The discoverie of Witchcraft.
¶ _The first Booke._
The first Chapter.
_An impeachment of Witches power in meteors and elementarie
bodies tending to the rebuke of such as attribute too much
unto them._
The fables of Witchcraft have taken so fast hold and deepe root in
the heart of man, that fewe or none can (nowadaies) with patience
indure the hand and correction of God. For if any adversitie, greefe,
sicknesse, losse of children, corne, cattell, or libertie happen vnto
them; by & by they exclaime uppon witches. As though there were no God
in Israel that ordereth all things according to his will; punishing
both just and unjust with greefs, plagues, and afflictions in maner and
forme as he thinketh good: but that certeine old women heere on earth,
called witches, must needs be the contrivers of all mens calamities,
and as though they themselves were innocents, and had deserved no such
punishments. Insomuch as they sticke not to ride and go to such, as
either are injuriouslie tearmed witches, or else are willing so to be
accounted, seeking at their hands comfort and remedie in time of their
tribulation, contrarie to Gods will and commandement in that behalfe,
who bids us resort to him in all our necessities.
♦Job. 5.♦
♦Matth. 11.♦
Such faithlesse people (I saie) are also persuaded, that neither haile
nor snowe, thunder nor lightening, raine nor tempestuous winds come
from the heavens at the commandement of God: but are raised by the
cunning and power of witches and conjurers; insomuch as a clap of
thunder, or a gale of wind is no sooner heard, but either they run to
ring bels, or crie out to burne witches; or else burne consecrated
things, hoping by the smoke thereof, to drive the divell out of the
aire, as though spirits could be fraied awaie with such externall
toies: howbeit, these are right inchantments, as _Brentius_ affirmeth.
♦_In concione._♦
But certeinlie, it is neither a witch, nor divell, but a glorious[a]
God that maketh the thunder. I have read in the scriptures, that
God[b] maketh the blustering tempests and whirlewinds: and I find that
it is[c] the Lord that altogither dealeth with them, and that they[d]
blowe according to his will. But let me see anie of them all[e]
rebuke and still the sea in time of tempest, as Christ did; or raise
the stormie wind, as [f]God did with his word; and I will beleeve in
them. Hath anie witch or conjurer, or anie creature entred into the
[g]treasures of the snowe; or seene the secret places of the haile,
which GOD hath prepared against the daie of trouble, battell, and
warre? I for my part also thinke with Jesus Sirach, that at Gods onelie
commandement the snowe falleth; and that the wind bloweth according to
his will, who onelie maketh all stormes to cease; and[h] who (if we
keepe his ordinances) will send us raine in due season, and make the
land to bring forth hir increase, and the trees of the field to give
their fruit.
♦[a] Psal. 25.♦
♦[b] Psal. 83.♦
♦[c] Eccles. 43.♦
♦[d] Luke. 8.
Matth. 8.♦
♦[e] Mark. 4. 41.
Luke. 8. 14.♦
♦[f] Psal. 170.♦
♦[g] Job. 38, 22.♦
♦Eccles. 43.♦
♦[h] Leviti. 26. verse. 3, 4.♦
But little thinke our witchmongers, that the [i]Lord commandeth the
clouds above, or openeth the doores of heaven, as _David_ affirmeth; or
that the Lord goeth forth in the tempests and stormes, as the Prophet
[k]_Nahum_ reporteth: but rather that witches and conjurers are then
about their businesse.
♦[i] Psal. 78, 23.♦
♦[k] Nahum. 1.♦
The _Martionists_ acknowledged one God the authour of good things, and
another the ordeiner of evill: but these make the divell a whole god,
to create things of nothing, to knowe mens cogitations, and to doo
that which God never did; as, to transubstantiate men into beasts, &c.
Which thing if divels could doo, yet followeth it not, that witches
have such power. But if all the divels in hell were dead, and all the
witches in _England_ burnt or hanged; I warrant you we should not faile
to have raine, haile and tempests, as now we have: according to the
appointment and will of God, and according to the constitution of the
elements, and the course of the planets, wherein God hath set a perfect
and perpetuall order.
I am also well assured, that if all the old women in the world were
witches; and all the priests, conjurers: we should not have a drop of
raine, nor a blast of wind the more or the lesse for them. For [l]the
Lord hath bound the waters in the clouds, and hath set bounds about
the waters, untill the daie and night come to an end: yea it is God
that raiseth the winds and stilleth them: and he saith to the raine and
snowe; Be upon the earth, and it falleth. The [m]wind of the Lord, and
not the wind of witches, shall destroie the treasures of their plesant
vessels, and drie up the fountaines; saith _Oseas_. Let us also learne
and confesse with the Prophet _David_, that we[n] our selves are the
causes of our afflictions; and not exclaime upon witches, when we
should call upon God for mercie.
♦[l] Job. 26, 8.
Job. 37.
Psalme. 135.
Jer. 10 & 15.♦
♦[m] Ose. 13.♦
♦[n] Psa. 39, &c.♦
The Imperiall lawe (saith _Brentius_) condemneth them to death that
trouble and infect the aire: but I affirme (saith he) that it is
neither in the power of witch not divell so to doo, but in God onelie.
Though (besides _Bodin_, and all the popish writers in generall) it
please _Danæus_, _Hyperius_, _Hemingius_, _Erastus_, &c. to conclude
otherwise. The clouds[o] are called the pillers of Gods tents, Gods
chariots, and his pavillions. And if it be so, what witch or divell
can make maisteries therof? S. _Augustine_ saith, _Non est putandum
istis transgressoribus angelis servire hanc rerum visibilium materiem,
sed soli Deo_: We must not thinke that these visible things are at the
commandement of the angels that fell, but are obedient to the onelie
God.
♦_In epist. ad Jo. Wierum._♦
[o] Exod. 13.
Isai. 66.
Ps. 18, 11. 19.
♦_August. 3. de sancta Trinit._♦
Finallie, if witches could accomplish these things; what needed it
seeme so strange to the people, when Christ by miracle [p]commanded
both seas and winds, &c. For it is written; Who is this? for both wind
and sea obeie him.
♦[p] Mar. 4, 41.♦
The second Chapter.
_The inconvenience growing by mens credulitie herein, with a
reproofe of some churchmen, which are inclined to the common
conceived opinion of witches omnipotencie, and a familiar
example thereof._
But the world is now so bewitched and over-run with this fond error,
that even where a man shuld seeke comfort and counsell, there shall hee
be sent (in case of necessitie) from God to the divell; and from the
Physician, to the coosening witch, who will not sticke to take upon
hir, by wordes to heale the lame (which was proper onelie to Christ;
and to them whom he assisted with his divine power) yea, with hir
familiar & charmes she will take upon hir to cure the blind: though
in the [a]tenth of S. _Johns_ Gospell it be written, that the divell
cannot open the eies of the blind. And they attaine such credit as I
have heard (to my greefe) some of the ministerie affirme, that they
have had in their parish at one instant, xvii. or xviii. witches:
meaning such as could worke miracles supernaturallie. Whereby they
manifested as well their infidelitie and ignorance, in conceiving Gods
word; as their negligence and error in instructing their flocks. For
they themselves might understand, and also teach their parishoners,
that [b]God onelie worketh great woonders; and that it is he which
sendeth such punishments to the wicked, and such trials to the elect:
according to the saieng of the Prophet _Haggai_,[c] I smote you with
blasting and mildeaw, and with haile, in all the labours of your hands;
and yet you turned not unto me, saith the Lord. And therefore saith the
same Prophet in another place;[d] You have sowen much, and bring in
little. And both in [e]_Joel_ and [f]_Leviticus_, the like phrases
and proofes are used and made. But more shalbe said of this hereafter.
♦[a] Joh. 10, 21.♦
♦[b] Psal. 72, & 136.
Jeremie, 5.♦
♦[c] Hag. 2, 28.♦
♦[d] Idem. cap. 1, 6.♦
♦[e] Joel. 1.♦
♦[f] Leviti. 26.♦
S. _Paule_ fore-sawe the blindnesse and obstinacie, both of these blind
shepheards, and also of their scabbed sheepe, when he said; [g]They
will not suffer wholsome doctrine, but having their eares itching,
shall get them a heape of teachers after their own lusts; and shall
turne their eares from the truth, and shall be given to fables. And
[h]in the latter time some shall depart from the faith, and shall give
heed to spirits of errors, and doctrines of divels, which speake lies
(as witches and conjurers doo) but cast thou awaie such prophane and
old wives fables. In which sense Basil saith; Who so giveth heed to
inchanters, hearkeneth to a fabulous and frivolous thing. But I will
rehearse an example whereof I my selfe am not onelie _Oculatus testis_,
but have examined the cause, and am to justifie the truth of my report:
not bicause I would disgrace the ministers that are godlie, but to
confirme my former assertion, that this absurd error is growne into the
place, which should be able to expell all such ridiculous follie and
impietie.
♦[g] 2 Tim. 4, 34.♦
♦[h] 1 Tim. 4. 1.♦
At the assises holden at _Rochester_, Anno 1581, one _Margaret
Simons_, the wife of _John Simons_, of _Brenchlie_ in _Kent_, was
araigned for witchcraft, at the instigation and complaint of divers
fond and malicious persons; and speciallie by the meanes of one _John
Ferrall_ vicar of that parish: with whom I talked about that matter,
and found him both fondlie assotted in the cause, and enviouslie bent
towards hir: and (which is worse) as unable to make a good account of
his faith, as shee whom he accused. That which he, for his part, laid
to the poore womans charge, was this.
♦A storie of Margaret Simons, a supposed witch.♦
His sonne (being an ungratious boie, and prentise to one _Robert
Scotchford_ clothier, dwelling in that parish of _Brenchlie_) passed on
a daie by hir house; at whome by chance hir little dog barked. Which
thing the boie taking in evill part, drewe his knife, & pursued him
therewith even to hir doore: whom she rebuked with some such words
as the boie disdained, & yet neverthelesse would not be persuaded
to depart in a long time. At the last he returned to his maisters
house, and within five or sixe daies fell sicke. Then was called to
mind the fraie betwixt the dog and the boie: insomuch as the vicar
(who thought himselfe so privileged, as he little mistrusted that God
would visit his children with sicknes) did so calculate; as he found,
partlie through his owne judgement, and partlie (as he himselfe told
me) by the relation of other witches, that his said sonne was by hir
bewitched. Yea, he also told me, that this his sonne (being as it were
past all cure) received perfect health at the hands of another witch.
He proceeded yet further against hir, affirming, that alwaies in his
parish church, when he desired to read most plainelie, his voice so
failed him, as he could scant be heard at all. Which hee could impute,
he said, to nothing else, but to hir inchantment. When I advertised the
poore woman hereof, as being desirous to heare what she could saie for
hir selfe; she told me, that in verie deed his voice did much faile
him, speciallie when he strained himselfe to speake lowdest. How beit,
she said that at all times his voice was hoarse and lowe: which thing
I perceived to be true. But sir, said she, you shall understand, that
this our vicar is diseased with such a kind of hoarsenesse, as divers
of our neighbors in this parish, not long since, doubted that he had
the French pox; & in that respect utterly refused to communicate with
him: untill such time as (being therunto injoined by M. D. _Lewen_ the
Ordinarie) he had brought frō _London_ a certificat, under the hands
of two physicians, that his hoarsenes proceeded from a disease in the
lungs. Which certificat he published in the church, in the presence of
the whole congregation: and by this meanes hee was cured, or rather
excused of the shame of his disease. And this I knowe to be true by the
relation of divers honest men of that parish. And truelie, if one of
the Jurie had not beene wiser than the other, she had beene condemned
thereupon, and upon other as ridiculous matters as this. For the name
of a witch is so odious, and hir power so feared among the common
people, that if the honestest bodie living chance to be arraigned
therupon, she shall hardlie escape condemnation.
The third Chapter.
_Who they be that are called witches, with a manifest
declaration of the cause that mooveth men so commonlie to
thinke, and witches themselves to beleeve that they can hurt
children, cattell, &c. with words and imaginations: and of
coosening witches._
One sort of such as are said to bee witches, are women which be
commonly old, lame, bleare-eied, pale, fowle, and full of wrinkles;
poore, sullen, superstitious, and papists; or such as knowe no
religion: in whose drousie minds the divell hath goten a fine seat;
so as, what mischeefe, mischance, calamitie, or slaughter is brought
to passe, they are easilie persuaded the same is doone by themselves;
inprinting in their minds an earnest and constant imagination hereof.
They are leane and deformed, shewing melancholie in their faces, to the
horror of all that see them. They are doting, scolds, mad, divelish;
and not much differing from them that are thought to be possessed with
spirits; so firme and stedfast in their opinions, as whosoever shall
onelie have respect to the constancie of their words uttered, would
easilie beleeve they were true indeed.
♦_Cardan. de var. rerum._♦
These miserable wretches are so odious unto all their neighbors, and so
feared, as few dare offend them, or denie them anie thing they aske:
whereby they take upon them; yea, and sometimes thinke, that they can
doo such things as are beyond the abilitie of humane nature. These go
from house to house, and from doore to doore for a pot full of milke,
yest, drinke, pottage, or some such releefe; without the which they
could hardlie live: neither obtaining for their service and paines, nor
by their art, nor yet at the divels hands (with whome they are said to
make a perfect and visible bargaine) either beautie, monie, promotion,
welth, worship, pleasure, honor, knowledge, learning, or anie other
benefit whatsoever.
It falleth out many times, that neither their necessities, nor their
expectation is answered or served, in those places where they beg or
borrowe; but rather their lewdnesse is by their neighbors reprooved.
And further, in tract of time the witch waxeth odious and tedious
to hir neighbors; and they againe are despised and despited of hir:
so as sometimes she cursseth one, and sometimes another; and that
from the maister of the house, his wife, children, cattell, &c. to
the little pig that lieth in the stie. Thus in processe of time they
have all displeased hir, and she hath wished evill lucke unto them
all; perhaps with cursses and imprecations made in forme. Doubtlesse
(at length) some of hir neighbors die, or fall sicke; or some of
their children are visited with diseases that vex them strangelie: as
apoplexies, epilepsies, convulsions, hot fevers, wormes, &c. Which
by ignorant parents are supposed to be the vengeance of witches.
Yea and their opinions and conceits are confirmed and maintained
by unskilfull physicians: according to the common saieng; _Inscitiæ
pallium maleficium & incantatio_, Witchcraft and inchantment is the
cloke of ignorance: whereas indeed evill humors, & not strange words,
witches, or spirits are the causes of such diseases. Also some of their
cattell perish, either by disease or mischance. Then they, upon whom
such adversities fall, weighing the fame that goeth upon this woman
(hir words, displeasure, and cursses meeting so justlie with their
misfortune) doo not onelie conceive, but also are resolved, that all
their mishaps are brought to passe by hir onelie meanes.
The witch on the other side exspecting hir neighbours mischances, and
seeing things sometimes come to passe according to hir wishes, cursses,
and incantations (for _Bodin_ himselfe confesseth, that not above two
in a hundred of their witchings or wishings take effect) being called
before a Justice, by due examination of the circumstances is driven
to see hir imprecations and desires, and hir neighbors harmes and
losses to concurre, and as it were to take effect: and so confesseth
that she (as a goddes) hath brought such things to passe. Wherein, not
onelie she, but the accuser, and also the Justice are fowlie deceived
and abused; as being thorough hir confession and other circumstances
persuaded (to the injurie of Gods glorie) that she hath doone, or can
doo that which is proper onelie to God himselfe.
Another sort of witches there are, which be absolutelie cooseners.
These take upon them, either for glorie, fame, or gaine, to doo anie
thing, which God or the divell can doo: either for foretelling of
things to come, bewraieng of secrets, curing of maladies, or working of
miracles. But of these I will talke more at large heereafter.
♦_Bodin. li. 2. de dæmono: cap. 8._♦
The fourth Chapter.
_What miraculous actions are imputed to witches by witchmongers,
papists, and poets._
Although it be quite against the haire, and contrarie to the divels
will, contrarie to the witches oth, promise, and homage, and contrarie
to all reason, that witches should helpe anie thing that is bewitched;
but rather set forward their maisters businesse: yet we read _In malleo
maleficarum_, of three sorts of witches; and the same is affirmed by
all the writers heereupon, new and old. One sort (they say) can hurt
and not helpe, the second can helpe and not hurt, the third can both
helpe and hurt. And among the hurtfull witches he saith there is one
sort more beastlie than any kind of beasts, saving woolves: for these
usuallie devoure and eate yong children and infants of their owne kind.
These be they (saith he) that raise haile, tempests, and hurtfull
weather; as lightening, thunder, &c. These be they that procure
barrennesse in man, woman, and beast. These can throwe children into
waters, as they walke with their mothers, and not be seene. These can
make horsses kicke, till they cast the riders. These can passe from
place to place in the aire invisible. These can so alter the mind of
judges, that they can have no power to hurt them. These can procure
to themselves and to others, taciturnitie and insensibilitie in their
torments. These can bring trembling to the hands, and strike terror
into the minds of them that apprehend them. These can manifest unto
others, things hidden and lost, and foreshew things to come; and
see them as though they were present. These can alter mens minds to
inordinate love or hate. These can kill whom they list with lightening
and thunder. These can take awaie mans courage, and the power of
generation. These can make a woman miscarrie in childbirth, and
destroie the child in the mothers wombe, without any sensible meanes
either inwardlie or outwardlie applied. These can with their looks kill
either man or beast.
♦_Mal. Malef. par. 2. quæst. 1. cap, 2._♦
All these things are avowed by _James Sprenger_ and _Henrie Institor_
_In malleo maleficarum_, to be true, & confirmed by _Nider_, and the
inquisitor _Cumanus_; and also by _Danæus_, _Hyperius_, _Hemingius_,
and multiplied by _Bodinus_, and frier _Bartholomæus Spineus_. But
bicause I will in no wise abridge the authoritie of their power, you
shall have also the testimonies of manie other grave authors in this
behalfe; as followeth.
[*]And first _Ovid_ affirmeth, that they can raise and suppresse
lightening and thunder, raine and haile, clouds and winds, tempests and
earthquakes. Others doo write, that they can pull downe the moone and
the starres. Some write that with wishing they can send needles into
the livers of their enimies. Some that they can transferre corne in
the blade from one place to another. Some, that they can cure diseases
supernaturallie, flie in the aire, and danse with divels. Some write,
that they can plaie the part of _Succubus_, and contract themselves to
_Incubus_; and so yoong prophets are upon them begotten, &c. Som saie
they can transubstantiate themselves and others, and take the forms and
shapes of asses, woolves, ferrets, cowes, apes, horsses, dogs, &c. Some
say they can keepe divels and spirits in the likenesse of todes and
cats.
♦[*] _Ovid. lib. metamorphoseôn 7._
_Danæus in dialog._
_Psellus in operatione dæm._
_Virg. in Damo_
_Hora. epod. 5._
_Tibul. de fascinat. lib. 1. eleg. 2._
_Ovid epist 4._
_Lex. 12. Tabularum._
_Mal. Malef._
_Lucā. de bello civili. lib. 6._
_Virg. eclog. 8._
_Ovid. de remedio amoris. lib. 1._
_Hyperius._
_Erastus._
_Rich. Gal. in his horrible treatise._
_Hemingius._
_Bar. Spineus._
_Bryan Darcy Confessio Windesor._
_Virgil. Aeneid. 4._
_C. Manlius astrol. lib. 1._♦
They can raise spirits (as others affirme) drie up springs, turne the
course of running waters, inhibit the sunne, and staie both day and
night, changing the one into the other. They can go in and out at awger
holes, & saile in an egge shell, a cockle or muscle shell, through and
under the tempestuous seas. They can go invisible, and deprive men of
their privities, and otherwise of the act and use of venerie. They can
bring soules out of the graves. They can teare snakes in peeces with
words, and with looks kill lambes. But in this case a man may saie,
that _Miranda canunt sed non credenda Poetæ_. They can also bring to
passe, that chearne as long as you list, your butter will not come;
especiallie, if either the maids have eaten up the creame; or the
goodwife have sold the butter before in the market. Whereof I have had
some triall, although there may be true and naturall causes to hinder
the common course thereof: as for example. Put a little sope or sugar
into your chearne of creame, and there will never come anie butter,
chearne as long as you list. But _M. Mal._ saith, that there is not so
little a village, where manie women are not that bewitch, infect, and
kill kine, and drie up the milke: alledging for the strengthening of
that assertion, the saieing of the Apostle, _Nunquid Deo cura est de
bobus?_ Dooth God take anie care of oxen?
♦_Mal. Malef. part. 2. quæst 1. cap. 14._
1. Cor 9, 9.♦
The fift Chapter.
_A confutation of the common conceived opinion of witches and
witchcraft, and how detestable a sinne it is to repaire to
them for counsell or helpe in time of affliction._
But whatsoever is reported or conceived of such maner of witchcrafts,
I dare avow to be false and fabulous (coosinage, dotage, and poisoning
excepted:) neither is there any mention made of these kind of witches
in the Bible. If Christ had knowne them, he would not have pretermitted
to invaie against their presumption, in taking upon them his office:
as, to heale and cure diseases; and to worke such miraculous and
supernaturall things, as whereby he himselfe was speciallie knowne,
beleeved, and published to be God; his actions and cures consisting (in
order and effect) according to the power by our witchmoongers imputed
to witches. Howbeit, if there be any in these daies afflicted in such
strange sort, as Christs cures and patients are described in the new
testament to have beene: we flie from trusting in God to trusting in
witches, who doo not onelie in their coosening art take on them the
office of Christ in this behalfe; but use his verie phrase of speech
to such idolaters, as com to seeke divine assistance at their hands,
saieng; Go thy waies, thy sonne or thy daughter, &c. shall doo well,
and be whole.
♦John. 5: 6.
Mark. 5. 34.♦
It will not suffice to dissuade a witchmonger from his credulitie,
that he seeth the sequele and event to fall out manie times contrarie
to their assertion; but in such case (to his greater condemnation)
he seeketh further to witches of greater fame. If all faile, he will
rather thinke he came an houre too late; than that he went a mile too
far. Trulie I for my part cannot perceive what is to go a whoring after
strange gods, if this be not. He that looketh upon his neighbors wife,
and lusteth after hir, hath committed adulterie. And truelie, he that
in hart and by argument mainteineth the sacrifice of the masse to be
propitiatorie for the quicke and the dead, is an idolater; as also he
that alloweth and commendeth creeping to the crosse, and such like
idolatrous actions, although he bend not his corporall knees.
In like manner I say, he that attributeth to a witch, such divine
power, as dulie and onelie apperteineth unto GOD (which all
witchmongers doo) is in hart a blasphemer, an idolater, and full
of grosse impietie, although he neither go nor send to hir for
assistance.
♦To go to witches, &c. is idolatrie.♦
The sixt Chapter.
_A further confutation of witches miraculous and omnipotent
power, by invincible reasons and authorities, with
dissuasions from such fond credulitie._
If witches could doo anie such miraculous things, as these and other
which are imputed to them, they might doo them againe and againe, at
anie time or place, or at anie mans desire: for the divell is as strong
at one time as at another, as busie by daie as by night, and readie
enough to doo all mischeefe, and careth not whom he abuseth. And in so
much as it is confessed, by the most part of witchmoongers themselves,
that he knoweth not the cogitation of mans heart, he should (me thinks)
sometimes appeere unto honest and credible persons, in such grosse
and corporall forme, as it is said he dooth unto witches: which you
shall never heare to be justified by one sufficient witnesse. For
the divell indeed entreth into the mind, and that waie seeketh mans
confusion.
The art alwaies presupposeth the power; so as, if they saie they can
doo this or that, they must shew how and by what meanes they doo it;
as neither the witches, nor the witchmoongers are able to doo. For
to everie action is required the facultie and abilitie of the agent
or dooer; the aptnes of the patient or subject; and a convenient and
possible application. Now the witches are mortall, and their power
dependeth upon the analogie and consonancie of their minds and bodies;
but with their minds they can but will and understand; and with their
bodies they can doo no more, but as the bounds and ends of terrene
sense will suffer: and therefore their power extendeth not to doo such
miracles, as surmounteth their owne sense, and the understanding of
others which are wiser than they; so as here wanteth the vertue and
power of the efficient. And in reason, there can be no more vertue in
the thing caused, than in the cause, or that which proceedeth of or
from the benefit of the cause. And we see, that ignorant and impotent
women, or witches, are the causes of incantations and charmes; wherein
we shall perceive there is none effect, if we will credit our owne
experience and sense unabused, the rules of philosophie, or the word of
God. For alas! What an unapt instrument is a toothles, old, impotent,
and unweldie woman to flie in the aier? Truelie, the divell little
needs such instruments to bring his purposes to passe.
♦_Aristot. de anima. lib. 2._ Acts. 8.♦
It is strange, that we should suppose, that such persons can worke
such feates: and it is more strange, that we will imagine that to
be possible to be doone by a witch, which to nature and sense is
impossible; speciallie when our neighbours life dependeth upon our
credulitie therein; and when we may see the defect of abilitie, which
alwaies is an impediment both to the act, and also to the presumption
thereof. And bicause there is nothing possible in lawe, that in nature
is impossible; therefore the judge dooth not attend or regard what
the accused man saith; or yet would doo: but what is prooved to have
beene committed, and naturallie falleth in mans power and will to
doo. For the lawe saith, that To will a thing unpossible, is a signe
of a mad man, or of a foole, upon whom no sentence or judgement taketh
hold. Furthermore, what Jurie will condemne, or what Judge will give
sentence or judgement against one for killing a man at _Berwicke_; when
they themselves, and manie other sawe that man at _London_, that verie
daie, wherein the murther was committed; yea though the partie confesse
himself guiltie therein, and twentie witnesses depose the same? But
in this case also I saie the judge is not to weigh their testimonie,
which is weakened by lawe; and the judges authoritie is to supplie the
imperfection of the case, and to mainteine the right and equitie of the
same.
♦Why shuld not the divell be as readie to helpe a theefe reallie as a
witch?♦
♦_L. multum. l. si quis alteri, vel sibi._♦
Seeing therefore that some other things might naturallie be the
occasion and cause of such calamities as witches are supposed to
bring; let not us that professe the Gospell and knowledge of Christ,
be bewitched to beleeve that they doo such things, as are in nature
impossible, and in sense and reason incredible. If they saie it is
doone through the divels helpe, who can work miracles; whie doo not
theeves bring their busines to passe miraculouslie, with whom the
divell is as conversant as with the other? Such mischeefes as are
imputed to witches, happen where no witches are; yea and continue when
witches are hanged and burnt: whie then should we attribute such effect
to that cause, which being taken awaie, happeneth neverthelesse?
♦An objection answered.♦
The seventh Chapter.
_By what meanes the name of witches becommeth so famous, and
how diverslie people be opinioned concerning them and their
actions._
Surelie the naturall power of man or woman cannot be so inlarged, as
to doo anie thing beyond the power and vertue given and ingraffed by
God. But it is the will and mind of man, which is vitiated and depraved
by the divell: neither dooth God permit anie more, than that which
the naturall order appointed by him dooth require. Which naturall
order is nothing else, but the ordinarie power of God, powred into
everie creature, according to his state and condition. But hereof
more shall be said in the title of witches confessions. Howbeit
you shall understand, that few or none are throughlie persuaded,
resolved, or satisfied, that witches can indeed accomplish all these
impossibilities: but some one is bewitched in one point, and some is
coosened in another, untill in fine, all these impossibilities, and
manie mo, are by severall persons affirmed to be true.
♦Miracles are ceased.♦
And this I have also noted, that when anie one is coosened with a
coosening toie of witchcraft, and maketh report thereof accordinglie
verifieng a matter most impossible and false as it were upon his owne
knowledge, as being overtaken with some kind of illusion or other
(which illusions are right inchantments) even the selfe-same man
will deride the like lie proceeding out of another mans mouth, as
a fabulous matter unworthie of credit. It is also to be woondered,
how men (that have seene some part of witches coosenages detected,
and see also therein the impossibilitie of their owne presumptions,
& the follie and falsehood of the witches confessions) will not
suspect, but remaine unsatisfied, or rather obstinatelie defend the
residue of witches supernaturall actions: like as when a juggler hath
discovered the slight and illusion of his principall feats, one would
fondlie continue to thinke, that his other petie juggling knacks of
legierdemaine are done by the helpe of a familiar: and according
to the follie of some papists, who seeing and confessing the popes
absurd religion, in the erection and maintenance of idolatrie and
superstition, speciallie in images, pardons, and relikes of saints,
will yet persevere to thinke, that the rest of his doctrine and
trumperie is holie and good.
♦The opinions of people concerning witchcraft are diverse and
inconstant.♦
Finallie, manie mainteine and crie out for the execution of witches,
that particularlie beleeve never a whit of that which is imputed unto
them; if they be therein privatelie dealt withall, and substantiallie
opposed and tried in argument.
The eight Chapter.
_Causes that moove as well witches themselves as others to
thinke that they can worke impossibilities, with answers to
certeine objections: where also their punishment by lawe is
touched._
_Cardanus_ writeth, that the cause of such credulitie consisteth in
three points; to wit, in the imagination of the melancholike, in the
constancie of them that are corrupt therewith, and in the deceipt of
the Judges; who being inquisitors themselves against heretikes and
witches, did both accuse and condemne them, having for their labour
the spoile of their goods. So as these inquisitors added manie fables
hereunto, least they should seeme to have doone injurie to the poore
wretches, in condemning and executing them for none offense. But
sithens (saith he) the springing up of _Luthers_ sect, these priests
have tended more diligentlie upon the execution of them; bicause
more wealth is to be caught from them: insomuch as now they deale so
looselie with witches (through distrust of gaines) that all is seene to
be malice, follie, or avarice that hath beene practised against them.
And whosoever shall search into this cause, or read the cheefe writers
hereupon, shall find his words true.
♦_Card. de var. rerum. lib. 15. cap. 80._♦
It will be objected, that we here in _England_ are not now directed
by the popes lawes; and so by consequence our witches not troubled or
convented by the inquisitors _Hæreticæ pravitatis_. I answer, that
in times past here in _England_, as in other nations, this order of
discipline hath beene in force and use; although now some part of
old rigor be qualified by two severall statutes made in the fift
of _Elizabeth_, and xxxiii of _Henrie_ the eight. Nevertheles the
estimation of the omnipotencie of their words and charmes seemeth
in those statutes to be somewhat mainteined, as a matter hitherto
generallie received; and not yet so looked into, as that it is
refuted and decided. But how wiselie so ever the Parlement house hath
dealt therin, or how mercifullie soever the prince beholdeth the cause:
if a poore old woman, supposed to be a witch, be by the civill or canon
lawe convented; I doubt, some canon will be found in force, not onelie
to give scope to the tormentor, but also to the hangman, to exercise
their offices upon hir. And most certaine it is, that in what point
soever anie of these extremities, which I shall rehearse unto you, be
mitigated, it is thorough the goodnesse of the Queenes Majestie, and
hir excellent magistrates placed among us. For as touching the opinion
of our writers therein in our age; yea in our owne countrie, you shall
see it doth not onlie agree with forren crueltie, but surmounteth it
farre. If you read a foolish pamphlet dedicated to the lord _Darcy_ by
_W. W_ 1582, you shall see that he affirmeth, that all those tortures
are farre too light, and their rigor too mild; and that in that respect
he impudentlie exclameth against our magistrates, who suffer them to
be but hanged, when murtherers, & such malefactors be so used, which
deserve not the hundreth part of their punishments. But if you will see
more follie and lewdnes comprised in one lewd booke, I commend you to
_Ri. Ga._ a _Windsor_ man; who being a mad man hath written according
to his frantike humor: the reading wherof may satisfie a wise man, how
mad all these witchmoongers dealings be in this behalfe.
♦An objection answered.♦
♦W. W. his booke, printed in Anno Dom. 1582.♦
The ninth Chapter.
_A conclusion of the first booke, wherein is fore-shewed the
tyrannicall crueltie of witchmongers and inquisitors, with a
request to the reader to peruse the same._
And bicause it may appeare unto the world what trecherous and
faithlesse dealing, what extreame and intolerable tyrannie, what
grosse and fond absurdities, what unnaturall & uncivil discourtisie,
what cancred and spitefull malice, what outragious and barbarous
crueltie, what lewd and false packing, what cunning and craftie
intercepting, what bald and peevish interpretations, what abhominable
and divelish inventions, and what flat and plaine knaverie is practised
against these old women; I will set downe the whole order of the
inquisition, to the everlasting, inexcusable, and apparent shame of
all witchmoongers. Neither will I insert anie private or doubtfull
dealings of theirs; or such as they can either denie to be usuall, or
justlie cavill at; but such as are published and renewed in all ages,
since the commensement of poperie, established by lawes, practised by
inquisitors, privileged by princes, commended by doctors, confirmed
by popes, councels, decrees, and canons; and finallie [*]be left of
all witchmoongers; to wit, by such as attribute to old women, and
such like creatures, the power of the Creator. I praie you therefore,
though it be tedious & intolerable (as you would be heard in your
miserable calamities) so heare with compassion, their accusations,
examinations, matters given in evidence, confessions, presumptions,
interrogatories, conjurations, cautions, crimes, tortures and
condemnations, devised and practised usuallie against them.
♦[*] [? beleeved.]♦
¶ _The second Booke._
The first Chapter.
_What testimonies and witnesses are allowed to give evidence
against reputed witches, by the report & allowance of the
inquisitors themselves, and such as are speciall writers
heerein._
Excommunicat persons, partakers of the falt, infants, wicked servants,
and runnawaies are to be admitted to beare witnesse against their dames
in this mater of witchcraft: bicause (saith _Bodin_ the champion of
witchmoongers) none that be honest are able to detect them. Heretikes
also and witches shall be received to accuse, but not to excuse a
witch. And finallie, the testimonie of all infamous persons in this
case is good and allowed. Yea, one lewd person (saith _Bodin_) may
be received to accuse and condemne a thousand suspected witches. And
although by lawe, a capitall enimie may be challenged; yet _James
Sprenger_, and _Henrie Institor_, (from whom _Bodin_, and all the
writers that ever I have read, doo receive their light, authorities and
arguments) saie (upon this point of lawe) that The poore frendlesse
old woman must proove, that hir capitall enimie would have killed hir,
and that hee hath both assalted & wounded hir; otherwise she pleadeth
all in vaine. If the judge aske hir, whether she have anie capitall
enimies; and she rehearse other, and forget hir accuser; or else answer
that he was hir capitall enimie, but now she hopeth he is not so: such
a one is nevertheles admitted for a witnes. And though by lawe, single
witnesses are not admittable; yet if one depose she hath bewitched hir
cow; another, hir sow; and the third, hir butter: these saith (saith
_M. Mal._ and _Bodin_) are no single witnesses; bicause they agree that
she is a witch.
♦_Mal. Malef. quest. 5. pa. 3._
_I. Bod. lib. 4. cap. 2, de dæmon._♦
♦_Arch. in C. alle. accusatus. in §. lz. super. verba._♦
♦_I. Bod. lib. 4. cap. 1. de dæmon._♦
♦_Mal. malef quest. 56. pa. 3, & quæ. 5, part. 3._♦
♦_Ibidem._♦
♦_Que. 7. act 2._♦
♦[Redupl.]♦
The second Chapter.
_The order of examination of witches by the inquistors._
Women suspected to be witches, after their apprehension may not be
suffered to go home, or to other places, to seek suerties: for then
(saith _Bodin_) the people would be woorse willing to accuse them;
for feare least at their returne home, they worke revenge upon them.
In which respect _Bodin_ commendeth much the _Scottish_ custome and
order in this behalfe: where (he saith) a hollowe peece of wood or a
chest is placed in the church, into the which any bodie may freelie
cast a little scroll of paper, wherein may be conteined the name of the
witch, the time, place, and fact, &c. And the same chest being locked
with three severall locks, is opened everie fifteenth daie by three
inquisitors or officers appointed for that purpose; which keepe three
severall kaies. And thus the accuser need not be knowne, nor shamed
with the reproch of slander or malice to his poore neighbour.
♦The Scottish custōe of accusing a witch.♦
Item, there must be great persuasions used to all men, women, and
children, to accuse old women of witchcraft.
Item, there may alwaies be promised impunitie and favour to witches,
that confesse and detect others; and for the contrarie, there may be
threatnings and violence practised and used.
Item, the little children of witches, which will not confesse, must
be attached; who (if they be craftilie handled saith _Bodin_) will
confesse against their owne mothers.
Item, witches must be examined as suddenlie, and as unawares as is
possible: the which will so amaze them, that they will confesse any
thing, supposing the divell hath forsaken them; wheras if they should
first be cōmitted to prison, the divell would temper with them, and
informe them what to doo.
Item, the inquisitor, judge, or examiner, must begin with small matters
first.
Item, they must be examined, whether their parents were witches or no:
for witches (as these Doctors suppose) come by propagation. And _Bodin_
setteth downe this principle in witchcraft, to wit, _Si saga sit mater,
sic etiam est filia_: howbeit the lawe forbiddeth it, _Ob sanguinis
reverentiam_.
♦_I. Bod. lib. de dæmon. 4. cap. 4._
_L. parentes de testibus._♦
Item, the examiner must looke stedfastlie upon their eies: for they
cannot looke directlie upon a mans face (as _Bodin_ affirmeth in one
place, although in another he saith, that they kill and destroie both
men and beasts with their lookes.)
Item, she must be examined of all accusations, presumptions, and
faults, at one instant; least sathan should afterwards dissuade hir
from confession.
Item, a witch may not be put in prison alone, least the divell dissuade
hir from confession, through promises of her indemnitie. For (saith
_Bodin_) some that have beene in the gaole have prooved to flie awaie,
as they were woont to doo when they met with _Diana_ and _Minerva_,
_&c._: and so brake their owne necks against the stone walles.
Item, if anie denie hir owne confession made without torture, she is
neverthelesse by that confession to be condemned, as in anie other
crime.
Item, the judges must seeme to put on a pittifull countenance and to
mone them; saieng, that It was not they, but the divell that committed
the murther, and that he compelled them to doo 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 everie haire in their bodie must be
shaven off with a sharpe razor.
Item, if they have charmes for taciturnitie, so as they feele not the
common tortures, and therefore confesse nothing: then some sharpe
instrument must be thrust betwixt everie naile of their fingers and
toes: which (as _Bodin_ saith) was king _Childeberts_ devise, and is
to this daie of all others the most effectuall. For by meanes of that
extreme paine, they will (saith he) confesse anie thing.
♦K. Childeberts cruell devise.♦
Item, _Paulus Grillandus_, being an old dooer in these matters, wisheth
that when witches sleepe, and feele no paine 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_.
♦_P. Grillandus._♦
Item, _Bodin_ saith, that at the time of examination, there should be a
semblance of great a doo, to the terrifieing of the witch: and that a
number of instruments, gieves, manacles, ropes, halters, fetters, &c.
be prepared, brought foorth, and laid before the examinate: and also
that some be procured to make a most horrible and lamentable crie, in
the place of torture, as though he or she were upon the racke, or in
the tormentors hands: so as the examinate may heare it whiles she is
examined, before she hir selfe be brought into the prison; and perhaps
(saith he) she will by this meanes confesse the matter.
♦A subtill and divelish devise.♦
Item, there must be subborned some craftie spie, that may seeme to be
a prisoner with hir in the like case; who perhaps may in conference
undermine hir, and so bewraie and discover hir.
Item, if she will not yet confesse, she must be told that she is
detected, and accused by other of hir companions; although in truth
there be no such matter: and so perhaps she will confesse, the rather
to be revenged upon hir adversaries and accusers.
The third Chapter.
_Matters of evidence against witches._
If an old woman threaten or touch one being in health, who dieth
shortlie after; or else is infected with the leprosie, apoplexie, or
anie other strange disease: it is (saith _Bodin_) a permanent fact, and
such an evidence, as condemnation or death must insue, without further
proofe; if anie bodie have mistrusted hir, or said before that she was
a witch.
Item, if anie 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 triall: which thing _Bodin_ never
sawe. If he can shew me that feat, I will subscribe to his follie.
For Christ after his resurrection used the same: not as a ridiculous
toie, that everie witch might accomplish; but as a speciall miracle, to
strengthen the faith of the elect.
Item, if a woman bewitch anie bodies eies, she is to be executed
without further proofe.
Item, if anie inchant or bewitch mens beasts, or corne, or flie in the
aire, or make a dog speake, or cut off anie mans members, and unite
them againe to men or childrens bodies; it is sufficient proofe to
condemnation.
Item, presumptions and conjectures are sufficient proofes against
witches.
Item, if three witnesses doo but saie, Such a woman is a witch; then is
it a cleere case that she is to be executed with death. Which matter
_Bodin_ saith is not onelie certeine by the canon and civill lawes, but
by the opinion of pope _Innocent_, the wisest pope (as he saith) that
ever was.
♦_Bar. Spineus, &, I. Bod. de dæmon. lib. 2. cap. 2._♦
Item, the complaint of anie one man of credit is sufficient to bring a
poore woman to the racke or pullie.
♦_Alexander. L. ubi numerus de testibus._
_I. Bod. de dæmon. lib. 2. cap. 2._♦
Item, a condemned or infamous persons testimonie is good and allowable
in matters of witchcraft.
Item, a witch is not to be delivered, though she endure all the
tortures, and confesse nothing; as all other are in anie criminall
cases.
Item, though in other cases the depositions of manie women at one
instant are disabled, as insufficient in lawe; bicause of the
imbecillitie and frailtie of their nature or sex: yet in this matter,
one woman, though she be a partie, either accuser or accused, and
be also infamous and impudent (for such are _Bodins_ words) yea and
alreadie 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 enimie (if the enimitie be pretended to growe by
meanes of witchcraft) may object against a witch; and none exception
is to be had or made against him.
Item, although the proofe of perjurie may put backe a witnesse in all
other causes; yet in this, a perjured person is a good and lawfull
witnesse.
♦_Par. in L. post. legatum. 9. his, de iis quibus ut indig._
_Alex. cap. 72. L. 2. &c._♦
Item, the proctors and advocats in this case are compelled to be
witnesses against their clients, as in none other case they are to be
constrained there unto.
Item, none can give evidence against witches, touching their
assemblies, but witches onelie: bicause (as _Bodin_ saith) none other
can doo it. Howbeit, _Ri. Ga._ writeth, that he came to the God speed,
and with his sword and buckler killed the divell; or at the least he
wounded him so sore, that he made him stinke of brimstone.
♦In his foolish pamphlet of the execution of Windsor witches.♦
Item, _Bodin_ saith, that bicause this is an extraordinarie matter;
there must heerein be extraordinarie dealing: and all maner of waies
are to be used, direct and indirect.
The fourth Chapter.
_Confessions of witches, whereby they are condemned._
Some witches confesse (saith _Bodin_) that are desirous to die; not
for glorie, but for despaire: bicause they are tormented in their life
time. But these may not be spared (saith he) although the lawe dooth
excuse them.
♦_I. Bod. lib. 4. cap. 3._♦
♦Is there anie probabilitie that such would continue witches?♦
The best and surest confession is at shrift, to hir ghostlie father.
♦_Idem Ibid._♦
Item, if she confesse manie things that are false, and one thing that
may be true; she is to be taken and executed upon that confession.
♦_Joan. An. ad speculat. tit. de litis contest. part. 2._♦
Item, she is not so guiltie that confesseth a falshood or lie, and
denieth a truth; as she that answereth by circumstance.
Item, an equivocall or doubtfull answer is taken for a confession
against a witch.
♦_L. non alienum eodem._♦
Item, _Bodin_ reporteth, that one confessed that he went out, or rather
up into the aire, and was transported manie miles to the fairies
danse, onelie bicause he would spie unto what place his wife went
to hagging, and how she behaved hir selfe. Whereupon was much a doo
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,
bicause he bewraied not his wife: the which he forbare to doo, _Propter
reverentiam honoris & familiæ_.
♦_L. de ætat. 5. nihil eodem. &c._♦
♦_I. Bod. de dæmono. lib. 4. cap. 3._♦
Item, if a woman confesse freelie herein, before question be made; and
yet afterward denie it: she is neverthelesse to be burned.
Item, they affirme that this extremitie is herein used, bicause 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 manie witches knowne to be therein.
The fift Chapter.
_Presumptions, whereby witches are condemned._
If anie womans child chance to die at hir hand, so as no bodie 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 proove the
negative or contrarie.
♦_I. Bod. de dæmono. lib. 4 cap. 4._♦
Item, if the child of a woman that is suspected to be a witch,
be lacking or gone from hir; it is to be presumed, that she hath
sacrificed it to the divell: except she can proove the negative or
contrarie.
Item, though in other persons, certeine points of their confessions may
be thought erronious, and imputed to error: yet (in witches causes) all
oversights, imperfections, and escapes must be adjudged impious and
malicious, and tend to hir confusion and condemnation.
Item, though a theefe be not said in lawe to be infamous in any other
matter than in theft; yet a witch defamed of witchcraft is said to be
defiled with all maner of faults and infamies universallie, though she
were not 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 doo saie, that such a one is a witch;
it is a most vehement suspicion (saith _Bodin_) and sufficient to bring
hir to the racke: though in all other cases it be directlie against
lawe.
♦_I. Bod. de dæmono. lib. 4. cap. 4._♦
Item, in presumptions and suspicions against a witch, the common brute
or voice of the people cannot erre.
♦_L. decurionè de pœnis._
_Panorm. & Felin. in C. veniens. 1. de testib. parsi causa. 15 4._
_Lib. 4. numero. 12. usq; a 18._♦
Item, if a woman, when she is apprehended, crie out, or saie; I am
undoone; Save my life; I will tell you how the matter standeth, &c: she
is thereupon most vehementlie to be suspected and condemned to die.
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 alwais they
looke downe to the ground, and dare not looke a man full in the face.
Item, if their parents were thought to be witches, then is it
certeinlie to be presumed that they are so: but it is not so to be
thought of whoores.
Item, it is a vehement presumption if she cannot weepe, at the time
of hir examination: and yet _Bodin_ saith, that a witch may shed three
drops out of hir right eie.
Item, it is not onelie a vehement suspicion, and presumption, but an
evident proofe of a witch, if any man or beast die suddenlie where she
hath beene seene latelie; although hir witching stuffe be not found or
espied.
Item, if any bodie use familiaritie or companie with a witch convicted;
it is a sufficient presumption against that person to be adjudged a
witch.
Item, that evidence that may serve to bring in any other person to
examination, may serve to bring a witch to her condemnation.
♦_L. 5. de adult. §. gl. & Bart. c. venerabilis de electio. &c._♦
Item, herein judgment must be pronounced & executed (as _Bodin_ saith)
without order, and not like to the orderlie proceeding and forme of
judgement in other crimes.
♦_I. Bod. de dæmono. lib. 4. cap. 4._♦
Item, a witch may not be brought to the torture suddenlie, or before
long examination, least she go awaie scotfree: for they feele no
torments, and therefore care not for the same (as _Bodin_ affirmeth.)
Item, little children may be had to the torture at the first dash; but
so may it not be doone with old women: as is aforesaid.
♦_Idem Ibid._♦
Item, if she have anie privie marke under hir arme pokes, under hir
haire, under hir lip, or in hir buttocke, or in hir privities: it is a
presumption sufficient for the judge to proceed and give sentence of
death upon hir.
The onlie pitie they shew to a poore woman in this case, is; that
though she be accused to have slaine anie bodie with her inchantments;
yet if she can bring foorth the partie alive, she shall not be put to
death. Whereat I marvell, in as much as they can bring the divell in
any bodies likenesse and representation.
Item, their lawe saith, that an uncerteine presumption is sufficient,
when a certeine presumption faileth.
♦_Cap. præterea cum glos. extra de test._
_Panormit. in C. vener. col. 2. eodem, &c._♦
The sixt Chapter.
_Particular Interogatories used by the inquisitors against
witches._
I neede not staie to confute such parciall and horrible dealings, being
so apparentlie impious, and full of tyrannie which except I should have
so manifestlie detected, even with their owne writings and assertions,
few or none would have beleeved. But for brevities sake I will passe
over the same; supposing that the citing of such absurdities may stand
for a sufficient confutation thereof. Now therefore I will proceed
to a more particular order and maner 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 sicke or lame, &c.
♦_Mal. malef. super, interrog._♦
Item, why hir two kine give more milke than hir neighbors. And the
note before mentioned is heere againe set downe, to be speciallie
observed of all men: to wit; that Though a witch cannot weepe, yet she
may speake with a crieng voice. Which assertion of weeping is false,
and contrarie to the saieng of _Seneca_, _Cato_, and manie 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 spettle privilie upon hir cheeks, and seeme to weepe: 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
weightie a triall! I am sure that the woorst sort of the children of
Israel wept bitterlie: yea, if there were any witches at all in Israel,
they wept. For it is written, that all the children of Israel wept.
Finallie, if there be any witches in hell, I am sure they weepe: for
there is weeping, wailing, and gnashing of teeth.
♦_Seneca in tragœd._♦
♦_Mal. malef. part. 3. quæst 15. act. 10._♦
♦Num. 11, 4.
1. Sam. 11, 4.
2. Sa. 15, 23.
Mat. 8. & 13. & 22. & 24. & 25.
Luke 3. &c.♦
But God knoweth, many an honest matrone cannot sometimes in the
heavines of her heart shed teares; the which oftentimes are more readie
and common with craftie queanes and strumpets, than with sober women.
For we read of two kinds of teares in a womans eie, the one of true
greefe, the other of deceipt. And it is written, that _Dediscere flere
fæminam est mendacium_: which argueth, that they lie which say, that
wicked women cannot weepe. But let these tormentors take heed, that
the teares in this case which runne downe the widowes cheeks, with
their crie spoken of by Jesus Sirach, be not heard above. But lo what
learned, godlie, and lawfull meanes these popish inquisitors have
invented for the triall of true or false teares.
♦_Seneca in tragœd._♦
♦Eccl. 35, 15.♦
The seventh Chapter.
_The inquisitors triall of weeping by conjuration._
I conjure thee by the amorous teares, which Jesus Christ our Saviour
shed upon the crosse for the salvation of the world; and by the most
earnest and burning teares of his mother the most glorious virgine
_Marie_, sprinkled upon his wounds late in the evening; and by all
the teares, which everie saint and elect vessell of God hath powred
out heere in the world, and from whose eies he hath wiped awaie all
teares; that if thou be without fault, thou maist powre downe teares
aboundantlie; and if thou be guiltie, that thou weepe in no wise: In
the name of the father, of the sonne, and of the holie ghost; Amen. And
note (saith he) that the more you conjure, the lesse she weepeth.
♦Triall of teares.♦
♦_Mal. Malef. quæ. 15. pa. 3._♦
The eight Chapter.
_Certaine cautions against witches, and of their tortures to
procure confession._
But to manifest their further follies, I will recite some of their
cautions, which are published by the ancient inquisitors, for
perpetuall lessons to their successors: as followeth.
The first caution is that, which was last rehearsed concerning weeping;
the which (say they) is an infallible note.
Secondlie, the judge must beware she touch no part of him, speciallie
of his bare; and that he alwaies weare about his necke conjured salt,
palme, herbes, and waxe halowed: which (say they) are not onelie
approoved to be good by the witches confessions; but also by the use
of the Romish church, which halloweth them onelie for that purpose.
♦_Ja. Sprenger. H. Institor._♦
Item, she must come to hir arreignement backward, to wit, with hir
taile to the judges face, who must make manie crosses, at the time of
hir approching to the barre. And least we should condemne that for
superstition, they prevent us with a figure, and tell us, that the same
superstition may not seeme superstitious unto us. But this resembleth
the persuasion of a theefe, that dissuadeth his sonne from stealing;
and neverthelesse telleth him that he may picke or cut a pursse, and
rob by the high waie.
♦_Mal. malef. pa. 3, quæ. 15._♦
♦_Prolepsis or Præoccupation._♦
One other caution is, that she must be shaven, so as there remaine not
one haire about hir: for sometimes they keepe secrets for taciturnitie,
and for other purposes also in their haire, in their privities, and
betweene their skinne and their flesh. For which cause I marvell they
flea them not: for one of their witches would not burne, being in the
middest of the flame, as _M. Mal._ reporteth; untill a charme written
in a little scroll was espied to be hidden betweene hir skin and flesh,
and taken awaie. And this is so gravelie and faithfullie set downe by
the inquisitors themselves, that one may beleeve it if he list, though
indeed it be a verie lie. The like lie citeth _Bodin_, of a witch that
could not be strangled by the executioner, doo what he could. But it is
most true, that the inquisitor _Cumanus_ in one yeare did shave one and
fourtie poore women, and burnt them all when he had done.
♦_Mal. malef._♦
♦_John. Bod._♦
♦Anno. 1485 a knave inquisitor.♦
Another caution is, that at the time and place of torture, the hallowed
things aforesaid, with the seaven words spoken on the crosse, be
hanged about the witches necke; and the length of Christ in waxe be
knit about hir bare naked bodie, with relikes of saints, &c. All which
stuffe (saie they) will so worke within and upon them, as when they
are racked and tortured, they can hardlie staie or hold themselves from
confession. In which case I doubt not but that pope, which blasphemed
Christ, and curssed his mother for a pecocke, and curssed God with
great despights for a peece of porke, with lesse compulsion would have
renounced the trinitie, and have worshipped the divell upon his knees.
♦_Q. 16. de tempore & modo interrog._♦
♦Blasphemous pope Julie, of that name the third.♦
Another caution is, that after she hath beene racked, and hath passed
over all tortures devised for that purpose; and after that she hath
beene compelled to drinke holie water, she be conveied againe to
the place of torture: and that in the middest of hir torments, hir
accusations be read unto hir; and that the witnesses (if they will) be
brought face to face unto hir: and finallie, that she be asked, whether
for triall of hir innocencie she will have judgement, _Candentis
ferri_, which is; To carrie a certeine weight of burning iron in hir
bare hand. But that may not (saie they) in anie wise be granted. For
both _M. Mal._ and _Bodin_ also affirme, that manie things may be
promised, but nothing need be performed: for whie, they have authoritie
to promise, but no commission to performe the same.
♦_Mal. malef. par. 3. quæ. 16._♦
Another caution is, that the judge take heed, that when she once
beginneth to confesse, he cut not off hir examination, but continue it
night and daie. For many-times, whiles they go to dinner, she returneth
to hir vomit.
Another caution is, that after the witch hath confessed the annoieing
of men and beasts, she be asked how long she hath had _Incubus_, when
she renounced the faith, and made the reall league, and what that
league is, &c. And this is indeede the cheefe cause of all their
incredible and impossible confessions: for upon the racke, when they
have once begunne to lie, they will saie what the tormentor list.
The last caution is, that if she will not confesse, she be had to some
strong castle or gaole. And after certeine daies, the gaolor must make
hir beleeve he goeth foorth into some farre countrie: and then some
of hir freends must come in to hir, and promise hir, that if she will
confesse to them, they will suffer hir to escape out of prison: which
they may well doo, the keeper being from home. And this waie (saith _M.
Mal._) hath served, when all other meanes have failed.
♦_Mal. malef. par. 3. quæ. 16. act. 11._♦
And in this place it may not be omitted, that above all other times,
they confesse upon fridaies. Now saith _James Sprenger_, and _Henrie
Institor_, we must saie all, to wit: If she confesse nothing, she
should be dismissed by lawe; and yet by order she may in no wise be
bailed, but must be put into close prison, and there be talked withall
by some craftie person (those are the words) and in the meane while
there must be some eves-dropers with pen and inke behind the wall,
to hearken and note what she confesseth: or else some of hir old
companions and acquaintance may come in and talke with hir of old
matters, and so by eves-droppers be also bewraied; so as there shall be
no end of torture before she have confessed what they will.
The Ninth Chapter.
_The fifteene crimes laid to the charge of witches, by
witchmongers; speciallie by Bodin, in Dæmonomania._