because thou hast denyed thy faith thy health and salvation For thy great disobedience thou art worthy to be condemned Therefore let the divine trinity thrones dominions principats potestats virtutes cherubim and seraphim and all the soules of saints both of men and women condemn thee for ever and be a witnesse against thee at the day of judgement because of thy disobedience And let all creatures of our Lord Jesus Christ say thereunto Fiat fiat fiat Amen And when he is appeared in the crystall stone as is said before bind him with this bond as followeth to wit I conjure thee spirit N. that an appeared to me in this crystall stone to me and to my fellow I conjure thee by all the royall words aforesaid the which did constrain thee to appeare therein and their vertues I charge thee by them all that thou shall not depart out of this crystall stone untill my will being fulfilled thou be licensed to depart I conjure and bind thee spirit N. by that omnipotent God which commanded the angell S. Michaâ—ll to drive Lucifer out of the heavens with a sword of vengeance and to fall from joy to paine and for dread of such paine as he is in I charge thee spirit N. that thou shalt not goe out of the crystall stone nor yet to alter thy shape at this time except I command thee otherwise but to come unto me at all places and in all houres and minutes when and wheresoever I shall call thee by the vertue of our Lord Jesus Christ or by any conjuration of words that is written in this book and to shew me and my friends true visions in this crystall stone of any thing or things that we would see at any time or times and also to goe and fetch me the fairy Sibylla that I may talk with her in all kinde of talk as I shall call her by any conjuration of words contained in this book I conjure thee spirit N. by the great wisdome and divinity of his Godhead my will to fulfill as is aforesaid I charge thee upon pain of condemnation both in this world and in the world to come Fiat fiat fiat Amen I conjure thee spirit N. in this crystall stone by God the father by God the son Jesus Christ and by God the Holy Ghost three persons and one God and by their vertues I conjure thee spirit that thou do goe in peace and also to come again to me quickly and to bring with thee into that circle appointed Sibylia fairie that I may talk with her in those matters that shall be to her honour and glory and so I change thee declare unto her I conjure thee spirit N. by the bloud of the innocent lamb the which redeemed all the world by the vertue thereof I charge thee thou spirit in the crystal stone that thou do declare unto her this message Also I conjure thee spirit N. by all angels and archangels thrones dominations principats potestates virtues cherubim and seraphim and by their vertues and powers I conjure thee N. that thou do depart with speed and also to come again with speed and to bring with thee the fairie Sibylia to appeare in that circle before I doe read the conjuration in this booke seven times Thus I charge thee my will to be fulfilled upon pain of everlasting condemnation Fiat fiat fiat Amen Then the figure aforesaid pinned on thy brest rehearse the words therein and say ✚ Sorthie ✚ Sorthia ✚ Sorthios ✚ then begin your conjuration as followeth here and say I conjure thee Sibylia O gentle virgine of fairies by the mercy of the Holy Ghost and by the dreadfull day of doom and by their vertues and powers I conjure thee Sibylia O gentle virgin of fairies and by all the angels of ♃ and their characters and vertues and by all the spirits of ♃ and ♀ and their characters and vertues and by all the characters that be in the firmanent and by the king and queen of fairies and their vertues and by the faith and obedience that thou bearest unto them I conjure thee Sibylia by the bloud that ran out of the side of our Lord Jesus Christ crucified and by the opening of heaven and by the renting of the Temple and by the darknesse of the Sunne in the time of his death and by the rising up of the dead in the time of his resurrection and by the Virgin Mary Mother of our Lord Jesus Christ and by the unspeakable name of God Tetragrammaton I conjure thee O Sibylia O blessed and beautifull Virgine by all the riall words aforesaid I conjure thee Sibylia by all their vertues to appeare in that circle before me visible in the form and shape of a beautifull woman in a bright and white vesture adorned and garnished most fair and to appeare to me quickly without deceit or tarrying and that thou faile not to fulfill my will and desire effectually For I will choose thee to be my blessed virgin and will have common copulation with thee Therefore make hast and speed to come unto me and to appear as I have said before To whom be honor and glory for ever ever Amen The which done and ended if thee come not repeat the conjuration till they doe come for doubtlesse they will come And when shee is appeared take your censers and incense her with frankincense then bind her with the bond as followeth I doe conjure thee Sibylia by God the Father God the Son and God the Holy Ghost three persons and one God and by the blessed virgine Mary mother of our Lord Jesus Christ and by all the whole and holy company of heaven and by the dreadfull day of doome and by all angels and archangels thrones dominations principates potestates virtutes cherubim and seraphim and their vertues and powers I conjure thee and binde thee Sibylia that thou shalt not depart out of the circle wherein thou art appeared nor yet to alter thy shape except I give thee licence to depart I conjure thee Sibylia by the bloud that ran out of the side of our Lord Jesus Christ crucified and by the vertue hereof I conjure thee Sibylia to come to me and to appeare to me at all times visibly as the conjuration of words leadeth written in this book I conjure thee Sibylia O blessed Virgine of fairies by the opening of heaven and by the renting of the Temple and by the darknesse of the Sun at the time of his death and by the rising of the dead in the time of his glorious resurrection and by the unspeakable name of God ✚ Tetragrammaton ✚ and by the king and queen of fairies and by their vertues I conjure thee Sibylia to appeare before the conjuration be read over four times and that visibly to appeare as the conjuration leadeth written in this book and to give mee good counsell at all times and to come by treasures hidden in the earth and all other things
distinguished A day naturall is the space of foure and twenty houres accounting the night withall and beginneth at one of the clocke after midnight An artificiall day is that space of time which is betwixt the rising and falling of the ☉ c. All the rest is night 〈◊〉 beginneth at the ☉ rising Hereafter followeth a table shewing how the day and the night is divided by houres and reduced to the regiment of the planets The division of the day and the planetary regiment The division of the night and the planetary regiment CHAP. VII The characters of the angels of the seven days with their names of figures scales and periapts These figures are called the scales of the earth without the which no spirit will appeare except thou have them with thee CHAP. VIII An experiment of the dead FIrst fast and pray three dayes and abstaine thee from all filthynesse go to one that is new buried such a one as killed himselfe or destroyed himselfe willfully or else get thee promise of one that shall be hanged and let him sweare an oath to thee after his body is dead that his spirit shall come to thee and do thee true service at thy commandements in all dayes houres and minuts And let no persons see thy doings but thy fellow And about eleven a clocke in the night goe to the place where he was buried and say with a bold faith and hearty desire to have the spirit come that thou doest call for thy fellow having a candle in his left hand and in his right hand a crystall stone and say these words following the master having a hazell wand in his right hand and these names of God written thereupon Tetragrammaton ✚ Adonay ✚ Agla ✚ Craton ✚ Then strike three strokes on the ground and say Arise N. Arise N. Arise N. I conjure thee spirit N. by the resurrection of our Lord Jesu Christ that thou do obey to my words and come unto me this night verily and truly as thou beleevest to be saved at the day of judgement And I will swear to the an oath by the perill of my soule that if thou wilt come to me and appeare to me this night and shew me true visions in this crystall stone and fetch me the fairie Sibylia that I may talke with her visibly and she may come before me as the conjuration leadeth and in so doing I will give thee an almesse deed and pray for thee N. to my Lord God whereby thou mayest be restored to thy salvation at the resurrection day to be received as one of the elect of God to the everlasting glory Amen The master standing at the head of the grave his fellow having in his hands the candle and the stone must begin the conjuration as followeth and the spirit will appeare to you in the crystall stone in a faire forme of a child of twelve yeares of age And when he is in feele the stone and it will be hot and feare nothing for he or she will shew many delusions to drive you from your worke Feare God but feare him not This is to constraine him as followeth I conjure thee spirit N. by the living God the true God and by the holy God and by their vertues and powers which have created both thee and me and all the world I conjure thee N. by these holy names of God Tetragrammaton ✚ Adonay ✚ Algramay ✚ Saday ✚ Sabaoth ✚ Plaâ—â—both ✚ Panthon ✚ Craton ✚ Neupuraton ✚ Deus ✚ Homo ✚ Omnipotens ✚ Simpiternus ✚ Ysus ✚ Terra ✚ Vnigeniius ✚ Salvator ✚ Via ✚ Vita ✚ Manus ✚ Fons ✚ Origo ✚ Filius ✚ And by their vertues and powers and by all their names by the which God gave power to man both to speak or think so by their vertues and powers I conjure thee spirit N. that now immediately thou doe appeare in this crystall stone visibly to me and to my fellow without any tarrying or deceipt I conjure thee N. by the excellent name of Jesus Christ A and Ω the first and the last For this holy name of Jesus is above all names for in this name of Jesus every knee doth bow and obey both of heavenly things earthly things and infernall And every tongue doth confesse that our Lord Jesus Christ is in the glory of the Father neither is there any other name given to man whereby he must be saved Therefore in the name of Jesus of Nazareth and by his nativity resurrection and ascension and by all that appertaineth unto his passion and by their vertues and powers I conjure the spirit N. that thou doe appeare visible in this crystall stone to me and to my fellow without any dissimulation I conjure thee N. by the blood of the innocent lambe Jesus Christ which was shed for us upon the crosse for all those that doe beleeve in the vertue of his bloud shall be saved I conjure thee N. by the vertues and powers of all the royall names and words of the living God of me pronounced that thou be obedient unto me and to my words rehearsed If thou refuse this to doe I by the holy trinity and by their vertues and powers doe condemne thee thou spirit N. into the place where there is no hope of remedy or rest but everlasting horror of paine there dwelling and a place where there is pain upon pain dayly horribly and lamentably thy pain to be there augmented as the starres in the heaven and as the gravell or sand in the Sea except thou spirit N. doe appeare to me and to my fellow visibly immediately in this crystall stone and in a fair form and shape of a childe of twelve yeares of age and that thou alter not thy shape I charge thee upon pain of everlasting condemnation I conjure thee spirit N. by the golden girdle which girdeth the loins of our Lord Jesus Christ so thou spirit N. be thou bound into the perpetuall paines of hell fire for thy disobedience and unreverent regard that thou hast to the holy names and words and his precepts I conjure thee N. by the two edged sword which Iohn saw proceed out of the mouth of the Almighty and so thou spirit N. be torne and cut in peeces with that sword and to be condemned into everlasting pain where the fire goeth not out and where the worm dyeth not I conjure thee N. by the heavens and by the celestiall city of Ierusalem and by the earth and the sea and by all things contained in them and by their vertues and powers I conjure thee spirit N. by the obedience that thou dost owe unto the principall prince And except thou spirit N doe come and appear visibly in this crystall stone in my presence here immediately as it is aforesaid Let the great curse of God the anger of God the shadow and darknesse of death and of eternall condemnation be upon thee spirit N. for ever and ever
almost incredible how imagination shall abuse such as aâ—â— 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 plainly appear also if you read Aristotle De somnio 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 withoâ—â— 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 withiâ— 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 weâ—â— but asked Whether she would be contented to be hanged one yeâ— hence upon condition her displeasure might be wreaked upon her eâ—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 coâ—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 furthâ—â— 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 thâ—â— in that case there is no place for cirminall action And the law saith thâ—â— 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 coâ—demned upon presumptions And where it is objected and urged thâ— Since God onely knoweth the thoughts there is none other way of prooâ— but by confession It is answered thus in the law to wit Their confession in this case containeth an outward act and the same impossible both in the law and nature and also unlikely to be true and therefore Quod verisimile non est attendi non debet So as though their confessions may be worthy of punishment as whereby they shew a will to commit such mischief yet not worthy of credit as that they have such power For Si factum absit solaque opinione laborent estultorum genere sunt If they confesse a fact performed but in opinion they are to be repuâ—ed among the number of fooles Neither may any man be by law condemned for criminall causes upon presumptions nor yet by single witnesses neither at the accusation of a capitall enemy who indeed is not to be admitted to give evidence in this case though it please M. Mâ—l and Bodin to affirme the contrary But beyond all equity these inquisâ—â—ors have shifts and devises enough to plague and kill these poor soules for they say their â—ault is greatest of all others because of their carnall copulation with the devill and therefore they are to be punished as heâ—eticks four nannes of waies to wit with excommunication deprivation losse of goods and also with death And indeed they find law and provide meanes thereby to maintaine this their bloudy humor For it is writâ—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 seek nor beleeve to have salvation at the hands of devils but by them they are onely deceived the instruments of their fantasie being corrupted and so infatuated that they suppose confesse and say they can do that which is as farre beyond tâ—eir power and nature to do as to killâ— man at Yorke before noon when they have been seen at London in that morning c. But if these latter idolaters whose idolatry is spirituall and committed onely in mind should be punished by death then should every covetous man or other that setteth his affection any way too much upon an earthly creature be executed and yet perchance the witch might escape-scot-free
in christendome even of â—ate daies to be one of those kind of witches so as he could when â—e â—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 and through out all Asia as marchant strangers have reporteed to him For Anno Domini 1542 when Sultan Solimon reigned there was such force and multitude of these kind of wolves in Constantinople that the Emperour drave together in one stock 150. of them which departed out of the city in the presence of all the people To perswade us the more throughly herein he saith that in Livonâ—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 remainâ— 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 Bajanuâ— a Iew being the sonne of Simeoâ— 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 saâ—â—â— to the people I trowe and not to the cattle of Israel If you observe noâ— my commandements I will send among you the beasts of the fâ—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 neâ—â—â— 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 mâ—â—â—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 aâ— 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 â—amme in a windoâ— which indeed is as possible as a camell to go through a needles eye Iteâ— he saith that divers witches at Vâ—rnon turned themselves into cats anâ— both committed and received much hurt But at Argentine there was â— wonderfull matter done by three witches of great wealth who transformâ—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 anâ— Vlysses his companions inveying against Chrysostome who rightly interpreteth Homers meaning to be that Vlysses his people were by the harlot Circes made in their brutish manners to resemble swine 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 â—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 wife was turned into a stone by the Devil Whereby he sheweth his grosse ignorance As though God that commanded Lot upon pain of death not
aures Good Lord how light of credit is the wavering mind of man How unto tales and lies his eares attentive all they can 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 thâ—â— 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 thâ—â— 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 wiâ—â— 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 Bodâ—â— M. Mal. the witch the asse the masse the merchants the inquisâ—â—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 courtesâ—â— 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 place in the air and so I think should the forme of a man do also For to bring the body of a man without feeling into such a thine airy nature as that it can neither be seen nor felt it may well be unlikely but it is very impossible for the air is inconstant and continueth not in one place So as this airy creature would soon be carried into another region as else where I have largely proved But indeed our bodies are visible sensitive and passive and are indued with many other excellent properties vvhich all the devills in hell are not able to alter neither can one haire of our head perish or fall away or be transformed without the speciall providence of God Almighty 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 disagreeâ—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 conâ—ederate with old witches I for my part wonder most how they can â—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 â—nd yet Hermes Trismegistus thinketh he hath good authority and reason 〈◊〉 say Aliud corpus quam humanum non capere animam humanam nec fas esse in corpus animae ratione carentis animam rationalem corruere that is An humane soule cannot receive any other than an humane body nor yet can light into a body that wanteth reason of mind But S. Iames saith The body without the spirit is dead And surely when the soul is departed from the body the life of man is dissolved and therefore 〈◊〉 wished to be dissolved when he would have been with Christ. The body of man is subject to divers kinds of agues sicknesses and infirmities whereunto an asses body is not inclined and mans body must be fed with bread c. and not with hay Bodins asse-headed man must either eat hay or nothing as appeareth in the story Mans body also is subject unto death and hath his daies numbred If this fellow had died in the mean time as his hour might have been come for any thing the devils the witch or Bodin knew I marvell then what would have become of this asse or how the witch could have restored him to shape or whether he should have risen at the day of judgement in an asses body and shape For Paul saith that that very body which is sowne and buried a naturall body is raised a spirituall body The life of Jesus is made manifest in our â—â—rall flesh and not in the flesh of an asse God hath endued every man and every thing with his proper nature substance forme qualities and gifts and directeth their wayes â— 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
in opinion when he saith Scientiâ—m foeminarum in veneficiis praevalere To be short Augustine Livie Vaâ—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 Somnie terrores mugicos miracula sagas Nocturnos lemures portentaque Thessala rider These dreames and terrors magicall These miracles and witches Night-walking sprites or Thessal bugs Esteem them not two rushes 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 Democriâ—â—â— 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 Adincanâ—iâ—â— 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 abâ—â—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. non bospes ab hospite tutus Non socer à genero fratrum quoque gratia rara est Imminet exitio vir conjugis illa mariti Lurida terribiles miscent aconita novercae Filius ante diem patrios inquirit in annos The travelling guest opprest Doth stand in danger of his host The host eke of his guest The father of his son-in-law Yea rare is seen to rest 'Twixt brethren love and amity And kindnesse void of strife The husband seeks the goodwifes death And his again the wife Ungentle stepdames grizly poi son temper and do give The son too soon doth aske how long His father is to live The monk that poisoned king Iohn was a tight Veneficus toâ— both a witch and a murtherer for he killed the king with poison 〈◊〉 perswade the people with lies that he had done a good and a meritorious act and doubtlesse many were so bewitched as they thought he did very well therein Antonius Sabellicus writeth of a horrible poisoning murther commited by women at Rome where were executed after due conjunction 170. women at one time besides 20. women of that consort who were poison with that poisoned which they had prepared for others 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 â—â—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 â—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 our parts would have killed five poor women before we would suspect 〈◊〉 rich butcher 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 Veneficâ—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 comâ—â—â— 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 stealâ— 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
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 deteâ—â— of cosenage so likewise a Dutchman at Maidstone long after he hâ—â— 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 sobâ—â—bed chiefly by the perswasion of Nicasius Vander Sceure the â—â—â—nister of the Dutch church there Iohn Stikelbow whom as it is there said God made the instrument to cast out the devils and four other credible persons of the Dutch church The history is so strange and so cunningly performed that had not his knavery afterwards brought him into suspicion he should have gone away unsuspected of this fraud A great many other such miracles have been lately printed whereof divers have been bewraied all the residue doubtlesse if triall had been made would have been found like unto these But some are more finely handled than othersome Some have more advantage by the simplicity of the audience some by the majesty and countenance of the confederates as namely that cosening of the holy maid of Kent Some escape utterly unsuspected some are prevented by death so as that way their examination is untaken Some are weakly examined but the most part are so reverenced as they which suspect them are rather called to their answers than the others 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 Romaâ—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 an inveterate opinion received of their elders without due examination of the circumstance 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 inventâ—r and author though not the personal executioner in manner and forâ—â— 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 matâ—â—â— concerning spirits when the Apostles themselves were so farre from knowing them as even after the resurrection of Christ having heard hâ—â— 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 hâ—â— flesh and bones the which he said Thomas might see to be in hâ—â— 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 condeâ—â—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 appearâ—â—â— in Luk. 24. and in Mark 16 as also in Matth. 14. where the Apostles aâ—â— disciples were all deceived taking Christ to be a spirit when he walked on the sea And why might not they be deceived herein as vvell as in that they thought Christ had spoken of a temporal kingdome when he preached of the kingdome of heaven Which thing they also much misconceived as likewise when he did bid them beware of the leaven of the Pharisees they understood that he spake of material bread 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 â—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 CHAP. VI. Apollo who was callâ— 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 spiritâ— 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 thereâ—â— 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 â—â—roneous opinions in that it appeareth in record that such men were skilful in Augurie did take upon them to give oracles at Delphâ—â— 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 thoughtâ— 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 damaâ—â— on nor without danger of death suspect the fraud Nay what 〈◊〉 will yet confesse they were idols though the wiers that made their â—â—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 â—â—dulity have published lies which are confuted by Aristotle and Scriptures PLutarch Livy and Valerius Maximus with many other grave â—â—â—thors being abused with false reports write that in times past beâ—â— spake and that images could have spoken and wept and did let 〈◊〉 drops of blood yea and could walke from place to place which thâ— say was done by procuration of spirits But I rather think with Aristole that it was brought to passe Hominum sacerdotum deceptionibus to wit by the cosening art of crafty knaves and priests And therefore let us follow Esaies advise who saith When they shall say unto you enquire of them that have a spirit of divination and at the soothsayers which whisper and mâ—mble in your eares to deceive you c. enquire at your own God c. And so let us do And here you see they are such as runne into corners and cosen the people with lies c. For if they could do as they say they could not aptly be called liers neither need they to go into corners to whisper c. 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
hope of â—â—ehiedy but everylasting condemnation and honor and paine upon paine daily horribly and lamentably the paines there to be augmented so thicke as the stars in the firmament and as the gravell sand in the sea except thou spirit of N. obey me N. as is afore rehearsed else I N. do condemne the spirit of N. into the pit of everlastâ—ng condemnation Fiat fiat Amen Also I conjure thee and constraine the spirit of N. by all angels archangels thrones dominations principats porestats virtutes cherubim and seraphim and by the foure evangelist Matthew Marke Luke and Iohn and by all things contained in the old law and the new and by their vertues and by the twelve apostles and by all patriarchs prophets martyrs confessors virgins innocents and by all the elect and chosen is and shall be which followeth the lambe of God and by their vertues and powers I conjure and constraine the spirit of N. strongly to have common talke with me at all times and in all dayes nights houres and minutes and to talke in my mother tongue plainely that I may heare it and understand it declaring the truth unto me of all things according to thine oath and promise else to be condemned for ever Fiat fiat Amen Also I conjure and constraine the spirit of N. by the golden girdle which girdeth the loines of our Lord Jesus Christ so thou spirit of N. be thou bound and cast into the pit of everlasting condemnation for thy great disobedience and unreverent regard that thou hast to the holy names and words of God almighty by me pronounced Fiat Amen Also I conjure constraine command and binde the spirit of N. by the two edged sword which Iohn saw proceed out of the mouth of God almighty except thou be obedient as is aforesaid the sword cut thee in peeces and condemne thee into the pit of everlasting paines where the fire goeth not out and where the worme dieth not Fiat fiat fiat Amen Also I conjure and constraine the spirit of N. by the throne of the Godhead and by all the heavens under him and by the celestiall city new Ierusalem and by the earth by the sea and by all things created and contained therein and by their vertues and powers and by all the infernalls and by their vertues and powers and by all things contained therein and by their vertues and powers I conjure and constraine the spirit of N. that now immediatly thou be obedient unto me at all times hereafter and to those words of me pronounced according to thine oath and promise else let the great curse of God the anger of God the shadow and darkenesse of everlasting condemnation be upon thee thou spirit of N. for ever and ever because thou hast denied thine health thy faith and salvation for the great disobedience thou art worthy to be condemned Therefore let the divine trinity angels and archangels thrones dominations principats â—potestaâ—es virtutes cherubim and seraphim and all the soules of the saints that shall stand on the right hand of our Lord Jesus Christ at the generall day of judgement condemne the spirit of N. for ever and ever and be a witnesse against thee because of thy great disobedience in and against thy promises Fiat fiat Amen Being thus bound he must needs be obedient unto thee whether he will or no prove this And here followeth a bond to call him to your N. and to shew you true visions at all times as in the houre of ♄ to bind or inchant any thing and in the houre of ♃ for peace and concord in the houre of ♂ to marre to destroy and to make sicke in the houre of the ☉ to bind tongues and other bonds of men in the houre of ♀ to increase love joy and good will in the houre of ☿ to put away enimity or hatred to know of theft in the houre of the ☽ for love goodwill and concord ♄ lead ♃ tinne ♂ iron ☉ gold ♀ copper ☿ quicksiver ☽ silver c. CHAP. XIX This bond as followeth is to call him into your crystall stone or glasse c. ALso I do conjure thee spirit N. by God the father by God the sonne and by God the holy ghost A and Ω the first and the last and by the latter day of judgement of them which shall come to judge the quicke and the dead and the world by fire by their vertues and powers I constraine thee spirit N. to come to him that holdeth the crystall stone in his hand and to appeare visibly as hereafter followeth Alsoâ— I conjure thee spirit N. by these holy names of God ✚ Tetragrammaton ✚ Adonay ✚ El ✚ Ousion ✚ Agla ✚ Iesus ✚ of Nazareth ✚ and by the vertues thereof and by his nativity death buriall resurrection and ascension and by all other things appertaining unto his passion and by the blessed virgin Mary mother of our Lord Jesus Christ and by al the joy which she had when she saw her sonne rise from death to life and by the vertues and powers thereof I constraine thee spirit N. to come into the crystall stone and to appeare visibly as hereafter shall be declared Also I conjure thee N. thou spirit by all angels archangels thrones dominations principats potestats virtues cherubim and seraphim and by the ☉ ☽ ♄ ♃ ♂ ♀ ☿ and by the twelve signes and by their vertues and powers and by al things created and confirmed in the firmament and by their vertues and powers I constraine thee spirit N. to appeare visibly in that crystall stone in faire forme and â—hape of a white angell a greene angell a blacke angell a man a woman boy a maiden virgine a white grayhound a divell with great hornes without any hurt or danger of our bodyes or soules and truly to imforme and shew unto us true visions of all things in that crystall stone according to thine oath and promise and that without any hindrance or tarrying to appeare visibly by this bond of words read over by 〈◊〉 three times upon paine of everlasting condemnation Fiat fiat Amen Then being appeared say these words following I conjure thee spirit by God the father that thou shew true visions in that crystall stone where there be any N. in such a place or no upon paine of everlasting condemnation Fiat Amen Also I conjure thee spirit N. by God the sonne Iesus Christ that thou doe shew true visions unto us whether it be gold or silver or any other metals or whether there were any or no upon paine of condemnation Fiat Amen Also I conjure thee spirit N. by God the Holy ghost the which doth sanctifie all faithfull soules and spirits and by their vertues and powers I constraine thee spirit N. to speake open and to declare the true way how we may come by these treasures hidden in N. how to have it in our custody who are the keepers thereof and how many there
the time of popery a usuall matter to desire sicke people in their death beds to appeare to them after their death and to reveale their estate The fathers and ancient doctors of the church were too credulus herein c. Therefore no marvell though the common simple sort of men and least of all that women be deceived herein God in times past did send downe visible angels appearances to men but now he doth not so Through ignorance of late in religion it was thought that every churchyard swarmed with soule and spirits but now the word of God being more free open and known those conceits and illusions are made more manifest and apparent c. The doctors councels and popes which they say cannot 〈◊〉 have confirmed the walking appearing and raising of soules 〈◊〉 where find they in the scriptures any such doctrine And who certified them that those appearances were true Truly all they cannot bring to passe that the lies which have beene spread abroad herein should 〈◊〉 beginne to be true though the pope himselfe subscribe seale and sweare thereunto never so much Where are the soules that swarmed in times past Where are the spirits Who heareth their noyses Who seeth their visions Where are the soules that made such moane for trenâ—â—s where by to be eased of the palmes in purgatory Are they all gone into Italy because masses are growne deere here in England Marke welâ— this illusion and see how contrary it is unto the word of God Consider how all papists beleeve this illusion to be true and how all 〈◊〉 driven to say it is was popish illusion Where be the spirits that 〈◊〉 to have buriall for their bodies For many of those walking soules 〈◊〉 about their bâ—stnes Do you not thinke that the papists shew nor 〈◊〉 selves Godly divines to preach and teach the people such doctrine 〈◊〉 to insert into their divine service such fables as are read in their 〈◊〉 church all scripture giving place thereto for the time You shall see 〈◊〉 lessons read there upon S. Stevens day that Gamaliel Nichodemus 〈◊〉 man and Abdias his sonne with his friend S. Steven appeared 〈◊〉 priest called Sir Lucian requesting him to remove their bodies and to bury them in some better place for they had lien from the time of their death untill then being in the raigne of Honorius the emperors to 〈◊〉 foure hundred yeares buried in the field of Gamaliel who in that 〈◊〉 said to Sir Lucian Non insi selummodo causa solicitus sum sed potius 〈◊〉 illis qui meâ—um sunt that is I am not only carefull for my selfe but chiefely for those my friends that are with me Whereby the whole course may be perceived to be a false practise and a counter-felt vision or rather a lewd invention For in heaven mens soules remaine not in sorrow and care neither studie they there how to compasse and get a worship full buriall here in earth If they did they would not have foreflowed it so long Now therefore let us not suffer our selves to be abused any longer either with conjuring priests or melancholicall witches but be thankfull to God that hath delivered us from such blindnesse and error CHAP. XL. Cardanus opinion of strange noises how counterfeit visions grow to be credited of popish appearances of pope Boniface CArdanus speaking of noises among other things saith thus A noise is heard in your house it may be a mouse a cat or a dog among dishes it may be a counterfeit or a theafe indeed or the sault may be in your eares I could recite a great number of tales how men have even forsaken their houses because of such apparitions and noises and all hath beene by meere and ranke knavery And wheresoever you shall heare that there is in the night season such rumbling and fearefull noises be you well assured that it is flat knavery performed by some that seemeth most to complaine and is least mistrusted And hereof there is a very art which for some respects I will not discover The divell seeketh dayly as well as nightly whom he may devour and can do his feats as well by day as by night or else he is a young divell and a very bungler But of all other couseners these conjurors are in the highest degree and are most worthy of death for their blasphemous impiety But that these popish visions and conjurations used as well by papists as by the popes themselves were meere cousenages and that the tales of the popes recited by Bruno and Platinâ—â— of their magicall devices were but plaine cousenages and knaveries may appeare by the history of Bonifacius the eight who used this kinde of inchantment to get away the popedome from his predecessor Coelestinus He counterfeitted a voyce through a cane reed as though it had come from heaven persvading him to yeeld up his authority of popeship and to institute therein one Bonifacius a worthy man otherwise he threatened him with damnation And therefore the foole yeelded it up accordingly to the said Bonifacius An. 1264. of whom it was said He came in like a fox lived like a woolfe and died like a dog There be innumerable examples of such visions which when they are not detected goe for true stories and therefore when it is answered that some are true tales and some are false untill they be able to shew forth before your eyes one matter of truth you may reply upon them with this distinction to wit visions tryed are false visions undecided and untryed are true CHAP. XLI Of the noise or sound of eccho of one that narrowly escaped droâ—â—ning thereby c. ALas how many naturall things are there so strange as to many seeme miraculous and how many counterfeit matters are there that to the simple seem yet more wonderfull Cardane telleth of one Comansis who comming late to a rivers side not knowing where to passe over cried out alowd for some body to shew him the foordâ— who hearing an eccho to answer according to his last word supposing it to be a man that answered him and informed him of the way he passed through the river even there where was a deepe whirlepoole so as he hardly escaped with his life and told his friends that the divell had almost persuaded him to drowne himselfe And in some places these noises of eccho are farre more strange than other specially at Ticinum in Italy in the great hall where it rendereth sundry and manifold noises or voyces which seeme to end so lamentably as it were a man that lay a dying so as few can be persuaded that it is the eccho but a spirit that answereth The noise at Winchester was said to be a very miracle and much wondering was there at it about the yeare 1569 though indeed a meere naturall noise ingendered of the wind the concavity of the place and other instrumentall matters helping the sound to seeme strange to the
and estimation many years having cousened and abused the whole realm in so much as there came to her witchmongers from all the furthest parts of the land she being in divers books set out with authority registred and chronicled by the name of the great witch of Rochester and reputed among all men for the chief ringleader of all other witches by good proof is â—ound to be a meer cousener confessing in her death bed freely without compulsion or inforcement that her cunning consisted only in deluding deceiving the people saving that shee had towards the maintenance of her credit in that cousening trade some sight in physick and surgery and the assistance of a friend of hers called Heron a professor thereof And this I know partly of mine owne knowledge and partly by the testimony of her husband and others of credit to whom I say in her death bed and at sundry other times she protested these things and also that she never had indeed any materiall spirit or divell as the voice went nor yet knew how to work any supernaturall matter as she in her life time made men beleeve shee had and could doe The like may be said of one T. of Canterbury whose name I will not literally discover who wonderfully abused many in these parts making them think he could tell where any thing lost bâ—came with divers other such practises whereby his fame was far beyond the others And yet on his death bed he confessed that he knew nothing more then any other but by sleight and devices without the assistance of any divell or spirit saving the spirit of cousenage and this did he I say protest before many of great honesty crediâ— and wisdome who can witnesse the same and also gave him good commendations for his godly and honest end Again who will maintaine that common witchcrafts are not cousenages when the great and famous witchcrafts which had stolne credit not only from all the common people but from men of great wisdome and authority are discovered to be beggerly sleights of cousening varlots Which otherwise might and would have remained a perpetuall objection against me Were there not three images of late years found in a dunghill to the terrour and astonishment of many thousands In so much as great matters were thought to have been pretended to be done by witchcraft But if the Lord preserve those persons whose destruction was doubted to have been intended thereby from all other the lewd practises and attempts of their enemies I feare not but they shall easily withstand these and such like devises although they should indeed be practised against them But no doubt if such bables could have brought those matters of mischief to passe by the hands of traitors witches or papists we should long since have been deprived of the most excellent jewell and comfort that we enjoy in this world Howbeit I confesse that the fear conceipt and doubt of such mischievous pretenses may breed inconvenience to them that stand in awe of the same And I wish that even for such practises though they never can or doe take effect the practisers be punished with all extremity because therein is manifested a traiterous heart to the Queen and a presumption against God But to return to the discovery of the foresaid knavery and witchcraft So it was that one old cousener wanting mony devised or rather practised for it is a stale devise to supply his want by promising a young Gentleman whose humor he thought would that way be well served that for the sum of forty pounds he would not fail by his cunning in that art of witchcraft to procure unto him the love of any three women whom he would name and of whom he should make choice at his pleasure The young Gentleman being abused with his cunning devices and too hastily yeelding to that motion satisfied this cunning mans demand of money Which because he had it not presently to disburse provided it for him at the hands of a friend of his Finally this cunning man made the three puppets of wax c. leaving nothing undone that appertained to the cousenage untill he had buried them as you have heard But I omit to tell what adoe was made hereof and also what reports and lies were bruited as what white dogs and black dogs there were seene in the night season passing through the watch mawgre all their force and preparation against them c. But the young Gentleman who for a little space remained in hope mixed with joy and love now through tract of time hath those his felicities powdered with doubt and despaire For in stead of atchieving his love he would gladly have obtained his mony But because he could by no means get either the one or the other his money being in hucksters handling and his sure in no better forwardnesse hee revealed the whole matter hoping by that means to recover his money which he neither can yet get again not hath payed it where he borrowed But till triall was had of his simplicity or rather fully herein he received some trouble himselfe hereabout though now dismissed CHAP. IIII. Of one that was so bewitched that he could read no Scriptures but canonicall of a divell that could speak no Latine a proof that witchcraft is flat cousenage HEre I may aptly insert another miracle of importance that happened within the compasse of a childes remembrance which may induce any reasonable body to conceive that these supernaturall actions are but fables and cousenages There was one whom for some respects I name not that was taken blind deaf and dumb so as no Physitian could help him That man forsooth though he was as is said both blind dumb and deaf yet could he read any canonicall Scriptures but as for apocrypha hee could read none wherein a Gods name consisted the miracle But a leaf of apocrypha being extraordinarily inserted among the canonicall scriptures he read the same as authentick wherein his knavery was bewrayed Another had a divell that answered men so all questions Mary her divell could understand no Latine and so was shee and by such meanes all the rest may be bewrayed Indeed our witching writers say that certaine divels speake onely the language of that countrey where they are resiant as French or English c. Furthermore in my conceipt nothing proveth more apparently that witchcraft is cousenage and that witches instruments are but ridiculous bables and altogether void of effect than when learned and godly Divines in their serious writings produce experiments as wrought by witches and by divels at witches commandements which they expound by miracles although indeed meer trifles Whereof they conceive amisse being overtaken with credulity CHAP. V. Of the divination by the sive and sheers and by the book and key Hemingius his opinion thereof confuted a bable to know what is a clock of certain jugling knacks manifold reasons for the overthrow of witches and conjurors and