olical rites of the most extravagant sort. On the
accession of James I., whose 'Demonologie' was in direct
opposition to the 'Discoverie,' it was condemned as monstrously
heretical; as many copies as could be collected being solemnly
committed to the flames. This meritorious and curious production
is therefore now scarce.

Prefixed is a dedicatory epistle, addressed to the Right
Worshipful, his loving friend, Mr. Dr. Coldwell, Dean of
Rochester, and Mr. Dr. Readman, Archdeacon of Canterbury, in
which the author appealingly expostulates, 'O Master Archdeacon,
is it not pity 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
woman's nod or wish? 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 manifest 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 ashamed and sorry to see how many die that, being said
to be bewitched, only seek for magical cures whom wholesome diet
and good medicine would have recovered.'[100] An utterance of
courage and common sense equally rare and useless. Reginald Scot,
perhaps the boldest of the early impugners of witchcraft, was yet
convinced apparently of the reality of ghostly apparitions.

[100] Writing in an age when the _magical_ powers of steam
and electricity were yet undiscovered, it might be a
forcible argument to put--'Good Mr. Dean, is it possible for
a man to break his fast with you at Rochester, and to dine
that day in Durham with Master Dr. Matthew?'

Johannes Wierus, physician to the Duke of Cleves, and a disciple
of the well-known Cornelius Agrippa (himself accused of devotion
to the black art), in 1563 created considerable sensation by an
attack upon the common opinions, without questioning however the
principles, of the superstition in his 'De Praestigiis Daemonum
Incantationibus et Veneficiis.' His common sense is not so clear
as that of the Englishman. Another name, memorable among the
advocates