Reginald Scot, The Discoverie of Witchcraft (London: William Brome, 1584. Great Britain: John Rodker, 1930) 7.


Credulity                                             of Witchcraft                                              CHAP. 5. 6  

A confutation of the common conceived opinion of witches and witchcraft, and how detest-   
able a sinne it is to repaire* to them for counsell or helpe in time of affliction.   
BUT whatsoever is reported or conceived of such maner of witchcrafts, I   
dare avow to be false and fabulous (coosinage,* dotage, and poisoning   
excepted:) neither is there any mention made of these kind of witches in   
the Bible. If Christ had knowne them, he would not have pretermitted* to invaie*   
against their presumption, in taking upon them his office: as, to heale and cure   
diseases; and to worke such miraculous and supernaturall things, as whereby he   
himselfe was speciallie knowne, beleeved, and published to be God; his actions   
and cures consisting (in order and effect) according to the power of our witch-   
moongers imputed to witches. Howbeit, if there be any in these daies afflicted   
in such strange sort, as Christs cures and patients are described in the new testa-   
ment to have beene: we flie from trusting in God to trusting in witches, who doo   
not onelie in their coosening art take on them the office of Christ in this behalfe;   
but use his verie phrase of speech to such idolaters, as com to seeke divine   
assistance at their hands, saieng; Go thy waies thy sonne or thy daughter, &c.   
shall doo well, and be whole.   
     It will not suffice to dissuade a witchmonger from his credulitie, that he seeth  John. 5: 6.
the sequele and event to fall out manie times contrarie to their assertion; but in  Mark. 5. 34.
such case (to his greater condemnation) he seeketh further to witches of greater   
fame. If all faile, he will rather thinke he came an houre too late; than that he   
went a mile too far. Trulie I for my part cannot perceive what is to go a whoring  To go to
after strange gods, if this be not. He that looketh upon his neighbors wife, and  witches &c.
lusteth after hir, hath committed adulterie. And truelie, he that in hart and by  is idolatrie.
argument mainteineth the sacrifice of the masse to be propitiatorie for the quicke   
and the dead, is an idolater; as also he that alloweth and commendeth creeping   
to the crosse, and such like idolatrous actions, although he bend not his corporall   
     In like manner I say, he that attributeth to a witch, such divine power, as dulie   
and onelie apperteineth unto GOD (which all witchmongers doo) is in hart a   
blasphemer, an idolater, and full of grosse impietie, although he neither go nor   
send to hir for assistance.   

A further confutation of witches miraculous and omnipotent power, by invincible reasons and   
authorities, with dissuasions from such fond* credulitie.   
IF witches could doo anie such miraculous things, as these and other which   
are imputed to them, they might doo them againe and againe, at anie time   
or place, or at anie mans desire: for the divell is as strong at one time as at   
another, as busie by daie as by night, and readie enough to doo all mischeefe,   
and careth not whom he abuseth. And in so much as it is confessed, by the most   
part of witchmoongers themselves, that he knoweth not the cogitation of mans   
heart, he should (me thinks) sometimes appeere unto honest and credible   
persons, in such grosse and corporall forme, as it is said he dooth unto witches:   
which you shall never heare to be justified by one sufficient witnesse. For the   
divell indeed entreth into the mind, and that waie seeketh mans confusion.