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
encounter withcraft by witchcraft for saith he there can be none inconvenience therein because the overthrower of witchcraft assenteth not to the works of the devil And therefore he saith further that it is meritorious so to extinguish and overthrow the devils works As though he should say It maketh no matter though S. Paul say Non facies malum ut inde veniat bonum Thou shalt not do evil that good may come thereof Lombertus saith that witchcraft may be taken away by that meanswhereby it was brought But Gofridus inveyeth sore against the oppugners thereof Pope Nicholas the fifth gave indulgence and leave to bishop Miraties who was so bewitched in his privities that he could not use the gift of venery to seeke remedy at witches hands And this was the clause of his dispensation Vt ex duobus malis fugiatur majus that of two evils the greater should be avoided And so a witch by taking his doublet cured him and killed the other witch as the story saith which is to be seene in M. Mal. and divers other writers CHAP. XX. Who are priviledged from witches what bodies are aptest to be bewitched or to be witches why women are rather witches than men and what they are NOw if you will know who and what persons are priviledged from witches you must understand that they be even such as cannot be bewitched In the number of whom first be the inquisitors and such as exercise publique justice upon them Howbeit a Justice in Essex whom for divers respects I have left unnamed not long since thought he was bewitched in the very instant whiles he examined the witch so as his leg was broken thereby c. which either was false or else this rule untrue or both rather injurious unto Gods providence Secondly such as observe duly the rites ceremonies of the holy church worship them with reverence through the sprinkling of holy water and receiving consecrated salt by the lawful use of candle hallowed on Candlemas day and greene leaves consecrated on palme sunday which things they say the church useth for the qualifying of the devils power are preserved from witchcraft Thirdly some are preserved by their good angels which attend and waite upon them But I may not omit here the reasons which they bring to prove what bodies are the more apt effectual to execute the art of fascination And that is first they say the force of celestiall bodies which indifferently communicated their vertues unto men beasts trees stones c. But this gift and naturall influence of fascination may be increased in man according to his affections and perturbations as through anger feare love hate c. For by hate saith Vairus entereth a firy inflamation into the eye of man which being violently sent out by beames and streames c. infect and bewitch those bodies against whom they are opposed And therefore he saith in the favour of women that is the cause that women are oftner found to be witches than men For saith he they have such an unbridled force of fury and concupiscence naturally that by no meanes it is possible for them to temper or moderate the same So as upon every trifling occasion they like brute beasts fix ther furious eyes upon the party whom they bewitch Hereby it cometh to passe that whereas women having a marvellous fickle nature what griefe soever happeneth unto them immediately all peaceablenesse of minde departeth and they are so troubled with evil humours that out go their venemous exhalatinos ingendred thorough their ill-favoured diet and increased by means of their pernicious excrements which they expel Women are also saith he monethly filled full of superfluous humours and with them the melancholike blood boileth whereof spring vapours and are carried up and conveyed through the nostrels and mouth c. to the bewitching of whatsoever it meeteth For they belch up a certaine breath wherewith they bewitch whomsoever they liâ—t And of all other women leane hollow-eyed old beetlebrowed women saith he are the most infectious Marry he saith that hot subtil and thinne bodies are most subject to be bewitched if they be moist and all they generally whose veines pipes and passages of their bodies are open And finally he saith that all beautiful things whaâ—soever are sooâ— subject to be bewitched as namely goodly young men faire women such as are naturally borne to be rich goodly beasts faire horses ranke corn beautiful trees c. Yea a friend of his told him that he saw one with his eye break a precious stone in peeces And all this he telleth as soberly as though it were true And if it were true honest women may be witches in despight of all inquisitors neither can any avoid being a witch except she lock her selfe up in a chamber CHAP. XXI What miracles withmongers report to have been done by witches words c. contradictions of witchmongers among themselves how beasts are cured hereby of bewitched butter a charme against witches and a counter-charme the effect of charmes and words proved by L. Vairus to be wonderfull IF I should go about to recite all charmes I should take an infinite work in hand For the witching writers hold opinion that any thing almost may be thereby brought to passe and that whether the words of the charm be understandable or not it skilleth not so the charmer gave a steddy intention to bring Lis desire about And then what is it that cannot be done by words For L. Vairus saith that old women have infeebled and killed children with words and have made women with child miscarry they have made men pine away to death they have killed horses deprived sheep of their milk transformed men into beasts flown in the aire tamed and stayed wild beasts driven all noisom cattel and vermine from corne vines and herbs stayed serpents c. and all with words Insomuch as he saith that with certain words spoken in a bulls eare by a witch the bull hath fallen down to the ground as dead Yea some by vertue of words have gone upon a sharpe sword and walked upon hot glowing coles without hurt with words saith he very heavy weights and burthens have been lifted up and with words wild horses and wild bulls have been tamed and also mad dogs with words they have killed wormes and other vermine and staied all manner of bleedings and fluxes with words all the diseases in mans body are healed and wounds cured arrowes are with wonderful strangenesse and cunning plucked out of mens bones Yea saith he there be many that can heal all bitings of dogs or stingings of Serpents or any other poison and all with nothing but words spoken And that which is most strange he saith that they can remedy any stranger and him that is absent with that very sword wherewith they are wounded Yea and that which is beyond all admiration if they stroke the sword upwords with their
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 aâ— Bodin saith was king Childeberts devise and is to thia day of all others the most effectuall For by meanes of that extreame paine they will saith he confesse any thing 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 feaâ— 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 Item if three witnesses do but say Such a woman is a witch then it is a clear case that she is to be executed with death Which matter Bodin saith is not onely certain by the canon and civill lawes but by the opinion of Pope Innocent the wisest Pope as he saith that ever was 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 epoâ—iâ—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 theâ— 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 Item she is not so guilty that confesseth a falshood or ly and dâ—enieth a ruâ—h as she that answereth by â—ircumstance 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 cauâ—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 theâ—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 Item though a conjurer be not to be condemned for curing the diseased by vertue of his art yet must a witch die for the like case 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 â— 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 Bodâ—â— saith without order and not like to the orderly proceeding and formâ—â— 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 heâ— 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 deaâ—â— upon her The onely pitty they shew to a poor woman in this case is that thougâ— she be accused to have slain any body with her inchantments yet if 〈◊〉 can bring â—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 breviâ—ies sake I will passe over thâ— same supposing that the citing of such absurdities may stand for a sufficâ—â—ent confutation thereof Now therefore I will proceed to a more particular order and manner of examinations c. used by the inquisitors and allowed for the most part throughout all nations 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 mâ—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 mendaâ—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 â—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
miracle done at Lions c. What Bodin is I know not otherwise than by report but I am certain this his tale is a fond fable and Bodin saith it was performed at Lions and this man as I understand by profession is a civill lawyer 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 peniteâ—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 iâ— the Scripture Or is it not granted that they make none How chanceth it that we hear not of this bargain in the Scriptures 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 aâ— 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 confâ—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 the delivering of an apple or some such thing to a woman with child they have killed the child in the mothers wombe when nothing was added thereunto which naturally could be noysome or hurtfull 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 foâ— 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 oâ— 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 wâ—â— at Berwick that day that he is accused to have done a murther in Cantâ—â—bury for it might
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 Dâ—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 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 words have had miraculous operation there hath been alwaies the special providence power and grace of God uttered to the strengthening of the faith of Gods people and to the furtherance of the gospel as when the apostle with a word slue Ananias and Saphira But the prophanation of Gods name the seducing abusing and cosening of the people and mans presumption is hereby prohibited as whereby many take upon them after the recital of such names as God in the scripture seemeth to appropriate to himselfe to foreshew things to come to worke miracles to detect fellonies c. as the Cabalists in times past tooke upon them by the ten names of God and his angels expressed in the scriptures to worke wonders and as the papists at this day by the like names by crosses by gospels hanged about their necks by masses by exorcismes by holy water and a thousand consecrated or rather execrated things promise unto themselves and others both health of body and soul. 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 or lively feeling into a body of gold silver bread or wax as is imagined If either priests devils or witches could so do the divine power should be checked and outfaced by magicall cunning and Gods creatures made servile to a witches pleasure What is not to be brought to passe by these incantations if that be true which is attributted to witches and yet they are women that never went to schoole in their lives nor had any teachers and therefore without art or learning poore and therefore not able to make any provision of metals or stones c. whereby to bring to passe strange matters by natural
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
the person of the deity I mean the spirit of sanctification to oppose mans power mans wit mans policy c. which was well signified by that poeticall fiction of the giants who were termed Anguipedes Snakefooted which as Ioachimus Cameravius expoundeth of wicked counsellours to whose filthy perswasions tyrants doe trust as unto their feet and Iames Sadolet interpreteth of philosophers who trusting over much unto their own wits become so bold in challenging praise for their wisdome that in fine all turneth to folly and confusion so I expound of heretikes and schismatikes who ' either by corrupt doctrine or by maintaining precise opinions or by open violence c. assay to overthrow the true religion to break the unity of the church to deny Caesar his homage and God his duty c. and therefore let Iovis fulmen wherewith they were slain assure these that there is Divina ultio due to all such as dare in the ficklenesse of their fancies arrear themselves against the holy spirit of whom sith they are ashamed hereupon earth otherwise they would confidently boldly confesse him both with mouth and pen he will be ashamed of them in heaven where they are like to be so farre from having any society with the saints that their portion shall be even in full and shaken measure with miscreants and infidels And therefore let us if we will discerne and try the spirits whether they be of God or no seek for the illumination of this inlightning spirit which as it bringeth light with it to discover all spirits so it giveth such a fiery heat as that no false spirit can abide by it for fear of burning Howbeit the holy spirit must be in us otherwise this prerogative of trying spirits will not fall to our lot But here some will peradventure move a demand and do aske how the holy spirit is in us considering that Infiniti ad infinitum nulla est proportio neque loci angustia quod immensum est potest circumscribi of that which is infinite to that which is finite there is no proportion neither can that which is unmeasurable be limited or bounded within any précinct of place c. I answer that the most excellent father for Christs sake sendeth him unto us according as Christ promised us in the person of his apostles The comforter saith he which is the holy spirit whom my father will send in my name And as for proportion of that which is infinite to that which is finite c. I wil in no case have it thought that the holy spirit is in us as a body placed in a place terminably but to attribute thereunto as duly belongeth to the deity an ubiquity or universall presence not corporally and palpably but effectually mightily mystically divinely c. Yea and this I may boldly adde that Christ Jesus sendeth him unto us from the father neither is he given us for any other end but to inrich us abundantly with all good gifts and excellent graces and among the rest with the discerning of spirits aright that we be not deceived And here an end FINIS The summe of every chapter contained in the sixteene books of this discovery with the discourse of divels and spirits annexed thereunto The first Booke AN impeachment of witchespower in meteors and elementary bodies tending to the rebuke of such as attribute too much unto them Pag. 1. The inconvenience growing by mens credulity herein with a reproofe of some churchmen which are inclined to the common conceived opinion of witches oâ—nipotency and a familiar example thereof pag. 3. Who they be that are called witches with a manifest declaration of the cause that moveth men so commonly to thinke witches themselves to beleeve that they can hurt children cattell c. with words and imaginations and of cousening witches pag. 5. What miraculous actions are imputed to witches by witchmongers papists and poets pag. 6. 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 pag. 8. A further confutation of witches miraculous and omnipotent power by invincible reasons and authorities with dissuasions from such sond credulity pag. 9. What meanes the name of witches becommeth so famous and how diversly people be opinioned concerning them and their actions pa. 10. Causes that move as well witches themselves as others to thinke that they can work impossibilities with answers to certaine objections where also their punishment by law is touched pag. 11. A conclusion of the first book wherein is foreshewed the tyrannicall cruelty of witchmongers and inquisitors with a request to the reader to peruse the same pag. 12. The second Booke 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 Pag. 13. The order of examination of witches by the inquisitors ibid. Matters of evidence against witches pag. 15. Confessions of witches whereby they are condemned pag. 16. Presumptions whereby witches are condemned pag. 17. Particular interrogatories used by the inquisitors against witches pa. 18. The inquisitors triall of weeping by conjuration pag. 19. Certaine cautions against witches and of their tortures to procure confession pag. 20. The 15. crimes laid to the charge of witches by witchmongers specially by Bodin in Demonomania 22. A confutation of the former surmised crimes patched together by Bodin and the only way to escape the inquisitors hands pag 23. The opinion of Cornelius Agrippa concerning witches of his pleading for a poore woman accused of witchcraft and how he convinced the inquisitors pag. 24. What the feare of death and feeling of torments may force one to do and that it is no marvell though witches condemne themselves by their owne confessions so tyrannically extorted pag. 33. The third Book THe witches bargaine with the divell according to M. Mal. Bodin Nâ—der Daneus Psellus Brastus Hemingius Cumanus Aquinas Bartholomeus Spineus c. Pag. 35. The order of the witches homage done as it is written by lewd inquisitors and peevish witchmongers to the divell in person of their songs and danses and namely of Lavolta and of other ceremones also of their excourses pag. 36. How witches are sommoned to appeare before the divell of their riding in the air of their accompts of their conference with the divell of his supplies and their conference of their farewell and sacrifices according to Daneus Psellus c. 37 That there can no real league be made with the divell the first author of the league and the weake proofes of the adversaries for the same 38. Of the private league a notable table of Bodin concerning a French lady with a confutation pag. 39. A disproofe of their assemblies and of their bargaine pag. 40. A confutation of the objection concerning witches confessions pag. 41. What folly it were for witches