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
magicke old and stiffe and therefore not nimble-handed to deceive your eye with legierdemaine heavy and commonly lame and therefore unapt to flie in the aire or to dance with the fairies sad melancholike sullen and miserable and therefore it should be unto them Invita Minerva to bancket or dance with Minerva or yet with Herodias as the common opinion of all writers herein is On the other side we see they are so malicious and spitefull that if they by themselves or by their devils could trouble the elements we should never have fair weather If they could kill men children or cattel they would spare none but would destroy and kill whole countries and housholds If they could transferre corne as is affirmed from their neighbours field into their owne none of them would be poore none other should be rich If they could transforme themselves and others as it is most constantly affirmed oh what a number of apes and owls should there be of us If Incubus could beget Merlins among us we should have a jolly many of cold prophets CHAP. IV. Why God forbad the practise of witchcraft the absurdity of the law of the twelve tables whereupon their estimation in miraculous actions is grounded of their wonderous works THough it be apparent that the Holy Ghost forbiddeth this art because of the abuse of the name of God and the cosenage comprehended therein yet I confesse the customes and laws almost of all nations do declare that all these miraculous works before by me cited and many other things more wonderfull were attributed to the power of witches The which lawes with the executions and judicials thereupon and the witches confessions have beguiled almost the whole world What absurdities coÌ„cerning witchcraft are writteÌ„ in the law of the twelve tables which was the highest and most ancient law of the Romans Whereupon the strongest argument of witches omnipotent power is framed as that the wisdome of such lawgivers could not be abused Whereof me thinks might be made a more strong argument on our side to wit if the chief and principall lawes of the world be in this case ridiculous vaine false incredible yea and contrary to Gods law the residue of the laws and arguments to that effect are to be suspected If that argument should hold it might prove all the popish lawes against protestants and the heathenish princes lawes against christians to be good and in soree for it is like they would not have made them except they had been good Were it not think you a strange proclamation that no man upon paine of death should pull the moon out of heaven And yet very many of the most learned witchmongers make their arguments upon weaker grounds as namely in this forme and manner We find in poets that witches wrought such and such miracles Ergo they can accomplish and do this or that wonder The words of the law are these Qui fruges incantasset poenas dato Neve alienam segetem pellexeris excantando neque incantando Ne agrum defruganto the sense whereof in English is this Let him be executed that bewitcheth corne Transferre not other mens corn into thy ground by inchantment Take heede thou inchant not at all neither make thy neighbours field barren he that doth these things shall dye c. CHAP. V. An instance of one arraigned upon the law of the twelve Tables wher-the said law is proved ridiculous of two witches that could do wonders ALthough among us we think them bewitched that wax suddenly poor and not them that growe hastily rich yet at Rome you shall understand that as Plinie reporteth upon these articles one C. Furius Cressus was convented before Spurius Albinus for that he being but a little while free and delivered from bondage occupying onely tillage grew rich on the sudden as having good crops so as it was suspected that he transferred his neighbours corne into his fields None intercession no delay none excuse no denial would serve ' neither in jest nor derision nor yet through â—sober or honest means but he was assigned a peremptory day to answer for life And therefore fearing the sentence of condemnation which was to be given there by the voice and verdict of three men as we here are tried by twelve made his appearance at the day assigned and brought with him his ploughes and harrowes spades and shovels and other instruments of husbandry his oxen horses and working bullocks his servants and also his daughter which was a sturdy wench and a good houswife and also as Piso reporteth well trimmed up in apparell and said to the whole bench in this wise Lo here my Lords here I make my appearance according to my promise and your pleasures presenting unto you my charmes and witchcrafts which have so inriched me As for the labour sweat watching care and diligence which I have used in this behalfe I cannot shew you them at this time And by this meanes he was dismissed by the consent of the â—ourt who otherwise as it was thought should hardly have escaped the sentence of condemnation and punishment of death It is constantly affirmed in M. Mal. that Stafus used alwaies to hide himself in a monshoall and had a disciple called Hoppo who made Stadlin a master witch and could all when they list inâ—isibly transfer the third part of their neighbours dung hay corne c. into their own ground make haile tempests and flouds with thunder and lightening and kill children cattell c. reveale things hidden and many other tricks when and where they list But these two shifted not so well with the inquisitors as the other with the Romane and heathen judges Howbeit Srafâ—â— was too hard for them all for none of all the Lawyers nor inquisitors could bring him to appear before them if it be true that witchmongers write in these matters CHAP. VI. Lawes provided for the punishment of such witches as work miracles whereof some are mentioned and of certain popish lawes published against them THere are other lawes of other nations made to this incredible effects Lex Salicarum provideth punishment for them that flie in the aire from place to place and meet at their nightly assemblies and brave bankets carrying wiâ—h them plate and such stuffe c. even as we should make a 〈◊〉 to hang him that should take a church in his hand at Dover throw it to Callice And because in this case alsâ— popish lawes shall be seen be to as foolish and lewd as any other whatsoever specially as tyrannous as that which is most cruel you shall heare what trim new lawes the church of Rome hath lately devised These are therefore the words of pope Innocent the eight to the inquisitors of Almanie and of pope Julius the second sent to the inquisitors of Bergomen It is come to our eares that many lewd persons of both kinds as well male as female using the company of the devils Incubus and
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
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
to look back who also destroyed the city of Sodome at that instant had not also turned her into a salt stone And as though all this while God had been the devils drudge to go about this businesse all the night before and when a miracle should be wrought the devil must be fain to do it himself Item he affirmeth that these kind of transfigurations are more common with them in the west parts of the world then with us here in the east Howbeit this note is given withall that that is meant of the second persons and not of the first to wit of the bewitched and not of the witches For they can transforme themselves in every part of the world whether it be east west north or south Marry he saith that spirits and devils vex men most in the north-countries as Norway Finland c. and in the westerne islands as in the west India but among the heathen specially and wheresoever Christ is not preached And that is true though not in so foolish grosse and corporall a sense as Bodin taketh it One notable instance of a witches cunning in this behalfe touched by Bodin in the chapter aforesaid I thought good in this place to repeat he taketh it out of M. Mal. which tale was delivered to Sprenger by a knight of the Rhodes being of the order of S. Iones at Jerusalem and it followeth thus CHAP. III. Of a man turned into an asse and returned again into a man by one of Bodins witches S. Augustines opinion thereof IT happened in the City of Salamin in the kingdome of Cyprus wherein is a good haven that a ship loaden with merchandize stayed there for a short space In the meane time many of the Souldiers and Maâ—riners went to shoar to provide fresh victuals Among which number a certain English man being a sturdy young fellow went to a womans house a little way out of the city and not farre from the sea side to see whether she had any egs to sell. Who perceiving him to be a lustie young fellow a stranger and far from his countrey so as upon the losse of him there would be the lesse misse or inquiry she considered with her self how to destroy him and willed him to stay there a while whilest she went to fetch a few egs for him But she tarryed long so as the young man called unto her desiring her to make haste for he told her that the tide would be spent and by that meanes his ship would be gone and leave him behind Howbeit after some detracting of time she brought him a few egs willing him to return to her if his ship were gone when he came The young fellow returned towards his ship but before he went abroad he would needs eate an egge or twain to satisfie his hunger and within short space he became dumb and out of his wits as he afterwards said When he would have entered into the ship the marriners beâ— him back with a cudgell saying What a murren lacks the asse Whâ—â—ther the devill will this asse The asse or young man I cannot tell by which name I should teaâ—m him being many times repelled and understanding their words that called him asse considering that he could speak never a word and yet could understand every body he thought that he was bewitched by the woman at whose house he was And therefore when by no meanes he could get into the boate but was driven to tarry and see her departure being also beaten from place to place as an asse he remembred the witches words and the words of his own fellowes that called him asse and returned to the witches house in whose service he remained by the space of three yeares doing nothing vvith his hands all that vvhile but carried such burthens as she layed on his back having onely this comfort that although he vvere reputed an asse among strangers and beasts yet that both this vvitch and all other vvitches knevv him to be a man After three yeares vvere passed over in a morning betimes he went to tovvne before his dame vvho upon some occasion of like to make vvater stayed a little behind In the meane time being neer to a church he heard a little saccaring bell ring to the elevation of a morrow masse and not daring to go into the church least he should have been beaten and driven out with cudgels in great devotion he fell down in the church-yard upon the knees of his hinder-legs and did lift his forefeet over his head as the priest doth hold the sacrament at the elevation Which prodigious sight when certaine merchants of Genua espyed and with wonder beheld anon commeth the witch with a cudgell in her hand beating forth the asse And because as it hath been said such kinds of witchcrafts are very usuall in those parts the merchants aforesaid made such meanes as both the asse and the witch vvere attached by the judge And she being examined and set upon the rack confessed the vvhole matter and promised that if she might have liberty to go home she vvould restore him to his old shape and being dismissed she did accordingly So as notvvithstanding they apprehended her againe and burned her and the young man returned into his countrey vvith a joyfull and merry heart Upon the advantage of this story M. Mal. Bodin and the residue of the vvitchmongers triumph and specially because S. Augustine subscribeth thereunto or at the least to the very like Which I must confesse I find too common in his books insomuch as I judge them rather to be foisted in by some fond papist or witchmonger than so learned a mans doings The best is that he himselfe is no eye-witnesse to any of those his tales but speaketh onely by report wherein he uttereth these words to wit that it were a point of great incivility c. to discredit so many and so certaine reports And in that respect he justifieth the corporall transfigurations of Vlysses his mates through the witch-craft of Circes and that foolish fable of Praestantius his father who he saith did eat provender and hay among other horses being himselfe turned into an horse Yea he veryfieth the starkest ly that ever was invented of the two alewives that used to transforme all their guests into horses and to sell them away at markets and faires And therefore I say with Cardanus that how much Augustine saith he hath seen with his eyes so much I am content to beleeve Howbeit S. Agustine concludeth against Bodin For he affirmeth these traâ—ssustrutiations to be but fantastical and that they are not according to the verity but according to the appearance And yet I cannot allow of such appearances made by witches or yet by devils for I find no such power given by God to any creature And I would wit of S. Augustine where they became whom Bodins transformed wolveâ— devoured But ô quam Credula mens hominis erectae fabulis