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Author: Scot, Reginald, 1538?-1599.
Title: Scot's Discovery of vvitchcraft proving the common opinions of witches contracting with divels, spirits, or familiars ... to be but imaginary, erronious conceptions and novelties : wherein also, the lewde unchristian all written and published in anno 1584, by Reginald Scot, Esquire.
Date: 1651
Bibliography Name / Number: Wing / S943
No. of Pages: [27], 401, [16] p. :
Copy From: University of Illinois (Urbana-Champaign Campus)
Reel Position: Early English Books, 1641-1700 / 159:05

Scot's Discovery of vvitchcraft 1529Kb

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SCOT'S Discovery of VVitchcraft: PROVING The common opinions of Witches contracting with Divels, Spirits, or Familiars; and their power to kill, torment, and consume the bodies of men women, and children, or other creatures by diseases or otherwise; their flying in the Air, &c. To be but imaginary Erronious conceptions and novelties; WHEREIN ALSO, The lewde unchristian practises of Witchmongers, upon aged, melancholy, ignorant, and superstious people in extorting confessions, by inhumane terrors and tortures is notably detected.

ALSO

• The knavery and confederacy of Conjurors.
• The impious blasphemy of Inchanters.
• The imposture of Soothsayers, and Infidelity of Atheists.
• The delusion of Pythonists, Figure-casters, Astrologers, and vanity of Dreamers.
• The fruitlesse beggerly art of Alchimistry.
• The horrible art of Poisoning and all the tricks and conveyances of juggling and Liegerdemain are fully deciphered.

With many other things opened that have long lain hidden: though very necessary to be known for the undeceiving of Judges, Justices, and Juries, and for the preservation of poor, aged, deformed, ignorant people; frequently taken, arraigned, condemned and executed for Witches, when according to a right understanding, and a good conscience, Physick, Food, and necessaries should be administred to them.

Whereunto is added, a treatise upon the nature, and substance of Spirits and Divels, &c. all written and published in Anno 1584. by Reginald Scot, Esquire.

Printed by R. C. and are to be sold by Giles Calvert, dwelling at the Black Spread-Eagle at the West-end of Pauls, 1651.

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To the Honorable, mine especiall good Lord, S. Roger Manwood Knight, Lord chief Baron of her Majesties Court of the Eschequer.

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 onely with hospitality and almes, but by divers other devises and waies 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 travell in that behalf. Whereas also you have a speciall 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 principall person; I thought this my travell, 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

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And insomuch as your Lordship knoweth, or rather excerciseth 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 travell 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 publike smart. For in truth, that Common-wealth remaineth in wofull state, where fetters and halters bear more sway than mercy and due compassion.

Howbeit, it is naturall to unnaturall 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 minde do seldome meet and feed together in a dish; so a discreet & 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

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In that respect again I find your Lordship a fit person to judge & 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 apperteineth to God, who onely is the Creator of all things, who onely searcheth the heart and reines, who onely knoweth our imaginations and thoughts, who onely openeth all secrets, who onely worketh great wonders, who onely hath power to raise up and cast down; who onely maketh thunder, lightning, rain, tempests, and restraineth them at his pleasure; who onely sendeth life and death, sicknesse and health, wealth and wo; who neither giveth nor lendeth his glory to any creature.

And therfore, 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, & keep it themselvs, or leav 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 divil, 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 & direct the course of the whole world, imputing unto him power & ability enough to do as great things, and as strange miracles as ever Christ did.

But the doctors of this supernatural doctrine say

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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 so 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: & he is afflicted in manner & form as she desireth. But then cometh another witch, and she biddeth her devil help, and he healeth the same party. So as they

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And although some say that the devil is the witches instrument, to bring her purposes and practises to passe: 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 withall, 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 mischifs; & have a will to perform that which the devil committeth; and that therefore they are worthy to dy. By which reason ev'ry one should be executed, that wisheth evil to his neighbor, &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 slauterhouse or butchery. For whosoever loatheth correction shall die. And who should escape execution, if this lothsomnesse (I say) should extend to death by the civil lawes. 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 trie it to be true, as well here at home in your native country, as also abrode in your several circuits, that (besides them that be Veneficae, which are plaine poisoners) there will be found among our witches only two sorts; the one sort being such by imputation, as

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Calvine treating of these magicians, calleth them couseners, saying, that they use their juggling 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 confes, that these Greek words [...], are most commoly put for illusion false packing, cousenage, fraud, knavery and deceipt: & 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, cousenage & old wives fables; & yet defendeth he their flying in the aire, their transferring of corn or gras 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 & impossibilies. And these (my Lord) that fall into so manifest contradictions, and into such absurd asseverations, are not of the inferior 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 behalfe I am sorry, and partly for reverence suppress their fondest errors & foulest absurdities; dealing specially with them that most contend in cruelty, whose feet are swift to shed blood, striving (as Iesus the son of Sirach saith) & hasting (as Solomon the son of David saith) to pour out the blood of the Innocent; whose heat against these poor wretches cannot be allaied with any other liquor then blood. And therfore 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,

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And because I know your Lordship will take no councel against innocent bloud, but rather suppres them that seek to imbrew their hands therein, I have made choise to open their case to you, & to lay their miserable calamity before your feet: following herein the advise of that learned man Brentius, who saith; Si quis admonuerit Magistratum, [...]e in miseras illas mulierculas saeviat, eum ego arbitror divinitus excitatum, that is, If any admonish the Magistrate not to deale 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 attribut to witches the power which appertaineth to God only, that I have made choise of your Lordship to be a Patrone to this my book; because I think you favor 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 dishonor 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, & are not to be carried away with the vain perswasion or superstition either of man, custome, time or multitude. but moved with the authority of truth only: I crave your countenance herein, even so far forth, & no further, then the law of God, the law of nature, the lawe of this land, & the

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Thus farre 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 confesse) occasion of tediousnesse might be ministred, were it not that your great gravity joined 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 to misconstrue any part of my meaning. Then doubtles 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 [...]olus,
Námque aliis divi bello pollere dederunt,
Huic saltandi artem, voce huic cytharáqne canendi:
Rursum alii inservit sagax in pectore magnus
Iupiter ingenium, &c.

And therefore as doubtfull to prevaile 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 undutifulnesse of many is turned into dishonour, and lesse cause of offence and error given by common received evil example. And to your Lordship I wish, as increase of [...]onour, so continuance of good health, and happy daies.

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To the right worshipfull 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, & therefore I thought you also ameet 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 emploied in that behalf, whereof I am oculatus testis. Howbeit I had rather refer the Reader to common fame, and their own eies and ears to be satisfied; then to send them to a Stationers shop, where many times lies are vendible, and truth contemptible. For I being of your house, of your name, and of your bloud; 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 vertues (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,

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Note also how easily they may be brought to confess that which they never did, nor lieth 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 heartned, by yielding to creatures such infinit power as is wrested out of Gods hand, and attributed to witches: finally, if you shall perceive that I have faithfully and truely delivered and set down the condition and state of the witch, and also of the witch monger, and have confuted by reason and law, and by the word of God it self, all mine adversaries objections & arguments: then let me have your countenance against them that maliciously oppose themselves against me.

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Aristotle said to Alexander, that a mind well furnished was more beautifull then a body richly arraied. What can be more odious to man, or offensive to God, than ignorance: for through ignorance the Iewes 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 wallowe 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 bushell: or as to have a ship, and to let her lie alwaies in the dock: which thing how profitable it is, I can say somewhat by experience.

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To the right worshipful his loving friends, Master Doctor Coldwell Deane of Rochester, and Master Doctor Read-man Arch-deacon of Canturbury, &c.

HAving found out two such civil Magistrates, as for direction of judgement, and for ordering matters concerning justice in this common-wealth (in my poore 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 appertaine: 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 judgement 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 joyne 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 in[...]ufficiencie: 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 selfe ignorant of your courtesie.

I know mine own weaknesse, which if it have been able to maintain this argument, the cause is the stronger. Eloquent words may please the eares, but sufficient matter perswadeth the heart. So as, if I exhibit wholsome drink (though it be small (in a treene dish with a faithful hand, I hope it will be as well accepted, as strong wine affered in a silver bowle with a flattering heart. And surely it is a point of as great liberality to receive a small thing thankfully,

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Some be such dogs as they will barke at my writings, whether I maintaine or refute this argument: as Diogenes snarled both at the Rhoci[...]ns and at the Lacedaemonians: at the one, becaus[...] they were brave; at the other, because they were not brave. Homer himselfe could not avoid reprochfull speeches. I am sure that they which never studied to learne any good thing, will study t[...] find faults hereat. I for my part feare 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? Go[...] Master Deane, is it possible for a man to break his fást with you [...] Rochester, and to dine that day at Durham with Master Doct[...] Matthew; or can your enemie maime you, when the Ocean [...] is betwixt you? What reall community is betwixt a spirit and [...] body? May a spiritual body became temporal at his pleasure? Or may a carnall bodie become invisible? is It likely that the lives of all Princes, Magistrates, and Subjects, should depend upon th[...] will, or rather upon the wish of a poor malicious doting old foole[...] and that power exempted from the wise, the rich, the learned, th[...] godly, &c? Finally, is impossible for a man or woman to do [...] of those miracles expressed in my book, and so constantly reported b[...] great clarkes? If you say, no; then am I satisfied. If you sa[...] that God absolutely, or by meanes can accomplish all those, an[...] many more, I go with you. But witches may well say they can [...]

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O Master Arch-deacon, 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 onely sonne Iesus 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 refr[...]shed? If witches could helpe whom they are said to ha[...] made sick, I see no reason, but remedy might as well be required at their hands, as a purse demanded of him that hath stolne it. But truly it is manifold idolatry, to aske that of a creature, which none can give but the Creator. The papist hath some colour of scripture to maintaine his idol of bread, but no Jesuitical distinction can cover the witchmongers idolatry in this behalfe. Alas, I am sorry and ashamed to see how many die, that being said to be bewitched, onely 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 maintaine them, follow 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 maintaine the skill of these witches, understand no part thereof: and yet being many times wise in other matters, are made fooles by the most fooles in the world.

Me thinks these magicall physicians deale in the commonwealth, much like as a certaine kind of Cynicall people do in the churc[...], 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 devises and imaginations, which they preferre before all other divinity: and labouring to erect a church according to their own fansies, wherein all order is condemned, and onely 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 hearkening to learning and obedience, and whisper in mens eares to teach them their frier-like traditions. And of this sect the chiefe author at this time is

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Truly not onely nature, being the foundation of all perfection; but also scripture, being the mistresse and director thereof, and of all christianity, is beautified with knowledge and learning. For as nature without discipline doth naturally inclin[...] unto vanities, and as it were suck, up errors: so doth the word, or rather the letter of the scripture without understanding, not onely make us devoure errors, but yeeldeth us up to death & destruction: and therefore Paul saith he was not [...] 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, b[...]t my selfe great comfort, if it may passe with good liking and acceptation. If it fall out otherwise, I should think my paines ill imployed. For truly, in mine opinion, whosoever shall performe any thing, or attaine to any knowledge; or whosoever should travel 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, unlesse he had liberty to impart his knowledge to his friends. Wherein becaus[...] I have made special choise of you, I hope you will read it, or at the least lay it up in your study 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 certain amulet, periapt, circle, charme, &c. to defend you from all inchantments.

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To the Readers.

TO you that are wise and discreet few words may suffice: for such a one judgeth not at the first sight, nor reproveth by hearsay; but patiently heareth, and thereby increaseth in understanding: which patience bringeth forth experience, whereby true judgement is directed. I shall not need therefore to make any further suite to you, but that it would please you to read my book, without the prejudice of time, or former conceite: and having obtained this at your hands, I submit my self unto your censure. But to make a solemn suit to you that are partial readers, desiring you to set aside partiality, to take in good part my writing, and with indifferent eies to looke upon my book, were labour lost, and time ill imployed. For I should no more prevaile herein, then if a hundred years since I should have intreated your predecessors to beleeve, that Robin good-fellow, that great and antient bull-begger, had been but a cousening merchant, and no devil indeed.

If I should go to a Papist, and say, I pray you beleeve my writings, wherein I will prove all popish charmes, conjurations, exorcismes, benedictions and curses, not onely to be ridiculous, and of none effect, but also to be impious and contrary to Gods word: I should as hardly therein win favour at their hands, as herein obtain credit at yours. Neverthelesse, I doubt not, but to use the matter so, that as well the massemonger for his part, as the witchmonger for his, shall both be ashamed of their professions.

But Robin good-fellow ceaseth now to be much feared, and popery is sufficiently discovered. Neverthelesse, 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 fools still, to the shame of us all, but specially of Papists, who conjure every thing, and thereby bring to passe nothing. They say to their candles, I conjure you to endure for ever: and yet they last not pater noster while the longer. They conjure water to be wholesome both for body and soule: but the body (we see) is never the better for it, nor the soul any whit reformed by it. And therefore I marvel, that when they see their own conjurations confuted and brought to nought, or at the least void of effect, that they (of all other) will yet give such credit, countenance, and authority to the vaine cousenages of witches and conjurors; as though their charmes and conjurations could produce more

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But my request unto all you that read my book shall be no more, but that it would please you to conferre my words with your own sense and experience, and also with the word of God. If you find your selves resolved and satisfied, or rather reformed and qualified in any one point or opinion, that heretofore you held contrary to truth, in a matter hitherto undecided, and never yet looked into; I pray you take that for advantage: and suspending your judgement, [...]ay the sentence of condemnation against me, and consider of the Rest, at your further leisure. If this may not suffice for to perswade you, it cannot prevaile to annoy you: and then, that which is written without offence, may be overpassed without any griefe.

And although mine assertion, be somewhat differing from the old inveterate opinion, which I confesse hath many g[...]ay hairs, whereby mine adversarys have gained more authority then reason, towards the maintenance of their presumptions and old wives fables: yet shall it fully agree with Gods glory, and with his holy word. And albeit there be hold taken by mine adversarys of certain few words or sentences in the Scripture that make a shew for them: yet when the whole course thereof maketh against them, and impugneth the same, yea and also their own places rightly understood do nothing at all releeve them: I trust their glorious title and argument of antiquity will appear as stale and corrupt as the Apothecaries d[...]ugs, or grocers spice, which the longer they be preserved, the worse they are. And till you have perused my book, ponde[...] this in your mind, to wit, that Sagae, Thessalae, Striges, Lamiae (which words and none other being in use do properly signifie our witches) are no[...] once found written in the old or new Testament; and that Christ himself in his Gospel never mentioned the name of a witch. And that neither he, nor Moses ever spake any one word of the witches bargaine with the devil, their hagging, their riding in the aire, their transferring of corn or grasse from one field to another, their hurting of children o[...] cattel 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 absu[...]d to [...]ffirm that there were no witches in Jobs time. The reason is, that if there had been such witches then in being. Job would have said he had been bewitched. But indeed men took no [...]eed in those daies to this doctrine of devils, to wit, to these fables of witchcraft, which Peter saith that shal be much regarded and hearkened unto in the latter daies.

Howbeit, how ancient so ever this barbarous conceipt of witches o[...]nipotencie is, truth must not be measured by time· for every old opinion is not sound. Veritie is not impaired, how long soever it be suppressed; but is to be searched out, in how da[...]ke a corner soever it lye hidden: for it is not like a cup of ale, that may be broched, too rathe[...]. Finally, time bewraieth old errors, and discovereth new matters [...] truth. Danaeus himself saith, that this question hitherto hath never bee[...] handled; nor the Scriptures concerning this matter have never bin ex[...]pounded. To prove the antiquity of the cause, to confirme the opinion

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Howbeit, I will (by Gods grace) in this my booke, so apparently decipher and confute these cavils, and all other their objections; as every witch monger shall be abashed, and all good men thereby satisfied. In the mean time, I would wish them to know that if neither the estimation of Gods omnipotency, nor the tenor of his word, nor the doubtfulnesse or rather the impossibility of the case, nor the small proofes brought against them, nor the rigor executed upon them; nor the pitty that should be in a christian heart, nor yet their simplicity, impotency, or age may suffice to suppresse the rage or rigor wherewith they are oppressed; yet the consideration of their sex or kind ought to move some mitigation of their punishment. For if nature (as Plinie reporteth) have taught a lion not to deale so roughly with a woman as with a man, because she is in body the weaker vessell, and in heart more inclined to pitty (which Jeremy in his lamentations seemeth to confirme) what should a man do in this case, for whom a woman was created as an helpe and comfort unto him? In so much as even in the law of nature, it is a greater offence to slay a woman than a man: not because a man is not the more excellent creature, but because a woman is the weaker vessell. And therefore among all modest and honest persons it is thought a shame to offer violence or injury to a woman; in which respect Virgil saith, Nullum memorabile nomen foeminea in poena est.

God that knoweth my heart is witnesse, and you that read my book shall see, that my drift and purpose in this enterprise tendeth onely to these respects. First, that the glory 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 work[...] of the Creator shoul be attributed to the power of a creature. Secondly, that the religion [...]f the gospell may be seen to stand without such pei[...]ish trumphery Thirdly, tha[...] lawfull favour and christian compassion be rather used towards these your soules, than [...]igor and extremity. Because they, which are commonly accused of witch-craft,

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And for so much as the mighty helpe themselves together, and the poor widowes cry, though it reach to heaven, is scarce heard here upon earth; I thought good (according to my poor ability) to make intercession, that some part of common rigor, and some points of hasty judgement may be advised upon. For the world is now at that stay (as Brentius in a most godly sermon in these words affirmeth) that even as when the heathen persecuted the Christians, if any were accused to beleeve in Christ, the common people cried Ad leonem: so now, if any woman, be she never so honest, be accused of witch-craft, they cry Ad ignem. What difference is between the rash dealing of unskilfull people, and the grave counsell of more discreet and learned persons, may appear by a tale of Danaeus his own telling; wherein he opposeth the rashnesse of a few townsmen, to the counsell of a whole senate: preferring the folly of the one, before the wisdome of the other.

At O[...]leance on Loyre (saith he) there was a man-witch, not only taken and accused, but also convicted and condemned for witch- craft, who appealed from thence to the high court of Paris. Which accusation the senate saw in sufficient, and would not allow, but laughed thereat, lightly regarding it; and in the end sent him home (saith he) as accused of a frivolous matter. And yet for all that, the magistrates of Orleance were so bold with him, as to hang him up within a short time after, for the same or the very like offence. In which example is to be seen the nature, and as it were the disease of this cause: wherein (I say) the simpler and undiscreeter sort are alwaies more hasty and furious in judgements, than men of better reputation and knowledge. Neverthelesse, Eunichius saith that these three things; to wit, what is to be thought of witches, what their incantations can do, and whether their punishment should extend to death, are to be well considered. And I would (saith he) they were as well known, as they are rashly beleeved, both of the learned, and unlearned. And further he saith, that almost all divines, physicians and lawyers, who should best know these matters, satisfiing themselves with old custome, have given too much credit to these fables, and to rash and unjust sentence of death upon witches, But when a man pondreth (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 Surely, if the Scripture had been longer suppressed, more absurd fables would have sprung up, and been beleeved. Which credulity though it is to be derided with laughter; yet this their cruelty is to be

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Cardanus from the mouth of his own father reporteth, that one Bernard, a poor servant, being in wit very simple and rude, but in his service very necessary and diligent (and in that respect deerly beloved of his master) prosessing the art of witch-craft, could in no wise be disswaded from that profession, perswading himselfe that he knew all things, and could bring any matter to passe; because certain country-people resorted to him for helpe and counsell, as supposing by his own talke, that he could do 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 master having compassion upon him, and being himselfe in his princes favour, perceiving his conceipt to proceed of melancholie, obtained respit of execution for twenty daies. In which time (saith he) his master bountifully fed him with good fat meat, and with four egs at a meale, as also with sweet win: which diet was best for so grosse and weake a body. And being recovered so in strength, that the humor was suppressed, he was easily won from his absurd and dangerous opinions, and from all his fond imaginations: and confesling his error and folly, from the which before no man could remove him by any perswasions, having his pardon, he lived long a good member of the Church, whom otherwse the cruelty of judgement should have cast away and destroyed.

This history is more credible than Sprengers fables, or Bodins bables, which reach not so far to the extolling of witches omnipotency, as to the derogating of Gods glory. For if it be true, which they affirme, that our life and death lyeth 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 time appointed· and our daies numbred. But surely their charmes can no more reach to the hurting or killing of men or women, than their imaginations can extend to the stealing and carrying away of horses and mares. Neither hath God given remedies to sicknesse or griefs, by words or charmes, but by hearbs and medicines, which he himself hath created upon earth, and given men knowledge of the same; that he might be glorified, for that therewith he doth vouch safe that the maladies of men and cattle should be cured, &c. And if there be no affiction nor calamity, but is brought to passe by him, then let us defie the devil, renounce all his works, and not so much as once think or dream upon this supernatural power of witches, neither let us prosecute them with such despight, whom our fansie condemneth, and our reason acquitteth: our evidence against them consisting in impossibilities, our proofes in unwritten verities, and our whole proceedings in doubts and difficulties.

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The forreign Authors used in this Book.

• AELiamus.
• Actius.
• Albertus Crantzius.
• Albertus Magnus.
• Albumazar.
• Alcoranum Franciscanorum.
• Alexander Trallianus.
• Algerus.
• Ambrosius.
• Andradias.
• Andraeas Gartnerus.
• Andraeas Massius.
• Antonius Sabelliens.
• Apollonius Tyanaeus.
• Appianus.
• Apuleius.
• Archelaus.
• Argerius Ferrarius.
• Aristoreles.
• Arnoldus de villa nova.
• Artemidorus.
• Athanasius.
• Averroës.
• Augustinus episcopus Hip.
• Augustinus Niphus.
• Avicennas.
• Aulus Gellius.
• Barnardinus de bustis·
• Bartholomaeus Anglicus.
• Berosus Anianus.
• Bodinus.
• Bordinus.
• Brentius.
• Calvinus.
• Cametarius.
• Campanns.
• Cardanus pater.
• Cardanus filins.
• Carolus Gallus.
• Cassander.
• Caro.
• Chrysostomus.
• Cicero.
• Clemens.
• Cornelius Agrippa.
• Cornelius Nepos.
• Cornelius Tacitus.
• Cyrillus.
• Danaeus.
• Demetrius.
• Democritus.
• Didymus.
• Diodorus Siculus.
• Dionysius Areopagita.
• Dioscorides.
• Diurius.
• Dodonaeus.
• Durandus.
• Empedocles.
• Ephesius.
• Erasmus Roterodamus.
• Erasmus Sarcerius.
• Erastus.
• Eudoxus.
• Eusebius Caesariensis.
• Fernelius.
• Franci[...]cus Petrarcha.
• Fuchsius.
• Galenus.
• Gerropius,
• Galasius.
• Gemma Phrysius.
• Georgius Pictorios.
• Gofridus.
• Goschalcus Boll.
• Gratianus.
• Gregorius.
• Grillandus.
• Guido Bonatus.
• Gulielmus de fancto Clodoaldo.
• Gulielmus Parisiensis.
• Hemingius.
• Heraclides.
• Hermes Trismegistus.
• Hieronymus.
• Hilarius.
• Hippocrates.
• Homerus.
• Horatius.
• Hostiensis.
• Hovinus.
• Hypertus.
• Jacobus de Chusa Ca[...]thusianus.
• Jamblichus.
• Jaso Pratensis.
• Innocentius 8 papa.
• Johannes Anglicus.
• Johannes Baptista Neapolitanus.
• Johannes Cassianus.
• Johannes Montiregrus.
• 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. Tabulaum.
• Legenda aurea.
• Legenda longa Coloniae.
• Leonardus Vairus.
• Livius.
• Lucanus.
• Lucretius.
• Ludovicus Caelius.
• Lutherus.
• Macrobius.
• Magna Charta.
• Malleus Maleficarum.
• Manlius.
• Marbacchius.
• Marbodeus Gallus.
• Marsilius Ficinus.
• Martinus de Arles.
• Mattheolus.
• Melancthonus.

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  Memphradorus.
• Michael Andraeas.
• Musculus.
• Nauclerus.
• Nicephorus.
• Nicholaus 5. Papa.
• Nider.
• Olaus Gothus.
• Origenes.
• Ovidius.
• Panormitanus.
• Paulus Aegineta.
• Paulus Marsus.
• Persius.
• Petrus de Appona.
• Petrus Lombardus.
• Petrus Martyr.
• Pe[...]ce[...].
• Philarchus.
• Philastrius Brixicu[...]u.
• Philodorus.
• Philo Judaeus.
• P[...]kma[...]rus.
• Plariu[...].
• Plato.
• Plinius.
• Plotinus.
• Plu[...]archus.
• Polydorus Virgilius.
• Pomoetium sermonum quadragesimalium.
• Pompanatius.
• Pontificale.
• Ponzivibi[...].
• Por[...] hyrius.
• Proclus.
• Propertius.
• Psellus.
• Ptolomeus.
• Pythagoras.
• Quintilianus.
• Rabbi Abraham.
• Rabbi ben Ezra.
• Rabbi David K[...]hi.
• Rabbi Josuah ben Levi.
• Rabbi Isaac Natar.
• Rabbi Levi.
• Rabbi Moles.
• Rabbi Sedaias Haias.
• Robertus Carocullus.
• Rupertu[...].
• Sabinus.
• Sadoletus.
• Savano[...]ola.
• Scotus.
• Seneca.
• Septuaginta interpreres.
• Serapio.
• Socrates.
• Solinus.
• Speculum exemplorum.
• Strabo.
• Sulpitius Severus.
• Syneffus.
• Tatianus.
• Te[...]tullianus.
• Thomas Aquinas.
• Themiltius.
• Theodore[...]u[...].
• Theodorus Bizantius.
• Theophrastus.
• Thucidydes.
• Tibullus.
• Tremelius.
• Valerius Maximus.
• Varro.
• Vegetius.
• Vincentius.
• Virgilius.
• Vi[...]ellius.
• Wie[...]us.
• Xanrus historiographus.

These English.

• BArnaby Googe.
• Beehive of the Romish church.
• Edward Deering.
• Geffrey Chaucer.
• Giles Alley.
• Guimelf Maharba.
• Henry Haward.
• J[...]hn Bale.
• John Fox.
• John Malborn.
• John Record.
• P[...]ime[...] after Yorke use.
• Richard Gallis.
• Roger Bacon.
• Testament printed at Rhemes.
• T. E. a nameles Author, 467.
• Thomas Hilles.
• Thomas Lupron.
• Thomas Moore Knight.
• Thomas Phaer.
• T. R. a nameles Author· 393.
• William Lambard.
• W. W. a namelesse Author. 542.

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The discovery of Witchcraft.

The first Book.

CHAP. I.

An impeachment of Witches power in meteors and elementary bodies, tending to the rebuke of such as attribute too much unto them.

THe Fables of Witch-craft have taken so fast hold and deep root in the heart of man, that few or none can, (now adaies) with patience indure the hand and correction of God. For if any adversity, greefe, sicknesse, losse of children, corn, cattell, or liberty happen unto them; by and by they exclaime upon witches. As though there were no God in Israel that ordereth all things according to his will, punishing both just unjust and with greefes, plagues, and afflictions in manner and forme as he thinketh good: but that certain old women here on earth, called witches, must needs be the contrivers of all mens calamities, and as though they themselves were innocents, and had deserved no such punishments. Insomuch as they stick not to ride and go to such, as either are injuriously tearmed witches, or else are willing so to be accounted, seeking at their hands comfort and remedy in time of their tribulation, contrary to Gods will and commandement in that behalfe, who bids us resort to him in all our necessities.

Such faithlesse people (I say) are also perswaded, that neither haile nor snow, thunder nor lightning, rain nor tempestuous winds come from the heavens at the commandement of God; but are raised by the cunning and power of witches and conjurers; insomuch as a clap of thunder, or a gale of winde is no sooner heard, but either they runne to ring bels, or cry out to burne witches; or else burne consecrated things, hoping by the smoak thereof, to drive the devill out of the aire, as though spirits could be fraid away with such externall toies: howbeit, these are right inchantments, as Brentius affirmeth.

But certainly, it is neither a witch, nor devil, but a glorious God that maketh the thunder. I have read in the Scriptures, that God maketh the blustering tempests and whirle-winds: and I find that it is the Lord that altogether dealeth with them, and that they blowe according to his will. But let me see any of them all rebuke and still the sea in time of tempest, as Christ did; or raise the stormy wind, as God did with his word; and I will beleeve in them. Hath any witch or conjurer, or any creature entred into the treasures of the snowe; or seen

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But little think our witch-mongers, that the Lord commandeth the clouds above, or openeth the doors of heaven, as David affirmeth; or that the Lord goeth forth in the tempests and stormes, as the Prophet Nahum reporteth: but rather that witches and conjurers are then about their businesse.

The Marcionists acknowledged one God the author of good things, and another the ordainer of evill: but these make the devill a whole God, to create things of nothing, to know mens cogitations, and to do that which God never did; as, to transubstatiate men into beasts, &c. Which thing if devils could do, yet followeth it not, that witches have such power. But if all the devils in hell were dead, and all the witches in England burned or hanged; I warrant you we should not fail to have rain, haile and tempests, as now we have: according to the appointment & will of God, & according to the constitution of the elements, and the course of the planets, wherein God hath set a perfect and perpetuall order.

I am also well assured, that if all the old women in the world were witches; and all the priests, conjurers: we should not have a drop of rain, nor a blast of wind the more or the lesse for them. For the Lord hath bound the waters in the clouds, and hath set bounds about the waters, untill the day and night come to an end: yea it is God that raiseth the winds and stilleth them: and he saith to the rain and snowe; Be upon the earth, and it falleth. The wind of the Lord, and not the wind of witches, shall destroy the treasures of their pleasant vessels, and dry up the fountaines; saith Oseas. Let us also learn and confesse with the Prophet David, that we our selves are the causes of our afflictions; and not exclaim upon witches, when we should call upon God for mercy.

The Imperiall law (saith Brentius) condemneth them to death that trouble and infect the aire: but I affirme (saith he) that it is neither in the power of witch nor devill so to do, but in God only. Though (besides Bodin, and all the popish writers in generall) it please Danaeus, Hyperius, Hemingius, Erastus, &c. to conclude otherwise. The clouds are called the pillars of Gods tents, Gods chariots, and his pavillions. And if it be so, what witch or devill can make masteries thereof? S. Augustine saith, Non est putandum ist is transgressoribus angelis servire hanc rerum visibilium materiem sed soli Deo; We must not think that these visible things are at the commandement of the angels that fell, but are obedient to the only God.

Finally, if witches could accomplish these things; what needed it seem so strange to the people, whe[...] Christ by mi[...]acle commanded both seas and winds, &c. For it is written; Who is this? for both wind and sea obey him.

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CHAP. II.

The inconvenience growing by mens credulity herein, with a reproofe of some church-men, which are inclined to the common conceived opinion of witches omnipotencie, and a familiar example thereof.

BUt the world is now so bewitched and over-run with this fond error, that even where a man should seek comfort and counsell, there shall he be sent (in case of necessity) from God to the devil; and from the Physitian to the cosening witch, who will not stick to take upon her, by words to heal the lame (which was proper only to Christ; and to hem whom he assisted with his divine power) yea, with her familiar and charmes she will take upon her to cure the blind: though in the tenth of S. Johns Gospell it be written, that the devil cannot open the eyes of the blind. And they attaine such credit, as I have heard (to my grief) some of the ministery affirme, that they have had in their parish at one instant, 17 or 18. Witches, meaning such as could worke miracles supernaturally. Whereby they manifested as well their infidelity and ignorance, in conceiving Gods word; as their negligence and errror in instructing their flocks. For they themselves might understand, and also teach their parishoners, that God only worketh great wonders; and that it is he which sendeth such punishments to the wicked, and such trials to the elect: according to the saying of the Prophet Haggai, I smote you with blasting and mildew, and with haile, in all the labours of your hands; and yet you turned not unto me, saith the Lord. And therefore saith the same Prophet in another place; you have sowen much, and bring in little. And both in Joel and Leviticus, the like phrases and proofes are used and made. But more shall be said of this hereafter.

S. Paul fore saw the blindnesse and obstinacy, both of these blind shepherds, and also of their scabbed sheep, when he said They will not suffer wholsome doctrine, but having their eares itching, shall get them a heap of reachers after their own lusts; and shall turne their eares from the truth, and shall be given to fables. And in the latter time some shall depart from the faith, and shall give heed to spirits of errors, and doctrines of devils, which speak lies (as witches and conjurers do) but cast thou away such prophane and old wives fables. In which sense Basil saith; Who so giveth heed to inchanters, harkeneth to a fabulous and frivilous thing. But I will rehearse an example whereof I my selfe am not only Oculatus testis, but have examined the cause, and am to justifie the truth of my report: not because I would disgrace the ministers that are godly, but to confirme my former assertion, that this absurd error is growne into the place, which should be able to expell all such ridiculous folly and impiety.

At the assizes holden at Rochester, Anno 1581. one Margaret Simons,

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His son (being an ungracious boy, and prentise to one Robert Scotchsord clothier, dwelling in that parish of Brenchly) passed on a day by her house; at whome by chance her little dog barked. Which thing the boy taking in evil part, drew his knife, and pursued him therewith even to her door: whom she rebuked with some such words as the boy disdained, and yet neverthelesse would not be perswaded to depart in a long time. At the last he returned to his masters house, and within five or six daies fell sick. Then was called to mind the fray betwixt the dog and the boy: insomuch as the vicar (who thought himself so priviledged, as he little mistrusted that God would visit his children with sicknesse) did so calculate; as he found, partly through his own judgement and partly (as he himself told me) by the relation of other witches, that his said sonne was by her bewitched. Yea, he also told me, that this his son (being as it were past all cure) received perfect health at the hands of another witch.

He proceeded yet further against her, affirming, that alwaies in his parish-church, when he desired to read most plainly, his voice so failed him, as he could scant be heard at all. Which he could impute, he said, to nothing else, but to her inchantment. When I advertised the poor woman hereof, as being desirous to hear what she could say for her selfe; she told me, that in very deed his voice did much faile him, specially when he strained himself to speake lowdest. Howbeit, she said that at all times his voice was hoarse and low, which thing I perceived to be true. But sir; said she, you shall understand, that this our vicar is diseased with such a kind of hoarsenesse, as divers of our neighbours in this parish not long since, doubted that he had the French-Pox; and in that respect utterly refused to communicate with him: untill such time as (being thereunto injoined by M. D. Lewen the ordinary) he had brought from London a certificat, under the hands of two Physitians, that his hoarsenes proceeded from a disease in the lungs. Which certificate he published in the church, in the presence of the whole congregation: and by this meanes he was cured, or rather excused of the shame of his disease. And this I know to be true by the relation of divers honest men of that parish. And truly, if one of the Jury had not been wiser then the other, she had been condemned thereupon, and upon other as ridiculous matters as this. For the name of a witch is so odious, and her power so feared among the common people, that if the honestest body living chance to be arraigned thereupon, she shall hardly escape condemnation.

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CHAP. III.

Who they be that are called witches, with a manifest declaration of the cause that moveth men so commonly to think, and witches themselves to beleeve that they can hurt children, cattell, &c. with words and imaginations; and of cosening witches.

ONe sort of such as fare said to be witches, are women which be commonly old, lame, blear-eyed, pale, fowle, and full of wrinckles; poor, sullen, superstitious, and papists; or such as know no religion: in whose drousie minds the devill hath gotten a fine seat; so as, what mischief, mischance, calamity, or slaughter is brought to passe, they are easily perswaded the same is done by themselves; imprinting in their minds an earnest and constant imagination thereof. They are leane and deformed, shewing melancholy in their faces, to the horror of all that see them. They are doting, scolds; mad, devillish; and not much differing from them that are thought to be possessed with spirits, so firme and steadfast in their opinions, as whosoever shall only have respect to the constancy of their words uttered, would easily beleeve they were true indeed.

These miserable wretches are so odious unto all their neighbours; and so feared, as few dare offend them, or deny them any thing they aske: whereby they take upon them, yea, and sometimes think, that they can do such things as are beyond the ability of humane nature. These go from house to house, and from door to door for a pot full of milke, yest, drinke, pottage, or some such releefe; without the which they could hardly live: neither obtaining for their service and paines, nor yet by their art, nor yet at the devils hands (with whome they are said to make a perfect and visible bargaine) either beauty, mony, promotion, wealth, worship, pleasure, honour, knowledge, learning, or any other benefit whatsoever.

It falleth out many times, that neither their necessities, nor their expectation is answered or served, in those places where they beg or borrowe; but rather their lewdnesse is by their neighbours reproved. And further, in tract of time the witch waxeth odious and tedious to her neighbours; and they again are despised and despited of her: so as sometimes she curseth one, and sometimes another; and that from the master of the house, his wife, children, cattell, &c. to the little pig that lieth in the stie. Thus in processe of time they have all displeased her, and she hath wished evill luck unto them all; perhaps with curses and imprecations made in forme. Doubtlesse (at length) some of her neighbours die, or fall sick; or some of their children are visited with diseases that vex them strangely: as apoplexies, epilepsie, convulsions, hot fevers, wormes, &c. Which by ignorant parents are supposed to be the vengeance of witches. Yea and their opinions and conceits are

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The witch on the other side expecting her neighbors mischances, and seeing things sometimes come to passe according to her wishes, curses, and incantations (for Bodin himselfe confesseth, that not above two in a hundred of their witchings or wishings take effect) being called before a Justice, by due examination of the circumstances is driven to see her imprecations and desires, and her neighbours harmes and losses to concurre, and as it were to take effect: and so confesseth that she (as a goddess) hath brought such things t[...] passe. Wherein, not onely she, but the accuser, and also the Justice are foully deceived and abused; as being through her confession and other circumstances perswaded (to the injury of Gods glory) that she hath done, or can do that which is proper onely to God himselfe.

Another sort of witches there are, which he absolutely coseners. These take upon them, either for glory, fame, or gaine, to do any thing which God or the devil can do: either for foretelling of things to come, bewrayring of secrets, curing of maladies, or working of miracles. But of these I will talke more at large hereafter.

CHAP. IIII.

What miraculous actions are imputed to witthes by witchmongers, papists, and poets.

ALthough it be quite against the haire, and contrary to the divels will contrary to the witches oath, promise, and homage, and contrary to all reason, that witche[...] should helpe any thing that is bewitched; but rather set forward their masters businesse: yet we read in Malleo Maleficarum, of three sorts of witches; and the same is affirmed by all the writers hereupon, new and old. One sort (they say) can hurt and not helpe, the second can helpe and not hurt, the third can both helpe and hurt. And among the hurtfull witches he saith there is one sort more beastly than any kind of beasts, saving wolves; for these usually devoure and eat young children and infants of their own kind. These be they (saith he) that raise haile, tempests, and hurtfull weather; as lightning, thunder, &c. These be they that procure barrennesse in man, woman and beast. These can throw children into waters, as they walke with their mothers, and

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All these things are avowed by Iames Sprenger and Henry Institor In Malleo Maleficarum, to be true, and confirmed by Nider, and the inquisitor Cumanus; and also by Danaeus, Hyperius, Hemingius, and multiplyed by Bodin, and Frier Bartholomaeus Spineus. But because I will in no wise abridge the authority of their power, you shall have also the testimonies of many other grave authors in this behalfe; as followeth.

And first Ovid affirmeth that they can raise and suppresse lightning and thunder, rain and haile, clouds and winds, tempests and earthquakes. Others do write, that they can pull down the moon and the stars. Some write that with wishing they can send needles into the livers of their enemies. Some that they can transferre corn in the blade from one place to another. Some, that they can cure diseases supernaturally, flie in the air, and dance with devils. Some write, that they can play the part of Succubus, and contract themselves to Incubus; and so young prophets are upon them begotten, &c. Some say they can transubstantiate themselves and others, and take the formes and shapes of asses, wolves, ferrets, cows, apes, horses, dogs, &c. Some say they can keep devils and spirits in the likenesse of todes and cats.

They can raise spirits (as others affirme) drie up springs, turne the course of running waters, inhibit the sun, and stay both day and night, changing the one into the other. They can go in and out at awger-holes, and saile in an egge shell, a cockle or muscel-shell, through and under the tempestuous seas. They can go invisible, and deprive men of their privities, and otherwise of the act and use of venery. They can bring soules out of the graves. They can teare snakes in peeces with words, and with lookes kill lambes. But in this case a man may say, that Miranda canunt, sed non credenda Poetae. They can also bring to passe, that cherne as long as you lift, your butter will not come; especially, if either the maids have eaten up the creame; or the good-wife have sold the butter before in the market. Whereof I have had some triall, although there may be true and naturall causes to hinder the common course thereof: as for example. Put a litle sope or sugar into your cherne of creame, and there will never come any butter, cherne as long as you list. But M. Mal. saith, that there is not so little a village, where many women are not that

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CHAP. V.

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.

BUt whatsoever is reported or conceived of such manner of witchcrafts, I dare avow to be false and fabulous (cosenage, dotage, and poysoning excepted:) neither is there any mention made of these kind of witches in the Bible. If Christ had known them, he would not have pretermitted to inveigh against their presumption, in taking upon them his office: as, to heale and cure diseases; and to work such miraculous and supernaturall things, as whereby he himselfe was specially knowne, beleeved, and published to be God; his actions and cures consisting (in order and effect) according to the power by our witch-mongers imputed to witches. Howbeit, if there be any in these dayes afflicted in such strange sort, as Christs cures and patients are described in the new testament to have been: we fly from trusting in God to trusting in witches, who do not only in their cosening art take on them the office of Christ in this behalfe; but use his very phrase of speech to such idolaters, as come to seeke divine assistance at their hands, saying; Go thy waies, thy son or thy daughter, &c. shall do well, and be whole.

It will not suffice to disswade a witch-monger from his credulity, that he seeth the sequele and event to fall out many times contrary to their assertion; but in such case (to his greater condemnation) he seeketh further to witches of greater fame. If all faile, he will rather thinke he came an hour too late; than that he went a mile too far. Truly I for my part cannot perceive what it is to go a whoring after strange gods, if this be not. He that looketh upon his neighbours wise, and lusteth after her, hath committed adultery. And truly, he that in heart and by argument maintained the sacrifice of the masse to be propitiatory for the quick 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 knees.

In like manner I say, he that attributeth to a witch, such divine power, as duly and onely appertaineth unto GOD (which all witch-monger do) is in heart a blasphemer, an idolater, and full of grosse impiety, although he neither go nor send to her for assistance.

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CHAP. VI.

A further confutation of witches miraculous land omnipotent power, by invincible reasons and authorities, with disswasions from such fond credulity.

IF witches could do any such miraculous things, as these and other which are imputed to them, they might do them againe and againe, at any time or place, or at any mans desire: for the devill is as strong at one time as at another, as busy by day as by night, and ready enough to do all mischief, and careth not whom he abuseth. And insomuch as it is confessed, by the most part of witch-mongers themselves, that he knoweth not the cogitation of mans heart, he should (me thinks) sometimes appear, unto honest and credible persons, in such grosse and corporall forme, as it is said he doth unto witches: which you shall never heare to be justified by one sufficient witnesse. For the devill indeed entreth into the mind, and that way seeketh mans confusion.

The art alwaies presupposeth the power; so as, if they say they can do this or that, they must shew how and by what meanes they do it; as neither the witches, nor the witch-mongers are able to do. For to every action is required the faculty and ability of the agent or doer; the aptnes of the patient or subject; and a convenient and possible application. Now the witches are mortall, and their power dependeth upon the analogy and consonancy of their minds and bodies; but with their minds they can but will and understand; and with their bodyes they can do no more, but as the bounds and ends of terrene sense will suffer: and therefore their power extended not to do such miracles, as surmounteth their own sense, and the understanding of others which are wiser than they; so as here wanteth the vertue and power of the efficient. And in reason, there can be no more vertue in the thing caused, than in the cause, or that which proceedeth of or from the benefit of the cause. And we see; that ignorant and impotent women, or witches, are the causes of incantations and charmes; wherein we shall perceive there is none effect, if we will credit our own experience and sense unabused, the rules of phylosophy, or the word of God. For alas! What an unapt instrument is a toothles, old, impotent, and unweildy woman to flie in the aire; Truely, the devill little needs such instruments to bring his purposes to passe.

It is strange, that we should suppose, that such persons can worke such feates: and it is more strange, that we will imagine that to be possible to be done by a witch, which to nature and sense is impossible; specially when our neighbours life dependeth upon our credulity therein; and when we may see the defect of ability, which alwaies is an impediment both to the act, and also to the presumption thereof. And because there is nothing possible in law, that in nature is impossible; therefore the judge doth not attend or regard what the accused man saith; or yet would

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Seeing therefore that some other things might naturally be the occasion and cause of such calamities as witches are supposed to bring; let not us that professe the Gospel and knowledge of Christ, be bewitched to beleeve that they do such things, as are in nature impossible, and in sense and reason incredible. If they say it is is done through the devils helpe, who can worke miracles; why do not theeves bring their businesse to passe miraculously, with whom the devil is as conversant as with the other; Such mischiefes as are imputed to witches, happen where no witches are; yea and continue when witches are hanged and burnt: why then should we attribute such effect to that cause, which being taken away, happeneth neverthelesse?

CHAP. VII.

By what meanes the name of witches becometh so famous, and how diversly people be opinioned concerning them and their actions.

Surely the naturall power of man or woman cannot be so inlarged, as to do any thing beyond the power and vertue given and ingrafted by God. But it is the will and mind of man, which is vitiated and depraved by the devill: neither doth God permit any more, than that which the naturall order appointed by him doth require. Which naturall order is nothing else, but the ordinary power of God, powred into every creature, according to his state and condition. But hereof more shall be said in the title of witches confessions. Howbeit you shall understand, th[...] few or none are throughly perswaded, resolved, or satisfied, that witches can indeed accomplish all these impossibilities: but some one is bewitched in one point, and some are cosened in another, untill in fine, all these impossibilities, and many more, are by several persons affirmed to be true.

And this I have also noted, that when any one is cosened with a cosening toie of witch-craft, and maketh report thereof accordingly, verifiing a matter most impossible and false as it were upon his own knowledge, as being overtaken with some kind of illusion or other (which illusions are right inchantments) even the selfe same man will deride the

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CHAP. VIII.

Causes that move as well witches themselves as others to think that they can work impossibilities, with answers to certain objections: where also their punishment by law is touched.

CArdanus writeth, that the cause of such credulity consisteth in three points; to wit, in the imagination of the melancholike, in the constancy of them that are corrupt therewith, and in the deceit of the Judges; who being inquisitors themselves against hereticks and witches, did both accuse and condemne them, having for their labour the spoile of their goods. So as these inquisitors added many fables hereunto, least they should seem to have done injury to the poor wretches, in condemning and executing them for none offence. But fithens (saith he) the springing up of Luthers sect, these priests have tended more deligently upon the execution of them: because more wealth is to be caught from them: insomuch as now they deale so loosly with witches (through distrust of gaines) that all is seen to be malice, solly, or avarice that hath been practised against them. And whosoever shall search into this cause, or read the chief writers hereupon, shall find his words true.

It will be objected, that we here in England are not now directed by the Popes laws; and so by consequence our witches not troubled or convented by the inquisitors Haereticae pravitatis. I answer, that in times past here in England, as in other nations, this order of discipline hath been in force and use; although now some part of old rigor be qualified by two severall statutes made in the first of Elizabeth, and 33 of Henry the eight. Neverthelesse the estimation of the omnipotency of their words and charmes seemeth in those statutes to be somewhat maintained, as a matter hitherto generally received; and not yet so looked into, as

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CHAP. IX.

A conclusion of the first book, wherein is fore-shewed the tyrannicall cruelty of witch-mongers and inquisitors, with a request to the reader to peruse the same.

ANd because it may appeare unto the world what trecherous and faithlesse dealing, what extreame and intolerable tyranny, what grosse and fond absurdities, what unnatural and uncivil discourtesie, what cankerd and spitefull malice, what outragious and barbarous cruelty, what lewd and false packing, what cunning and crafty intercepting, what bald and pievish interpretations, what abominable and devilish inventions; and what [...]lat and plaine knavery is practised against these old women; I will set down the whole order of the inquisition, to the everlasting, inexcusable, and apparent shame of all witch-mongers. Neither will I insert any private or doubtfull dealings of theirs; or such as they can either deny to be usuall, or justly cavill at; but such as are published and renewed in all ages, since the commencement of popery, established by laws, pactised by inquisitors, priviledged by princes, commended by doctors, confirmed by popes, councels, decrees, and canons; and finally be left of all witch-mongers; to wit, by such as attribute to old women, and such like creatures, the power of the Creator. I pray you therefore, though it be tedious and intolerable (as you would be heard in your miserable calamities) so heare with compassion, their accusations, examinations, matters given in evidence, confessions, presumptions, interrogatories, conjurations, cautions, crimes, tortures and condemnations, devised and practised usually against them.

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The second Book.

CHAP. I.

What testimonies and witnesses are allowed to give evidence against reputed witches, by the report and allowance of the inquisitors themselves, and such as are speciall writers herein.

EXcommunicate persons, partakers of the fault, infants, wicked servants, and run-a-waies are to be admitted to bear witnesse against their dames in this matter of witch-craft, because (saith Bodin the champion of witch-mongers) none that be honest are able to detect them. Hereticks also and witches shall be received to accuse, but not to excuse a witch. And finally, the testimony of all infamous persons in this case is good and allowed. Yea, one lewd person (saith Bodin) may be received to accuse and condemne a thousand suspected witches. And although by law, a capitall enemy may be challenged; yet Iames Sprenger, and Henry Institor, (from whom Bodin, and all the writers that ever I have read, do receive their light, authorities and arguments) say (upon this point of law) that the poor friendlesse old woman must prove, that her capitall enemy would have killed her, and that he hath both assaulted and wounded her; otherwise she pleadeth all in vain. If the judge ask her, whether she have any capitall enemies; and she rehearse other, and forget her accuser: or else answer that he was her capitall enemy, but now she hopeth he is not so; such a one is neverthelesse admitted for a witnesse. And though by law, single witnesses are not admittable; yet if one depose she hath bewitched her cow; another, her sow; and the third, her butter: these (saith M. Mal. and Bodin) are not single witnesses; because they agree that she is a with.

CHAP. II.

The order of examination witches of by the inquisitors.

WOmen suspected to be witches, after their apprehension may not be suffered to go home, or to other places, to seek sureties: for then (saith Bodin) the people would be worse willing to accuse them; for fear least at their returne home, they worke revenge upon them. In which respect Bodin commendeth much the Scottish custome and order in this behalfe: where (he saith) a hollow peece of wood or a chest is placed in the church, into the which any body may freely cast a little scroll of paper, wherein may be contained the name of the witch, the time, place, and fact, &c. And the same chest being locked with

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Item, there must be great perswasions used to all men, women, and and children, to accuse old women of witch-craft.

Item, there may alwaies be promised impunity and favour to witches, that confesse and detect others; and on the contrary, there may be threatnings and violence practised and used.

Item, the little children of witches, which will not confesse, must be attached, who (if they be craftily handled saith Bodin) will confesse against their own mothers.

Item, witches must be examined as suddenly, and as unawarres as is possible: the which will so amaze them, that they will confesse any thing, supposing the devill hath forsaken them; whereas if they should first be committed to prison, the devill would tamper with them, and informe them what to do.

Item, the inquisitor, judge, or examiner, must begin with small matters first.

Item, they must be examined, whether their parents were witches or no: for witches (as these Doctors suppose) come by propagation. And Bodin setteth downe this principle in witch-craft, to wit, Si saga sit mater, sic etiam est filia: howbeit the law forbiddeth it, Ob sanguinis rev[...]rentiam.

Item, the examiner must look steadfastly upon their eyes: for they cannot look directly upon a mans face (as Bodin affirmeth in one place, although in another he saith, that they kill and destroy both men and beasts with their lookes.)

Item, she must be examined of all accusations, presumptions, and faults, at one instant; least Satan should afterwards disswade her from confession.

Item, a witch may not be put in prison alone, least the devill disswade her from confession, through promises of her indemnity. For (saith Bodin some that have been in the goale have proved to fly away, as they were wont to do when they met with Diana and Minerva, &c. and so brake their own necks against the stone wales.

Item, if any deny her own confession made without torture, she [...] neverthelesse by that confession to be condemned, as in any other crime·

Item, the judges must seem to be in a pittifull countenance and [...] bemone them; saying, that It was not they, but the devill that committed the murther, and that he compelled them to do it; and must make them beleeve that they thinke them to be innocents.

Item, if they will confesse nothing· but upon the racke or torture their apparell must be changed; and every hair in their body must be shaven off with a sharpe razor.

Item, if they have charmes for taciturnity, so as they feel not the common tortures, and thefore confesse nothing: then some sharpe instrument must be thrust betwixt every nail of their fingers and toes; which (a[...]

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Item, Paulus Grillandus, being an old doer in these matters; wisheth that when witches sleepe, and feel no pain upon the torture, Domine labia mea aperies should be said; and so (saith he) both the torments will be felt, and the truth will be uttered: Et sic ars deluditur arte.

Item, Bodin saith, that at the the time of examination, there should be a semblance of great a do, to the terrifying of the witch; and that a number of instruments, gives, manacles, ropes, halters, fetters, &c. be prepared, brought forth, and laid before the examinate: and also that some be procured to make a most horrible and lamentable cry, in the place of torture, as though he or she were upon the rack, or in the tormentors hands: so as the examinate may hear it whiles she is examined, before she her selfe be brought into the prison; and perhaps (saith he) she will by this meanes confesse the matter.

Item, there must be subborned some crafty spy, that may seem to be a prisoner with her in the like case; who perhaps may in conference undermine her, and so bewraie and discover her.

Item, if she will not yet confesse, she must be told that she is detected, and accused by other of her companions; although in truth there be no such matter: and so perhaps she will confesse, the rather to be revenged upon her adversaries and accusers.

CHAP. III.

Matters of evidence against witches.

IF an old woman threaten or touch one being in health, who dieth shortly after; or else is infected with the leprosie, apoplexie, or any other strange disease: it is (saith Bodin) a permanent fact, and such an evidence, as condemnation or death must insue, without further proofe: if any body have mistrusted her, or said before that she was a witch.

Item, if any come in, or depart out of the chamber or house, the doores being shut; it is an apparent and sufficient evidence to a witches condemnation, without further tryall: which thing Bodin never saw. If he can shew me that fea[...], I will subscribe to his folly. For Christ after his resurrection used the same: not as a ridiculous toie, that every witch might accomplish; but as a speciall miracle, to strengthen the faith of the elect.

Item, if a woman bewitch any bodies eyes, she is to be executed without further proofe.

Item, if any inchant or bewitch mens beasts, or corne, or fly in the air, or make a dog speak, or cut off any mans members, and unite them again to men or childrens bodyes; it is sufficient proofe to condemnation.

Item, presumptions and conjectures are sufficient proofes against witches.

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Item, the complaint of any one man of credit is sufficient to bring a poor woman to the rack or pully.

Item, a condemned or infamous persons testimony is good and allowable in matters of witch-craft.

Item, a witch is not to be delivered, though she endure all the tortures, and confesse nothing; as all other are in any criminall cases.

Item, though in other cases the epo[...]i[...]ions of many women at one instant are disabled, as sufficient in law; because of the imbecillity and frailty of their nature or sex, yet in this matter one woman, though she be a party, either accuser or accused, and be also infamous and impudent (for such are Bodins words) yea and already condemned; she may neverthelesse serve to accuse and condemne a witch.

Item, a witnesse uncited, and offering himselfe in this case is to be heard, and in none other.

Item, a capitall enemy (if the enmity be pretended to growe by meanes of witch-craft) may object against a witch; and none exception is to be had or made against him.

Item, although the proofe of perjury may put back a witnesse in [...] other causes; yet in this a perjured person is a good and lawfull witnesse.

Item, the proctors and advocates in this case are compelled to be witnesses against their clients, as in none other case they are to be constrained thereunto.

Item, none can give evidence against witches, touching their assemblies, but witches onely: because (as Bodin saith) none other can do [...] Howbeit, Ri. Ga. writeth, that he came to the God-speed, and with his sword and buckler killed the devill; or at the least he wounded him sore, that he made him stinke of brimstone.

Item, Bodin saith, that because this is an extraordinary matter; the[...] must herein be extraordinary dealing: and all manner of waies are to [...] used, direct and indirect.

CHAP. IIII.

Confessions of witches, whereby they are condemned.

Some witches confesse (saith Bodin) that are desirous to dy; not [...] glory, but for despair: because they are tormented in their life-time. But these may not be spared (saith he) although the law doth [...] them.

The best and surest confession is at strife, to her ghostly father.

Item, if she confesse many things that are false, and one thing [...] may be true; she is to be taken and executed upon that confession:

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Item, an equivocall or doubtfull answer is taken for a confession against a witch.

Item, Bodin reporteth, that one confessed that he went out, or rather up in the air, and was transported many miles to the fairies dance, only because he would spy unto what place his wife went to hagging, and how she behaved her selfe. Whereupon was much ado among the inquisitors and lawyers, to discusse whether he should be executed with his wife or no. But it was concluded that he must die, because he bewrayed not his wife: the which he forbare to do, Propter reverentiam honoris & familiae.

Item, if a woman confesse freely herein, before question be made; and yet afterward deny it: she is neverthelesse to be burned.

Item, they affirme that this extremity is herein used, because not one among a thousand witches is detected. And yet it is affirmed by Sprenger in M. Mal. that there is not so little a parish, but there are many witches known to be there.

CHAP. V.

Presumptions, whereby witches are condemned.

IF any womans Child chance to dy at her hand, so as no body knoweth how, it may not be thought or presumed that the mother killed it, except she be supposed a witch; and in that case it is otherwise: for she must upon that presumption be executed; except she can prove the negative or contrary.

Item, if the child of a woman that is suspected to be a witch, be lacking or gone from her; it is to be presumed, that she hath sacrificed it to the devill: except she can prove the negative or contrary.

Item, though in other persons, certain points of their confessions may be thought erroneous, and imputed to error: yet (in witches cau[...]es) all oversights, imperfections, and escapes must be adjudged impious and malicious; and tend to her confusion and condemnation.

Item, though a theefe be not said in law to be infamous in any other matter than in the[...]t; yet a witch defamed of witch craft is said to be defiled with all manner of faults and infamies universally, though she were condemned; but (as I said) defamed with the name of a witch. For rumors and reports are sufficient (saith Bodin) to condemne a witch

Item, if any man, woman, or child do say, that such a one is a witch; it is a most vehement suspicion (saith Bodin, and sufficient to bring her to the racke; though in all other cases it be directly against law.

Item, in presumptions and suspicions against a witch, the common brute or voice of the people cannot erre.

Item, if a woman, when she is apprehended, cry out, or say; I am undone; Save my life; I will tell you how the matter standeth &c. she is thereupon most vehemently to be suspected and condemned to dy.

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Item, the behaviour, looks, becks, and countenance of a woman, are sufficient signes, whereby to presume she is a witch: for alwaies they looke downe to the ground, and dare not look a man full in the face.

Item, if their parents were thought to be witches, then is it certainly to be presumed that they are so: but it is not so to be thought of whores. Item, it is a vehement presumption if she cannot weep, at the time of her examination: and yet Bodin saith, that a witch may shed three drop out of her right eye.

Item, it is not only a vehement suspicion, and presumption, but an evident proof of a witch; if any man or beast dy suddainly where she hath been seen lately; although her witching-stuffe be not found or espied.

Item, if any body use familiarity or company with a witch convicted it is a sufficient presumption against that person to be adjudged [...] witch.

Item, that evidence that may serve to bring in any other person to examination, may serve to bring a witch to her condemnation.

Item, herein judgement must be pronounced and executed (as Bod[...] saith, without order, and not like to the orderly proceeding and form[...] judgement in other crimes.

Item a witch may not be brought to the torture suddenly; or before long examination, least she go away scotfree: for they feel no torment and therefore care not for the same, as Bodin affirmeth.,

Item, little children may be had to the torture at the first dash; but [...] may it not be done with old women: as is aforesaid.

Item, if she have any privy marke under her arme-pits, under he[...] haire, under her lip, or in her buttock, or in her privities: it is a presumption sufficient for the judge to proceed and give sentence of dea[...] upon her.

The onely pitty they shew to a poor woman in this case, is: that thoug[...] she be accused to have slain any body with her inchantments; yet if [...] can bring [...]orth the party alive, she shall not be put to death. Whereas marvell, in as much as they can bring the devill in any bodies likenesse and representation.

Item, their law saith, that an uncertain presumption is sufficient, when a certain presumption faileth.

CHAP. VI.

Particular interrogatories used by the inquisitors against witches

I Need not stay to confute such partiall and horrible dealings, being apparently impious, and full of tyranny, which except I should [...] so manifestly detected, even with their own writings and assertions, [...] or none would have beleeved. But for brevi[...]ies sake I will passe over th[...] same; supposing that the citing of such absurdities may stand for a suffic[...]ent

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First the witch must be demanded, why she touched such a child or such a cow, &c. and afterward the same child or cow fell sick or lame, &c.

Item, why her two kine give more milke than her neighbours. And the note before mentioned is here again set down, to be specially observed of all men: to wit; that though a witch cannot weep, yet she may speak with a crying voice. which assertion of weeping is false, and contrary to the saying of Seneca, Cato, and many others; which affirme, that a woman weepeth when she meaneth most deceipt; and therefore saith M. Mal. she must be well looked unto, otherwise she will put spitle privily upon her cheeks, and seem to weep; which rule also Bodin saith is infallible. But alas that teares should be thought sufficient to excuse or condemne in so great a cause, and so weighty a triall! I am sure that the worst sort of the children of Israel wept bitterlly: yea, if there were any witches at all in Israel, they wept. For it is written, that all the children of Israel wept. Finally, if there be any witches in hell, I am sure they weep; for there is weeping, wailing, and gnashing of teeth.

But God knoweth many an honest marrone cannot sometimes in the heavinesse of her heart shed teares; the which oftentimes are m[...]re ready and common with crafty queanes and strumpets, than with sober women. For we read of two kinds of teares in a womans eye, the one of true grief, the other of deceipt. And it is written, that Dediscere flere foeminium est menda[...]ium: which argueth, that they ly which say, that wicked women cannot weep. But let these tormentors take heed, that the teares in this case which runne down the widowes cheeks, with their cry spoken by [...]esus Sirach, be not heard above. But lo what learned, godly, and lawfull meanes these popish inquisitors have invented for the triall of true or false teares.

CHAP. VII.

The inquisitors triall of weeping by conjuration.

I Conjure thee by the amorous teares, which Jesus Christ our Saviour shed upon the crosse for the salvation of the world; and by the most earnest and burning teares of his mother the most glorious Virgin Mary, sp[...]inkled upon his wounds late in the evening; and by all the teares, which every saint and elect vessell of God hath powred out here in the world, and from those eyes he hath wiped away all teares; that if thou be without fault, thou mayest powre down teares abundantly; and if thou be guilty, that thou weep in no wise: In the name of the Father, of the sonne, and of the Holy Ghost; Amen. And note, saith he, that the more you conjure, the lesse she weepeth.

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CHAP. VIII.

Certain cautions against witches, and of their tortures to procure confession.

BUt to manifest their further follies, I will recite some of their caution, which are published by the ancient inquisitors, for perpetual lessons of their successors: as followeth.

The first caution is that, which was last rehearsed concerning weeping; the which (say they) is an infallible note.

Secondly, the judge must beware she touch no Part of him, specially of his bare: and that he alwaies weare about his neck conjured salt, palme, herbes, and wax hallowed: which (say they) are not only approved to be good by the witches confessions; but also by the use of the Romish church, which halloweth them onely for that purpose.

Item, she must come to her arreignment backward, to wit, with her taile to the judges face, who must make many crosses, at the time of her approching to the barre. And least we should condemne that for superstition, they prevent us with a figure, and tell us, that the same superstition may not seem superstitious unto us. But this resembleth the perswasion of a theef, that disswadeth his sonne from stealing; and never thelesse telleth him that he may pick or cut a purse, and rob by the high way.

One other caution is, that she must be shaven, so as there remaine not one hair about her: for sometimes they keep secrets for [...]aciturnity, and for other purposes also in their hair, in their privities, and between their skinne and their flesh. For which cause I marvell they flea them no[...] for one of their witches would not burne, being in the middest of the flame, as M. Mal. reporteth; untill a charme written in a little scroll was espied to be hidden between her skin and flesh, and taken away. And this is so gravely and faithfully set down by the inquisitors themselves, that one may beleeve it if he list, though indeed it be a verity. The like citeth Bodin, of a witch that could not be strangled by the executioner, do what he could. But it is most true, that the inquisitor Cumanus in one year did shave one and fourty poor women, and burnt them all when he had done.

Another caution is, that at the time and place of torture, the hallowed things aforesaid, with the seven words spoken on the crosse, he hang[...]ed about the witches neck; and the length of Christ in wax be knit about her bare naked body, with reliques of saints, &c. All which stuffe (say they) will so worke within and in them, as when they are racked and tortured, they can hardly stay or hold themselves from confession. In which case I doubt not but that Pope, which blasphemed Christ, and cursed his mother for a peacoke, and cursed God with great despigh[...] for a peece of porke, with lesse compulsion would have renounced the trinity, and have worshipped the devill upon his knees.

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Another caution is, that the judge take heed, thar when she once beginneth to confesse, he cut not of[...] her examination, but continue it night and day. For many times, whiles they go to dinner, she returneth to her vomit.

Another caution is, that after the witch hath confessed the annoying of men and beasts, she be asked how long she hath had Incubus, when she renounced the faith, and made the reall league, and what that league is, &c. And this is indeed the cheef cause of all their incredible & impossible confessions: for upon the rack, when they have once begun to ly, they will say what the torment or list.

The last caution is, that if she will not confesse, she be had to some strong castle or goale. And after certain daies, the jayler must make her beleeve he goeth forth into some farre country: and then some of her friends must come in to her, and promise her, that if she will confesse to them, they will suffer her to escape out of prison: which they may well do, the keeper being from home. And this way (saith M. Mal.) hath served, when all other meanes have failed.

And in this place it may not be omitted, that above all other times, they confesse upon frydaies. Now saith Iames Sprenger, and Henry Institor, we must say all, to wit: If she confesse nothing, she should be dismissed by law; and yet by order she may in no wise be bailed, but must be put into close prison, and there be talked withall by some crafty person, those are the words, and in the mean while there must be some eves-dropers with pen and inke behind the wall, to harken and note what she confesseth: or else some of her old companions and acquaintance may come in and talke with her of old matters, and so by eves-droppers be also bewraied; so as there shall be no end of torture before she have confessed what they will.

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CHAP. IX.

The fifteen crimes laid to the charge of witches by witch-mongers; specially by Bodin in Daemonomania.

THey deny God, and all religion.

Answer Then let them dy therefore, or at the least be used liked infid[...]s, or aposta[...]'s.

They curse, blaspheme, and provoke God with all despite.

Answer Then let them have the law expressed in Levit. 24. and Deut. 1[...] & 17

They give their faith to the devill, and they worship and offer sacrifice unto him.

Ans. Let such also be judged by the same law.

They do solemnely vow and promise all their progenie unto the devill.

Ans. This promise proceedeth from an unsound mind, and is not [...] be regarded; because they cannot performe it, neither will it be proved true. Howbeit, if it be done by any that is sound of mind, let the cause of Ieremie 32.36. light upon them, to wit, the sword, famine and pestilence.

They sacrifice their own children to the devill before baptisme, holding them up in the aire unto him, and then thrust a needle into their braines.

Ans. If this be true, I maintain them not herein: but there is a [...] to judge them by. Howbeit, it is so contrary to sense and nature, that were folly to beleeve it; either upon Bodins bare word, or else upon [...] presumptions; especially when so small commodity and so great danger and inconvenience insueth to the witches thereby.

They burn their children when they have sacrificed them.

Ans Then let them have such punishment, as they that offered th[...] children unto Moloch: Levit. 20. But these be meer devises of wit[...]-mongers and inquisito's, that with extreame tortures have wrung such confessions f[...]om them; or else with false reports have belyed them; [...] by flattery and fair words and promises have won it at their hands, at [...] length.

They swear to the devil to bring as many into that society as they [...]

Ans. This is false, and so proved elsewhere.

They swear by the name of the devill.

Ans. I never heard any such oath, neither have we warrant to [...] them that so do swear; though indeed it be very lewd and impious.

They use incestuous adul[...]e[...]y with spirits.

Ans. This is a stale ridiculously, as is proved apparently hereafter.

They boile infants, after they have murthured them unbaptised, [...] their flesh be made potable.

Ans. This is untrue, incredible, and impossible.

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Ans. Then are they kin to the Anthropophagi and Canibals. But, I beleeve never an honest man in England nor in France, will affirme that he hath seen any of these persons, that are said to be witches, do so; if they should, I beleeve it would poyson them.

They kill men with poyson.

Ans. Let them be hanged for their labour.

They kill mens cattell.

Ans. Then let an action of trespasse be brought against them for so doing.

They bewitch mens corne, and bring hunger and barrennesse into the country; they ride and flie in the air, bring stormes, make tempests &c.

Ans. Then will I worship them as Gods; for those be not the works of man, nor yet of a witch: as I have elsewhere proved at large.

They use venery with a devil call'd Incubus, even when they ly in bed with their husbands, & have children by them, which become the best witches.

Ans. This is the last ly, very ridiculous, and confuted by me elsewhere.

CHAP. X.

A refutation of the former surmised crimes patched together by Bodin, and the onely way to escape the inquisitors hands.

IF more ridiculous or abhominable crimes could have been invented, these poor women (whose chief fault is that they are scolds) should have been charged with them.

In this libell you do see is contained all that witches are charged with; and all that also, which any witch-monger surmiseth, or in malice imputeth unto witches power and practise.

Some of these crimes may not onely be in the power and will of a witch, but may be accomplished by naturall meanes: and therefore by them the matter in question is not decided, to wit; whether a witch can work wonders supernaturally; For many a knave and whore doth more commonly put in execution those lewd actions, than such as are called witches and are handged for their labour.

Some of these crimes also laid unto witches charge, are by me denyed, and by them cannot be proved to be true, or committed by any one witch. Othersome of these crimes likewise are so absurd, supernaturall, and impossible, that they are derided almost of all men, and as false, fond, and fabulous reports condemned: insomuch as the very witch-mongers themselves are tashamed to hear of them.

If part be untrue, why may not the residue be thought false: For all these things are laid to their charge at one instant, even by the greatest doctors and patrones of the sect of witch-mongers, producing as many proofs for witches supernaturall and impossible actions, as for the other. So as, if one part of their accusation· be false, the other part deserveth no credit. If all be true that is alledged of their doings, why should we beleeve in Christ, because of his miracles, when a witch doth as great

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But it will be said by some; As for those absurd and popish writers, they are not in all their allegations, touching these matters, to be credited. But I assure you, that even all sorts of writers herein (for the most part) the very doctors of the church to the school men, Protestants and Papists, learned and unlearned, Poets and historiographers, Jewes, Christians, or Gentiles agr[...]e in these impossible and ridiculous matters. Yea and these writers, out of whome I gather most absurdities, are of the best credit and authority of all writers in this matter. The reason is, because it was never throughly looked into; but every fable credited; and the word (Witch) named so often in Scripture.

They that have seen further of the inquisitors orders and customes, say also· that there is no way in the world f[...]r th[...]s[...] poor women to escape the inquisitors hands, and so consequently burning: but to gild their hands with money, whereby oftentimes they take pitty upon them, and deliver them, as sufficiently purged For they have authority to exchange the punishment of the body with the punishment of the purse, applying the same to the office of their inquisition: whereby they reap such profit, as a number of these silly women pay them yearly pensions, to the end they may not be punished again.

CHAP· XI.

The opinion of Cornelius Agrippa concerning witches, of [...] pleading for a poor woman accused of witch craft, and how be convinced the inquisitors.

COrnelius Agrippa saith, that while he was in Italie, many inquisito[...] in the dutchie of Millen troubled divers most honest and noble matrones, privily wringing much money from them, untill their knavery was detected. Further he saith, that being an advocate [...] councellor in the Common-wealth of Maestright in Brabant, he had sor[...] contention with an inquisitor, who through unjust accusations drew [...] poor woman of the country into his butchery, and to an unsit place[...] not so much to examine her, as to torment her, Whom when C. Agrippa had undertaken to defend, declaring that in the things done, these was no proof, no signe or token that could cause her to be tormented the inquisitor stoutly denying it, said; One thing there is, which is proof and matter sufficient: for her mother was in times past burned for a witch. Now when Agrippa replyed, affirming that this article was impertinent, and ought to be refused by the judge, as being the deed of another; alledging to the inquisitor reasons and law for the same: he replied again that this was true, because they used to sacrifice their children to the devill, as soon as they were borne; and also because they usually conceived by spirits transformed into mans shape, and that thereby witch-craft was naturally ingraffed into this child, as a disease [...]at commeth by inheritance.

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But by the way you must understand, that this was but a petty inquisitor, and had not so large a commission as Cumanus, Sprenger, and such other had; nor yet as the Spanish inquisitors at this day have. For these will admit no advocate now unto the poor soules, except the tormentor or hangman may be called an advocate. You may read the summe of this inquisition in few words set out by M. Iohn Fox in the acts and monuments. For witches and hereticks are among the inquisitors of like reputation; saving that the extremity is greater against witches, because through their simplicity, they may the more boldly tyrannize upon them and triumph over them.

CHAP. XII.

What the fear of death and feeling of torments may force one to do, and that it is no marvell though witches condemne themselves by their own confessions so tyrannically extorted.

HE that readeth the ecclesiasticall histories, or remembreth the persecutions in Qeen Maries time, shall find, that many good men have fallen for fear of persecution, and returned unto the Lord again. What marvell then, though a poor woman, such a one as is described elsewhere, and tormented as is declared in these latter leaves, be made to confesse such absurd and false impossibilities; when flesh and bloud is unable to endure such triall? Or how can she in the middest of such horrible tortures

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Peter the Apostle renounced, cursed, and forsware his master and our Saviour Jesus Christ, for fear of a wenches menaces; or rather at a question demanded by her, wherein he was not so circumvented, as these poor witches are, which be not examined by girles, but by cunning inquisitors, who having the spoile of their goods, and bringing with them into the place of judgement minds to maintain their bloody purpose spare no manner of allurements, threatnings, nor torments, untill they have wrung out of them all that, which either maketh to their own desire or serveth to the others destruction.

Peter (I say) in the presence of his Lord and master Christ, who had instructed him in true knowledge many years, being forewarned, no[...] passing four or five houres before, and having made a reall league and [...] faithfull promise to the contrary, without any other compulsion than (as hath been said) by a question proposed by a girle; against his conscience, forsooke, thrice denyed, and abandoned his said Master: and yet he was a man illuminated, and placed in dignity aloft, and neerer to Christ by many degrees: than the witch, whose fall could not be so great as Peters; because she never ascended halfe so many steps. A pastors declination is much more abominable than the going astray of any of his sheep[...] as an ambassadors conspiracy is more odious, than the falshood of a common person: or as a captains treason is more mischeevous, than a private souldiers mutiny. If you say, Peter repented; I answer that the witch doth so likewise sometimes, and I see not in that case, but mercy may be imployed upon her. It were a mighty temptation to a silly old woman, that a visible devill (being in shape so ugly, as Danaeus and others say her is) should assault her in manner and forme as is supposed, o[...] rather avowed; specially when there is promise made that none shall be tempted above their strength. The poor old witch is commonly u[...]learned, unwarned, and unprovided of counsell and friend-ship, void [...] judgement and discretion to moderate her life and communication, he[...] kind and gender more weak and fraile than the masculine, and muc[...] more subject to melancholy; her bringing up and company is so ba[...] that nothing is to be looked for in her, specially of these extraordinary qualities; her age also is commonly such, as maketh her decrepite, which is a disease that moveth them to these follyes.

Finally, Christ did cleerly remit Peter, though his offence were committed both against his divine and humane nature; yea afterwards he [...] put him in trust to feed his sheep, and shewed great countenance, friendship and love unto him. And therefore I see not, but we may shew compassion upon these poor soules, if they shew themselves; sorrowful for their mis[...]ceipts and wicked imaginations.

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The thrid Book.

CHAP. I.

The witches bargain with the devill, according to M. Mal. Bodin, Nider, Danaeus, Psellus, Erastus, Hemingius, Cumanus, Aquinas, Bartholomaeus Spineus, &c.

THat which in this matter of witch-craft hath abused so many, and seemeth both so horrible and intolerable, is a plain bargain, that (they say) is made betwixt the devil and the witch. And many of great learning conceive it to be a matter of truth, and in their wiritings publish it accordingly: the which (by God, grace) shall be proved as vaine and false as the rest.

The order of their bargain or profession is double; the one solemne and publike, the other secret and private. That which is called solemne or publike, is where witches come together at certain assemblies, at the times prefixed, and do not onely see the devill in visible forme; but confer and talke familiarly with him. In which conference the devill exhorteth them to observe their fidelity unto him, promising them long li[...]e and prosperity. Then the witches assembled, commend a new disciple (whom they call a novice) unto him: and if the devill find that young witch apt and forward in renunciation of christian faith, in despising any of the seven sacraments, in treading upon [...]crosses, in spitting at the time of the elevation, in breaking their fast on fasting daies, and fasting on Sundaies; the devill giveth forth his hand, and the novice joyning hand in hand with him, promiseth to observe and keep all the devils commandements.

This done, the devill beginneth to be more bold with her, telling her plainly, that all this will not serve his turne; and therefore requireth homage at her hands: yea he also telleth her, that she must grant him both her body and soul to be tormented in everlasting fire; which she yeeldeth unto. Then he charged her, to procure as many men, women, and children also, as she can, to enter into this society. Then he teacheth them to make ointments of the bowels and members of children, whereby they ride in the air, and accomplish all their desires. So as, if there be any children unbaptised, or not guarded with the signe of the crosse, or orizons; then the witches may and do catch them from their mothers sides in the night, or ou[...] of their cradles, or otherwise kill them with their ceremonies; and after buriall steal them out of their graves, and seeth them in a caldron, untill their flesh be made potable. Of the thickest whereof they make ointments, whereby they ride in the air, but the thinner potion they put into flaggons, whereof whosoever drinketh, observing certain ceremonies, immediately becommeth a master or rather a mistresse in that practise and faculty.

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CHAP. II.

The order of the witches homage done (as it is written by lewd inquisitors and peevish witchmongers) to the devill in person; of their songs and dances, and namely of La volta, and of other ceremonies, also of their excourses.

SOmetimes their homage with their oath and bargain is received for a certain terme of years; sometimes for ever. Sometimes it consisteth in the deniall of the whole faith, sometimes in part. The first is, when the soul is absolutely yeelded to the devill and hell fire: the other is, when they have but bargained to observe certain ceremonies and statutes of the church; as to conceale faults at shrift, to fast on sundaies, &c. And this is done either by oath, protestation of words, or by obligation in writing, sometimes sealed with wax, sometimes signed with bloud, sometimes by kising the devils bare buttocks; as did a Doctor called Edli[...], who as (Bodin saith) was burned for witch-craft.

You must also understand, that after they have delicately banqueted with the devill and the lady of the faries; and have eaten up a fat o[...] and emptied a butt of malmesie, and a binne of bread at some noble mans house, in the dead of the night, nothing is missed of all this in the morning. For the lady Sibylla, Minerva, or Diana with a golden rod striketh the vessell and the binne, and they are fully replenished again. Yea, she causeth the bullockes bones to be brought and laid together upon the hide. and lappeth the four ends thereof together, laying her golden rod thereon, and then riseth up the bullocke again in his former estate and condition: and yet at their returne home they are like to starve fo[...] hunger; as Spineus saith. And this must be an infallible rule, that every fortnight, or at the least every moneth, each witch must kill one childe [...] the least for her part.

And here some of Monsieur Bodins lies may be inserted, who saith, th[...] at these magicall assemblies, the witches never faile to dance; and [...] their dance they sing these words; Har har, devill devill, dance here, dance here, play here, play here, Sabbath, sabbath. And whiles they sing and dance, every one hath a broom in her hand, and holdeth it [...] aloft. Item he saith, that these night-walking or rather night-dancing brought out of Italy into France, that dance, which is called La Volta.

A part of their league is, to scrape off the oyle, which is received [...] extreame folly (unction I should have said.) But if that be so dangerous, the[...] which socke the corps had need to take great care, that they rub not [...] the oyle, which divers other wayes may also be thrust out of the forehead and then I perceive all the vertue thereof is gone, and farewell it. But marvell how they take on to preserve the water powred on them in b[...]ptisme, which I take to be largely of as great force as the other; and yet I think is commonly wiped and washed off, within four and twenty hours

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And this is to be noted, that the inquisitors affirme, that during the whole time of the witches excourse, the devill occupieth the room and place of the witch, in so perfect a similitude, as her husband in his bed, neither by feeling, speech, nor countenance can discerne her from his wife. Yea the wife departeth out of her husbands armes insensibly, and leaveth the devill in her room visibly. Wherein their incredulity is incredible, who will have a very body in the fained play, and a phantasticall body in the true bed: and yet (forsooth) at the name of Jesus, or at the signe of the crosse, all these bodily witches (they say) vanish away.

CHAP. III.

How witches are summonded to appear before the devill, of their riding in the aire, of their accompts, of their conference with the devil, of his supplies, and their conference, of their farewel and sasacrifices: according to Danaeus, Psellas, &c.

HItherto, for the most part, are the very words contained in M. Mal. or Bodin, or rather in both; or else in the new M. Mal. or at the least-wise of some writer or other, that maintaineth the almighty power of witches. But Daenens saith, the devill oftentimes in the likenesse of a summoner, meeteth them at markets and faires, and warneth them to appear in their assemblies, at a certaine hour in the night, that he may understand whom they have slaine, and how they have profited. If they be lame, he saith the devill delivereth them a staffe, to convey them thither invisibly through the air; and that then they fall a dancing and singing of bawdy-songs, wherein he leadeth the dance himselfe. Which dance, and other conferences being ended, he supplieth their wants of powders and roots to intoxicate withall; and giveth to every novice a marke, either with his teeth or with his clawes, and so they kisse the devils bare buttocks, and depart: not forgetting every day afterwards to offer to him, dogs, cats, hens, or blood of their owne. And all this doth Danaeus report as a truth, and as it were upon his own knowledge. And yet else-where he saith; In these matters they do but dreame, and do not those things indeed, which they confesse through their distemperature, growing of their melancholike humor: and therefore (saith he) these things, which they report of themselves, are but meer illusions.

Psellus addeth hereunto, that certain magicall hereticks, to wit; the Eutychians, assemble themselves every good friday at night; and putting out the candles, do commit incestuous adultery, the father with the daughter, the sister with the brother, and the son with the mother; and the ninth moneth they returne and are delivered; and cutting their children in peeces, fill their pots with their blood; then burne they the carcases, and mingle the ashes therewith, and so preserve the same for magicall purposes. Cardanus writeth (though in mine opinion not very

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CHAP. IIII.

That there can no reall league be made with the devill the first author of the league, and the weake proofes of the adversaries for the same.

IF the league be untrue, as are the residue of their confessions, the witch-mongers arguments fall to the g[...]ound: for all the writers herein hold this bargaine for certaine, good, and granted, and as their onely maxime. But surely the inden[...]u[...]es, containing those covenants, are sealed with butter; and the labels are but bables. What fit me bargaine can be made betwixt a carnall body and a s[...]irituall? Let any wise or honest man tell me, that either hath been a[...]parey, on a witnesse; and I will beleeve him. But by what au[...]hority, proof, or testimony[...] and upon what ground all this geere stande[...]h, if you read M. Mal. you shall find to the shame of the reporters (who do so vary in their tales, and are at such contrarie[...]y:) and to the reproch of the beleevers of such absurd lies.

For the beginning of the credit hereof, resteth upon the confession of a baggage young fellow condemn[...]d to be burnt for witch-craf[...]; who said to the inquisitors, of likelihood to prolong his lie, (if at least wise the story be true, which is taken out of Nides;) If I wish (quo[...] he) that I might obtain pardon: I would discover all that I know of witch-craft. The which condition being accepted; and pardon promised (partly in hope thereof, and partly to be rid of his wife) he said as followeth.

The novice or young disciple goeth to some church, together with the mistresse of that profession, upon a sunday morning, before the conjur[...]tion of Holy-water, and there the said novice renounceth the saith, promiseth obedience in observing, or rather omitting of ceremonies in meetings, and such other follyes; and finally, that they do homage to their young master the devill, as they covenanted.

But this is notable in that story, that this young witch; doubting that his wives examination would bewraye his knavery, told the inquisitor: that in truth his wife was guilty as well as he, but she will never, I am sure (quoth he) though she should be burned a thousand times, confesse any of these circumstances.

And this is in no wise to be forgotten, that notwithstanding his contri[...]ion, [...] confession, & his accusation of his own wife (contrary to the inquisi[...] promise

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CHAP. V.

Of the private league, a notable tale of Bodins concerning a French-lady, with a confutation.

THe manner of their private league is said to be, when the devill invisible, and sometimes visible, in the middest of the people talketh with them privately; promising, that if they will follow his counsell, he will supply all their necessities, and make all their endeavours prosperous; and so beginneth with small matters: whereunto they consent privily, and come not into the fairies assembly.

And in this case (me thinks) the devill sometimes, in such externall or corporall shape, should meet with some that would not consent to his motions (except you will say he knoweth their cogitations) and so should be bewrayed. They also (except they were idiots) would spie him; and forsake him for breach of covenants. But these bargaines, and these assemblies do all the writers hereupon maintaine; and Bodin confirmeth them with a hundred and odd lies; among the number whereof I will (for diverse causes) recite one.

There was (saith he) a noble Gentlewoman at Lions, that being in bed with a lover of hers, suddenly in the night arose up, and lighted a candle: which when she had done, she took a box of ointment, wherewith she annointed her body; and after a few words spoken, she was carried away. Her bed-fellow seeing the order hereof, lept out of his bed, took the candle in his hand, and sought for the Lady round about the chamber, and in every corner thereof; But though he could not find her, yet did he find her box of ointment: and being desirous to know the vertue thereof, besmeered himselfe therewith, even as he perceived her to have done before. And although he were not so superstitious, as to use any words to helpe him forward in his businesse, yet by the vertue of that oinment (saith Bodin) he was immediately conveyed to Lorreine, into the assembly of witches. Which when he saw, he was abashed, and said; In the name of God, what make I here? And upon those words the whole assembly vanished away, and left him there alone starke naked; and so was he said to returne to Lions. But he had so good a conscience, for you may perceive by the first part of the history, he was a very honest man, that he accused his true lover for a witch. And caused her to be burned. But as for his adultery, neither, M. Mal. nor Bodin do once so much as speake in the dispraise thereof.

It appeareth throughout all Bodins booke, that he is sore offended with Cornelius Agrippa, and the rather as I suppose, because the said C. Agrippa recanted that which Bodin maintaineth, who thinketh he could worke wonders by magicke, and specially by his black dog. It shoud seem he

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CHAP. VI.

A disproofe of their assemblies, and of their bargain.

THat the joyning of hands with the devill, the kissing of his bare buttocks, and his scratching and biting of them, are absurd lies; every one having the gift of reason may plainly perceive: insomuch as it is manifest unto us by the word of God, that a spirit hath no flesh, bones, nor sinews, whereof hands, buttocks; claws, teeth, and lips do consist, For admit that the constitution of a devills body (as Tatian and other affirme) consisteth in spiritual congelations, as of fire and aire; yet it cannot be perceived of mortall creatures. What credible witnesse is there brought at any time, of this their corporall, visible, and incredible bargain; saving the confession of some person diseased both in body and mind, willfully made, or injuriously constrained? It is marvell that no penite[...]t witch that forsaketh her trade, confesseth not these things without compulsion. Me thinketh their covenant made at baptisme with God before good witnesses, sanctified with the word, confirmed with his promises, and established with his sacraments, should be of more force then that which they make with the devill, which no body seeth or knoweth. For God deceiveth none, with whom he bargaineth: neither doth he mocke or disappoint them, although he dance not among them.

The oath, to procure into their league and fellowship as many as they can (whereby every one witch, as Bodin affirmeth, augmenteth the number of fifty) bewrayeth greatly their indirect dealing. Hereof I have made triall, as also of the residue of their cosening devises; and have been with the best, or rather the worst of them, to see what might be gathered out of their counsels; and have cunningly treated with them thereabouts: and further, have sent certain old persons to indent with them, to be admitted into their society. But as well by their excuses and delaies, as by other circumstances, I have tried and found all their trade to be meer cosening.

I pray you what bargain have they made with the devill, that with their angry lookes bewitch lambs, children, &c? Is it not confessed, that it is naturall, though it be a ly? What bargain maketh the sooth-sayer· which hath his severall kinds of witch-craft and divination expressed i[...] the Scripture? Or is it not granted that they make none? How chanceth it that we hear not of this bargain in the Scriptures?

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CHAP. VII.

A confutation of the objection concerning witches confessions.

IT is Confessed (say some by the way of objection) even of these women themselves, that they do these and such other horrible things, a[...] deserveth death, with all extremity, &c. Whereunto I answer, that whosoever considerately beholdeth their confessions, shall perceive all to be vain, idle, false, inconstant, and of no weight: except their contempt and ignorance in religion; which is rather the fault of the negligent pastor, than of the simple woman.

First, if their confession be made by compulsion, of force or authority, or by perswasion, and under colour of friend-ship, it is not to be regarded; because the extremity of threats and tortures provokes it; or the quality of fair word, and allurements constraines it. If it be voluntatary, many circumstances must be considered, to wit; whether she appeach not her selfe to overthrow her neighbour, which many times happeneth through their cankered and malicious melancholike humor: then; whether in that same malancholike mood and frantick humor, she desire not the abridgement of her own dayes. Which thing Aristotle saith doth oftentimes happen unto persons subject to malancholike passions: and (as Bodin and Sprenger say) to these old women called witches, which many times (as they affirme) refuse to live; threatning the judges, that if they may not be burned, they will lay hands upon themselves, and so make them guilty of their damnation.

I my self have known, that where such a one could not prevaile, to be accepted as a sufficient witnesse against himselfe, he presently went and threw himselfe into a pond of water, where he was drowned. But the law saith; Volenti mori non est habenda fides, that is; His word is not to be credited that is desirous to dy. Also sometimes (as else-where I have proved) they confesse that whereof they were never guilty; supposing that they did that which they did not, by meanes of certain circumstances. And as they sometimes confesse impossibilities, as that they fly in the air, transubstantiate themselves, raise tempests, transferre or remove corne, &c. so do they also (I say) confesse voluntarily, that which no man could prove, and that which no man would guesse, nor yet beleeve, except he were as mad as they; so as they bring death wilfully upon themselves: which argueth an unsound mind.

If they conf[...]sse that, which hath been indeed committed by them, as poysoning, or any other kind of murther, which falleth into the power of such persons to accomplish; I stand not to defend their cause. Howbeit, I would wish that even in that case there be not too rash credit given, nor to hasty proceedings used against them: but that the causes, properties, and circumstances of every thing be duly considered, and diligently examined. For you shall understand, that as sometimes they confesse they have murthered their neighbours with a wish, sometimes with a word, sometimes with a look, &c. so they confesse, that with

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In like manner they confesse, that with a touch of their bare hand, they sometimes kill a man being in perfect health and strength of body; when all his garments are betwixt their hand and his flesh.

But if this their confession be examined by divinity, philosophy, physick, law or conscience, it will be found false and insufficient. First, fo[...] that the working of miracles is ceased. Secondly, no reason can be yielded for a thing so farre beyond all reason. Thirdly, no receipt can be o[...] such efficacy, as when the same is touched with a bare hand, from whence the veines have passage through the body unto the heart, it should not annoy the poyson; and yet retain vertue and force enough, to pearce through so many garments and the very flesh incurable, to the place of death in another personr. Cui argumento (saith Bodin) nescio quid responderi possit. Fourthly, no law will admit such a confession; as yeeldeth unto impossibilities, against the which there is never any law provided; otherwise it would not serve a mans turne, to plead and prove that he w[...] at Berwick that day, that he is accused to have done a murther in Cant[...]bury: for it might be said he was conveyed to Berwick, and back agai[...] by inchantment. Fiftly, he is not by conscience to be executed, whic[...] hath no sound mind nor perfect judgement. And yet forsooth we read that one mother Stile did kill one Saddocke with a touch on the shoulder, for not keeping promise with her for an old cloak, to make her[...] safeguard; and that she was hanged for her labour.

CHAP. VIII.

What folly it were for withes to enter into such desperate perill, [...] to endure such intollerable tortures for no gain or commodity, and b[...] it comes to passe that witches are overthrowne by their confessions.

ALas! if they were so subtill, as witch-mongers make them to be, the[...] would espy that it were meer folly for them, not onely to make bargain with the devill to throw their soules into hell fire, but their bodies to the tortures of temporal fire and death, for the accomplishme[...] of nothing that might benefit themselves at all: but they would at th[...] leastwise indent with the devill, both to enrich them, and also to enabl[...] them; and finally to endue them with all worldly felicity and pleasure which is furthest from them of all other. Yea, if they were sensible, the[...] would say to the devill; Why should I hearken to you, when you [...] deceive me? Did you not promise my neighbour mother Dutton to sa[...] and rescue her; and yet lo she is hanged? Surely this would appose th[...] devill very sore. And it is a wonder, that none, from the beginning: [...] the world, till this day, hath made this and such like objections, where[...] the devill could never make answer. But were it not more madnesse fo[...] them, to serve the devill, under these conditions; and yet to endur[...]

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But these old women being daunted with authority, circumvented with guile, constrained by force, compelled by fear, induced by error, and deceived by ignorance, do fall into such rash credulity, and so are brought unto these absurd confessions. Whose error of mind and blindnesse of will dependeth upon the disease and infirmity of nature: and therefore their actions in that case are the more to be borne withall: because they being destitute of reason, can have no consent. For, Delictum sine consensu non potest commiti, neque injuria sine animo injuriandi; that is, There can be no sinne without consent, nor injury committed without a mind to do wrong. Yet the law saith further, that a purpose retained in mind, doth nothing to the private or publique hurt of any man; and much more that an impossible purpose is unpunishable. Sanae mentis voluntas, voluntas rei possibilis est; A sound mind willeth nothing, but that which is possible.

CHAP. IX.

How malancholy abuseth old women, and of the effects thereby by sundry examples.

IF any man advisedly marked their words, actions, cogitations, and gestures, he shall perceive that melancholy abounding in their head, and occupying their brain, hath deprived or rather depraved their judgements and all their senses: I meane not of cosening witches, but of poor melancholike women; which are themselves deceived. For you shall understand, that the force which melancholy hath, and the effects that it worketh in the body of a man, or rather of a woman, are almost incredible. For as some of these malancholike persons imagine, they are witches, and by witch-craft can worke wonders, and do what they list: so do other, troubled with this disease, imagine many strange, incredible, and impossible things. Some, that they are Monarches and Princes, and that all other men are their subjects: some, that they are brute beasts: some, that they be urinals or earthen pots, greatly fearing to be broken: some, that every one that meeteth them, will convey them to the gallowes; and yet in the end hang themselves. One thought, that Atlas, whom the poets feigne to hold up heaven with his shoulders, would be weary, and let the skie fall upon him: another would spend a whole day upon a stage, imagining that he both heard and saw interludes, and therewith made himselfe great sport. One Theophilus a Ph[...]sitian, otherwise sound enought of mind (as it is said) imagined that he heard and saw musitians continually playing on instruments, in a certain place of his house. One Bessus, that had killed his father, was notably detected; by imagining that a Swallow upraided him therewith: so as he himselfe thereby revealed the murther.

But the notablest example hereof is, of one that was in great perplexity,

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Thrasibulus, otherwise called Thrasillus, being sore oppressed with the melancholike humor, imagined, that all the ships, which arrived at por[...] Pyraeus, were his: insomuch as he would number them, and command the mariners to lanch, &c. triumphing at their safe returnes, and mourning for their misfortunes. The Italian whom we called here in England the Monarch, was possessed with the like spirit or conceipt· Danar himself reporteth, that he saw one, that affirmed constantly· that he [...] a cocke; and saith that through malancholy, such were alienated fro[...] themselves.

Now, if the fansie of a melancholike person may be occupyed in cause which are both false and impossible; why should an old witch be thoug[...] free from such fantasies, who (as the learned Philosophers and Physitia[...] say) [...]pon the stopping of their monehtly melancholike flux or issue[...] blood, in their age must needs increase therein, as (through their weakne[...] both of body and braine) the aptest persons do meet with such melanch[...]like imaginations: with whom their imaginations remaine, even wh[...] their senses are gone. Which Bodin laboureth to disprove, there [...] shewing him[...]elfe as good a Physitian, as else-where a divine.

But if they may imagine, that they can transforme their owne bodie[...] which neverthelesse remaine in the former shape: how much more c[...]dible is it, that they may falsely suppose they can hurt and infeeble othe[...] mens bodyes; or which is lesse, hinder the coming of butter? &c. B[...] what is i[...] that they will not imagine, [...]and consequently confesse that the[...] can do; specially being so earnestly perswaded thereunto, so sorely tormented,

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If you read the executions done upon witches, either in times past in other countryes, or lately in this land; you shall see such impossibilities confessed, as one, having his right wits, will beleeve. Among other like false confessions, we read that there was a witch confessed at the time of her death or execution, that she had raised all the tempests, and procured all the frosts and hard weather that happened in the winter 1565. and that many grave and wise men beleeved her.

CHAP. X.

That voluntary confessions may be untruly made, to the undoing of the confessors, and of the strange operation of melancholy, proved by a familiar and late example.

BUt that it may appear, that even voluntary confession (in this case may be untruly made, though it tend to the destruction of the confessor; and that melancholy may move imaginations to that effect: I will cite a notable instance concerning this matter, the parties themselves being yet a live, and dwelling in the parish of Sellenge in Kent, and the matter not long sithence in this sort performed.

One Ade Davie, the wife of Simon Davie husband-man; being reputed a right honest body, and being of good parentage, grew suddenly (as her husband informed me, and as it is well known in these parts) to be somewhat pensive and more sad than in times past. Which thing though it greev[...]d him; yet he was loth to make it so appear, as either his wife might be troubled or discontented therewith, or his neighbours informed thereof; least ill husbandry should be laid to his charge (which in these quarters is much, abhorred.) But when she grew from pensivenesse, to some perturbation of mind; so as her accustomed rest began in the night season to be withdrawne from her, through fighing and secret lamentation; and that, not without teares, her could not but demande the cause of her conceip[...] and extraordinary mourning, But although at that time she covered the same, acknowledging nothing to be amisse with he: soon after notwithstanding she fell downe before him on her knees, desiring him to forgive her, for she had greevously offended (as she said) both God and him. Her poor husband being abashed at this her behaviour, comforted her, as he could; asking her the cause of her trouble and greef: who told him, that she had, contrary to gods law, and to the offence of all good christians, to the injury of him, and specially to the losse of her own soul, bargained and given her soul to the devill, to be delivered unto him within short space. Whereunto her husband answered, saying; Wife, be of good cheer, this thy bargain is void and of none effect: for thou hast sold that which is none of thine to[...] sell; sith it belongeth to Christ, who hath bought it, and deerly paid for it, even with his blood, which he shed upon the crosse; so as the devill hath no interest in the.

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And (as truly as the Lord liveth) this was the tenor of his words unto me, which I know is true, as proceeding from unfained lips, and from one that feareth God. Now when the time approched that the devill should come, and take possession of the woman, according to his bargain, he watched and prayed earnestly, and caused his wife to read psalmes and prayers for mercy at Gods hands: and suddenly about mid-night, there was a great rumbling below under his chamber window, which amazed them exceedingly. For they conceived, that the devill was below, though he had no power to come up, because of their servent prayers.

He that noteth this womans first and second confession, freely and voluntarily made, how every thing concurred that might serve to adde credit thereunto, and yeeld matter for her condemnation, would not think, but that if Bodin were foreman of her inquest, he would cry; Guilty: and would hasten execution upon her: who would have said as much before any judge in the world, if she had been examined: and have confessed no lesse, if she had been arraigned thereupon. But God knoweth, she was innocent of any of these crimes: howbeit she was brought low and pressed down with the weight of this humor, so as both her rest and sleep were taken away from her; and her fansies troubled and disquieted with despair, and such other cogitations as grew by occasion thereof. And yet I beleeve, if any mishap had insued to her husband, or his children; few witch mongers would have judged otherwise, but that she had bewitched them. And she (for her part) so constantly perswaded her self to be a witch, that she judged her selfe worthy of death, insomuch as being retained in her chamber, she saw not any one carrying a faggot to the fire, but she should say it was to make a fire to burn her for witchery. But God knoweth she had bewitched none, neither insued there any hurt unto any by her imgination, but unto her selfe.

And as for the rumbling, it was by occasion of a sheep, which was stayed, and hung by the wals, so as a dog came and devoured it; whereby grew the noise which I before mentioned: and she being now recovered, remaineth a right honest woman, far from such impiety, and ashamed of her imaginations, which she perceiveth to have grown through melancholy.

CHAP. XI.

The strange and divers effects of melancholy, and how the same humor abounding in witches, or rather old women; filleth them full of marvellous imaginations, and that their confessions are not to be credited.

BUt in truth, this malancholike humor (as the best Physitians affirme) is the cause o[...] all their strange, impossible and incredible confessions:

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This maketh sufferance of torments, and (as some say) foresight of things to come, and preserveth health, as being cold and dry; it make[...]h men subject to leannesse, and to the quartane ague. They that are vexed therewith are destroyers of themselves, stout to suffer injuries, fearfull to offer violence; except the humor be hot. They learne strange tongues with small industry (as Aristotle and others affirme.)

If our witches phantasies were not corrupted, nor their wils confounded with this humor, they would not so voluntarily and readily confesse that which calleth their life in question; whereof they could never otherwise be convicted. I. Bodin with his lawyers physick reasoneth contrarily; as though melancholy were furthest of all from those old women, whom we call witches: deriding the most famo[...]s and noble Physitian Iohn Wier for his opinion in that behalfe. But bec[...]use I am no Physitian, I will set a Physitian to him; namely Erastus, who hath these words, to wit, that these witches, through their corrupt phantasie abounding with melancholike humors, by reason of their old age, do dreame and imagine they hurt those things which they neither could nor do hurt; and so think they knew an art, which they neither have learned nor yet understand.

But why should there be more credit given to witches, when they say they have made a reall bargain with the divell, killed a cow, bewitched butter, infeebled a child, forespoken her neighbour, &c. than when she confesseth that she transubstantiateth her self, maketh it rain or hail, flieth in the air, goeth invisible, transferreth corn in the grasse from one field to another? &c. If you think that in the one their confessions be found, why should you say that they are corrupt in the other; the confession of all these things being made at one instant, and affirmed with like constancy, or rather audacity? But you see the one to be impossible, and therefore you think thereby, that their confessions are vain and false. The other you think may be done, and see them confesse it, and therefore you conclude, A Posse ad essé; as being perswaded it is so, because you think it may be so. But I say, both with the divines, and philosophers, that that which is imagined of witch-craft, hath no truth of action; or being besides their imagination, the witch (for the most part) is oc[...]upied in false causes. For whosoever desireth to bring to passe an impossible thing, hath a vain, and idle, and childish perswasion, bred by an unsound minde; for Sana mentis voluntas, voluntas; rei possibilis est; The will of a sound mind, is the desire of a possible thing.

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CHAP. XII.

A confutation of witches confessions, especially concerning the[...] league.

But it is objected, that witches confesse they renounce the faith, and as their confession must be true, or else they would not make it: so must their fault be worthy of death, or else they should not be executed· Whereunto I answer as before; that their confessions are extorted, or else proceed from an unsound mind. Yea I say further, that we our selves, which are sound of mind, and yet seek any other way of salvation than Christ Jesus, or break his commandements, or walk not in [...] steps with a lively faith, &c. do not onely renounce the faith, but God himselfe: and therefore they, in confessing that they forsake God, and imbrace Satan, do that which we all should do. As touching that horrible part of their confession, in the league which tendeth to the killing of their own and others children, the seething of them, and the making of their potion or pottage, and the effects thereof; [...]heir good fridayes meeting being the day of their deliverance, their incests, with their returne, at the end of nine moneths, when commonly women be neither able to go that journy, nor to returne, &c. it is so horrible, unnaturall, unlikely, and impossible; that if I should behold such things with mine eyes, I should rather think my selfe dreaming, drunken, or some way deprived of my senses; than give credit to so horrible and filthy matters.

How hath the the oyle or pottage of a sodden child such vertue, as tha[...] a staffe annointed therewith, can carry folk in the air? Their potable liquor, which, they say, maketh masters of that faculty, is it not ridiculous· And is it not, by the opinion of all philosophers, Physitians, and divines, void of such vertue, as is imputed thereunto?

Their not fasting on fridayes, and their fasting on sundayes, their spitting at the time of elevation, their refusall of holy-water, their despising of superstitious crosses, &c. which are all good steps to true Christianity, help me to confute the tesidue of their confessions.

CHAP. XIII.

A confutation of witches confessions, concerning making of tempests and raine: of the naturall cause of raine, and that witches or devill[...] have no power to do such things.

ANd to speak more generally of all the impossible actions ref[...]rred u[...]to them, as also of their false confessions; I say, that there is none which acknowledgeth God to be onely omnipotent, and the onely worke[...] of all miracles, nor any other i[...]dued with meane sense, but will deny tha[...] the elements are obedient to wi[...]ches, and at their commandement; or that they may at their pleasure send r[...]n, hail, tempests, thunder, lightning; when she being b[...] an old doing woman, casteth a flint-stone over

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We read in M. Maleficarum, that a little girle walking abroad with her father in his land, heard him complaine of drought, wishing for raine, &c. Why Father, quoth the child, I can make it raine or haile, when and where I list? He asked where she learned it. She said, of her mother, who forbad her to tell any bodie thereof. He asked her how her mother taught her? She answered, that her mother committed her to a master, who would at any time do any thing for her. Why then, said he, make it rain but onely in my field. And so she went to the streame, and threw up water in her masters name, and made it rain presently. And proceeding further with her father, she made it haile in another field, at her fathers request. Hereupon he accused his wife, and caused her to be burned; and then he new christened his child again: which circumstance is common among Papists and witch mongers. And howsoever the first part hereof was proved, there is no doubt but the latter part was throughly executed. If they could indeed bring these things to passe at their pleasure, then might they also be impediments unto the course of all other naturall things, and ordinances appointed by God: as, to cause it to hold up, when it should raine; and to make midnight, of high noon; and by those meanes, I say, the divine power should become servile to the will of a witch, so as we could neither eat nor drink, but by their permission.

Me thinks Seneca might sa[...]isfie these credulous or rather idolatrous people, that runne a whore-hunting, either in body or phansie, after these witches, beleeving all that is attributed unto them, to the derogation of Gods glory. He saith, that the rude people, and our ignorant prededecessors did beleeve, that rain and showers might be procured and stayed by witches charmes and inchan[...]ments: of which kind of things tha[...] th[...]re can nothing be wrought, it is so manifest, that we need not go to any philosophers school, to learn the confutation thereof.

But Jeremy, by the word of God, doth utterly confound all that which may be devised for the maintenance of that foolish opinion, saying: Are the[...] any among the gods of the gentiles, that send raine, or give showers from heaven? Art not thou the selfe same our Lord God? We will trust in thee, for thou doest and maketh all these things. I may therefore with Brentius boldly say, that is neither in the power of witches nor devils, to accomplish that matter; but in God onely. For when exhalations are drawne and lifted up from out of the earth, by the power of the Sun, into the middle region of the air, the coldnesse thereof constraineth and thickeneth those vapours: which being become clouds, are dissolved again by the heat of the sunne, whereby rain or hail is ingendred; rain, if by the way the drops be not frosen and made hail. These

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And whereas the story of Iob in this case is alledged against me (wherein a witch is not once named) I have particularly answered it else-where. And therefore thus much onely I say here; that even there, where it pleased God (as Calvine saith) to set down circumstances for the instruction of our grosse capacities, which are not able to conceive of spirituall communication, or heavenly affaires; the devill desireth God to stretch out his hand, and touch all that Iob hath. And though he seemeth to grant S[...]tans desire, yet God himself sent fire from heaven, &c. Whereby it is to be gathered, that although God said, He is in thine hand: it wa[...] the Lords hand that punished Iob, and not the hand of the devill, who said not, Give me leave to plague him; but, Lay thine han[...] upon him. And when Iob continued faithfull notwithstanding all his afflictions, i[...] his children, body and goods; the devill is said to come again to God, and to say as before, to wit; Now stretch out thine hand, and touch h[...]s bones and his flesh. Which argueth as well that he could not do it, as th[...] he himsel[...]e did it not before. And be it here remembred, that M. M[...]. and the residue of the witch-mongers deny, that there were [...]hy wi[...]ch[...] in Iobs time. But see more hereof else-where.

CHAP. XIIII.

What would ensue, if witches confessions or witch-mongers opinion were true, concerning the effects of witch-craf[...], inchantments, &

IF it were true that witches confesse, or that all writers write, or th[...] witch-mongers report, or that fools beleeve, we should never have b[...]ter in the chearne, nor cow in the close, nor corne in the field, nor [...] weather abroad, nor health within doors. Or if that which is contai[...] in M. Mal. Bodin, &c. or in the pamphlets late set forth in English, [...] witches executions, should be true in those things tha[...] witches are [...] to confesse, what creature could live in security? Or what needed fo[...] preparation of warres, or such trouble, or charge in that behalfe? N[...] Prince should be able to raigne or live in the land. For (as Danaeus said that one Martin a witch killed the Emperour of Germany with witch-[...]) so would our witches (if they could) destroy all our mag[...]strates. One [...] witch might over-throw an army roiall: and then what needed w[...] [...] guns, or wild-fire, or any other instruments of warre? A witch mig[...] supply all wants, and accomplish a Prince[...] will in this behalfe, e[...] without charge or blood-shed of his people.

If it be objected, that witches worke by the devill, and christi[...] princes are not to deale that way; I answer, that for princes disposed to b[...] tell would make conscience therein, specially such as take unjust wa[...]s hand, using other helps, devises, and engines as lawfull and devilish that; in whose campe there is neither the rule of religion or christi[...] order observed; insomuch as ravishments, murthers, blasphemies [...]

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But admit that souldiers would be scrupulous herein, the Pope hath authority to dispense therewith; as in like case he hath done, by the testimony of his own authors and friends. Admit also, that throughout all christendome, warres were justly maintained, and religion duly observed in their camps; yet would the Turke and other infidels cut our throats, or at least one anothers throat, with the helpe of their witches; for they would make no conscience thereof.

CHAP. XV.

Examples of forreign nations, who in their warres used the assistance of witches; of eybiting witches in Ireland, of two archers that shot with familiars.

IN the warrs between the kings of Denmarke and Sueveland, 1563. the Danes do write, that the king of Sueveland carryed about with him in campe, foure old witches, who with their charmes so qualified the Danes, as they were thereby disabled to annoie their enemies: insomuch as, if they had taken in hand any enterprise, they were so infeebled by those witches, as they could performe nothing. And although this could have no credit at the first, yet in the end, one of these witches was taken prisoner, and confessed the whole matter; so as (saith he) the threads, and the line, and the characters were found in the high way and water-plashes.

The Irishmen addict themselves wonderfully to the credit and practise hereof; insomuch as they affirme, that not onely their children, but their cattell, are (as they call it) eybitten, when they fall suddenly sick, and [...]earme one sort of their witches eybiters; onely in that respect: yea and they will not sticke to affirme, that they ca[...] rime either man or beast to death. Also the West-Indians and Muscovits do the like, and the Hunnes (as Gregory Turonensis writeth) used the helpe of witches in time of warre.

I find another story written in M. Mal. repeated by Bodin; that one souldier called Pumher, daily through witchcraft killed with his bowe and arrows three of the enemies, as they stood peeping over the walls of a castle besieged: so as in the end he killed them all quite, saving one. The triall of the archers simister dealing, and a proof thereof expressed, is; for that he never lightly failed when he shot, and for that he killed them; by three a day; and had shot three arrowes into a rod. This was he that shot at a peny on his sonnes head, and made ready another arrow, to have slaine the Duke Remgrave that commanded it. And doubtlesse, because of his singular dexterity in shooting, as he reputed a witch, as doing that which others could not do, nor think to be in the power of man to do: though indeed no miracle, no witch-craft, no impossibility nor difficulty consisted therein.

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CHAP. XVI.

Authorities condemning the fantasticall confessions of witches, and how a popish doctor taketh upon him to disprove the same.

CErtaine generall councells, by their decrees, have condemned the confessions and erroneus credulity of witches, to be vain, fantasticall and fabulous. And even those, which are parcell of their league, whereupon our witch-mongers do so build, to wit; their night-walkings and meetings with Herodias, and the Pagan gods: at which time they should passe so farre in so little a space on cockhorse; their transubstantiation, their eating of children, and their pulling of them from their mothers sides; their entring into mens houses, through chinks and little holes where a flie can scarcely wring out, and the disquieting of the inhabitants &c. all which are not onely said by a generall councell to be meet fantasticall, and imaginations in dreames; but so affirmed by the ancient writers. The words of the councell are these; It may not be omitted, that certain wicked women following Satans provocations, being seduced by the illusion of devils, beleeve and professe, that in the night-times they ride abroad with Diana, the goddesse of the Pagans, or else with Herodias, with an innumerable multitude, upon certain beasts, and passe over many countries and nations, in the silence of the night, and do whatsoever those fai[...]ies or ladies command &c. And it followeth even there· Let all ministers therefore in their severall cures, preach to Gods people, so as they may know all these things to be false, &c. It followeth in the same counsell; Therefore, whosoever beleeveth that any creature may be either created by them, or else changed into better or worse, or be any way transformed into any other kind or likenesse of any, but of the creator himselfe, is assuredly an infidell· and worse than a Pagan.

And if this he credible, then all these their bargaines and assemblie[...] &c. are incredible, which are onely [...]ified by the certaine foolish and extorted confessions; and by a fable of S. Germane, who watched the fairies or witches, being at a reer banquet, and through his holinesse

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But because the old hammer of Sprenger and Institor, in their old Malleo maleficarum, was insufficient to knock down this counsel; a young beetlehead called Frier Bartholomaeus Spineus hath made a new leaden beetle, to beat down the counsell, and kill these old woman. Wherein he counterfeiting Aesops asse, claweth the pope with his heeles, affirming upon his credit, that the counsell is false and erroneous; because the doctrine swarveth from the Popish church, and is not authenticall but apocryphall: saying (though u[...]truly) that that counsel was not called by the commandement and pleasure of the Pope, nor ratif[...]ed by his authori[...]y, which (saith he) is sufficient to disannul all councels. For surely (saith this [...]rier; which at this instant is a cheef inquisitor) if the words of this counsell were to be admitted, both I, and all my predecessors had published notorious lies, and committed many injurious executions: whereby the Popes themselves also might justly be detected of error, c[...]ntrary to the catholique beleef in that behalfe. Marry he saith, that although the words and direct sense of this counsell be quite contrary to truth and his opinion; yet he will make an exposition thereof, that shall somewhat mi[...]igate the lewdnesse of the same; and this he saith is not onely allowable to do, but also meritorious. Marke the mans words, and judge his meaning.

CHAP. XVII.

Witch-mongers reasons, to prove that witches can worke wonders, Bodins tale of a Friseland priest transported, that imaginations proceeding of melancholy do cause illusions.

OLd M. Malificarum also saith, that the counsels and doctors were all deceived herein, and alledging authority therefore, confuteth that opinion by a notable reason, called Petitio principii, or rather, Ignotum per ignotius, in this manner: They can put changelings in the place of other children; Ergo they can tranferre and tran[...]forme· themselves and others, &c. according [...]o their confession in that behalfe. Item he saith, and Bodin justifieth it, that a priest in Friseland was corporally transferred into a fa[...]re country, as witnessed a[...]o[...]her priest of Oberdorf his companion, who saw him aloft in the air: Ergo saith M. [...]al. they have all been deceived hitherto; to the great impunity of horrible witches. Wherein he opposeth his folly against God and his church, against the truth, and against all possibility. But surely [...] is almost incredible, how imagination shall abuse such as a[...] subject unto melancholy; so as they shall beleeve they see, hear, and do that, which never was nor shall be; as is partly declared, if you read Galen de locis affectis, and may more

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And thereof S. Agustine saith well, that he is too much a fool and a blockhead, that supposeth those things to be done indeed, and corporally, which are by such persons phantastically imagined: which phantasticall illusions do as well agree and accord (as Algerus saith) with magicall deceipts, as the verity accompanieth divine holinesse.

CHAP. XVIII.

That the confession of witches is sufficient in civill and common law to take away life. What the sounder divines, and decrees of councels determine in this case.

ALas! what creature being sound in state of mind, would (witho[...] compulsion) make such manner of confessions as they do; or would for a trifle, or nothing, make a perfect bargain with the devil, for her soul to be yeelded up unto his tortures and everlasting flames, and that withi[...] a very short time; specially being through age most commonly unlike to live one whole year? The terror of hell-fire must needs be to them diversly manifested, and much more terrible; because of their weaknesse, nature, and kind, than to any other: as it would appear, if a witch we[...] but asked, Whether she would be contented to be hanged one ye[...] hence, upon condition her displeasure might be wreaked upon her e[...]emy presently? As for theeves, and such other, they think not to go to hell-fire; but are either perswaded there is no hell, or that their crime deserveth it not, or else that they have time enough to repent: so as, [...] doubt, if they were perfectly resolved hereof, they would never make such adventures. Neither do I thinke, that for any summe of money, they would make so direct a bargain to go to hell-fire. Now then I co[...]clude, that confession in this behalf is insufficient to take away the life of any body; or to attain such credit, as to be beleeved without furth[...] proof. For as Augustine and Isidore, with the rest of the sounder divines say, that these perstigious things, which are wrought by witches, are fantasticall: so do the sounder decrees of councels and canons agree, th[...] in that case, there is no place for cirminall action. And the law saith, th[...] The confession of such persons as are illuded, must needs be erroneous, and therefore is not to be admitted: for, Confessio debet tenere verum & possible. But these things are opposite both to law and nature, and therefore it followeth not; Because these witches confesse so, Ergo it is so. For the confession differeth from the act, or from the possible of the the act. And whatsoever is contrary to nature faileth in his principles and therefore is naturally impossible.

The law also saith, In criminalibus regulariter non statur soli confessioni [...] In criminal cases or touching life, we must not absolutely stand to the confession of the accused party: but in these matters proofes must be brough more clear than the light it selfe. And in this crime no body must be co[...]demned upon presumptions. And where it is objected and urged, th[...] Since God onely knoweth the thoughts, there is none other way of proo[...]

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And indeed they find law, and provide meanes thereby to maintaine this their bloudy humor. For it is writ[...]en in their popish canons, that As for these kind of heretikes, how much soever they repent and returne to the faith, they may not be retained alive, or kept in perpetuall prison; but be put to extreame death. Yea, M. Mal. writeth, that a witches sinne is the sinne aganist the Holy Ghost; to wit, irremissible; yea further, that it is greater than the sinne of the angels that fell. In which respect I wonder, that Moses delivered not three tables to the children of Israel; or at the least-wise, that he exhibited not commandements for it. It is not credible that the greatest should be included in the lesse, &c.

But when these witch-mongers are convinced in the objection concerning their confessions; so as thereby their tyrannicall arguments cannot prevaile, to imbrue the magistrates hands in so much blood as their appetite requireth: they fall to accusing them of other crimes, that the world might think they had some colour to maintain their malicious fury against them.

CHAP. XIX.

Of four capitall crimes objected against witches, all fully answered and confuted as frivolo us.

FIrst therefore they lay to their charge idolatry. But alas without all reason; for such are properly known to us to be idolaters, as do externall worship to idols or strange gods. The furthest point that idolatry can be stretched unto, is, that they, which are culpable therein, are such as hope for and seek salvation at the hands of idols, or of any other than God; or fix their whole mind and love upon any creature, so as the power of God be neglected and contemned thereby. But witches neither

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Secondly, apostasie is laid to their charge, whereby it is inferred, that they are worthy to dy. But apostasie is, where any of sound judgement forsake the gospell, learned and well known unto them; and do not onely imbrace impiety and infidelity; but oppugne and resist the truth erstwhile by them professed. But alas these poor women go not about to defend any impiety, but after good admonition repent.

Thirdly, they would have them executed for seducing the people. But God knoweth they have small store of Rhetorike or ar[...] to seduce; except to tell a tale of Robin good fellow, to be deceived and seduced. Neither may their age or sex admit that opinion or accusation to be just: for they themselves are poor seduced soules. I for my part (as else-where I have said) have proved this point to be false in most apparent sort.

Fourthly, as touching the accusation, which all the writers use herein against them for their carnall copulation with Incubus: the folly of men[...] credulity is as much to be wondered: at and derided, as the others vaine and impossible confessions. For the devil is a spirit, and hath neither flesh nor bones, which were to be used in the performance of this action. And since he also lacketh all instruments, substance, and seed ingendred of blood; it were folly to stay overlong in the confutation of that, which is not in the nature of things. And yet must I say somewhat herein, because the opinion hereof is so strongly and universally received, and the fables hereupon so innumerable; whereby M. Mal. Bodin, Hemingiu[...], Hyperius, Danaeus, Erastus, and others that take upon them to write herein are so abused, or rather seek to abuse others; as I wonder at their fond credulity in this behalfe. For they affirme undoubtedly, th[...] the devil playeth Succubus to the man, and carryeth from him the seed of generation, which he delivereth as Incubus to the woman, who many times that way is gotten with child; which will very naturally (they say) become a witch, and such a one they affirme Merline was.

CHAP. XX.

A request to such readers as are loth to hear or read filthy and baw[...] masters, which of necessity are here to be inserted, to passe over eight chapters.

BUt insomuch as I am driven (for the more manifest bewraying and [...]playing of this most filthy and horrible error) to stain my paper wi[...]

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The fourth Book

CHAP. I.

Of witchmongers opinions concerning evil spirits, how they frame themselves in more excellent sort than God made us.

IAmes Sprenger and Henry Institor, in M. Mal. agreeing with Bodin, Barth· Spineus, Danaeus, Erastus, Hemingius, and the rest, do make a bawdy discourse; labouring to prove by a foolish kind of philosophie; that evill spirits cannot onely take earthly formes and shapes of men; but also counterfeit hearing, seeing, &c. and likewise, that they can eat and devour meats, and also retaine, digest, and avoid the same; and finally, use diverse kinds of activities, but specially excell in the use and art of venery. For M. Ma[...] saith, that the eyes and eares of the mind are farre more subtill than bodily eyes or carnall eares. Yea it is there affirmed, that as they take bodies, and the likenesse of members; so they take minds and similitudes of their operations. But by the way, I would have them answe[...]ed this question. Our minds and soules are spirituall things. [...] our corporall ears be stopped, what can they hear or conceive of any e[...]ternall wisdome? And truly, a man of such a constitution of body, [...] they imagine of these spirits, which make themselves, &c. were of [...] more excellent substance, &c. than the bodies of them that God made in paradise; and so the devils workman-ship should exceed the hand[...] work of God the father and Creator of all things.

CHAP. II.

Of bawdy Incubus and Succubus, and whether the action of venery [...] be performed between witches and devils, and when witches first yielded to Incubus.

HEreto[...]ore (they say) Incubus was fain to ravish women against the[...] [...]ill, untill Anno. 1400. but now since that time witchesconse[...] willing to their desires: Insomuch as some one witch exercised that [...] of lechery with Incubus twenty or thirty yeares together; as was confe[...]sessed by fourty and eight witches burned at Ravenspurge. But what good[...]ly fellowes Incubus be getteth upon these witches, is proved by Tho[...] of Aquine, Bodin, M. Mal. Hyperius, &c.

This is proved first by the devill cunning, in discerning the difference of the seed which falleth from men. Secondly, by his understanding o[...] the aptnesse of the women for the receipt of such seed. Thirdly by his knowledge of the constellations, which are friendly to such corporall o[...]iects. And lastly, by the excellent complexion of such as the dev[...] maketh choice of, to beget such notable personages upon, as are the

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And to prove that such bawdy doings betwixt the devil and witches is not fained, S. Augustine is alledged, who saith, that All superstitious arts had their beginning of the pestiferous society betwixt the divell and man. Wherein he saith truely; for that in paradise, betwixt the devill and man, all wickednesse was so contrived, that man ever since hath studied wicked arts: yea and the devill will be sure to be at the middle and at both ends of every mischief. But that the devill ingendreth, with a woman, in manner and form as is supposed, and naturally begetteth the wicked, neither is it true, nor Augustines meaning in this place.

Howbeit M. Mal. proceedeth, affirming that All witches take their beginning from such filthy actions, wherein the devill, in likenesse of a pretty wench, lieth prostitute as Succubus to the man, and retaining his nature and seed, conveyeth it unto the witch, to whom he delivereth it as Incubus. Wherein also is refuted the opinion of them that hold a spirit to be unpalpable, M. Mal. saith, There can be rendred no infallible rule, though a probable distinction may be set down, whether Incubus in the act of venery do alwayes powre seed out of his assumed body. And this is the distinction, Either she is old and barren, or young and pregnant. If she be barren, then doth Incubus use her without decision of seed; because such seed should serve for no purpose. And the devill avoideth superfluity as much as he may; and yet for her pleasure and condemnation together, he goeth to worke with her. But by the way, if the devil were so compendious, what should he need to use such circumstances, even in these very actions, as to make these assemblies, conventicles, ceremonies, &c. when he hath already bought their bodies, and bargained for their soules? Or what reason had he, to make them kill so many infants, by whom he rather loseth than gaineth any thing; because they are, so farre as either he or we know, in better case than we, of riper years by reason of their innocency? Well, if she be not past children, then stealeth he feed away (as hath been said) from some wicked man being about that lecherous businesse, and therewith getteth young witches upon the old.

Ane note, that they affirme that this businesse is better accomplished with seed thus gathered, than that which is shed in dreames, through superfluity of humors: because that is gathered from the vertue of the seed generative. And if it be said that the seed will wax cold by the way, and so lose his naturall heate, and consequently the vertue: M. Mal. Danaeus and the rest do answere, that the devil can so carry it, as no heat shall go from it, &c.

Furthermore, old witches are sworne to procure as many young virgins for Incubus as they can, whereby in time they grow to be excellent bawds: but in this case the priest playeth Incubus. For you should find, that confession to a priest, and namely this word Benedicit, driveth Incubus away, when Ave Maries, crosses, and all other charmes fail.

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CHAP. III.

Of the devils visible and invisible dealing with witches in the way of lechery.

BUt as touching the devils visible or invisible execution of lechery, it is written, that to such witches, as before have made a visible league with the priest, (the devill I should say) there is no necessity that Incubus should appear invisible: marry to the standers by he is for the most part invisible. For proof hereof Iames Sprenger and Institor affirme, that many times witches are seen in the fields and woods, prostituting themselves uncovered and naked up to the navill, wagging and moving their members in every part, according to the disposition of one being about that act of concupiscence, and yet nothing seen of the beholders upon her; saving that after such a convenient time as is required about such a peece of work, a black vapor, of the length and bignesse of a man, hath been seen as it were to depart from her, and to ascend from that place. Neverthelesse, many times the husband seeth Incubus making him cuckhold, in the liknesse of a man, and sometimes striketh off his head with his sword[...] but because the body is nothing but air: it closeth together again: so [...] although the good-wife be sometimes hurt thereby; yet she maketh him beleeve he is mad or possessed, and that he doth he knoweth not what. For she hath more pleasure and delight (they say) with Incubus that way than with any mortall man; whereby you may perceive that spirits ar[...] palpable.

CHAP. IIII.

That the power of generation is both outwardly and inwardly impeached by witches, and of divers that had their genitals taken from the[...] by witches, and by the same meanes again restored.

THey also affirme, that the vertue of generation is impeached b[...] witches, both inwardly, and outwardly: for intrinsecally they repre[...] the courage, and they stop the passage of the mans seed, so as it may no[...] descend to the vessels of generation: also they hurt extrinsecally, wi[...] images, herbs, &c. And to prove this true, you shall heare certaine stories out of M. Mal. worthy to be noted.

A young priest at Mespurge in the diocesse of Constance was bewitched so as he had no power to occupy any other or mo women than one: and to be delivered out of that thraldom, sought to flie into another country· where he might use that priestly occupation more freely. But all in vain fo[...] evermore he was brought as far backward by night, as he went forward in the day before; some tims by land, sometimes in the air, as though [...]e flew. And if this be not true, I am sure that Iames Sprenger doth ly.

For the further confirmation of our beleef in Incubus, M. Mal. citeth a story of a notable matter executed at Ravenspurge, as true and as clean[...]

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Item, a reverend father, for his life, holinesse, and knowledge notorious, being a frier of the order and company of Spire, reported, that a young man at shrift made lamentable moan unto him for the like losse: but his gravity suffered him not to beleeve lightly any such reports, and therefore made the young man untrusse his codpeece-point, and saw the complaint to be true and just. Whereupon he advised or rather injoyned the youth to go to the witch whom he suspected, and with flattering words to intreat her, to be so good unto him, as to restore him his instrument: which by that meanes he obtained, and soon after returned to shew himselfe thankfull; and told the holy father of his good successe in that behalfe: but he so beleeved him, as he would needs be Oculatus testis, and made him pull down his breeches, and so was satisfied of the truth and certainty thereof.

Another young man being in that very taking, went to a witch for the restitution thereof, who brought him to a tree, where she shewed him a nest, and bad him climbe up and take it. And being in the top of the tree, he took out a mighty great one, and shewed the same to her, asking her if he might not have the same. Nay (quoth she) that is our parish priests tool, but take any other which thou wilt. And it is there affirmed, that some have found 20. and some 30. of them in one nest, being there preserved with provender, as it were at the wrack and manger, with this note, wherein there is no contradiction (for all must be true that is written against witches) that if a witch deprive one of his privities, it is done onely by prestigious meanes, so as the senses are but illuded. Marry by the devill it is really taken away, and in like sort restored. These are no jestes, for they be written by them that were and are judges upon the lives and deaths of those persons.

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CHAP. V.

Of bishop Sylvanus his lechery opened and covered again, how maides having yellow hair are most combered w[...]th Incubus, how married men are bewitched to use other mens wives, and to refuse their own.

YOu shall read in the legend, how in the night-time Incubus came to a ladies bed-side, and made hot love unto her: whereat she being offended, cried out so loud, that company came and found him under her bed in the likenesse of the holy bishop Sylvanus, which holy man was much defamed thereby, untill at the length this infamy was purged by the confession of a devil made at S. Ieroms tombe. Oh excellent peece of witch craft wrought by Sylvanus! Item S. Christine would needs take unto her another maides Incubus, and ly in her roome: and the story saith, that she was shrewdly accloyed. But she was a shrew indeed, that would needs change beds with her fellow, that was troubled every night with Incubus, and deale with him her selfe. But here the inqusitors note may not be forgotten, to wit; that maides having yellow hair are most molested with this spirit. Also it is written in the Legend, of S. Bernard, that a pretty wench that had had the use of Incubus his body by the space of six or seven years in Aquitania (being belike weary of him for that he waxed old) would needs go to S. Bernard another while. But Incubus told her, that if she would so forsake him, being so long her true lover, he would be revenged upon her, &c. But befall what would, she went to S. Bernard, who took her his staffe, and bad her lay it in the bed besides her. And indeed the devill fearing the bed-staffe, or that S. Bernard lay there himself, durst not approach into her chamber that night: what he did afterwards, I am uncertain. Marry you may find other circumstances hereof, and many other like bawdy lies in the golden Legend. But here again we may not forget the inquisitors note, to wit· that many are so bewitched, that they cannot use their own wives, but any other bodies they may well enough away withall. Which witch-craft is practised among many bad husbaned, for whom it were a good excuse to say they were bewitched.

CHAP. VI.

How to procure the dissolving of bewitched love, also to enforce a man (how proper soever he be) to love an old hag: and of a bawdy trick of a priest in Gelderland.

THe priests say, that the best cure for a woman thus molested, next to confession, is excommunication. But to procure the dissolving of bewitched and constrained love, the party bewitched must make a jakes of the lovers shoe. And to enforce a man, how proper soever he be, to love an old hag, she giveth unto to eat (among other meates) her own dung: and this way an old witch made three abbats of one house successively

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CHAP. VII.

Of divers saints and holy persons, which were exceeding bawdy and lecherous, and by certain miraculous meanes became chaste.

CAssianus writeth, that S. Syren being of body very lecherous, and of mind wonderfull religious, fasted and prayed; to the end his body might be reduced miraculously to chastity. At length came an angel unto him by night, and cut out of his flesh certaine kernels, which were the sparkes of concupiscence; so as afterwards he never had any more motions of the flesh. It is also reported, that the abbat Equiciu; being naturally as unchaste as the other, fell to his beads so devoutly for recovery of honesty, that there came an angell unto him in an apparation, that seemed [...]o geld him, and after that (forsooth) he was as chaste as though he had never a stone in his breech; and before that time being a ruler over monkes, he became afterwards a governour over nunnes. Even as it is said Helias the holy monke gathered thirty virgins into a monastery, over whom he ruled and reigned by the space of two yeares, and grew so proud and hot in the cod-peece, that he was fain to forsake his holy house, and fly to a desert, where he fasted and prayed two daies, saying; Lord quench my hot lecherous humors, or kill me. Whereupon in the night following, there came unto him three angels, and demanded of him why he forsook his charge: but the holy man was ashamed to tell them. Howbeit they asked him further, saying; Wilt thou returne to these damsels, if we free thee from all concupiscence? Yea (quoth he) with all my heart. And when they had sworne him solemnly so to do, they took him up, and gelded him; and one of them holding his hands, and another his [...]eet, the third cut out his stones. But the story saith it was not so ended, but in a vision. Which I beleeve, because within five dayes he returned to his minions, who pitiously mourned for him all this while, and joyfully embraced his sweet company at his returne. The like story doth Nider write of Thomas, whom two angels cured of that lecherous disease; by putting about him a girdle, which they brought down with them from heaven.

CHAP. VIII.

Certain popish and magicall cures, for them that are bewitched in their privities.

FOr direct cure to such as are bewitched in the privy members, the first and speciall is confession; then follow in a row, holy-water, and

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Item, the eating of a haggister or py helpeth one bewitched in that member.

Item, the smoak of the tooth of a dead man.

Item, to annoint a mans body over with the gall of a crow.

Item, to fill a quill with quick-silver, and lay the same under the cushin, where such a one sitteth, or else to put it under the threshold of the door of the house or chamber where he dwelleth.

Item, to spit into your own bosome, if you be so bewitched is very good.

Item, to pisse through a wedding ring. If you would know who is hurt in his privities by witch-craft; and who otherwise is therein diseased, Hostiensis answereth: but so, as I am ashamed to english it: and therefore have here set down his experiment in Latine; Quando virgo nullatenus movetur, & nunquam potuit cognoscere; hoc est signum frigiditatis: sed quando movetur & erigitur, perficere autem non potest, est signum maleficii.

But Sir Th. Moore hath such a cure in this matter, as I am ashamed to write, either in Latine or English: for in filthy bawdery it passeth all the tales that ever I heard. But that is rather a medicine to procure generation, than the cure of witch-craft, though it serve both turnes.

Item, when ones instrument of venery is bewitched, certain characters must be written in virgin-parchment, celebrated and holyed by a popish priest; and thereon also must the 141. Psalme be written, and bound ad viri fascinati coxam.

Item, one Katherine Loe (having a husband not so readily disposed that way as she wished him to be) made a waxen image of the likenesse of her husbands bewitched member, and offered it up at S. Anthonies altar; so as, through the holinesse of the masse it might be sanctified, to be more couragious; and of better disposition and abilitie, &c.

CHAP. IX.

A strange cure done to one that was molested with Incubus.

NOw being wearied with the rehearsall of so many lecheries most horrible, and very filthy and fabulous actions and passions to witches[...] together with the spirit Incubus, I will end with a true story taken out of Iason Pratensis, which though it be rude, yet it is not altogether so unclean as the rest.

There came (saith he) of late a masse-priest unto me, making pittious moan, and saying, that if I holpe him not, he should be undone, and utterly over-thrown; so great was his infirmity: for (saith he) I was wont to be fair and fat, and of an excellent complexion; and lo how I look, being now a very ghost consisting of skinne and bone, &c. What is the matter (quoth Iason?) I will shew you sir, said the priest. There cometh unto me, almost every night, a certain woman, unknowne unto me, and

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CHAP. X.

A confutation of all the former follyes touching Incubus, which by examples and proofes of like stuffe is shewed to be flat knavery, wherein the carnall copulation with spirits is over-throwne.

THus are lecheries covered with the cloke of Incubus and witch-craft, contrary to nature and verity: and with these fables is maintained an opinion, that men have been begotten without carnall copulation, as Hyperius and others write that Merlin was, An. 440;, specially to excuse and maintain the knaveries and lecheries of idle priests & bawdy monkes, and to cover the shame of their lovers and concubines.

And alas, when great learned men have been so abused, with the imagination of Incubus his carnall society with women, misconstruing the Scriptures, to wit, the place in Genesis 6. to the seducing of many others; it is the lesse wonder, that this error hath passed so generally among the common people.

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But to proceed in this con[...]tation. Where there is no meat eaten, there can be no feed which thereof is ingendred: although it be granted, that Robin could both eat and drink, as being a cosening idle frier, or some such rogue, that wanted nothing either belonging to lechery or knavery, &c. Item, where the genitall members want, there can be no lust of the flesh: neither doth nature give any desire of generation, where there is no propagation or succession required. And as spirits cannot be greeved with hunger, so can they not be inflamed with lustes. And if men should live ever, what needed succession or heires? For that is but an ordinance of God, to supply the place, the number, the world, the time, and specially to accomplish his will. But the power of generation consisteth not onely in members, but chiefly of vitall spirits, and of the heat: which spirits are never in such a body as Incubus hath, being but a body assumed, as they themselves say. And yet the most part of writers herein affirme, that it is a palpable and visible body; though all be phansies and fables that are written hereupon.

CHAP. XI.

That Incubus is a naturall disease, with remedies for the same, besides magicall cures herewithall expressed.

BUt in truth, this Incubus is a bodily disease (as hath been said) although it extend unto the trouble of the mind which of some is called the mare, oppressing many in their sleep so sore, as they are not able to call for helpe, or stirre themselves under the burthen of that heavy humor which is ingendred of a thick vapor proceeding from the crudity and rawnesse in the stomach; which ascending up into the head oppresseth the braine, insomuch as many are much infeebled thereby, as being nightly haunted subject therewith. They are most troubled with this di[...]ease, that being thereunto, ly right upward; so as, to turne and ly on the one side, is present remedy. Likewise, if any hear the groaning of the party, speak unto him, so as he wake him, he is presently releeved. Howbeit, there are magicall cures for it; as for example.

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Whereas S. George our ladies knight, was named three times S. George.

Item, hang a stone over the afflicted persons bed, which stone hath naturally such a hole in it, as wherein a string may be put through it, and so he hanged over the diseased or bewitched party: be it man, woman, or horse.

Item, you shall read in M. Malefie. that excommunic[...]tion is very notable, and better than any charme for this purpose. There are also other verses and charmes for this disease devised, which is the common cloak for the ignorance of bad physitians. But Leonard Fuchsius in his first book and 31 chapter, doth not onely describe this disease, and the causes of it; but also seetteth down very learnedly the cure thereof, to the utter confusion of the witch-mongers folly in this behalfe. Hyperius being much bewitched and blinded in this matter of witch-craft, hovering about the interpretation of Genesis 6. from whence the opinion of Incubus and Succubus is extorted, Viderunt filii Dei filias hominum, quod elegantes essent, acceperunt sibi in uxores ex omnibus, quas elegerant, &c. seemeth to maintaine upon hear say, that absurd opinion; and yet in the end is driven to conclude thus, to wit: Of the evill spirits Incubus and Succubus there can be no firme reason or proof brought out of Scriptures, using these very words; Hec ut probabilia dicta sunto, quandoquidem scripturarum praesidio hac in causa destituimur. As if he should say, Take this as spoken probably; to wit, by humane reason, because we are destitute of Scriptures to maintaine the goodnesse of the cause.

Tertullian and Sulpitius Severus do interpret Filios Dei in that place to be angels, or evill spirits, and to have been enamored with the beauty of those wenches, and finally, begat giants by them. Which is throughly confuted by Chrysostome, Hom. 22. in Gen. but specially by the circumstance of the text.

CHAP. XII.

The censure of G. Chaucer upon the knavery of Incubus.

NOw will I (after all this long discourse of abhominable cloked knaveries) here conclude with certaine of G. Chaucers verses, who as he smelt out the absurdities of popery, so found he the priests knavery in this ma[...]ter of Incubus, and (as the time would suffer him) he decided their folly and falshood in this wise:

For now the great charity and prayers
Of limitors and other holy friers,
That searchen every land and every streame
As thicke as motes in the sunne-beame,

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The Fift Book.

CHAP. I.

Of transformations, ridiculous examples brought by the adversaries for the confirmation of their foolish doctrine.

NOw that I may with the very absudities, contained in their own authors, and even in their principall doctors and last writers, confound them that maintaine the transubstantiations of witches; I will shew you certain proper stuffe, which Bodin (their chief champion of this age) hath gathered out of M. Mal. and others, whereby he laboureth to establish this impossible, incredible, and supernaturall, or rather unnaturall doctrine of transubstantiation.

First, as touching the devill (Bodin saith) that he doth most properly and commonly transforme himselfe into a goat, confirming that opinion by the 33. and 34. of Esay: where there is no one tittle sounding to any such purpose. Howbeit, he sometimes alloweth the devill the shape of a blackmoore, and as he saith he used to appear to Mawd Cruse, Ka[...]e Darey, and Ione Harviller But I marvell, whether the devill createth himselfe, when he appeareth in the likenes of a man; or whether God createh him, when the devill wisheth it. As for witches, he saith they specially transsubstantiate themselves into wolves, and them whom they bewitch into asses: though else-where he differ somewhat herein from himselfe. But though he affirme, that it may be naturally brought to passe, that a girle shall become a boy; and that any femall may be turned into the male: yet he saith the same hath no affinity with Lycanthropia; wherein he saith also, that men are wholly transformed, and citeth infinite examples hereof. First, that one Garner in the shape of a woolfe killed a girle of the age of twelve yeares, and did eat up her armes and legges, and carried the rest home to his wife. Item, that Peter Burge[...], and Michael Werdon, having turned themselves with anointment into wolves, killed, & finally did [...]at up an infinite number of people. Which ly Wierus doth sufficiently confute. But untill you see & read that, consider whether Peter could eat raw flesh without sur[...]etting, specially flesh of his own kinde. Item, that there was an arrow shot into a wolves thigh, who afterwards being turned into his former shape of a man, was found in his bed, with the arrow in his thigh, which the archer that shot it knew very well. Item, that another being Lycanthropus in the forme of a wolfe, had his wolves feet cut off, and in a moment he became a man without hands or feet.

He accuseth also one of the mightiest prince in christendome, even of [...]ate daies, to be one of those kind of witches, so as he could· when [...]e [...]ist, turne himselfe to a wolfe, affirming that he was espyed &c oftentimes seen to performe that villany; because he would be counted the king of all witches. He saith that this transubstantiation is most common in Greece,

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To perswade us the more throughly herein, he saith, that in Livon[...]a, yearly (about the end of December) a certaine knave or devill warneth all the witches in the countrey to come to a certain place: if they faile, the devill commeth and whippeth them with an iron rod; so as the print of his lashes remain[...] upon their bodies for ever. The captain witch leadeth the way through a great poole of water; many millions of witches swim after. They are no sooner passed through that water, but they are all transformed into wolves, and fly upon and devoure both men, women, cattell, &c. After twelve daies they returne through the same water, and so receive humane shape again.

Item, that there was one Bajanu[...] a Iew, being the sonne of Simeo[...], which could, when he list, turne himselfe into a wolfe; and by that meanes could escape the force and danger of a whole army of men· Which thing (saith Bodin) is wonderfull: but yet (saith he) it is much more marvelous, that men will not beleeve it. For many Poets affirme it; yea, and if you look well into the matter (saith he) you shall find it easie to do. Item, he saith, that as naturall wolves persecute beasts; so do these magicall wolves devoure men, women and children. And yet God sa[...] to the people, I trowe, and not to the cattle of Israel; If you observe no[...] my commandements, I will send among you the beasts of the f[...]eld, which shall devoure both you and your cattle. Item, I will send the teeth [...] beasts upon you. Where is Bodins distinction now become? He ne[...] saith, I will send witches in the likenesse of wolves, &c. to devoure you or your cattle. Neverthelesse, Bodin saith it is a clear case: for the m[...]ter was disputed upon before Pope Leo the seventh, and by him all the matters were judged possible: and at that time, saith he, were the transformations of Lucian and Apuleius made canonicall.

Furthermore he saith, that through this art they are so cunning that [...] man can apprehend them, but when they are a sleep. Item, he named another witch, that, a[...] M. Mal. saith, could not be caught, because he would transforme himselfe into a mouse, and runne into every little holes till at length he was killed coming out of the hole of a [...]amme in a windo[...] which indeed is as possible, as a camell to go through a needles eye. Ite[...] he saith, that divers witches at V[...]rnon, turned themselves into cats, an[...] both committed and received much hurt. But at Argentine there was [...] wonderfull matter done, by three witches of great wealth, who transform[...]ing themselves into three cats, assaulted a faggot-maker: who having [...] them all with a faggot-sticke, was like to have bin put to death. But he was miraculously delivered, and they worthily punished; as the story saith, from whence Bodin had it.

After a great many other such beastly fables, he inveyeth against such Physitians, as say that Lycanthropia is a disease, and not a transformation. Item, he maintaineth, as sacred and true, all Homers fables of Circes an[...]

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But least some Poets fables might be thought lies (whereby the witch-mongers arguments should quaile) he maintaineth for true the most part of Ovids Metamorphosis, and the greatest absurdities and impossibilities in all that book: marry he thinketh some one tale therein may be fained. Finally, he confirmeth all these toies by the story of Nabuchadnezzar. And because (saith he) Nabuchadnezzar continued seven years in the shape of a beast; therefore may witches remain so long in the forme of a beast; having in all the mean time, the shape, haire, voice, strength, agility, swiftnesse, food and excrements of beasts, and yet reserve the minds and soules of women or men. Howbeit, S. Augustine (whether to confute or confirme that opinion judge you) saith; Non est credendum, humanum corpus daemonum arte vel potestate in bestialia lineamenta converti posse: We may not beleeve that a mans body may be altered into the lineaments of a beast by the devils art or power. Item, Bodin [...]aith, that the reason why witches are most commonly turned into wolves, is; because they usually eate children, as wolves eate cattle. Item, that the cause why other are truly turned into asses, is; for that such have been desirous to understand the secrets of witches. Why witches are turned into cats, he alledgeth no reason, and therefore (to help him forth with that paraphrase) I say, that witches are curst queanes, and many times scratch one another, or their neighbours by the faces, and therefore perchance are turned into cats. But I have put twenty of these witch-mongers to silence with this one question; to wit, Whether a witch that can turn a woman into a cat, &c. can also turn a cat into a woman?

CHAP. II.

Absurd reasons brought by Bodin, and such others, for confirmation of transformations.

THese Examples and reasons might put us in doubt, that every Asse, wolfe, or cat that we see, were a man, a woman, or a child. I marvel that no man useth this distinction in the definition of a man. But to what end should one dispute against these creations and recreations; when Bodin washeth away all our arguments with one word, confessing that none can create any thing but God; acknowledging also the force of the canons, and imbracing the opinions of such Divines, as write against him in this behalfe? Yea he doth now (contrary to himself elsewhere) affirme, that the devil cannot alter his form. And lo, this is his distinction, Non essentialis forma (id est ratio) sed figura solum permutatur: The essentiall form (to wit, reason) is not changed, but the shape or figure. And thereby he proveth it easie enough to create men or beasts with life, so as they remain without reason. Howbeit, I think it is an easier matter, to turn Bodins reason into the reason of an asse, then his body into the shape of a sheep: which he saith is an easie matter; because Lots

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Item, he affirmeth, that these kind of transfigurations are more common with them in the west parts of the world, then with us here in the east. Howbeit, this note is given withall; that that is meant of the second persons, and not of the first: to wit, of the bewitched, and not of the witches. For they can transforme themselves in every part of the world, whether it be east, west, north or south. Marry he saith, that spirits and devils vex men most in the north-countries, as Norway, Finland, &c. and in the westerne islands, as in the west India: but among the heathen specially, and wheresoever Christ is not preached. And that is true, though not in so foolish, grosse, and corporall a sense as Bodin taketh it. One notable instance of a witches cunning in this behalfe touched by Bodin in the chapter aforesaid, I thought good in this place to repeat: he taketh it out of M. Mal. which tale was delivered to Sprenger by a knight of the Rhodes, being of the order of S. Iones at Jerusalem and it followeth thus.

CHAP. III.

Of a man turned into an asse, and returned again into a man by one of Bodins witches: S. Augustines opinion thereof.

IT happened in the City of Salamin, in the kingdome of Cyprus (wherein is a good haven) that a ship loaden with merchandize stayed there for a short space. In the meane time many of the Souldiers and Ma[...]riners went to shoar, to provide fresh victuals. Among which number a certain English man, being a sturdy young fellow, went to a womans house, a little way out of the city, and not farre from the sea side, to see whether she had any egs to sell. Who perceiving him to be a lustie young fellow, a stranger, and far from his countrey (so as upon the losse of him there would be the lesse misse or inquiry) she considered with her self how to destroy him; and willed him to stay there a while, whilest she went to fetch a few egs for him. But she tarryed long, so as the young man called unto her, desiring her to make haste: for he told her that the tide would be spent, and by that meanes his ship would be gone, and leave him behind. Howbeit after some detracting of time, she brought him a few egs, willing him to return to her, if his ship were gone when he came. The young fellow returned towards his ship: but before he went abroad, he would needs eate an egge or twain to satisfie his hunger, and within short space he became dumb and out of his wits, as he afterwards said. When he would have entered into the ship, the marriners be[...] him back with a cudgell, saying; What a murren lacks the asse? Wh[...]ther

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After three yeares vvere passed over, in a morning betimes he went to tovvne before his dame; vvho upon some occasion, of like to make vvater, stayed a little behind. In the meane time being neer to a church; he heard a little saccaring bell ring to the elevation of a morrow masse, and not daring to go into the church, least he should have been beaten and driven out with cudgels, in great devotion he fell down in the church-yard, upon the knees of his hinder-legs, and did lift his forefeet over his head, as the priest doth hold the sacrament at the elevation. Which prodigious sight when certaine merchants of Genua espyed, and with wonder beheld; anon commeth the witch with a cudgell in her hand, beating forth the asse. And because, as it hath been said, such kinds of witchcrafts are very usuall in those parts, the merchants aforesaid made such meanes as both the asse and the witch vvere attached by the judge. And she being examined and set upon the rack, confessed the vvhole matter, and promised that if she might have liberty to go home, she vvould restore him to his old shape: and being dismissed, she did accordingly. So as notvvithstanding they apprehended her againe; and burned her: and the young man returned into his countrey vvith a joyfull and merry heart.

Upon the advantage of this story M. Mal. Bodin, and the residue of the vvitchmongers triumph; and specially because S. Augustine subscribeth thereunto; or at the least to the very like. Which I must confesse I find too common in his books, insomuch as I judge them rather to be foisted in by some fond papist or witchmonger, than so learned a mans doings. The best is, that he himselfe is no eye-witnesse to any of those his tales; but speaketh onely by report; wherein he uttereth these words, to wit, that it were a point of great incivility, &c. to discredit· so many and so certaine reports. And in that respect he justifieth the corporall transfigurations of Vlysses his mates, through the witch-craft of Circes: and that foolish fable of Praestantius his father, who, he saith, did eat provender and hay among other horses, being himselfe turned into an horse. Yea he veryfieth the starkest ly that ever was invented, of the two alewives that used to transforme all their guests into horses, and to sell them away at markets and faires. And therefore I say with Cardanus that how much Augustine saith he hath seen with his eyes, so much I am

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Generall councels, and the Popes canons, which Bodin so regardeth do condemne and pronounce his opinions in this behalfe to be absurd; and the residue of witchmongers, with himselfe in the number, to be worse than infidels. And these are the very words of the canons, which else-where I have more largely repeated; Whosoever beleeveth, th[...] any creature can be made or changed into better or worse, or transformed into any other shape, or into any other similitude, by any other th[...] by God himselfe the creator of all things, without all doubt is an infidel and worse than a pagan. And there withall this reason is rendred, to wi[...] because they attribute that to a creature, which onely belongeth to God the creator of all things.

CHAP. IV.

A summary of the former fable, with a refutation thereof, after [...] examination of the same.

COncerning the verity or probability of his enterlude, betwixt Bod[...] M. Mal. the witch, the asse, the masse, the merchants, the inquis[...]tors, the tormentors, &c. First I wonder at the miracle of transubstantiation; Secondly at the impudency of Bodin and Iames Sprenger, for affirming so grosse a ly, devised belike by the knight of the Rhodes, to make a foole of Sprenger, and an asse of Bodin; Thirdly, that the asse had no more wit than to kneele downe and hold up his forefeet to a peece of starch of flowre, which neither would, nor could, nor did helpe him, Fourthly· that the masse not reform that which the witch transformed; Fiftly, that the merchants, the inquisitors, and the tormentors, could nor either severally or jointly do it, but referre the matter to the witches courtes[...] and good pleasure.

But where was the young mans own shape all these three yeares, wherein he was made an asse? It is a certaine and a generall rule, that two substantiall formes cannot be in one subject simul & semel, both at once which is confessed by themselves. The forme of the beast occupied some

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But to proceed unto the probability of this story. What luck was it, that this young fellow of England, landing so lately in those parts, and that old woman of Cyprus, being both of so base a condition, should both understand one anothers communication; England and Cyprus being so many hundred miles distant, and their languages so farre differing? I am sure in these daies: wherein trafficke is more used, and learning in more price; few young or old mariners in this realme can either speake or understand the language spoken at Salamin in Cyprus, which is a kind of Greek; and as few old women there can speake our language. But Bodin will say, You heare, that at the inquisitors commandement, and through the tormentors correction, she promised to restore him to his own shape: and so she did, as being thereunto compelled. I answer, that as the whole story is an impious fable; so this assertion is false, and disagree[...]ble to their own doctrine, which maintaineth, that the witch doth nothing but by the permission and leave of God. For if she could do or undo such a thing at her own pleasure, or at the commandement of the inquisitors, or for fear of the tormentors, or for love of the party, or for remorse of conscience: then is it not either by the extraordinary leave, nor yet by the like direction of God; except you will make him a con[...]ederate with old witches. I for my part wonder most, how they can [...]urne and tosse a mans body so, and make it smaller and greater, to wit, like a mouse, or like an asse, &c. and the man all this while to feel no paine. And I am not alone in this maze: for Danaeus a speciall maintainer of their follyes saith, that although Augustine and Apuleius do write very credible of these matters; yet will he never beleeve, that witches can change men into other formes; as asses, apes, wolves, bears, mice, &c.

CHAP. V.

That the body of a man cannot be turned into the body of a beast by a witch, is proved by strong reasons, scriptures, and authorities.

BUt was this man an asse all this while? Or was this asse a man? Bodin saith (his reason onely reserved) he was truly transubstantiated into an asse; so as there must be no part of a man, but reason remaining in this asse. [...]nd yet Hermes Trismegistus thinketh he hath good authority and reason [...] say; Aliud corpus quam humanum non capere animam humanam; nec

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God hath endued every man and every thing with his proper nature substance, forme, qualities, and gifts, and directeth their wayes. [...] for the waies of an asse, he taketh no such care: howbeit, they have so their properties and substance severall to themselves. For there is [...] flesh (saith Paul) of men, another flesh of beasts, another of fishes, [...] other of birds. And therefore it is absolutely against the ordinance [...] God (who hath made me a man) that I should fly like a bird, or [...] like a fish, or creep like a worme, or become an asse in shape: [...] much as if God would give me leave, I cannot do it; for it were con[...]ry to his own order and decree, and to the constitution of any body which he hath made. Yea the spirits themselves have their lawes and limits prescribed, beyond the which they cannot passe one haires breadth; otherwise God should be contrary to himselfe: which is farre from him. N[...]ther is Gods omnipotency hereby qualified, but the devils impotency manifested, who hath none other power, but that which God from [...] beginning hath appointed unto him, consonant to his nature and substance. He may well be restrained from his power and will, but beyond the[...] he cannot passe, as being Gods minister, no further but in that which hath from the beginning enabled him to do: which is, that he being spirit, may with Gods leave and ordinance viciate and corrupt the [...] and will of man; wherein he is very diligent.

What a beastly assertion is it, that a man, whom GOD hath made according to his own similitude and likenesse, should be by a witch turn into a beast? What an impiety is it to affirme, that an asses body is [...] temple of the Holy Ghost? Or an asse to be the child of God, and [...] to be his father, as it is said of man? Which Paul to the Corinthia[...] divinely confuteth, who saith, that our bodies are the members of Christ. In the which we are to glorifie God, for the body is for the Lord. [...] the Lord is for the body. Surely he meaneth not for an asses body, by this time I hope appeareth: in such wise as Bodin may go hide him [...]

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Now, if a witch or a devill can so alter the shape of a man, as contrarily to make him look down to hell, like a beast; Gods works should not only be defaced and disgraced, but his ordinance should be wonderfully [...]tered, and thereby confounded.

CHAP. VI.

The witchmongers objections, concerning Nabuchadnezzar answered, and their error concerning Lycanthropia confuted.

MAlleus Maleficarum, Bodin, and many other of them that maintain witchcraft, triumph upon the story of Nabuchadnezzar as though Circes had transformed him with her sorceries into an oxe, as she did others into swine, &c. I answer, that he was neither in body nor shape transformed at all, according to their grosse imagination; as appeareth both by the plaine words of the text, and also by the opinions of the best interpreters thereof: but that he was, for his beastly government and conditions, throwne out of his kingdome and banished for a time, and driven to hide himselfe in the wildernesse, therein exile to lead his life in a[...]beastly sort, among beasts of the field, and foules of the air (for by the way I tell you it appeareth by the text, that he was rather turned into the shape of a fowle than of a beast) untill he rejecting his beastly conditions, was upon his repentance and amendment called home, and restored unto his kingdome. Howbeit, this (by their confession) was neither devils nor witches doing; but a miracle wrought by God, whom alone I acknowledge to be able to bring to passe such workes at his pleasure. Wherein I would know what our witch-mongers have gained.

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CHAP. VII.

A speciall objection answered concerning transportations, with the consent of diverse writers thereupon.

FhOr the maintenance of witches transportations, they object the words of the Gospell, where the devill is said to take up Christ, and to set him on a pinnacle of the temple, and on a mountain, &c. Which if he had done in manner and forme as they suppose, it followeth not therefore that witches could do the like; nor yet that the devil would do it for them at their pleasure; for they know not their thoughts, neither can otherwise communicate with them. But I answer, that if it were so grossely to be understood, as they imagine it, yet should it make nothing to their purpose. For I hope they will not say, that Christ had made any ointemnts or entred into any league with the devil, & by vertue thereof was transported from out of the wildernesse, unto the top of the temple of Jerusalem; or that the devill could have masteries over his body, vvhose soul he could never lay hold upon; especially when he might (with a beck of his finger) have called unto him, and have had the assistance of many legions of angels. Neither (as I thinke) will they presume to make Christ partaker of the devils purpose and sinne in that behalfe. If they say; This was an action wrought by the speciall providence of God, and by his appointment, that the scripture might be fulfilled, then what gain our witchmongers by this place; First, for that they may not produce a particular example to prove so generall an argument. And againe, if it were by Gods speciall providence and appointment; then why should it not be done by the hand of God, as it was in the story of Iob? Or if it were Gods speciall purpose and pleasure, that there should be so extraordinary a matter brought to passe by the hand of the devill; could not God have given to the wicked angell extraordinary power, and cloathed him with extraordinary shape; whereby he might be made an instrument able to accomplish that matter, as he did to his angell that carried Abacuck to Daniell, and to them that he sent to destroy Sodome? But you shall understand, that

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Heare therefore that Calvine saith in his commentary upon that place, in these words; The question is, whether Christ were carried aloft indeed, or whether it were but in a vision? Many affirme very obstinately, that his body was truely and really as they say taken up: because they think it too great an indignity for Christ to be made subject to Satans illusions. But this objection is easily washed away. For it is no absurdity to grant all this to be wrought through Gods permission, or Christs voluntary subjection: so long as we yeeld not to think that he suffered these temptations inwardly, that is to say, in mind or soul. And that which is afterwards set down by the Evangelist, where the devill shewed him all the kingdoms of the world, and the glory of the same, and that to be done (as it is said in Luke) in the twinkling of an eye, doth more agree with a vision than with a reall action. So farre are the very words of Calvin. Which differ not one syllable nor five words from that which I had written herein, before I looked for his opinion in the matter. And this· I hope will be sufficient to overthrow the assertions of them that lay the ground of their transportations and flying in the air hereupon.

He that will say, that these words; to wit, that Christ was taken up, &c. can hardly be applied to a vision, let him turne to the prophesie of Ezechiel and see the selfe same words used in a vision: saving that where Christ is said to be taken up by the devill, Ezechiel is taken up, and lifted up, and carried by the spirit of God, and yet in a vision. But they have lesse reason that build upon this sandy rock, the supernaturall frame of transubstantiation; as almost all our witching writers do. For Sprenger and Institor say, that the devill in the liknesse of a falcon caught him up; Danaeus saith, it was in the similitude of a man; others say, of an angell painted with wings; others, invisible: Ergo the devill can take (say they) what shape he list. But though some may cavil upon the devills transforming of himselfe; yet, that either devill or witch can transforme or transubstantiate others, there is no tittle nor colour in the Scriptures to helpe them. If there were authority for it, and that it were. Past all peradventure, lo, what an easie matter it is to resubstantiate an asse into a man. For Bodin saith upon the word of Apuleius, that if the asse eat new roses, anise, or bay-leaves out of spring-water, it will presently returne him into a man. Which thing Sprenger saith may be done, by washing the asse in fair water: yea he sheweth an instance, where, by drinking of water an asse was turned into a man.

CHAP. VIII.

The witch-mongers objection concerning the history of Ioh answered.

THese witch-mongers, for lack of better arguments, do many times object Io[...] against me; although there be never a word in that story which either maketh for them, or against me: insomuch as there is not

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Calvine saith; We derogate much from Gods glory and omnipotency, when we say he doth but give Satan leave to do it: which is (saith he) [...] mocke Gods justice; and so fond an assertion, that if asses could speak they would speak more wisely than so. For a temporall judge saith not to

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And as touching the communication betwixt God and the devill, behold what Calvine saith, writing or rather preaching of purpose upon that place, whereupon they think they have so great advantage; When Satan is said to appear before God, it is not done in some place certaine, but the scripture speaketh so to apply it selfe to our rudenesse. Certainly the devill in this and such like cases is an instrument to worke Gods will, and not his own; and therefore it is an ignorant and an ungodly saying (as Calvine judgeth it) to affirme, that God doth but permit and suffer the devill: For if Satan were so at his own liberty (saith he) we should be overwhelmed at a sudden. And doubtlesse, if he had power to hurt the body, there were no way to resist: for he would come invisibly upon us, and knock us on the heads; yea he would watch the best and dispatch them, whilest they were about some wicked act. If they say; God commandeth him, no body impugneth them, but that God should give him leave, I say with Calvine, that the devill is not in such favour with God, as to obtaine any such request at his hands.

And whereas by our witch-mongers opinions and arguments, the witch procureth the devill, and the devill asketh leave of God to plague whom the witch is disposed: there is not (as I have said) any such corporall communication between the devill and a witch, as witch-mongers imagine. Neither is God moved at all at Satans sute, who hath no such favour or grace with him, as to obtaine any thing at his hands.

But M. Mal. and his friends deny, that there were any witches in Iobs time: yea the witchm-ongers are content to say, that there were none found to exercise this are in Christs time, from his birth to his death, even by the space of thirty three years. If there had been any (say they) should have been there spoken of. As touching the authority of the book of Iob, there is no question but that it is very canonicall and authentike. Howbeit, many writers, both of the Jews and others, are of opinion, that Moses was the author of this book; and that he did set it as a looking glasse before the people: to the intent the children of Abraham (of whose race he himselfe came) might know, that God shewed favour to others that were not of the same line, and be ashamed of their wickednesse: seeing an uncircumcised Painime had so well demeaned himselfe. Upon which argument Calvine (though he had written upon the same) saith, that forsomuch as it is uncertaine, whether it were Res gesta or Exempli gratia, we must leave it in suspense. Neverthelesse (saith he) let us take that which is out of all doubt; namely, that the holy ghost hath indited the book, to the end that the Jews should know that God hath had a people alwaies to serve him throughout the world, even of such as were no

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Howbeit, I for my part deny not the verity of the story; though indeed I must confesse, that I think there was no such corporall interlude between God, the devill, and Iob, as they imagine: neither any such to all presence and communication as the witch-mongers conceive and maintaine, who are so grosse herein, that they do not onely beleeve but publish so palpable absurdities concerning such reall actions betwi[...] the devill and man, as a wise man would be ashamed to read, but much more to credit: as that S. Dunst[...]n lead the devill about the house by the nose with a pair of pinsors or tongs, and made him [...]ore so lowd, [...] the place rung thereof, &c. with a thousand the like fables, without which neither the art of popery nor of witchcraft could stand. But you may see more of this matter elsewhere, where in few words (which I thought good here to omit, least I should seem to use too many repetitions) I answer effectually to their cavils about this place.

CHAP. IX.

What severall sorts of witches are mentioned in the Scriptures, and how the word witch is there applied.

BUt what sorts of witches soever M. Mal. or Bodin say there are; [...] spake onely of four kinds of impious coseners or witches (whereof [...] witch-mongers old women which dance with the fairies, &c. are none· The first were Praestigiatores Pharaonis, which (as [...]ll divines, both [...]brews and others conclude) were but coseners and jugglers, deceiving the Kings eyes with illusions and sleights, and making false things to appear as true: which neverthelesse our witches cannot do. The [...]cond is Mecasapha, which is she that destroyeth with poison. The [...] are such as use sundry kinds of divinations, and hereunto pertaine [...] words, Kasam, Onen, Ob, Idoni. The fourth is Habar, to wit: when magicians, or rather such, as would be reputed cunning therein, [...] certain secret words, wherein is thought to be great efficacy.

These are all coseners and abusers of the people in their severall kind[...] But because they are all termed of our translators by the name of witch in the Bible: thefore the lies of M. Mal and Bodin, and all our old [...] tales are applied unto these names, and easily beleeved of the common people, who have never hitherto been instructed in the understanding [...] these words. In which respect, I will (by Gods grace) shew you (co[...]cerning the signification of them) the opinion of the most learned in o[...] age; specially of Iohannes Wierus; who though he himselfe were similarly learned in the tongues, yet for his satisfication and full resolution in the same, he sent for the judgement of Andr[...]us Massius, the most [...]mous Hebrician in the world, and had it in such sense and order, as I me[...] to set down unto you. And yet I give you this note by the way, the witch-craft or inchantment is diversly taken in the scriptures; sometime[...] nothing tending to such end as it is commonly thought to do. For [...] Samuel, 15.23. it is all one with rebellion. Iesabel for her idolatrous [...]

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Item sometimes it is taken in good part; as the magicians that came to worship and offer to Christ; and also where Daniel is said to be an inchanter, yea a principall inchanter: which title being given him in divers places of that story; he never seemeth to refuse or dislike; but rather intreateth for the pardon and qualification of the rigor towards other inchanters, which were meer coseners indeed: as appeareth in the second chapter of Daniel, where you may see that the king espyed their fetches.

Sometimes such are called conjurers, as being but rogues, and lewd people, would use the name of Jesus to worke miracles, whereby, though they being faithlesse could work nothing; yet is their practise condemned by the name of conjuration. Sometimes jugglers are called witches. Sometimes also they are called sorcerers, that impugne the gospell of Christ, and seduce others with violent perswasions. Sometimes a murtherer with poison is called a witch. Sometimes they are so termed by the very signification of their names; as Elima[...], which signifieth a sorcerer. Sometimes because they study curious and vaine arts. Sometimes it is taken for wounding or grieving of the heart. Yea the very word Magus, which is Latine for a magician, is translated a witch; and yet it was heretofore alwaies taken in the good part. And at this day it is indifferent to say in the English tongue; She is a witch, or, She is a wise woman.

Sometimes observers of dreames, sometimes sooth sayers, sometimes the observers of the flying of fowle[...], of the meeting of todes, the falling of salt, &c. are called witches. Sometimes he or she is called a witch, that take upon them either for gaine or glory, to do miracles; and yet can do nothing. Sometimes they are called witches in common speech that are old, lame, curst, or melancholike, as a nick-name. But as for our old women, that are said to hurt children with their eyes or lambs with their lookes, or that pull down the moon out of heaven, or make so foolish a bargain, or do such homage to the devill; you shall not read in the bible of any such witches, or of any such actions imputed to them.

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The sixt Book.

CHAP. I.

The exposition of this Hebrew word Chasaph, wherein is answer[...] the objection contained in Exodus 22. to wit: Thou shalt not [...] a witch to live, and of Simon Magus, Acts. 8·

CHasaph, being an Hebrew word, is latined Venefi[...] and is in English, poisoning, or witch-craft; if you will so have it. The Hebrew sentence written in Exodus 22. is by the 70. interpreters translated thus in Greek [...] which in Latine is, Veneficos (sive) veneficas non retinebitis in vita, in English[...] You shall nor suffer any poisoners, or (as it is translated[...] witches to live. The which sentence Iosephus an Hebrew borne, and man of great estimation, learning and fame, interpreteth in this [...] Let none of the children of Israel have any poyson that is deadly, or pr[...]pared to any hurtfull use. If any be apprehended with such stuffe, let [...] be put to death, and suffer that which he meant to do to them, for wh[...] he prepared it. The Rabbins exposition agreeth herewithall. Lex Cor[...] differeth not from this sense, to wit, that he must suffer death; which other maketh, selleth, or hath any poison to the intent to kill any [...] This word is found in these places following: Exodus 22.18 Deut. 18.[...] 2 Sam 9.22. Dan. 2.2. 2 C[...]r. 33.6. Esay 47.9.12. Malach. 3.5. Ierem. 27. Mich. 5.2. Nab. 3.4. bis. Howbeit, in all our English translations, Chasaph translated, witch-craft.

And because I will avoid prolixity and contention both at once, I [...] admit that Veneficae were such witches, as with their poisons did [...] hurt among the children of Israel; and I will not deny that there [...] such untill this day, bewitching men, and making them beleeve, [...] by vertue of words, and certaine ceremonies, they bring to [...] such mischiefs, and intoxications, as they indeed accomplish by poiso[...] And this abuse in cosenage of people, together with the taking of Go[...] name in vaine, in many places of the scripture is reproved, especial[...] by the name of witch-craft, even where no poysons are. According [...] the sense which S. Paul used to the Galathians in these words, where [...] sheweth plainly, that the true signification of witch-craft is cosenage; ye foolish Galathians (saith he) who hath bewitched you? to wit, cosened or abused you, making you beleeve a thing which is neither so [...] so. Whereby he meaneth not to ask of them, who hath with charme[...] &c. or with poysons deprived them of their health, life, cattle, or chil[...]dren, &c. bu[...] who hath abused or cosened them, to make them belee[...] lies. This phrase is alsoused by Job. 15. But that we may be througly resolved of the true meaning of this phrase used by Paul, Gal. 3. let us examined the description of a notable witch called Simon Magus, made by S. Luke. There was (saith he) in the city of Samaria, a certain man called Simon

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It will be said, the people had reason to beleeve him, because it is written, that he of long time had bewitched them with sorceries But let the bewitched Galathians be a warning both to the bewitched Samaritans, and to all other that are cosened or bewitched through false doctrine, or legierdemaine; least while they attend to such fables and lies, they be brought into ignorance, and so in time be led with them away from God. And finally, let us all abandon such witches and coseners, as with Simon Magus set themselves in the place of God, boasting that they can do miracles, expound dreames, foretell things to come, raise the dead, &c. which are the workes of the Holy Ghost, who onely searcheth the heart and reines, and onely worketh great wonders, which are now stayed and acomplished in Christ, in whom who so steadfastly beleeveth shall not need to be by such meanes resolved or confirmed in his doctrine and gospell. And as for the unfaithfull, they shall have none other miracle shewed unto them, but the signe of Ionas the prophet.

And therefore I say, whatsoever they be that with Simon Magus take upon them to work such wonders, by sooth-saying, sorcery, or witch-craft, are but liers, deceivers, and coseners, according to Syrachs saying; Sorcerie, witch-craft, sooth-saying, and dreames, are but vanity, and the law shall be fulfilled without such lies. God commanded the people, that they should not regard them that wrought with spirits, nor sooth-sayers: for the estimation that was attributed unto them, offended God.

CHAP. II.

The place of Deuteronomie expounded, whrein are recited all kind of witches; also their opinions confuted, which hold that they can worke such miracles as are imputed unto them.

THe greatest & most common objection is, that if there were not some, which could worke such miraculous or supernaturall fears, by themselves, or by their devils, it should not have been said; Let none be found among you, that maketh his sonne or his daughter to go through the fire, of that useth witch craft, or is a regarder of times, or a marker of the flying of fowles, or a sorcerer, or a charmer, or that counselleth with spirits, or a sooth-sayer, or that asketh counsell of the dead, or (as some translate it) that raiseth the dead. But as there is no one place in the scripture that saith they can worke miracles, so it shall be easie to prove, that these were all coseners, every one abusing the people in his

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First I aske, what miracle was wrought by their passing through the fire? Truly it cannot be proved that any effect followed; but that the people were bewitched, to suppose their sinnes to be purged thereby; [...] the Spaniards think of scourging and whipping themselves. So as Gods power was imputed to that action, and so forbidden as an idolatrous sorcery. What wonders worketh the regarder of times? What other devil dealeth he withall, than with the spirit of superstition? Doth he not deceive himselfe and others, and therefore is worthily condemned for [...] witch? What spirit useth he, which marketh the flying of fowles? Neverthelesse, he is here condemned as a practiser of witch-craft; because he coseneth the people, and taketh upon him to be a prophet; impi[...]ly referring Gods certaine ordinances to the flittering fethers and [...] wayes of a bird? The like effects produceth sorcery, charming consultation with spirits, sooth-saying, and consulting with the dead [...] every of the which Gods power is obscured, his glory defaced, and [...] commandement infringed.

And to prove that these sooth-sayers and witches are but lying [...] and coseners; note these words pronounced by God himselfe, even [...] the selfe same place to the children of Israel. Although the Gentiles [...] themselves to be abused, so as they give eare to these sorcerers, [...] he would not suffer them so, but would raise them a prophet, who shou[...] speak the truth. As if he should say; The other are but lying and co[...]sening mates, deceitfull and undermining merchants, whose abuses I [...] make known to my people. And that every one may be resolved herein let the last sentence of this precept be well weighed; to wit, Let [...] be found among you, that asketh counsell of, or raiseth the dead.

First you know the soules of the righteous are in the hands of God, [...] resting with Lazarus in Abrahams bosome, do sleepe in Jesus Christ· And from that sleepe, man shall not be raised, till the heavens be [...] more: according to this of David; Wilt thou shew wonders amo[...] the dead? Nay, the Lord saith, the living shall not be taught by th[...] dead, but by the living. As for the unrighteous, they are in hell, when is no redemption; neither is there any passage from heaven to earth, [...] by God and his angels. As touching the resurrection and restauration [...] body, read Iohn 5. and you shall manifestly see, that it is the only worke of the father, who hath given the power thereof to the [...] and to none other, &c. Dominus percu[...]ie, & ipse modetur: Ego acoid[...] & ego vivefaciam. And in many other places it is written, that God saveth life and being to all. Although Plato, with his master Socrates, the chief pillars of these vanities, say, th[...] one Pamphilus was called up and of hell, who when he earne among the people, told many incredible tales concerning infernall actions. But herein I take up the proverbs

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So as this last precept, or last part thereof, extending to that which neither can be done by witch nor devill, may well expound the other parts and points thereof. For it is not meant hereby, that they can do such things indeed; but that they make men beleeve they do them, and thereby cosen the people, and take upon them the office of God, and therewithall also blaspheme his holy name, and take it in vain; as by the words of charmes and conjurations doth appear, which you shall see, if you look into these words Habar and Idoni.

In like manner I say you may see, that by the prohibition of divination by augurie, and of sooth-sayings, &c. who are witches, and can indeed do nothing but ly and cosen the people, the law of God condemneth them not, for that they can worke miracles, but because they say they can do that which pertaineth to God, and for cosenage, &c. Concerning other points of witch-craft contained therein, and because some cannot otherwise be satisfied, I will alledge under one sentence, he decretals, the mind of S. Augustine, the councell Aurelian, and the determination of Paris, to wit: Who so observeth, or giveth heed unto sooth-sayings, divinations, witch-craft, &c. or doth give credit to any such he renounceth christianity, and shall be counted a pagan, and an enemy to God; yea and he erreth both in faith and philosophy. And the reason is therewithall expressed in the canon, to wit; Because hereby is attributed to a creature, that which pertaineth to God onely and alone. So as, under this one sentence (Thou shalt not suffer a poisoner or a witch to live) is forbibden both murther and witch-craft; and the murther consisting in poison; the witch-craft in cosenage or blaspehmy.

CHAP. III.

That women have used poisoning in all ages more than men, and of the inconvenience of poisoning.

AS women in all ages have been counted most apt to conceive witch-craft, and the devils speciall instruments therein, and the onely or chiefe practisers thereof: so also it appeareth, that they have been the first inventers, and the greatest practisers of poysoning, and more naturally addicted and given thereunto than men: according to the saying of Quintilian; Latrocinium facilius in viro, veneficium in foemina credam. From whom Plinie differeth nothing in opinion, when he saith, Scienti[...]m foeminarum in veneficiis praevalere. To be short, Augustine, Livie, Va[...]erius, Diodorus, and many other agree, that women were the first inventers and practisers of the art of poisoning. As for the rest of their cunning in what estimation it was had, may appear by these verses of Horace, wherein he doth not onely declare the vanity of witch-craft, but also expoundeth the other words, wherewithall we are now in hand.

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Here Horace (you see) contemneth as ridiculous, all our witches turning: marry herein he comprehendeth not their poisoning art, which hereby he onely seemed to think hurtfull. Pythagoras and Democri[...] give us the names of a great many magicall herbes and stones, whereas now, both the vertue, and the things themselves also are unknown: [...] Marmaritin, whereby spirits might be raised: Archimedon, which would make one bewray in his sleep, all the secrets in his heart. Adincan[...]i[...] Calicia, Mevais, Chirocineta, &c. which had all their severall vertues or rather poisons. But all these now are worne out of knowledge: mary in their stead we have hogs-turd and chervil, as the onely thing wherby our witches work miracles.

Truly this poisoning art called Veneficium, of all others is most ab[...]minable; as whereby murthers may be committed, where no suspition may be gathered, nor any resistance can be made; the strong cannot avoid the weak, the wise cannot prevent the foolish, the godly cannot [...] preserved from the hands of the wicked; children may hereby kill the parents, the servant the master, the wife her husband, so privily, [...] unevitably, and so incurably, that of all other it hath been thought [...] most odious kind of murther; according to the saying of Ovid.

The monk that poisoned king Iohn, was a tight Veneficus; to[...] both a witch and a murtherer: for he killed the king with poison, [...]

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CHAP. IIII.

Of divers poisoning practises, otherwise called veneficia, committed in Italy Genua, Millen, Wittenberge, alse how they were discovered and executed.

ANother practise, not unlike to that mentioned in the former chapter, was done in Cassalis at Salassia in Italie, Anno 1536. where 40. Veneficae or witches being of one confederacy, renewed a plague which was then almost ceased, besmeering with an ointment and a pouder, the posts and doors of mens houses; so as thereby whole families were poisoned: and of that stuffe they had prepared above 40. crocks for that purpose. Herewithall they conveied inheritances as it pleased them, till at length they killed the brother and onely sonne of one Necus (as lightly none died in the house but the masters and their children) which was much noted; and therewithal that one Androgina haunted the houses, specially of them that died: and she being suspected, apprehended, and examined, confessed the fact, conspiracy, and circumstance, as hath been shewed. The like villany was afterwards practised at Genua, and execution was done upon the offenders. At Millen there was another like attempt that took none effect. This art consisteth as well in poisoning of cattell as men: and that which is done by poisons unto cattell, towards their destruction, is as commonly attributed to witches charmes as the other. And I [...]ubt not, but some that would be thought cunning in incantations, and to do miracles, have experience in this behalfe. For it is written by divers authors, that if wolves dung be hidden in the mangers, racks, or else in the hedges about the pastures, where cattel go (through the antipathy of the nature of the wolfe and other cattel) all the beasts that savour the same do not only forbear to eat, but run about as though they were mad, or (as they say) bewitched.

But Wierus telleth a notable story of a Veneficus, or destroyer of cattel, which I thought meet here to repeat. There was (saith he) in the dukedome of Wittneberge, not farre from Tubing, a butcher, anno. 1564. that bargained with a towne for all their hides which were of sterven cattell, called in these parts Morts. He with poison privily killed in great numbers, their bullocks, sheep, swine, &c. and by his bargain of the hides and [...]allow he grew infinitely rich. And at last being suspected, was examined, confessed the matter and manner thereof, and was put to death with hot tongs, wherewith his flesh was pulled from his bones. We for

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CHAP. V.

A great objection answered concerning this kinde of witchcraft called Veneficium.

IT is objected, that if Veneficium were comprehended under the title man-slaughter, it had been a vain repetition, and a disordered [...] undertaken by Moses te set forth a law against Venefic[...]s severally. But [...] might suffice to answer any reasonable christian, that such was the [...] of the Holy Ghost, to institute a particular article hereof, as of a [...] more odious, wicked and dangerous, then any other kinde of murther. But he that shall read the law of Moses, or the Testament of Christ himself shall finde this kind of repetition and reiteration of the law most com[...] For as it is written, Exod. 22.21. Thou shalt not grieve nor affect stranger, for thou wast a stranger in the land of Aegypt: so are the [...] words found repeated in Levit. 19.33. polling and shaving of heads [...] beards is forbidden in Duet, 27. which was before prohibited in 22. [...] is written in Exodus the 20. Thou shalt not steal[...] and it is repeated [...] Leviticus 19. and in Duet. 5. Murther is generally forbidden in Exodus and likewise in 22. and repeated in Num. 35. But the aprest example that magick is forbidden in three severall places, to wit, once in [...] 19. and twice in Levit. 20. For the which a man might as well cavill[...] the Holy Ghost as for the other.

CHAP. VI.

In what kind of confection[...] that witch-craft, which is called Ve[...]ficium, consisteth: of love-caps, and the same confuted by p[...]e[...]·

AS touching this kind of witch-craft, the principall part thereof [...]sisteth in certain confections prepared by lewd people to proo[...] love; which indeed are meer poisons, bereaving some of the bene[...] the braine, and so of the sense and understanding of the minde. And [...] some it taketh away life, and that is more common then the other [...] be called Philtra, or Pocula amato[...], or Venenosa, pocula or Hippome[...] which bad and blinde Physitians rather practise, than witches or conj[...] &c. But of what value these bables are, towards the end why they [...] provided, may appear by the opinions of Poets themselves, from wh[...] was derived the estimation of that stuffe. And first you shall hear [...] Ovid saith, who wrote of the very art of love, and that so cunningly [...] feelingly, that he is reputed the speciall doctor in that science.

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These verses precedent do shew, that Ovid knew that those beggerly [...]orceries might rather kill one, or make him starke mad, than do him [...]ood towards the atteinment of his pleasure of love; and therefore he [...]iveth his counsell to them that are amorous in such hot manner, that either they must enjoy their love, or else needs dy; saying.

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CHAP. VII.

It is proved by more credible writers, that love-cups rather ingender death through venome, than love by art: and with what toies they destroy cattell, and procure love.

BUt because there is no hold nor trust to these Poets, who say and [...] say, dallying with these causes; so as indeed the wise may percei[...] they have them in derision: let us see that other graver authors spe[...] hereof. Eusebius Caesariensis writeth what the poet Lucretius was killed with one of those lovers poisoned cups. Hierome reporteth that one [...] herewith killed her husband, whom she too much hated; and [...] killed hers, whom she too much loved Calisthenes killed Luciu's Luciu the Emperour with a love-pot, as Plutarch and Cornelius Nepos [...] Pliny and Iosephus report, that Caesonia killed her husband Caligula [...] rio poculo with a lovers cup, which was indeed starke poison. Aristo[...] saith, that all which is beleeved touching the efficacie of these matter lies and old wives tales. He that will read more arguments and hist[...] concerning these poisons, let him look in 1. Wier de veneficiis.

The toies, which are said to procure love, and are exhibited in [...] poison loving cups, are these: the haire growing in the nerhern [...] part of a wolves taile, a wolves yard, a little fish called Remora, the [...] of a cat, of a newt, or of a lizzard: the bone of a green frog, the [...] thereof being consumed with pismiers or ants; the left bone where[...] gendreth (as they say) love· the bone on the right side, hate. Also said, that a frogs bones, the flesh being eaten off round about with whereof some will swim, and some will sinke: those that sinke, b[...] hanged up with a white linnen cloth, ingender love, but if a man touched therewith, hate is bred thereby. Another experiment is thereof with young swallowes, whereof one brood or nest being taken and [...] in a crock under the ground, till they be starved up; they that be [...] open mouthed, serve to engender love; they whose mouths are shut, [...] to procure hate. Besides these, many other follies there be to this purp[...] proposed to the simple; as namely, the garments of the dead, [...] that burne before a dead corps, and needles wherewith dead bodies sowne or sockt into their sheets: and diverse other things, which the reverence of the reader, and in respect of the uncleane speech to used in the description thereof, I omit; which (if you read Diosco[...] or diverse other learned physitians) you may see at large. In the me[...] while, he that desireth to see more experiments concerning this mat[...] let him read Leonardus Vairus de fascino, now this present year 15[...] newly published; wherein (with an incestuous mouth) he affirmeth da[...]ly, that Christ and his Apostles were Venefici; very fondly prosecuting [...] argument, and with as much popish folly as may be; labouring to [...] it lawfull to charme and inchant vermine, &c.

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CHAP. VIII.

Iohn Bodin triumphing against Iohn Wier is overtaken with false Greek and false interpretation thereof.

MOnsieur Bodin triumpheth over doctor Wier herein, pronouncing a heavy sentence upon him; because he referreth this word to poison. But he reigneth or rather rideth over him, much more for speaking false Greek; affirming that he calleth Veneficos [...], which is as true as the rest of his reports and fables of witches miracles contained in his book of devilish devises. For in truth he hath no such word, but saith they are called [...], whereas he should have said [...] the true accent being omitted, and [...] being enterpoled, which should have been left out. Which is nothing to the substance of the matter, but must needs be the Printers fault.

But Bodin reasoneth in this wise; [...] is sometimes put for Magos or Praestigiatores [...] Ergo in the translation of the Septuaginta, it is so to be taken. Wherein he manifesteth his bad Logick, more then the others ill Greek. For it is well known to the learned in this tongue, that the usual and proper signification of this word, with all its derivations and compounds doth signifie Veneficos, Poisoners by medicine. Which when it is most usual and proper, why should the translators take it in a signification lesse usual, and nothing proper? Thus therefore he reasoneth and concludeth with his new-found Logick, and old found Greek; Sometimes it signifieth so, though unproperly, or rather metaphorically: Ergo in that place it is so to be taken, when another fitter word might have been used. Which argument being vain, agreeth well with his other vain actions. The Septuaginta had been very destitute of words, found for this purpose. But if no proper word could have been found where they have occasion to speak of witchcraft in their translations, they use Magian, Maggagian, &c. and therefore belike they see some difference betwixt them and the other, and knew some cause that moved them to use the word [...], Veneficium.

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The seventh book.

CHAP. I.

Of the Hebrew word Ob, what it signifieth, where it is found, of P[...]thonisses called ventriloquae, who they be, and what their practi[...] are experience and examples thereof shewed.

THis word Ob, is translated Pytho, or Pythonicus spirit[...] Deut. 18 Isay. 19. 1 Sam. 28. 2 Reg. 23. &c. sometime, though unproperly, Magus, as 2 Sam. 33. [...] Ob signifieth most properly a bottle and is used in [...] place, because the Pythonists spake hollow; as in the bottome of their bellies, whereby they are aptly in L[...]tin called Ventriloqui: of which sort was Elizabeth [...]ton, the holy maid of Kent, &c. These are such as take upon them [...] give oracles, to tell where things lost are become, and finally to [...]ppeach others of mischiefs, which they themselves most commonly [...] brought to passe. whereby many times they overthrow the good [...] of honest women, and of such others of their neighbours, with whom they are displeased. For trial hereof, letting passe a hundred coseni[...] that I could recite at this time, I will begin with a true story of a [...] practising her diabolical witch craft, and ventriloquie An. 1574. at W[...]well in Kent, within six miles where I dwell, taken and noted by [...] ministers and preachers of Gods word, four substantial yeomen, and th[...] women of good fame and reputation, whose names are after written.

Mildred, the base daughter of Alice Norrington, and now servant [...] William Sponer of Westwell in the county of Kent, being of the age of seventeen years, was possessed with Satan in the night and day aforesaid. About two of the clock in the afternoone of the same day, there came in the same Sponers house Roger Newman minister of Westwell, Iohn Brainford minister of Kinington, with others, whose names are underwritten, who made their praiers unto God, to assist them in that needfull case; and then commanded Satan in the name of the eternall God, and of his son Jesus Christ, to speak with such a voice as they might understand, and to declare from whence he came. But he would not speak, but rosed and cried mightily. And though we did command him many times, in the name of God, and of his son Jesus Christ, and in his mighty power [...] speak; yet he would not: untill he had gone through all his delaies, a roring, crying, striving, and guashing of teeth; and otherwhile with mowing, and other terrible countenances, and was so strong in the maid, that four men could scarce hold her down. And this continued by the space almost of two hours. So sometimes, we charged him earnestly to spake, and againe praying unto GOD that he would assist us, at the last he spake, but very strangely; and that was thus· He comes, he comes[...] and that oftentimes he repeated; and he goes, he goes. and then we

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Witnesses to this, that heard and saw this whole matter, as followeth:

• Roger Newman, vicar of Westwell.
• Iohn Brainford, vicar of Kenington.
• Thomas Tailor.
• Henry Tailors wife.
• Iohn Tailor.
• Thomas Frenchbornes wife.
• William Spooner.
• Iohn Frenchborne, and his wife.

CHAP. II.

How the lewd practise of the Pythonist of Westwell came to light, and by whom she was examined; and that all her diabolicall speech [...] but ventriloquie and plain cousenage, which is proved by her ow[...] confession.

IT is written, that in the latter daies there shall be shewed strange illusions, &c. in so much as (if it were possible) the very elect [...]

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Surely, the tragedy of this Pythonist is not inferior to a thousand stories, which will hardly be blotted out of the memorie and credit either of the common people, or else of the learned. How hardly will this story suffer discredit, having testimony of such authority? How could mother Alice, scape condemnation and hanging, being arraigned upon this evidence: when a poor woman hath been cast away, upon a cosening oracle or rather a false lie, devised by Feats the juggler, through the maliciou[...] [...]nstigation of some of her adversaries?

But how cunningly soever this last cited certificat be penned, or what shew soever it carrieth of truth and plain dealing, there may be found contained therein matter enough to detect the cosening knavery thereof; and yet diverse have been deeply deceived therewith, and can hardly be removed from the credit thereof, and without great disdain cannot endure to hear the reproofe thereof. And know you this by the way, that heretofore Robin good-fellow, and Hob-gobblin were as terrible, and also as credible to the people, as hags and witches be now: and in time to come, a witch will be as much derided & contemned, and as plainly perceived, as the illusion and knavery of Robin good-fellow. And in truth, [...]hey that maintain walking spirits, with their transformation, &c. have no reason to deny Robin good-fellow, upon whome there have gone [...]s many and as credible tales, as upon witches; saving that it hath not pleased the translators of the Bible, to call spirits, by the name of Robin good-fellow, as they have termed diviners, sooth-sayers, poisoners, and coseners by the name of witches.

But to make short worke with the confutation of this bastardly queanes enterprise, and cosenage, you shall understand, that upon the [...]ruite of her divinity and miraculous trances, she was convented before M. Thomas Worton of Bocton Mather be, a man of great worship and wisdome, and for deciding and ordering of matters in this commonwealth, of rare and singular dexterity; through whose discreet handling of the matter, with the assistance and aid of M. George Darrell esquire, being also a right good and discreet Justice of the same limit, the fraud was [...]ound, the cosenage confessed, and she received condigne punishment. Neither was her confession wonne, according to the forme of the Spanish [...]nquisition; to wit, through extremity of tortures, nor yet by guile or [...]attery, nor by presumptions; but through wise and perfect triall of e[...]ery circumstance the illusion was manifectly disclosed: nor so (I say) as

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CHAP. III.

Bodins stuffe concerning the Pythonist of Endor, with a true story of counterfeit Dutchman.

UPon the like tales doth Bodin build his doctrine, calling them Atho[...] that will not beleeve him, adding to this kind of witch-craft, [...] miraculous works of divers maidens, that would spue pins, clowts, [...] as one Agnes Brigs, and Rachel Pinder of London did, till the miracle were detected, and they set to open penance. Others he citeth [...] that sort, the which were bound by devils with garters, or some [...] like stuffe to posts, &c. with knots that could not be undone, which an Aegyptians juggling or cosening seat. And of such foolish lies [...] with bawdy, tales, his whole book consisteth: wherein I warrant [...] there are no fewer then two hundred fables, and as many impossibility. And as these two wenches, with the maiden of Westwell, were dete[...] of cosenage; so likewise a Dutchman at Maidstone long after he h[...] complished such knaveries, to the astonishment of a great number [...] good men, was revealed to be a cosening knave; although his [...] were imprinted and published at London: anno 1572. with this [...] before the book, as followeth.

A very wonderfull and strange miracle of God shewed upon a Dutchman the age of 23. years, which was possessed of ten devils, and was by Gods mighty providence dispossessed of them again, the 27. of Ianuary last past. 1572.

UNto this the Major of Maidston, with divers of his brethren sob[...]bed, chiefly by the perswasion of Nicasius Vander Sceure, the [...]nister

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CHAP. IIII.

Of the great oracle of Apollo the Pythonist, and how men of all sorts have been deceived, and that even the Apostles have mistaken the nature of spirits, with an unanswerable argument, that spirits can take no shapes.

WIth this kind of witch-craft, Apollo and his oracles abused and cosened the whole world: which idol was so famous, that I need not stand long in the description thereof. The princes and monarchs of the earth reposed no small confidence therein: the Priests, which lived thereupon, were so cunning, as they also overtook almost all the godly and learned men of that age, partly with their doubtfull answers; as that which was made unto Pyrrhus, in these words, Aio te Aeacida Roma[...]os vincere posse, and to Croesus his ambassadours in these words, Si Croesus armae persis inferat, magnum imperium evertet; and otherwise thus, Croesus Halin penetrans, magnam subvertet opum vim: or thus, Croesus perdet Halin, transgressus plurima regna, &c. partly through confederacy, whereby they knew mens errands ere they came, and partly by cunning, as promising victory upon the sacrificing of some person of such account, as victory should rather be neglected, than the murther accomplished And if it were, yet should there be such conditions annexed thereunto, as alwayes remained unto them a starting hole, and matter enough to cavil upon; as that the party sacrificed must be a virgin, no bastard, &c. Furthermore, of two things onely proposed, and where yea or nay onely doth answer the question, it is an even lay, that an idiot shall conjecture right. So as, if things fell out contrary, the fault was alwayes in the interpreter, and not in the oracle or the prophet. But what marvel (I say) though the multitude and common people have been abused herein; since Lawiers, Philosophers, Physitians, Astronomers, divines, General councels, and princes have with great negligence and ignorance been deceived and seduced hereby, as swallowing up and devouring

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Howbeit, the godly and learned fathers (as it appeareth) have alwaies had a speciall care and respect, that they attributed not unto God such devilish devices; but referred them to him, who indeed is the invent[...]r and author, though not the personal executioner, in manner and for[...] as they supposed: so as the matter of faith was not thereby by them is peached. But who can assure himselfe not to be deceived in mat[...] concerning spirits, when the Apostles themselves were so farre from knowing them, as even after the resurrection of Christ, having heard h[...] preach and expound the Scriptures, all his life time, they shewed themselves not onely ignorant therein, but also to have misconceived there. Did not the Apostles Thomas think that Christ himself had been a spirit until Christ told him plainly, that a spirit was no such creature, as h[...] flesh and bones, the which (he said) Thomas might see to be in h[...]. And for the further certifying and satisfying of his mind, he commended unto him his hands to be seen, and his tides to be felt. Thomas, [...] answer be true that some make hereunto, to wit, that spirits take form and shapes of bodies at their pleasure, might have answered Christ, [...] remaining unsatisfied might have said; Oh sir, what do you tell me [...] spirits have no flesh and bones? Why, they can take shapes and fore and so perchance have you done. Which argument all the witch-mon[...] in the world shall never be able to answer.

Some of them that maintain the creation, the transformation, transportation, and transubstantiation of witches; object that spirits not palpable, though visible; and answer the place by me before [...] so as the feeling and not the seeing should satisfie Thomas. But he shall well weigh the text and the circumstances thereof, shall perceive, [...] the fault of Thomas his incredulity was secondly bewraied, and conde[...]ed, in that he would not trust his own eyes, nor the view taken by [...] fellow-Apostles, who might have been thought too credulous in this [...] if spirits could take shapes at their pleasure. Jesus saith to him· cause thou hast seen (and not, because thou hast felt) thou beleevest [...] he saith; Blessed are they that beleeve and see not (and not, they [...] beleeve and feele not.) Whereby he noteth that our corporal eyes [...] discerne betwixt a spirit and a naturall body; reproving him, [...] he so much relied upon his externall senses, in cases where faith [...] have prevailed; and here, in a matter of faith revealed in the word, [...] not credit the miracle which was exhibited unto him in most naturall [...] sensible sort.

Howbeit, Erastus saith, and so doth Hyperius, Hemingius, Danaeus, [...] Bodin, &c. that evil spirits eat, drink, and keep company with [...] and that they can take palpable formes of bodies, producing example thereof, to wit: Spectrum Germanicum seu Augustanum, and the [...] whose feet Lot washed; as though because God can indue his messe[...] with bodies at his pleasure, therefore the devil and every spirit can [...] the like. How the eleven Apostles were in this case deceived, appear[...] in Luk. 24. and in Mark. 16, as also in Matth. 14. where the Apostles a[...]

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CHAP. V.

Why Apollo was called Pytho, whereof those witches were called Pythonists: Gregory his letter to the devil.

BUt to return to our oracle of Apollo at Delphos, who was called Pytho, for that Apollo slue a serpent so called, whereof the Pythonists take their name: I pray you consider well of this tale, which I will truely rehearse out of the Ecclesiastical history, written by Eusebius, wherein you shall see the absurdity of the opinion, the cosenages of these oracles, and the deceived mind or vaine opinion of so great a doctor bewraied and deciphered altogether as followeth.

Gregory Neocaesariensis in his journy and way to passe over the Alpes, came to the temple of Apollo: where Apollo's priest living richly upon the revenues and benefit proceeding from that idoll, did give great intertainment unto Gregory, and made him good chear. But after Gregory was gone, Apollo waxed dumbe, so as the priest's gaines decaied: for the idol growing into contempt, the pilgrimage ceased. The spirit taking compassion upon the priest's case, and upon his grief of mind in this behalfe, appeared unto him, and told him flatly, that his late guest Gregory was the cause of all his misery. For (saith the devil) he hath banished me, so that I cannot returne without a speciall license or pasport from him. It was no need to bid the priest make haste; for immediately he took post horses, and galloped after Gregory, till at length he overtook him, and then expostulated with him for this discourtesie proffered in recompence of his good cheare; and said, that if he would not be so good unto him, as to write his letter to the devil in his behalfe, he should be utterly undone. To be short, his importunity was such, that he obtained Gregory his letter to the devill, who wrote unto him in manner and forme following, word for word: Permitto tibi redire in locum [...]uum, & agere quae consuevisti; which is in English; I am content thou returne into thy place, and do as thou wast wont. Immediately upon the receipt of this letter, the idol spake as before. And here is to be noted, that as well in this, as in the execution of all their other oracles and cosenages, the answers were never given Ex tempore, or in that day wherein the question was demanded; because forsooth they expected a vision (as they said) to be given the night following, whereby the cosenage might the more easily be wrought.

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CHAP. VI.

Apollo, who was call[...] Pytho, compared to the Roe of grace: Gregories letter to the devil confuted.

WHat need many words to confute this fable? For if Gregory [...] been an honest man, he would never have willingly [...] that the people should have been further cosened with such alying spirit[...] if he had been halfe so holy as Eusebius maketh him, he would not are consented or yeelded to so lewd a request of the priest, nor have write such an impious letter, no not though good might have come there[...]. And therefore as well by the impossibility and folly conteined therein, of the impiety (whereof I dare excuse Gregory) you may perceive it to [...] a ly. Me thinks they which still maintain that the devil made answer the idol of Apollo, &c. may have sufficient perswasion to revoke their [...]roneous opinions: in that it appeareth in record, that such men were skilful in Augurie, did take upon them to give oracles at Delph[...] the place of Apollo: of which number Tisanius the sonne of [...] was one. But vain is the answer of idols. Our Rood of grace, with [...] helpe of little S. Rumbal, was not inferior to the idol of Apollo: for [...] could not work eternall miracles, but manifest the internall thought[...] the heart, I beleeve with more lively shew, both of humanity and [...] of divinity, than the other. As if you read M. Lamberts book of [...] perambulation of Kent, it shall partly appear. But if you talke [...] them that have been beholders thereof, you will be satisfied herein· [...] yet in the blind time of popery, no man might under pain of dama[...] on, nor without danger of death, suspect the fraud. Nay, what [...] will yet confesse they were idols, though the wiers that made their [...]gogle, the pins that fastened them to the postes to make them seem [...], were seen and burnt together with the images themselves the knavery of the priests bewraied, and every circumstance thereof detected and manifested?

CHAP. VII.

How divers great clerkes and good authors have been abused in the matter of spirits through false reports, and by meanes of their [...]dulity have published lies, which are confuted by Aristotle and Scriptures.

PLutarch, Livy, and Valerius Maximus, with many other grave [...]thors, being abused with false reports, write that in times past be[...] spake, and that images could have spoken and wept, and did let [...] drops of blood, yea and could walke from place to place: which th[...]

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CHAP. VIII.

Of the witch of Endor, & whether she accomplished the raising of Samuel truly, or by deceipt: the opinion of some divines hereupon.

THe woman of Endor is comprised under this word Ob: for she is called Pythonissa. It is written in 2 Sam. chap. 28. that she raised up Samuel from death, and the other words of the text are strongly placed, to inforce his very resurrection. The mind and opinion of Jesus Syrach evidently appeareth to be, that Samuel in person was raised out from his grave, as if you read Eccl. 46.19, 20. you shall plainly perceive. Howbeit he disputeth not there, whether the story be true or false, but only citeth certain verses of the 1 book of Samuel chap. 18. simply according to the letter, perswading manners and the imitation of our vertuous predecessors, and repeating the examples of diverse excellent men; namely of Samuel: even as the text it selfe urgeth the matter, according to the deceived minde and imagination of Saul, and his servants. And therefore in truth, Sirach spake there according to the opinion of Saul, which so supposed[...] otherwise it is neither heresie nor treason to say he was deceived.

He that weigheth well that place, and looketh into it advisedly, shall [...]ee that Samuel was not raised from the dead; but that it was an illusion or cosenage practised by the witch. For the soules of the righteous are in the hands of God: according to that which Chrysostome saith; Soules in a certain place expecting judgement, and cannot remove from thence. Neither is it Gods will, that the living should be taught by the dead. Which things are confirmed and approved by the example of Lazarus and Dives: where it appeareth according to Deut. 18. that he will not have the living taught by the dead, but will have us stick to his word, wherein his will and testament is declared. Indeed Lyra and Dionyfius incline greatly to the letter. And Lyra saith, that as when Balaam would have raised a devil, God interposed himselfe: so did he in this case bring up Samuel, when the witch would have raised her devil. Which is a probable interpretation. But yet they dare not stand to that opinion, least they should impeach S. Augustines credit, who, they confesse, remained in judgement and opinion, without contradiction of the church,

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And Peter Martyr, me thinks, saith more to the purpose, in the words, to wit: This must have been done by Gods good will, or a force of art magick: it could not be done by his good will, because he forbad it; nor by art, because witches have no power over the godly. Where it is answered by some, that the commandement was only to prohibit the Jews to aske counsel of the dead, and so no fault in Samuel to give counsel: We may as well excuse our neighbours wife, for consenting to our filthy desires, because it is onely written in the decalogue; Thou shalt not desire thy neighbours wife. But indeed Samuel was directly forbidden to answer Saul before he died: and therefore it was not like that God would appoint him, when he was dead, to do it.

CHAP. IX.

That Samuel was not raised indeed, and how Bodin and all pa[...]i[...] dote herein, and that soules cannot be raised by witchcraft.

FUrthermore, it is not likely that God would answer Saul by dead S[...]muel, when he would not answer him by living Samuel: and most [...]likely of all, that God would answer him by a devil, that denied [...] by a prophet. That he was not brought up perforce; the whole [...] the scripture witnesseth, and proveth; as also our own reason [...] us to understand. For what quiet rest could the soules of the elect [...] or possesse in Abrahams bosome, if they were to be plucked from them at a witches call and commandement? But so should the devil have [...] in heaven, where he is unvvorthy to have any place himselfe, and then for e[...] meete to command others.

Many other of the fathers are flatly against the raising up of Samuel namely, Tertullian in his book De anima. Iustine Martyr In explicat[...] quae. 25. Rabanus In epistolis ad Bonos. Abat. Origen in historia de [...] &c. some other dote exceedingly herein, as namely Bodin, and all [...]pists in general: also Rabbi Sedias Hajas, and also all the Hebrews, sa[...] R. David Rimhi, vvhich is the best vvriter of all the Rabbins: though[...] [...]ver a good of them all. But Bodin, in maintenance thereof, falleth [...] many absurdities, proving by the small faults that Saul had commi[...] that he vvas an elect; for the greatest matter, saith he, laid [...] charge, is the reserving of the Amalekits cattell, &c. He vvas [...] elect, &c confirming his opinion vvith many ridiculous fables and vvith this argument, to vvit: His fault vvas too little to deserve damnation; for Paul vvould not have the incestuous man punished to sore, [...] his soul might be saved. Iustine Martyr in another place vvas not only deceived in the actual raising up of Samuels soul, but affirmed that all the souls of the prophets and just men are subject to the power of vvitche[...]·

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CHAP. X.

That neither the devil nor Samuel was raised, but that it was a meer cosenage, according to the guise of our Pithonists.

AGaine, if the devil appeared, and not Samuel; why is it said in Eccl. that he slept? for the devil neither sleepeth nor dieth. But in truth we may gather, that it was neither the devil in person, nor Samuel: but a circumstance is here described, according to the deceived opinion and imagination of Saul. Howbeit Augustine saith, that both these sides may easily be defended. But we shall not need to fetch an exposition so farre off: for indeed (me thinks) it is Longe petita; nor to descend so low as hell, to fetch up a devill to expound this place. For it is ridiculous (as Pompanacius saith) to leave manifest things, and such as by natural reason may be proved, to seek unknown things, which by no likelihood can be conceived, nor tried by any rule of reason. But insomuch as we have liberty by S. Augustines rule, in such places of Scripture as seem to contain either contrariety or absurditie: to vary from the letter; and to make a godly construction agreeable to the word; let us confesse that Samuel was not raised, for that were repugnant to the word, and see whether this illusion may not be contrived by the art and cunning of the woman, without any of these supernaturall devises, for I could cite a hundred papistical and cosening practises, as difficult as this and as cleanly handled. And it is to be surely thought, if it had been a devil, the text would have noted it in some place of the story: as it doth not. But Bodin helpeth me exceedingly in this point, wherein he forsaketh,

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CHAP. XI.

The objection of the witchmongers concerning this place fully answered, and what circumstances are to be considered for the understanding of this story, which is plainly opened from the beginning of the 28. chap. of the 1 Samuel, to the 12. verse.

WHere such a supernatural miracle is wrought, no doubt it is a testimony of truth; as Peter Martyr affirmeth. And in this case it should have been a witnesse of lies: for, saith he, a matter of such weight cannot be attributed unto the devil, but it is the mighty power of God that doth accomplish it. And if it lay in a witches power to call up [...] de[...]vil, yet it lieth not in a witches power to worke such miracles: for God will not give his power and glory to any creature. To understand t[...] place, we must diligently examine the circumstance thereof. It was wel[...] knowne, that Saul, before he resorted to the witch, was in despaire of the mercies and goodnesse of God; partly for that Samuel told him long [...]fore, that he should be overthrowne, and David should have his [...] and partly because God before had refused to answer him, either by Samuel when he lived, or by any other prophet, or by Urim or Thummim, [...]. And if you desire to see this matter discussed, I turne to the first of Samuel the 28. chapter, and conferre my words therewith.

Saul seeing the host of the Philistines come upon him, which [...] could not be unknown to all the people, fainted, because he saw [...] strength, and his own weaknesse, and specially that he was forsaken [...] as being now strait of minde, desperate, and a very foole, he goes [...] certaine of his servants, that saw in what taking he was, and asked them for a woman that had a familiar spirit, and they told him by and by the[...] there dwelt one at Endor. By the way you shall understand, that both Saul and his servants meant such a one as could by her spirit raise up Samuel, or any other that was dead and buried. Wherein you see they were deceived, though it were true, that she took upon her so to do. To [...] use then served her familiar spirit, which you conceive she had, because Sauls servants said so? Surely; as they were deceived and abused in [...] so doubtlesse were they in the rest, for to what purpose, I say, should [...] familiar serve, if not for such intents as they reported, and she undertoo[...] I think you will grant that Sauls men never saw her familiar: for I never heard any yet of credit say, that he was so much in the witches favour, [...] to see her devil; although indeed we read among the popish trumpe[...] that S. Cicilie had an angell to her familiar, and that she could shew [...] to whom she would, and that she might aske and have what she or her

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It appeareth there, that he, with a couple of his men, went to her by night, and said; conjecture unto me by thy familiar spirit, and bring me up whom I shall name unto thee. The godly-learned know, that this was not in the power of the witch of Endor, but in the God of heaven only to accomplish. Howbeit, Saul was bewitched so to suppose: and yet is he more simple that will be overtaken with the devises of our old witches, which are produced to resemble her. And why should we think, that God would rather permit the witch to raise Samuel, than that Dives could obt[...]ine Lazarus to come out of Abrahams bosome, upon more likely and more reasonable conditions? Well now doth this strumpet (according to the guise of our cosening witches and conjurers) make the matter strange unto Saul, saying, that he came to her in a snare, &c.

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CHAP. XII.

The 12, 13, and 14. verses of 1 Samuel 28. expounded: wherein is shewed that Saul was cosened and abused by the witch; and [...] Samuel was not raised, is proved by the witches own talke.

THe manner and circumstance of their communication, or of her conjuration, is not verbatim set down and expressed in the text; [...] the effect thereof breefly touched: yet will I shew you the common order of their conjuration, and specially of hers at this time used. When Saul had told her, that he would have Samuel brought up to him, she departed from his presence into her closet, where doubtlesse she had her familiar; to wit, some lewd crafty priest, and made Saul stand at the [...] like a fool (as it were with his finger in a hole) to hear the cosening answers; but not to see the cosening handling thereof, and the counter[...]ing of the matter. And so goeth she to worke, using ordinary words o[...] conjuration, of which there are sundry varieties and forms (whereof I shal have occasion to repeat some in another place) as you see the juglers (which be inferior conjurors) speak certain strange words of course, to lead away the eye from espying the manner of their conveyance, whilest they may induce the mind to conceive and suppose that he dealeth with spirits; saying, Hay, fortune furie, nunque credo, passe, passe, when come you s[...]ra. [...] belike after many such words spoken, she saith to her selfe; Lo now the matter is brought to passe, for I see wonderful things. So as Saul hearing these words, longed to know all, and asked her what she saw. Wherein you may know that Saul saw nothing, but stood without like a mom[...] whilest she plaied her part in her closet: as may most evidently appear by the 21. verse of this chapter, where it is said; Then the woman came [...] unto Saul. Howbeit, a little before she cunningly counterfeited that she saw Samuel, and thereby knew it was Saul that was come unto her. Where[...]by all the world may perceive the cosening, and her dissimulation. For by that which hath been before said, [...] must needs be that she knew him. And (I pray you) why should she not have suspected as well him to be [...] before, when in expresse words he required her to bring unto him Samuel, as now, when Samuel appeared unto her?

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But she describeth his personage, and the apparel which he did usually care when he lived: which if they were both buried together, were consumed and rotten, or devoured with wormes before that time. Belike [...]e had a new mantle made him in heaven: and yet they say Tailors are [...]anty there; for that their consciences are so large here. In this countrey, men give away their garments when they dy: if Samuel had so done, [...] could not have borrowed it again: for of likelihood it would have been [...]orne out in that space, except the donee had been a better husband than [...] for the testator was dead (as it is supposed) two years before.

CHAP. XIII.

The residue of 1 Sam. 28. expounded: wherein is declared how cunningly this witch brought Saul resolutely to beleeve that she raised Samuel; what words are used to color the cosenage, and how all might also be wrought by ventriloquie.

NOw commeth in Samuel to play his part: but I am perswaded it was performed in the person of the witch her selfe, or of her confederate. [...]e saith to Saul; Why hast thou disquieted me, to bring me up? As though without guile or packing it had been Samuel himselfe. Saul answered that [...]e was in great distresse: for the Philistines made warre upon him. Where[...]y the witch, or her confederate priest might easily conjecture that his [...]eart failed, & direct the oracle or prophesie accordingly: especially under[...]anding by his present talke, and also by former prophesies and doings [...]at were past, that God had forsaken him, and that his people were de[...]lining from him. For when Ionathan (a little before) overthrew the [...]hilistines, being thirty thousand chariots and six thousand horsemen; Saul could not assemble above six hundred souldiers.

Then said Samuel (which some suppose was Satan, and as I think was [...]e witch, with a confederate; for what need so farre fetches, as to fetch devil supernaturally out of hell, when the illusion may be here by naturall

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Me thinks the devil would have used another order, encouragin[...] [...] rather than rebuking him for his evil. The devil is craftier than [...] such an admonition to all posterities, as should be prejudici[...] [...] his kingdome, and also be void of all impiety. But so divine a sense maketh much for the maintenance of the witches credit, and to [...] [...]vancement of her gaines. Howbeit, concerning the verity of this [...]phesie, there be many disputable questions: first, whether the [...] were fought the next day? secondly, whether all his sonnes were [...] with him? item, whether they went to heaven or hell together, a[...] [...] with Samuel, they must be in heaven, and being with [...] they must be in hell. But although every part of this [...] were false, as that all his sonnes were not slain (Ishhosheth [...] and reigning in Israel two years after Sauls death) and that the [...] not on the morrow, and that wicked Saul, after that he had killed [...] selfe, was not with good Samuel; yet this witch did give a shrewd [...] to the sequel. Which whether it were true or false, pertains [...] purpose; and therefore I will [...] it. But as [...]ouching the [...] them that say it was the devil, because that such things came to [...] would [...]ain know of them where they learn that devils foreknow [...] come? If they say, he guesse[...]h onely upon probabilities, the wit[...] may [...] do the like. But here I may not forget the decrees, which conclude· [...] Samuel appeared not unto Saul; but that the historiographer set fo[...]

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CHAP. XIV.

[...]inions of some learned men, that Samuel was indeed raised, not by the witches art or power, but by the special miracle of God: that there are no such visions in these our dayes; and that our witches cannot do the like.

AIas and Sadajas write, that when the woman saw the miracle indeed, and more than she looked for, of wa[...] wont to do; she be[...]n to cry out, that this was a vision indeed, and a true one, not done by [...] art, but by the power of God. Which exposition is farre more pro[...]ble than our late writers judgements hereupon, and agreeth with the [...]position of diverse good divines. Gelasius saith, it was the very spirit [...] Samuel: and where he suffered himselfe to be worshipped, it was but [...] civil salutation and courtesie; and that God did interpose Samuel, as he did Elias to the messenger of Ochossas, when he sent to Belzebub the god Acharon. And here is to be noted, that the witchmongers are set up this point: for the papists say, that it cannot be a devil, because Jeho, it is thrice of five times named in the story. Upon this peece of scrip[...]re arguments are daily devised, to prove and maintain the miraculous [...]tions of witch craf[...], and the raising of the dead by conju[...]ations. And [...]r if it were true, that Samuel himselfe were raised, or the devil in his [...]enesse; and that the witch of Endor by her art and cunning did it, &c. it [...]aketh rather to the disproofe than to the proofe of our wi[...]ches, which [...] neither do that kind of miracle, or any other, in any such place or [...]mpany, where their jugling and cosenage may be seen and laid open. [...]nd I challenge them all (even upon the adventure of my life) to shew [...]he peece of a miracle, such as Christ did truly, or such as they suppose his witch did diabolically, be it not with art nor confederacy, whereby the colour thereof maybe made; neither are there any such visions in these [...]yes shewed.

Heretofore God did send his visible angels to men: but now we hear [...]ot of such apparitions, neither are they necessary. Indeed it pleased [...]od heretofore, by the hand of Moses and his prophets, and specially by [...] son Christ and his Apostles, to worke great miracles, for the establishing

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CHAP. XV.

Of vaine apparitions, how people have been brought to fear [...] which is partly reformed by preaching of the gospel: the true [...] Christs miracles.

BUt certainly, some one knave in a white sheet hath cosened and [...] many thousands that way; specially when Robin good [...] kept such a coile in the Countrey. But you shall understand, [...] these bugs specially are spied and feared of sick folke, children, [...] and cowards, which through weaknesse of minde and body, are [...] with vain dreames and continual fear. The Scythians, being a [...] a warlike nation (as divers writers report) never see any, vaine [...] spirits. It is a common saying; A Lion feareth no bugs. But [...] childhood our mothers maids have so terrified us with an ugly [...] having hornes on his head, fire in his mouth, and a taile in his [...] eyes like a bason, fanges like a dog, clawes like a bear, a skin[...] [...] a Niger, and a voice roring like a Lion, whereby we start and are [...] when we hear one cry Bough: and they have so fraied us with bull-[...] spirits, witches, [...]urchens, elves, hags, fairies, satyrs, pans, faun[...]lens, kit with the cansticke, tritons, centaures, dwarfes, giants, imp[...] cars, conjurors, nymphes, changelings, Incubus, Robin good fellow, spoorn, the mare, the man in the oke, the hell-waine, the fired rake, puckle, Tom thombe, hob-gobblin, Tom tumbler, boneles, and other bugs, that we are afraid of our own shadowes: insomuch [...] never fear the devil, but in a dark night; and then a polled sheepe perillous beast, and many times is taken for our fathers soul, specially a churchyard, where a right hardy man heretofore scant durst passe night, but his haire would stand upright. For right grave writers [...] that spirits most often and speciallly take the shape of women appearing monks, &c. and of beasts, dogs, swine, horses, goats, cats, haires, fowles, as crowes, night owles, and shreek owles, but they delight [...] in the likenesse of snakes and dragons. Well, thanks be to Go[...], [...] wretched and cowardly infidelity, since the preaching of the gospel [...] part forgotten: and doubtlesse, the rest of those illusions will in short [...]

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Divers writers report, that in Germany, since Luthers time, spirits and devils have not personally appeared, as in times past they were wont to do. This argument is taken in hand of the ancient fathers, to prove the determination and ceasing of oracles. For in times past (saith Athanasius devils in vain shapes did intricate men with their illusions, hiding themselves in waters, stones, woods, &c. But now that the word of GOD hath appeared, those sights, spirits, and mockeries of images are ceased. Truly, if all such oracles, as that of Apollo, &c. (before the coming of Christ) had been true, and done according to the report, which hath been brought through divers ages, and from farre countries unto us, without priestly fraud or guile, so as the spirits of prophesie, and working of miracles, had been inserted into an idoll, as hath been supposed: yet we christians may conceive, that Christs coming was not so frutelesse and prejudicial in this point unto us, as to take away his spirit of prophesie and divination from out of the mouth of his elect people, and good prophets, giving no answers of any thing to come by them, nor by Vrim nor Thummim, as he was wont, &c. And yet to leave the devil in the mouth of a witch, or an idol to prophesie or worke miracles, &c. to the hinderance of his glorious gospel, to the discountenance of his church, and to the furtherance of infidelity and false religion, whereas the working of miracles was the onely, or at least the most speciall meanes that moved men to beleeve in Christ, as appeareth in sundry places of the gospel, and specially in Iohn, where it is written, that a great multitude followed him, because they saw his miracles which he did, &c. Nay, is it not written, that Jesus was approved by God among the Jewes, with miracles, wonders and signes, &c? And yet, if we conferre the miracles wrought by Christ, and those that are imputed to witches; witches miracles shall appear more common, and nothing inferior unto his.

CHAP. XVI.

Witches miracles compared to Christs, that God is the creator of all things, of Apollo, and of his names and portraiture.

IF this witch of Endor had performed that, which many conceive of the matter, it might have been compared with the raising up of Lazarus. I pray you, is not the converting of water into milke, as hard a matter as the turning of water into wine? And yet, as you may read in the gospel, that Christ did the one, as his first miracle; so may you reade in M. Mal. and in Bodin, that witches can easily do the other: yea, and that which is a great deale more, of water they can make butter. But to avoid all ca[...]ils, and least there should appear more matter in Christs miracle, than the others, you shall find in M. Mal. that they can change water into wine: and what is it to attribute to a creature, the power and worke of the creator, if this be not? Christ saith, Opera quae ego facio nemo potest facere. Creation of substance was never granted to man nor angel; Ergo neither to

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Finally, this woman of Endor is in the scripture called Py[...]honissa: whereby it may appear that she was but a very censener. For Pytho himselfe whereof Pythonissa is derived, was a counterfeit. And the original [...] of Apollo, who was called Pytho, because he killed a serpent of that [...] is but a poetical fable. For the Poets say, he was the god of Musick, Ph[...]sick, Poetry, and shouting. In heaven he is called Sol, in earth [...] Pater, in hell Apollo. He flourisheth alwayes with perpetual youth· [...] therefore he is painted without a beard: his picture was kept as an or[...]cle-giver: and the priests that attended thereon at Delphos were cousen[...] and called Pythonists of Pytho, as Papists of Papa; and afterwards all [...] men that used that trade, were named Pythonissae, as was this women Endor. But because it concerneth this matter, I will breefly note the [...]pinions of divers learned men, and certaine other proofes, which I [...] in the scripture touching the ceasing of miracles, prophesies and orac[...].

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The eight book.

CHAP. I.

That miracles are ceased.

ALthough in times past, it pleased God, extraordinarily to shew miracles amongst his people, for the strengthening of their faith in the Messias; and againe at his coming to confirme their faith by his wonderful doings, and his speciall graces and gifts bestowed by him upon the Apostles, &c. yet we ordinarily reade in the scriptures, that it is the Lord that worketh great wonders. Yea David saith, that among the dead (as in this case of Samuel) God himselfe sheweth no wonders. I find also that God will not give his glory and power to a creature. Nicodemus being a Pharisee could say, that no man could do such miracles as Christ did except God were with him, according to the saying of the prophet to those gods and idols, which took on them the power of God; Do either good or ill if you can, &c. So as the prophet knew and taught thereby, that none but God could worke miracles. Infinite places for this purpose might be brought out of the scripture, which for brevity I omit and ove[...]slip.

S. Augustine, among other reasons, whereby he proveth the ceasing of miracles, saith; Now blinde flesh doth not open the eyes of the blinde [...]y the miracle of God, but the eyes of our heart are opened by the word [...]f God. Now is not our dead carcase raised any more up by miracle, but our dead bodies be still in the g[...]ave, and our soules are raised to life by [...]hrist. Now the eares of the deafe are not opened by miracle, but they [...]hich had their ears shut before, have them now opened to their salvation. The miraculous healing of the sick, by anointing, spoken of by S. Iames, is [...]bjected by many, specially by the papists, for the maintenance of their [...]crament of extreame unction: which is apishly and vainly used in the [...]omish church, as though that miraculous gift had continuance till this [...]ay: herein you shall see what Calvine speaketh in his institutions. [...]he grace of healing (saith he) spoken of by Saint Iames, is [...]nished away, as also the other miracles, which the Lord would have [...]ewed onely for a time, that he might make the new preaching of the [...]ospel mervellous for ever. Why (saith he) do not these (meaning mira[...]e-mongers) appoint some Siloah to swim in, whereinto at certaine or[...]nary recourses of times sicke folke may plunge themselves? Why do [...]ey nor lie along upon the dead, because Paul raised up a dead child [...] that meanes? Verily (saith he) James in the miracle to anoint, spake [...]r that time, whiles the church still enjoyed such blessings of God. Item, [...] saith, that the Lord is present with his in all ages; and so often as need [...] he helpeth their sicknesses, no lesse than in old time. But he doth [...] so utter his manifest powers, nor distributeth miracles, as by the hands [...] the Apostles, because the gift was but for a time. Calvine even their [...]ncludeth thus; They say such vertues or miracles remaine, but exper[...]ce saies nay. And see how they agree among themselves. Danaeus saith, at neither witch nor devil can worke miracles. Giles Alley saith directly,

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CHAP. II.

The gift of prophesie is ceased.

THat witches, nor the woman of Endor, nor yet her familiar or devil can tell what is to come, may plainly appear by the words of [...] prophet, who saith; Shew what things are to come, and we will say [...] are gods indeed. According to that which Solomon saith; who [...] a man what shall happen him under the sun? Marry that can I (saith witch of Endor to Saul.) But I will rather beleeve Paul and Peters [...] say, that prophesie is the gift of God, and no worldly thing. Th[...] cousening queane, that taketh upon her to do all things and can do thing but beguile men: up steppeth also mother Bungy, and she [...] you where your horse or your asse is bestowed, or any-thing that you [...] lost is become, as Samuel could; and what you have done in all [...] age past, as Christ did to the woman of Sichar at Iacobs well; yea [...] what your errand is, before you speak, as Elizeus did.

Peter Martyr saith, that onely God and man knoweth the heart of [...] and therefore, that the devil must be secluded, alledging these place Solus Deus est scrutator cordium, Onely God is the searcher of hearts. [...] Nemo scit quae sunt hominis, nisi spiritus hominis qui est in eo, None [...]o[...]eth the thigs of man, but the spirit of man which is within him. So[...]mon saith, Tu solus nosti cogitationes hominum, Thou onely knowest [...] thoughts of men. And Jeremy saith in the person of God, Ego [...] scrutans corda & renes· I am God searching hearts and reines. Also [...] thew faith of Christ, Iesus autem videus cogitationes eorum. And [...] seeing their thoughts, who in Scripture is called the searcher and [...]

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The same Peter Martyr also saith, that the devil may suspect, but not know our thoughts: for if he should know our thoughts, he should understand our faith; which if he did, he would never assault us with one temptation. Indeed we reade that Samuel could tell where things lost were straied, &c. but we see that gift also ceased by the coming of Christ, according to the saying of Paul; at sundry times, and in diverse manners God sp[...]ke in the old times by our fathers the prophets, in these last dayes he hath spoken unto us by his sonne, &c. And therefore I say, that gift of prophesie, wherewith God in times past endued his people, is also ceased, and counterfeits and coufeners are come in their places, according to this saying of Peter: There were false prophets among the people, even as there shall be false teachers among you, &c. And think not that so notable a gift should be taken from the beloved and the elect people of God, and committed to mother Bungy, and such like of her profession.

The words of the prophet Zacharie are plaine touching, the ceasing both of the good and bad prophets, to wit: I will cause the prophets & uncleane spirits to depart out of the land, & when any shall yet prophesie, his parents shall say to him; Thou shalt not live, for thou speakest lies in the name of the Lord; and his parents shall thrust him through when he prophesieth, &c. No, no: the foretelling of things to come, is the onely worke of God, who disposeth all things sweetly, of whose counsel there hath never yet been any man. And to know our labours, the times and moments God hoth placed in his owne power. Also Phavorinus saith, that if these cold prophets or oraclers tell thee of prosperity, and deceiv thee, thou art made a miser through vain expectation: if they tell thee of adversity, &c. and ly, thou art made a miser through vaine fear. And therefore I say, we may as well look to heare prophesies at the tabernacle, in the bush, of the cherubin, among the clouds, from the angels, within the arke, or out of the flame, &c. as to expect an oracle of a prophet in these dayes.

But put the case, that one in our Common-wealth should step up and say he were a prophet (as many frantick persons do) who would beleeve him, or not think rather that he were a lewd person? See the statutes Elizab. 5. whether there be not laws made against them, condemning their arrogancy and cousenage: so also the canon lawes to the same effect.

CHAP. III.

That Oracles are ceased.

TOuching oracles, which for the most part were Idols of silver, gold, wood, stones, &c. within whose bodies some say uncleane spirits hid themselves, and gave answers as some others say, that exhalations rising out of the ground; inspire their minds, whereby their priests gave out oracles; so as spirits and winds rose up out of that soile, and indued those men

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Howbeit, you shall heare the opinion of others, that have beene [...] much deceived as your selves in this matter: and yet are driven to confesse, that GOD hath constituted his sonne to beat down the power[...] of devils, and to satisfie Gods justice, and to heale our wound received by the fall of Adam, according to Gods promise in Genesis 3. The seed of the woman shall tread downe the serpent, or the devil. Eusebius) in his first booke De praedicatione Evangelij, the title whereof is this, that the po[...] of devils is taken away by the coming of Christ) saith; All answers made by devils, all soothsayings and divinations of men are gone and vanished away. Item he ci[...]eth Porphyrie in his booke against christian religion, wherein these words are rehearsed; It is no marvel, though the plague be so hot in this city: for ever since Jesus hath beene worshipped, we can obtaine nothing that good is at the hands of our Gods. And of this defection and ceasing of oracles writeth Cicero long before, and that to have happened also before his time. Howbeit, Chrysostome living long since Cicero, saith, that Apollo was forced to grant, that so long as any relike of a martyr was held to his nose, he could not make any answer or oracle. So as one may perceive, that the heathen were wiser in this behalfe than many christians, who in times past were called Oppugnatores incantamentorum, as the English Princes are called Defens[...]es fidei. Plutarch calleth Poeo[...]ia (as we call bablers) by the name of many words, because of the multitude of oracles there, which now (saith he) are like to a spring or fountaine which is dried up. If any one remained I would ride five hundred miles to see it: but in the whole world

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But Plutarch saith, that the cause of this defection of oracles, was the devils death, whose life he held to be determinable and mortal, saying they died for very age; and that the divining priests were blown up with a whirle-winde, and sunke with an earthquake. Others imputed it to be the sight or the place of the planets, which when they passed over them, carried away that art with them, and by revolution may returne, &c. Eusebius also citeth out of him the story of Pan, which because it is to this purpose, I will insert the same; and since it mentioneth the devils death, you may beleeve it if you list: for I will not, as being assured that he is reserved alive to punish the wicked, and such as impute unto those idols the power of Almighty God.

CHAP. IIII.

A tale written by many grave authors, and beleeved by many wise men of the devils death. Another story written by papists, and beleeved of all catholikes, approving the devils honesty, conscience and courtesie.

PLutarch saith, that his countrey-man Epotherses told him, that as he passed by sea into Italy, many passengers being in his boate, in an evening, when they were about the islands Echinadae, the wind quite ceased, and the ship driving with the tide, was brought at last to Paxe. And whilest some slept and others quaft, and othersome were awake (perhaps in as ill case as the rest) after supper suddainly a voice was heard calling Thamus; in such sort as every man marvelled. This Thamus was a pilot borne in Aegypt, unknowne to many that were in the ship. Wherefore being twice called, he answered nothing; but the third time he answered: and the other with a louder voice commanded him, that wheu he came to Palodes, he should tell them that the great God Pan was departed. Whereat every one was astonied (as Epitherses affirmed.) And being in consultation what were best to do, Thamus concluded, that if the winde were high, they must passe by with silence; but if the weather were calme, he must utter that which he had heard. But when they came to Palodes, and the weather calme, Thamus looking out toward the land, cried aloud, that the great god Pan was deceased: and immediately there followed a lamentable noise of a multitude of people, as it were with great wonder and admiration. And because there were many in the ship, they said, the same thereof was speedily brought to Rome, and Thamus sent for by Tiberius the Emperour, who gave such credit thereto, that he diligently inquired and asked, who that Pan was. The learned men about him supposed, that Pan was he who was the son of Mercurie and Penelope, &c. Eusebius saith, that this chanced in the time of Tiberius the Emperous, whe[...] Christ expelled all devils, &c. Paulus Marsus, in his notes upo[...] Ovids Fasti, saith, that this voice was

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But you shall reade in the Legend a fable, an oracle I would say, more authentike. For many will say that this was a prophane story, and not so canonical as those which are verifyed by the Popes authority: and this it is written. A woman in her travel sent her Sister to Di[...]n[...], which was the devil in an idol (as all those oracles are said to be) and wil led her to make her prayers, or rather a request, to know of her safe deliverie; which thing she did. But the devil answered; Why praye[...] thou to me? I cannot help thee, but go pray to Andrew the Apostle· and he may help thy sister, &c. Lo, this was not only a gentle, bot[...] godly devil, pittying the womans case, who revealing his own disability, enabled S. Andrew more. I know some protestants will say, tha[...] the devil, to maintain idolatrie, &c. referred the maid to S. Andrew. But what answer will the Papists make, who think it great piety to pray unto Saints, and so by consequence honest courtesie in the devil, to se[...] her to S. Andrew, who would not faile to serve her turn, &c.

CHAP. V.

The judgements of the ancient fathers touching oracles, and their abolishment, and that they be now transferred from Delphos [...] Rome.

THe opinions of the Fathers, that oracles are ceased by the comming of Christ, you shall find in these places following, to wit: [...] In dialogis adversus Iudaeos, Athanasius De humanitate verbi, Augustine De civitate Dei, Eusebius Lib. 7. cap. 6. Item lib. 5. cap. 1.8. Rupertu[...] Ioan. lib. 10.12. Plutarch De abolitione oraculorum, Plinie lib. 30. natural historiae. Finally, Athanasius concludes, that in times past there were oracles in Delphos, Boeolia, Lycia, and other places: but now since Christ is preached unto all men, this madnesse is ceased. So as you see, th[...] whatsoever estimation in times past, the ancient Fathers conceived (by hearesay) of those miraculous matters of idols and oracles, &c. they themselves refuse now, not only to bear witnesse of; but also affirm, that [...] [...]nce Christs comming their mouthes have been stopped.

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CHAP. VI.

Where and wherein couseners, witches, and priests were wont to give oracles, and to worke their feats.

THese cousening oracles, or rather oraclers used (I say) to exercise their feats and to do their miracles most commonly in maids, in beasts, in images, in dens, in cloisters, in dark holes, in trees, in churches or churchyards, &c. where priests, monks, and friers had laid their plots, and made their confederacies aforehand, to beguile the world, to gaine money, and to add credit to their prosession. This practise began in the oakes of Dodona, in the which was a wood, the trees thereof (they say) could speake. And this was done by a knave in a hollow tree, that seemed sound unto the simple people. This wood was in Molossus a part of Greece, called Epyrus, and it was named Dodonas oracles There were many oracles in Aegypt; namely, of Hercules, of Apollo, of Minerva, of Diana, of Mars, of Iupiter, and of the ox Apys, who was the sonne of Jupiter, but his image was worshipped in the likenesse of an ox. Lato[...]a, who was the mother of Apollo, was an oracle in the city of Bute. The priests of Apollo, who alwayes counterfeited fury and madnesse, gave oracles in the temple called Clarius, within the city of Colophon in Greece. At Thebes in Boeotia, and also in Loebadia, Trophonius was [...]he chiefe oracle. At Memphis a cow, at Corinth an ox called Mineus, in Arsinoe a crocodile, in Athens a prophet called Amphiaraus, who indeed [...]ied at Thebes, where they say the earth opened, and swallowed him up quick. At Delphos was the great temple of Apollo, where devils gave oracles by maids (as some say) hough indeed it was done by priests. [...]t was built upon Parnassus hill in G[...]eece. And the defenders of oracles [...]ay, that even as rivers oftentimes are diverted to another course; so [...]kewise the spirit, which inspired the cheefe prophets, may for a time [...]e silent, and revive againe by revolution.

Demetrius saith, that the spirits, which attended on oracles, waxed [...]eary of the peoples curiosity and importunity, and for shame forsooke [...]he temple. But as one that of late hath written against prophesies saith; [...]t is no marvel, that when the familiars that speak in tru[...]ks were repel[...]ed [...]rom their harbour for feare of discovery, the blocks almighty lost their [...]enses. For these are all gone now, and their knavery is espied, [...] as they can to longer abu[...] the world with such bables. But whereas

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The ninth Booke.

CHAP. I.

The Hebrew word Kasam expounded, and how farre a Christian may conjecture of things to come.

KAsam (as Iohn Wierus upon his owne knovvledge affirmeth, and upon the word of Andraeas Masius reporteth) differeth little in signification from the former word Ob; betokening Vaticinari, which is, To prophesie, and is most commonly taken in evil part; as in Deut. 18. Jer. 27. &c. howbeit, sometime in good part; as in Esay 3. verse 2. To foretel things to come upon probable conjectures, so as therein we reach no further than becometh humane capacity, is not (in mine opinion) unlawful, but rather a commendable manifestation of wisdome and judgement, the good gifts and notable blessings of GOD, for the which we ought to be thankful; as also to yeeld due honour and praise unto him, for the noble order which he hath appointed in nature: praying him to lighten our hearts with the beames of his wisdome, that we may more and more profit in the true knowledge of the workemanship of his hands. But some are so nice, that they condemne generally all sorts of divinations, denying those things that in nature have manifest causes, and are so framed, as they soreshew things to come, and in that shew amonish us of things after to insue, exhibiting [...]ignes of unknowne and future matters to be judged upon, by the order, law, and course of nature proposed unto us by God.

And some on the other side are so bewitched with solly, as they attribute to creatures that estimation, which rightly and truly appertaineth to God the creator of all things; affirming that the publike and private destinies of all humane matters, and whatsoever a man would know of things come or gone, is manifested to us in the heavens: so as by the starres and planets all things might be knowne. These would also, that nothing should be taken in hand or gone about· without the favourable aspect of the planets. By which, and other the like devises they deprave and prophane the ancient and commendable observations of our forefathers: as did Colebrasus, who taught, that all mans life was governed by the seven planets; and yet a christian, and condemned for heresie. But let us so farre forth imbrace and allow this philosophie and prophesying, as the word of God giveth us leave, and commendeth the same unto us.

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CHAP. II.

Proofes by the old and new Testament[...] that certaine observations of the weather are lawful.

WHen God by his word and wisdome had made the heavens, and placed the starres in the firmanent, he said; Let them be for signes, and for seasons, and for dayes, and years. When he created the rainebowe in the clouds, he said it should be for a signe and token unto us. Which we find true, not onely of the [...]ood past, but also of the shewers to come. And therefore according to Jesus Sirachs advise, let us behold it, and praise him that made it. The [...]rophet David saith; The heavens declare the glory of God, and the earth sheweth his handy worke: day unto day uttereth the same, and night unto night teacheth knowledge. It is also written that by the commandement of the holy one the starres are placed, and continue in their order, and [...]aile not in their watch. I[...] should appeare, that Christ himselfe did not altogether neglect the course and order of the heavens, in that he said; When you see a cloud rise out of the west, streightway you say a shewer cometh: and so it is. And when you see the southwinde blowe; you say it will be hot, and so it cometh to passe. Againe, when it is evening, you say [...]aire weather, for the skie is red: and in the morning you say, to day shall be a tempest, for the skie is red and louring. Wherein as he noteth that these things do truly come to passe, according to ancient observation, and to the rule astronomical: so doth he also by other words following admonish us, that in attending too much to those observations, we neglect not specially to follow our christian vocation.

The physician is commended unto us, and allowed in the scriptures: but so to put trust in him, as to neglect and distrust God, is severely forbidden and reproved. Surely it is most necessary for us to know and observe divers rules astrological; otherwise we could not with opportunity dispatch our ordinary affaires. And yet Lactantius condemneth and recounteth it among the number of witchcrafts: from whose censure Calvine doth not much varie. The poore husbandman perceiveth that the increase of the moone maketh plants and living creatures fruitful: so as in the full moone they are in best strength, decaying in the wane, and in the conjunction do utterly wither and sade. Which when by observation, use and practise they have once learned, they distribute their businesse accordingly; [...] their times and seasons to sowe, to plant, to pruine, to let their [...] blood, to cut &c.

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CHAP. III.

That certaine observations are indifferent, certaine ridiculous, and certaine impious, whence that cunning is derived of Apollo, and of Aruspices.

I Know not whether to disallow or discommend the curious observation used by our elders, who conjectured upon nativities: so as, if Saturne and Mercurie were opposite in any brute signe, a man then borne should be dumb or stammer much; whereas it is d[...]yly seene, that children naturally imitate their parents conditions in that behalfe. Also they have noted, that one borne in the spring of the moone, shall be healthy; in that time of the wane, when the moone is utterly decayed, the childe then borne cannot live; and in the conjunction, it cannot long continue.

But I am sure the opinion of Julius Maternus is most impious, who writeth, that he which is borne when Saturne is in Leone, shall live long, and after his death shall go to heaven presently. And so is this of Albumazar, who saith, that whosoever prayeth to God, when the moone is in Capite draconis, shall be heard, and obtaine his prayer. Furthermore, to play the cold prophet, as to recount it good or bad luck, when salt or wine falleth on the table, or is shed, &c. or to prognosticate that guests approach to your house, upon the chattering of pies or haggisters, whereof there can be yeelded no probable reason, is altogether vanity and superstition: as hereafter shall be more largely shewed. But to make simple people beleeve, that a man or woman can foretel good or evil fortune, is meere witchcraft or cousenage: for God is the onely searcher of the heart, and delivereth not his counsel to so lewd reprobates I know divers writers affirme, that witches foretel things, as prompted by a real devil; and that he againe learneth it out of the prophesies written in the scriptures, and by other nimble sleights, wherein he passeth any other creature earthly; and that the same devil, or some of his fellowes runnes or flies as far as Rochester, to mother Bungy: or to Canturbury to M. T. or to Delphos, to Apollo; or to Aesculapius, in Pergamo; or to some other idol or witch, and there by way of oracle answers all questions, through his understanding of the prophesies contained in the old testament, especially in Daniel and Esay: whereby the devil knew of the translation of the monarchie from Babylon to Graecia, &c. But either they have learned this of some oracle or witch; or else I know not where the devil they find it. Marry certaine it is, that herein they shew themselves to be witches and [...]ond diviners: for they find no such thing written in Gods word.

Of the idoll called Apollo, I have somewhat already spoken in the former title of Ob or Pytho; and some occasion I shall have to speak thereof hereafter: and therefore at this time it shall suffice to tell you, tht the credit gained thereunto, was by the craft and cunning of the priests, which tended thereupon; who with their counterfeit miracles so

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CHAP. IV.

The predictions of soothsayers and lewd peiests, the prognostications of Astronomers and Physitians allowable, Divine Prophesie holy and good.

THe cousening tricks of oracling priests and monkes, are and have been specially most abominable. The superstitious observations of se[...]lesse augurors and soothsaiers (contrary to Philosophy, and without authority of scripture) are very ungodly and ridiculous. Howbeit, I reject not the prognostications of astronomers, nor the conjectures or fore warnings of Physitians, nor yet the interpetations of Philosophers; although in respect of the divine prophesies contained in holy Scriptures; they are not to be weighed or regarded. For the end of these and the other is not only far differing; but whereas these contain onely [...]he words and will of God, with the other are mingled most horrible lies and cousenages. For though there be many of them learned and godly, yet lurke there in corner, of the same profession, a great number of counterfeits and couseners. I. Bodin putteth this difference between divine prophets and inchantors; to wit, the one saith alwaies true, the others words (proceeding from the devil) are alwaies false; or for one truth they tell a hundred lies. And then why may not every witch be thought as cunning as Apollo? And why not every counter[...]eit consener as good [...] witch as mother Bungie? For it is ods, but they will hit the truth once in a hundred divinations as well as the best.

CHAP. V.

The diversity of true Prophets, of Vrim, and of the propheticall use of the twelve precious stones contained therein, of the divine voice called Eccho.

IT should appear, that even of holy prophets there were divers sor[...]. For David and Solomon, although in their psalmes and parables are contained most excellent mysteries, and notable allegories: yet they were not indued with that degree of prophesie, that Ely and Elisha were, &c.

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But that any of these extraordinary gifts remain at this day, Bodin, nor any witchmonger in the world shall never be able to prove: though he in his book of devilish madnesse would make men believe it. For these were miraculously maintained by God among the Jewes, who were instructed by them of all such things as should come to passe; or else informed by Urim: so as the priests by the brightnesse of the twelve pretious stones contained therein, could prognosticate or expound any thing. Which brightnesse and vertue ceased (as Josephus reporteth) two hundred years before he was born. So as since that time, no answers were yielded thereby of Gods will and pleasure. Neverthelesse, the Hebrewes write; that there hath been ever since that time, a divine voice heard among them, which in Latine is called Filia vocis, in Greek [...], in English the Daughter of speech.

CHAP. VI.

Of Prophesies conditionall: whereof the Prophesies in the old testament do intreat, and by whom they were published; witchmongers answers to the objections against witches supernaturall actions.

CHrist and his Apostles prophesied of the calamities and afflictions, which shall greeve and disturb the church of God in this life: also of the last day, and of the signes and tokens that shall be shewed before that day: and finally of all things, which are requisite for us to foreknow. Howbeit, such is the mercy of God, that all prophesies, threatnings, plagues, and punishments are annexed to conditions of repentance: as on the other side, corporall blessings are tied under the condition of the crosse and castigation. So as by them the mysteries of our salvation being discovered unto us, we are not to seek new signes and miracles; but to attend to the doctrine of the Apostles, who preached Christ exhibited and crucifyed for our sinnes, his resurrection, ascension, and thereby the redemption of as many as believe, &c.

The prophesies in the old testament treat of the conti[...]ance, the government, and the difference of estates: of the distinction of the four Monarchies, of their order, decay and instauration; of the changes and

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Howbeit when I deny that witches can ride in the aire, and the miraculous circumstance thereof: by and by it is objected to me, that Enoch and Ely were rapt into the heaven bodily; and Abacuck was carryed in the aire, to feed Daniel: and so falsly oppose a devils or a witches power against the vertue of the Holy Ghost. If I [...]eride the Poets opinions, saying, that witches cannot Coelo deducere lunam, fetch the moon from heaven, &c. they tell me that at Joshua's battel the sunne stayed, and at the passion of Christ there was palpable darknesse. If I deny their cunning in the exposition of dreams, advising them to remember Jeremie's counsel, not to follow or credit the expositors of dreams; they hit me in the teeth with Daniel and Joseph: for that the one of them expounded Pharaoh the Persian Kings, the other N[...]buchadn[...]zzer the Aegyptian Kings dream. If I say with Solomon, that the dead know nothing, and that the dead know us not, neither are remooveable out of Abrahams bosome, &c. they produce the story of Samuel: wherein; I say, they set the power [...] creature as high as the Creator. If I say, that these witches cannot transubstantiate themselves, nor others into beasts, &c. they ci[...]e the story of Nebuchadnezzer; as though indeed he were made a ma[...]e[...]iall beast, and that also by witch-craft; and strengthen that their assertion with the fables of Circe and Ulysses his companions, &c.

CHAP. VII.

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 any more miracles.

THe miracles expressed in the old Testament were many, but the end of them all was one, though they were divers and differing in shew[...] as where the sacrifices of Moses, Elias and Solomon, being abundantly wet were burnt with fire from heaven, &c. The variety of tongues at the building of Babylon, Isaacs birth of Sarah being by nature past children,

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The miracles wrought by Christ were the raising up of the dead (which many would impute to the woman of Endor, and also to our witches and conjurors) the restoring of the lame to limbs, the blinde to sight, the dumb to speech, and finally the healing of all diseases, which many beleeve our witches can do; yea, and as they themselves will take it upon them. As for casting out of devils (which was another kind of miracles usual with Christ) witches and conjurors are said to be as good thereat as ever he was: and yet, if you will beleeve Christs words, it cannot be so. For he saith; Every kingdome divided against it selfe, shall be brought to nought, &c. If Satan cast out Satan, he is divided, &c. and his kingdome shall not endure, &c.

Peters chaines fell off in prison, so did Richard Gallisies fetters at Windsor: marry the prison doores opened not to Richard, as they did to Peter. Helias by special grace obtained raine, our witches can make it raine, when they list, &c. Bu[...] sithens Christ did these miracles, and many more, and all to confirme his truth, and strengthen our faith, and finally for the conversion of the people (as appeareth in John 6.7. and 12. insomuch as he vehemently reproved such, as upon the sight of them would not beleeve, saying· Wo be to thee Corazin, wo be to thee Bethsaida. If the miracles had been done in Tyre and Sidon, which have been done in you, they had a great while ago repented, &c. Let us setle and acquiet our faith in Christ, and beleeving all his wonderous works, let us reject these old wives fables, as lying vanities: whereof you may finde in the golden legend, M. Mal. and specially in Bodin miraculous stuffe, enough to checke all the miracles expressed in the old & new testament; which are of more credit with many bewitched people, then the true miracles of Christ himselfe. Insomuch as they stand in more awe of the menacies of a witch, then of all the threatnings and curses pronounced by God, and expressed in his word. And thus much touching the word Kasam.

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The tenth Book.

CHAP. I.

The interpretation of this Hebrew word Onen, of the vanity of dreams, and divinati[...]ns thereupon.

ONEN differeth not much from Kasam, but that it is extended to the interpretation of dreames. And as for dreames, whatsoever credit is attributed unto them, proceedeth of folly: and they are fooles that trust in them, for why? they have deceived many. In which respect the prophet giveth us good warning, not to follow nor harken to the expositors of dreames, for they come through the m[...]titude of businesse. And therefore those witches, that make men beleeve they can prophesie upon dreames, as knowing the interpretation of them, and either for money or glory abuse men and women thereby, are meere couseners, and worthy of great punishment: as are such witchmongers, as beleeving them, attribute unto them s[...]chdivine power [...] onely belongeth to God: as appeareth in Jeremy the prophet.

CHAP. II.

Of divine, naturall, and casuall dreames, with their differing causes and effects.

MAcrobius recounteth five differences of images, or rather imaginations exhibited unto them that sleepe, which for the most part do figni[...]ie somewhat in admonition. There be also many subdivisions made hereof, which I think needlesse to rehearse. In Jasper Pe[...]cer they are to be seene, with the cause[...] and occasions of dreames. There were wo[...] to be delivered from God himselfe o[...] his angels, certaine dreames and visions unto the prophets and holy fathers: according to the saying of Joel; I will poure my spirit upon all flesh, your young men shall dream dreames, and your old men shall see visions. These kind of dreames (I say) were the admonishments and forewarnings of God to his people: as that of Joseph, to abide with Mary his wife, after she was conceived by the Holy Ghost, as also to convey our Saviour Christ into Aegypt, &c. the interpretation whereof are the peculiar gifts of God, which Joseph the patriarch, and Daniel the prophet had most specially.

As for physical conjectures upon dreames, the scriptures improve them not: for by them the physitians many times do understand the state of their patients bodies. For some of them come by meanes of choler, flegme, melancholy, or blood; and some by love, surfet, hunger, thirst, &c. Galen and Boetius were said to deale with devils, because they

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CHAP. III.

The opinion of divers old writers touching dreames, and how they vary in noting the causes thereof.

SYnesius, Themistius, Democritus, and others grounding themselves upon examples that chance hath sometimes verified, perswade men, that nothing is dreamed in vaine: affirming that the heavenly influencies do b[...]ing forth divers formes in corporal matters; and of the same influencies, visions and dreames are printed in the fantastical power, which is instrumental, with a celestial disposition meete to bring forth some effect, especially in sleepe, when the mind (being free from bodily cares) may more liberally receive the heavenly influencies, whereby many things are knowne to them sleeping in dreames, which they that wake cannot see. Plato attributeth them to the formes and ingendred knowledges of the soule; Avicen to the last intelligence that moveth the moone, through the light that lighteneth the fantasie in sleepe; Aristotle to the phantastical sense; Averroës to the imaginative; Albert to the influence of superior bodies.

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CHAP. IV.

Against interpreters of dreames, of the ordinary cause of dreamer, Hemingius his opinion of diabolical dreames, the interpretation of dreames ceased.

THere are bookes carried about concerning this matter, under the name of Abraham, who (as Philo In lib. gigantum saith) was the first inventor of the exposition of dreames: and so likewise of Solomon and Daniel. But Cicero In lib. de divinatione confuteth the vanity and folly of them that give credit to dreames. And as for the interpreters of dreams, as they know not before the dreame, nor yet after any ceatainty; yet when any thing afterwards happeneth, then they apply the dreame to that which hath chanced.

Certainly men never lightly fa[...]le to dreame by night, of that which they meditate by day: and by day they see divers and sundry things, and conceive them severally in their minds. Then those mixed conceits being laid up in the closet of the memory, strive together; which, because the phantasie cannot discerne nor discusse· some certaine thing gathered of many conceits is bred and contrived in one together. And therefore in my opinion, it is time vainly employed, to study about the interpretation of dreames. He that list to see the folly and vanity thereof, may read a vaine treatise, set out by Thomas Hill Londone[...], 1568.

Lastly, there are diabolical dreames, which Nicholaus Hemingius devideth into three sorts. The first is, when the devil immediately of himselfe (he meaneth corporally) offereth any matter of dreame. Secondly, when the devil sheweth revelations to them that have made request unto him therefore. Thirdly, when magicians by art bring to passe, that other men dreame what they will. Assuredly these, and so all the rest (as they may be used) are very magicall and devilish dreames. For although we may receive comfort of minde by those, which are called divine dreames, and health of body through physical dreames: yet if we take upon us to use the office of God in the revelation or rather the interpretation of them; or if we attribute unto them miraculous effects (now when we see the gifts of prophesie, and of interpretation of dreames, and also the operation of miracles are ceased, which were special and peculiar gifts of God, to confirme the truth of the word, and to establish his people in the faith of the Messias, who is now exhibited unto us both in the testament, and also in the blood of our Saviour Jesus Christ) we are bewitched, and both abuse and offend the majesty of God, and also seduce, delude and cousen all such as by our perswasion, and their own light beleefe, give us credit.

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CHAP. V.

That neither witches, nor any other, can either by words or hearb[...], thrust into the mind of a sleeping man, what cogitations or dreams they list; and whence magicall dreames come.

I Grant there may be hearbs and stones found and known to the physitians, which may procure dreames; and other hearbs and stones, &c. to make one bewraie all the secrets of his mind, when his body sleepeth, or at least-wise to procure speech in sleep. But that witches or magicians have power by words, hearbs, or imprecations to thrust into the mind or conscience of man, what it shall please them, by vertue of their charmes, hearbs, stones or familiars, &c. according to the opinion of Hemingius, I deny: though therewithal I confesse, that the devil both by day and also by night, travelleth to seduce man, and to lead him from God; yea & that no way more then this, where he placeth himself as God in the minds of them that are so credulous, to attribute unto him, or unto witches that which is only in the office, nature and power of God to accomplish.

Doth not Daniel the prophet say, even in this case; It is the Lord only that knoweth such secrets, as in the exposition of dreames is required? And doth not Joseph repeat those very words to Pharaohs officers, who consulted with him therein? Examples of divine dreames you may find a great number in the scripture, such (I mean) as it pleased God to reveale his pleasure by. Of physicall dreames we may both read in Authors, and see in our own experience daily, or rather nightly. Such dreames also as are casual, they are likewise usual, and come (as hath been said) through the maltitude of affairs and businesse. Those which in these daies are called magical or diabolical dreams, may rather be called melancholical. For out of that black vapor in sleep[...] through dreams appeareth (as Aristotle saith) some horrible thing; and as it were the image of an ugly devil: sometimes also other terrible visions, imagniations, counsels, and practises. As where we read of a certain man, that dreamed there appeared one unto him that required him to throw himself into a deep pit, and that he should reape great benefit thereby at Gods hands. So as the miserable wretch giving credit thereunto, performed the matter and killed himself. Now I confesse, that the interpretation or execution of that dreame was indeed diabolical: but the dreame was casual, derived from the heavy and black humor of melancholy.

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CHAP. VI.

How men have been bewitched, cousened or abused by dreames to dig and search for money.

How many have been bewitched with dreames, and thereby made to consume themselves with digging and searching for money, &c. whereof they, or some other have dreamt? I my self could manifest, as having known how wise men have been that way abused by very simple persons, even where no dreame hath been met withall, but waking dreams. And this hath been used heretofore, as one of the finest cousening fea[...]s: in so much as there is a very formal art thereof devised, with many excellent superstitions and ceremonies thereunto belonging, which I will set down as briefly as may be. Albeit that here in England; this proverbe hath been current; to wit, dreames prove contrary: according to the answer o[...] the priests boy to his master, who told his said boy that he dream[...] he kissed his taile: yea master (saith he) but dreames prove contrary, you must kisse mine.

CHAP. VII.

The art and order to be used in digging for money, revealed by dreams: how to procure pleasant dreames: of morning and midnight dreams.

THere must be made upon a hazel wand three crosses, and certaine words both blasphemous and impious must be said over it, and hereunto must be added certain characters, and barbarous names. And whilst the Treasure is a digging, there must be read the psalmes, De profundi[...], Missa, Misereatur nostri, Requiem, Pater noster, Ave Maria, Et ne [...] inducas in tentationem, sed libera nos à malo, Amen. A porta inferni cred[...] videre bona, &c. Expectate Dominum, Requiem aeternam. And then a certain prayer. And if the time of digging be neglected, the devil will carry all the treasure away. See other more absolute conjurations for this purpose, in the word Iidoni following.

You shall find in Johannes, Baptista Neapolitanus, divers receipts by hearbs and potions, to procure pleasant or fearfull dreames; and perfumes also to that effect: who affirmeth, that dreames in the dead of the night are commonly preposterous and monstrous; and in the morning when the grosse humors be spent, there happen more pleasant and certain dreames, the bloud being more pure then at other times: the reason whereof is there expressed.

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CHAP. VIII.

Sundry receipts and ointments, made and used for the transportation of witches, and other miraculous effects: an instance thereof reported and credited by some that are lea[...]ned.

IT shall not be amisse here in this place to repeate an oinment greatly to this purpose, rehearsed by the aforesaid John Bapt. Neap. wherein although he may be overtaken and cousened by an old witch, and made not onely to beleeve, but also to report a false tale; yet because it greatly overthroweth the opinion of M. Mal. Bodin, and such other, as write so absolutely in maintenance of witches transportations. I will set downe his words in this behalfe. The receipt is as followeth.

The fat of young children, and seeth it with water in a brazen vessel, reserving the thickest of that which remaineth boiled in the bottome, which they lay up and keep, until occasion serveth to use it. They put hereunto Eleoselinum, Aconitum, Frondes populeas, Mountain Persly, Wolfesbane, leaves of the poplar and Soote.

Another receipt to the same purpose.

Sium, acarum vulgare, pentaphyllon, yellow water-cresses, common Acorus, Cinquefoile, the blood of a flitter-mouse, solanum somniferum, & oleum. Sleeping nightshade and oyle. They stampe all these together, and then they rub all parts of their bodies exceedingly, till they looke red, and be very hot, so as the pores may be opened, and their flesh soluble and loose. They joyne herewithal either fat, or oyle in stead thereof, that the force of the ointment may the rather pierce inwardly, and so be more effectual. By this meanes (saith he) in a moone-light night they seeme to be carried in the aire, to feasting, singing, dancing, kissing, [...]ulling, and other acts of venery, with such youthes as they love and desire most: for the force (saith he) of their imagination is so vehement, that almost all that part of the braine, wherein the memory consisteth, is full of such conceits. And whereas they are naturally prone to beleeve any thing; so do they receive such impressions and stedfast imaginations into their minds, as even their spirits are altered thereby; not thinking upon any thing else, either by day or by night. And this helpeth them forward in their imaginations, that their usuall food is none other commonly but beets, rootes, nuts, beanes, pease, &c.

Now (saith he) when I considered throughly hereof, remaining doubtful of the matter, there fell into my hands a witch, who of her owne accord did promise me to fetch me an errand out of hand from far countries, and willed all them, whom I had brought to witnesse the matter, to depart out of the chamber. And when she had undressed her selfe, and f[...]oted her body with certaine ointments (which action we beheld through a chinke or little hole of the doore) she fell downe through the force those soporiferous or sleepy ointments into a most sound and heavy sleep: so as we did break open the doore, and did beate her exceedingly; but

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CHAP. IX.

A confutation of the former follies, as well concerning ointments, dreames, &c. as also of the assembly of witches, and of their consultations and bankets at sundry places, and all in dreames.

BUt if it be true that S. Augustine saith, and many other writers that witches nightwalkings are but phantasies and dreames: then all the reports of their bargaine, transporting, and meetings with Diana, Minerva, &c. are but fables; and then do they ly that maintaine those actions to be done in deed and verity, which in truth are done no way. It were marvel on the one side (if those things happened in dreames, which neverthelesse the witches affirme to be otherwise) that when those witches awake, they neither consider nor remember that they were in a dreame. It were marvel that their ointments, by the physicians opinions having no force at all to that effect, as they confesse which are inquisitors, should have such operation. It were marvel that their ointments cannot be found any where, saving onely in the inquisitors bookes. It were marvel, that when a stranger is anointed therewith, they have sometimes, and yet not alwayes, the like operation as with witches; which all the inquisitors confesse.

But to this last, frier Bartholomaeus saith, that the witches themselves, before they anoint themselves, do heare in the night time a great noise of minstrels, which fly over them, with the lady of the fairies, and then they addresse themselves to their journy. But then I marvel againe, that no body else hearth nor seeth this troope of minstrels, especially riding in a moon-light night. It is marvel, that they that think this to be but in a dreame, can be perswaded that all the rest is any other th[...] dreames. It is marvel that in dreames, witches of old acquaintance meet so just together, and conclude upon murthers, and receive ointments, rootes, powders, &c. (as witchmongers report they do, and as they make the witches confesse) and yet ly at home fast asleepe. It is marvel that such preparation is made for them (as Sprenger, Bartholomew, and Bodin report) as well in noble mens houses, as in alehouses; and that they come in dreames, and eate up their meate: and the al[...]wi[...]e specially is not wearied with them for non-payment of their score,

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CHAP. X.

That most part of prophesies in the old Testament were revealed in dreams, that we are not now to look for such revelations, of some who have dreamt of that which hath come to passe, that dreams prove contrary Nabuchadnezzers rule to know a true Expositor of Dreames.

IT is held and maintained by divers, and gathered out of the 12. of Numbers, that all which was written or spoken by the prophets, among the children of Israel (Moses excepted) was propounded to them by dreames. And indeed it is manifest, that many things, which are thought by the unlearned to have been really finished, have been only performed by dreames and visions. As where Solomon required of God the gift of wisdome: that was (I say) in a dream; and also where he received promise of the continuance of the kingdome of Israel in his line. So was Esay's vision in the 6. of his prophesie: as also that of Ezechiel the 12. Finally, where Jeremie was commanded to hide his girdle in the clift of a rock at the River Euphrates in Babylon; and that after certain daies, it did there putrefy, it must needs be in a dream; for Jeremy was never (or at least wise not then) at Babylon. We that are christians must not now slumber and dream, but watch and pray, and meditate upon our salvation in Christ both day and night. And if we expect revelations in our dreams, now, when Christ is come, we shall deceive our selves: for in him are fullfilled all dreams & prophesies. Howbeit, Bodin holdeth that dreams and visions continue till this day, in as miraculous manner as ever they did.

If you reade Artemidorus, you shall reade many stories of such as dreamt of things that afterwards came to passe. But he might have cited a thousand for one that fel out contrary: for as for such dreamers among the Jews themselves, as had not extraordinary visions miraculously exhibited unto them by God, they were counted couseners, as may appear by these words of the prophet Zacharie; Surely the idols have spoken vanity, and the soothsayers have seen a ly, and the dreamers have told a vainthing. According to Solomons saying; In the multitude of dreames and vanities are many words. It appeareth in Jeremie 23. that the false prophets, whilest they illuded the people with lies, counterfeiting the true prophets, used to cry out, Dreames, dreames; We have dreamed a dreame, &c. Finally, Nabuchadnezzer teacheth all men to know a true expositor of dreames; to wit, such a one as hath his revelation from God. For he can (as Daniel did) repeate your dream before you discover it: which thing if any expounder of dreames can do at this day, I will believe him.

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The eleventh Book.

CHAP. I.

The Hebrew word Nahas expounded, of the art of augury, who invented it, how slovenly a science it is: the multitude of sacrifices and sacrificers of the heathen, and the causes thereof.

NAHAS, is to observe the flying of birds, and comprehendeth all such other observations, where men do ghesse upon uncertain toies. It is found in Deut. 18. and in 2. Chron. 33. and elsewhere. Of this art of augury Tyresias the king of the Thebans is said to be the first inventor: but Tages first published the discipline thereof, being but a little boy; as Cicero reporteth out of the bookes of the Hetruscans themselves. Some points of this art are more high and profound than some others, & yet are they more homely and slovenly then the rest; as namely, the divination upon the entrails of beasts, which the Gentiles in their sacrifices specially observed. Insomuch as Marcus Varro, seeing the absurdity thereof, said that these gods were not only idle, but very slovens, that used so to hide their secrets and councels in the guts and bowels of beasts.

How vainly, absurdly, and superstitiously the heathen used this kind of divination in their sacrifices, is manifested by their actions and ceremonies in that behalfe practised, as well in times past, as at this hour. The Aegyptians had 666. several sorts and kinds of sacrifices; the Romans had almost as many; the Graecians had not so few as they; the Persians and the Medes were not behind them; the Indians and other nations have at this instant their sacrifices full of variety, and more full of barbarous impiety. For in sundry places, these offer sacrifices to the devil, hoping thereby to move him to lenity: yea these commonly sacrifice such of their enemies, as they have taken in war: as we reade that the Gentiles in ancient time did offer sacrifice, to appease the wrath and indignation of their feigned gods.

CHAP. II.

Of the Iews sacrifice to Moloch, a discourse thereupon, and of Purgatory.

THe Jewes used one kind of diabolical sacrifice, never taught them by Moses, namely, to offer their children to Moloch, making their sonnes and their daughters to runne through the fi[...]e; supposing such grace and efficacy to have been in that action, as other witche[...] affirm to be in charmes and words. And therefore among other points of witchcraft, this is specially and namely forbidden by Moses We reade of no more miracles wrought hereby, than by any other kind of witchcraft in the old or new Testament expressed. It was no ceremony appointed by God,

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CHAP. III.

The Canibals cruelty, of popish sacrifices exceeding in tyranny the Iewes or Gentiles.

THe incivility and cruel sacrifices of popish priests do yet exceed both the Jew and the Gentile: for these take upon them to sacrifice Christ himselfe. And to make their tyranny the more apparent, they are not contended to have killed him once, but dayly and hourely torment him with new deaths; yea they are not ashamed to sweare, that with their carnal hands they teare his humane substance, breaking it into small gobbets; and with their external teeth chew his flesh and bones, contrary to divine or humane nature; and contrary to the prophesie, which saith; There shall not a bone of him be broken. Finally, in the end of their sacrifices (as they say) they eate him up rawe, and swallow downe into their guts every member and parcel of him: and last of all, that they convey him into the place where they bestowe the residue of all that which they have devoured that day. And this same barbarous impiety exceedeth the cruelty of all others: for all the Gentiles consumed their sacrifices with fire, which they thought to be holy.

CHAP. IV.

The superstition of the heathen about the element of fire, and how it grew in such reverence among them, of their corruptions, and that they had some inkling of the godly fathers doings in that behalfe.

AS touching the element of fire, and the superstition thereof about those businesses, you shall understand, that many superstitious people of all nations have received, and reverenced, as the most holy thing among their sacrifices: insomuch (I say) as they have worshipped it among their gods, calling it Orimasda (to wit) holy fire, and divine light. The Greekes called it [...], the Romans Vesta, which is, The fire of the Lord. Surely they had heard of the fire that came downe from heaven, and consumed the oblations of the fathers; and they understood it to be God himselfe. For there came to the heathen, the bare names of things, from the doctrine of the godly fathers and patriarches, and those so obscured

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CHAP. V.

Of the Romane sacrifices: of the estimation they had of augury, of the law of the twelve tables.

THe Romans, even after they were growne to great civility, and enjoyed a most flourishing state and common-wealth; would sometimes sacrifice themselves, sometimes their children, sometimes their friends, &c. consuming the same with fire, which they thought holy. Such estimation (I say) was attributed to that of divination upon the entrails of beasts, &c. At Rome, the chiefe princes themselves exercised the same; namely, Romulus, Fabius Maximus, &c. insomuch as there was a decree made there, by the whole senate, that [...]ix of the cheefe magistrates sonnes should from time to time be put forth, to learne the mystery of these arts of augury and divination, at Hetruria, where the cunning and knowledge thereof most abounded. When they came home well informed and instructed in this art, their estimation and dignity was such, as they were accounted, reputed, and taken to be the intrepretors of the gods, or rather betweene the gods and them. No high priest, nor any other great officer was elected, but these did either absolutely nominate them, or else did exhibit the names of two, whereof the senate must choose the one.

In their ancient lawes were written these words: Prodigia & portenta ad Hetruscos aruspices (si senatus iusserit) deferunto, Hetruriaeque principes disciplinam discunto. Quibus divis decreverunto, procuranto, isdem fulgura & ostenta pianto, auspicia servanto, auguri parento: the effect of which words is this; Let all prodigious and portentous matters be carried to the soothsayers of Hetruria, at the will and commandement of the senate; and let the young princes be sent to Hetruria, there to learne that discipline, or to be instructed in that art or knowledge. Let there be alwayes some solicitor, to learne with what gods they have decreed or determined their matters; and let sacrifices be made unto them in times of lightening, or at any strange or supernatural shew. Let all such conjecturing tokens be observed; whatsoever the soothsayer commandeth, let it be religiously obeyed.

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CHAP. VI.

Colledges of Augurors, their office, their number, the signification of augury, that the practisers of that art were couseners, their profession, their places of exercise, their apparell, their superstition.

ROmulus erected three Colledges or Centuries of those kinds of soothsayers, which only (and none other) should have authority to expound the minds and admonishment of the gods. Afterwards that number was augmented to five, and after that to nine: for they must needs be odd. In the end they increased so fast, that they were faine to make a decree for stay from the further proceeding in those erections: like to our Statute of Mortmaine. Howbeit, Sylla (contrary to all orders and constitutions before made) increased that number to four and twenty.

And though Augurium be most properly that divination, which is gathered by birds; yet because this word Nahas comprehendeth all other kinds of divination, as Extispicium, aruspicium, &c. which is as well the guessing upon the entrails of beasts, as divers other waies: omitting physiognomy and palmestry, and such like, for the tediousnesse and folly thereof; I will speake a little of such arts, as were above measure regarded of our elders: neither mind I to discover the whole circumstance, but to refute the vanity thereof, and specially of the Professors of them, which are and alwaies have been cousening arts, and in them contained both special and several kinds of witchcrafts. For the masters of these faculties have ever taken upon them to occupy the place and name of God; blasphemously ascribing unto themselves his omnipotent power, to foretell, &c. whereas, in truth, they could or can do nothing, but make a shew of that which is not.

One matter, to bewray their cousening, is; that they could never worke nor foreshew any thing to the poor or inferior sort of people: for portentous shewes (say they) alwaies concerned great estates. Such matters as touched the baser sort, were inferior causes; which the superstition of the people themselves would not neglect to learn. Howbeit, the professors of this art descended not so lowe, as to communicate with them: for they were priests (which in all ages and nations have been jolly fellows) whose office was, to tell what should come to passe, either touching good luck or bad fortune; to expound the minds, admonitions, warnings and threatnings of the Gods, to foreshew calamities, &c. which might be (by their sacrifices and common contrition) removed and qualifyed. And before their entrance into that action, they had many observations, which they executed very superstitiously; pretending that every bird and beast, &c. should be sent from the gods as foreshewers of somewhat. And therefore first they used to choose a clear day, and faire weather to do their businesse in: for the which their place was certainly assigned, as well in Rome as in Hetruria, wherein they observed every quarter of the element, which way to look, and which way to stand, &c.

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CHAP. VII.

The times and seasons to exercise augury, the manner and order thereof, of the ceremonies thereunto belonging.

NO lesse regard was there had of the times of their practise in that ministery: for they must begin at midnight, and end at noon, no[...] travelling therein in the decay of the day, but in the increase of the same, neither in the sixth or seventh hour of the day, nor yet after the moneth of August; because then young birds flie about, and are diseased and unperfect, mounting their fethers, and flying out of the countrey: so as no certain guesse is to be made of the gods purposes by them at those season[...]. But in their due times they standing with a bowed wand in their hand, their face toward the east, &c. in the top of an high tower, the wether being clear, watch for birds, noting from whence they came, and whither they fly, and in what sort they wag their wings, &c.

CHAP. VIII.

Vpon what signes and tokens augurors did prognosticate, observations touching the inward and outward parts of beasts, with notes of beasts behaviour in the slaughter-house.

THese kind of witches, whom we have now in hand, did also prognosticate good or bad luck, according to the soundnes or imperfectio~ of the entrails of beasts; or according to the superfluities or infirmities of nature; or according to the abundance of humours unnecessary, appearing in the inward parts & bowels of the beasts sacrificed. For as touching the outward parts, it was alwaies provided and foreseen, that they should be without blemish. And yet there were many tokens and notes to be taken of the external actions of those beasts, at the time of sacrifice: as if they would not quietly be brought to the place of execution, but must be forceably hailed; or if they brake loose; or if by hap, cunning or strength they withstood the first blow, or if after the butchers blow they leaped up, rored, stood fast; or being fallen, kicked, or would not quietly die, or bled not well; or if any ill news had bin heard, or any ill fight seen at the time of slaughter or sacrifice: which were all significations of ill luck and unhappy successe. On the other side, if the slaughterman performed his office well, so as the beast had been well chosen, not infected, but whole and sound, and in the end fair killed; all had been safe: for then the gods smiled.

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CHAP. IX.

A confutation of augury, Plato his reverend opinion thereof, of contrary events, and false predictions.

BUt what credit is to be attributed to such toies and chances, which grow not of nature, but are gathered by the superstition of the interpretors? As for birds, who is so ignorant that conceiveth not, that one flyeth one way, another another way, about their private necessities? And yet are the other divinations more vain and foolish. Howbeit, Plato thinketh a commonwealth cannot stand without this art, and numbereth it among the liberal sciences. These fellowes promised Pompeie, Cassius, and Caesar, that none of them should die before they were old, and that in their own houses, and in great honour; and yet they all died clean contrarily. Howbeit doubtlesse, the heathen in this point were not so much to be blamed, as the sacrificing papists: for they were directed hereunto without the knowledge of God's promises; neither knew they the end why such ceremonies and sacrifices were instituted; but only understood by an uncertain and slender report, that God was wont to send good or ill successe to the children of Israel, and to the old patriarchs and fathers, upon his acceptance or disallowance of their sacrifices and oblations. But men in all ages have been so desirous to know the effect of their purposes, the sequel of things to come, and to see the end of their fear and hope; that a seely witch, which hath learned any thing in the art of cousenage, may make a great many jolly fools.

CHAP. X.

The cousening art of sortilege or lotary, practised especially by Aegyptian vagabonds, of allowed lots, of Pythagoras his lot, &c.

THe counterfeit Aegyptians, which were indeed cousening vagabonds, practising the art called Sortilegium, had no small credit among the multitude: howbeit, their divinations were as was their fast and loose, and as the witches cures and hurts, and as the soothsayers answers, and as the conjurors raising up of spirits, and as Apollos or the Rood of graces oracles, and as the jugglers knacks of legierdemaine, and as the papists exorcismes, and as the witches charmes, and as the counterfeit visions, and as the couseners knaveries. Hereupon it was said; Non inveniatur inter vos menabas, that is, Sortilegus, which were like to these Aegyptian couseners. As for other lots, they were used, and that lawfully, as appeareth by Jonas and others that were holy men, & as may be seen among all common-wealths, for the deciding of divers controversies, &c. wherein thy neighbour is not misused, nor God any way offended. But in truth I think, because of the cousenage that so easily may be used herein,

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There is a lot also called Pythagoras lot, which (some say) Aristotle beleeved: and that is, where the characters of letters have certaine proper numbers; whereby they divine (through the proper names of men) so as the numbers of each letters being gathered in a summe, and put together, give victory to them whose summe is the greater; whether the question be of warre, life, matrimony, victory, &c. even as the unequal number of vowels in proper names portendeth lack of sight, halting &c. which the godfathers and godmothers might easily prevent, if the case stood so.

CHAP. XI.

Of the Cabilestical art, consisting of traditions and unwritten varities learned without Book, and of the division thereof.

HEre is also place for the Cabalistical art, consisting of unwritten verities, which the Jewes do beleeve and brag that God himselfe gave to Moses in the mount Sinai; and afterwards was taught onely with lively voice, by degrees of succession, without writing, untill the time of Esdras: even as the scholars of Archippus did use wit and memory in stead of bookes. They divide this in twaine; the one expoundeth with philosophical reason the secrets of the law and the bible, wherein (they say) that Solomon was very cunning; because it is written in the Hebrew stories, that he disputed from the Cedar of Libanus, even to the Hysope, and also of birds, beasts, &c. The other is as it were a symbolical divinity of the highest contemplation, of the divine and angelike vertues, of holy names and signes; wherein the letters, numbers, figures, things and armes, the pricks over the letters, the lines, the points, and [...]he accents do all signifie very profound things and great secrets. By these arts the Atheists suppose Moses wrote all his miracles, and that hereby they have power over angels and devils, as also to do miracles: yea and that hereby all the miracles that either any of the prophets, or Christ himselfe wrought, were accomplished.

But C. Agrippa having searched to the bottome of this art, saith, it is nothing but superstition and folly. Otherwise you may be sure Christ would not have hidden it from his Church. For this cause the Jewes

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CHAP. XII.

When, how, and in What sort sacrifices were first ordained, and how they were prophaned, and how the Pop[...] corrupteth the sacraments of Christ.

AT the first God manifested to our father Adam, by the prohibition of the Apple, that he would have man live unde[...] a law, in obedience and submission; and not to wander like a beast without order or discipline. And after man had transgressed, and deserved thereby Gods heavy displeasure, yet his mercy prevailed; and taking compassion upon man, he promised the Messias, who should be borne of a woman, and breake the serpents head: [...] declaring by evident testimonies, that his pleasure was that man should be restored to savour and grace, through Christ: and binding the minds of men to this promise, and to be fixed upon their Messias, established figures and ceremonies wherewith to nourish their faith, and confirmed the same with miracles, prohibiting and excluding all mans devises in that behalfe. And upon his promise renewed, he injoyed (I say) and erected a new forme of worship, whereby

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CHAP. XIII.

Of the objects whereupon the augurors used to prognosticate, with certaine cautions and notes.

THe Gentiles, which treat of this matter, repeat an innumerable multitude of objects, whereupon they prognosticate good or bad luck. And a great matter is made of neezing, wherein the number of neezings and the time thereof is greatly noted; the tingling in the finger, the elbowe, the toe, the knee, &c. are singular notes also to be observed in this art; though specially herein are marked the flying of fowles, and meetings of beasts; with this general caution, that the object or matter whereon men divine, must be sudden and unlooked for: which regard, children and some old fooles have to the gathering primroses, true loves, and foure-leaved grasse; Item the person unto whom such an object offereth it selfe unawares; Item the intention of the divinor, wherethe object which is met, is referred to augurie; Item the houre in which the object is without foreknowledge upon the sudden met withal: and so forth.

Plinie reporteth that gryphes flie alwayes to the place of slaughter, two or three dayes before the battel is fought; which was seene and tried at the battel of Troy: and in respect thereof, the griphe was allowed to

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Plutarch Chironaeus saith, that the place and fite of the signes that we receive by augury, are specially to be noted: for if we receive them on the left side, good lucke; if on the right side, ill lucke insueth: because terrene and mortal things are opposite and contrary to divine and heavenlythings; for that which the gods deliver with the right hand, falleth to our left side; and so contrarywise.

CHAP XIV.

The division of augury, persons admittable into the colledges of augury, of their superstition.

THe latter divinors in these mysteries, have divided their soothsayings into twelve superstitions: as Augustinus Niphus termeth them. The first is prosperity; the second, ill lucke, as when one goeth out of his house, and seeth an unluckybeast lying on the right side of his way; the third is destinie; the fourth is fortune; the fift is ill hap, as when an infortunate beast [...]eedeth on the right side of your way; the sixt is utility; the seventh is hurt; the eight is called a cautel, as when a beast followeth one, and staieth at any side, not passing beyond him, which is a signe of good lucke; the ninth is infelicity, and that is contrary to the eight, as when the beast passeth before one; the tenth is perfection, the eleventh is imperfection; the twelfth is conclusion. Thus farre he.

Among the Romans none could be received into the college of augurors that had a bile, or had beene bitten with a dog, &c. and at the times of their exercise, even at noone dayes, they lighted candles. From whence the papists convey unto their church, those points of infidelity. Finally, their observations were so infinite and ridiculous, that there flew not a sparkle out of the fire, but it betokened somewhat.

CHAP. XV.

Of the common peoples fo[...]d and superstitious collections and observations.

AMongst us there be many women, and effemenate men (marry papists alwayes, as by their superstition may appeare) that make great divinations upon the shedding of salt, wine, &c. and for the observation of dayes and houres use as great witchcraft as in any thing. For if one

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Many will go to bed againe, if they neeze before their shoes be on their feet; some will hold fast their left thumb in their right hand when they hickot; or else will hold their chinne with their right hand whiles a gospel is sung. It is thought very ill lucke of some, that a child, or any other living creature, should passe betweene two friends as they walke together; for they say it portendeth a division of friendship. Among the papists themselves, if any hunters, as they were a hunting, chanced to meet a frier or a priest; they thought it so ill luck, as they would couple up their hounds, and go home, being in despaire of any further sport that day. Marry if they had used venery with a begger, they should win all the money they played for that day at dice. The like folly is to be imputed unto them, that observe (as true or probable) old verses, wherein can be no reasonable cause of such effects; which are brought to passe onely by Gods power, and at his pleasure. Of this sort be these that follow.


Vincenti festo si sol radiet memor est[...].



Remember on S. Vincents day,
If that the sun his beames display.



Clara dies Pauli bona tempora denotat anni.



If Paul th'apostles day be clear,
It doth foreshew a lucky year.



Si sol splendescat Mariâ purificante,
Major erit glacies post festum quàm fuil ante.

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CHAP. XVI.

How old writers vary about the matter, the manner, and the meanes, whereby things augurificall are moved.

THeophrastus and Themistius affirme, that whatsoever happeneth unto man suddenly and by chance, cometh from the providence of God. So as Themistius gathereth, that men in that respect prophesie, when they speake what cometh in their braine, upon the sudden; though not knowing or understanding what they say. And that seeing God hath a care for us, it agreeth with reason (as Theophrastus saith) that he shew us by some meane whatsoever shall happen. For with Pythogoras he concludeth, that all foreshewes and auguries are the voices and words of God, by the which he foretelleth man the good or evil that shall betide.

Trimsmegistus affirmeth, that all augurificaal things are moved by devils; Porphyrie saith by gods, or rather good angels: according to the opinion of Plotinus and lamblichus. Some other affirme they are moved by the moone wandering through the twelve signes of the Zodiake: because the moone hath dominion in all sudden matters. The Aegyptian astronomers hold, that the moone ordereth not those portentous matters, but Stella errans, a wandering starre, &c.

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CHAP. XVI.

How ridiculous an art augury it, how Cato mocked it, Aristotles reason against it, fond collections of augurors, who allowed, and who disallowed it.

VErily all these observtaions being neither grounded on Gods word, nor physical or philosophical reason, are vanities, superstitions, lies, and meerwitchcraft; as whereby the world hath long time been, and is still abused and cousened. It is written; Non est vestrum scire tempora & [...]menta, &c. It is not for you to know the times and seasons, which the father hath put in his owne power. The most godly men and the wisest philosophers have given no credit hereunto. S. Augustine saith; Qui bis divinationibus credit, sciat se fidem christianam & baptismum praevaricasse, & paganum Deique inimicum esse. He that gives credit to these divinations, let him know that he hath abused the Christian faith and his baptisme, and is a Pagan, and enemy to God. One told Cato, that a rat had carried away and eaten his hose, which the party said was a wonderful signe. Nay (said Cato) I think not so; but if the hose had eaten the rat, that had been a wonderful token indeed. When Nonius told Cicero that they should have good successe in battel, because seven eagles were taken in Pompeies campe, he answered thus; No doubt it will be even so, if that we chance to sight with pies. In the like case also he answered Labienus, who prophesied like successe by such divinations, saying, that through the hope of such toies, Pompeie lost all his pavillions not long before.

What wiseman would think, that God would commit his councel to [...] daw, an owle, a swine, or a toade, or that he would hide his secret purposes in the dung and bowels of beasts? Aristotle thus reasoneth; A[...]gury or divinations are neither the causes nor effects of things to come; Ergo, they do not thereby foretell things truly, but by chance. As if I dreame that my friend will come to my house, and he cometh indeed: yet neither dreame nor imagination is more the cause of my friends coming than the chattering of a pie.

When Hannibal overthrew Marcus Marcellus, the beast sacrificed wanted a peece of his heart; therefore forsooth Marius, when he sacrificed a[...] Utica, and the beast lacked his [...]iver, he must needs have the like successe. These are their collections, and as vaine as if they said, that the building of Tenderden steeple was the cause of Goodwine sands, or the decay of Sandwitch haven. S. Augustine saith, that these observations are most superstitious. But we reade in the fourth psalme, a sentence which might disswade any christian from this folly and impiety; O ye sonnes of men, how long will you turne my glory into shame, loving vanity, and seeing lies? The like is read in many other places of scripture.

Of such as allow this folly, I can commend Plinie best, who saith, that the operation of these auguries is as we take them. For if we take then in good part, they are signes of good luck; if we take them in ill part, ill lo[...]

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CHAP. XVIII.

Fond distinctions of the heathen writers, concerning augury.

THe heathen made a distinction betweene divine, naturall, and casual auguries. Divine auguries were such, as men were made beleeve were done miraculously, as when dogs spake; as at the expulsion of Tarnquinius out of his kingdome; or when trees spake, as before the death of Caesar; or when horses spake, as did a horse whose name was Zanthus. Many learned christians confesse, that such things as may indeed have divine cause, may be called divine auguries; or rather forewarnings of God, and tokens either of his blessings or discontentation; as the starre was a token of a safe passage to the magicians that sought Christ; so was the cockcrowing an augury to Peter for his conversion. And many such other divinations or auguries (if it be lawful so to terme them) are the in scriptures to be found.

CHAP. XIX.

Of natural and casual augury, the one allowed, and the other disallowed.

NAtural augury is a physical or philosophical observation; because humane and natural reason may be yeelded for such events: as if one heare the cock crow many times together, a man may guesse that raine will follow shortly, as by the crying of rookes, and by their extraordinary using of their wings in their flight, because through a natural instinct, provoked by the impression of the heavenly bodies, they are moved to know the times, according to the disposition of the weather, as it is necessary for their natures. And therefore Jeremy saith;Milv[...]s in coelo cognovit tempus suum. The phisician may argue a strength towards in his patient, when he heareth him neeze twice, which is a natural cause to judge by, and conjecture upon. But sure it is meere casual, and also very foolish and incredible, that by two neezings, a man should be sure of good luck or successe in his businesse; or by meeting of a toade, a man should escape a danger, or atchieve an enterprise, &c.

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CHAP. XX.

A confutation of casual augury which is meere witchcraft, and upon what uncertainty those divinations are grounded.

WHat imagination worketh in man or woman, many leaves would not comprehend; for as the qualities thereof are strange, and almost incredible, so would the discourse thereof be long and tedious, whereof I had occasion to speak elsewhere. But the power of our imagination extendeth not to beasts, nor reacheth to birds, and therefore pertaineth nor hereunto. Neither can the chance for the right or left side be good or bad luck in it selfe. Why should any occurrent or augury be good? Because it cometh out of that part of the heavens, where the good or beneficial stars are placed. By that reason, all things should be good and happy that live on that side; but we see the contrary experience, and as commonly as that.

The like absurdity and error is in them that credit those divinations· because the starres over the ninth house have dominion at the time of augury. If it should betoken good luck, joy or gladnesse, to heare a noise in the house, when the moone is in Aries: and contrarywise, if it be[...]signe of ill luck, sorrow, or griefe for a beast to come into the house, the moone being in the same signe: here might be found a foule error and contrariety. And forsomuch as both may happen at once, the rule must needs be false and ridiculous. And if there were any certaine rules or notes to be gathered in these divinatious; the abuse therein is such, as the word of God must needs be verified therein; to wit, I will destroy the tokens of soothsayers, and make them that conjecture, sooles.

CHAP. XXI.

The figure-casters are witches, the uncertainty of their art, and of their contradictions, Cornelius Agrippa's sentence against judicial astrologie.

THese casters of figures may be numbered among the cousening witches, whose practise is above their reach, their purpose to gaine their kgowledge stolne from poets, their a[...]t uncertaine and full of vanity, more plainly derided in the scriptures, than any other folly. And thereupon many other trifling vanities are rooted and grounded; as physiognomy, palmestry, interpreting of dreames, monsters, auguries, &c. the professors whereof confesse this to be the necessary key to open the knowledge of all their secrets. For these fellowes erect a figure of the heavens, by the exposition whereof (together with the conjectures of similitudes and signes) they seeke to find out the meaning of the significa[...]tors, attributing to them the ends of all things, contrary to truth, reason, and divinity: their rules being so inconstant, that few writers agree in

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And as Alpetragus thinketh, that there be in the heavens divers movings as yet to men unknown, so do others affirme (not without probability) that there may be starres and bodies, to whom these movings may accord, which cannot be seen, either through their exceeding highnesse, or that hitherto are not tried with any observation of the art. The true motion of Mars is not yet perceived, neither is it possible to find out the true entring of the Sunne into the equinoctiall points. It is not denied, that the astronomers themselves have received their light, and their very art [...] poets, without whose fables the twelve signes, and the northerly southerly figures had nev[...]r ascended into heaven. And yet (as C. Agrippa saith) astrologers do live, cosen men, and gaine by these fables; whiles the poets, which are the inventors of them, do live in beggery.

The very skillfullest mathematicians confesse, that it is unpossible to find out any certain thing concerning the knowledge of judgements, as weal for the innumerable causes which worke together with the heavens, being alltogether, and one with the other to be considered: as also because influencies do not constraine but incline. For many ordinary and extraordinary occasions do interrupt them; as education, custome, place, honesty, birth, blood, sicknesse, health, strength, weaknesse, meate, drink, liberty of mind, learning, &c. And they that have written the rules of judgement, and agree neerest therein, being of equal authority and learning, publish so contrary opinions upon one thing, that it is impossible for an astrologian to pronounce a certainty upon so variable opinions; and otherwise, upon so uncertain reports no man is able to judge herein. So as (according to Ptolomy) the foreknowledge of things to come by the starres, depende[...]h as well upon the affections of the mind, [...] upon the obsevation of the planets, proceeding rather from chance than art, as whereby they deceive others, and are deceived themselves [...]lso.

CHAP. XXII.

The subtilty of astrologers to maintain the credit of their art, why they remain in credit, certain impieties contained in astrologers assertions.

IF you marke the cunning ones, you shall see them speak darkly of things to come, devising by artificiall subtilty, doubtfull prognostications, ea[...]ly to be applyed to every thing, time, prince, and nation: and if any thing come to passe according to their divina[...]ions, they fortifie their old [...]ognostiations with new reasons. Neverthelesse, in the multitu[...]de

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And our foolish light beleefe, forgetting things past, neglecting things present, and very hasty to know things to come, doth so comfort and maintain these coseners; that whereas in other men, for making one [...] the faith of him that speaketh is so much mistrusted, that all the [...] being true is not regarded. Contrariwise, in these cosenages among [...] divinors, one truth spoken by hap giveth such credit to all their lies, [...] ever after we beleeve whatsoever they say: how incredible, impossible [...] false soever it be. Sir Thomas Moore saith, they know not who are in their own chambers, neither who maketh themselves cuckoldes, that take upon them all this cunning, knowledge, and great foresight. But to [...] their credit, or rather to manifest their impudency, they say the gift of prophesie, the force of religion, the secrets of conscience, the power of [...]vils, the vertue of miracles, the efficacy of prayers, the state of the life [...] come, &c. doth onely depend upon the starres, and is given and know by them alone. For they say, that when the signe of Gemini is ascende and Saturne and Mercury be joined in Aquary, in the nineth house of the heavens, there is a prophet borne: and therefore that Christ had so [...] vertues, because he had in that place Saturne and Gemini. Yea, these [...]strologers do not stick to say, that the starres distribute all sorts of religions: wherein Iupiter is the especiall patrone, who being joyned [...] Saturne, maketh the religion of the Jewes; with Mercury, of the Chr[...]stians, with the Moon, of Antichristianity. Yea they affirme that the [...] of every man may be known to them as well as to God. And that Chri[...] himself did use the election of houres in his miracles; so as the Jews coul[...] not hurt him whilest he went to Ierusalem; and therefore that he said to [...] disciples that forbad him to go; are there not twelve houres in the day?

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CHAP. XXIII.

Who have power to drive away devils with their onely presence, who shall receive of God whatsoever they aske in prayer, who shall obtain everlasting life by meanes of constellations, as nativity-casters affirm.

THey say also, that he which hath Mars happily placed in the nineth house of the heavens, shall have power to drive awaie devils with his onely presence from them that be possessed. And he that shall pray to God when he findeth the Moon and Iupiter joined with the Dragons head in the midst of the heavens, shall obtaine whatsoever he asketh· and that Iupiter and Saturne do give blessednesse of the life to come. But if any in his nativity shall have Saturne happily placed in Leone, his soul shall have everlasting life. And hereunto subscribe Peter de Appona, Roger Bacon, Guido Bonatus, Arnold de villa nova, and the Cardinall of Alia. Furthermore, the providence of God is denied, and the miracles of Christ are diminished, when these powers of the heavens and their influencies are in such sort advanced. Moses, Esay, Job and Jeremy seem to dislike and reject it: and at Rome in times past it was banished, and by Justinian condemned under pain of death. Finally, Seneca derideth these soothsaying witches in this sort; Amongst the Cleones (saith he) there was a custome, that the [...] (which were gazers in the air, watching when a storm of hail should fall) when they saw by any cloud that the shower was imminent and at hand; the use was (I say) because of the hurt which it might do to their vines &c. diligently to warn the people thereof; who used not to provide clokes or any such defense aginst it, but provided sacrifices; the rich, cocks and white lambes; the poor would spoile themselves by cutting their thombes; as though (saith he) that little bloud could ascend up to the cloudes, and do any good for their relief in this matter.

And here by the waie, I will impart unto you a Venetian superstition, of great antiquity, and at this day (for ought I can reade to the contrary) in use. It is written, that every year ordinarily upon Ascension day, the Duke of Venice, accompanyed with the States, goeth with great solemnity unto the sea, and after certaine ceremonies ended, casteth thereinto a gold ring of great value and estimation for a pacificatory oblation: wherewithal their predecessors supposed that the wrath of the Sea was asswaged. By this action, as a late writer saith, they do D[...]sponsare sibimare, that is, espouse the sea unto themselves, &c.

Let us therefore, according to the prophets advise, aske raine of the Lord in the hours of the latter time, and he shall send white cloudes, and give us raine &c: for surely, the idols (as the same prophet saith (have spoken vanity, the soothsaiers have seen a ly, and the dreamers have told a vaine thing. They comfort in vain, and therefore they went away like sheep, &c. If any sheepbiter or witchmonger will follow them, they shall go alone for me.

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The Twlfeth Book.

CHAP. I.

The Hebrew word Habar expounded, where also the supposed secret force of charmes and inchantments is shewed, and the efficacy of words is diverse waies declared.

THis Hebrew word Habar, being in Greeke Epathin, and in Latine Incantare, is in English, To inchant, or (if you had rather have it so) to bewitch. In these inchantments, certain words, verses, or charmes, &c. are secretly uttered, wherein there is thought to be miraculous efficacie. There is great variety hereof: but whether it be by charmes, voices, images, characters, stones, plans, metals, herbes, &c there must herewithall a speciall form of words be alwaies used, either divine, diabolicall, insensible, or papistical, whereupon all the vertue of the work is supposed to depend. This word is specially used in the 58. Psalm, which place though it be taken up for mine adversaries strongest argument against me; yet me thinks it maketh so with me, as they can never be able to answer it. For there it plainly appeareth, that the adder heareth not the voice of the charmer, charm he never so cunningly: contrary to the poets fabling,


Frigidus in pratis cantando rumpitur anguis.



The coldish snake in meadowes green,
With charmes is burst in pieces clean.

But here of more shall be said hereafter in due place.

I grant that words sometimes have singular vertue and efficacy, either in perwasion or disswasion, as also diverse other waies; so as thereby some are converted from the waie of perdition, to the estate of salvation: and so contrariwise, according to the saying of Solomon; Death and life are in the instrument of the tongue: but even therein God worketh all in all, as well in framing the heart of the one, as in directing the tongue of the other: as appeareth in many places of the holy scriptures.

CHAP. II.

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.

THat which is forbidden in the Scriptures touching inchantment or witch craft, is not the wonderfull working with words. For where

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But as herein we are not to imitate the papists, so in such things, as are the peculiar actions of God, we ought not to take upon us to counterfeit or resemble him, which with his word created all things. For we, neither all the conjurors, Cabalists, papists, soothsayers, inchanters, witches, nor charmers in the world, neither any other humane or yet diabolicall cunning can adde any such strength to Gods workmanship, as to make any thing anew, or else to exchange one thing into another. New qualities may be added by humane art, but no new substance can be made or created by man. And seeing that art faileth herein, doubtlesse neither the illusions of devils, nor the cunning of witches, can bring any such thing truly to passe. For by the sound of the words nothing cometh, nothing goeth, otherwise than God in nature hath ordained to be done by ordinary speech, or else by his speciall ordinance. Indeed words of sanctification are necessary and commendable, according to S. Pauls rule; Let your meat be sanctified with the word of God, and by prayer. But sanctification doth not here signifie either change of substance of the meate, or the adding of any new strength thereunto: but it is sanctified, in that it is received with thanksgiving and prayer; that our bodies may be refreshed, and our souls thereby made the apter to glorifie God.

CHAP. III.

What effect and offence witches charmes bring, how unapt witches are and how unlikely to work those things which they are thought to do, what would follow if the those things were true which are lald to their charge.

THe words and other the illusions of witches, charmers, and conjurors, though they be not such in operation and effect, as they are commonly taken to be: yet they are offensive to the majestie and name of God, obscuring the truth of divinity, and also of philophie. For if God onely give life and being to all creatures, who can put any such vertue

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CHAP. IV.

Why God forbad the practise of witchcraft, the absurdity of the law of the twelve tables, whereupon their estimation in miraculous actions is grounded, of their wonderous works.

THough it be apparent, that the Holy Ghost forbiddeth this art, because of the abuse of the name of God, and the cosenage comprehended therein: yet I confesse, the customes and laws almost of all nations do declare, that all these miraculous works before by me cited, and many other things more wonderfull, were attributed to the power of witches. The which lawes, with the executions and judicials thereupon, and the witches confessions, have beguiled almost the whole world. What absurdities co~cerning witchcraft, are writte~ in the law of the twelve tables, which was the highest and most ancient law of the Romans? Whereupon the strongest argument of witches omnipotent power is framed; as that the wisdome of such lawgivers could not be abused. Whereof (me thinks) might be made a more strong argument on our side; to wit, if the chief and principall lawes of the world be in this case ridiculous, vaine, false, incredible, yea and contrary to Gods law; the residue of the laws and arguments to that effect, are to be suspected. If that argument should hold, it might prove all the popish lawes against protestants, and the heathenish

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CHAP. V.

An instance of one arraigned upon the law of the twelve Tables, wher-the said law is proved ridiculous, of two witches that could do wonders.

ALthough among us, we think them bewitched that wax suddenly poor, and not them that growe hastily rich; yet at Rome you shall understand, that (as Plinie reporteth) upon these articles one C. Furius Cressus was convented before Spurius Albinus; for that he being but a little while free, and delivered from bondage, occupying onely tillage; grew rich on the sudden, as having good crops: so as it was suspected that he transferred his neighbours corne into his fields. None intercession, no delay, none excuse, no denial would serve,' neither in jest nor derision, nor yet through [...]sober or honest means: but he was assigned a peremptory day, to answer for life. And therefore fearing the sentence of condemnation, which was to be given there, by the voice and verdict of three men (as we here are tried by twelve) made his appearance at the day assigned, and brought with him his ploughes and harrowes, spades and shovels, and other instruments of husbandry, his oxen, horses and working bullocks, his servants, and also his daughter, which was a sturdy wench and a good houswife, and also (as Piso reporteth) well trimmed up in apparell, and said to the whole bench in this wise; Lo here my Lords here I make my appearance, according to my promise and your pleasures, presenting unto you my charmes and witchcrafts, which have so inriched me. As for the labour, sweat, watching, care, and diligence, which I have used in this behalfe, I cannot shew you them at this time. And by this meanes he was dismissed by the consent of the [...]ourt, who otherwise (as it was thought) should hardly have escaped the sentence of condemnation, and punishment of death.

It is constantly affirmed in M. Mal. that Stafus used alwaies to hide himself in a monshoall, and had a disciple called Hoppo, who made Stadlin a master witch, and could all when they list, in[...]isibly transfer the third part of their neighbours dung, hay, corne, &c. into their own ground, make

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CHAP. VI.

Lawes provided for the punishment of such witches as work miracles, whereof some are mentioned, and of certain popish lawes published against them.

THere are other lawes of other nations made to this incredible effects Lex Salicarum provideth punishment for them that flie in the aire from place to place, and meet at their nightly assemblies, and brave bankets carrying wi[...]h them plate, and such stuffe· &c. even as we should make a [...] to hang him that should take a church in his hand at Dover, & throw it to Callice. And because in this case als[...] popish lawes shall be seen be to as foolish and lewd as any other whatsoever, & specially as tyrannous as that which is most cruel: you shall heare what trim new lawes the church of Rome hath lately devised. These are therefore the words of pope Innocent the eight to the inquisitors of Almanie, and of pope Julius the second sent to the inquisitors of Bergomen. It is come to our eares, that many lewd persons, of both kinds, as well male as female, using the company of the devils Incubus and Succubus, wi[...]h incantations, charmes, conjutations, &c. do destroy, &c. the births of women with child, the young of all cattel, the corne of the field, the grapes of the vines, the fruit of the trees: Item, men, women, and all kind of cattel and beasts of the field: and with their said inchantments, &c. do utterly extinguish, suffocate, and spoile all vineyards, orchards, meadowes, pastures, grasse, greene corne, and ripe corne, and all other podware: yea men and women themselves are by their imprecations so afflicted with externall and inward paines and diseases, that men cannot beget, nor women bring forth any children, nor yet accomplish the duty of wedlock, denying the faith which they in baptisme prosessed, to the destruction of their own soules, &c. Our pleasu[...] therefore is, that all impediments that may hinder the inquisitors office be utterly removed from among the people, lest this blot of heresie proceed to poison, and defile them that be yet Innocent, And therefore we do ordaine, by vertue of the apostolical authority, that our inquisitors of high Almanie, may execute the office of inquisition by all tortures and afflictions, in all places, and upon all persons, what and wheresoever, as well in every place and diocesse, as upon any person; and that as freely, as though they were named, expressed, or cited in this our commission.

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CHAP. VII.

[...]oeticall authorities commonly alleadged by witchmongers, for the proof of witches miraculous actions, and for confirmation of their supernaturall power.

HEre have I a place and opportunity, to discover the whole art of witchcraft; even all their charmes, periapts, characters, amulets, [...]rayers, blessings, cursings, hurtings, helpings, knaveries, cosenages, &c. But first I will shew what authorities are produced to defend and maintain the same, and that in serious sort, by Bodin, Spinaeus, Hemingins, Vari[...]s, Danaeus, Hyperius, M. Mal. and the rest.

Againe out of the same poet they cite further matter.

Furthermore out of Ovid they alleadge these following.

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Again out of Virgil in form following.

Moreover out of Ovid they alledge as followeth.

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Also out of the same poet.

Also out of other poets.

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CHAP. VIII.

Poetry and popery compared is inchantments, popish witchmongers have more advantage herein than protestants.

YOu see in these verses, the poets (whether in earnest or in jest I know not) ascribe unto witches and to their charmes, more than is to be found in humane or diabolical power. I doubt not but the most part of the readers hereof will admit them to be fabulous; although the most learned of mine adversaries (for lack of scripture) are [...]aine to produce these poetries for proofes, and for lack of judgement I am sure do think, that Actaeons transformation was true. And why not? As well as the metamorphosis or transubstantiation of Ulysses his companions into swine: which S. Augustine, and so many great clerkes credit and report.

Neverthelesse, popish writers (I con[...]esse) have advantage herein of our protestants: for (besides these poeticall proofes) they have (for advantage) the word and authority of the pope himselfe, and others of that

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CHAP. IX.

Popish periapts, amulets and charmes, agnus Dei, a wastecote of proofe, a charme for the falling evill, a writing brought to S. Leo from heaven by an angell, the vertues of S. Saviours epistle, a charme against theeves, a writing found in Christs wounds, of the crosse, &c.

THese vertues under these verses (written by pope Urbane the fifth to the emperour of the Grecians) are contained in a periapt or tablet, be continnally worne about one, called Agnus Dei, which is a little cake, having the picture of a lambe carrying of a flag on the one side; and Christs head on the other side, and is hollow: so as the gospel of & Iohn, written in fine paper, is placed in the concavitie thereof: and it is thus compounded or made, even as they themselves report.

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A Charme against shot, or a wastecote of proof.

BEfore the coming up of these Agnus Dei's, a holy garment called a wastecote for necessity was much used of our forefathers, as a holy relique, &c. as given by the pope, or some such arch-conjuror, who promised thereby all manner of immunity to the wearer thereof; insomuch as he could not be hurt with any shot or other violence. And otherwise, that woman that would weare it, should have quick deliverance the composition thereof was in this order following.

On Christmas day at night, a threed must be spunne of flax, by a little virgine girle, in the name of the devil: and it must be by her woven, and also wrought with the needle. In the brest or fore-part thereof must be made with needle-worke two heads; on the head at the right side must be a hat, and a long beard; the left head must have on a crowne, and it must be so horrible, that it may resemble Beelzebub, and on each side of the wastecote must be made a crosse.

Against the falling evill.

MOreover, this insuing is another counterfeit charme of theirs, whereby the falling evill is presently remedied.

THis is as true a copy of the holy writing, that was brought downe from heaven by an angell to S. Leo pope of Rome; and he· did bid

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† Iesus † Christus † Messias † Soter † Emmanuel † Sabbaoth † Adonai † Vnigenitus † Majestas † Paracleius † Salva[...]or noster † Agiros iskiros † Agios † Adona[...]os † Gasper † Melchior † & Balthasar † Matthaeus † Marcus † Lucas † Iohannes.

The epistle of S. Saviour, which pope Leo sent to King Charles, saying, that whosoever carrieth the same about him, or in what day soever he shall reade it, or shall see it, he shall not be killed with any iron toole; nor be burned with fire, nor be drowned with water, neither any evill man or other creature may hurt him. The crosse of Christ is a wonderfull defence † the crosse of Christ be alwaies with me † the crosse is it which I do alwaies worship † the crosse of Christ is true health † the crosse of Christ doth lose the bands of death † the crosse of Christ is the truth and the way † I take my journey upon the crosse of the Lord † the crosse of Christ beateth down every evill † the crosse of Christ giveth all good things † the crosse of Christ taketh away paines everlasting † the crosse of Christ save me † O crosse of Christ be upon me, before me, and behind me † because the ancient enemie cannot abide the sight of thee † the crosse of Christ save me, keep me, governe me, and direct me † Thomas bearing this note of thy divine majesty † Alpha † Omega † first † and last † middest † and end † beginning † and first begotten † wisdome † vertue †.

A popish periapt or charme, which must never be said, but carried about one, against theeves.

I Do go, and I do come unto you with the love of God, with the humility of Christ, with the holinesse of our blessed lady, with the faith of Abraham, with the justice of Isaac, with the vertue of David, with the might of Peter, with the constancy of Paul, with the word of God, with the authority of Gregory, with the prayer of Clement, with the flood of Iordan, p p p c g e g a q q est p t 1 k a b g l k 2 a x t g t b a m g 2 4 2 1 que p x c g k q a 9 9 p o q q r. Oh onely Father † oh onely lord † And Iesus † passing through the middest of them † went In † the name of

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Another amulet.

JOseph of A[...]imathea did find this writing upon the wounds of the side of Iesus Christ, written with Gods finger, when the body was taken away from the crosse. Whosoever shall carry this writing about him, shall not dye any evill death, if he beleeve in Christ, and in all perplexities he shall soone be delivered, neither let him fear any danger at all. Fons alpha & omega † figa † figalis † Sabbaoth † Emmanuel † Adonai † o † Neray † Elay † [...]he † Rentone † Neger † Sahe † Pangeton † Commen † a † g † l † a † Mattheus † Marcus † Lucas † Iohannes † † † titulus triumphalis † Iesus Nasareuus rex Iudaeorum † ecce dominicae crucis signnm † fugite partes adversae, vicit leo de tribu Iudae, radix, David, aleluijah, Kyrie eleeson, Christe eleeson, pater noster, ave Maria, & ne nos, & veniat super nos salutare tuum. Oremus, &c.

I find in a Primer intituled The houres of our Lady, after the use of the church of Yorke, printed anno 1516. a charme with this titling in red letters; To all them that afore this image of pity devoutly shall say five Pater nosters, five Aves, and one Credo, pitiously beholding these armes of Christs passion, are granted thirty two thousand seven hundred fifty five years of pardon. It is to be thought that this pardon was granted in the time of pope Boniface the nineth; for Platina saith that the pardons were sold so cheape, that the apostolicall authority grew into contempt.

A papistical charme.

SIgnum sanctae crucis defendat me a malis praesentibus, praeteritis, & futuris, interioribus & exterioribus: That is, The signe of the crosse defend me from evils present, past, and to come, inward and outward.

A charme found in the canon of the masse.

ALso this charge is found in the canon of the masse, Haec sacrosancta commixtio corporis & sanguinis domini nostri Iesu Christi fiat mihi, omnibusque sumentibus salus mentis & corporis, & ad vitam promerendam, & capessendam, praeparatio salutaris: that is, Let this holy mixture of the body and blood of our Lord Jesus Christ, be unto me, and unto all receivers thereof, health of mind and body, and to the deserving and receiving of life an healthful preparative.

Other papisticall charmes.

But the papists have a harder charme than that; to wit, Fire and [...]agot Fire and fagot.

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A charme of the holy crosse.

Furthermore as followeth.

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A charme taken out of the Primer.

THis charm following is taken out of the Primer aforesaid. Omnipotens † Dominus † Christus † Messias † with 34. names more, and as many crosses, and then proceeds in this wife; Ista nomina me protegant ab omni adversitate, plaga, & infirmitate corporis & animae, plenè liberent, & assistent in auxilium ista nomina regum, Gasper, &c. & 12. Apostoli (videlicet) Petrus, &c. & 4. Evangelistae (vedelicet) Matthaeus, &c. mibi assistent in omnibus necessitatibus meis, ac me defendant & liberent ab omnibus periculis & corporis & animae, & omnibus malis praeteritis, praesentibus, & futuris, &c.

CHAP. X.

How to make holy water, and the vertues thereof, St. Rufins charm, of the wearing and bearing of the name of Iesus, that the sacrament of confession and the eucharist is of as much efficacy as other charms and magnified by L. Vairus.

IF I did well, I should shew you the confection of all their stuffe, and how they prepare it; but it would be too long. And therefore you shall only have in this place a few notes for the composition of certaine receipts, which instead of an Apothecary if you deliver to any morrowm[...]sse priest, he will make them as well as the pope himselfe. Mary now they wax every Parliament deerer and deerer, although therewithall, they utter many stale drugs of their own.

If you look in the popish pontifical, you shall see how they make their holy water; to wit, in this sort: I conjure thee thou creature of water in the name of the Father, and of the Sonne, and of the Holy-ghost, that thou drive the devill out of every corner and hole of this church, and altar; so as he remaine not within our precincts that are just and righteous. And water thus used (as Durandus saith) hath power of his own nature to drive away divels. If you will learn to make any more of this popish stuffe, you may go to the very masse-book, and find many good receipts: marry if you search Durandus, &c. you shall find abundance.

I know that all these charmes, and all these paltery confections (though

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Leonard Vairus writeth, De veris, piis, ac sanctis amuletis fascinum [...]que omnia veneficia destruent ibus; wherein he specially commendeth the name of Jesus to be worne. But the sacrament of confession he extolleth above all things, saying, that whereas Christ with his power did be[...]throw divels out of mens bodies, the priest driveth the devil out of man soul by confession. For (saith he) these words of the priest, when he saith, Ep te absolvo, are as effectuall to drive away the princes of darknesse, throo[...] the mighty power of that saying, as was the voice of God to drive away the darknesse of the world, when at the beginning he said Fiat lux. He commendeth also as wholesome things to drive away devils, the sacrament of the eucharist, and solitarinesse, and silence. Finally he saith, tha[...] if there be added hereunto an Agnus Dei, & the same be worne about on[...] neck by one void of sin, nothing is wanting that is good and wholesome for this purpose. But he concludeth, that you must wear and make [...] in your forehead, with crossing your selfe when you put on your shoe· and at every other action, &c. and that is also a present remedie to din[...] away devils, for they cannot abide it.

CHAP. XI.

Of the Noble balme used by Moses, apishly counterfeited in the ch[...]rc[...] of Rome.

THe noble balme that Moses made, having indeed many excellent v[...]tues, besides the pleasant and comfortable savour thereof; whe[...] withall Moses in his politike lawes enjoined Kings, Queens, and Prince to be anointed in their true and lawful elections and coronations, [...] the everlasting King had put on man upon him, is apishly counterfeit in the Romish Church, with divers terrible conjurations, three bre[...]ings, crossewise, (able to make a quezie stomach spue) nine mumbli[...] and three curtsies, saying thereunto, Ave sanctum oleum, ter ave sancta balsamum. And so the devil is thrust out, and the Holy Ghost let [...] to his place. But as for Moses his balm, it is not now to be found either [...] Rome or elsewhere that I can learn. And according to this papisti[...] order, witches and other superstitious people follow on, with charm[...] and conjurations made in form; which many bad Physicians also practi[...] when their learning faileth, as may appear by example in the sequele.

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CHAP. XII.

The opin[...]on of Ferrarins touching charmes, periapis, appensions, amulets, &c. Of Homericall medicines, of constant opinion, and the effects thereof.

ARgerius Ferrarius, a physician in these dayes of great account, doth say, that forsomuch as by no diet nor physicke any disease can be so taken away or extinguished, but that certain dregs and reliques will remaine: therefore physicians use physical alligations, appensions, peraipts, amulets, charmes, characters. &c. which he supposeth may do good; but harm he is sure they can do none: urging that it is necessary and ex[...]pedient for a physician to leave nothing undone that may be devised for his patients recovery; and that by such means many great cures are done. He citeth a great number of experiments out of Alexander Trallianus, Aetius, Octavianus, Marcellus, Philodotus, Archigines, Philostratus, Plinie, &c Dioscorides; and would make men beleeve that Galen (who in truth despised and derided all those vanities) recanted in his latter dayes his former opinion, and all his invectives tending against these magicall cures: writing also a book intituled De Homerica medicatione, which no man could ever see, but one Alexander Trallianus, who saith he saw it: and further affirmeth, that it is an honest mans part to cure the sicke, by hook or by crooke, or by any means whatsoever. Yea he saith that Galen (who indeed wrote and taught that Incantamenta sunt muliercularum figmenta, and be the onely clokes of bad physicians) affirmeth, that there is vertue and great force in incantations. As for example (saith Trallian) Galen, being now reconciled to this opinion, holdeth and writeth, that the bones which stick in ones throate, are avoided and cast out with the violence of charmes and inchanting words; yea and that thereby the stone, the chollick, the falling sicknesse, and all feavers, gowts, fluxes, fistula's, issues of blood, and finally whatsoever cure (even beyond the skill of himselfe or any other foolish physician) is cured and perfectly healed by words of inchantment. Marry M. Ferrarius (although he allowed and practised this kind of physick) yet he protesteth that he thinketh it none otherwise effectuall, than by the way of constant opinion: so as he affirmeth that neither the character, nor the charme, nor the witch, nor the devill accomplish the cure; as (saith he) the experiment of the toothach will manifestly declare, wherein the cure is wrought by the confidence or diffidence as well of the patient, as of the agent; according to the poets saying.


Nos habitat non tartara, sed nec sider coeli,
Spiritus in nobis qui viget illa facit. a



Not hellish furies dwell in us,
Nor starres with influence heavenly;
The spirit that lives and rules in us,
Doth every thing ingeniously,

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CHAP. XIII.

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.

AS touching mine opinion of these amulets, characters, and such other bables, I have sufficiently uttered it else-where: and I will bewray the vanity of these superstitious trifles more largely hereafter. And therefore at this time I onely say, that those amulets, which are to be hanged or carried about one, if they consist of herbs, rootes, stones, or some other metall, they may have diverse medicinable operations; and by the vertue given to them by God in their creation, may worke strange effects and cures: and to impute this vertue to any other matter is witchcraft. And whereas A. Ferrarius commendeth certaine amulets, that have no shew of physicall operation; as a naile taketh from a crosse, holy water, and the very signe of the crosse, with such like popish stuffe: I think he laboureth thereby rather to draw men to popery, than to teach or perswade them in the truth of physick or philosophie. And I think thus the rather, for that he himselfe seeth the fraud hereof; confessing that where these magical physicians apply three seeds of three-leaved grass to a tertian ague, and foure to a quartaine, that the number is not material.

But to these Homerical medicines he saith there are foure sorts, whereof amulets, characters, and charmes, are three: howbeit he commendeth and preferreth the fourth above the rest; and that he saith consisteth in illusions, which he more properly calleth stratagems. Of which sort of illusions he alleadgeth for example, how Philodotus did put a cap of lead upon ones head, who imagined he was headlesse, whereby the party was delivered from his disease or conceipt. Item another cured a woman that imagined, that a serpent or snake did continually gnaw and teare her entrailes; and that was done onely by giving her a vomit, and by foisting into the matter vomited a little serpent or snake, like unto that which she imagined was in her belly.

Item, another imagined that he alwaies burned in the fire, under whose bed a fire was privily conveyed, which being raken out before his face, his fansie was satisfied, and his heat allayed. Hereunto pertaineth, that the hickot is cured with sudden feare or strange newes: yea by that meanes agues and many other strange and extreame diseases have been healed. And some that have lien so sick and sore of the gowt, that they could not remove a joint, through sudden feare of fire, or ruin

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CHAP. XIV.

Choice of Charmes against the falling evill, the biting of a mad dog, the stinging of a Scorpion, the tooth-ach, for a woman in travel, for the kings evil, 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 eyes, to open locks, against spirits, for the bots in a horse, and specially for the Duke of Alba's horse, for sower Wines, &c.

THere be innumerable charmes of conjurers, bad physitians, lewd Chirurgians, melancholike witches, and couseners, for all diseases and griefs; specially for such as bad Physitians and Chirurgians know not how to cure, and in truth are good stuffe to shadow their ignorance, wherof I will repeate some.

For the falling evill.

TAke the sick man by the hand, and whisper these words softly in his ear, I conjure thee by the sun and moon, and by the gospel of this day delivered by God to Hubert, Giles, Cornelius and John, that thou rise and fall no more. Otherwise: Drink in the night at a spring water out of a skull of one that hath been slaine. Otherwise: Eat a pig killed with a knife that flew a man. Otherwise as followeth.

Against the biting of a mad dog.

PUt a silver ring on the finger, within the which these words are graven † Habay † habar † hebar † and say to the person bitten with a mad dog, I am thy saviour, lose not thy life: and then prick him in the nose thrice, that at each time he bleed. Otherwise: take pilles made of the skull of one that is hanged. Otherwise: write upon a peece of bread, Irioni, khiriora, esser, khuder, fer[...]s; and let it be eaten by the

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But in troth this is very dangerous; insomuch as if it be not speedily and cunningly prevented, either death or frensie insueth, through infection of the humour left in the wound bitten by a mad dog: which because bad Chirurgians cannot cure, they have therefore used foolish co[...]sening charms. But Dodonaeus in his hearball saith, that the hearb Alysson cureth it: which experiment, I doubt not, will prove more true then all the charms in the world. But where he saith, that the same hanged at a mans gate or entry, preserveth him and his cattel from inchantment, or bewitching, he is overtaken with folly.

Against the biting of a Scorpion.

SAy to an asse secretly, and as it were whispering in his eare; I am bitten with a Scorpion.

Against the toothach.

SCarifie the gums in the griefe, with the tooth of one that hath been slaine. Otherwise: Galbes galbat, galdes galdat. Otherwise, A [...]hur hus, &c. Otherwise: At saccaring of masse hold your teeth together and say Os non comminuetis ex eo. Otherwise: Strigiles falcesque de[...]t[...]tae, dentium dolorem persanate; O horse-combs and sickles that have so many teeth, come heal of my toothach.

A charme to release a woman in travel.

THrowe over the top of the house, where a woman in travel lieth, [...] stone, or any other thing that hath killed three living creatures, namely, a man, a wild bore, and a she-bear.

To heale the Kings or Queens evil, or any other sorenesse in the throte.

REmedies to cure the Kings or Queens evil, is first to touch the place with the hand of one that died an untimely death. Otherwise: Let a virgine fasting lay her hand on the sore, and say; Apollo denieth that the heate of the plague can increase, where a naked virgine quencheth it: and spet three times upon it.

A charm read in the Romish church, upon Saint Blazes day, that will fetch a thorne out of any place of ones body, a bone out of the throte, &c. Lect. 3.

FOr the fetching of a thorne out of any place of ones body, or a bone out of the throte, you shall reade a charm in the Romish church upon St. Blazes day; to wit, call upon God· and remember St. Blaze. This St. Blaze could also heale all wild beasts, that were sick or lame, with laying on of his hands: as appeareth in the lesson read on his day, where you shall see the matter at large.

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A Charme for the head-ach.

TIe a halter about your head, wherewith one hath been hanged.

A charme to be said each morning by a witch fasting, or at least before she go abroad.

THe fire bites, the fire bites, the fire bites; Hogs turd over it, hogs turd over it, hogs turd over it; The father with thee, the sonne with me, the holy ghost between us both to be: ter. Then spit over one shoulder, and then over the other, and then three times right forward.

Another charme that witches use at the gathering of their medicinable herbs.

An old womans charme, wherewith she did much good in the countrey, and grew famous thereby.

AN old woman that healed all diseases of cattel (for the which she never took any reward but a peny & a loafe) being seriously examined by what words she brought these things to pass, confessed that after she had touched the sick creature, she alwayes departed immediately; saying:

My loase in my lap,
My penny in my purse;
Thou art never the better,
And I am never the worse.

Another like charme.

A Gentlewoman having sore eyes, made her mone to one, that promised her helpe, if she would follow his advise: which was onely to weare about her neck a scroll sealed up, whereinto she might not looke. and she conceaving hope of cure thereby, received it under the condition, and left her weeping and teares, wherewith she was wont to bewaile the miserable darknesse, which she doubted to indure: whereby in short time her eyes were well amended: But alas! she lost soon after that pretious, jewell, and thereby returned to her wonted weeping, and by consequence to her sore eyes. Howbeit, her jewell or scroll being sound againe, was looked into by her deer friends, and this onely posie was contained therein.

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Whereby partly you may see what constant opinion can do, according to the saying of Plato; if a mans fansie or mind give him assurance th[...] a hurtfull thing shall do him good, it may do so, &c.

A charme to open locks.

AS the herbs called Aethiopides will open all locks (if all be true that inchanters say) with the help of certain words: so be there charmes also and periap[...]s, which without any herbs can do as much: [...] for example. Take a peece of wax crossed in baptisme, and do but pri[...] certain flowers therein, and tie them in the hinder fl[...]irt of your shirt and when you would undo the lock, blow thrice therein, saying; Arato [...] partiko ho[...] maratarykin. I open this doore in thy name that I am forced to breake, as thou brakest hell-gates, In nomine patris, & filii, & spi[...]i[...] sancti, Amen.

A charme to drive away spirits that haunt any house.

HAng in every of the foure corners of your house this sentence written upon virgin parchment, Omnis spiritus l[...]udet Dominum: M[...]se[...] habent & prophetas: Exurgat Deus, & dissipan[...]ur inimici ejus.

A pretty charme or conclusion for one possessed.

THe possessed body must go upon his or her knees to the church, ho[...] farre so ever it be off from their lodging; and so must creep without going out of the way, being the common high way, in that sort, [...] soule and dirty soever the same be; or whatsoever lie in the way, [...] shunning any thing whatsoever· untill he come to the church, where [...] must heare masse devoutly, and then followeth recovery.

Another for the same purpose.

THere must be commended to some poore begger the saying of [...] Pater nosters, and five Aves; the first so be said in the name of the party possessed, or bewitched: for that Christ was led into the garden· secondly, for that Christ did sweat both water and blood; thirdly, for that Christ was condemned; fourthly, for that he was crucified gui[...]lesse; and fiftly, for that he suffered to take away our sins. Then [...] the sick body heare masse eight daies together, standing in the [...] where the gospell is said, and must mingle holy water with his meate [...] his drink, and holy sal[...] also must be a portion of the mixture.

Another to the same effect.

THe sick man must fast three dayes, and then he with his parents [...] come to church, upon an embering friday; and must heare the [...] for that day appointed, and so likewise the saturday and sunday following And the priest must read upon the sick-mans head that gospel, which is [...] in September, and in grap-hearvest, after the feast of holy crosse. In [...] quatuor temporum, in ember-daies: then let him write and carry it abo[...] his necke, and he shall be cured.

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Another charme or witch-craft for the same.

THis office or conjuration following was first authorized and printed at Rome, and afterwards at Avenion, Anno 1515. And lest that the devill should lie hid in some secret part of the body, every part thereof is named; Obsecro te Iesu Christe, &c. that is: I beseech thee O Lord Jesus Christ, that thou pull out of every member of this man all infirmities, from his head, from his haire, from his braine, from his forehead, from his eyes, from his nose, from his eares, from his mouth, from his tongue, from his teeth, from his jawes, from his throate, from his neck, from his backe, from his brest, from his paps, from his heart, from his stomach, from his sides, from his flesh, from his blood, from his bones, from his legs, from his feet, from his fingers, from the soles of his feet, from his marrow, from his sinewes, from his skin, and from every joint of his members, &c.

Doubtlesse Jesus Christ could have no starting hole, but was hereby every way prevented and pursued; so as he was forced to do the cure: for it appeareth hereby, that it had been insufficient for him to have said; Depart out of this man thou unclean spirit, and that when he so said he did not performe it. I do not think that there will be found among all the heathens superstitious fables, or among the witches, conjurors, poets; knaves, coseners, fooles, &c. that ever wrot, so impudent and impious a lie or charm as is read in Barnardine de bustis; where, to cure a sick man, Christs body, to wit: a wafer-cake, was outwardly applied to his side, and entered into his heart, in the sight of all the standers by. Now, if grave authors report such lies, what credit in these cases shall we attribute unto the old wives ales, that Sprenger, Institor, Bodin, and others write? Even as much as to Ovids Metamorphosis, Aesops fables, Moores Utopia, and divers other [...]ansies; which have as much truth in them, as a blind man hath sight in his eye.

A charme for the bots in a horse.

You must both say and do thus upon the diseased horse three dayes together, before the sunne rising: In nomine pa†tris & fi†lii & spiritus † sancti; Exorcizo te ve[...]mem per Deum pa†trem, & si†lium & spiritum † sanctum: that is, In the name of God the father, the sonne, and the Holy Ghost, I conjure thee O worm by God the Father, the son, and the Holy Ghost; that thou neither eate nor drink the flesh, blood or bones of this horse; and that thou hereby maist be made as patient as Iob, and as good as S. Iohn Baptist, when he baptized Christ in Iordan, In nomine pa† [...]ris & fi†lii et spiritus † sancti. And then say three Pater nosters, and three Aves, in the right eare of the horse, to the glory of the holy trinity. Do†minus fili†us spiri†tus Mari†a.

There are also divers bookes imprinted, as it should appeare with the authority of the church of Rome, wherein are contained many medicinall prayers, not onely against all diseases of horses, but also for every impediment and fault in a horse: insomuch as if a shoe fall off in the middest of his journey, there is a prayer to warrant your horses

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Item, The Duke of Alba his horse was consecrated, or canonized in the Low-Countries, at the solemne masse; wherein the Popes bull, and also his charm was published (which I will hereafter recite) he in the mean time sitting as Vice-roy with [...]his consecrated standart in his hand, till masse was done.

A charm against vineger.

THat wine wax not eager, write on the vessel, Gustate & videte, qu[...] am suavis est Dominus.

CHAP. XV.

The inchanting of serpents and snakes, objections answered concerning the same; fond reasons why charmes take effect the rein, M[...]homets pigeon, miracles wrought by an asse at Memphis in Aegypt, popish charmes against serpents, of miracleworkers, the taming, [...] snakes, Bodins lie of snakes.

COncerning the charming of Serpents and snakes, mine adversaries ([...] I have said) think they have great advantage by the words of David is the fifty eight psalme; and by Jeremy; chap. eight; expounding the one prophet by Virgil, the other by Ovid. For the words of David are these Their poison is like the poison of a Serpent, and like a deafe Adder, th[...] Stoppeth his eare, and heareth not the voice of the charmer, charm [...] never so cunningly. The words of Virgil are these; Frigidus, in [...] cantando rumpitur anguis. As he might say, David thou liest; for the cold-natured snake is by the charms of the inchanters broken all to peece in the field where he lieth. Then cometh Ovid, and he taketh his countreymans part, saying in the name and person of a witch; Vipereas [...] verbis & carmine fauces; that is, I with my words and charmes can bre[...] in sunder the vipers jawes. Matry Jeremy on the other side encountereth this poetical witch, and he not onely defendeth, but expoundeth his fellowe prophets words, and that not in his own name but in the na[...] of Almighty God; saying; I will send serpents and cockatrices among you, which cannot be charmed.

Now let any indifferent man (christian or heathen) judge, whe th[...] the words and minds of the prophets do not directly oppugne these po[...] words (I will not say minds) for that I am sure they did therein but jest [...] trifle, according to the common fabling of lying poets. And certainly, I [...] encounter them two with other two poets, namely Propertius and Horace the one merrily deriding, the other seriously impugning their fantastic[...] poetries, concerning the power and omnipotency of witches. For when Virgil, Ovid, &c. write that witches with their charmes fetch down the Moon and starres from heaven, &c. Propertius mocketh them in the words following:

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And that you may see more certainly, that these poets did but jest and deride the credulous and timerous sort of people, I thought good to shew you what Ovid saith against himself, and such as have written so incredibly and ridiculously of witches omnipotency:


Nec mediae magicis finduntur cantibus angues,
Nec redit in fonies unda supina suos.



Snakes in the middle are not riven
With charmes of witches cunning,
Nor waters to their Fountains driven
By force of backward-running.

As for Horace his verses I omit them, because I have cited them in another place. And concerning this matter Card anus saith, that at every eclipse they were wont to thinke, that witches pulled down the sun and moon from heaven. And doubtlesse, hence came the opinion of that matter, which spred so farre, and continued so long in the common peoples mouthes, that in the end learned men grew to believe it, and to affirm it in writing.

But here it will be objected, that because it is said (in the places by me alleadged) that snakes or [...]ipers cannot be charmed; Ergo other things may: To answer this argument, I would aske the witchmonger this question, to wit, Whether it be expedient, that to satisfy his folly, the Holy Ghost must of necessity make mention of every particular thing that he imagineth may be bewitched? I would also ask of him, whatt priviledge a snake hath more then other creatures, that he only may no, and all other creatures may be bewitched; I hope they will not say, that either

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Danaeus saith, that witches charmes take soonest hold upon snakes and adders; because of their conference and familiarity with the devil, whereby the rather mankind through them was seduced. Let us seek then an answer for this cavil; although in truth it needeth not: for the phrase of speech is absolute, and imports not a special quality proper to the nature of a viper any more, than when I say: A cony cannot flie: you should gather and conclude thereupon, that I meant that all other beasts could flie. But you sha[...]l understand, that the cause why these vipers can rather withstand the voice and practise of inchanters and sorcerers, than other c[...]eatures, is, for that they being in body and nature venomous cannot so soone or properly receive their destruction by venome, whereby the witches in other creatures bring their mischievous practises more easily to passe, according to Virgile saying;


Corrup[...] que lacius, infecit pabula tabo.



She did infect with poison strong
Both ponds and pastures all along.

And thereupon the prophet alludeth unto their corrupt and inflexible nature, with that comparison; and not (as Tremelius is f[...]in to shift it) with stopping one eare with his tale, and laying the other close to the ground; because he would not heare the charmers voice. For the snake hath neither such reason, nor the words such effect: otherwise the snake must know our thoughts. It is also to be considered, how untame by nature these vipers (for the most part) are, insomuch as they be not by mans industry or cunning to be made familiar, or train'd to do any thing, whereby admiration may be procured: as Bomelio Feats his dog could do; or Mahomets pigeon, which would resort unto him, being in the middest of his campe, and picke a pease out of his eare· in such sort that many of the people thought that the holy ghost came and told him a tale in his eare: the same pigeon also brought him a scroll, wherein was written, Re[...]e esto, and laid the same in his neck. And because I have spoken of the docility of a dog and a pigeon, though I could cite an infinite number of like tales, I will be bold to trouble you but with one more.

At Memphis in Aegypt, among other juggling knacks, which were there usually shewed, there was one that took such paines with an asse, that he had taught him all these qualities following. And for gaine he caused a stage to be made, and an assembly of people to meet; which being done, in the manner of a play, he came in with his asse, and said; The Sultane hath great need of asses to help to carry stones and other stuffe, towards his great building which he hath in hand. The asse immediately

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In the city of Salisborough there was an inchanter, that before all the people tooke upon him to conjure all the serpents and snakes within one mile compasse into a great pit or dike, and there to kill them. When all the serpents were gathered together, as he stood upon the brinke of the pit, there came at the last a great and horrible serpent, which would not be gotten downe with all the force of his incantations: so as (all the rest being dead) he flew upon the inchanter, and clasped him in the middest, and drew him down into the said dike, and there killed him. You must think that this was a devil in a serpents likenesse, which for the love he bare to the poore snakes, killed the sorcerer; to reach all other witches to beware of the like wicked practise. And surely, if this be not true, there be a great number of lies contained in M. Mal. and I. Bodin. And if this be well weighed, and conceived, it beateth downe to the ground all those witchmongers arguments, that contend to wring witching miracles out of this place. For they disagree notably, some denying and some affirming that serpents may be bewitched. Neverthelesse, because in every point you shall see how popery agreeth with paganisme, I will recite certaine charmes against vipers, allowed for the most part in and by the church of Rome: as followeth.

I conjure thee O serpent in this house, by the five holy wounds of our

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Here is to be remembered, that many use to boast that they are of S. Pauls race and kindred, shewing upon their bodies the prints of serpent[...] which (as the papists affirme) was incident to all them of S. Pauls stock. Marry they say herewithall, that all his kinsfolks can handle serpents, or any poison without danger. Others likewise have (as they brag) a Katharine-wheele upon their bodies, and they say they are kinne to S. Katharine, and that they can carry burning coales in their bare hands, and dip their said hands in hot skalding liquor, and also go into hot ovens. Whereof though the last be but a bare jest, and to be done by any that will prove (as a bad fellow in London had used to do, making no tarrianc[...]e at all therein:) yet there is a shew made of the other, as though it were certaine and undoubted; by anointing the hands with the juice of mallowes, mercury, urine, &c. which for a little time are defensatives against these scalding liquors, and scorching fires.

But they that take upon them to worke these mysteries and miracles, do indeed (after rehearsall of these and such like words and charmes) take up even in their bare hands, those snakes and vipers, and sometimes p[...] them about their necks, without receiving any hurt thereby, to the terror and astonishment of the beholders, which naturally both feare and abhorre all serpents. But these charmers (upon my word) dare not trust to their charmes, but use such an inchantment, as every man may lawfully use, and in the lawfull use thereof may bring to passe that they shall be in security, and take no harme, how much soever they handle them: marry with a woollen rag they pull out their teeth before hand, as some men say; but as truth is, they weary them, and that is of certainty. And surely this is a kind of witchcraft, which I terme private confederacy. Bodin saith, that all the snakes in one countrey were by charmes and verses driven into another region: perhaps he meaneth Ireland, where S. Patrik is said to have done it with his holynesse, &c.

James Sprenger and Henry Institor affirme, that serpents and snakes, and their skins exceed all other creatures for witchcraft: insomuch as witches do use to bury them under mens thresholds, either of the house or stalles, whereby barrennesse is procured both to woman and beast: yea and that the very earth and ashes of them continue to have force of fascination. In respect whereof they wish all men now and then to dig

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CHAP. XVI.

Charmes to carry water in a sive, to know what is spoken of us behind our backs, for bleere eyes, to make seeds to grow well, of images made of wax, to be rid of a witch, to hang her up, notable authorities against waxen images, a story bewraying the knavery of waxen images.

LEonardus Vairus saith, that there was a prayer extant, whereby might be carried in a sive, water, or other liquor: I think it was clam clay; which a crow taught a maid, that was promised a cake of so great quantity, as might be kneaded of so much floure, as she could wet with the water that she brought in a sive, and by that meanes she clamd it with clay, and brought in so much water, as whereby she had a great cake, and so beguiled her sisters, &c. And this tale I heard among my grandams maides, whereby I can decipher this witchcraft. Item, by the tingling of the eare, men heretofore could tell what was spoken of them. If any see a scorpion, and say this word (Bud) he shall not be stung or bitten therewith. These two Greek letters Π and A written in a paper, and hung about ones neck, preserve the party from bleereyednesse. Cummin or hempseed sowen with cursing and opprobrious words grow the faster and the better. Berosus Anianus maketh witchcraft of great antiquity: for he saith, that Cham touching his fathers naked member uttered a charme, whereby his father became emasculated or deprived of the powers generative.

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

MAke an image in his name, whom you would hurt or kill, of new virgine wax; under the right arme-poke whereof place a swallows heart, and the liver under the left; then hang about the neck thereof a new thred in a new needle pricked into the member which you would have hurt, with the rehearsall of certain words: which for the avoiding of foolish superstition and credulity in this behalf is to be omitted. And if they were inserted, I dare undertake· they would do no harme, were it not to make fooles, and catch gudgins. Otherwise; Sometimes these images are made of brasse, and then the hand is placed where the foot should be, and the foot where the hand, and the face downward. Otherwise; For a greater mischiefe, the like image is made in the forme of a man or woman, upon whose head is written the certain name of the party; and on his or her ribs these words, Ailif, casyl, zaze, hit,

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But concerning these images, it is certain that they are much feare[...] among the people, and much used among cousening witches, as party appeareth in this discourse of mine else-where, and as partly you may see by the contents of this story following. Not long sithence, a young maiden (dwelling at New Romny here in Kent) being the daughter of one [...]. L. Stuppeny (late Jurat of the same town but dead before the execution hereof) and afterwards the wife of Thom. Eps (who is at this instant Ma[...]or of Romny) was visited with sicknesse, whose mother and father in [...] being abused with credulity concerning witches supernatural power, repaired to a famous witch called mother Baker, dwelling not farre from thence at a place called Stonstreet, who, according to witches couse[...]ing custome, asked whether they mistrusted not some bad neighbour, [...] whom they answered that indeed they doubted a woman neer unto them (and yet the same was of the honester and wiser sort of her neighbour, reputed a good creature.) Neverthelesse the witch told them that these was great cause of their suspition: for the same, said she, is the very part[...] that wrought the maidens destruction, by making a heart of wax, & pri[...]ing the same with pins and needles; affirming also that the same neighbor of hers had bestowed the same in some secret corner of the house. This being beleeved, the house was searched by credible persons, but nothing could be found. The witch or wise woman being certified hereof, continued her assertion, and would needs go to the house where she herself (as she affirmed) would certainly find it. When she came thither, she used her cunning, as it chanced, to her own confusion, or at leastwise

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CHAP. XVII.

Sundry sorts of charms tending to diverse purposes, and first, certain charms to make taciturnity in tortures.

Also this: Eructavit cor meum verbum bonum: veritatem nun quam di[...]am regi. Otherwise: As the milk of our lady was lussious to our Lord Jesus Christ; so let this torture or rope be pleasant to mine armes and members. Otherwise; Iesus autem transiens per medium illorum ibat. Otherwise; You shall not breake a bone of him.

Counter-charms against these and all other witchcrafts, in the saying also whereof witches are vexed, &c.

ERuctavit cor meum verbum bonum, dicam cuncta opera mea regi. Otherwise: Domine labia mea aperies, & os meum annunciabit veritatem. Otherwise: Contere brachia iniqui rei, & lingua maligna subvertet ur.

A charm for the choine cough.

TAke three sips of a chalice, when the priest hath said masse, and swallow it down with good devotion, &c.

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For corporall or spiritual rest.

Charmes to find out a theefe.

THe meanes how to find out a theefe, is thus: Turne your face to the east, and make a crosse upon christall with oile alive, and under the crosse write these two words (Saint Helen.) Then a child that is innocent, and a chaste virgine borne in true wedlock, and not base begotten, of the age of ten yeares, must take the christall in his hand, and behind his back, kneeling on thy knees, thou must devoutly and reverently say over this prayer thrice: I beseech thee my lady S. Helen, mother of king Constantine, which diddest find the crosse whereupon Christ died: by that thy holy devotion, and invention of the crosse, and by the same crosse, and by the joy which thou conceivedst at the finding thereof, and by the love which thou bearest to thy sonne Constantine, and by the great goodnesse which thou doest alwaies use, that thou shew me in this christall, whatsoever I aske or desire to know; Amen. And when the child seeth the angel in the christal, demand what you will, and the angel will make answer thereunto. Memorandum, that this be done just at the sunne-rising, when the weather is faire and cleer.

Cardanus derideth these and such like fables; and setteth downe his judgement therein accordingly, in the sixteenth booke De rerum ver. These conjurors and coseners forsooth will shew you in a glasse the theefe that hath stolne any thing from you, and this is their order. They take a glasse-viall full of holy water, and set it upon a linnen cloth, which hath been purified, not onely by washing, but by sacrifice, &c. On the mouth of the viall or urinall, two olive-leaves must be laid acrosse, with a little conjuration said over it, by a child; to wit thus: Angele bone, angele candide, per tuam sanctitatem, meamque virginite[...]em, ostende mihi furem: with [...]hree Pater noste[...]s, three Aves, and betwixt either of them a crosse made with the naile of the thombe upon the mouth of the viall; and then shall be seen angels ascending and descending as it were motes in the sunne-beames. The theefe all this while shall suffer great torments, and his face shall be seen plainly, even as plainly I beleeve as the man in the moone. For in truth, there are toies artificially conveyed into glasse, which will make the water bubble, and devises to make images appeare in the bubbles, as also there be artificial glasses, which will shew unto you that shall looke thereinto, many images of divers formes, and some so small and curious, as they shall in favour resemble whomsoever you think upon. Looke in John Bap. Neap· for the confection of such glasses. The subtilties hereof are so de[...]ected, and the mysteries of the glasses so common now, and their

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Another way to find out a theefe that ahht stolne any thing from you.

GO to the sea-side, and gather as many pebles as you suspect persons for that matter; carry them home, & throw them into the fire, & bury them under the threshold, where the parties are like to come over. There let them lie three dayes, and then before sun rising take them away. Then set a porrenger full of water in a circle, wherein must be made crosses every way, as many as can stand in it; upon the which must be written; Christ overcometh, Christ reigneth, Christ commandeth. The porrenger also must be signed with a crosse, and a form of conjuration must be pronounced. Then each stone must be thrown into the water, in the name of the suspected. And when you put in the stone of him that is guilty, the stone will make the water boile, as though glowing iron were put thereinto. Which is a meere knack of legierdemaine, and to be accomplished divers waies.

To put out the theeves eye.

Reade the seven psalmes with the Letany, and then must be said a horrible prayer to Christ, and God the father, with a curse against the theefe. Then in the middest of the step of your foote, on the ground where you stand, make a circle like an eye, and write thereabout certain barbarous names, and drive with a coopers hammer, or addes into the middest thereof a brazen naile consecrated, saying: Iustus es Domine, et justa judicia tua. Then the thiefe shall be bewraied by his crying out.

Another way to find out a thiefe.

STick a paire of sheeres in the rind of a sive, and let two persons set the top of each of their forefingers upon the upper part of the sheeres, holding it with the sive up from the ground steddily, and aske Peter and Paul whether A. B. or C. hath stolne the thing lost, and at the nomination of the guilty person, the sive will turne round. This is a great practise in all countries, and indeed a very bable. For with the beating of the pulse some cause of that motion ariseth, some other cause by slight of the fingers, some other by the wind gathered in the [...]ive to be staid, &c. at the pleasure of the holders. Some cause may be the imagination, which upon conceit at the naming of the party altereth the common course of the pulse. As may well be conceived by a ring held steddily by a thred betwixt the finger and the thombe, over or rather in a goblet or glasse; which within short space will strike against the side thereof so many strokes as the holder thinketh it a clocke, and then will stay: the which who so proveth shall find true.

A Charme to find out or spoile a theefe.

OF th[...]s matter, concerning the apprehension of theeves by w[...]ds, I will ci[...]e one charme, called S. Adelberts curse; being both for

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Saint Adelberts curse or charme against theeves.

BY the authority of the omnipotent Father, the Sonne, and the holy ghost, and by the holy virgine Mary mother of our Lord Jesu Christ, and the holy angels and archangels, and S. Michael, and S. John Baptist, and in the behalfe of S. Peter the apostle, and the risidue of the apostles, and of S. Stephen, and of all the martyrs, of S. Sylvester, and of S. Adelbert, and all the confessors, and S. Alegand, and all the holy virgins, and of all the saints in heaven and earth, unto whom there is given power to bind and loose: we do excommunicate, damne, curse, and bind with the knots and bands of excommunication, and we do segregate from the bounds and lists of our holy mother the church, all those theeves, sacrilegious persons, ravenous catchers, doers, counsellers, coadjutors, male or female, that have committed this theft or mischiefe, or have usurped any part thereof to their owne use. Let their share be with Dathan and Abiran, whom the earth swallowed up for their such and pride, and let them have part with Iudas that betrayed Christ, Amen· and with Pontius Pilat, and with them that said to the Lord, Depart from us, we will not understand thy wayes; let their children be made orphanes. Cursed be they in the field, in the grove, in the woods, in their houses, barnes, chambers, and beds, and cursed be they in the court, in the way, in the towne, in the castle, in the water, in the church, in the churchyard, in the tribunall place, in battell, in their abode, in the market place, in their talke, in silence, in eating, in watching, in sleeping, in drinking, in feeling, in sitting, in kneeling, in standing, in lying, in idlenesse, in all their worke, in their body and soule, in their five wits, and in every place. Cursed be the fruit of their womb[...], and cursed be the fruit of their lands, and cursed be all that they ha[...]e. Cursed be their heads, their mouthes, their nostrels, their noses, their lips, their jawes, their teeth, their eyes and eye-lids, their braines, the roofe of their mouthes, their tongues, their throats, their breast, their hearts, their bellies, their livers, all their bowels, and their stomach.

Cursed be their navels, their spleenes, their bladder. Cursed be their thighes, their legs, their feet, their toes, their necks, their shoulders. Cursed be their backs, cursed be their armes, cursed be their elbowes, cursed be their hands, and their fingers, cursed be both the nails of their hands and feet; cursed be their ribbs and their genitals, and their knees, cursed be their flesh, cursed be their bones, cursed be their bloud, cursed be the skin of their bodies, cursed be the marrows in their bones, cursed be they from the crown of the head, to the sole of the foot: and whatsoever is betwixt the same, be it accursed', that is to say, their five senses; to wit, their seeing, their hearing, their smelling, their tasting and their feeling. Cursed be they in the holy crosse, in the passion of Christ, with his five wounds, with the effusion

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This terrible curse with bell, book, and candle added thereunto, must needs work wonders: howbeit among theeves it is not much weighed, among wise and true men it is not well liked, to them that are robbed it bringeth small releef: the priests stomach may well be eased, but the goods stolne will never the sooner be restored. Hereby is bewrayed both the malice and folly of popish doctrine, whose uncha[...]itable impietie is so impudently published, and in such order uttered, as every sentence (if opportunity served) might be proved both heretical and diabolical. But I will answer this cruel curse with another curse far more mild and civil, performed by as honest a man (I dare say) as he that made the other, whereof mention was lately made.

So it was, that a certain Sir John, with some of his company, once went abroad a jetting, and in a moon-light evening robbed a millers weire and stole all his eeles. The poor miller made his mone to Sir John himself, who willed him to be quiet; for he would so curse the theef, and all his confederates, with bell, book and candel, that they should have small joy of their fish. And therefore the next sunday, Sir John got him to the pulpit, with his surplisse on his back, and his stole about his neck, and pronounced these words following in the audience of the people.

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Another inchantment.

CErtaine priests use the hundred and eight psalm as an inchantment or charm, or at the leastwise saying, that against whomsoever they pronounce it, they cannot live one whole year at the uttermost.

CHAP. XVIII.

A charme or experiment to find out a witch.

IN die dominico sotularia juvenum axungia seu pinguedine porci, ut moris est, pro restauratione fieri perungunt: and when she is once come into the church, the witch can never get out, untill the searchers for her give her expresse leave to depart.

But now it is necessary to shew you how to prevent and cure all mischiefs wrought by these charmes and witchcrafts, according to the opinion of M. Mal. and others. One principal way is to naile a horse-shoe at the inside of the outmost threshhold of your house, and so you shall be sure no witch shall have power to enter thereinto. And if you marke it, you shall find that rule observed in many countrey-houses. Otherwise: Item the triumphant title to be written crossewise, in every corner of the house, thus: Iesus † Nazarenus † rex † Iudaeorum † Memorandum: you may join herewithal, the name of the virgine Mary, or of the four Evangelists, or Verbum caro factum est. Otherwise: Item in some countries they naile a wolves head on the door. Otherwise: Item they hang Scilla, (which is either a root, or rather in this place garlike) in the roof of the house, for to keep away witches and spirits: and so they do Alicium also. Otherwise: Item perfume made of the gall of a black dog and his bloud besmeered on the posts and walles of the house, driveth out of the doors both devils and witches. Otherwise: The house where Herba betonica is sown, is free from all mischiefes: Otherwise: It is not unknown that the Romish church allowed and used the smoak of Sulphur, to drive spirits out of their houses; as they did frankincense and water hallowed. Otherwise: Apuleius saith, that Mercury gave to Ulysses, when he came neer to the inchantresse Circe, an herb called Verbascum, which in English is called Mullein, or Tapsus barbatus, or Longwoort; and that preserved him from the inchantments. Otherwise. Item Pliny and Homer bo do say, that the herb call'd Moly is an excellent herb against inchantments, and say all, that thereby Ulysses escaped Circes her sorceries, and inchantments. Otherwise also diverse waies they went to worke in this case, and some used this defensive, some that preservative against incantations.

And herein you shall see, not only how the religion of papists, and infidels agree; but also how their ceremonies and their opinions are all one concerning witches and spirits.

For thus writeth Ovid touching that matter.

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Againe, the same Ovid cometh in as before:

Advenient, quae lustret anus, lectumque locumque,
Deferat & tremula sulphur & ova manu.
Let some old woman hither come,
And purge both bed and place,
And bring in trembling hand new-egs
And sulphur in like case.

And Virgill also harpeth upon the like string:

--- baccare frontem
Cingiteine vati noceat mala ligua future:
Of berry-bearing baccar bowze
A wreath or garland knit,
And round about his head and browze
See decently it sit;
That of an ill talking tongue
Our future poet be not stung.

Furthermore, was it not in times of tempests the papists use, or superstition, to ring their bells against devils; trusting rather to the tonging of their bells, than to their owne cry unto God with fasting and prayer, assigned by him in all adversities and dangers: according to the order of the Thracian priests, which would rore and cry, with all the noise they could make, in those tempests. Olaus Gothus, saith that his countreymen would shoote in the aire, to assist their gods, whom they thought to be then together by the eares with others· and had consecrated arrowes, called Sagittae Ioviales, even as our papists had. Also in stead of bells, they had great hammers, called Mallei Ioviales, to make a noise in· time of thunder. In some countries they runne out of the doores in time of tempest, blessing themselves with a cheese, whereupon there was a crosse made with a ropes end upon ascension day. Also three hailestones to be throwne into the fire in a tempest, and thereupon to be said three Pater nosters, and three Aves, S. Iohns gospel, and In fine fugiat tempestas, is a present remedy. Item, to hang an eg laid on ascension day in the roof of the house, preserveth the same from all hurts. Item, I conjure you haile and wind by the five wounds of Christ, by the three miles which pearced his hands and his feet, and by the foure evangelists, Matthew, Marke, Luke, and Iohn, that thou come down dissolved into water. Item, it hath beene an usuall matter, to carry out in tempests the sacraments and reliques, &c. Item, against stormes, and many dumme creature[...], the popish church useth excommunication as a principal charme. And now to be delivered from witches themselves, they hang in their entries an herbe called pentaphyllon, cinquefoile, also an oliveb-ranch, also [...]rankincense, myrrh, valerian, verven, palme, antirchmon, &c. also hay-[...]horne, otherwise white-thorne gathered on May-day: also the smoake of [...] lappoints feathers driveth spirits away. There be innumerable popish exorcismes, and conjurations for hearbs and other things, to be thereby made wholsense both for the bodies and souls of men & beasts, and also or

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To spoile a thiefe, a witch, or any other enemie, and to be delivered from the evil.

VPon the sabbath day before sun-rising, cut a hazel-wand, saying· I cut thee O bough of this summers growth, in the name of him whom I meane to beate or maime. Then cover the table, and say † In nomine patris † & filii † & spiritus sancti † ter. And striking the[...] on say as followeth (english it he that can) Drochs myroch, esenaroth † [...]etu † baroch † ass † maaroth †: and then say; Holy trinity punish him that hath wrought this mischiefe, and take it away by thy great justice, Eson † elion † emaris, ales, age; and strike the carpet with your wand. A notable charme or medicine to pull out an arrow-head, or any such thing that sticketh in the flesh or bones, and cannot otherwise be had o[...].

Say three severall times kneeling; Oremus, praeceptis salutaribus moniti, Pater noster, ave Maria. Then make a crosse saying: The Hebrew knight strake our Lord Jesu Christ, and I beseech thee, O Lord Jesu Christ † by the same iron, speare, blood and water, to pull out this iron· is nomine patris † & filii † & spiritus sancti †

Coarmes against a qu tidian ague.

CUt an apple in three peeces, and write upon the one; The father is uncreated: upon the other; The father is incomprehensible: upon the third; The father is eternall. Otherwise: Write upon a masse-cake cut in three peeces; O ague to be worshipped: on the second; O sicknesse to be ascribed to health and joyes; on the third; Pax † max † fax † and let it be eaten fasting. Otherwise; Paint upon three like pieces of a masse-cake, Pater pax † Adonai†[...]ilius vita † sabbaoth † spiritus sanctus † Tetragrammaton † and eate it, as is aforesaid.

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For all manner of agues intermittent.

JOyn two little sticks together in the middest, being of one length, and hang it about your neck in the forme of a crosse. Otherwise: For this disease the Turkes put within their doublet a ball of wood, with another peece of wood, and strike the same, speaking certain frivolous words. Otherwise: Certain monkes hanged scrolles about the necks of such as were sick, willing them to say certain prayers at each fit, & at the 3d. fit to hope well: and made them believe that they should thereby receive cure.

Periapts, characters, &c. for agues, and to cure all diseases, and to deliver from all evill.

THe first Chapter of St. Johns Gospell in small letters consecrated at a masse, and hanged about ones neck, is an incomparable amulet or tablet, which delivereth from all witchcrafts and devilish practises. But me thinks, if one should hang a whole testament, or rather a bible, he might beguil the devil terribly. For indeed so would S. Barnard have don, whom the devil told, that he could shew him seven verses in the psalter, which being dayly repeated, would of themselves bring any man to heaven, and preserve him from hell. But when St. Barnard desired the devil to tell him which they were, he refused, saying, he might then think him a fool so to prejudice himself. Well (quoth St. Barnard) I will do well enough for that, for I will dayly say over the whole psalter. The devil hea[...]ing him say so, told him which were the verses, lest in reading over the whole psalter daily, he should merit too much for others. But if the hanging of St. Johns Gospel about the neck be so beneficial; how if one should eate up the same?

More charmes for agues.

TAke the party by the hand and say; Aeque facilis sit tibi haec febris, atque Mariae virgini Christi partus. Otherwise: Wash with the party, and privily say this Psalme, Exaltabo te Deus meus, rex, &c. Otherwise: Wear about your neck a piece of a naile taken from a crosse, and wrapped in wool. Otherwise drink wine, wherein a sword hath been drowned that hath cut off ones head. Otherwise: take three consecrated masse cakes; and write upon the first, Qualis est pater talis est vita: on the second; Qualis est filius, talis est sanctus: on the third; Qualis est spiritus, tale est remedium. Then give them to the sick man, enjoining him to eate none other thing that day wherein he eateth any of them, nor yet drink; and let him say fifteen Pater nosters, and as many Aves, in the honour and praise of the Trinity. Otherwise: Lead the sick man on a Friday before sun-rising towards the east, and let him hold up his hands towards the sun, and say: This is the day, wherein the Lord God came to the crosse. But as the crosse shall never more come to him; so let never the hot or cold fit of this ague come any more unto this man, In nomine patris † & fi†lii, & spiritus † sancti †. Then say seven and twenty Pater nosters, and as many Aves, and use this three daies together. Otherwise:

Fécana, cagé ti, daphnes, gebáre, gedáco,
Gébali stant, sed non stant phebas, hecas, & hedas.

Every one of these words must be written upon a peece of bread, and

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In the year of our Lord 1568. the Spaniards and Italians received from the pope, this incantation following; whereby they were promised both remission of sins, and good successe in their warres in the Lo[...] Countries. Which whether it be not as prophane and impious, as my witches charm, I report me to the indifferent Reader. † Crucem pro [...] subiit † & stans in illa sitiit † Iesus sacratis manibus; clavis ferreis, [...] bus perfossis, Iesus, Iesus, Iesus: Domine libera nos ab hoc malo, & [...] peste: then three Pater nosters, and three Ave Maries. Also the same year their ensigns were by the authority aforesaid conjured with certaine ceremonies, and consecrated against their Enemies. And if you read the histories of these warres, you may see what victory they gained hereby. Item, they baptised their chief standard, and gave it to name & Margaret, who overthrew the devill. And because you shall understand the mystery hereof, I have the rather set it down elsewhere, being indeed worth the reading.

For a bloody flux, or rather an issue of bloud.

TAke a cup of cold water, and let fall thereinto three drops of the same bloud, and between each drop say a Pater noster, and an Art, then drink to the patient, and say; who shall help you? The patience must answer St. Mary. Then say you, St. Mary stop the issue of blo[...]d. Otherwise: Write upon the patients forehead with the same bloud; C[...] summatum est. Otherwise: say to the patient; Sanguis mane in te, [...] fecit Christus in se; Sanguie mane in tua vena, ficut Christus in sua [...] Sanguis mane fixus, sicut Christus quando fuit crucifixus; ter. Otherwise, as followeth.

Christ was borne at Bethelem, and suffered at Jerusalem, where his bloud was troubled. I command thee by the vertue of God, and through

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Cures commenced and finished by witchcraft.

THere was a jolly fellow that took upon him to be a notable Chirurgian, in the dutchy of Mentz, 1567. to whom there resorted a Gentleman that had been vexed with sicknesse, named Elibert, having a kerchiefe on his head, according to the guise of sick folke. But the Chirurgian made him pull off his kerchiefe, and willed him to drink with him freely. The sick man said he durst not; for he was forbidden by physick so to do. Tush (said this cunning man) they know not your disease; be ruled by me, and take in your drink lustily. For he thought that when he was well tippled, he might the more easily beguile him in his bargaine, and make his reward the greater· which he was to receive in part aforehand. When they had well drunk, he called the sick man aside, and told him the greatnes and danger of his disease, and how that it grew by meanes of withcraft, and that it would he universally spread in his house, and among all his cattel, if it were not prevented: and impudently perswaded the sick man to receive c[...]re of him. And after bargain made, he demanded of the sick man, whether he had not any at home, whom he might assuredly trust. The sick man answered, that he had a daughter and a servant. The cousener asked how old his daughter was? The patient said twenty. Well (said the cousener) that is fit for our turn. Then he made the mother and father to kneel on their knees to their daughter, and to desire her in all things to obey the physician, and that she would do in every thing as he commanded her; otherwise her father could not be restored to his health. In which respect her parents humbly besought her on their knees so to do. Then he assigned her to bring him into his lodging her fathers haire, and her mothers, and of all those which he kept in his house, as well of men and woman, as also of his cattel. When she came therewith unto him, according to the match made, and her parents commandment, he lead her down into a low parlour, where having made a long speech, he opened a book that lay on the boord, and layeth thereon two knives acrosse, with much circumstance of words. Then conjureth he, and maketh strange characters, and at length he maketh a circle on the ground, wherein he causeth her to stick one of those conjured knives; and after many more strange words, he maketh her stick the other knife beside it. Then fell down the maid in a swoon for fear; so as he was fain to frote her and put a sop into her mouth, after the receipt whereof she was sore troubled and amazed. Then he made her breasts to be uncovered, so as when they were bare, he dallied

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Another witchraft or knavery, practised by the same Chirurgian.

THis Chirurgian ministred to a noble man, that lay sick of an ague, offering unto him three pieces of a roote to be eaten at three morsels, saying to the first; I would Christ had not been borne; unto the second. I would he had not suffered; unto the third; I would he had not risen againe. And then putting them about the sick mans neck, said; Be of good cheere. And if he lost them, whosoever tooke them up, should therewithall take away his ague. Otherwise; Jesus Christ which was Born, deliver thee from this infirmity † Jesus Christ which died † deliver thee from this infirmity † Jesus Christ which rose againe † deliver thee from this infirmity. Then dayly must be said five Pater nosters and five Aves.

Another experiment for one bewitched.

ANother such cosening physician perswaded one which had a timpany that it was one old viper, and two young maintained in his belly by witchcraft. But being watched, so as he could not convey vipers into his ordure or excrements, after his purgations; at length he told the party, that he should suffer the paines of childbirth, if it were not prevented; and therefore he must put his hand into his breech, and rake out those wormes there. But the mother of the sick party having warning hereof said she could do that her selfe. So the cosener was prevented, and the party died onely of a timpany, and the knave ran away out of the countrey.