They kill mens cattell. 13

_Ans._ Then let an action of trespasse be brought against them for so

dooing.

They bewitch mens corne, and bring hunger and barrennes into the 14

countrie; they ride and flie in the aire, bring stormes, make

tempests, &c.

_Ans._ Then will I worship them as gods; for those be not the works

of man, nor yet of witch: as I have elsewhere prooved at large.

They use venerie with a divell called _Incubus_, even when they lie 15

in bed with their husbands, and have children by them, which become

the best witches.

_Ans._ This is the last lie, verie ridiculous, and confuted by me

elsewhere.

The tenth Chapter.

_A refutation of the former surmised crimes patched togither by

Bodin, and the onelie waie to escape the inquisitors hands._

If more ridiculous or abhominable crimes could have beene invented,

these poore women (whose cheefe fault is that they are scolds) should

have beene charged with them.

In this libell you dooe see is conteined all that witches are charged

with; and all that also, which anie witchmoonger surmiseth, or in

malice imputeth unto witches power and practise.

Some of these crimes may not onelie be in the power and will of a

witch, but may be accomplished by naturall meanes: and therefore by

them the matter in question is not decided, to wit; Whether a witch can

worke woonders supernaturallie? For manie a knave and whore dooth more

commonlie put in execution those lewd actions, than such as are called

witches, and are hanged for their labour.

♦The question or matter in controversie: that is to say, the

proposition or theme.♦

Some of these crimes also laid unto witches charge, are by me denied,

and by them cannot be prooved to be true, or committed by any one

witch. Othersome of these crimes likewise are so absurd, supernaturall,

and impossible, that they are derided almost of all men, and as

false, fond, and fabulous reports condemned: insomuch as the very

witchmoongers themselves are ashamed to heare of them.

If part be untrue, why may not the residue be thought false? For all

these things are laid to their charge at one instant, even by the

greatest doctors and patrones of the sect of witchmongers, producing as

manie proofs for witches supernaturall and impossible actions, as for

the other. So as, if one part of their accusation be false, the other

part deserveth no credit. If all be true that is alledged of their

dooings, why should we beleeve in Christ, bicause of his miracles, when

a witch dooth as great wonders as ever he did?

But it will be said by some; As for those absurd and popish writers,

they are not in all their allegations, touching these matters,

to be credited. But I assure you, that even all sorts of writers

heerein (for the most part) the very doctors of the church to the

schoolemen, protestants and papists, learned and unlearned, poets

and historiographers, Jewes, Christians, or Gentiles agree in these

impossible and ridiculous matters. Yea and these writers, out of whome

I gather most absurdities, are of the best credit and authoritie of all

writers in this matter. The reason is, bicause it was never throughlie

looked into; but everie fable credited; and the word (Witch) named so

often in scripture.

♦A generall error.♦

They that have seene further of the inquisitors orders and customes,

saie also; that There is no waie in the world for these poore women to

escape the inquisitors hands, and so consequentlie burning: but to gild

their hands with monie, wherby oftentimes they take pitie upon them,

and deliver them, as sufficientlie purged. For they have authoritie to

exchange the punishment of the bodie with the punishment of the pursse,

applieng the same to the office of their inquisition: whereby they

reape such profit, as a number of these seelie women paie them yeerelie

pensions, to the end they may not be punished againe.

♦The onelie way for witches to avoid the inquisitors hands.♦

The eleventh Chapter.

_The opinion of Cornelius Agrippa concerning witches, of his

pleading for a poore woman accused of witchcraft, and how he

convinced the inquisitors._

_Cornelius Agrippa_ saith, that while he was in _Italie_, manie

inquisitors in the dutchie of _Millen_ troubled divers most honest &

noble matrones, privilie wringing much monie from them, untill their

knaverie was detected. Further he saith, that being an advocate or

councellor in the Commonwelth of _Maestright_ in _Brabant_, he had sore

contention with an inquisitor, who through unjust accusations drew a

poore woman of the countrie into his butcherie, and to an unfit place;

not so much to examine hir, as to torment hir. Whom when _C. Agrippa_

had undertaken to defend, declaring that in the things doone, there

was no proofe, no signe or token that could cause hir to be tormented;

the inquisitor stoutlie denieng it, said; One thing there is, which is

proofe and matter sufficient: for hir mother was in times past burned

for a witch. Now when _Agrippa_ replied, affirming that this article

was impertinent, and ought to be refused by the judge, as being the

deed of another; alledging to the inquisitor, reasons and lawe for

the same: he replied againe that this was true, bicause they used to

sacrifice their children to the divell, as soone as they were borne;

and also bicause they usuallie conceived by spirits transformed into

mans shape, and that thereby witchcraft was naturallie ingraffed into

this child, as a disease that commeth by inheritance.

_C. Agrippa_ replieng against the inquisitors follie & superstitious

blindnesse, said; O thou wicked preest! Is this thy divinitie? Doost

thou use to drawe poore guiltlesse women to the racke by these forged

devises? Doost thou with such sentences judge others to be heretikes,

thou being a more heretike than either _Faustus_ or _Donatus_? Be it

as thou saiest, dooest thou not frustrate the grace of Gods ordinance;

namelie baptisme? Are the words in baptisme spoken in vaine? Or shall

the divell remaine in the child, or it in the power of the divell,

being there and then consecrated to Christ Jesus, in the name of the

father, the sonne, and the holie ghost? And if thou defend their false

opinions, which affirm, that spirits accompanieng with women, can

ingender; yet dotest thou more than anie of them, which never beleeved

that anie of those divels, togither with their stolne seed, doo put

part of that their seed or nature into the creature. But though indeed

we be borne the children of the divell and damnation, yet in baptisme,

through grace in Christ, sathan is cast out, and we are made new

creatures in the Lord, from whome none can be separated by another mans

deed. The inquisitor being hereat offended, threatened the advocate

to proceed against him, as a supporter of heretikes or witches; yet

neverthelesse he ceased not to defend the seelie woman, and through the

power of the lawe he delivered hir from the clawes of the bloodie

moonke, who with hir accusers, were condemned in a great summe of monie

to the charter of the church of _Mentz_, and remained infamous after

that time almost to all men.

♦A bitter invective against a cruell inquisitor.♦

But by the waie you must understand, that this was but a petie

inquisitor, and had not so large a commission as _Cumanus_, _Sprenger_,

and such other had; nor yet as the _Spanish_ inquisitors at this daie

have. For these will admit no advocats now unto the poore soules,

except the tormentor or hangman may be called an advocate. You may read

the summe of this inquisition in few words set out by M. _John Fox_

in the Acts and monuments. For witches and heretikes are among the

inquisitors of like reputation; saving that the extremitie is greater

against witches, bicause through their simplicitie, they may the more

boldlie tyrannize upon them, and triumph over them.

♦John Fox in the acts and monuments.♦

The twelfe Chapter.

_What the feare of death and feeling of torments may force one

to doo, and that it is no marvell though witches condemne

themselves by their owne confessions so tyrannicallie

extorted._

He that readeth the ecclesiasticall histories, or remembreth the

persecutions in Queene _Maries_ time, shall find, that manie good

men have fallen for feare of persecution, and returned unto the Lord

againe. What marvell then, though a poore woman, such a one as is

described else-where, & tormented as is declared in these latter

leaves, be made to confesse such absurd and false impossibilities; when

flesh and bloud is unable to endure such triall? Or how can she in the

middest of such horrible tortures and torments, promise unto hir selfe

constancie; or forbeare to confesse anie thing? Or what availeth it

hir, to persevere in the deniall of such matters, as are laid to her

charge unjustlie; when on the one side there is never anie end of hir

torments; on the other side, if she continue in hir assertion, they

saie she hath charmes for taciturnitie or silence?

_Peter_ the apostle renounced, curssed, and forsware his maister and

our Saviour Jesus Christ, for feare of a wenches manaces; or rather

at a question demanded by hir, wherein he was not so circumvented,

as these poore witches are, which be not examined by girles, but by

cunning inquisitors, who having the spoile of their goods, and bringing

with them into the place of judgement minds to maintaine their bloudie

purpose, spare no maner of allurements, thretenings, nor torments,

untill they have wroong out of them all that, which either maketh to

their owne desire, or serveth to the others destruction.

♦Peters apostacie & renouncing of Christ♦

_Peter_ (I saie) in the presence of his Lord and maister Christ, who

had instructed him in true knowledge manie yeares, being forewarned,

not passing foure or five houres before, and having made a reall

league and a faithfull promise to the contrarie, without anie other

compulsion than (as hath beene said) by a question proposed by a girle,

against his conscience, forsooke, thrise denied, and abandoned his

said maister: and yet he was a man illuminated, and placed in dignitie

aloft, and neerer to Christ by manie degrees, than the witch, whose

fall could not be so great as _Peters_; bicause she never ascended

halfe so manie steps. A pastors declination is much more abhominable

that the going astraie of anie of his sheepe: as an ambassadors

conspiracie is more odious than the falshood of a common person: or

as a capteins treason is more mischeevous than a private soldiers

mutinie. If you saie, _Peter_ repented; I answer that the witch dooth

so likewise sometimes, and I see not in that case, but mercie may be

emploied upon hir. It were a mightie temptation to a seelie old woman,

that a visible divell (being in shape so ugglie, as _Danæus_ and others

saie he is) should assalt hir in maner and forme as is supposed, or

rather avowed; speciallie when there is promise made that none shall

be tempted above their strength. The poore old witch is commonlie

unlearned, unwarned, and unprovided of counsell and freendship, void of

judgement and discretion to moderate hir life and communication, hir

kind and gender more weake and fraile than the masculine, and much more

subject to melancholie; hir bringing up and companie is so base, that

nothing is to be looked for in hir speciallie of these extraordinarie

qualities; hir age also is commonlie such, as maketh her decrepite,

which is a disease that mooveth them to these follies.

♦_Danæus in dialog._♦

♦1 Cor. 10.♦

Finallie, Christ did cleerelie remit _Peter_, though his offense

were committed both against his divine and humane person: yea after-

wards he did put him in trust to feed his sheepe, and shewed great

countenance, freendship and love unto him. And therefore I see not,

but we may shew compassion upon these poore soules; if they shew

themselves sorrowfull for their misconceipts and wicked imaginations.

¶ _The third Booke._

The first Chapter.

_The witches bargaine with the divell, according to M. Mal.

Bodin, Nider, Danæus, Psellus, Erastus, Hemingius, Cumanus,

Aquinas, Bartholomæus Spineus, &c._

That which in this matter of witchcraft hath abused so manie, and

seemeth both so horrible and intollerable, is a plaine bargaine,

that (they saie) is made betwixt the divell and the witch. And manie

of great learning conceive it to be a matter of truth, and in their

writings publish it accordinglie: the which (by Gods grace) shall be

prooved as vaine and false as the rest.

The order of their bargaine or profession is double; the one solemne

and publike; the other secret and private. That which is called solemne

or publike, is where witches come togither at certeine assemblies, at

the times prefixed, and doo not onelie see the divell in visible forme;

but confer and talke familiarlie with him. In which conference the

divell exhorteth them to observe their fidelitie unto him, promising

them long life and prosperitie. Then the witches assembled, commend a

new disciple (whom they call a novice) unto him: and if the divell find

that yoong witch apt and forward in renunciation of christian faith,

in despising anie of the seven sacraments, in treading upon crosses,

in spetting at the time of the elevation, in breaking their fast on

fasting daies, and fasting on sundaies; then the divell giveth foorth

his hand, and the novice joining hand in hand with him, promiseth to

observe and keepe all the divels commandements.

♦The double bargane of witches with the divell.♦

This done, the divell beginneth to be more bold with hir, telling

hir plainlie, that all this will not serve his turne; and therefore

requireth homage at hir hands: yea he also telleth hir, that she must

grant him both hir bodie and soule to be tormented in everlasting

fire: which she yeeldeth unto. Then he chargeth hir, to procure as

manie men, women, and children also, as she can, to enter into this

societie. Then he teacheth them to make ointments of the bowels and

members of children, whereby they ride in the aire, and accomplish all

their desires. So as, if there be anie children unbaptised, or not

garded with the signe of the crosse, or orizons; then the witches may

and doo catch them from their mothers sides in the night, or out of

their cradles, or otherwise kill them with their ceremonies; and after

buriall steale them out of their graves, and seeth them in a caldron,

untill their flesh be made potable. Of the thickest whereof they make

ointments, whereby they ride in the aire; but the thinner potion they

put into flaggons, whereof whosoever drinketh, observing certeine

ceremonies, immediatlie becommeth a maister or rather a mistresse in

that practise and facultie.

♦_Mal. malef. de modo professionis._♦

The second Chapter.

_The order of the witches homage done (as it is written by

lewd inquisitors and peevish witchmoongers) to the divell in

person; of their songs and danses, and namelie of La volta,

and of other ceremonies, also of their excourses._

Sometimes their homage with their oth and bargaine is received for a

certeine terme of yeares; sometimes for ever. Sometimes it consisteth

in the deniall of the whole faith, sometimes in part. The first is,

when the soule is absolutelie yeelded to the divell and hell fier: the

other is, when they have but bargained [not] to observe certeine

ceremonies and statutes of the church; as to conceale faults at shrift,

to fast on sundaies, &c. And this is doone either by oth, protestation

of words, or by obligation in writing, sometimes sealed with wax,

sometimes signed with bloud, sometimes by kissing the divels bare

buttocks; as did a Doctor called _Edlin_, who as (_Bodin_ saith) was

burned for witchcraft.

♦Homage of witches to the divell.♦

You must also understand, that after they have delicatlie banketted

with the divell and the ladie of the fairies; and have eaten up a fat

oxe, and emptied a butt of malmesie, and a binne of bread at some

noble mans house, in the dead of the night, nothing is missed of all

this in the morning. For the ladie _Sibylla_, _Minerva_, or _Diana_

with a golden rod striketh the vessell & the binne, and they are

fullie replenished againe. Yea, she causeth the bullocks bones to be

brought and laid togither upon the hide, and lappeth the foure ends

thereof togither, laieng her golden rod thereon; and then riseth up the

bullocke againe in his former estate and condition: and yet at their

returne home they are like to starve for hunger; as _Spineus_ saith.

And this must be an infallible rule, that everie fortnight, or at the

least everie moneth, each witch must kill one child at the least for

hir part.

♦_Bar. Spineus, cap. 1. in novo Mal. malef._♦

♦_Idem Ibid._♦

And here some of _Monsieur Bodins_ lies may be inserted, who saith that

at these magicall assemblies, the witches never faile to danse; and

in their danse they sing these words; Har har, divell divell, danse

here, danse here, plaie here, plaie here, _Sabbath_, _sabbath_. And

whiles they sing and danse, everie one hath a broome in hir hand, and

holdeth it up aloft. Item he saith, that these night-walking or rather

night-dansing witches, brought out of _Italie_ into _France_, that

danse, which is called _La volta_.

♦_I. Bod. de dæmon. lib. 2, cap. 4._♦

A part of their league is, to scrape off the oile, which is received

in extreame follie (unction I should have said). But if that be so

dangerous, they which socke the corps had neede to take great care,

that they rub not off the oile, which divers other waies may also be

thrust out of the forehead; and then I perceive all the vertue thereof

is gone, and farewell it. But I marvell how they take on to preserve

the water powred on them in baptisme, which I take to be largelie of

as great force as the other; and yet I thinke is commonlie wiped and

washed off, within foure and twentie houres after baptisme: but this

agreeth with the residue of their follie.

♦_Mal. malef._♦

And this is to be noted, that the inquisitors affirme, that during the

whole time of the witches excourse, the divell occupieth the roome and

place of the witch, in so perfect a similitude, as hir husband in his

bed, neither by feeling, speech, nor countenance can discerne hir from

his wife. Yea the wife departeth out of her husbands armes insensiblie,

and leaveth the divell in hir roome visiblie. Wherein their

incredulitie is incredible, who will have a verie bodie in the feined

plaie, and a phantasticall bodie in the true bed: and yet (forsooth)

at the name of Jesus, or at the signe of the crosse, all these bodilie

witches (they saie) vanish awaie.

♦_Grillandus. de sort. 10. vol. tract._♦

The third Chapter.

_How witches are summoned to appeere before the divell, of

their riding in the aire, of their accompts, of their

conference with the divell, of his supplies, and their

conference, of their farewell and sacrifices: according to

Danæus, Psellus, &c._

Hitherto, for the most part, are the verie words conteined in _M.

Mal._ or _Bodin_, or rather in both; or else in the new _M. Mal._

or at the least-wise of some writer or other, that mainteineth the

almightie power of witches. But _Danæus_ saith, the divell oftentimes

in the likenes of a sumner, meeteth them at markets and faires, and

warneth them to appeere in their assemblies, at a certeine houre in

the night, that he may understand whom they have slaine, and how they

have profited. If they be lame, he saith the divell delivereth them

a staffe, to conveie them thither invisiblie through the aire; and

that then they fall a dansing and singing of bawdie songs, wherein he

leadeth the danse himselfe. Which danse, and other conferencies being

ended, he supplieth their wants of powders and roots to intoxicate

withall; and giveth to everie novice a marke, either with his teeth

or with his clawes, and so they kisse the divels bare buttocks, and

depart: not forgetting every daie afterwards to offer to him, dogs,

cats, hens, or bloud of their owne. And all this dooth _Danæus_ report

as a troth, and as it were upon his owne knowledge. And yet else-where

he saieth; In these matters they doo but dreame, and doo not those

things indeed, which they confesse through their distemperature,

growing of their melancholike humor: and therefore (saith he) these

things, which they report of themselves, are but meere illusions.

♦_Danæus in dialog. cap. 4._♦

♦_Ide. Ibidem._♦

♦_Idem. in dialog. cap. 3._♦

_Psellus_ addeth hereunto, that certeine magicall heretikes, to wit;

the _Eutychians_, assemblie themselves everie good fridaie at night;

and putting out the candles, doo commit incestuous adulterie, the

father with the daughter, the sister with the brother, and the sonne

with the mother; and the ninth moneth they returne and are delivered;

and cutting their children in peeces, fill their pots with their bloud;

then burne they the carcases, and mingle the ashes therewith, and so

preserve the same for magicall purposes. _Cardanus_ writeth (though in

mine opinion not verie probablie) that these excourses, dansings,

&c: had their beginning from certeine heretikes called _Dulcini_, who

devised those feasts of _Bacchus_ which are named _Orgia_, whereunto

these kind of people openlie assembled; and beginning with riot, ended

with this follie. Which feasts being prohibited, they nevertheles

hanted them secretlie; and when they could not doo so, then did they it

in cogitation onelie, and even to this daie (saith he) there remaineth

a certeine image or resemblance thereof among our melancholike women.

♦_Card. lib. de var. rerum. 15. cap. 80._♦

The fourth Chapter.

_That there can no reall league be made with the divell the

first author of the league, and the weake proofes of the

adversaries for the same._

If the league be untrue, as are the residue of their confessions, the

witchmongers arguments fall to the ground: for all the writers herein

hold this bargaine for certeine, good, and granted, and as their onelie

maxime. But surelie the indentures, conteining those covenants, are

sealed with butter; and the labels are but bables. What firme bargaine

can be made betwixt a carnall bodie and a spirituall? Let any wise or

honest man tell me, that either hath beene a partie, or a witnesse;

and I will beleeve him. But by what authoritie, proofe, or testimonie;

and upon what ground all this geere standeth, if you read _M. Mal._

you shall find, to the shame of the reporters (who doo so varie in

their tales, and are at such contrarietie:) and to the reproch of the

beleevers of such absurd lies.

♦_Mal. Malef. par. 2. quæ. 7. cap. 2._♦

For the beginning of the credit hereof, resteth upon the confession of

a baggage yoong fellow condemned to be burnt for witchcraft; who said

to the inquisitors, of likelihood to prolong his life, (if at leastwise

the storie be true, which is taken out of _Nider_;) If I wist (quoth

he) that I might obteine pardon, I would discover all that I knowe of

witchcraft. The which condition being accepted, and pardon promised

(partlie in hope thereof, and partlie to be rid of his wife) he said as

followeth.

♦Upon what ground this real league began to growe in credit.♦

The novice or yoong disciple goeth to some church, togither with

the mistresse of that profession, upon a sundaie morning, before

the conjuration of holie water, & there the said novice renounceth

the faith, promiseth obedience in observing, or rather omitting of

ceremonies in meetings, and such other follies; and finallie, that they

doo homage to their yoong maister the divell, as they covenanted.

But this is notable in that storie, that this yoong witch, doubting

that his wives examination would bewraie his knaverie, told the

inquisitor; that in truth his wife was guiltie as well as he, but she

will never, I am sure (quoth he) though she should be burned a thousand

times, confesse any of these circumstances.

And this is in no wise to be forgotten, that notwithstanding his

contrition, his confession, and his accusation of his owne wife

(contrarie to the inquisitors promise and oth) he and his wife were

both burned at a stake, being the first discoverers of this notable

league, whereupon the fable of witchcraft is mainteined; and whereby

such other confessions have beene from the like persons, since that

time, extorted and augmented.

The fift Chapter.

_Of the private league, a notable tale of Bodins concerning a

French ladie, with a confutation._

The maner of their private league is said to be, when the divell

invisible, and sometimes visible, in the middest of the people talketh

with them privatelie; promising, that if they will followe his

counsell, he will supplie all their necessities, and make all their

endevors prosperous: and so beginneth with small matters: whereunto

they consent privilie, and come not into the fairies assemblie.

♦The maner of witches private league with the divell.♦

And in this case (mee thinks) the divell sometimes, in such externall

or corporall shape, should meete with some that would not consent to

his motions (except you will saie he knoweth their cogitations) and

so should be bewraied. They also (except they were idiots) would spie

him, and forsake him for breach of covenants. But these bargaines, and

these assemblies doo all the writers hereupon mainteine: and _Bodin_

confirmeth them with a hundred and odd lies; among the number whereof I

will (for diverse causes) recite one.

There was (saith he) a noble Gentlewoman at _Lions_, that being in bed

with a lover of hirs, suddenlie in the night arose up, and lighted a

candle: which when she had done, she tooke a box of ointment, wherewith

she annointed her bodie; and after a few words spoken, she was carried

awaie. Hir bedfellow seeing the order hereof, lept out of his bed,

tooke the candle in his hand, and sought for the ladie round about the

chamber, and in everie corner thereof. But though he could not find

hir, yet did he find hir box of ointment: and being desirous to know

the vertue thereof, besmeered himselfe therewith, even as he perceived

hir to have done before. And although he were not so superstitious,

as to use anie words to helpe him forward in his busines, yet by the

vertue of that ointment (saith _Bodin_) he was immediatlie conveied

to _Lorreine_, into the assemblie of witches. Which when he sawe, he

was abashed, and said; In the name of God, what make I heere? And upon

those words the whole assemblie vanished awaie, and left him there

alone starke naked; and so was he faine to returne to _Lions_. But he

had so good a conscience (for you may perceive by the first part of the

historie, he was a verie honest man) that he accused his true lover for

a witch, and caused hir to be burned. But as for his adulterie, neither

_M. Mal._ nor _Bodin_ doo once so much as speake in the dispraise

thereof.

♦_J. Bod. lib. 2. de dæmonomania. cap. 4._♦

♦This agreeth not with their interpretation, that saie, this is onlie

done by vertue of the legue; nor yet to them that referre it unto

words: quoth nota.♦

It appeareth throughout all _Bodins_ booke, that he is sore offended

with _Cornelius Agrippa_, and the rather (as I suppose) bicause the

said _C. Agrippa_ recanted that which _Bodin_ mainteineth, who thinketh

he could worke wonders by magicke, and speciallie by his blacke dog. It

should seeme he had prettie skill in the art of divination. For though

he wrote before _Bodin_ manie a yeare, yet uttereth he these words in

his booke _De vanitate scientiarum_: A certeine French protonotarie

(saith he) a lewd fellow and a coosener, hath written a certeine

fable or miracle done at _Lions_, _&c._ What _Bodin_ is, I knowe not,

otherwise than by report; but I am certeine 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 lawier.

♦_C. Agrippa. cap. 51._♦

The sixt Chapter.

_A disproofe of their assemblies, and of their bargaine._

That the joining of hands with the divell, the kissing of his bare

buttocks, and his scratching and biting of them, are absurd lies;

everie one having the gift of reason may plainlie perceive: in so much

as it is manifest unto us by the word of God, that a spirit hath no

flesh, bones, nor sinewes, whereof hands, buttocks, claws, teeth, and

lips doo consist. For admit that the constitution of a divels bodie (as

_Tatian_ and other affirme) consisteth in spirituall congelations,

as of fier and aire; yet it cannot be perceived of mortall creatures.

What credible witnesse is there brought at anie time, of this their

corporall, visible, and incredible bargaine; saving the confession

of some person diseased both in bodie and mind, wilfullie made, or

injuriouslie constrained? It is mervell that no penitent witch that

forsaketh hir trade, confesseth not these things without compulsion.

Mee 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 than that

which they make with the divell, which no bodie seeth or knoweth. For

God deceiveth none, with whom he bargaineth; neither dooth he mocke or

disappoint them, although he danse not among them.

♦_Tatianus contra Græcos._♦

Their oth, to procure into their league and fellowship as manie as they

can (whereby everie one witch, as _Bodin_ affirmeth, augmenteth the

number of fiftie) bewraieth greatlie their indirect dealing. Hereof I

have made triall, as also of the residue of their coosening devices;

and have beene with the best, or rather the woorst of them, to see what

might be gathered out of their counsels; and have cunninglie treated

with them thereabouts: and further, have sent certeine old persons to

indent with them, to be admitted into their societie. But as well by

their excuses and delaies, as by other circumstances, I have tried and

found all their trade to be meere coosening.

♦The author speaketh upon due proofe and triall.♦

I praie you what bargaine have they made with the divell, that with

their angrie lookes beewitch lambs, children, &c? Is it not confessed,

that it is naturall, though it be a lie? What bargaine maketh the

soothsaier, which hath his severall kinds of witchcraft and divination

expressed in the scripture? Or is it not granted that they make none?

How chanceth it that we heare not of this bargaine in the scriptures?

The seventh Chapter.

_A confutation of the objection concerning witches confessions._

It is confessed (saie some by the waie of objection) even of these

women themselves, that they doo these and such other horrible things,

as deserveth death, with all extremitie, &c. Whereunto I answer, that

whosoever consideratelie beholdeth their confessions, shall perceive

all to be vaine, 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

authoritie, or by persuasion, and under colour of freendship, it is not

to be regarded; bicause the extremitie of threts and tortures provokes

it; or the qualitie of faire words and allurements constraines it.

If it be voluntarie, manie circumstances must be considered, to wit;

whether she appeach not hir selfe to overthrow hir neighbour, which

manie times happeneth through their cankered and malicious melancholike

humor: then; whether in that same melancholike mood and frentike

humor, she desire not the abridgment of hir owne daies. Which thing

_Aristotle_ saith dooth oftentimes happen unto persons subject to

melancholike passions: and (as _Bodin_ and _Sprenger_ saie) to these

old women called witches, which manie times (as they affirme) refuse to

live; thretning the judges, that if they may not be burned, they will

laie hands upon themselves, and so make them guiltie of their damnation.

♦Confession compulsorie; as by Hispanicall inquisition: Looke _Mal.

malef. & Jo. Bodin._♦

♦Confession persuasorie; as by flatterie: Looke _Bry. Darcie_ against

_Ursu. Kempe._♦

♦_John. Bod._

_Mal. Malef._♦

I my selfe have knowne, that where such a one could not prevaile, to

be accepted as a sufficient witnesse against himselfe, he presentlie

went and threw himselfe into a pond of water, where he was drowned.

But the lawe saith; _Volenti mori non est habenda fides_, that is; His

word is not to be credited that is desirous to die. Also sometimes (as

else-where I have prooved) they confesse that whereof they were never

guiltie; supposing that they did that which they did not, by meanes of

certeine circumstances. And as they sometimes confesse impossibilities,

as that they flie in the aire, transubstantiate themselves, raise

tempests, transfer or remoove corne, &c: so doo they also (I saie)

confesse voluntarilie, that which no man could proove, and that which

no man would ghesse, nor yet beleeve, except he were as mad as they; so

as they bring death wilfullie upon themselves: which argueth an unsound

mind.

♦_L. absent. de poenis._♦

♦_L. 2. cum glos. de iis, qui ante sentent. mortui sunt, sibi necem

consciscentes._♦

If they confesse that, which hath beene indeed committed by them, as

poisoning, or anie 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 too hastie proceedings used against them: but that

the causes, properties, and circumstances of everie thing be dulie

considered, and diligentlie 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 looke, &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 naturallie could be noisome or

hurtfull.

♦Absurdities in witches confessions.♦

In like maner they confesse, that with a touch of their bare hand, they

sometimes kill a man being in perfect health and strength of bodie;

when all his garments are betwixt their hand and his flesh.

But if this their confession be examined by divinitie, philosophie,

physicke, lawe or conscience, it will be found false and insufficient.

First, for that the working of miracles is ceased. Secondlie, no reason

can be yeelded for a thing so farre beyond all reason. Thirdlie, no

receipt can be of such efficacie, as when the same is touched with a

bare hand, from whence the veines have passage through the bodie unto

the hart, it should not annoie the poisoner; and yet reteine vertue and

force enough, to pearse through so manie garments and the verie flesh

incurablie, to the place of death in another person. _Cui argumento_

(saith _Bodin_) _nescio quid responderi possit._ Fourthlie, no lawe

will admit such a confession, as yeeldeth unto impossibilities, against

the which there is never any lawe provided; otherwise it would not

serve a mans turne, to plead and proove that he was at _Berwicke_ that

daie, that he is accused to have doone a murther in _Canturburie_; for

it might be said he was conveied to _Berwicke_, and backe againe by

inchantment. Fiftlie, he is not by conscience to be executed, which

hath no sound mind nor perfect judgement. And yet forsooth we read,

that one mother _Stile_ did kill one _Saddocke_ with a touch on the

shoulder, for not keeping promise with hir for an old cloake, to make

hir a safegard; and that she was hanged for hir labour.

♦_J. Bod. de dæmon. lib. 2. cap. 8._♦

♦In a little pamphlet of the acts and hanging of foure witches, in

anno. 1579.♦

The eight Chapter.

_What follie it were for witches to enter into such desperate

perill, and to endure such intollerable tortures for no gaine

or commoditie, and how it comes to passe that witches are

overthrowne by their confessions._

Alas! If they were so subtill, as witchmongers make them to be, they

would espie that it were meere follie for them, not onelie to make a

bargaine with the divell to throw their soules into hell fire, but

their bodies to the tortures of temporall fire and death, for the

accomplishment of nothing that might benefit themselves at all: but

they would at the leastwise indent with the divell, both to inrich

them, and also to enoble them; and finallie to endue them with all

worldlie felicitie and pleasure: which is furthest from them of all

other. Yea, if they were sensible, they would saie to the divell; Whie

should I hearken to you, when you will deceive me? Did you not promise

my neighbour mother _Dutton_ to save and rescue hir; and yet lo she is

hanged? Surelie this would appose the divell verie sore. And it is a

woonder, that none, from the beginning of the world, till this daie,

hath made this and such like objections, whereto the divell could

never make answer. But were it not more madnes for them to serve the

divell, under these conditions; and yet to endure whippings with iron

rods at the divels hands; which (as the witchmongers write) are so set

on, that the print of the lashes remaine upon the witches bodie ever

after, even so long as she hath a daie to live?

♦_John Bod._♦

But these old women being daunted with authoritie, circumvented with

guile, constrained by force, compelled by feare, induced by error,

and deceived by ignorance, doo fall into such rash credulitie, and so

are brought unto these absurd confessions. Whose error of mind and

blindnes of will dependeth upon the disease and infirmitie of nature:

and therefore their actions in that case are the more to be borne

withall; bicause they, being destitute of reason, can have no consent.

For, _Delictum sine consensu non potest committi, neque injuria sine

animo injuriandi_; that is, There can be no sinne without consent,

nor injurie committed without a mind to doo wrong. Yet the lawe saith

further, that A purpose reteined in mind, dooth nothing to the privat

or publike hurt of anie man; and much more that an impossible purpose

is unpunishable. _Sanæ mentis voluntas, voluntas rei possibilis est_; A

sound mind willeth nothing but that which is possible.

♦_L. si per errorem jurisd. omni cum inde._♦

♦_C. sed hoc d. de publ. &c._♦

♦_Bal. in leg. &c._♦

The ninth Chapter.

_How melancholie abuseth old women, and of the effects thereof

by sundrie examples._

If anie man advisedlie marke their words, actions, cogitations, and

gestures, he shall perceive that melancholie abounding in their head,

and occupieng their braine, hath deprived or rather depraved their

judgements, and all their senses: I meane not of coosening witches,

but of poore melancholike women, which are themselves deceived. For

you shall understand, that the force which melancholie hath, and the

effects that it worketh in the bodie of a man, or rather of a woman,

are almost incredible. For as some of these melancholike persons

imagine, they are witches and by witchcraft can worke woonders, and

doo what they list: so doo other, troubled with this disease, imagine

manie strange, incredible, and impossible things. Some, that they are

monarchs and princes, and that all other men are their subjects: some,

that they are brute beasts: some, that they be urinals or earthen pots,

greatlie fearing to be broken: some, that everie one that meeteth them,

will conveie them to the gallowes; and yet in the end hang themselves.

One thought, that _Atlas_, whome the poets feigne to hold up heaven

with his shoulders, would be wearie, and let the skie fall upon him:

another would spend a whole daie upon a stage, imagining that he both

heard and saw interludes, and therewith made himselfe great sport. One

_Theophilus_ a physician, otherwise sound inough of mind (as it is

said) imagined that he heard and sawe musicians continuallie plaieng on

instruments, in a certeine place of his house. One _Bessus_, that had

killed his father, was notablie detected; by imagining that a swallowe

upraided him therewith: so as he himselfe thereby revealed the murther.

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

perplexitie, imagining that his nose was as big as a house; insomuch

as no freend nor physician could deliver him from this conceipt, nor

yet either ease his greefe, or satisfie his fansie in that behalfe:

till at the last, a physician more expert in this humor than the

rest, used this devise following. First, when he was to come in at

the chamber doore being wide open, he suddenlie staied and withdrew

himselfe; so as he would not in any wise approch neerer than the doore.

The melancholike person musing heereat, asked him the cause why he so

demeaned himselfe? Who answered him in this maner: Sir, your nose is

so great, that I can hardlie enter into your chamber but I shall touch

it, and consequentlie hurt it. Lo (quoth he) this is the man that must

doo me good; the residue of my freends flatter me, and would hide mine

infirmitie from me. Well (said the physician) I will cure you, but you

must be content to indure a little paine in the dressing: which he

promised patientlie to susteine, and conceived certeine hope of his

recoverie. Then entred the physician into the chamber, creeping close

by the walles, seeming to feare the touching and hurting of his nose.

Then did he blindfold him, which being doone, he caught him by the

nose with a paire of pinsors, and threw downe into a tub, which he

had placed before his patient, a great quantitie of bloud, with manie

peeces of bullocks livers, which he had conveied into the chamber,

whilest the others eies were bound up, and then gave him libertie to

see and behold the same. He having doone thus againe twoo or three

times, the melancholike humor was so qualified, that the mans mind

being satisfied, his greefe was eased, and his disease cured.

♦Of one that through melancholie was induced to thinke that he had a

nose as big as a house, &c.♦

_Thrasibulus_, otherwise called _Thrasillus_, being sore oppressed with

this melancholike humor, imagined, that all the ships, which arrived

at port _Pyræus_, were his: insomuch as he would number them, and

command the mariners to lanch, &c: triumphing at their safe returnes,

and moorning for their misfortunes. The _Italian_, whom we called

here in _England_, the Monarch, was possessed with the like spirit or

conceipt. _Danæus_ himselfe reporteth, that he sawe one, that affirmed

constantlie that he was a cocke; and saith that through melancholie,

such were alienated from themselves.

♦_Danæus in dialog. cap. 3._♦

Now, if the fansie of a melancholike person may be occupied in causes

which are both false and impossible; why should an old witch be

thought free from such fantasies, who (as the learned philosophers and

physicians saie) upon the stopping of their monethlie melancholike

flux or issue of bloud, in their age must needs increase therein,

as (through their weaknesse both of bodie and braine) the aptest

persons to meete with such melancholike imaginations: with whome their

imaginations remaine, even when their senses are gone. Which _Bodin_

laboureth to disproove, therein shewing himselfe as good a physician,

as else-where a divine.

♦_J. Baptist. P. N. cap. 2._

_Card. de var. rerum._

_J. Wier. de prestigiis dæmonum, &c._

_Aristotle._♦

♦_John. Bod._♦

But if they may imagine, that they can transforme their owne

bodies, which neverthelesse remaineth in the former shape: how

much more credible is it, that they may falselie suppose they can

hurt and infeeble other mens bodies; or which is lesse, hinder the

comming of butter? &c. But what is it that they will not imagine,

and consequentlie confesse that they can doo; speciallie being so

earnestlie persuaded thereunto, so sorelie tormented, so craftilie

examined, with such promises of favour, as wherby they imagine, that

they shall ever after live in great credit & welth? &c.

If you read the executions doone upon witches, either in times

past in other countries, or latelie in this land; you shall see

such impossibilities confessed, as none, having his right wits, will

beleeve. Among other like false confessions, we read that there was a

witch confessed at the time of hir death or execution, that she had

raised all the tempests, and procured all the frosts and hard weather

that happened in the winter 1565: and that manie grave and wise men

beleeved hir.

♦_Ant. Houin._♦

The tenth Chapter.

_That voluntarie confessions may be untrulie made, to the

undooing of the confessors, and of the strange operation of

melancholie, prooved by a familiar and late example._

But that it may appeere, that even voluntarie confession (in this

case) may be untrulie made, though it tend to the destruction of the

confessor; and that melancholie may moove imaginations to that effect:

I will cite a notable instance concerning this matter, the parties

themselves being yet alive, and dwelling in the parish of _Sellenge_ in

_Kent_, and the matter not long sithence in this sort performed.

One _Ade Davie_, the wife of _Simon Davie_, husbandman, being reputed

a right honest bodie, and being of good parentage, grew suddenlie (as

hir husband informed mee, and as it is well knowne in these parts) to

be somewhat pensive and more sad than in times past. Which thing though

it greeved him, yet he was loth to make it so appeere, as either his

wife might be troubled or discontented therewith, or his neighbours

informed thereof; least ill husbandrie should be laid to his charge

(which in these quarters is much abhorred.) But when she grew from

pensivenes, to some perturbation of mind; so as hir accustomed rest

began in the night season to be withdrawne from hir, through sighing

and secret lamentation; and that, not without teares, hee could not

but demand the cause of hir conceipt and extraordinarie moorning. But

although at that time she covered the same, acknowledging nothing to

be amisse with hir: soone after notwithstanding she fell downe before

him on hir knees, desiring him to forgive hir, for she had greevouslie

offended (as she said) both God & him. Hir poore husband being abashed

at this hir behaviour, comforted hir, as he could; asking hir the

cause of hir trouble & greefe: who told him, that she had, (contrarie

to Gods lawe) & to the offense of all good christians, to the injurie

of him, & speciallie to the losse of hir owne soule, bargained and

given hir soule to the divell, to be delivered unto him within short

space. Whereunto hir husband answered, saieng; Wife, be of good cheere,

this thy bargaine is void and of none effect: for thou hast sold that

which is none of thine to sell; sith it belongeth to Christ, who hath

bought it, and deerelie paid for it, even with his bloud, which he shed

upon the crosse; so as the divell hath no interest in thee. After

this, with like submission, teares, and penitence, she said unto him;

Oh husband, I have yet committed another fault, and doone you more

injurie: for I have bewitched you and your children. Be content (quoth

he) by the grace of God, Jesus Christ shall unwitch us: for none evill

can happen to them that feare God.

♦A Kentish storie of a late accident.♦

♦Note the christian comfort of the husbād to his wife.♦

And (as trulie as the Lord liveth) this was the tenor of his words

unto me, which I knowe is true, as proceeding from unfeigned lips,

and from one that feareth God. Now when the time approched that the

divell should come, and take possession of the woman, according to his

bargaine, he watched and praied earnestlie, and caused his wife to

read psalmes and praiers for mercie at Gods hands: and suddenlie about

midnight, there was a great rumbling beelowe under his chamber windowe,

which amazed them exceedinglie. For they conceived, that the divell was

beelowe, though he had no power to come up, bicause of their fervent

praiers.

He that noteth this womans first and second confession, freelie and

voluntarilie made, how everie thing concurred that might serve to

adde credit thereunto, and yeeld matter for hir condemnation, would

not thinke, but that if _Bodin_ were foreman of hir inquest, he would

crie; Guiltie: & would hasten execution upon hir; who would have said

as much before any judge in the world, if she had beene examined; and

have confessed no lesse, if she had beene arraigned therupon. But God

knoweth, she was innocent of anie these crimes: howbeit she was brought

lowe and pressed downe with the weight of this humor, so as both hir

rest and sleepe were taken awaie from hir; & hir fansies troubled

and disquieted with despaire, and such other cogitations as grew by

occasion thereof. And yet I beleeve, if any mishap had insued to hir

husband, or his children; few witchmongers would have judged otherwise,

but that she had bewitched them. And she (for hir part) so constantlie

persuaded hir selfe to be a witch, that she judged hir selfe worthie of

death; insomuch as being reteined in hir chamber, she sawe not anie one

carrieng a faggot to the fier, but she would saie it was to make a fier

to burne hir for witcherie. But God knoweth she had bewitched none,

neither insued there anie hurt unto anie, by hir imagination, but unto

hir selfe.

♦Confutation.♦

And as for the rumbling, it was by occasion of a sheepe, which was

flawed, and hoong by the wals, so as a dog came and devoured it;

whereby grew the noise which I before mentioned: and she being now

recovered, remaineth a right honest woman, far from such impietie,

and ashamed of hir imaginations, which she perceiveth to have growne

through melancholie.

♦A comicall catastrophe.♦

The eleventh Chapter.

_The strange and divers effects of melancholie, and how the

same humor abounding in witches, or rather old women,

filleth them full of mervellous imaginations, and that their

confessions are not to be credited._

But in truth, this melancholike humor (as the best physicians affirme)

is the cause of all their strange, impossible, and incredible

confessions: which are so fond, that I woonder how anie man can be

abused thereby. Howbeit, these affections, though they appeare in

the mind of man, yet are they bred in the bodie, and proceed from

this humor, which is the verie dregs of bloud, nourishing and feeding

those places, from whence proceed feares, cogitations, superstitions,

fastings, labours, and such like.

♦_H. Card. de var. rerum. cap. 8._

_Jo. Wierus de præst. lib. 6. cap. 8._♦

This maketh sufferance of torments, and (as some saie) foresight of

things to come, and preserveth health, as being cold and drie: it

maketh men subject to leanenesse, and to the quartane ague. They that

are vexed therewith, are destroiers of themselves, stout to suffer

injuries, fearefull to offer violence; except the humor be hot. They

learne strange toongs with small industrie (as _Aristotle_ and others

affirme.)

♦_Aristotle de somnio._♦

♦_H. Card. lib. 8 de var. rer._♦

If our witches phantasies were not corrupted, nor their wils confounded

with this humor, they would not so voluntarilie and readilie confesse

that which calleth their life in question; whereof they could never

otherwise be convicted. _J. Bodin_ with his lawyers physicke reasoneth

contrarilie; as though melancholie were furthest of all from those

old women, whom we call witches: deriding the most famous and noble

physician _John Wier_ for his opinion in that behalfe. But bicause I

am no physician, I will set a physician to him; namelie _Erastus_, who

hath these words, to wit, that These witches, through their corrupt

phantasie abounding with melancholike humors, by reason of their old

age, doo dreame and imagine they hurt those things which they neither

could nor doo hurt; and so thinke they knowe an art, which they neither

have learned nor yet understand.

♦_Jo. Bod. contra Jo. Wierum._♦

But whie should there be more credit given to witches, when they

saie they have made a reall bargaine with the divell, killed a cow,

bewitched butter, infeebled a child, forespoken hir neighbour, &c: than

when she confesseth that she transubstantiateth hir selfe, maketh it

raine or haile, flieth in the aire, goeth invisible, transferreth corne

in the grasse from one field to another? &c. If you thinke that in the

one their confessions be sound, whie should you saie that they are

corrupt in the other; the confession of all these things being made at

one instant, and affirmed with like constancie, or rather audacitie?

But you see the one to be impossible, and therefore you thinke thereby,

that their confessions are vaine and false. The other you thinke may be

doone, and see them confesse it, and therefore you conclude, _A posse

ad esse_; as being persuaded it is so, bicause you thinke it may be so.

But I saie, both with the divines, and philosophers, that that which

is imagined of witchcraft, hath no truth of action; or being besides

their imagination, the which (for the most part) is occupied in false

causes. For whosoever desireth to bring to passe an impossible thing,

hath a vaine, an idle, and a childish persuasion, bred by an unsound

mind: for _Sanæ mentis voluntas, voluntas rei possibilis est_; The will

of a sound mind, is the desire of a possible thing.

♦_August. lib. de Trinit. 3._

_Idem. de civit. Dei._

_Clemens. recogn. 3_

_Iamblichus._

_Jo. Wierus._

_Cardanus._

_Pampia &c._♦

The twelfe Chapter.

_A confutation of witches confessions, especiallie concerning their

league._

But it is objected, that witches confesse they renounce the faith, and

as their confession must be true (or else they would not make it:)

so must their fault be worthie of death, or else they should not be

executed. Whereunto I answer as before; that their confessions are

extorted, or else proceed from an unsound mind. Yea I saie further,

that we our selves, which are sound of mind, and yet seeke anie other

waie of salvation than Christ Jesus, or breake his commandements, or

walke not in his steps with a livelie faith, &c: doo not onlie renounce

the faith, but God himselfe: and therefore they (in confessing that

they forsake God, and imbrace sathan) doo that which we all should

doo. As touching that horrible part of their confession, in the league

which tendeth to the killing of their owne and others children, the

seething of them, and the making of their potion or pottage, and the

effects thereof; their good fridaies meeting, being the daie of their

deliverance, their incests, with their returne at the end of nine

moneths, when commonlie women be neither able to go that journie,

nor to returne, &c; it is so horrible, unnaturall, unlikelie, and

unpossible; that if I should behold such things with mine eies, I

should rather thinke my selfe dreaming, dronken, or some waie deprived

of my senses; than give credit to so horrible and filthie matters.

♦An objection.♦

♦The resolution.♦

How hath the oile or pottage of a sodden child such vertue, as that a

staffe annointed therewith, can carrie folke in the aire? Their potable

liquor, which (they saie) maketh maisters of that facultie, is it

not ridiculous? And is it not, by the opinion of all philosophers,

physicians, and divines, void of such vertue, as is imputed thereunto?

♦A forged miracle.♦

Their not fasting on fridaies, and their fasting on sundaies, their

spetting at the time of elevation, their refusall of holie water,

their despising of superstitious crosses, &c: which are all good

steps to true christianitie, helpe me to confute the residue of their

confessions.

The xiii. Chapter.

_A confutation of witches confessions, concerning making of

tempests and raine: of the naturall cause of raine, and that

witches or divels have no power to doo such things._

And to speake more generallie of all the impossible actions referred

unto them, as also of their false confessions; I saie, that there is

none which acknowledgeth God to be onlie omnipotent, and the onlie

worker of all miracles, nor anie other indued with meane sense, but

will denie that the elements are obedient to witches, and at their

commandement; or that they may at their pleasure send raine, haile,

tempests, thunder, lightening; when she being but an old doting woman,

casteth a flint stone over hir left shoulder, towards the west, or

hurleth a little sea sand up into the element, or wetteth a broome

sprig in water, and sprinkleth the same in the aire; or diggeth a

pit in the earth, and putting water therein, stirreth it about with

hir finger; or boileth hogs bristles, or laieth sticks acrosse upon

a banke, where never a drop of water is; or burieth sage till it be

rotten: all which things are confessed by witches, and affirmed by

writers to be the meanes that witches use to moove extraordinarie

tempests and raine, &c.

♦The waies that witches use to make raine, &c.♦

♦_Nider._

_Mal. Malef._

_J. Bod._

_Frier Barth._

_Heming._

_Danæus, &c._♦

We read in _M. Maleficarum_, that a little girle walking abroad with

hir father in his land, heard him complaine of drought, wishing for

raine, &c. Whie father (quoth the child) I can make it raine or haile,

when and where I list? He asked where she learned it. She said, of

hir mother, who forbad hir to tell anie bodie thereof. He asked hir

how hir mother taught hir? She answered, that hir mother committed

hir to a maister, who would at anie time doo anie thing for hir. Whie

then (said he) make it raine but onlie in my field. And so she went

to the streame, and threw up water in hir maisters name, and made it

raine presentlie. And proceeding further with hir father, she made it

haile in another field, at hir fathers request. Hereupon he accused

his wife, and caused hir to be burned; and then he new christened

his child againe: which circumstance is common among papists and

witchmongers. And howsoever the first part hereof was prooved, there

is no doubt but the latter part was throughlie executed. If they could

indeed bring these things to passe at their pleasure, then might they

also be impediments unto the course of all other naturall things, and

ordinances appointed by God: as, to cause it to hold up, when it should

raine; and to make midnight, of high noone: and by those meanes (I

saie) the divine power should beecome servile to the will of a witch,

so as we could neither eat nor drinke but by their permission.

♦_Mal. Malef. par. 2. quæ. 1. cap. 12._♦

♦He that can lie, can steale; as he that can worke can plaie.♦

Me thinks _Seneca_ might satisfie these credulous or rather idolatrous

people, that runne a whorehunting, either in bodie or phansie, after

these witches, beleeving all that is attributed unto them, to the

derogation of Gods glorie. He saith, that the rude people, and our

ignorant predecessors did beleeve, that raine and showers might be

procured and staied by witches charmes and inchantments: of which kind

of things that there can nothing be wrought, it is so manifest, that

we need not go to anie philosophers schoole, to learne the confutation

thereof.

But _Jeremie_, by the word of God, dooth utterlie confound all that

which may be devised for the maintenance of that foolish opinion,

saieng; Are there any among the gods of the gentiles, that sendeth

raine, or giveth showers from heaven? Art not thou the selfe same

our Lord God? We will trust in thee, for thou dooest and makest all

these things. I may therefore with _Brentius_ boldlie saie, that It is

neither in the power of witches nor divels, to accomplish that matter;

but in God onelie. For when exhalations are drawne and lifted up from

out of the earth, by the power of the sunne, into the middle region

of the aire, the coldnes thereof constreineth and thickeneth those

vapours; which being beecome clouds, are dissolved againe by the heate

of the sunne, wherby raine or haile is ingendred; raine, if by the waie

the drops be not frosen and made haile. These circumstances being

considered with the course of the whole scripture, it can neither be in

the power of witch or divell to procure raine, or faire weather.

♦Jere. 16, 22.♦

♦_Dii gentium dæmonia_, The gods of the gentiles are divels.♦

♦The naturall generation of haile and raine.♦

And whereas the storie of _Job_ in this case is alledged against me

(wherein a witch is not once named) I have particularlie answered

it else-where. And therefore thus much onelie I say heere; that

Even there, where it pleased God (as _Calvine_ saith) to set downe

circumstances for the instruction of our grosse capacities, which

are not able to conceive of spirituall communication, or heavenlie

affaires; the divell desireth God to stretch out his hand, and touch

all that _Job_ hath. And though he seemeth to grant sathans desire, yet

God himselfe sent fire from heaven, &c. Where, it is to be gathered,

that although God said, He is in thine hand: it was the Lords hand

that punished _Job_, and not the hand of the divell, who said not,

Give me leave to plague him; but, Laie thine hand upon him. And when

_Job_ continued faithfull notwithstanding all his afflictions, in his

children, bodie and goods; the divell is said to come againe to God,

and to saie as before, to wit: Now stretch out thine hand, and touch

his bones and his flesh. Which argueth as well that he could not doo

it, as that he himselfe did it not before. And be it here remembred,

that _M. Mal._ and the residue of the witchmongers denie, that there

were any witches in _Jobs_ time. But see more hereof elsewhere.

♦Job 1, 11.♦

♦Ib. verse 16.♦

♦Job 2, 5.♦

♦_Mal. Malef. pa. 1, quæ. 2._♦

The xiiii. Chapter.

_What would ensue, if witches confessions or wi[t]chmongers

opinions were true, concerning the effects of witchcraft,

inchantments, &c._

If it were true that witches confesse, or that all writers write, or

that witchmongers report, or that fooles beleeve, we should never have

butter in the chearne, nor cow in the close, nor corne in the field,

nor faire weather abroad, nor health within doores. Or if that which is

conteined in _M. Mal. Bodin_, &c: or in the pamphlets late set foorth

in English, of witches executions, shuld be true in those things that

witches are said to confesse, what creature could live in securitie? Or

what needed such preparation of warres, or such trouble, or charge in

that behalfe? No prince should be able to reigne or live in the land.

For (as _Danæus_ saith) that one _Martine_ a witch killed the emperour

of _Germanie_ with witchcraft: so would our witches (if they could)

destroie all our magistrates. One old witch might overthrowe an armie

roiall: and then what needed we any guns, or wild fire, or any other

instruments of warre? A witch might supplie all wants, and accomplish a

princes will in this behalfe, even without charge or bloudshed of his

people.

♦But these suppositiōs are false, _Ergo_ the consequencies are not

true.♦

If it be objected, that witches worke by the divell, and christian

princes are not to deale that way; I answer, that few princes

disposed to battell would make conscience therin, speciallie such as

take unjust wars in hand, using other helpes, devises, & engines as

unlawfull and divelish as that; in whose campe there is neither the

rule of religion or christian order observed: insomuch as ravishments,

murthers, blasphemies and thefts are there most commonlie and freelie

committed. So that the divell is more feared, and better served in

their camps, than God almightie.

♦_Mal. Malef._

_J. Bodin._

_Bar. Spineus._♦

But admit that souldiers would be scrupulous herein, the pope hath

authoritie to dispense therewith; as in like case he hath doone,

by the testimonie of his owne authors and friends. Admit also, that

throughout all christendome, warres were justly mainteined, and

religion dulie observed in their camps; yet would the Turke and other

infidels cut our throtes, or at least one anothers throte, with the

helpe of their witches; for they would make no conscience thereof.

The xv. Chapter.

_Examples of forren nations, who in their warres used the

assistance of witches; of eybiting witches in Ireland, of two

archers that shot with familiars._

In the warres between the kings of _Denmarke_ and _Sueveland_, _1563_.

the _Danes_ doo write, that the king of _Sueveland_ caried about with

him in his campe, foure old witches, who with their charms so qualified

the _Danes_, as they were thereby disabled to annoie their enimies:

insomuch as, if they had taken in hand anie enterprise, they were

so infeebled by those witches, as they could performe nothing. And

although this could have no credit at the first, yet in the end, one of

these witches was taken prisoner, and confessed the whole matter; so as

(saith he) the threds, the line, and the characters were found in the

high waie and water plashes.

♦Witches in warres.♦

The _Irishmen_ addict themselves wonderfullie to the credit and

practise hereof; insomuch as they affirme, that not onelie their

children, but their cattell, are (as they call it) eybitten, when they

fall suddenlie sicke, and terme one sort of their witches eybiters;

onelie in that respect: yea and they will not sticke to affirme, that

they can rime either man or beast to death. Also the West _Indians_ and

_Muscovits_ doo the like: and the _Hunnes_ (as _Gregorie Turonensis_

writeth) used the helpe of witches in time of war.

♦Eybiting witches.♦

I find another storie written in _M. Mal._ repeated by _Bodin_; that

one souldier called _Pumher_, dailie through witchcraft killed with

his bowe and arrowes three of the enimies, as they stood peeping over

the walles of a castell besieged: so as in the end he killed them all

quite, saving one. The triall of the archers sinister dealing, and a

proofe thereof expressed, is; for that he never lightly failed when he

shot, and for that he killed them by three a daie; and had shot three

arrowes into a rood. This was he that shot at a pennie on his sonnes

head, and made readie another arrow, to have slaine the duke _Remgrave_

that commanded it. And doubtlesse, bicause of his singular dexteritie

in shooting, he was reputed a witch, as dooing that which others could

not doo, nor thinke to be in the power of man to doo: though indeed no

miracle, no witchcraft, no impossibilitie nor difficultie consisted

therein.

♦Pumher an archer.♦

But this latter storie I can requite with a familiar example. For

at Towne _Malling_ in kent, one of Q. _Maries_ justices, upon the

complaint of many wise men, and a few foolish boies, laid an archer

by the heeles; bicause he shot so neere the white at buts. For he

was informed and persuaded, that the poore man plaied with a flie,

otherwise called a divell or familiar. And bicause he was certified

that the archer aforesaid shot better than the common shooting, which

he before had heard of or seene, he conceived it could not be in Gods

name, but by inchantment: whereby this archer (as he supposed by

abusing the Queenes liege people) gained some one daie two or three

shillings, to the detriment of the commonwealth, and to his owne

inriching. And therefore the archer was severelie punished, to the

great encouragement of archers, and to the wise example of justice;

but speciallie to the overthrowe of witchcraft. And now againe to our

matter.

♦A skilfull archer punished by an unskilfull Justice.♦

The xvi. Chapter.

_Authorities condemning the fantasticall confessions of

witches, and how a popish doctor taketh upon him to disproove

the same._

Certeine generall councels, by their decrees, have condemned the

confessions and erronious credulitie of witches, to be vaine,

fantasticall and fabulous. And even those, which are parcell of their

league, wherupon our witchmongers doo so build, to wit; their night

walkings and meetings with _Herodias_, and the _Pagan_ gods: at which

time they should passe so farre in so little a space on cockhorsse;

their transubstantiation, their eating of children, and their pulling

of them from their mothers sides, their entring into mens houses,

through chinks and little holes, where a flie can scarselie wring out,

and the disquieting of the inhabitants, &c: all which are not onelie

said by a generall councell to be meere fantasticall, and imaginations

in dreames; but so affirmed by the ancient writers. The words of the

councell are these; It may not be omitted, that certeine wicked women

following sathans provocations, being seduced by the illusion of

divels, beleeve and professe, that in the night times ride abroad with

_Diana_, the goddesse of the _Pagans_, or else with _Herodias_, with

an innumerable multitude, upon certeine beasts, and passe over manie

countries and nations, in the silence of the night, and doo whatsoever

those fairies or ladies command, &c. And it followeth even there; Let

all ministers therefore in their severall cures, preach to Gods people,

so as they may knowe all these things to be false, &c. It followeth in

the same councell; Therefore, whosoever beleeveth that any creature

may be either created by them, or else changed into better or worsse,

or be any way transformed into any other kind or likenes of any, but

of the creator himselfe, is assuredlie an infidell, and woorsse than a

_Pagan_.

♦_Concil. Acquirens in decret. 26. quæ. 5. can. episcopi._

_August. de spiritu & anima cap. 8._

_Franc. Ponzivib. tract de lam. numero 49._

_Grillandus de sort. numero. 6._♦

And if this be credible, then all these their bargaines and assemblies,

&c: are incredible, which are onelie ratified by certeine foolish and

extorted confessions; and by a fable of S. _Germane_, who watched the

fairies or witches, being at a reere banket, and through his holinesse

staied them, till he sent to the houses of those neighbours, which

seemed to be there, and found them all in bed; and so tried, that these

were divels in the likenesse of those women. Which if it were as true,

as it is false, it might serve well to confute this their meeting and

night-walking. For if the divels be onlie present in the likenesse of

witches, then is that false, which is attributed to witches in this

behalfe.

♦_In histor. vel vita sancti Germani._♦

But bicause the old hammar of _Sprenger_ and _Institor_, in their old

_Malleo Maleficarum_, was insufficient to knocke downe this councell;

a yoong beetle-head called Frier _Bartholomæus Spineus_ hath made a

new leaden beetle, to beate downe the councell, and to kill these old

women. Wherein he counterfeiting _Aesops_ asse, claweth the pope with

his heeles: affirming upon his credit, that the councell is false and

erronious; bicause the doctrine swarveth from the popish church, and

is not authenticall but apocryphall; saieng (though untrulie) that

that councell was not called by the commandement and pleasure of the

pope, nor ratified by his authoritie, which (saith he) is sufficient

to disanull all councels. For surelie (saith this frier, which at this

instant is a cheefe inquisitor) if the words of this councell were to

be admitted, both I, and all my predecessors had published notorious

lies, and committed manie injurious executions; whereby the popes

themselves also might justlie be detected of error, contrarie to the

catholike beleefe in that behalfe. Marrie he saith, that although the

words and direct sense of this councell be quite contrarie to truth

and his opinion; yet he will make an exposition thereof, that shall

somewhat mitigate the lewdnes of the same; and this he saith is not

onlie allowable to doo, but also meritorious. Marke the mans words, and

judge his meaning.

♦_Novus Mal._

_Mal in quæ. de strigib. cap. 21. 22. 23, &c._♦

♦_Bar. Spineus._

_Mal. Malef. cap. 23. in quæ. de strigib._♦

The xvii. Chapter.

_Witchmongers reasons, to proove that witches can worke

wonders, Bodins tale of a Friseland preest transported, that

imaginations, proceeding of melancholie doo cause illusions._

Old _M. Maleficarum_ also saith, that the councels and doctors were all

deceived heerein, and alledging authoritie therfore, confuteth that

opinion by a notable reason, called _Petitio principii_, or rather,

_Ignotum per ignotius_, in this maner: They can put changlings in the

place of other children; _Ergo_ they can transferre and transforme

themselves and others, &c: according to their confession in that

behalfe. Item he saith, and _Bodin_ justifieth it, that a preest in

_Friseland_ was corporallie transferred into a farre countrie, as

witnessed another preest of _Oberdorf_ his companion, who saw him aloft

in the aire: _Ergo_ saith _M. Mal._ they have all beene deceived

hitherto, to the great impunitie of horrible witches. Wherein he

opposeth his follie against God and his church, against the truth,

and against all possibilitie. But surelie it is almost incredible,

how imagination shall abuse such as are subject unto melancholie; so

as they shall beleeve they see, heare, and doo that, which never was

nor shall be; as is partlie declared, if you read _Galen De locis

affectis_, and may more plainelie appeere also if you read _Aristotle

De somnio_.

♦_Mal. Malef. pa. 1, cap. 3._

_Guli. Parisi._♦

And thereof S. _Augustine_ saith well, that he is too much a foole

and a blockhead, that supposeth those things to be doone indeed, and

corporallie, which are by such persons phantasticallie imagined: which

phantasticall illusions do as well agree and accord (as _Algerus_

saith) with magicall deceipts, as the veritie accompanieth divine

holinesse.

♦_August. de spiritu & anima._♦

♦_Lib. 1. cap. 7. de eucharist._♦

The xviii. Chapter.

_That the confession of witches is insufficient in civill and

common lawe to take awaie life. What the sounder divines, and

decrees of councels determine in this case._

Alas! what creature being sound in state of mind, would (without

compulsion) make such maner of confessions as they do; or would, for

a trifle, or nothing, make a perfect bargaine with the divell for hir

soule, to be yeelded up unto his tortures and everlasting flames, and

that within a verie short time; speciallie being through age most

commonlie unlike to live one whole yeare? The terror of hell fire must

needs be to them diverslie manifested, and much more terrible; bicause

of their weaknesse, nature, and kind, than to any other: as it would

appeere, if a witch were but asked, Whether she would be contented

to be hanged one yeare hence, upon condition hir displesure might be

wreked upon hir enimie presentlie. As for theeves, & such other, they

thinke not to go to hell fire; but are either persuaded there is no

hell, or that their crime deserveth it not, or else that they have time

enough to repent: so as, no doubt, if they were perfectlie resolved

heereof, they would never make such adventures. Neither doo I thinke,

that for any summe of monie, they would make so direct a bargaine to

go to hell fire. Now then I conclude, that confession in this behalf

is insufficient to take awaie the life of any body; or to atteine such

credit, as to be beleeved without further proofe. For as _Augustine_

and _Isidore_, with the rest of the sounder divines saie, that these

prestigious things, which are wrought by witches are fantasticall: so

doo the sounder decrees of councels and canons agree, that in that

case, there is no place for criminall action. And the lawe saith, that

The confession of such persons as are illuded, must needs be erronious,

and therefore is not to be admitted: for, _Confessio debet tenere verum

& possibile_. But these things are opposite both to lawe and nature,

and therfore it followeth not; Bicause these witches confesse so,

_Ergo_ it is so. For the confession differeth from the act, or from the

possibilitie of the act. And whatsoever is contrarie to nature faileth

in his principles, and therefore is naturallie impossible.

♦It is not likelie they would so doo: _Ergo_ a lie.♦

♦_August. de civit. Dei._

_Isidor. lib. (8. cap. 9.)_

_Etymol. 26. quæ. 5. ca. nec mirum._

_Ponzivibius de lamiis, volum. 10._

_L. error, & L. cum post. c. de juris & facti ignor. ac in L. de ætat._

_§. item de interrog. actiō._

_Per glos. Bal. & alios in L. 1. c. de confes. glos. nec. si de confes.

in 6. § ad leg. Aquil L. Neracius. §. fin. Ut per Bald. & August. in

L. I. c. de confess, &c. Extra. de presump. literas. Per Bald. in d.

leg. &c._

_Extra. de test cum literis._

_Mal. Malef. pa. 3 quæst. 5. cap. 11._♦

The lawe also saith, _In criminalibus regulariter non statur soli

confessioni rei_, In criminall cases or touching life, we must not

absolutelie stand to the confession of the accused partie: but in

these matters proofes must be brought more cleare than the light it

selfe. And in this crime no bodie must be condemned upon presumptions.

And where it is objected and urged, that Since God onelie knoweth

the thoughts, therefore there is none other waie of proofe but by

confession: It is answered thus in the lawe, to wit: Their confession

in this case conteineth an outward act, and the same impossible both

in lawe and nature, and also unlikelie to be true; and therefore _Quod

verisimile non est, attendi non debet_. So as, though their confessions

may be worthie of punishment, as whereby they shew a will to commit

such mischeefe, yet not worthie of credit, as that they have such

power. For, _Si factum absit, soláque opinione laborent, é stultorum

genere sunt_; If they confesse a fact performed but in opinion, they

are to be reputed among the number of fooles. Neither may any man be

by lawe condemned for criminall causes, upon presumptions, nor yet by

single witnesses: neither at the accusation of a capitall enimie, who

indeed is not to be admitted to give evidence in this case; though it

please _M. Mal._ and _Bodin_ to affirme the contrarie. But beyond all

equitie, these inquisitors have shifts and devises enow, to plague and

kill these poore soules: for (they say) their fault is greatest of

all others; bicause of their carnall copulation with the divell, and

therefore they are to be punished as heretikes, foure maner of waies:

to wit; with excommunication, deprivation, losse of goods, and also

with death.

♦_Mal. malef. quæst. 14. pa. 1._♦

And indeede they find lawe, and provide meanes thereby to mainteine

this their bloudie humor. For it is written in their popish canons,

that As for these kind of heretikes, how much soever they repent

and returne to the faith, they may not be reteined alive, or kept

in perpetuall prison; but be put to extreame death. Yea, _M. Mal._

writeth, that A witches sinne is the sinne against the Holie-ghost; to

wit, irremissible: yea further, that it is greater than the sinne of

the angels that fell. In which respect I wonder, that _Moses_ delivered

not three tables to the children of Israell; or at the leastwise, that

he exhibited not commandements for it. It is not credible that the

greatest should be included in the lesse, &c.

♦_C. de malef. L. nullus. L nemo. & L. culpa. and affirmed by Mal.

malef._♦

♦_Mal. malef. quæst. 17._♦

But when these witchmongers are convinced in the objection concerning

their confessions; so as thereby their tyrannicall arguments cannot

prevaile, to imbrue the magistrates hands in so much bloud as their

appetite requireth: they fall to accusing them of other crimes,

that the world might thinke they had some colour to mainteine their

malicious furie against them.

The xix. Chapter.

_Of foure capitall crimes objected against witches, all fullie

answered and confuted as frivolous._