne. For these that most advance

their power, and mainteine the skill of these witches, understand no

part thereof: and yet being manie times wise in other matters, are made

fooles by the most fooles in the world.

Me thinks these magicall physicians deale in the commonwelth, much

like as a certeine kind of Cynicall people doo in the church, whose

severe saiengs are accompted among some such oracles, as may not

be doubted of; who in stead of learning and authoritie (which they

make contemptible) doo feed the people with their owne devises and

imaginations, which they prefer before all other divinitie: and

labouring to erect a church according to their owne fansies, wherein

all order is condemned, and onelie their magicall words and curious

directions advanced, they would utterlie overthrowe the true Church.

And even as these inchanting Paracelsians abuse the people, leading

them from the true order of physicke to their charmes: so doo these

other (I saie) dissuade from hearkening to learning and obedience, and

whisper in mens eares to teach them their frierlike traditions. And of

this sect the cheefe author at this time is one Browne, a fugitive,

a meet cover for such a cup: as heretofore the Anabaptists, the

Arrians,[*] and the Franciscane friers.

♦[*] [Arians]♦

Trulie not onlie nature, being the foundation of all perfection; but

also scripture, being the mistresse and director thereof, and of all

christianitie, is beautified with knowledge and learning. For as nature

without discipline dooth naturallie incline unto vanities, and as it

were sucke up errors: so doth the word, or rather the letter of the

scripture, without understanding, not onlie make us devoure errors, but

yeeldeth us up to death & destruction: & therefore Paule saith he was

not a minister of the letter, but of the spirit.

♦Rom. 2, 27.

2. Cor. 3, 6.♦

Thus have I beene bold to deliver unto the world, and to you, those

simple notes, reasons, and arguments, which I have devised or collected

out of other authors: which I hope shall be hurtfull to none, but to my

selfe great comfort, if it may passe with good liking and acceptation.

If it fall out otherwise, I should thinke my paines ill imploied. For

trulie, in mine opinion, whosoever shall performe any thing, or atteine

to anie knowledge; or whosoever should travell throughout all the

nations of the world, or (if it were possible) should peepe into the

heavens, the consolation or admiration thereof were nothing pleasant

unto him, unles he had libertie to impart his knowledge to his friends.

Wherein bicause I have made speciall choise of you, I hope you will

read it, or at the least laie it up in your studie with your other

bookes, among which there is none dedicated to any with more good will.

And so long as you have it, it shall be unto you (upon adventure of my

life) a certeine amulet, periapt, circle, charme, &c: to defend you

from all inchantments.

_Your loving friend_

Reg. Scot.

To the Readers.

To you that are wise & discreete few words may suffice: for such

a one judgeth not at the first sight, nor reprooveth by heresaie;

but patientlie heareth, and thereby increaseth in understanding:

which patience bringeth foorth experience, whereby true judgement is

directed. I shall not need therefore to make anie further sute to you,

but that it would please you to read my booke, without the prejudice

of time, or former conceipt: and having obteined this at your hands, I

submit my selfe unto your censure. But to make a solemne sute to you

that are parciall readers, desiring you to set aside parcialitie, to

take in good part my writing, and with indifferent eies to looke upon

my booke, were labour lost, and time ill imploied. For I should no more

prevaile herein, than if a hundred yeares since I should have intreated

your predecessors to beleeve, that Robin goodfellowe, that great and

ancient bulbegger, had beene but a cousening merchant, and no divell

indeed.

♦Isai. 11.

Prover. 1.♦

If I should go to a papist, and saie; I praie you beleeve my writings,

wherein I will proove all popish charmes, conjurations, exorcismes,

benedictions and cursses, not onelie to be ridiculous, and of none

effect, but also to be impious and contrarie to Gods word: I should as

hardlie therein win favour at their hands, as herein obteine credit at

yours. Neverthelesse, I doubt not, but to use the matter so, that as

well the massemoonger for his part, as the witchmoonger for his, shall

both be ashamed of their professions.

But Robin goodfellowe ceaseth now to be much feared, and poperie is

sufficientlie discovered. Nevertheles, witches charms, and conjurors

cousenages are yet thought effectuall. Yea the Gentiles have espied the

fraud of their cousening oracles, and our cold prophets and inchanters

make us fooles still, to the shame of us all, but speciallie of

papists, who conjure everie thing, and thereby bring to passe nothing.

They saie to their candles; I conjure you to endure for ever: and yet

they last not a pater noster while the longer. They conjure water to be

wholesome both for bodie and soule: but the bodie (we see) is never the

better for it, nor the soule anie whit reformed by it. And therefore

I mervell, that when they see their owne conjurations confuted and

brought to naught, or at the least void of effect, that they (of all

other) will yet give such credit, countenance, and authoritie to the

vaine cousenages of witches and conjurors; as though their charmes and

conjurations could produce more apparent, certeine, and better effects

than their owne.

But my request unto all you that read my booke shall be no more, but

that it would please you to conferre my words with your owne sense and

experience, and also with the word of God. If you find your selves

resolved and satisfied, or rather reformed and qualified in anie one

point or opinion, that heretofore you held contrarie to truth, in a

matter hitherto undecided, and never yet looked into; I praie you take

that for advantage: and suspending your judgement, staie the sentence

of condemnation against me, and consider of the rest, at your further

leasure. If this may not suffice to persuade you, it cannot prevaile

to annoy you: and then, that which is written without offense, may be

overpassed without anie greefe.

And although mine assertion, be somewhat differing from the old

inveterat opinion, which I confesse hath manie graie heares, whereby

mine adversaries have gained more authoritie than reason, towards the

maintenance of their presumptions and old wives fables: yet shall it

fullie agree with Gods glorie, and with his holie word. And albeit

there be hold taken by mine adversaries of certeine few words or

sentences in the scripture that maketh a shew for them: yet when the

whole course thereof maketh against them, and impugneth the same, yea

and also their owne places rightlie understood doo nothing at all

releeve them: I trust their glorious title and argument of antiquitie

will appeare as stale and corrupt as the apothecaries drugs, or grocers

spice, which the longer they be preserved, the woorsse they are. And

till you have perused my booke, ponder this in your mind, to wit, that

_Sagæ_, _Thessalæ_, _Striges_, _Lamiæ_ (which words and none other

being in use do properlie signifie our witches) are not once found

written in the old or new testament; and that Christ himselfe in his

gospell never mentioned the name of a witch. And that neither he, nor

Moses ever spake anie one word of the witches bargaine with the divell,

their hagging, their riding in the aire, their transferring of corne or

grasse from one feeld to another, their hurting of children or cattell

with words or charmes, their bewitching of butter, cheese, ale, &c:

nor yet their transubstantiation; insomuch as the writers hereupon are

not ashamed to say, that it is not absurd to affirme that there were

no witches in Jobs time. The reason is, that if there had beene such

witches then in beeing, Job would have said he had beene bewitched. But

indeed men tooke no heed in those daies to this doctrine of divels;

to wit, to these fables of witchcraft, which Peter saith shall be much

regarded and hearkened unto in the latter daies.

♦_Mal. malef. par. 2. quæ. 2._♦

♦1. Pet. 4. 1.♦

Howbeit, how ancient so ever this barbarous conceipt of witches

omnipotencie is, truth must not be measured by time: for everie old

opinion is not sound. Veritie is not impaired, how long so ever it be

suppressed; but is to be searched out, in how darke a corner so ever it

lie hidden: for it is not like a cup of ale, that may be broched too

rathe. Finallie, time bewraieth old errors, & discovereth new matters

of truth. Danæus himselfe saith, that this question hitherto hath never

beene handled; nor the scriptures concerning this matter have never

beene expounded. To prove the antiquitie of the cause, to confirme

the opinion of the ignorant, to inforce mine adversaries arguments,

to aggravate the punishments, & to accomplish the confusiō of these

old women, is added the vanitie and wickednes of them, which are

called witches, the arrogancie of those which take upon them to worke

wonders, the desire that people have to hearken to such miraculous

matters, unto whome most commonlie an impossibilitie is more credible

than a veritie; the ignorance of naturall causes, the ancient and

universall hate conceived against the name of a witch; their ilfavoured

faces, their spitefull words, their cursses and imprecations, their

charmes made in ryme, and their beggerie; the feare of manie foolish

folke, the opinion of some that are wise, the want of Robin goodfellowe

and the fairies, which were woont to mainteine chat, and the common

peoples talke in this behalfe; the authoritie of the inquisitors,

the learning, cunning, consent, and estimation of writers herein,

the false translations and fond interpretations used, speciallie by

papists; and manie other like causes. All which toies take such hold

upon mens fansies, as whereby they are lead and entised awaie from the

consideration of true respects, to the condemnation of that which they

know not.

♦_Danæus in suo prologo._♦

♦_B._ iii. v.♦

Howbeit, I will (by Gods grace) in this my booke, so apparentlie

decipher and confute these cavils, and all other their objections;

as everie witchmoonger shall be abashed, and all good men thereby

satisfied. In the meane time, I would wish them to know that if neither

the estimation of Gods omnipotencie, nor the tenor of his word, nor the

doubtfulnes or rather the impossibilitie of the case, nor the small

proofes brought against them, nor the rigor executed upon them, nor the

pitie that should be in a christian heart, nor yet their simplicitie,

impotencie, or age may suffice to suppresse the rage or rigor wherewith

they are oppressed; yet the consideration of their sex or kind ought

to moove some mitigatiō of their punishment. For if nature (as Plinie

reporteth) have taught a lion not to deale so roughlie with a woman as

with a man, bicause she is in bodie the weaker vessell, and in hart

more inclined to pitie (which Jeremie in his lamentations seemeth to

confirme) what should a man doo in this case, for whome a woman was

created as an helpe and comfort unto him? In so much as, even in the

lawe of nature, it is a greater offense to slea a woman than a man:

not bicause a man is not the more excellent creature, but bicause a

woman is the weaker vessell. And therefore among all modest and honest

persons it is thought a shame to offer violence or injurie to a woman:

in which respect Virgil saith, _Nullum memorabile nomen fæminea in

pæna est_.

♦Lam. Jer. 3. & 4. cap. verse. 10.

1. Cor 11. 9.

Ibid. vers. 7.

Ge. 2. 22. 18.

_Arist. lib. problem. 2. 9._♦

♦_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 tendeth onelie to

these respects. First, that the glorie and power of God be not so

abridged and abased, as to be thrust into the hand or lip of a lewd old

woman: whereby the worke of the Creator should be attributed to the

power of a creature. Secondlie, that the religion of the gospell may be

seene to stand without such peevish trumperie. Thirdlie, that lawfull

favour and christian compassion be rather used towards these poore

soules, than rigor and extremitie. Bicause they, which are commonlie

accused of witchcraft, are the least sufficient of all other persons

to speake for themselves; as having the most base and simple education

of all others; the extremitie of their age giving them leave to dote,

their povertie to beg, their wrongs to chide and threaten (as being

void of anie other waie of revenge) their humor melancholicall to be

full of imaginations, from whence cheefelie proceedeth the vanitie of

their confessions; as that they can transforme themselves and others

into apes, owles, asses, dogs, cats, &c: that they can flie in the

aire, kill children with charmes, hinder the comming of butter, &c.

And for so much as the mightie helpe themselves together, and the

poore widowes crie, though it reach to heaven, is scarse heard here

upon earth: I thought good (according to my poore abilitie) to make

intercession, that some part of common rigor, and some points of hastie

judgement may be advised upon. For the world is now at that stay (as

Brentius in a most godlie sermon in these words affirmeth) that even

as when the heathen persecuted the christians, if anie were accused

to beleeve in Christ, the common people cried _Ad leonem_: so now, if

anie woman, be she never so honest, be accused of witchcraft, they crie

_Ad ignem_. What difference is betweene the rash dealing of unskilfull

people, and the grave counsell of more discreet and learned persons,

may appeare by a tale of Danæus his owne telling; wherein he opposeth

the rashnes of a few townesmen, to the counsell of a whole senate,

preferring the follie of the one, before the wisdome of the other.

♦Eccl[us.] 35, 15.♦

At Orleance on Loyre (saith he) there was a manwitch, not only taken

and accused, but also convicted and condemned for witchcraft, who

appealed from thence to the high court of Paris. Which accusation the

senate sawe insufficient, and would not allow, but laughed thereat,

lightlie regarding it; and in the end sent him home (saith he) as

accused of a frivolous matter. And yet for all that, the magistrats of

Orleance were so bold with him, as to hang him up within short time

after, for the same or the verie like offense. In which example is to

be seene the nature, and as it were the disease of this cause: wherein

(I saie) the simpler and undiscreeter sort are alwaies more hastie &

furious in judgements, than men of better reputation and knowledge.

Nevertheles, Eunichius saith, that these three things; to wit, what is

to be thought of witches, what their incantations can doo, and whether

their punishment should extend to death, are to be well considered.

And I would (saith he) they were as well knowne, as they are rashlie

beleeved, both of the learned, and unlearned. And further he saith,

that almost all divines, physicians and lawyers, who should best know

these matters, satisfieng themselves with old custome, have given too

much credit to these fables, and too rash and unjust sentence of death

upon witches. But when a man pondereth (saith he) that in times past,

all that swarved from the church of Rome were judged heretikes; it is

the lesse marvell, though in this matter they be blind and ignorant.

And surelie, if the scripture had beene longer suppressed, more absurd

fables would have sproong up, and beene beleeved. Which credulitie

though it is to be derided with laughter; yet this their crueltie is

to be lamented with teares. For (God knoweth) manie of these poore

wretches had more need to be releeved than chastised; and more meete

were a preacher to admonish them, than a gailor to keepe them; and

a physician more necessarie to helpe them, than an executioner or

tormentor to hang or burne them. For proofe and due triall hereof, I

will requite Danæus his tale of a manwitch (as he termeth him) with

another witch of the same sex or gender.

Cardanus from the mouth of his owne father reporteth, that one Barnard,

a poore servant, being in wit verie simple and rude, but in his service

verie necessarie and diligent (and in that respect deerelie beloved of

his maister) professing the art of witchcraft, could in no wise be

dissuaded from that profession, persuading himselfe that he knew all

things, and could bring anie matter to passe; bicause certeine countrie

people resorted to him for helpe and counsell, as supposing by his owne

talke, that he could doo somewhat. At length he was condemned to be

burned: which torment he seemed more willing to suffer, than to loose

his estimation in that behalfe. But his maister having compassion

upon him, and being himselfe in his princes favor, perceiving his

conceipt to proceed of melancholie, obteined respit of execution for

twentie daies. In which time (saith he) his maister bountifullie fed

him with good fat meat, and with foure egs at a meale, as also with

sweet wine: which diet was best for so grosse and weake a bodie. And

being recovered so in strength, that the humor was suppressed, he was

easilie woone from his absurd and dangerous opinions, and from all his

fond imaginations: and confessing his error and follie, from the which

before no man could remoove him by anie persuasions, having his pardon,

he lived long a good member of the church, whome otherwise the crueltie

of judgement should have cast awaie and destroied.

♦_Lib. 15. cap. 18. de varietatib. rerum._♦

This historie is more credible than Sprengers fables, or Bodins bables,

which reach not so far to the extolling of witches omnipotencie, as to

the derogating of Gods glorie. For if it be true, which they affirme,

that our life and death lieth in the hand of a witch; then is it false,

that God maketh us live or die, or that by him we have our being, our

terme of life appointed, and our daies numbred. But surelie their

charmes can no more reach to the hurting or killing of men or women,

than their imaginations can extend to the stealing and carrieng awaie

of horsses & mares. Neither hath God given remedies to sicknes or

greefes, by words or charmes, but by hearbs and medicines; which he

himselfe hath created upon earth, and given men knowledge of the same;

that he might be glorified, for that therewith he dooth vouchsafe that

the maladies of men and cattell should be cured, &c. And if there be

no affliction nor calamitie, but is brought to passe by him, then let

us defie the divell, renounce all his works, and not so much as once

thinke or dreame upon this supernaturall power of witches; neither let

us prosecute them with such despight, whome our fansie condemneth,

and our reason acquiteth: our evidence against them consisting in

impossibilities, our proofes in unwritten verities, and our whole

proceedings in doubts and difficulties.

♦Amos. 3. 6.

La. Jer. 3. 38.

Isai. 45. 9.

Rom. 9. 20.♦

Now bicause I mislike the extreame crueltie used against some of these

sillie soules (whome a simple advocate having audience and justice

might deliver out of the hands of the inquisitors themselves) it will

be said, that I denie anie punishment at all to be due to anie witch

whatsoever. Naie, bicause I bewraie the follie and impietie of them,

which attribute unto witches the power of God: these witchmoongers

will report, that I denie there are anie witches at all: and yet

behold (saie they) how often is this word [Witch][*] mentioned in the

scriptures? Even as if an idolater should saie in the behalfe of images

and idols, to them which denie their power and godhead, and inveigh

against the reverence doone unto them; How dare you denie the power of

images, seeing their names are so often repeated in the scriptures? But

truelie I denie not that there are witches or images: but I detest the

idolatrous opinions conceived of them; referring that to Gods worke and

ordinance, which they impute to the power and malice of witches; and

attributing that honour to God, which they ascribe to idols. But as

for those that in verie deed are either witches or conjurors, let them

hardlie suffer such punishment as to their fault is agreeable, and as

by the grave judgement of lawe is provided.

♦[*] [] in text.♦

_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.

51. 9. one Saddocke.

75. 21. that we of

110. 21. as Elimas.

112. 10. is reproved.

119. 16. one Necus.

126. 12. Magus as.

138. 2. the hart.

144. 25. in hir closet at Endor, or in.

168. 31. the firmament.

187. 16. reallie finished.

192. put out the first line of the page.

247. 29. write it.

257. 32. an image.

269. 16. there be masses.

333. 14. evenlie severed.

363. 26. for bellowes.

366. 27. his leman.

438. 29. exercise the.

450. 1. that it is.

463. 19. [*]that businesse.

471. 19. cōteineth nothing.

472. 11. I did deferre.

491. 6. so difficult.

491. 27. begat another.

503. 9. of all the.

519. 7. the Hevites.

542. 30. their reproch.

[Corrected in this 4th edition. The numbers of the 3rd line in

original, _i.e._, from 438, are smaller.]

♦[*] [16]♦

The forren authors used in this Booke.

Ælianus.

Aetius.

Albertus Crantzius.

Albertus Magnus.

Albumazar.

Alcoranum Franciscanorum.

Alexander Trallianus.

Algerus.

Ambrosius.

Andradias.

Andræas Gartnerus.

Andræas Massius.

Antonius Sabellicus.

Apollonius Tyanæus.

Appianus.

Apuleius.

Archelaus.

Argerius Ferrarius.[*]

Aristoteles.

Arnoldus de villa nova.

Artemidorus.

Athanasius.

Averroës.

Augustinus episcopus Hip.

Augustinus Niphus.

Avicennas.

Aulus Gellius.

Barnardinus de bustis.

Bartholomæus Anglicus.

Berosus Anianus.

Bodinus.

Bordinus.

Brentius.

Calvinus.

Camerarius.

Campanus.

Cardanus pater.

Cardanus filius.

Carolus Gallus.

Cassander.

Cato.

Chrysostome.

Cicero.

Clemens.

Cornelius Agrippa.

Cornelius Nepos.

Cornelius Tacitus.

Cyrillus.

Danæus.

Demetrius.

Democritus.

Didymus.

Diodorus Siculus.

Dionysius Areopagita.

Dioscorides.

Diurius.

Dodonæus.

Durandus.

Empedocles.

Ephesius.

Erasmus Roterodamus.

Erasmus Sarcerius.

Erastus.

Eudoxus.

Eusebius Cæsariensis.

Fernelius.

Franciscus Petrarcha.

Fuchsius.

Galenus.

Garropius.

Gelasius.

Gemma Phrysius.

Georgius Pictorius.

Gofridus.

Goschalcus Boll.

Gratianus.

Gregorius.

Grillandus.

Guido Bonatus.

Gulielmus de sancto Clodoaldo.

Gulielmus Parisiensis.

Hemingius.

Heraclides.

Hermes Trismegistus.

Hieronymus.

Hilarius.

Hippocrates.

Homerus.

Horatius.

Hostiensis.

Hovinus.

Hyperius.

Jacobus de Chusa Carthusianus.

Iamblichus.

Jaso Pratensis.

Innocentius. 8. Papa.

Johannes Anglicus.

Johannes Baptista Neapolitanus.

Johannes Cassianus.

Johannes Montiregius.

Johannes Rivius.

Josephus ben Gorion.

Josias Simlerus.

Isidorus.

Isigonus.

Juba.

Julius Maternus.

Justinus Martyr.

Lactantius.

Lavaterus.

Laurentius Ananias.

Laurentius a villavicentio.

Leo II. Pontifex.

Lex Salicarum.

Lex 12. Tabularum.

Legenda aurea.

Legenda longa Coloniæ.

Leonardus Vairus.

Livius.

Lucanus.

Lucretius.

Ludovicus Cælius.

Lutherus.

Macrobius.

Magna Charta.

Malleus Maleficarum.

Manlius.

Marbacchius.

Marbodeus Gallus.

Marsilius Ficinus.

Martinus de Arles.

Mattheolus.

Melancthonus.

Memphradorus.

Michael Andræas.

Musculus.

Nauclerus.

Nicephorus.

Nicholaus 5. Papa.

Nider.

Olaus Gothus.

Origines.

Ovidius.

Panormitanus.

Paulus Aegineta.

Paulus Marsus.

Persius.

Petrus de Appona.

Petrus Lombardus.

Petrus Martyr.

Peucer.

Philarchus.

Philastrius Brixiensis.

Philodotus.

Philo Judæus.

Pirkmairus.

Platina.

Plato.

Plinius.

Plotinus.

Plutarchus.

Polydorus Virgilius.

Pomœrium sermonum quadragesimalium.

Pompanatius.

Pontificale.

Ponzivibius.

Porphyrius.

Proclus.

Propertius.

Psellus.

Ptolomeus.

Pythagoras.

Quintilianus.

Rabbi Abraham.

Rabbi ben Ezra.

Rabbi David Kimhi.

Rabbi Josuah ben Levi.

Rabbi Isaach Natar.

Rabbi Levi.

Rabbi Moses.

Rabbi Sedaias Haias.

Robertus Carocullus.

Rupertus.

Sabinus.

Sadoletus.

Savanorola.

Scotus.

Seneca.

Septuaginta interpretes.

Serapio.

Socrates.

Solinus.

Speculum exemplorum.

Strabo.

Sulpitius Severus.

Synesius.

Tatianus.

Tertullianus.

Thomas Aquinas.

Themistius.

Theodoretus.

Theodorus Bizantius.

Theophrastus.

Thucidides.

Tibullus.

Tremelius.

Valerius Maximus.

Varro.

Vegetius.

Vincentius.

Virgilius.

Vitellius.

Wierus.

Xanthus historiographus.

♦[*] [Ferre-]♦

¶ _These English._

Barnabe Googe.

Beehive of the Romish church.

Edward Deering.

Geffrey Chaucer.

Giles Alley.

Gnimelf Maharba [Abraham Fleming].

Henrie Haward.

John Bale.

John Fox.

John Malborne.

John Record.

Primer after Yorke use.

Richard Gallis.

Roger Bacon.

Testament printed at Rhemes.

T. E. a nameles author. 467.

Thomas Hilles.

Thomas Lupton.

Thomas Moore Knight.

Thomas Phaer.

T. R. a nameles author. 393.

William Lambard.

W. W. a nameles author. 542.

[These Contents in original end the book as do our Indices.]

The summe of everie chapter conteined

_in the sixteene bookes of this discoverie,_

with the discourse of divels and

_spirits annexed thereunto._

¶ _The first Booke._

An impeachment of witches power in meteors and elementarie bodies,

tending to the rebuke of such as attribute too much unto them. Pag. 1.

The inconvenience growing by mens credulitie herein, with a reproofe of

some churchmen, which are inclined to the common conceived opinion of

witches omnipotencie, and a familiar example thereof. pag. 4.

Who they be that are called witches, with a manifest declaration of the

cause that mooveth men so commonlie to thinke, & witches themselves

to beleeve that they can hurt children, cattell, &c. with words and

imaginations: and of coosening witches. pag. 7.

What miraculous actions are imputed to witches by witchmongers,

papists, and poets. pag. 9.

A confutation of the common conceived opinion of witches and

witchcraft, and how detestable a sinne it is to repaire to them for

counsell or helpe in time of affliction. pag. 11.

A further confutation of witches miraculous and omnipotent power, by

invincible reasons and authorities, with dissuasions from such fond

credulitie. pag. 12.

By what meanes the name of witches becommeth so famous, & how diverslie

people be opinioned concerning them and their actions. pa. 14.

Causes that moove as well witches themselves as others to thinke that

they can worke impossibilities, with answers to certeine objections:

where also their punishment by law is touched. pag. 16.

A conclusion of the first booke, wherein is foreshewed the tyrannicall

crueltie of witchmongers and inquisitors, with a request to the reader

to peruse the same. pag. 17.

¶ _The second Booke._

What testimonies and witnesses are allowed to give evidence against

reputed witches, by the report and allowance of the inquisitors

themselves, & such as are speciall writers herein. Pag. 19.

The order of examination of witches by the inquisitors. pag. 20.

Matters of evidence against witches. pag. 22.

Confessions of witches, whereby they are condemned. pag. 24.

Presumptions, whereby witches are condemned. pag. 25.

Particular interogatories used by the inquisitors against witches. pa.

27.

The inquisitors triall of weeping by conjuration. pag. 29.

Certeine cautions against witches, and of their tortures to procure

confession. pag. 29.

The 15. crimes laid to the charge of witches, by witchmongers;

speciallie by Bodin, in Demonomania. 32.

A refutation of the former surmised crimes patched togither by Bodin,

and the onelie waie to escape the inquisitors hands. pag. 34.

The opinion of Cornelius Agrippa concerning witches, of his pleading

for a poore woman accused of witchcraft, and how he convinced the

inquisitors. pag. 35.

What the feare of death and feeling of torments may force one to doo,

and that it is no marvell though witches condemne themselves by their

owne confessions so tyrannicallie extorted. pag. 37.

¶ _The third Booke._

The witches bargaine with the divell, according to M. Mal. Bodin,

Nider, Daneus, Psellus, Erastus, Hemingius, Cumanus, Aquinas,

Bartholomeus Spineus, &c. Pag. 40.

The order of the witches homage done (as it is written by lewd

inquisitors and peevish witchmoongers) to the divell in person;

of their songs and danses, and namelie of La volta, and of other

ceremonies, also of their excourses. pag. 41.

How witches are summoned to appeere before the divell, of their riding

in the aire, of their accompts, of their conference with the divell, of

his supplies, and their conference, of their farewell and sacrifices:

according to Daneus, Psellus, &c. p. 43.

That there can no real league be made with the divell the first author

of the league, and the weake proofes of the adversaries for the same.

pag. 44.

Of the private league, a notable tale of Bodins concerning a French

ladie, with a confutation. pag. 46.

A disproofe of their assemblies, and of their bargaine pag. 47.

A confutation of the objection concerning witches confessions. pag. 49.

What follie it were for witches to enter into such desperate perill,

and to endure such intolerable tortures for no gaine or commoditie,

and how it comes to passe that witches are overthrowne by their

confessions. 51.

How melancholie abuseth old women, and of the effects thereof by

sundrie examples. pag. 52.

That voluntarie confessions may be untrulie made, to the undooing of

the confessors, and of the strange operation of melancholie, prooved by

a familiar and late example. pag. 55.

The strange and divers effects of melancholie, and how the same

humor abounding in witches, or rather old women, filleth them full

of mervellous imaginations, & that their confessions are not to be

credited. p. 57.

A confutation of witches confessions, especiallie concerning their

league. pag. 59.

A confutation of witches confessions, concerning making of tempests and

raine: of the naturall cause of raine, and that witches or divels have

no power to doo such things. pag. 60.

What would ensue, if witches confessions or witchmōgers opinions were

true, concerning the effects of witchcraft, inchantments, &c. pag. 63.

Examples of forren nations, who in their warres used the assistance of

witches; of eybiting witches in Ireland, of two archers that shot with

familiars. pag. 64.

Authorities condemning the fantasticall confessions of witches, and how

a popish doctor taketh upon him to disproove the same. pag. 65.

Witchmongers reasons, to proove that witches can worke wonders, Bodins

tale of a Friseland preest transported, that imaginations proceeding of

melancholie doo cause illusions. pag. 67.

That the confession of witches is insufficient in civill and common law

to take awaie life. What the sounder divines, and decrees of councels

determine in this case. pag. 68.

Of foure capitall crimes objected against witches, all fullie answered

& confuted as frivolous. pag. 70.

A request to such readers as loath to heare or read filthie & bawdie

matters (which of necessitie are here to be inserted) to passe over

eight chapters. pag. 72.

¶ _The fourth Booke._

Of witchmoongers opinions concerning evill spirits, how they frame

themselves in more excellent sort than God made us. Pag. 73.

Of bawdie Incubus and Succubus, and whether the action of venerie may

be performed betweene witches and divels and when witches first yeelded

to Incubus. pag. 74.

Of the divels visible and invisible dealing with witches in the waie of

lecherie. pag. 76.

That the power of generation is both outwardlie and inwardlie impeached

by witches, and of divers that had their genitals taken from them by

witches, and by the same means againe restored. pag. 77.

Of bishop Sylvanus his leacherie opened & covered againe, how maids

having yellow haire are most combred with Incubus, how maried men are

bewitched to use other mens wives, and to refuse their owne. pag. 79.

How to procure the dissolving of bewitched love, also to enforce a man

(how proper so ever he be) to love an old hag: and of a bawdie tricke

of a priest in Gelderland. pag. 80.

Of divers saincts and holie persons, which were exceeding bawdie and

lecherous, and by certeine miraculous meanes became chast. pag. 81.

Certeine popish and magicall cures, for them that are bewitched in

their privities. p. 82.

A strange cure doone to one that was molested with Incubus. pag. 83.

A confutation of all the former follies touching Incubus, which by

examples and proofes of like stuffe is shewed to be flat knaverie,

wherein the carnall copulation with spirits is overthrowne. pag. 85.

That Incubus is a naturall disease, with remedies for the same, besides

magicall cures herewithall expressed. pag. 86.

The censure of G. Chaucer, upon the knaverie of Incubus. pag. 88.

¶ _The fift Booke._

Of transformations, ridiculous examples brought by the adversaries for

the confirmation of their foolish doctrine. Pag. 89.

Absurd reasons brought by Bodin, & such others, for confirmation of

transformations. pag. 93.

Of a man turned into an asse, and returned againe into a man by one of

Bodins witches: S. Augustines opinion thereof. cap. 94.

A summarie of the former fable, with a refutation thereof, after due

examination of the same. pag. 97.

That the bodie of a man cannot be turned into the bodie of a beast by a

witch, is prooved by strong reasons, scriptures, and authorities.

pag. 99.

The witchmongers objections concerning Nabuchadnez-zar answered, &

their errour concerning Lycanthropia confuted. pag. 101.

A speciall objection answered concerning transportations, with the

consent of diverse writers thereupon. pag. 103.

The witchmongers objection concerning the historie of Job answered.

pag. 105.

What severall sortes of witches are mentioned in the scriptures, & how

the word witch is there applied. pag. 109.

¶ _The sixt Booke._

The exposition of this Hebrue word Chasaph, wherin is answered the

objection conteined in Exodus 22. to wit: Thou shalt not suffer a

witch to live, and of Simon Magus. Acts 8. pag. 111.

The place of Deuteronomie expounded, wherein are recited all kind of

witches; also their opinions confuted, which hold that they can worke

worke[*] such miracles as are imputed unto them. pag. 113.

That women have used poisoning in all ages more than men, & of the

inconvenience of poisoning pag. 116.

Of divers poisoning practises, otherwise called veneficia, committed in

Italie, Genua, Millen, Wittenberge, also how they were discovered and

executed. pag. 119.

A great objection answered concerning this kind of witchcraft called

Veneficium. pag. 120.

In what kind of confections that witchcraft, which is called

Veneficium, consisteth: of love cups, and the same confuted by poets.

pag. 121.

It is prooved by more credible writers, that love cups rather ingender

death through venome, than love by art: and with what toies they

destroie cattell, and procure love. p. 123.

John Bodin triumphing against J. Wier is overtaken with false greeke &

false interpretation thereof. p. 125.

♦[*] [_sic_]♦

¶ _The seventh Booke._

Of the Hebrue woord Ob, what it signifieth where it is found, of

Pythonisses called Ventriloque, who they be, & what their practises

are, experience and examples thereof shewed. Pag. 126.

How the lewd practise of the Pythonist of Westwell came to light, and

by whome she was examined; and that all hir diabolicall speach was

but ventriloquie and plaine cousenage, which is prooved by hir owne

confession. pag. 130.

Bodins stuffe concerning the Pythonist of Endor, with a true storie of

a counterfeit Dutchman. pag. 132.

Of the great oracle of Apollo the Pythonist, and how men of all sorts

have beene deceived, and that even the apostles have mistaken the

nature of spirits, with an unanswerable argument, that spirits can

take no shapes. pag. 133.

Why Apollo was called Pytho wherof those witches were called

Pythonists: Gregorie his letter to the divell. pag. 136.

Apollo, who was called Pytho, compared to the Rood of grace: Gregories

letter to the divell cōfuted. p. 137.

How diverse great clarkes and good authors have beene abused in

this matter of spirits through false reports, and by means of their

credulitie have published lies, which are confuted by Aristotle and

the scriptures. pag. 138.

Of the witch of Endor, and whether she accomplished the raising of

Samuel trulie, or by deceipt: the opinion of some divines hereupon.

p. 139.

That Samuel was not raised indeed, and how Bodin and all papists dote

herin, and that soules cannot be raised by witchcraft. pag. 140.

That neither the divell nor Samuel was raised, but that it was a meere

cousenage, according to the guise of our Pythonists. pag. 142.

The objection of the witchmongers concerning this place fullie

answered, and what circumstances are to be considered for the

understanding of this storie, which is plainelie opened from the

beginning of the 28. chapt. of the 1. Samuel, to the 12. verse.

pag. 143.

The 12. 13. & 14. verses of 1. Sam. 28. expounded: wherein is shewed

that Saule was cousened and abused by the witch, & that Samuel was not

raised, is prooved by the witches owne talke. pag. 146.

The residue of 1. Sam. 28. expounded: wherein is declared how

cunninglie this witch brought Saule resolutelie to beleeve that she

raised Samuel, what words are used to colour the cousenage, & how all

might also be wrought by ventriloquie. p. 148.

Opinions of some learned men, that Samuel was indeed raised, not by the

witches art or power, but by the speciall miracle of God, that there

are no such visions in these our daies, and that our witches cannot

doo the like. pag. 151.

Of vaine apparitions, how people have beene brought to feare bugs,

which is partlie reformed by preaching of the gospel, the true effect

of Christes miracles. pag. 152.

Witches miracles cōpared to Christs, that God is the creator of al

things, of Apollo, and of his names and portraiture. pag. 154.

¶ _The eight Booke._

That miracles are ceased. 156.

That the gift of prophesie is ceased. Pag. 158.

That Oracles are ceased. pag. 160.

A tale written by manie grave authors, and beleeved by manie wise men

of the divels death. An other storie written by papists, and beleeved

of all catholikes, approoving the divels honestie, conscience, and

courtesie. pag. 162.

The judgments of the ancient fathers touching oracles, and their

abolishment, and that they be now transferred from Delphos to Rome.

p. 164.

Where and wherein couseners, witches, and preests were woont to give

oracles, and to worke their feats. pag. 165.

¶ _The ninth Booke._

The Hebrue word Kasam expounded, and how farre a Christian may

conjecture of things to come. Pag. 167.

Proofes by the old and new testament, that certaine observations of the

weather are lawfull. pag. 168.

That certeine observations are indifferent, certeine ridiculous, and

certeine impious, whence that cunning is derived of Apollo, and of

Aruspices. pag. 169.

The predictions of soothsaiers & lewd preests, the prognostications of

astronomers and physicians allowable, divine prophesies holie and

good. pag. 171.

The diversitie of true prophets, of Urim, and of the propheticall use

of the twelve pretious stones conteined therein, of the divine voice

called Eccho. pag. 172.

Of prophesies conditionall: whereof the prophesies in the old testament

dee[*] intreat, and by whom they were published; witchmongers answers

to the objections against witches supernaturall actions. pag. 173.

What were the miracles expressed in the old testament, and what are

they in the new testament: and that we are not now to looke for anie

more miracles. pag. 175.

♦[*] [doe]♦

¶ _The tenth Booke._

The interpretation of the Hebrue word Onen, of the vanitie of dreames,

and divinations thereupon. Pag. 177.

Of divine, naturall, & casuall dreames, with the differing causes and

effects. pag. 178.

The opinion of divers old writers touching dreames, and how they varie

in noting the causes therof. p. 179.

Against interpretors of dreames, of the ordinarie cause of dreames,

Hemingius his opinion of diabolicall dreames, the interpretation of

dreames ceased. pag. 180.

That neither witches, nor anie other, can either by words or herbs,

thrust into the mind of a sleeping man, what cogitations or dreames

they list; and whence magicall dreames come. pag. 181.

How men have beene bewitched, cousened or abused by dreames to dig and

search for monie. pag. 182.

The art & order to be used in digging for monie, revealed by dreames,

how to procure pleasant dreames, of morning and midnight dreames.

p. 183.

Sundrie receipts & ointments, made and used for the transportation of

witches, and other miraculous effects: an instance thereof reported

and credited by some that are learned. pag. 184.

A confutation of the former follies, as well cōcerning ointments,

dreams, &c. as also of the assemblie of witches, and of their

consultations and bankets at sundrie places, and all in dreames.

pag. 185.

That most part of prophesies in the old testament were revealed in

dreams, that we are not now to looke for such revelations, of some

who have drempt of that which hath come to passe, that dreames proove

contrarie, Nebuchadnez zars[*] rule to know a true expositor of

dreames. pag. 187.

♦[*] [_sic_]♦

¶ _The eleventh Booke._

The Hebrue word Nahas expounded, of the art of augurie, who invented

it, how slovenlie a science it is: the multitude of sacrifices and

sacrificers of the heathen, and the causes thereof. Pag. 189.

Of the Jewes sacrifice to Moloch, a discourse thereupon, and of

Purgatorie. pag. 190.

The Cambals[*] crueltie, of popish sacrifices exceeding in tyrannie

the Jewes or Gentiles. pag. 191.

The superstition of the heathen about the element of fier, and how it

grew in such reverence among them, of their corruptions, and that

they had some inkling of the godlie fathers dooings in that behalfe.

pag. 191.

Of the Romane sacrifices, of the estimation they had of augurie, of the

lawe of the twelve tables. pag. 192.

Colleges of augurors, their office, their number, the signification

of augurie, that the practisers of that art were couseners, their

profession, their places of exercise, their apparell, their

superstition. pag. 193.

The times and seasons to exercise augurie, the maner and order thereof,

of the ceremonies thereunto belonging. pag. 195.

Upon what signes and tokens augurors did prognosticate, observations

touching the inward and outward parts of beasts, with notes of beasts

behaviour in the slaughterhouse. pag. 196.

A confutation of augurie, Plato his reverend opinion thereof, of

contrarie events, & false predictions. p. 196.

The cousening art of sortilege or lotarie, practiced especiallie by

Aegyptian vagabonds, of allowed lots, of Pythagoras his lot, &c.

pag. 197.

Of the Cabalisticall art, consisting of traditions and unwritten

verities learned without booke, and of the division thereof. cap. 198.

When, how, and in what sort sacrifices were first ordained, and how

they were prophaned, and how the pope corrupteth the sacraments of

Christ. pag. 200.

Of the objects whereupon the augurors used to prognosticate, with

certeine cautions and notes. pag. 201.

The division of augurie, persons admittable into the colleges of

augurie, of their superstition. pag. 202.

Of the common peoples fond and superstitious collections and

observations. pag. 203.

How old writers varie about the matter, the maner, and the meanes,

whereby things augurificall are mooved. pag. 205.

How ridiculous an art augurie is, how Cato mocked it, Aristotles

reason against it, fond collections of augurors, who allowed, and who

disallowed it. pag. 206.

Fond distinctions of the heathen writers, concerning augurie. pag. 208.

Of naturall and casuall augurie, the one allowed,and the other

disallowed. pag. 208.

A confutation of casual augurie which is meere witchcraft, and upon

what uncerteintie those divinations are grounded. pag. 209.

That figure-casters are witches, the uncerteintie of their art, and of

their contradictions, Cornelius Agrippas sentence against judiciall

astrologie. pag. 210.

The subtiltie of astrologers to mainteine the credit of their art, why

they remaine in credit, certeine impieties conteined in astrologers

assertions. pag. 212.

Who have power to drive awaie divels with their onelie presence, who

shall receive of God whatsoever they aske in praier, who shall obteine

everlasting life by meanes of constellations, as nativitie-casters

affirme. pag. 214.

♦[*] [_sic_]♦

¶ _The twelfe Booke._

The Hebrue word Habar expounded, where also the supposed secret force

of charmes and inchantments is shewed, and the efficacie of words is

diverse waies declared. Pag. 216.

What is forbidden in scriptures concerning witchcraft, of the operation

of words, the superstition of the Cabalists and papists, who createth

substances, to imitate God in some cases is presumption, words of

sanctification. pag. 217.

What effect & offense witches charmes bring, how unapt witches are, and

how unlikelie to worke those things which they are thought to doo,

what would follow if those things were true which are laid to their

charge. pag. 218.

Why God forbad the practise of witchcraft, the absurditie of the law of

the twelve tables, whereupon their estimation in miraculous actions is

grounded, of their woonderous works. pag. 220.

An instance of one arreigned upon the law of the twelve tables, whereby

the said law is prooved ridiculous, of two witches that could doo

woonders. pag. 221.

Lawes provided for the punishment of such witches as worke miracles,

whereof some are mentioned, and of certeine popish lawes published

against them. pag. 222.

Poetical authorities commonlie alledged by witchmongers, for the

proofe of witches miraculous actions, and for confirmation of their

supernaturall power. pag. 223.

Poetrie and poperie compared in inchantments, popish witchmongers have

more advantage herein than protestants. pag. 229.

Popish periapts, amulets & charmes, agnus Dei, a wastcote of proofe, a

charme for the falling evill, a writing brought to S. Leo from heaven

by an angell, the vertues of S. Saviors epistle, a charme against

theeves, a writing found in Christs wounds, of the crosse, &c.

pag. 230.

¶ A charme against shot, or a wastcote of proofe. Against the falling

evill, p. 231. A popish periapt or charme, which must never be said,

but carried about one, against theeves. Another amulet, pag. 233. A

papisticall charme. A charme found in the canon of the masse. Other

papisticall charmes. pag. 234. A charme of the holie crosse. pag. 235.

A charme taken out of the Primer. pag. 236.

How to make holie water, and the vertues thereof, S. Rufins charme,

of the wearing & bearing of the name of Jesus, that the sacrament of

confession & the eucharist is of as much efficacie as other charmes,

and magnified by L. Vairus. pag. 237.

Of the noble balme used by Moses, apishlie counterfeited in the church

of Rome. pag. 238.

The opinion of Ferrarius touching charmes, periapts, appensions,

amulets, &c. Of Homericall medicines, of constant opinion, and the

effects thereof. pag. 239.

Of the effects of amulets, the drift of Argerius Ferrarius in the

commendation of charmes, &c: foure sorts of Homericall medicines, and

the choice thereof; of imagination. pag. 241.

Choice of charmes against the falling evill, the biting of a mad dog,

the stinging of a scorpion, the toothach, for a woman in travell, for

the kings evill, to get a thorne out of any member, or a bone out of

ones throte, charmes to be said fasting, or at the gathering of

hearbs, for sore eies, to open locks, against spirits, for the bots

in a horsse, and speciallie for the Duke of Albas horsse, for sowre

wines, &c. pag. 242.

¶ For the falling evill. pa. 242. Against the biting of a mad dog. pag.

243. Against the biting of a scorpion. Against the toothach. A charme

to release a woman in travell. To heale the Kings or Queenes evill, or

anie other sorenesse in the throte. A charme read in the Romish

church, upon saint Blazes daie, that will fetch a thorne out of anie

place of ones bodie, a bone out of the throte, &c: Lect. 3. pag. 244.

A charme for the headach. A charme to be said ech morning by a witch

fasting, or at least before she go abroad. Another charme that witches

use at the gathering of their medicinable hearbs. An old womans

charme, wherwith she did much good in the countrie, and grew famous

thereby. pag. 245. Another like charme. A charme to open locks. A

charme to drive awaie spirits that haunt anie house. pag. 246. A

prettie charme or conclusion for one possessed. Another for the same

purpose. Another to the same effect. Another charme or witchcraft for

the same. pag. 247. A charme for the bots in a horsse. pag. 248. A

charme against vineger. pa. 249.

The inchanting of serpents & snakes, objections answered concerning the

same; fond reasons whie charmes take effect therein, Mahomets pigeon,

miracles wrought by an Asse at Memphis in Aegypt, popish charmes

against serpents, of miracle-workers, the taming of snakes, Bodins lie

of snakes. pag. 249.

Charmes to carrie water in a sive, to know what is spoken of us behind

our backs, for bleare eies, to make seeds to growe well, of images

made of wax, to be rid of a witch, to hang hir up, notable authorities

against waxen images, a storie bewraieng the knaverie of waxen images.

pag. 256.

¶ A charme teaching how to hurt whom you list with images of wax, &c.

pag. 257.

Sundrie sorts of charmes tending to diverse purposes, and first,

certeine charmes to make taciturnitie in tortures. pag. 259.

¶ Counter charmes against these and all other witchcrafts, in the

saieng also whereof witches are vexed, &c. A charme for the choine

cough. For corporall or spirituall rest. Charmes to find out a theefe.

pag. 260. Another waie to find out a theefe that hath stolne any

thing from you. pag. 261. To put out the theeves eie. Another waie to

find out a theefe. pag. 262. A charme to find out or spoile a theefe.

S. Adelberts cursse or charme against theeves. pag. 263. Another

inchantment. pag. 266.

A charme or experiment to find out a witch. pag. 266.

¶ To spoile a theefe, a witch, or any other enimie, and to be delivered

from the evill. pag. 269. A notable charme or medicine to pull out

an arrowhead, or any such thing that sticketh in the flesh or bones,

and cannot otherwise be had out. Charmes against a quotidian ague.

For all maner of agues intermittant. Periapts, characters, &c: for

agues, and to cure all diseases, and to deliver from all evill. p.

270. More charmes for agues. pag. 271. For a bloudie fluxe, or rather

an issue of bloud. Cures commensed and finished by witchcraft, pa.

273. Another witchcraft or knaverie, practised by the same surgion.

pag. 275. Another experiment for one bewitched. Otherwise. A knacke to

know whether you be bewitched, or no, &c. pag. 276.

That one witchcraft may lawfullie meete with another. pag. 277.

Who are privileged from witches, what bodies are aptest to be

bewitched, or to be witches, why women are rather witches than men,

and what they are. pag. 277.

What miracles witchmongers report to have been done by witches words

&c: contradictions of witchmongers among themselves, how beasts are

cured hereby, of bewitched butter, a charme against witches, & a

counter charme, the effect of charmes and words prooved by L. Vairus

to be woonderfull. pag. 279.

¶ A charme to find hir that bewitched your kine. Another, for all

that have bewitched any kind of cattell. p. 281. A speciall charme to

preserve all cattell from witchcraft. pag. 282.

Lawfull charmes, rather medicinable cures for diseased cattell. The

charme of charmes, and the power thereof. pag. 283.

¶ The charme of charmes. Otherwise. pag. 284.

A confutation of the force and vertue falselie ascribed to charmes

and amulets, by the authorities of ancient writers, both divines and

physicians. pag. 285.

¶ _The xiii. Booke._

The signification of the Hebrue word Hartumim, where it is found

written in the scriptures, and how it is diverslie translated: whereby

the objection of Pharaos magicians is afterward answered in this

booke; also of naturall magicke not evill in it selfe. Pag. 287.

How the philosophers in times past travelled for the knowledge of

naturall magicke, of Salomons knowledge therein, who is to be called

a naturall magician, a distinctiō therof, and why it is condemned for

witchcraft. pag. 288.

What secrets doo lie hidden, and what is taught in naturall magicke,

how Gods glorie is magnified therein, and that it is nothing but the

worke of nature. pag. 290.

What strange things are brought to passe by naturall magicke. pag. 291.

The incredible operation of waters, both standing and running; of wels,

lakes, rivers, and of their woonderfull effects. pag. 292.

The vertues and qualities of sundrie pretious stones, of cousening

Lapidaries, &c. pag. 293.

Whence the pretious stones receive their operations, how curious

Magicians use them, and of their seales. pag. 297.

The sympathie and antipathie of naturall and elementarie bodies

declared by diverse examples of beasts, birds, plants, &c. pag. 301.

The former matter prooved by manie examples of the living and the dead.

pag. 303.

The bewitching venome conteined in the bodie of an harlot, how hir eie,

hir toong, hir beautie and behavior bewitcheth some men: of bones and

hornes yeelding great vertue. pag. 304.

Two notorious woonders and yet not marvelled at. pag. 305.

Of illusions, confederacies, and legierdemaine, and how they may be

well or ill used. pag. 307.

Of private confederacie, and of Brandons pigeon. pag. 308.

Of publike confederacie, and whereof it consisteth. pag. 309.

How men have beene abused with words of equivocation, with sundrie

examples thereof. pag. 309.

How some are abused with naturall magike, and sundrie examples therof

when illusion is added thereunto, of Jacobs pied sheepe, and of a

blacke Moore. pag. 311.

The opinion of witchmongers, that divels can create bodies, & of

Pharaos magicians. pag. 312.

How to produce or make monsters by art magike, and why Pharaos

magicians could not make lice. pa. 313.

That great matters may be wrought by this art, when princes esteeme

and mainteine it: of divers woonderfull experiments, and of strange

conclusions in glasses, of the art perspective, &c. pag. 315.

A comparison betwixt Pharaos magicians and our witches, and how their

cunning consisted in juggling knacks. pag. 317.

That the serpents and frogs were trulie presented, and the water

poisoned indeed by Jannes and Jambres, of false prophets, and of their

miracles, of Balams asse. pag. 318.

The art of juggling discovered, and in what points it dooth

principallie consist. pag. 321.

Of the ball, and the manner of legierdemaine therwith, also notable

feats with one or diverse balles. pag. 322.

¶ To make a little ball swell in your hand till it be verie great.

p. 323. To consume (or rather to conveie) one or manie balles into

nothing. pag. 324. How to rap a wag upon the knuckles. pag. 324.

Of conveiance of monie. pag. 324.

¶ To conveie monie out of one of your hands into the other by

legierdemaine. pag. 325. To convert or transubstantiate monie into

counters, or counters into monie. pag. 325. To put one testor into

one hand, and an other into the other hand, and with words to bring

them togither. pag. 325. To put one testor into a strangers hand, and

another into your owne, and to conveie both into the strangers hand

with words. pag. 326. How to doo the same or the like feat otherwise.

pa. 326. To throwe a peece of monie awaie, and to find it againe where

you list. pag. 326. With words to make a groat or a testor to leape

out of a pot, or to run alongst upon a table. pag. 327. To make a

groat or a testor to sinke through a table, and to vanish out of a

handkercher verie strangelie. pag. 327.

A notable tricke to transforme a counter to a groat. pag. 328.

An excellent feat, to make a two penie peece lie plaine in the palme of

your hand, and to be passed from thence when you list. pag. 329.

¶ To conveie a testor out of ones hand that holdeth it fast. pag. 329.

To throwe a peece of monie into a deepe pond, and to fetch it againe

from whence you list. pag. 330.

To conveie one shilling being in one hand into an other, holding your

armes abroad like a rood. pag. 330. How to rap a wag on the knuckles.

pag. 330.

To transforme anie one small thing into anie other forme by folding of

paper. pag. 331.

Of cards, with good cautions how to avoid cousenage therein: speciall

rules to conveie and handle the cards, and the maner and order how to

accomplish all difficult and strange things wrought by cards.

pag. 331.

¶ How to deliver out foure aces, and to convert them into foure knaves.

pag. 333. How to tell one what card he seeth in the bottome, when the

same card is shuffled into the stocke. pag. 334. An other waie to doo

the same, having your selfe indeed never seene the card. pag. 334. To

tell one without confederacie what card he thinketh. pag. 334.

How to tell what card anie man thinketh, how to conveie the same into

a kernell of a nut or cheristone, &c: and the same againe into ones

pocket: how to make one drawe the same or anie card you list, and all

under one devise. pag. 335.

Of fast or loose, how to knit a hard knot upon a handkercher, and to

undoo the same with words. p. 336.

¶ A notable feat of fast or loose, namelie, to pull three beadstones

from off a cord, while you hold fast the ends thereof, without

remooving of your hand. pag. 337.

Juggling knacks by confederacie, and how to know whether one cast

crosse or pile by the ringing. pag. 338.

¶ To make a shoale of goslings drawe a timber log. pag. 338. To make

a pot or anie such thing standing fast on the cupboord, to fall downe

thense by vertue of words. pag. 338. To[*] one danse naked. pag. 339.

To transforme or alter the colour of ones cap or hat. pag. 339. How to

tell where a stollen horsse is become. pag. 339.

Boxes to alter one graine into another, or to consume the graine or

come to nothing. pag. 340.

¶ How to conveie (with words or charmes) the corne conteined in one

boxe into an other. pag. 340. Of an other boxe to convert wheat into

flower with words, &c. pag. 341. Of diverse petie juggling knacks.

pag. 341.

To burne a thred, and to make it whole againe with the ashes thereof.

pag. 341.

¶ To cut a lace asunder in the middest, and to make it whole againe.

pag. 342. How to pull laces innumerable out of your mouth, of what

colour or length you list, and never anie thing seene to be therein.

pag. 343.

How to make a booke, wherein you shall shew everie leafe therein to be

white, blacke, blew, red, yellow, greene, &c. pag. 343.

Desperate or dangerous juggling knacks, wherin the simple are made to

thinke, that a seelie juggler with words can hurt and helpe, kill and

revive anie creature at his pleasure: and first to kill anie kind of

pullen, and to give it life againe. pag. 346.

¶ To eate a knife, and to fetch it out of anie other place. pag. 346.

To thrust a bodkin into your head without hurt. pag. 347. To thrust a

bodkin through your toong, and a knife through your arme: a pittiful

sight, without hurt or danger. pag. 347. To thrust a peece of lead

into one eie, and to drive it about (with a sticke) betweene the skin

and flesh of the forehead, untill it be brought to the other eie, and

there thrust out. pag. 348. To cut halfe your nose asunder, and to

heale it againe presentlie without anie salve. pag. 348.

To put a ring through your cheeke. pag. 348. To cut off ones head, and

to laie it in a platter, &c: which the juglers call the decollation

of John Baptist. pag. 349. To thrust a dagger or bodkin in your guts

verie strangelie, and to recover immediatlie. pag. 350. To draw a cord

through your nose, mouth or hand, so sensiblie as it is wonderfull to

see. pag. 351.

The conclusion wherein the reader is referred to certeine patterns of

instruments wherewith diverse feats here specified are to be executed.

pag. 351.

♦[*] [make]♦

¶_The xiiii. Booke._

Of the art of Alcumysterie, of their woords of art and devises to

bleare mens eies, and to procure credit to their profession. Pag. 353.

The Alcumysters drift, the Chanons yeomans tale, of alcumystical stones

and waters. pag. 355.

Of a yeoman of the countrie cousened by an Alcumyst. pag. 357.

A certeine king abused by an Alcumyst, and of the kings foole a pretie

jest. pag. 360.

A notable storie written by Erasmus of two Alcumysts, also of longation

and curtation. pag. 361.

The opinion of diverse learned men touching the follie of Alcumystrie.

pag. 368.

That vaine and deceitfull hope is a great cause why men are seduced by

this alluring art, and that there labours therein are bootelesse, &c.

pag. 371.

A continuation of the former matter, with a conclusion of the same.

p. 372.

¶ _The xv. Booke._

The exposition of Iidoni, and where it is found, whereby the whole art

of conjuration is deciphered. Pag. 376.

An inventarie of the names, shapes, powers, governement, and effects

of divels and spirits, of their severall segniorities and degrees: a

strange discourse woorth the reading. p. 377.

The houres wherein principall divels may be bound; to wit, raised and

restrained from dooing of hurt. p. 393.

The forme of adjuring or citing of the spirits aforesaid to arise &

appeare. page. 393.

A confutation of the manifold vanities conteined in the precedent

chapters, speciallie of commanding of divels. pag. 396.

The names of the planets, their characters, togither with the twelve

signes of the zodiake, their dispositions, aspects, and government,

with other observations. pag. 397.

¶ The twelve signes of the zodiake, their characters and denominations,

&c. pag. 397. Their dispositions or inclinations. 397. The disposition

of the planets. pag. 398. The aspects of the planets. 398. How the

daie is divided or distinguished. 398. The division of the daie, and

the planetarie regiment. pag. 399. The division of the night, and the

planetarie regiment. pag. 399.

The characters of the angels of the seven daies, with their names: of

figures, seales and periapts. pag. 400.

An experiment of the dead. pag. 401.

A licence for Sibylia to go and come by at all times. pag. 407.

To know of treasure hidden in the earth. pag. 408.

¶ This is the waie to go invisible by these three sisters of fairies.

408.

An experiment of Citrael, &c: _angeli diei dominici_. pag. 410.

¶ The seven angels of the seven daies, with the praier called _Regina

linguæ_. pag. 410.

How to inclose a spirit in a christall stone. pag. 411.

A figure or type proportionall, shewing what forme must be observed and

kept, in making the figure whereby the former secret of inclosing a

spirit in christall is to be accomplished, &c. pag. 414.

An experiment of Bealphares. pag. 415.

¶ The twoo and twentieth Psalme. pag. 416.

This psalme also following, being the fiftie one psalme, must be said

three times over, &c. pag. 416.

To bind the spirit Bealphares, and to lose him againe. pag. 418.

¶ A licence for the spirit to depart. pag. 419. A type or figure of the

circle for the maister and his fellowes to sit in, shewing how & after

what fashion it should be made. pag. 420.

The making of the holie water. pag. 421.

¶ To the water saie also as followeth. pag. 421. Then take the salt in

thy hand, and saie putting it into the water, making in the maner of a

crosse. pag. 421. Then sprinkle upon anie thing, and saie as

followeth. pag. 422.

To make a spirit to appeare in a christall. pag. 422.

An experiment of the dead. pag. 423.

¶ Now the Pater noster, Ave, and Credo must be said, and then the

praier immediatlie following. p. 425.

A bond to bind him to thee, and to thy N. as followeth. pag. 425.

¶ This bōd as followeth, is to call him into your christall stone, or

glasse, &c. pag. 428. Then being appeared, saie these words following.

pag. 429. A licence to depart. pag. 429.

When to talke with spirits, and to have true answers to find out a

theefe. pag. 430.

¶ To speake with spirits. pag. 430.

A confutation of conjuration, especiallie of the raising, binding and

dismissing of the divell, of going invisible and other lewd practises.

pag. 430.

A comparison betweene popish exorcists and other conjurors, a popish

conjuration published by a great doctor of the Romish church, his

rules and cautions. pag. 433.

A late experiment, or cousening conjuration practised at Orleance by

the Franciscane Friers, how it was detected, and the judgement against

the authors of that comedie. pag. 435.

Who may be conjurors in the Romish church besides priests, a ridiculous

definition of superstition, what words are to be used and not used in

exorcismes, rebaptisme allowed, it is lawfull to conjure any thing,

differences betweene holie water and conjuration. pag. 438.

The seven reasons why some are not rid of the divell with all their

popish conjurations, why there were no cōjurors in the primitive

church, and why the divell is not so soone cast out of the bewitched

as of the possessed. pag. 441.

Other grosse absurdities of witchmongers in this matter of

conjurations. pag. 443.

Certaine conjurations taken out of the pontificall and out of the

missall. pag. 444.

¶ A conjuration written in the masse booke. Fol. 1. pag. 445. Oremus.

pag. 445.

That popish priests leave nothing unconjured, a forme of exorcisme for

incense. pag. 446.

The rules and lawes of popish Exorcists and other conjurors all one,

with a confutation of their whole power, how S. Martine conjured the

divell. pag. 447.

That it is a shame for papists to beleeve other conjurors dooings,

their owne being of so litle force, Hippocrates his opinion herein.

pag. 450.

How conjurors have beguiled witches, what bookes they carie about

to procure credit to their art, wicked assertions against Moses and

Joseph. pag. 451.

All magicall arts confuted by an argument concerning Nero, what

Cornelius Agrippa and Carolus Gallus have left written therof, and

prooved by experience. pag. 452.

Of Salomons conjurations, and of the opinion conceived of his cunning

and practise therein. pag. 454.

Lessons read in all churches, where the pope hath authoritie, on Saint

Margarets daie, translated into English word for word. pag. 455.

A delicate storie of a Lombard, who by saint Margarets example would

needs fight with a reall divell. pag. 457.

The storie of S. Margaret prooved to be both ridiculous and impious in

everie point. pag. 459.

A pleasant miracle wrought by a popish preest. pag. 460.

The former miracle confuted, with a strange storie of S. Lucie.

pag. 461.

Of visions, noises, apparitions, and imagined sounds, and of other

illusions, of wandering soules: with a confutation thereof. pag. 461.

Cardanus opinion of strange noises, how counterfet visions grow to be

credited, of popish appeerances, of pope Boniface. pag. 464.

Of the noise or sound of eccho, of one that narrowlie escaped drowning

thereby &c. pag. 465.

Of Theurgie, with a confutation therof, a letter sent to me concerning

these matters. pag. 466.

¶ The copie of a letter sent unto me R. S. by T. E. Maister of art, and

practiser both of physicke, and also in times past, of certeine vaine

sciences; now condemned to die for the same: wherein he openeth the

truth touching these deceits. pag. 467.

¶ _The xvi. Booke._

A conclusion, in maner of an epilog, repeating manie of the former

absurdities of witchmongers conceipts, confutations thereof, and of

the authoritie of James Sprenger and Henry Institor inquisitors and

compilers of M. Mal. Pa. 470.

By what meanes the common people have beene made beleeve in the

miraculous works of witches, a definition of witchcraft, and a

description thereof. pag. 471.

Reasons to proove that words and characters are but bables, and that

witches cannot doo such things as the multitude supposeth they can,

their greatest woonders prooved trifles, of a yoong gentleman

cousened. pag. 473.

Of one that was so bewitched that he could read no scriptures but

canonicall, of a divell that could speake no Latine, a proofe that

witchcraft is flat cousenage. pag. 476.

Of the divination by the sive & sheeres, and by the booke and key,

Hemingius his opinion thereof confuted, a bable to know what is a

clocke, of certeine jugling knacks, manifold reasons for the

overthrowe of witches and conjurors, and their cousenages, of the

divels transformations, of _Ferrum candens, &c._ pag. 477.

How the divell preached good doctrine in the shape of a preest, how

he was discovered, and that it is a shame (after confutation of the

greater witchcrafts) for anie man to give credit to the lesser points

thereof. pag. 481.

A conclusion against witchcraft, in maner and forme of an Induction.

pag. 483.

Of naturall witchcraft or fascination. pag. 484.

Of inchanting or bewitching eies. pag. 485.

Of naturall witchcraft for love, &c. pag. 487.

• • • • •

A discourse upon divels and spirits, and first of philosophers

opinions, also the maner of their reasoning hereupon, and the same

confuted. Pag. 489.

Mine owne opinion concerning this argument, to the disproofe of some

writers hereupon. pag. 491.

The opinion of Psellus touching spirits, of their severall orders, and

a confutation of his errors therein. pag. 492.

More absurd assertions of Psellus and such others, concerning the

actions and passions of spirits, his definition of them, and of his

experience therein. pag. 495.

The opinion of Fascius Cardanus touching spirits, and of his familiar

divell. pag. 497.

The opinion of Plato concerning spirits, divels and angels, what

sacrifices they like best, what they feare, and of Socrates his

familiar divell. pag. 498.

Platos nine orders of spirits and angels, Dionysius his division

thereof not much differing from the same, all disprooved by learned

divines. pag. 500.

The commensement of divels fondlie gathered out of the 14. of Isaie, of

Lucifer and of his fall, the Cabalists the Thalmudists and Schoolemens

opinions of the creation of angels. pag. 501.

Of the cōtention betweene the Greeke and Latine church touching

the fall of angels, the variance among papists themselves herein, a

conflict betweene Michael and Lucifer. pag. 503.

Where the battell betweene Michael and Lucifer was fought, how long it

continued, and of their power, how fondlie papists and infidels write

of them, and how reverentlie Christians ought to thinke of them.

p. 504.

Whether they became divels which being angels kept not their vocation,

in Jude and Peter; of the fond opinions of the Rabbins touching

spirits and bugs, with a confutation thereof. pag. 506.

That the divels assaults are spirituall and not temporall, and how

grosselie some understand those parts of the scripture. pag. 508.

The equivocation of this word spirit, how diverslie it is taken in the

scriptures, where (by the waie) is taught that the scripture is not

alwaies literallie to be interpreted, nor yet allegoricallie to be

understood. pa. 509.

That it pleased God to manifest the power of his sonne and not of

witches by miracles. pag. 512.

Of the possessed with devils. pag. 513.

That we being not throughlie informed of the nature of divels and

spirits, must satisfie our selves with that which is dilivered us

in the scriptures touching the same, how this word divell is to be

understood both in the singular & plurall number, of the spirit of God

and the spirit of the divell, of tame spirits, of Ahab. pag. 514.

Whether spirits and soules can assume bodies, and of their creation and

substance, wherein writers doo extreamelie contend and varie.

pag. 516.

Certeine popish reasons concerning spirits made of aier, of daie divels

and night divels, and why the divell loveth no salt in his meate.

pag. 517.

That such divels as are mentioned in the scriptures, have in their

names their nature and qualities expressed, with instances thereof.

pag. 518.

Diverse names of the divell, whereby his nature and disposition is

manifested. pag. 520.

That the idols or gods of the Gentiles are divels, their diverse

names, and in what affaires their labours and authorities are

emploied, wherein also the blind superstition of the heathen people is

discovered. pag. 521.

Of the Romans cheefe gods called _Dii selecti_, and of other heathen

gods, their names and offices. pag. 523.

Of diverse gods in diverse countries. pag. 525.

Of popish provinciall gods, a comparison betweene them and heathen

gods, of physicall gods, and of what occupation everie popish god is.

pag. 526.

A comparison betweene the heathen and papists, touching their excuses

for idolatrie. pag. 529.

The conceipt of the heathen and the papists all one in idolatrie, of

the councell of Trent, a notable storie of a hangman arraigned after

he was dead and buried, &c. pag. 530.

A confutation of the fable of the hangman, of manie other feined and

ridiculous tales and apparitions, with a reproofe thereof. pag. 532.

A confutation of Johannes Laurentius, and of manie others, mainteining

these fained and ridiculous tales and apparitions, & what driveth them

awaie; of Moses and Helias appearance in Mount Thabor. pag. 534.

A confutation of assuming of bodies, and of the serpent that seduced

Eve. pag. 536.

The objection concerning the divels assuming of the serpents bodie

answered. pag. 537.

Of the cursse rehearsed Genes. 3. and that place rightlie expounded,

John Calvines opinion of the divell. pag. 539.

Mine owne opinion and resolution of the nature of spirits, and of the

divell, with his properties. pag. 540.

Against fond witchmongers, and their opinions concerning corporall

divels. pag. 542.

A conclusion wherin the Spirit of spirits is described, by the

illumination of which spirit all spirits are to be tried: with a

confutation of the Pneutomachi[*] flatlie denieng the divinitie of

this Spirit. pag. 543.

♦[*] [Pneuma-]♦

_FINIS._

¶ Imprinted at London by

_William Brome_.

❦

[These Contents in original end the book as do our Indices.]