Epistles dedicatory to Sir Roger Manwood, Sir Thomas Scot, and Dean Coldwell and William Redman

To the Honorable, mine especial good Lord, Sir ROGER MANWOOD Knight, Lord Chief Baron of Her MAJESTIES Court of the Exchequer.

IN-so-much as I know that your Lordship is by nature wholly inclined, and in purpose earnestly bent, to relieve the Poor; and that not only with Hospitality and Alms, but by divers other devises and wayes tending to their comfort: having (as it were) framed and set your self to the help and maintenance of their Estate, as appeareth by your charge and travel in that behalf. Whereas also you have a special care for the supporting of their right, and redressing of their wrongs, as neither despising their Calamity, nor yet forgetting their Complaint; seeking all means for their amendment, and for the reformation of their disorders, even as a very Father to the Poor. Finally, for that I am a poor member of that Common-wealth, where your Lordship is a principal person; I thought this my travel, in the behalf of the poor, the aged, and the simple, might be very fitly commended unto you; for a weak house requireth a strong stay. In which respect I give God thanks, that hath raised up unto me so mighty a friend for them as your Lordship is, who in our Laws have such knowledge, in Government such discretion, in these Causes such experience, and in the Common-wealth such authority; and never the less vouchsafe to descend to the consideration of these base and inferior matters, which minister more care and trouble, than worldly estimation.

And insomuch as your Lordship knoweth, or rather exerciseth the office of a Judge, whose part it is to hear with courtesie, and to determine with equity; it cannot but be apparent unto you, that when punishment exceedeth the fault, it is rather to be thought vengeance than correction. In which respect I know you spend more time and travel in the conversion and reformation, than in the subversion and confusion of Offenders, as being well pleased to augment your own private pains, to the end you may diminish their publick smart. For in truth, that Common-wealth remaineth in woful state, where fetters and haltars beat more sway than mercy and due compassion.

Howbeit, it is natural to unnatural people, and peculiar unto Witchmongers, to pursue the poor, to accuse the simple, and to kill the innocent; supplying in rigor and malice towards others, that which they themselves want in proof and discretion, or the other in offence or occasion. But as a cruel heart and an honest mind do seldom meet and feed together in a dish; so a discreet and merciful Magistrate, and a happy Common-wealth cannot be separated asunder. How much then are we bound to God who hath given us a Queen, that of Justice is not only the very perfect image and patern, but also of Mercy and Clemency (under God) the meer fountain and body it self? Insomuch as they which hunt most after blood in these dayes, have least authority to shed it. Moreover, sith I see that in cases where lenity might be noisome, and punishment wholesome to the Common-wealth, there no respect of person can move you, no authority can abash you, no fear, no threats can daunt you in performing the duty of Justice.

In that respect again, I find your Lordship a fit person to judge and look upon this present Treatise. Wherein I will bring before you, as it were to the bar, two sorts of most arrogant and wicked people; the first, challenging to themselves; the second, attributing unto others, That Power which only appertaineth to God: who only is the Creator of all things, who only searcheth the heart and reins, who only knoweth our imaginations and thoughts, who only openeth all secrets, who only worketh great wonders, who only hath power to raise up and cast down, who only maketh thunder, lightning, rain, tempest, and restraineth them at his pleasure, who only sendeth life and death, sickness and health, wealth and wo; who neither give nor lendeth his glory to any creature.

And therefore, that which grieveth me to the bottom of my heart, is, that these Witchmongers cannot be content to wrest out of Gods hand his Almighty Power, and keep it themselves, or leave it with a Witch: but that, when by drift of argument they are made to lay down the bucklers, they yield them up to the Devil, or at the least pray aide of him, as though the rains of all mens lives and actions were committed into his hand, and that he sat at the stern, to guide and direct the course of the whole World; imputing unto him power and ability enough to do as great things, and as strange Miracles, as ever Christ did.

But the Doctors of this supernatural doctrine, say sometimes, That the Witch doth all these things by vertue of her Charms; sometimes, that a Spiritual; sometimes, that a Corporal Devil doth accomplish it; sometimes they say, that the Devil doth but make the Witch believe she doth that which he himself hath wrought; sometimes, that the Devil seemeth to do that by compulsion, which he doth most willingly: Finally, the Writers hereupon are so eloquent, and full of variety, that sometimes they write, that the Devil doth all this by God's permission only; sometimes, by his licence; sometimes, by his appointment: so as (in effect and truth) not the Devil, but the high and mighty King of Kings, and Lord of hosts, even God himself, should this way be made obedient and servile to obey and perform the will and commandement of a malicious old Witch, and miraculously to answer her appetite, as well in every trifling vanity, as in most horrible executions; as the revenger of a doting old womans imagined wrongs, to the destruction of many innocent children, and as a supporter of her passions, to the undoing of many a poor soul. And I see not, but a Witch may as well inchant when she will, as a lyer may lye whey he list; and so should we possess nothing, but by a Witches licence and permission.

And now forsooth it is brought to this point, that all Devils, which were wont to be spiritual, may at their pleasure become corporal, and to shew themselves familiarly to Witches and Conjurors, and to none other, and by them only may be made tame, and kept in a box, &c. So as a malicious old Woman may command her Devil to plague her neighbor; and he is afflicted in manner and form as she desireth. But then cometh another Witch, and she biddeth her Devil help, and he healeth the same party. So as they make it a kingdome divided in it self, and therefore I trust, it will not long endure, but will shortly be overthrown, according to the words of our Saviour, Omne regnum in se divisum desolabitur; Every kingdom divided in it self shall be desolate.

And although some say, that the Devil is the Witches instrument to bring her purposes and practices to pass: yet others say, that she is his instrument, to execute his pleasure in any thing, and therefore to be executed. But then (methinks) she should be injuriously dealt withal, and put to death for anothers offence: for actions are not judged by instrumental causes; neither doth the end and purpose of that which is done, depend upon the mean instrument. Finally, if the Witch do it not, why should the Witch die for it? But they say, that Witches are perswaded and think, that they do indeed those mischiefs; and have a will to perform that which the Devil committeth, and that therefore they are worthy to die. By which reason every one should be executed, that wisheth evil to his neighbour, &c. But if the will should be punished by man, according to the offence against God, we should be driven by thousands at once to the slaughterhouse or butchery: For, whosoever loatheth correction shall die. And who should escape execution, if this lothsomness (I say) should extend to death by the Civil Laws! Also, the reward of sin is death: Howbeit, every one that sinneth, is not to be put to death by the Magistrate. But, my Lord, it shall be proved in my book, and your Lordship shall try it to be true, as well here at home, in your native countrey, as also abroade in your several circuits, that (besides them that be Veneficae, which are plain Poysoners) there will be found among our Witches only two sorts; the one sort being such by imputation, as so thought of by others (and these are abused, and not abusers) the other by acceptation, as being willing so to be accounted, and these be meer Coseners.

Calvin treating of these Magicians, calleth them Coseners, saying That they use their Jugling knacks only to amase or abuse the people, or else for Fame; but he might rather have said for Gain. Erastus himself, being a principal writer in the behalf of Witches omnipotency, is forced to confess, that these Greek words [Greek], are most commonly put for illusion, false-packing, cosenage, fraud, knavery, and deceit: and is further driven to say, That in ancient time, the learned were not so blockish, as not to see that the promises of Magicians and Inchanters were false, and nothing else but knavery, cosenage, and old wives fables; and yet defendeth he their flying in the air, their transferring of Corn or Grass from one field to another, &c.

But as Erastus disagreeth herein with himself and his friends: so is there no agreement among any of those Writers, but only in cruelties, absurdities, and impossibilites. And these (my Lord) that fall into so manifest contradictions, and into such absurd asseverations, are not of the inferiour sort of Writers; neither are they all Papists, but men of such account, as whose names give more credit to their cause, then their writings. In whose behalf I am sorry, and partly for reverence suppress their fondest errors and foulest absurdities; dealing specially with them that most contend in cruelty, whose feet are swift to shed blood; Striving, (as Jesus the son of Sirach saith) and hasting (as Solomon the son of David saith) to pour out the blood of the Innocent: whose heat against these poor wretches cannot be allayed with any other liquor then blood; and therefore I fear that under their wings will be found the blood of the souls of the poor, at that day, when the Lord shall say, Depart from me ye blood-thirsty men.

And because I know your Lordship will take no counsel against innocent blood, but rather suppress them that seek to imbrew their hands therein, I have made choice to open their case to you, and to lay their miserable calamity before your feet; following herein the advice of that learned man Brentius, who saith, Si quis admonuerit Magistratum, ne in miseras illas mulierculas saeviat, eum ego arbitror divinitus excitatum; that is, If any admonish the Magistrate not to deal too hardly with these miserable wretches, that are called Witches, I think him a good instrument raised up for this purpose by God himself.

But it will perchance be said by Witchmongers; to wit, by such as attribute to Witches the power which appertaineth to God only, That I have made choice of your Lordship to be a Patron to this my Book, because I think you favour mine opinions, and by that means may the more freely publish any error or conceit of mine own, which should rather be warranted by your Lordships authority, then by the Word of God, or by sufficient argument. But I protest the contrary, and by these presents I renounce all protection, and despise all friendship that might serve to help towards the suppressing or supplanting of Truth: knowing also that your Lordship is far from allowing any injury done unto Man; much more an enemy to them that go about to dishonour God, or to embeazel the title of his immortal glory. But because I know you to be perspicuous and able to see down into the depth and bottome of Causes, and are not to be carryed away with the vain perswasion or superstition either of Man, Custom, Time or Multltude, but moved with the authority of Truth only: I crave your countenance herein, even so far forth, and no further, then the law of God, the law of Nature, the law of this Land, and the rule of Reason shall require. Neither do I treat for these poor people any otherwise, but so, as with one hand you may sustain the good, and with the other suppress the evil: wherein you shall be thought a Father to Orphans, an Advocate to Widows, a Guide to the Blind, a Stay to the Lame, a Comfort and Countenance to the honest, a Scourge and Terror to the Wicked.

Thus far I have been bold to use your Lordships patience, being offended with my self, that I could not in brevity utter such matter as I have delivered amply; whereby (I confess) occasion of tediousness might be ministred, were it not that your great gravity joyned with your singular constancy in reading and judging be means of the contrary. And I wish even with all my heart, that I could make people conceive the substance of my writing, and not misconster any part of my meaning. Then doubtless would I perswade my self, that the company of Witchmongers, &c. being once decreased, the number also of Witches, &c. would soon be diminished. But true be the words of the Poet,

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

And therefore as doubtful to prevail by perswading, though I have reason and common sense on my side; I rest upon earnest wishing, namely, To all people an absolute trust in God the Creator, and not in Creatures, which is to make flesh our arme; that God may have his due honour, which by the undutifulness of many is turned into dishonour, and less cause of offence and error given by common received evil example. And to your Lordship, I wish, as increase of Honour, so continuance of good health and happy dayes.

Your Lordships to be commanded Reginald Scot.

To the Right Worshipful, Sir THOMAS SCOT Knight, &c.

SIR,

I See among other Malefactors, many poor old Women convented before you for working of Miracles, otherwise called Witchcraft; and therefore I thought You also a meet person to whom I might commend my Book. And here I have occasion to speak of your sincere administration of Justice, and of your dexterity, discretion, charge and travel employed in that behalf, whereof I am oculatus testis. Howbeit I had rather refer the Reader to common fame, and their own eyes and ears, to be satisfied; then to send them to a Stationers shop, where many times lyes are vendible, and truth contemptible. For I being of your house, of your name, and of your blood; my foot being under your table, my hand in your dish, or rather in your purse, might be thought to flatter you in that, wherein (I know) I should rather offend you than please you. And what need I curry-favour with my most assured Friend? And if I should only publish those virtues (though they be many) which give me special occasion to exhibit this my travel unto you, I should do as a Painter, that describeth the foot of a notable personage, and leaveth all the best features in his body untouched.

I therefore (at this time) do only desire you to consider of my report, concerning the evidence that is commonly brought before you against them. See first whether the Evidence be not frivolous, and whether the proofs brought against them be not incredible, consisting of guesses, presumptions, and impossibilities contrary to Reason, Scripture, and Nature. See also what persons cemplain upon them, whether they be not of the basest, the unwisest, and most faithless kind of people. Also may it please you to weigh what accusations and crimes they lay to their charge: namely, She was at my house of late: She would have had a pot of Milk, she departed in a chafe because she had it not; she railed, she cursed, she mumbled and whispered; and finally, she said, She would be even with me: and soon after my Child, my Cow, my Sow, or my Pullet dyed, or was strangely taken: Nay (if it please your Worship) I have further proof; I was with a wise Woman, and she told me I had an ill neighbour, and that she would come to my house ere it were long, and so did she; and that she had a mark about her wast, and so had she: and God forgive me, my stomach hath gone against her a great while. Her Mother before her was counted a Witch; she hath been beaten and scratched by the face till blood was drawn upon her, because she hath been suspected, and afterwards some of those persons were said to amend. These are the certainties that I hear in their evidences.

Note also, how easily they may be brought to confess that which they never did, nor lyeth in the power of Man to do: and then see whether I have cause to write as I do. Further, if you shall see that Infidelity, Popery, and many other manifest Heresies be backed and shouldered, and their professors animated and heartened, by yielding to creatures such infinite power, as is wrested out of Gods hand, and attributed to Witches: Finally, if you shall preceive that I have faithfully and truly delivered and set down the condition and state of the Witch, and also of the Witchmonger, and have confuted by Reason and Law, and by the Word of God it self, all mine abversaries Objections and Arguments; then let me have your countenance against them that maliciously oppose themselves against me.

My greatest adversaries are young ignorance and old custom. For what folly soever tract of time hath fostered, it is so superstitiously pursued of some, as though no Error could be acquainted with custom, But if the Law of Nations would joyn with such custom, to the maintenance of Ignorance, and to the suppressing of Knowledge, the civilest Countrey in the World would soon become barbarous, &c. For as knowledge and time discovereth Errors, so do superstition and ignorance in time breed them. And concerning the opinions of such, as wish that Ignorance should rather be maintained, than Knowledge busily searched for, because thereby offence may grow: I answer, that we are commanded by Christ himself to search for Knowledge: For, it is the Kings honour (as Solomon saith) to search out a thing.

Aristotle said to Alexander, That a mind well furnished, was more beautiful than a body richly arrayed. What can be more odious to Man, or offensive to God, than Ignorance; for, through ignorance the Jews did put Christ to death. Which ignorance whosoever forsaketh, is promised life everlasting: and therefore among Christians it should be abhorred above all other things. For even as when we wrestle in the dark, we tumble in the mire, &c. so when we see not the Truth, we wallow in Errors. A blind man may seek long in the rushes ere he find a needle; and as soon is a doubt discussed by Ignorance. Finally, truth is no sooner found out in ignorance, then 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 talent, and to hide it under the earth; or, to put a candle under a bushel: or as, to have a ship, and to let her lie alwayes in the dock: which thing how profitable it is, I can say somewhat by experience.

But hereof I need say no more, for every may seeth, that none can be happy who knoweth not what felicity meaneth: For, what availeth it to have riches, and not to have the use thereof? Truly the Heathen herein deserved more commendation than many Christians; for they spared no pain, no cost, nor travel to attain to Knowledge. Pythagoras travelled from Thamus to Aegypt, and afterwards into Crete and Lacedaemonia: and Plato out of Athens into Italy and Aegypt, and all to find out hidden secrets and knowledge; which when a man hath, he seemeth to be separated from mortality. For pretious stones, and all other creatures of what value soever, are but counterfeits to this jewel; they are mortal, corruptible, and inconstant; this is immortal, pure and certain. Wherefore 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 others partakers with you in this poor gift.

Your loving Cosen Reginal Scot.

To the Right Worshipful his loving Friends, Master Doctor Coldwell Dean of Rochester; AND Master Doctor Readman Archdeacon of Canterbury, &c.

HAving found out two such civil Magistrates, as for direction of judgment, and for ordering matters concerning Justice in this Commonwealth (in my poor opinion) are very singular persons, who (I hope) will accept of my good will, and examine my book by their experience, as unto whom the matter therein contained doth greatly appertain: I have now again considered of two other points; namely, Divinity and Philosophy, whereupon the ground-work of my book is laid. Wherein although I know them to be very sufficiently informed, yet doth not the judgment and censure of those causes so properly appertain 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 joyn you with them, being all good neighbours together in this Common-wealth, and loving friends unto me. I do not present this unto you, because it is meet for you; but for that you are meet for it (I mean) to judge upon it, to defend it, and if need be to correct it; knowing that you have learned of that grave Councellor Cato, Not to shame or discountenance any body. For if I thought you as ready, as able, to discharge me from mine insufficiency; I should not have been hasty (knowing your learning) to have written unto you: but if I should be abashed to write to you, I should shew my self ignorant of your courtesie.

I know mine own weakness, which if it have been able to maintain this argument, the cause is the stronger. Eloquent words may please the ears, but sufficient matter perswadeth the heart. So as if I exhibit wholesome drink (though it be small) in a terrene dish with a faithful hand, I hope it will be as well accepted, as strong wine offered in a silver bowl with a flattering heart. And surely it is a point of great liberality to receive a small thing thankfully, as to give and distribute great and costly gifts bountifully: for there is more supplyed with courteous answers than with rich rewards. The tyrant Dionysius was not so hated for his tyranny, as for his churlish and strange behaviour. Among the poor Israelites sacrifices, God was satisfied with the tenth part of an Ephah of flour, so as it were fine and good. Christ liked well of the poor widows mite. Lewis of France accepted a Rape-root of clownish Conan. Cyrus vouchsafed to drink a cup of cold water cut of the hand of poor Sinaetes: and so it may please you to accept this simple book at my hands, which I faithfully exhibit unto you, not knowing your opinions to meet with mine: but knowing your learning and judgment to be able as well to correct me where I speak herein unskilfully, as others when they speak hereof maliciously.

Some be such dogs as they will barke at my writings, whether I maintain or refute this argument: as Diogenes snarled both at the Rhodians and at the Lacedaemonians: at the one, because they were brave; at the other, because they were not brave. Homer himself could not avoid reproachful speeches. I am sure that they which never studied to learn any good thing, will study to find faults hereat. I for my part fear not these wars, nor all the adversaries I have; were it not for certain cowards, who (I know) will come behind my back and bite me.

But now to the matter. My question is not (as many fondly suppose) Whether there be Witches, or nay? but, Whether they can do such miraculous works as are imputed unto them? Good Master Dean, is it possible for a man to break his fast with you at Rochester, and to dine that day at Durham with Master Doctor Matthew; or can your enemy maime you, when the Ocean Sea is betwixt you? What real community is betwixt a spirit and a body? May a spiritual body become temporal at his pleasure? Or may a carnal body become invisible? Is it likely that the lives of all Princes, Magistrates, and Subjects, should depend upon the will, or rather the wish of a poor malicious doting old fool; and that power exempted from the wise, the rich, the learned, the godly? &c. Finally, is it possible for a man or woman to do any of those miracles expressed in my book, and so constantly reported by great Clerks? If you say, No; then am I satisfied. If you say, that God absolutely, or by means can accomplish all those, and many more, I go with you. But Witches may well say they can do these things, howbeit they cannot shew how they do them. If I for my part should say I could do those things, my very adversaries would say that I lyed.

O Master Archdeacon, is it not pitty, that that which is said to be done with the Almighty power of the most high God, and by our Saviour his only Son Jesus Christ our Lord, should be referred to a baggage old Womans nod or wish? &c. Good Sir, is it not one manifest kind of Idolatry, for them that labour and are laden to come unto Witches to be refreshed? If Witches could help whom they are said to have made sick, I see no reason, but remedy might as well be required at their hands, as a purse demanded of him that hath stolen it. But truly it is manifold Idolatry, to ask that of a creature, which none can give but the Creator. The Papist hath some colour of Scripture to maintain his Idol of Bread; but no Jesuitical distinction can cover the Witchmongers idolatry in this behalf. Alas, I am sorry and ashamed to see how many die, that being said to be bewitched, only seek for Magical cures, whom wholesome diet, and good medicines would have recovered. I dare assure you both, that there would be none of these cosening kind of Witches, did not Witchmongers maintain them, follow them, and believe in them and their Oracles; whereby indeed all good learning and honest arts, are overthrown: For these that most advance their power, and maintain the skill of these Witches, understand no part thereof; and yet being many times wise in other matters, are made fools by the most fools in the world.

Me thinks these Magical Physitians deal in the Common-wealth, much like as a certain kind of Cynical people do in the Church, whose severe sayings are accompted among some such Oracles, as may not be doubted of; who in stead of learning and authority (which they make contemptible) do feed the people with their own devices and imaginations, which they prefer before all other Divinity: and labouring to erect a Church according to their own fansies, wherein all order is condemned, and only their Magical words and curious directions advanced, they would utterly overthrow the true Church. And even as these inchanting Paracelsians abuse the people, leading them from the true order of Physick to their Charms: so do these other (I say) disswade from hearkning to learning and obedience, and whisper in mens ears to teach them their Fryer-like traditions. And of this sect the chief author at this time is one Brown, a fugitive, a meet cover for such a cup: as heretofore the Anabaptists, the Arrians, and the Franciscan Fryers.

Truly not only nature, being the foundation of all perfection; but also Scripture, being the Mistress and director thereof, and of all Christianity, is beautified with knowledge and learning: For as nature without discipline doth naturally incline unto vanities, and as it were suck up errors; so doth the word, or rather the letter of the Scripture without understanding, not only make us devoure errors, but yieldeth us up to death and destruction; and therefore Paul saith, he was not a Minister of the letter, but of the spirit.

Thus have I been 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 hurtful to none, but to my self great comfort, if it may pass with good liking and acceptation. If it fall out otherwise, I should think my pains ill imployed. For truly, in mine opinion, whosoever shall perform any thing, or attain to any knowledge; or whosoever should travel throughout all the Nations of the world, or (if it were possible) should peep into the heavens, the consolation or admiration thereof were nothing pleasant unto him, unless he had liberty to impart his knowledge to his friends. Wherein, because I have made special choice of you, I hope you will read it, or at the least lay it up in your study with your other Books, 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 certain Amulet, Periapt, Circle, Charm, &c. to defend you from all Inchantments.

Your loving Friend, REGINALD SCOT.