Venificium, consisteth: of love cups, and the same confuted by
poets._
As touching this kind of witchcraft, the principall part thereof
consisteth in certeine confections prepared by lewd people to procure
love; which indeed are meere poisons, bereaving some of the benefit
of the braine, and so of the sense and understanding of the mind. And
from some it taketh awaie life, & that is more common than the other.
These be called _Philtra_, or _Pocula amatoria_, or _Venenosa pocula_,
or _Hippomanes_; which bad and blind physicians rather practise, than
witches or conjurers, &c. But of what value these bables are, towards
the end why they are provided, may appeere by the opinions of poets
themselves, from whence was derived the estimation of that stuffe. And
first you shall heare what _Ovid_ saith, who wrote of the verie art of
love, and that so cunninglie and feelinglie, that he is reputed the
speciall doctor in that science:
_Fallitur Æmonias si quis decurrit ad artes,
Dátq; quod à teneri fronte revellit equi.
Non facient ut vivat amor Medeides herbæ,
Mistáq; cum magicis mersa venena sonis.
Phasias Æsonidem, Circe tenuisset Ulyssem,
Si modò servari carmine posset amor:
Nec data profuerint pallentia philtra puellis,
Philtra nocent animis, vímq; furoris habent._
♦_Ovid. lib. 2. de arte amandi._♦
_Who so dooth run to Hæmon arts,
I dub him for a dolt,
And giveth that which he dooth plucke
from forhead of a colt:
Medeas herbs will not procure
that love shall lasting live,
Nor steeped poison mixed with ma-
gicke charms the same can give.
The witch Medea had full fast
held Jason for hir owne,
So had the grand witch Circe too }
Ulysses, if alone }
With charms mainteind & kept might be }
the love of twaine in one. }
No slibbersawces given to maids,
to make them pale and wan,
Will helpe: such slibbersawces marre }
the minds of maid and man, }
And have in them a furious force }
of phrensie now and than._ }
♦_Englished by Abraham Fleming._♦
♦Philtra, slibbersawces to procure love.♦
_Viderit Aemoniæ si quis mala pabula terræ,
Et magicas artes posse juvare putat._
♦_Ovid. lib. de remedio amoris, 1._♦
_If any thinke that evill herbs
in Hæmon land which be,
Or witchcraft able is to helpe,
let him make proofe and see._
♦_Ab. Fleming._♦
These verses precedent doo shew, that _Ovid_ knew that those beggerlie
sorceries might rather kill one, or make him starke mad, than doo him
good towards the atteinement of his pleasure or love; and therefore he
giveth this counsell to them that are amorous in such hot maner, that
either they must enjoy their love, or else needs die; saieng:
_Sit procul omne nefas, ut ameris amabilis esto:_
_Farre off be all unlawfull meanes
thou amiable bee,
Loving I meane, that she with love
may quite the love of thee._
♦_Englished by Abraham Fleming._♦
The seventh Chapter.
_It is proved by more credible writers, that love cups rather
ingender death through venome, than love by art: and with what
toies they destroie cattell, and procure love._
But bicause there is no hold nor trust to these poets, who saie and
unsaie, dallieng with these causes; so as indeed the wise may perceive
they have them in derision: let us see what other graver authors speake
hereof. _Eusebius Cæsariensis_ writeth, that the poet _Lucretius_ was
killed with one of those lovers poisoned cups. _Hierome_ reporteth that
one _Livia_ herewith killed hir husband, whome she too much hated;
and _Lucilla_ killed hirs, whome she too much loved. _Calisthenes_
killed _Lucius Lucullus_ the emperor with a love pot, as _Plutarch_ and
_Cornelius Nepos_ saie. _Plinie_ & _Josephus_ report, that _Cæsonia_
killed hir husband _Caligula Amatorio poculo_ with a lovers cup,
which was indeed starke poison. _Aristotle_ saith, that all which is
beleeved touching the efficacie of these matters, is lies and old wives
tales. He that will read more arguments and histories concerning these
poisons, let him looke in _J. Wier De Veneficiis_.
♦_Hieronym. in Ruff._
_Plin. lib. 25. cap. 3._
_Joseph lib. 11. de Judæorum antiquit._
_Aristot. lib. 8. de natura animal. cap. 24._
_Jo. Wier. de venef. cap. 40._♦
The toies, which are said to procure love, and are exhibited in their
poison looving cups, are these: the haire growing in the nethermost
part of a woolves taile, a woolves yard, a little fish called _Remora_,
the braine of a cat, of a newt, or of a lizzard: the bone of a greene
frog, the flesh thereof being consumed with pismers or ants; the left
bone whereof ingendereth (as they saie) love; the bone on the right
side, hate. Also it is said, that a frogs bones, the flesh being eaten
off round about with ants, whereof some will swim, and some will sinke:
those that sinke, being hanged up in a white linnen cloth, ingender
love, but if a man be touched therewith, hate is bred thereby. Another
experiment is thereof, with yoong swalowes, whereof one brood or nest
being taken and buried in a crocke under the ground, till they be
starved up; they that be found open mouthed, serve to engender love;
they whose mouthes are shut, serve to procure hate. Besides these,
manie other follies there be to this purpose proposed to the simple;
as namelie, the garments of the dead, candels that burne before a
dead corps, and needels wherwith dead bodies are sowne or sockt into
their sheetes: and diverse other things, which for the reverence of
the reader, and in respect of the uncleane speach to be used in the
description thereof, I omit; which (if you read _Dioscorides_, or
diverse other learned physicians) you maie see at large. In the meane
while, he that desireth to see more experiments concerning this matter,
let him read _Leonardus Vairus de fascino_, now this present yeare
1583. newlie published; wherein (with an incestuous mouth) he affirmeth
directlie, that Christ and his apostles were _Venefici_; verie fondlie
prosecuting that argument, and with as much popish follie as may be;
labouring to proove it lawfull to charme and inchant vermine, &c.
♦Toies to mocke apes.♦
♦_Dioscorid. de materia medicin._♦
♦_L. Vairus de fascin. lib. 2. cap. 11. prope finem._♦
The eight Chapter.
_John Bodin triumphing against John Wier is overtaken with false
Greeke & false interpretation thereof._
Monsieur _Bodin_ triumpheth over doctor _Wier_ herein, pronouncing a
heavie sentence upon him; bicause he referreth this word to poison.
But he reigneth or rather rideth over him, much more for speaking
false Greeke; affirming that he calleth _Veneficos_ Φαρμακεύσυς, which
is as true as the rest of his reports and fables of witches miracles
conteined in his bookes of divelish devises. For in truth he hath no
such word, but saith they are called Φαρμακεύεις, whereas he should
have said Φαρμακεῖς, the true accent being omitted, and εὔ being
interposed, which should have beene left out. Which is nothing to the
substance of the matter, but must needs be the Printers fault.
♦_J. Bodin._♦
But _Bodin_ reasoneth in this wise, Φαρμακεῖς is sometimes put
for _Magos_ or _Præstigiatores_: _Ergo_ in the translation of the
_Septuaginta_, it is so to be taken. Wherein he manifesteth his bad
Logicke, more than the others ill Greeke. For it is well knowne to the
learned in this toong, that the usuall and proper signification of this
word, with all his derivations and compounds doo signifie _Veneficos_,
Poisoners by medicine. Which when it is most usuall and proper, why
should the translators take it in a signification lesse usuall, and
nothing proper. Thus therefore he reasoneth and concludeth with his
new found Logicke, and old fond Greeke; Sometimes it signifieth so,
though unproperlie, or rather metaphoricallie; _Ergo_ in that place
it is so to be taken, when another fitter word might have beene used.
Which argument being vaine, agreeth well with his other vaine actions.
The _Septuaginta_ had beene verie destitute of words, if no proper word
could have beene found for this purpose. But where they have occasion
to speake of witchcraft in their translations, they use _Magian_,
_Maggagian_, &c: and therfore belike they see some difference betwixt
them and the other, and knew some cause that mooved them to use the
word Φαρμακεία, _Veneficium_.
¶ _The seventh Booke._
The first Chapter.
_Of the Hebrue word Ob, what it signifieth where it is found,
of Pythonisses called Ventriloquæ, who they be, and what their
practises are, experience and examples thereof shewed._
This word _Ob_, is translated _Pytho_, or _Pythonicus spiritus_:
_Deutre._ 18. _Isaie._ 19. 1. _Sam._ 28. 2. _Reg._ 23. &c: somtime,
though unproperlie, _Magus_ as 2. _Sam._ 33. But _Ob_ signifieth most
properlie a bottle, and is used in this place, bicause the _Pythonists_
spake hollowe; as in the bottome of their bellies, whereby they are
aptlie in Latine called _Ventriloqui_: of which sort was _Elizabeth
Barton_, the holie maid of _Kent_, &c. These are such as take upon them
to give oracles, to tell where things lost are become, and finallie to
appeach others of mischeefs, which they themselves most commonlie have
brought to passe: whereby many times they overthrowe the good fame of
honest women, and of such others of their neighbors, with whome they
are displeased. For triall hereof, letting passe a hundred cousenages
that I could recite at this time, I will begin with a true storie
of a wench, practising hir diabolicall witchcraft, and ventriloquie
An. 1574. at _Westwell_ in _Kent_, within six miles where I dwell,
taken and noted by twoo ministers and preachers of Gods word, foure
substantiall yeomen, and three women of good fame & reputation, whose
names are after written.
♦The holie maid of Kent a ventriloqua.♦
_Mildred_, the base daughter of _Alice Norrington_, and now servant to
_William Sponer_ of _Westwell_ in the countie of _Kent_, being of the
age of seventeene yeares, was possessed with sathan in the night and
daie aforesaid. About two of the clocke in the afternoone of the same
day, there came to the same _Sponers_ house _Roger Newman_ minister
of _Westwell_, _John Brainford_ minister of _Kenington_, with others,
whose names are underwritten, who made their praiers unto God, to
assist them in that needfull case; and then commanded sathan in the
name of the eternall God, and of his sonne Jesus Christ, to speake
with such a voice as they might understand, and to declare from whence
he came. But he would not speake, but rored and cried mightilie. And
though we did command him manie times, in the name of God, and of his
sonne Jesus Christ, and in his mightie power to speake; yet he would
not: untill he had gon through all his delaies, as roring, crieng,
striving, and gnashing of teeth; and otherwhile with mowing, and other
terrible countenances, and was so strong in the maid, that foure men
could scarse hold hir downe. And this continued by the space almost
of two houres. So sometimes we charged him earnestlie to speake; and
againe praieng unto GOD that he would assist us, at the last he spake,
but verie strangelie; and that was thus; He comes, he comes: and that
oftentimes he repeated; and He goes, he goes. And then we charged him
to tell us who sent him. And he said; I laie in her waie like a log,
and I made hir runne like fier, but I could not hurt hir. And whie so,
said we? Bicause God kept hir, said he. When camest thou to her, said
we? To night in her bed, said he. Then we charged him as before, to
tell what he was, and who sent him, and what his name was. At the first
he said, The divell, the divell. Then we charged him as before. Then
he rored and cried as before, and spake terrible words; I will kill
hir, I will kill hir; I will teare hir in peeces, I will teare hir in
peeces. We said, Thou shalt not hurt hir. He said, I will kill you all.
We said, Thou shalt hurt none of us all. Then we charged him as before.
Then he said, You will give me no rest. Wee said, Thou shalt have none
here, for thou must have no rest within the servants of God: but tell
us in the name of God what thou art, and who sent thee. Then he said
he would teare hir in peeces. We said, Thou shalt not hurt hir. Then
he said againe he would kill us all. We said againe, Thou shalt hurt
none of us all, for we are the servants of God. And we charged him as
before. And he said againe, Will you give me no rest? We said, Thou
shalt have none here, neither shalt thou rest in hir, for thou hast
no right in hir, sith Jesus Christ hath redeemed hir with his bloud,
and she belongeth to him; and therefore tell us thy name, and who sent
thee? He said his name was sathan. We said, Who sent thee? He said, Old
_Alice_, old _Alice_. Which old _Alice_, said we? Old _Alice_, said he.
Where dwelleth she, said we? In _Westwell_ streete, said he. We said,
How long hast thou beene with hir? These twentie yeares, said he. We
asked him where she did keepe him? In two bottels, said he. Where be
they, said we? In the backside of hir house, said he. In what place,
said we? Under the wall, said he. Where is the other? In _Kenington_.
In what place, said we? In the ground, said he. Then we asked him,
what she did give him. He said, hir will, hir will. What did shee bid
thee doo, said we? He said, Kill hir maid. Wherefore did she bid thee
kill hir, said we? Bicause she did not love hir, said he. We said; How
long is it ago, since she sent thee to hir? More than a yeare, said
he. Where was that, said we? At hir masters, said he. Which masters,
said we? At hir master _Brainfords_ at _Kenington_, said he. How oft
wert thou there, said we? Manie times, said he. Where first, said we?
In the garden, said he: Where the second time? In the hall: Where the
third time? In hir bed: Where the fourth time? In the field: Where the
fift time? In the court: Where the sixt time? In the water, where I
cast hir into the mote: Where the seventh time. In hir bed. We asked
him againe, where else? He said, in _Westwell_. Where there, said we?
In the vicarige, said he. Where there? In the loft. How camest thou to
hir, said we? In the likenesse of two birds, said he. Who sent thee
to that place, said we? Old _Alice_, said he. What other spirits were
with thee there, said we? My servant, said he. What is his name, said
we? He said, little divell. What is thy name, said we? Sathan, said
he. What dooth old _Alice_ call thee, said we? Partener, said he. What
dooth she give thee, said we? Hir will, said he. How manie hast thou
killed for hir, said we? Three, said he. Who are they, said we? A man
and his child, said he. What were their names, said we? The childs
name was _Edward_, said he: what more than _Edward_, said we? _Edward
Ager_, said he. What was the mans name, said we? _Richard_, said he.
What more, said we? _Richard Ager_, said he. Where dwelt the man and
the child, said we? At _Dig_ at _Dig_, said he. This _Richard Ager_ of
_Dig_, was a Gentleman of xl. pounds land by the yeare, a verie honest
man, but would often saie he was bewitched, and languished long before
he died. Whom else hast thou killed for hir, said we? _Woltons_ wife
said he. Where did she dwell? In _Westwell_ said he. What else hast
thou doone for hir said we? What she would have me, said he. What is
that said we? To fetch hir meat, drinke, and corne, said he. Where
hadst thou it, said we? In everie house, said he. Name the houses,
said we? At _Petmans_, at _Farmes_, at _Millens_, at _Fullers_, and
in everie house. After this we commanded sathan in the name of Jesus
Christ to depart from hir, and never to trouble hir anie more, nor anie
man else. Then he said he would go, he would go: but he went not. Then
we commanded him as before with some more words. Then he said, I go,
I go; and so he departed. Then said the maid, He is gone, Lord have
mercie upon me, for he would have killed me. And then we kneeled downe
and gave God thanks with the maiden; praieng that God would keepe hir
from sathans power, and assist hir with his grace. And noting this in
a peece of paper, we departed. Sathans voice did differ much from the
maids voice, and all that he spake, was in his owne name. _Subscribed
thus_:
Witnesses to this, that heard and[*]
_sawe this whole matter, as followeth_:
{ _Roger Newman, vicar } { _John Tailor._ }
{ of Westwell._ } { _Thomas Frenchborns }
{ _John Brainford, vicar } { wife._ }
{ of Kennington._ } { _William Spooner._ }
{ _Thomas Tailor._ } { _John Frenchborne, }
{ _Henrie Tailors wife._ } { and his wife._ }
♦An. Domi. 1574. Octob. 13.♦
♦Confer this storie with the woman of Endor, 1. Sam. 28. and see
whether the same might not be accomplished by this devise.♦
♦[Mispr. 99]♦
♦[*] [Rom.]♦
The second Chapter.
_How the lewd practise of the Pythonist of Westwell came
to light, and by whome she was examined; and that all hir
diabolicall speach was but ventriloquie and plaine cousenage,
which is prooved by hir owne confession._
It is written, that in the latter daies there shalbe shewed strange
illusions, &c: in so much as (if it were possible) the verie elect
shalbe deceived: howbeit, S. _Paule_ saith, they shalbe lieng and
false woonders. Neverthelesse, this sentence, and such like, have
beene often laid in my dish, and are urged by diverse writers, to
approve the miraculous working of witches, whereof I will treat more
largelie in another place. Howbeit, by the waie I must confesse, that
I take that sentence to be spoken of Antichrist, to wit: the pope, who
miraculouslie, contrarie to nature, philosophie, and all divinitie,
being of birth and calling base, in learning grosse; in valure,
beautie, or activitie most commonlie a verie lubber, hath placed
himselfe in the most loftie and delicate seate, putting almost all
christian princes heads, not onelie under his girdle, but under his
foote, &c.
♦Matt. 24, 44.
2. Thes. 2, 9.♦
Surelie, the tragedie of this _Pythonist_ is not inferior to a thousand
stories, which will hardlie be blotted out of the memorie and credit
either of the common people, or else of the learned. How hardlie will
this storie suffer discredit, having testimonie of such authoritie? How
could mother _Alice_ escape condemnation and hanging, being arreigned
upon this evidence; when a poore woman hath beene cast away, upon
a cousening oracle, or rather a false lie, devised by _Feats_ the
juggler, through the malicious instigation of some of hir adversaries?
But how cunninglie soever this last cited certificat be penned, or
what shew soever it carrieth of truth and plaine dealing, there may be
found conteined therein matter enough to detect the cousening knaverie
therof. And yet diverse have been deepelie deceived therewith, and
can hardlie be removed from the credit thereof, and without great
disdaine cannot endure to heare the reproofe thereof. And know you
this by the waie, that heretofore Robin goodfellow, and Hob gobblin
were as terrible, and also as credible to the people, as hags and
witches be now: and in time to come, a witch will be as much derided
and contemned, and as plainlie perceived, as the illusion and knaverie
of Robin goodfellow. And in truth, they that mainteine walking
spirits, with their transformation, &c: have no reason to denie Robin
goodfellow, upon whom there hath gone as manie and as credible tales,
as upon witches; saving that it hath not pleased the translators of the
Bible, to call spirits by the name of Robin goodfellow, as they have
termed divinors, soothsaiers, poisoners, and couseners by the name of
witches.
♦The ventriloqua of Westwell discovered.♦
But to make short worke with the confutation of this bastardlie
queanes enterprise, & cousenage; you shall understand, that upon the
brute of hir divinitie and miraculous transes, she was convented
before M. _Thomas Wotton_ of _Bocton Malherbe_, a man of great
worship and wisedome, and for deciding and ordering of matters in
this commonwealth, of rare and singular dexteritie; through whose
discreet handling of the matter, with the assistance & aid of M.
_George Darrell_ esquire, being also a right good and discreet Justice
of the same limit, the fraud was found, the coosenage confessed,
and she received condigne punishment. Neither was hir confession
woone, according to the forme of the Spanish inquisition; to wit,
through extremitie of tortures, nor yet by guile or flatterie, nor
by presumptions; but through wise and perfect triall of everie
circumstance the illusion was manifestlie disclosed: not so (I say)
as witches are commonlie convinced and condemned; to wit, through
malicious accusations, by ghesses, presumptions, and extorted
confessions, contrarie to sense and possibilitie, and for such actions
as they can shew no triall nor example before the wise, either by
direct or indirect meanes; but after due triall she shewed hir feats,
illusions, and transes, with the residue of all hir miraculous works,
in the presence of divers gentlemen and gentlewomen of great worship
and credit, at _Bocton Malherbe_, in the house of the aforesaid M.
_Wotton_. Now compare this wench with the witch of _Endor_, & you shall
see that both the cousenages may be doone by one art.
♦The Pythonist of west-well convicted by hir owne confession.♦
The third Chapter.
_Bodins stuffe concerning the Pythonist of Endor, with a true
storie of a counterfeit Dutchman._
Upon the like tales dooth _Bodin_ build his doctrine, calling
them _Atheists_ that will not beleeve him, adding to this kind of
witchcraft, the miraculous works of diverse maidens, that would spue
pins, clowts, &c: as one _Agnes Brigs_, and _Rachell Pinder_ of London
did, till the miracles were detected, and they set to open penance.
Others he citeth of that sort, the which were bound by divels with
garters, or some such like stuffe to posts, &c: with knots that could
not be undone, which is an _Aegyptians_ juggling or cousening feat.
And of such foolish lies joined with bawdie tales, his whole booke
consisteth: wherein I warrant you there are no fewer than twoo hundreth
fables, and as manie impossibilities. And as these two wenches, with
the maiden of _Westwell_, were detected of cousenage; so likewise a
Dutchman at _Maidstone_ long after he had accomplished such knaveries,
to the astonishment of a great number of good men, was revealed to be a
cousening knave; although his miracles were imprinted and published at
_London_: anno 1572. with this title before the booke, as followeth.
♦_J. Bodin. lib. de dæmon. 3. cap. 2._♦
==============================================================
¶ A verie wonderfull and strange mi-
_racle of God, shewed upon a Dutchman of the age of_
23. yeares, which was possessed of ten di-
_vels, and was by Gods mightie providence dis-_
possessed of them againe, the 27.
_of Januarie last past, 1572._
——————————————————————————————————————————————————————————————
Unto this the Maior of _Maidstone_, with diverse of his brethren
subscribed, chieflie by the persuasion of _Nicasius Vander Schuere_,
the minister of the Dutch church there, _John Stikelbow_, whome (as
it is there said) God made the instrument to cast out the divels,
and foure other credible persons of the Dutch church. The historie
is so strange, & so cunninglie performed, that had not his knaverie
afterwards brought him into suspicion, he should have gone awaie
unsuspected of this fraud. A great manie other such miracles have beene
latelie printed, whereof diverse have beene bewraied: all the residue
doubtles, if triall had beene made, would have beene found like unto
these. But some are more finelie handled than othersome. Some have
more advantage by the simplicitie of the audience, some by the majestie
and countenance of the confederates; as namelie, that cousening of
the holie maid of _Kent_. Some escape utterlie unsuspected, some are
prevented by death; so as that waie their examination is untaken. Some
are weakelie examined: but the most part are so reverenced, as they
which suspect them, are rather called to their answers, than the others.
The fourth Chapter.
_Of the great oracle of Apollo the Pythonist, and how men of
all sorts have been deceived, and that even the apostles have
mistaken the nature of spirits, with an unanswerable argument,
that spirits can take no shapes._
With this kind of witchcraft, _Apollo_ and his oracles abused and
cousened the whole world: which idoll was so famous, that I need not
stand long in the description thereof. The princes and monarchs of
the earth reposed no small confidence therein: the preests, which
lived thereupon, were so cunning, as they also overtooke almost all
the godlie and learned men of that age, partlie with their doubtfull
answers; as that which was made unto _Pyrrhus_, in these words, _Aio
te Aeacida Romanos vincere posse_, and to _Crœsus_ his ambassadours in
these words, _Si Crœsus arma Persis inferat, magnum imperium evertat_;
and otherwise thus, _Crœsus Halin penetrans, magnam subvertet opum
vim_: or thus, _Crœsus perdet Halin, trangressus plurima regna, &c_:
partlie through confederacie, whereby they knew mens errands yer
they came, and partlie by cunning, as promising victorie upon the
sacrificing of some person of such account, as victorie should rather
be neglected, than the murther accomplished. And if it were, yet should
there be such conditions annexed thereunto, as alwaies remained unto
them a starting hole, and matter enough to cavill upon; as that the
partie sacrificed must be a virgin, no bastard, &c. Furthermore, of two
things onelie proposed, and where yea or naie onelie dooth answer the
question, it is an even laie, that an idiot shall conjecture right.
So as, if things fell out contrarie, the fault was alwaies in the
interpretor, and not in the oracle or the prophet. But what mervell,
(I saie) though the multitude and common people have beene abused
herein; since lawiers, philosophers, physicians, astronomers, divines,
generall councels, and princes have with great negligence and ignorance
been deceived and seduced hereby, as swallowing up and devouring an
inveterate opinion, received of their elders, without due examination
of the circumstance?
♦The amphibologies of oracles.♦
♦The subtiltie of oracles.♦
Howbeit, the godlie and learned fathers (as it appeereth) have alwaies
had a speciall care and respect, that they attributed not unto God such
divelish devises; but referred them to him, who indeed is the inventer
and author thereof, though not the personall executioner, in maner
and forme as they supposed: so as the matter of faith was not thereby
by them impeached. But who can assure himselfe not to be deceived in
matters concerning spirits, when the apostles themselves were so far
from knowing them, as even after the resurrection of Christ, having
heard him preach and expound the scriptures, all his life time, they
shewed themselves not onelie ignorant therein, but also to have
misconceived thereof? Did not the apostle _Thomas_ thinke that Christ
himselfe had beene a spirit; until Christ told him plainelie, that a
spirit was no such creature, as had flesh and bones, the which (he
said) _Thomas_ might see to be in him? And for the further certifieng
and satisfieng of his mind, he commended unto him his hands to be
seene, and his sides to be felt. _Thomas_, if the answer be true that
some make hereunto, to wit: that spirits take formes and shapes of
bodies at their pleasure, might have answered Christ, and remaining
unsatisfied might have said; Oh sir, what do you tell me that spirits
have no flesh and bones? Why they can take shapes and formes, and so
perchance have you doone. Which argument all the witchmongers in the
world shall never be able to answere.
♦John. 20, 9.♦
Some of them that mainteine the creation, the transformation, the
transportation, and transubstantiation of witches, object that spirits
are not palpable, though visible, and answer the place by me before
cited: so as the feeling and not the seeing should satisfie _Thomas_.
But he that shall well weigh the text and the circumstances thereof,
shall perceive, that the fault of _Thomas_ his incredulitie was
secondlie bewraied, and condemned, in that he would not trust his owne
eies, nor the view taken by his fellow apostles, who might have beene
thought too credulous in this case, if spirits could take shapes at
their pleasure. Jesus saith to him; Bicause thou hast seene (and not,
bicause thou hast felt) thou beleevest. Item he saith; Blessed are they
that beleeve and see not (and not, they that beleeve and feele not.)
Whereby he noteth that our corporall eies may discerne betwixt a spirit
and a naturall bodie; reprooving him, bicause he so much relied upon
his externall senses, in cases where faith should have prevailed; &
here, in a matter of faith revealed in the word, would not credit the
miracle which was exhibited unto him in most naturall and sensible sort.
♦John. 20, 29.♦
Howbeit, _Erastus_ saith, and so dooth _Hyperius_, _Hemingius_,
_Danæus_, _M. Mal. Bodin_, _&c._ that evill spirits eate, drinke, and
keepe companie with men, and that they can take palpable formes of
bodies, producing examples thereof, to wit: _Spectrum Germanicum seu
Augustanum_, and the angell whose feet _Lot_ washed; as though bicause
God can indue his messengers with bodies at his pleasure, therefore
the divell and everie spirit can doo the like. How the eleven apostles
were in this case deceived, appeareth in _Luke._ 24. and in _Mark._
16. as also in _Matth._ 14. where the apostles and disciples were all
deceived, taking Christ to be a spirit, when he walked on the sea.
And why might they not be deceived herein, as well as in that they
thought Christ had spoken of a temporall kingdome, when he preached of
the kingdome of heaven? Which thing they also much misconceived; as
likewise when he did bid them beware of the leven of the Pharisies,
they understood that he spake of materiall bread.
♦_Erast. fol. 62._♦
♦Luk. 24, 37.
Mark. 16, 14.
Mat. 14, 16.♦
♦Matth. 20.♦
♦Matt. 16, 11.♦
The fift Chapter.
_Why Apollo was called Pytho whereof those witches were called
Pythonists: Gregorie his letter to the divell._
But to returne to our oracle of _Apollo_ at _Delphos_, who was called
_Pytho_, for that _Apollo_ slue a serpent so called, whereof the
_Pythonists_ take their name: I praie you consider well of this tale,
which I will trulie rehearse out of the ecclesiasticall historie,
written by _Eusebius_, wherein you shall see the absurditie of the
opinion, the cousenage of these oraclers, and the deceived mind or
vaine opinion of so great a doctor bewraied and deciphered altogither
as followeth.
♦_Euseb. lib. 7. cap. 25._♦
_Gregorie Neocæsariensis_ in his jornie and waie to passe over the
_Alpes_, came to the temple of _Apollo_: where _Apollos_ priest living
richlie upon the revenues and benefit proceeding from that idoll, did
give great intertainement unto _Gregorie_, and made him good cheare.
But after _Gregorie_ was gone, _Apollo_ waxed dumbe, so as the priests
gaines decaied: for the idoll growing into contempt, the pilgrimage
ceased. The spirit taking compassion upon the priests case, and upon
his greefe of mind in this behalfe, appeared unto him, and told him
flatlie, that his late ghest _Gregorie_ was the cause of all his
miserie. For (saith the divell) he hath banished me, so that I cannot
returne without a speciall licence or pasport from him. It was no need
to bid the priest make hast, for immediatlie he tooke post horsses,
and galloped after _Gregorie_, till at length he overtooke him, and
then expostulated with him for this discourtesie profered in recompense
of his good cheare; and said, that if he would not be so good unto
him, as to write his letter to the divell in his behalfe, he should
be utterlie undone. To be short, his importunitie was such, that he
obtained _Gregorie_ his letter to the divell, who wrote unto him in
maner and forme following, word for word: _Permitto tibi redire in
locum tuum, & agere quæ consuevisti_; which is in English; I am content
thou returne into thy place, and doo as thou wast woont. Immediatlie
upon the receipt of this letter, the idoll spake as before. And here
is to be noted, that as well in this, as in the execution of all
their other oracles and cousenages, the answers were never given _Ex
tempore_, or in that daie wherein the question was demanded, because
forsooth they expected a vision (as they said) to be given the night
following, whereby the cousenage might the more easilie be wrought.
♦Note the cousenage of oracles.♦
The sixt Chapter.
_Apollo, who was called Pytho, compared to the Rood of grace:
Gregories letter to the divell confuted._
What need manie words to confute this fable? For if _Gregorie_ had
beene an honest man, he would never have willinglie permitted, that the
people should have beene further cousened with such a lieng spirit:
or if he had beene halfe so holie as _Eusebius_ maketh him, he would
not have consented or yeelded to so lewd a request of the priest,
nor have written such an impious letter, no not though good might
have come thereof. And therefore as well by the impossibilitie and
follie conteined therein, as of the impietie (whereof I dare excuse
_Gregorie_) you maie perceive it to be a lie. Me thinks they which
still mainteine that the divell made answer in the idoll of _Apollo_,
&c: maie have sufficient persuasion to revoke their erronious opinions:
in that it appeareth in record, that such men as were skilfull in
augurie, did take upon them to give oracles at _Delphos_, in the place
of _Apollo_: of which number _Tisanius_ the sonne of _Antiochus_
was one. But vaine is the answer of idols. Our Rood of grace, with
the helpe of little S. _Rumball_, was not inferior to the idoll of
_Apollo_: for these could not onlie worke externall miracles, but
manifest the internall thoughts of the hart, I beleeve with more
livelie shew, both of humanitie and also of divinitie, than the other.
As if you read M. _Lamberts_ booke of the perambulation of _Kent_,
it shall partlie appeare. But if you talke with them that have beene
beholders thereof, you will be satisfied herein. And yet in the blind
time of poperie, no man might (under paine of damnation) nor without
danger of death, suspect the fraud. Naie, what papists will yet
confesse they were idols, though the wiers that made their eies gogle,
the pins that fastened them to the postes to make them seeme heavie,
were seene and burnt together with the images themselves, the knaverie
of the priests bewraied, and everie circumstance thereof detected and
manifested?
♦Zach. 10.♦
♦_W. Lambert in titulo Boxley._♦
The seventh Chapter.
_How diverse great clarkes and good authors have beene abused
in this matter of spirits through false reports, and by meanes
of their credulitie have published lies, which are confuted by
Aristotle and the scriptures._
_Plutarch_, _Livie_, and _Valerius Maximus_, with manie other grave
authors, being abused with false reports, write that in times past
beasts spake, and that images could have spoken and wept, and did let
fall drops of blood, yea and could walk from place to place: which
they saie was doone by procuration of spirits. But I rather thinke
with _Aristotle_, that it was brought to passe _Hominum & sacerdotum
deceptionibus_, to wit: by the cousening art of craftie knaves and
priests. And therefore let us follow _Esaies_ advise, who saith;
When they shall saie unto you, Enquire of them that have a spirit of
divination, and at the soothsaiers, which whisper and mumble in your
eares to deceive you, &c: enquire at your owne God, &c. And so let us
doo. And here you see they are such as runne into corners, and cousen
the people with lies, &c. For if they could doo as they saie, they
could not aptlie be called liers, neither need they go into corners to
whisper, &c.
♦Esai. 8, 19.♦
The eight Chapter.
_Of the witch of Endor, and whether she accomplished the raising
of Samuel truelie, or by deceipt: the opinion of some divines
hereupon._
The woman of _Endor_ is comprised under this word _Ob_: for she is
called _Pythonissa_. It is written in 2. _Sam. cap._ 28. that she
raised up _Samuel_ from death, and the other words of the text are
stronglie placed, to inforce his verie resurrection. The mind and
opinion of Jesus Syrach evidentlie appeareth to be, that _Samuel_
in person was raised out from his grave, as if you read _Eccl._ 46.
19, 20. you shall plainlie perceive. Howbeit he disputeth not there,
whether the storie be true or false, but onlie citeth certaine verses
of the 1. booke of _Samuel cap._ 18. simplie, according to the letter,
persuading maners and the imitation of our vertuous predecessors, and
repeating the examples of diverse excellent men; namelie of _Samuel_:
even as the text it selfe urgeth the matter, according to the deceived
mind and imagination of _Saule_, and his servants. And therefore in
truth, _Sirach_ spake there according to the opinion of _Saule_, which
so supposed, otherwise it is neither heresie nor treason to saie he was
deceived.
♦2. Sam. 28.♦
He that weigheth well that place, and looketh into it advisedlie,
shall see that _Samuel_ was not raised from the dead; but that
it was an illusion or cousenage practised by the witch. For the
soules of the righteous are in the hands of God: according to that
which _Chrysostome_ saith; Soules are in a certeine place expecting
judgement, and cannot remove from thence. Neither is it Gods will, that
the living should be taught by the dead. Which things are confirmed and
approved by the example of _Lazarus_ and _Dives_: where it appeareth
according to _Deut._ 18. that he will not have the living taught
by the dead, but will have us sticke to his word, wherein his will
and testament is declared. In deed _Lyra_ and _Dionysius_ incline
greatlie to the letter. And _Lyra_ saith, that as when _Balaam_ would
have raised a divell, God interposed himselfe: so did he in this case
bring up _Samuell_, when the witch would have raised hir divell. Which
is a probable interpretation. But yet they dare not stand to that
opinion, least they should impeach S. _Augustines_ credit, who (they
confesse) remained in judgement and opinion (without contradiction of
the church) that _Samuell_ was not raised. For he saith directlie,
that _Samuell_ himselfe was not called up. And indeed, if he were
raised, it was either willinglie, or perforce: if it were willinglie,
his sinne had beene equall with the witches.
♦Sap 3.
Ps. 92. & 97.
_Chrysost. homilia. 21. in Matth._♦
♦Luke. 16.♦
♦_August. lib. quæ. vet. et novi testam. quæst. 27.
Item, part. 2. cap. 26.
Item, quæ. 5. nec mirum ad Simplician. lib. 2. 93 ad Dulcitium. quæ. 6.
Item. lib. 2. de doct. chri._♦
And _Peter Martyr_ (me thinks) saith more to the purpose, in these
words, to wit: This must have beene doone by Gods good will, or
perforce of art magicke: it could not be doone by his good will,
bicause he forbad it; nor by art, bicause witches have no power over
the godlie. Where it is answered by some, that the commandement was
onlie to prohibit the Jewes to aske counsell of the dead, and so
no fault in _Samuell_ to give counsell. We may as well excuse our
neighbours wife, for consenting to our filthie desires, bicause it is
onlie written in the decalog; Thou shalt not desire thy neighbours
wife. But indeed _Samuell_ was directlie forbidden to answer _Saule_
before he died: and therefore it was not likelie that God would appoint
him, when he was dead, to doo it.
♦Deut. 18, Exodus. 20.♦
The ninth Chapter.
_That Samuel was not raised indeed, and how Bodin and all papists
dote herein, and that soules cannot be raised by witchcraft._
Furthermore, it is not likelie that God would answer _Saule_ by dead
_Samuell_, when he would not answer him by living _Samuell_: and most
unlikelie of all, that God would answer him by a divell, that denied
to doo it by a prophet. That he was not brought up perforce, the whole
course of the scripture witnesseth, and prooveth; as also our owne
reason may give us to understand. For what quiet rest could the soules
of the elect enjoy or possesse in _Abrahams_ bosome, if they were to be
plucked from thence at a witches call and commandement? But so should
the divell have power in heaven, where he is unworthie to have anie
place himselfe, and therefore unmeete to command others.
Manie other of the fathers are flatlie against the raising up of
_Samuell_: namelie, _Tertullian_ in his booke _De anima_, _Justine
Martyr In explicatione, quæ._ 25. _Rabanus In epistolis ad Bonas.
Abat, Origen In historia de Bileamo, &c._ Some other dote exceedinglie
herein, as namelie _Bodin_, and all the papists in generall: also
_Rabbi Sedias Haias_, & also all the Hebrues, saving _R. David Kimhi_,
which is the best writer of all the _Rabbins_: though never a good
of them all. But _Bodin_, in maintenance therof, falleth into manie
absurdities, prooving by the small faults that _Saule_ had committed,
that he was an elect: for the greatest matter (saith he) laid unto his
charge, is the reserving of the _Amalekits_ cattell, &c. He was an
elect, &c: confirming his opinion with manie ridiculous fables, & with
this argument, to wit: His fault was too little to deserve damnation;
for _Paule_ would not have the incestuous man punished too sore,
that his soule might be saved. _Justine Martyr_ in another place was
not onlie deceived in the actuall raising up of _Samuels_ soule, but
affirmed that all the soules of the prophets and just men are subject
to the power of witches. And yet were the Heathen much more fond
herein, who (as _Lactantius_ affirmeth) boasted that they could call up
the soules of the dead, and yet did thinke that their soules died with
their bodies. Whereby is to be seene, how alwaies the world hath beene
abused in the matters of witchcraft & conjuration. The Necromancers
affirme, that the spirit of anie man may be called up, or recalled (as
they terme it) before one yeare be past after their departure from the
bodie. Which _C. Agrippa_ in his booke _De occulta philosophia_ saith,
may be doone by certeine naturall forces and bonds. And therefore
corpses in times past were accompanied and watched with lights,
sprinkled with holie water, perfumed with incense, and purged with
praier all the while they were above ground: otherwise the serpent
(as the Maisters of the Hebrues saie) would devoure them, as the food
appointed to him by God: _Gen._ 3. alledging also this place; We shall
not all sleepe, but we shall be changed, bicause manie shall remaine
for perpetuall meate to the serpent: whereupon riseth the contention
betweene him and _Michaell_, concerning the bodie of _Moses_; wherein
scripture is alledged. I confesse that _Augustine_, and the residue
of the doctors, that denie the raising of _Samuell_, conclude, that
the divell was fetcht up in his likenesse: from whose opinions (with
reverence) I hope I may dissent.
♦_J. Bod. lib. de dæm. 2. cap. 3._♦
♦1. Samu. 28.♦
♦1. Cor. 5.♦
♦_J. Martyr in colloquio cum Triphone Judæo._♦
♦_Lact. lib. 7. cap. 13._♦
♦Jud. vers. 9.♦
The tenth Chapter.
_That neither the divell nor Samuell was raised, but that it was
a meere cousenage, according to the guise of our Pythonists._
Againe, if the divell appeared, and not _Samuell_: whie is it said in
_Eccle._ that he slept? for the divell neither sleepeth nor dieth.
But in truth we may gather, that it was neither the divell in person,
nor _Samuell_: but a circumstance is here described, according to the
deceived opinion and imagination of _Saule_. Howbeit _Augustine_ saith,
that both these sides may easilie be defended. But we shall not need
to fetch an exposition so farre off: for indeed (me thinkes) it is
_Longè petita_; nor to descend so lowe as hell, to fetch up a divell to
expound this place. For it is ridiculous (as _Pompanacius_ saith) to
leave manifest things, and such as by naturall reason may be prooved,
to seeke unknowne things, which by no likeliehood can be conceived, nor
tried by anie rule of reason. But in so much as we have libertie by S.
_Augustines_ rule, in such places of scripture as seeme to conteine
either contrarietie or absurditie, to varie from the letter, and to
make a godlie construction agreeable to the word; let us confesse that
_Samuell_ was not raised (for that were repugnant to the word) and see
whether this illusion may not be contrived by the art and cunning of
the woman, without anie of these supernaturall devices: for I could
cite a hundred papisticall and cousening practises, as difficult as
this, and as cleanlie handled. And it is to be surelie thought, if it
had beene a divell, the text would have noted it in some place of the
storie: as it dooth not. But _Bodin_ helpeth me exceedinglie in this
point, wherein he forsaketh (he saith) _Augustine_, _Tertullian_, and
_D. Kimhi_ himselfe, who saie it was the divell that was raised up:
which (saith _Bodin)_ could not be; for that in the same communication
betweene _Saule_ and _Samuell_, the name of _Jehovah_ is five times
repeated, of which name the divell cannot abide the hearing.
♦_Pompanacius lib. de incant. cap. 2._♦
♦_J. Bod. lib. de dæm. 2. cap. 3._♦
The eleventh Chapter.
_The objection of the witchmongers concerning this place fullie
answered, and what circumstances are to be considered for the
understanding of this storie, which is plainelie opened from the
beginning of the 28. chap. of the 1. Samuel, to the 12. verse._
Where such a supernaturall miracle is wrought, no doubt it is a
testimonie of truth; as _Peter Martyr_ affirmeth. And in this case it
should have beene a witnesse of lies: for (saith he) a matter of such
weight cannot be attributed unto the divell, but it is the mightie
power of God that dooth accomplish it. And if it laie in a witches
power to call up a divell, yet it lieth not in a witches power to
worke such miracles: for God will not give his power and glorie to
anie creature. To understand this place, we must diligentlie examine
the circumstance thereof. It was well knowne that _Saule_, before he
resorted to the witch, was in despaire of the mercies and goodnes of
God; partlie for that _Samuell_ told him long before, that he should be
overthrowne, and _David_ should have his place; and partlie bicause God
before had refused to answer him, either by _Samuell_ when he lived, or
by anie other prophet, or by _Urim_ or _Thumim_, &c. And if you desire
to see this matter discussed, turne to the first of _Samuell_, the 28.
chapter, and conferre my words therewith.
♦_P. Martyr in comment. in Sam. 28. verse. 9._♦
♦Isai. 42.
1. Sam. 28.♦
_Saule_ seeing the host of the _Philistines_ come upon him (which thing
could not be unknown to all the people) fainted, bicause he sawe their
strength, and his owne weaknesse, and speciallie that he was forsaken:
so as being now straught of mind, desperate, and a verie foole, he
goeth to certeine of his servants, that sawe in what taking he was,
and asked them for a woman that had a familiar spirit, and they told
him by and by that there dwelt one at _Endor_. By the waie you shall
understand, that both _Saule_ and his servants ment such a one as
could by hir spirit raise up _Samuell_, or any other that was dead and
buried. Wherein you see they were deceived, though it were true, that
she tooke upon hir so to doo. To what use then served hir familiar
spirit, which you conceive she had, bicause _Saules_ servants said so?
Surelie, as they were deceived and abused in part, so doubtlesse were
they in the rest. For to what purpose (I saie) should hir familiar
serve, if not for such intents as they reported, and she undertooke? I
thinke you will grant that _Saules_ men never sawe hir familiar: for I
never heard any yet of credit saie, that he was so much in the witches
favour, as to see hir divell; although indeed we read among the popish
trumperie, that S. _Cicilie_ had an angell to hir familiar, and that
she could shew him to whom she would, and that she might aske and have
what she or hir friend list: as appeareth in the lesson read in the
popish church on saint _Cicilies_ daie. Well, I perceive the woman of
_Endors_ spirit was a counterfeit, and kept belike in hir closet at
_Endor_, or in the bottle, with mother _Alices_ divell at _Westwell_,
and are now bewraied and fled togither to _Limbo patrum_, _&c._ And
though _Saule_ were bewitched and blinded in the matter; yet doubtlesse
a wise man wold have perchance espied her knaverie. Me thinks _Saule_
was brought to this witch, much after the maner that doctor _Burcot_
was brought to _Feats_, who sold maister Doctor a familiar, wherby he
thought to have wrought miracles, or rather to have gained good store
of monie. This fellowe by the name of _Feats_ was a jugler, by the name
of _Hilles_ a witch or conjurer, everie waie a cousener: his qualities
and feats were to me and manie other well knowne and detected. And yet
the opinion conceived of him was most strange and woonderfull; even
with such and in such cases, as it greeveth me to thinke of; speciallie
bicause his knaverie and cousenage reached to the shedding of innocent
bloud. But now forsooth _Saule_ covereth himselfe with a net; and
bicause he would not be knowne, he put on other garments. But to bring
that matter to passe, he must have beene cut shorter by the head and
shoulders, for by so much he was higher than any of the people. And
therfore whatsoever face the craftie quene did set upon it, she knew
him well enough. And for further proofe thereof, you may understand,
that the princes of the Jewes were much conversant with the people. And
it appeereth manifestlie, that _Saule_ dwelt verie neere to _Endor_,
so as she should the rather knowe him; for in the evening he went
from his lodging unto hir house: neither should it seeme that she was
gone to bed when he came. But bicause that may be uncerteine, you may
see in the processe of the text, that in a peece of the night he went
from his house to hirs, and with much adoo intreated her to consent to
his request. She finished hir conjuration, so as both _Saules_ part,
the witches part, and also _Samuels_ part was plaied: and after the
solemnization therof, a calfe was killed, a batch of bread baked, and
a supper made readie and eaten up; and after all this, he went home
the same night: and had need so to doo, for he had some businesse the
next daie. By these and manie other circumstances it may bee gathered,
that she dissembled, in saieng she knew him not, and consequentlie
counterfaited, and made a foole of him in all the rest.
♦1. Sam. 28, 7.♦
♦S. Cicilies familiar.♦
♦D. Burcot. Feats.♦
♦1. Sam. 28, 8♦
♦1. Sa 10, 23.♦
♦Ibidem.♦
It appeereth there, that he, with a couple of his men, went to hir by
night, and said; Conjecture unto me by thy familiar spirit, and bring
me up whom I shall name unto thee. The godlie learned knowe that this
was not in the power of the witch of _Endor_, but in the God of heaven
onelie to accomplish. Howbeit, _Saule_ was bewitched so to suppose:
and yet is he more simple that will be overtaken with the devises of
our old witches, which are produced to resemble hir. And why should we
thinke, that GOD would rather permit the witch to raise _Samuel_, than
that _Dives_ could obteine _Lazarus_ to come out of _Abrahams_ bosome,
upon more likelie and more reasonable conditions? Well now dooth
this strumpet (according to the guise of our cousening witches and
conjurers) make the matter strange unto _Saule_, saieng that he came
to take hir in a snare, &c. But witches seldome make this objection,
saving when they mistrust that he which commeth to them will espie
their jugling: for otherwise, where the witchmonger is simple and easie
to be abused, the witch will be as easie to be intreated, and nothing
dangerous of hir cunning; as you see this witch was soone persuaded
(notwithstanding that objection) bicause she perceived and sawe that
_Saule_ was affraid and out of his wits. And therfore she said unto
him; Whom shall I raise up? As though she could have brought unto him
_Abraham_, _Isaac_, or _Jacob_; who cannot heare us, therefore cannot
rise at our call. For it is written; Looke thou downe from heaven
and behold us, &c: as for _Abraham_ he is ignorant of us, and Israel
knoweth us not.
♦Ibidem.♦
♦1 Sam. 28, 9.♦
♦1. Sa. 28. 12.♦
♦Isa. 63, 15. 16♦
The twelfe Chapter.
_The 12. 13. & 14. verses of 1. Samuel 28. expounded: wherin is
shewed that Saule was cousened and abused by the witch, and that
Samuel was not raised, is prooved by the witches owne talke._
The manner and circumstance of their communication, or of hir
conjuration, is not verbatim set downe and expressed in the text; but
the effect thereof breeflie touched: yet will I shew you the common
order of their conjuration, and speciallie of hirs at this time used.
When _Saule_ had told hir, that he would have _Samuel_ brought up to
him, she departed from his presence into hir closet, where doubtles she
had hir familiar; to wit, some lewd craftie preest, and made _Saule_
stand at the doore like a foole (as it were with his finger in a hole)
to heare the cousening answers, but not to see the cousening handling
thereof, and the couterfetting of the matter. And so goeth she to
worke, using ordinarie words of conjuration, of which there are sundrie
varieties and formes (whereof I shall have occasion to repeat some in
another place) as you see the juglers (which be inferior conjurors)
speake certeine strange words of course to lead awaie the eie from
espieng the maner of their conveiance, whilest they may induce the
mind to conceive and suppose that he dealeth with spirits; saieng,
_Hay, fortune furie, nunq; credo, passe, passe, when come you sirra_.
So belike after many such words spoken, she saith to hir selfe; Lo now
the matter is brought to passe, for I see woonderfull things. So as
_Saule_ hearing these words, longed to knowe all, and asked hir what
she sawe. Whereby you may know that _Saule_ sawe nothing, but stood
without like a mome, whilest she plaied hir part in hir closet: as
may most evidentlie appeere by the 21. verse of this chapter where
it is said; Then the woman came out unto _Saule_. Howbeit, a little
before she cunninglie counterfaited that she sawe _Samuel_, and thereby
knewe it was _Saule_ that was come unto hir. Whereby all the world may
perceive the cousening, and hir dissimulation. For by that which hath
beene before said, it must needs be that she knew him. And (I praie
you) why should she not have suspected aswell him to be _Saule_ before,
when in expresse words he required hir to bring unto him _Samuel_, as
now, when _Samuel_ appeered unto hir?
♦The maner of the witch of Endors cousening of Saule.♦
♦1. Sa. 28, 13.♦
♦1. Sa. 28, 21.♦
Well, to the question before proposed by _Saule_, she answereth and
lieth, that she saw angels or gods ascending up out of the earth. Then
proceedeth she with her inchanting phrases and words of course: so as
thereby _Saule_ gathereth and supposeth that she hath raised a man. For
otherwise his question dependeth not upon any thing before spoken. For
when she hath said; I sawe angels ascending, &c: the next word he saith
is; What fashion is he of? Which (I saie) hangeth not upon hir last
expressed words. And to this she answered not directlie, that it was
_Samuel_; but that it was an old man lapped in a mantell: as though she
knew not him that was the most notorious man in Israell, that had beene
her neighbour by the space of manie yeeres, and upon whom (while he
lived) everie eie was fixed, and whom also she knew within lesse than a
quarter of an houre before, as by whose meanes also she came acquainted
with _Saule_. Read the text and see.
♦1. Sa. 28, 4.♦
♦1. Sa. 28, 12.♦
But she describeth his personage, and the apparell which he did
usuallie weare when he lived: which if they were both buried togither,
were consumed and rotten, or devoured with wormes before that time.
Belike he had a new mantell made him in heaven: and yet they saie
Tailors are skantie there, for that their consciences are so large
here. In this countrie, men give awaie their garments when they die:
if _Samuel_ had so doone, hee could not have borrowed it againe; for
of likliehood it would have beene worne out in that space, except the
donee had beene a better husband than I: for the testator was dead (as
it is supposed) two yeares before.
The xiii. Chapter.
_The residue of 1. Sam. 28. expounded: wherin is declared how
cunninglie this witch brought Saule resolutelie to beleeve that
she raised Samuel, what words are used to colour the cousenage,
and how all might also be wrought by ventriloquie._
Now commeth in _Samuel_ to plaie his part: but I am persuaded it was
performed in the person of the witch hir selfe, or of hir confederate.
He saith to _Saule_; Why has thou disquieted me, to bring me up? As
though without guile or packing it had beene _Samuel_ himselfe. _Saule_
answered that he was in great distresse: for the _Philistines_ made
warre upon him. Whereby the witch, or hir confederate priest might
easilie conjecture that his heart failed, and direct the oracle or
prophesie accordinglie: especiallie understanding by his present talke,
and also by former prophesies and dooings that were past, that God
had forsaken him, and that his people were declining from him. For
when _Jonathan_ (a little before) overthrew the _Philistines_, being
thirtie thousand chariots and six thousand horssemen; _Saule_ could not
assemble above six hundred souldiers.
♦1. Sa. 28, 15.♦
♦Ibidem.♦
♦1. Sam 13, 5.♦
♦1. Sa. 13, 15.♦
Then said _Samuel_ (which some suppose was sathan, and as I thinke
was the witch, with a confederate; for what need so farre fetches,
as to fetch a divell supernaturallie out of hell, when the illusion
may be here by naturall meanes deciphered? And if you note the words
well, you shall perceive the phrase not to come out of a spirituall
mouth of a divell, but from a lieng corporall toong of a cousener,
that careth neither for God nor the divell, frō whence issueth such
advise and communication, as greatlie disagreeth from sathans nature
and purpose. For thus (I saie) the said _Samuel_ speaketh: Wherefore
dooest thou aske me, seeing the Lord is gone from thee, and is thine
enemie? Even the Lord hath doon unto him as he spake by mine hand: for
the Lord will rent thy kingdome out of thine hand, and give it to thy
neighbour _David_, bicause thou obeiedst not the voice of the Lord, &c.
This (I say) is no phrase of a divell, but of a cousener, which knew
before what _Samuel_ had prophesied concerning _Saules_ destruction.
For it is the divels condition, to allure the people unto wickednes,
and not in this sort to admonish, warne, and rebuke them for evill.
And the popish writers confes, that the divell would have beene gone at
the first naming of God. If it bee said, that it was at Gods speciall
commandement and will, that _Samuel_ or the divell should be raised, to
propound this admonition, to the profit of all posteritie: I answer,
that then he would rather have doone it by some of his living prophets,
and that sathan had not beene so fit an instrument for that purpose.
After this falleth the witch (I would saie _Samuel_) into the veine of
prophesieng, and speaketh to _Saule_ on this wise; The Lord will rent
thy kingdome out of thine hand, and give it to thy neighbor _David_,
bicause thou obeiedst not the voice of the Lord, nor executedst his
fierse wrath upon the _Amalekites_: therefore hath the Lord doone this
unto thee this daie. Moreover, the Lord will deliver thee into the
hands of the _Philistines_, and to morrowe shalt thou and thy sonnes be
with me, and the Lord shall give the host of Israel into the hands of
the _Philistines_. What could _Samuel_ have said more?
♦1. Sam. 28. 16. 17.♦
♦1. Sa. 15, 28.♦
♦1. Sa 28, 17.♦
♦18.♦
♦19.♦
Me thinks the divell would have used another order, encouraging _Saule_
rather than rebuking him for his evill. The divell is craftier than to
leave such an admonition to all posterities, as should be prejudiciall
unto his kingdome, and also be void of all impietie. But so divine a
sentence maketh much for the maintenance of the witches credit, and
to the advancement of hir gaines. Howbeit, concerning the veritie of
this prophesie, there be many disputable questions: first, whether
the battell were fought the next daie; secondlie, whether all his
sonnes were killed with him; item, whether they went to heaven or
hell togither, as being with _Samuel_, they must be in heaven, and
being with sathan, they must be in hell. But although everie part of
this prophesie were false, as that all his sonnes were not slaine
(_Ishbosheth_ living and reigning in Israel two yeares after _Saules_
death) and that the battell was not on the morrow, and that wicked
_Saule_, after that he had killed himselfe, was not with good _Samuel_;
yet this witch did give a shrewd gesse to the sequele. Which whether
it were true or false, perteins not to my purpose; and therfore I
will omit it. But as touching the opinion of them that saie it was
the divell, bicause that such things came to passe; I would faine
knowe of them where they learne that divels foreknow things to come.
If they saie he gesseth onelie upon probabilities, the witch may also
doo the like. But here I may not forget the decrees, which conclude,
that _Samuel_ appeered not unto _Saule_; but that the historiographer
set foorth _Saules_ mind and _Samuels_ estate, and certeine things
which were said & seene, omitting whether they were true or false: and
further, that it were a great offense for a man to beleeve the bare
words of the storie. And if this exposition like you not, I can easilie
frame my selfe to the opinion of some of great learning, expounding
this place, and that with great probabilitie, in this sort; to wit,
that this _Pythonist_ being _Ventriloqua_; that is, Speaking as it
were from the bottome of hir bellie, did cast hir selfe into a transe,
and so abused _Saule_, answering to _Saule_ in _Samuels_ name, in hir
counterfeit hollow voice: as the wench of _Westwell_ spake, whose
historie I have rehearsed before at large, in pag. 127 and this is
right _Ventriloquie_.
♦2. Reg. 4.♦
♦_Canon. 26. quæst. cap. 5. nec mirum._♦
♦Right Ventriloquie.♦
The xiiii. Chapter.
_Opinions of some learned men, that Samuel was indeed raised, not
by the witches art or power, but by the speciall miracle of God,
that there are no such visions in these our daies, & that our
witches cannot doo the like._
Aias and _Sadaias_ write, that when the woman sawe the miracle indeed,
and more than she looked for, or was woont to doo; she began to crie
out, that this was a vision indeed, and a true one, not doone by hir
art, but by the power of God. Which exposition is far more probable
than our late writers judgements hereupon, and agreeth with the
exposition of diverse good divines. _Gelasius_ saith, it was the verie
spirit of _Samuel_: and where he suffered himself to be worshipped, it
was but in civill salutation and courtesie; and that God did interpose
_Samuel_, as he did _Elias_ to the messenger of _Ochosias_, when he
sent to _Belzebub_ the god of _Acharon_. And here is to be noted, that
the witchmongers are set up in this point: for the papists saie, that
it cannot be a divell, bicause Jehovah is thrise or five times named
in the storie. Upon this peece of scripture arguments are daielie
devised, to proove and mainteine the miraculous actions of witchcraft,
and the raising of the dead by conjurations. And yet if it were true,
that _Samuel_ himselfe were raised, or the divell in his likenesse;
and that the witch of _Endor_ by hir art and cunning did it, &c: it
maketh rather to the disproofe than to the proofe of our witches, which
can neither do that kind of miracle, or any other, in any such place
or companie, where their jugling and cousenage may be seen and laid
open. And I challenge them all (even upon the adventure of my life)
to shew one peece of a miracle, such as Christ did trulie, or such
as they suppose this witch did diabolicallie, be it not with art nor
confederacie, whereby some colour thereof may be made; neither are
there any such visions in these daies shewed.
♦J. Bodin & L. vairus differ herein.♦
♦A bold, discreet, and faithfull challenge♦
Heretofore God did send his visible angels to men: but now we heare
not of such apparitions, neither are they necessarie. Indeed it
pleased God heretofore, by the hand of _Moses_ and his prophets,
and speciallie by his sonne Christ and his apostles, to worke great
miracles, for the establishing of the faith: but now whatsoever is
necessarie for our salvation, is conteined in the word of God: our
faith is alredie confirmed, and our church established by miracles;
so as now to seeke for them, is a point of infidelitie. Which the
papists (if you note it) are greatlie touched withall, as in their
lieng legends appeareth. But in truth, our miracles are knaveries
most commonlie, and speciallie of priests, whereof I could cite a
thousand. If you read the storie of Bell and the dragon, you shall find
a cousening miracle of some antiquitie. If you will see newer devises,
read _Wierus_, _Cardanus_, _Baleus_, and speciallie _Lavaterns_,[*]
_&c._ There have beene some [†]walking spirits in these parts so
conjured not long since, as afterwards they little delighted to make
anie more apparitions.
♦[*] [_ns_ read _us_.]♦
♦[†] At Canturburie by Rich. Lee esquire, & others, anno. 1573. At Rie
by maister Gaymor & others, anno. 1577.♦
The xv. Chapter.
_Of vaine apparitions, how people have beene brought to feare
bugges, which is partlie reformed by preaching of the gospell,
the true effect of Christes miracles._
But certeinlie, some one knave in a white sheete hath cousened and
abused manie thousands that waie; speciallie when Robin good-fellow
kept such a coile in the countrie. But you shall understand, that
these bugs speciallie are spied and feared of sicke folke, children,
women, and cowards, which through weaknesse of mind and bodie, are
shaken with vaine dreames and continuall feare. The _Scythians_, being
a stout and a warlike nation (as divers writers report) never see
anie vaine sights or spirits. It is a common saieng; A lion feareth
no bugs. But in our childhood our mothers maids have so terrified us
with an ouglie divell having hornes on his head, fier in his mouth, and
a taile in his breech, eies like a bason, fanges like a dog, clawes
like a beare, a skin like a Niger, and a voice roring like a lion,
whereby we start and are afraid when we heare one crie Bough: and they
have so fraied us with bull beggers, spirits, witches, urchens, elves,
hags, fairies, satyrs, pans, faunes, sylens, kit with the cansticke,
tritons, centaurs, dwarfes, giants, imps, calcars, conjurors, nymphes,
changlings, _Incubus_, Robin good-fellowe, the spoorne, the mare,
the man in the oke, the hell waine, the fierdrake, the puckle, Tom
thombe, hob gobblin, Tom tumbler, boneles, and such other bugs, that
we are afraid of our owne shadowes: in so much as some never feare the
divell, but in a darke night; and then a polled sheepe is a perillous
beast, and manie times is taken for our fathers soule, speciallie in
a churchyard, where a right hardie man heretofore scant durst passe
by night, but his haire would stand upright. For right grave writers
report, that spirits most often and speciallie take the shape of women
appearing to monks, &c: and of beasts, dogs, swine, horsses, gotes,
cats, haires; of fowles, as crowes, night owles, and shreeke owles; but
they delight most in the likenes of snakes and dragons. Well, thanks be
to God, this wretched and cowardlie infidelitie, since the preaching
of the gospell, is in part forgotten: and doubtles, the rest of those
illusions will in short time (by Gods grace) be detected and vanish
awaie.
♦_J. Wier. lib. 3 cap. 8._
_Theodor. Bizantius._
_Lavat. de spect. & lemurib._♦
♦_Cardan. de var. rerum Peucer. &c._♦
♦_Lavat. de spect._♦
Divers writers report, that in _Germanie_, since _Luthers_ time,
spirits and divels have not personallie appeared, as in times past
they were woont to doo. This argument is taken in hand of the ancient
fathers, to proove the determination and ceasing of oracles. For in
times past (saith _Athanasius_) divels in vaine shapes did intricate
men with their illusions, hiding themselves in waters, stones, woods,
&c. But now that the word of GOD hath appeared, those sights, spirits,
and mockeries of images are ceased. Truelie, if all such oracles, as
that of _Apollo_, &c (before the comming of Christ) had beene true,
and doone according to the report, which hath beene brought through
divers ages, and from farre countries unto us, without preestlie fraud
or guile, so as the spirits of prophesie, and working of miracles,
had beene inserted into an idoll, as hath beene supposed: yet we
christians may conceive, that Christs cōming was not so fruteles and
prejudiciall in this point unto us, as to take awaie his spirit of
prophesie and divination from out of the mouth of his elect people, and
good prophets, giving no answers of anie thing to come by them, nor by
_Urim_ nor _Thumim_, as he was woont, &c. And yet to leave the divell
in the mouth of a witch, or an idoll to prophesie or worke miracles,
&c: to the hinderance of his glorious gospell, to the discountenance of
his church, and to the furtherance of infidelitie and false religion,
whereas the working of miracles was the onelie, or at least the most
speciall meanes that mooved men to beleeve in Christ: as appeareth in
sundrie places of the gospell, and speciallie in _John_, where it is
written, that a great multitude followed him, bicause they sawe his
miracles which he did, &c. Naie, is it not written, that Jesus was
approoved by God among the Jewes, with miracles, wonders and signes,
&c? And yet, if we conferre the miracles wrought by Christ, and those
that are imputed to witches; witches miracles shall appeare more
common, and nothing inferior unto his.
♦_Car. de var. rerum._
_J. Wier. de præst. dæmon. &c._♦
♦_Athanas. de humanitate verbi._♦
♦The true end of miracles.♦
♦John 2.♦
♦Act. 2. 2 John. 5.♦
The xvi. Chapter.
_Witches miracles compared to Christs, that God is the creator of
all things, of Apollo, and of his names and portraiture._
If this witch of _Endor_ had performed that, which manie conceive
of the matter, it might have beene compared with the raising up of
_Lazarus_. I praie you, is not the converting of water into milke, as
hard a matter as the turning of water into wine? And yet, as you may
read in the gospell, that Christ did the one, as his first miracle; so
may you read in _M. Mal._ and in _Bodin_, that witches can easilie doo
the other: yea, and that which is a great deale more, of water they can
make butter. But to avoid all cavils, and least there should appeare
more matter in Christs miracle, than the others, you shall find in _M.
Mal._ that they can change water into wine: and what is it to attribute
to a creature, the power and worke of the creator, if this be not?
Christ saith, _Opera quæ ego facio nemo potest facere_. Creation of
substance was never granted to man nor angell; _Ergo_ neither to witch
nor divell: for God is the onlie giver of life and being, and by him
all things are made, visible and invisible.
♦An ironicall collation.♦
♦_Mal. malef. par. 2. quæ. 1. cap. 14._♦
♦Acts. 17.
Tim. 6, 13.
Col. 1, 16.♦
♦_Athanas. symbol._♦
Finallie, this woman of _Endor_ is in the scripture called
_Pythonissa_: whereby it may appeare that she was but a verie
cousener. For _Pytho_ himselfe, whereof _Pythonissa_ is derived, was
a counterfet. And the originall storie of _Apollo_, who was called
_Pytho_, bicause he killed a serpent of that name, is but a poeticall
fable. For the poets saie he was the god of musicke, physicke, poetrie,
and shooting. In heaven he is called _Sol_, in earth _Liber pater_,
in hell _Apollo_. He florisheth alwaies with perpetuall youth, and
therefore he is painted without a beard: his picture was kept as an
oracle-giver: and the preests that attended thereon at _Delphos_ were
couseners, and called _Pythonists_ of _Pytho_, as papists of _Papa_;
and afterwards all women that used that trade, were named _Pythonissæ_,
as was this woman of _Endor_. But bicause it concerneth this matter, I
will breefelie note the opinions of divers learned men, and certeine
other proofes, which I find in the scripture touching the ceasing of
miracles, prophesies and oracles.
♦Apollo Pytho uncased.♦
¶ _The eight booke._
The first Chapter.
_That miracles are ceased._
Although in times past, it pleased God, extraordinarilie to shew
miracles amongest his people, for the strengthening of their faith in
the Messias; and againe at his comming to confirme their faith by his
wonderfull dooings, and his speciall graces and gifts bestowed by him
upon the apostles, &c: yet we ordinarilie read in the scriptures, that
it is the Lord that worketh great wonders. Yea _David_ saith, that
among the dead (as in this case of _Samuel_) God himselfe sheweth no
wonders. I find also that God will not give his glorie and power to a
creature. _Nichodemus_ being a Pharisie could saie, that no man could
do such miracles as Christ did, except God were with him, according
to the saieng of the prophet to those gods and idols, which tooke on
them the power of God; Doo either good or ill if you can, &c. So as
the prophet knew and taught thereby, that none but God could worke
miracles. Infinite places for this purpose might be brought out of the
scripture, which for brevitie I omit and overslip.
♦Psal. 136. 4.♦
♦Psal. 72. 18.♦
♦Psal. 88. 10.♦
♦Isai. 42.♦
♦John 3, 2.♦
♦Ibid. 7, 16.♦
♦_In annotat. in Johan. 3._♦
♦Isai. 45.♦
S. _Augustine_, among other reasons, whereby he prooveth the ceasing
of miracles, saith; Now blind flesh dooth not open the eies of the
blind by the miracle of God, but the eies of our hart are opened by
the word of God. Now is not our dead carcase raised any more up by
miracle, but our dead bodies be still in the grave, and our soules are
raised to life by Christ. Now the eares of the deafe are not opened
by miracle, but they which had their eares shut before, have them now
opened to their salvation. The miraculous healing of the sicke, by
annointing, spoken of by S. _James_, is objected by manie, speciallie
by the papists, for the maintenance of their sacrament of extreame
unction: which is apishlie and vainelie used in the Romish church, as
though that miraculous gift had continuance till this daie: wherein
you shall see what _Calvine_ speaketh in his institutions. The grace
of healing (saith he) spoken of by S. _James_, is vanished awaie, as
also the other miracles, which the Lord would have shewed onelie for a
time, that he might make the new preaching of the gospell mervellous
for ever. Why (saith he) doo not these (meaning miraclemongers) appoint
some _Siloah_ to swim in, whereinto at certeine ordinarie recourses
of times sicke folke maie plunge themselves? Why doo they not lie a
long upon the dead, bicause _Paule_ raised up a dead child by that
meanes? Verelie (saith he) _James_ in the miracle to annoint, spake
for that time, whiles the church still enjoied such blessings of God.
Item, he saith, that the Lord is present with his in all ages; and so
often as need is, he helpeth their sicknesses, no lesse than in old
time. But he dooth not so utter his manifest powers, nor distributeth
miracles, as by the hands of the apostles, bicause the gift was but for
a time. _Calvine_ even there concludeth thus; They saie such vertues
or miracles remaine, but experience saith naie. And see how they agree
among themselves. _Danæus_ saith, that neither witch nor divell can
worke miracles. _Giles Alley_ saith directlie, that witches worke
miracles. _Calvine_ saith they are all ceased. All witchmongers saie
they continue. But some affirme, that popish miracles are vanished
and gone awaie: howbeit witches miracles remaine in full force. So as
S. _Loy_ is out of credit for a horsseleach, Maister _T._ and mother
_Bungie_ remaine in estimation for prophets: naie Hobgoblin and Robin
goodfellow are contemned among yoong children, and mother _Alice_ and
mother _Bungie_ are feared among old fooles. The estimation of these
continue, bicause the matter hath not beene called in question: the
credit of the other decaieth, bicause the matter hath beene looked
into. Whereof I saie no more, but that S. _Anthonies_ blisse will helpe
your pig, whensoever mother _Bungie_ dooth hurt it with hir cursse.
And therefore we are warned by the word of God, in anie wise not to
feare their cursses. But let all the witchmongers, and speciallie the
miraclemongers in the world answer me to this supposition; Put case
that a woman of credit, or else a woman-witch should saie unto them,
that she is a true prophet of the Lord, and that he revealeth those
secret mysteries unto hir, whereby she detecteth the lewd acts and
imaginations of the wicked, and that by him she worketh miracles,
and prophesieth, &c: I thinke they must either yeeld, or confesse
that miracles are ceased. But such things (saith _Cardane_) as seeme
miraculous, are cheeflie doone by deceipt, legierdemaine, or
confederacie; or else they maie be doone, and yet seeme unpossible, or
else things are said to be done, and never were nor can be doone.
♦_August. de verbis Dom. secundum Matth. sermone. 18._♦
♦James. 5, 14.♦
♦_J. Calvin. Institut. lib. 4. cap. 19. sect. 18._♦
♦_Idem. ibid. sect. 19._♦
♦Isai. 9. 7.♦
♦Acts. 20, 10.♦
♦_Idem. ibid. nempe J. Calvine._♦
♦Prov. 51.♦
♦_H. Card. de miracul._♦
The second Chapter.
_That the gift of prophesie is ceased._
That witches, nor the woman of _Endor_, nor yet hir familiar or divell
can tell what is to come, may plainelie appeare by the words of the
prophet, who saith; Shew what things are to come, and we will saie you
are gods indeed. According to that which _Salomon_ saith; Who can tell
a man what shall happen him under the sunne? Marrie that can I (saith
the witch of _Endor_ to _Saule_.) But I will rather beleeve _Paule_ and
_Peter_, which saie, that prophesie is the gift of God, and no worldlie
thing. Then a cousening queane, that taketh upon hir to doo all things,
and can doo nothing but beguile men: up steppeth also mother _Bungie_,
and she can tell you where your horsse or your asse is bestowed, or
anie thing that you have lost is become, as _Samuell_ could; and what
you have doone in all your age past, as Christ did to the woman of
_Sichar_ at _Jacobs_ well; yea and what your errand is, before you
speake, as _Elizæus_ did.
♦Isai. 41.♦
♦1 Sam. 28.
Rom. 12.
1. Cor. 12.
1. Pet. 1.♦
♦[_del._ the full stop]♦
♦John. 4.♦
_Peter Martyr_ saith, that onelie God and man knoweth the heart of
man, and therefore, that the divell must be secluded, alledging these
places; _Solus Deus est scrutator cordium_, Onelie God is the searcher
of hearts. And, _Nemo scit quæ sunt hominis, nisi spiritus hominis
qui est in eo_, None knoweth the things of man, but the spirit of man
which is within him. And _Salomon_ saith, _Tu solus nosti cogitationes
hominum_, Thou onelie knowest the thoughts of men. And _Jeremie_ saith
in the person of God, _Ego Deus scrutans corda & renes_, I am God
searching hearts and reines. Also _Matthew_ saith of Christ, _Jesus
autem videns cogitationes eorum_, And Jesus seeing their thoughts, who
in scripture is called the searcher and knower of the thoughts in the
heart: as appeareth in _Acts_, 1. _&_ 15. _Rom._ 8. _Matth._ 9. 12.
_&_ 22. _Marke._ 2. _Luke._ 6, _&_ 7. _&_ 11. _John._ 1. 2. 6. _&_ 13.
_Apoc._ 2. _&_ 3. and in other places infinite.
♦_P. Martyr. loc. com. 9. sect. 17._♦
The same _Peter Martyr_ also saith, that the divell maie suspect, but
not know our thoughts: for if he should know our thoughts, he should
understand our faith; which if he did, he would never assalt us with
one temptation. Indeed we read that _Samuel_ could tell where things
lost were straied, &c: but we see that gift also ceased by the comming
of Christ, according to the saieng of _Paule_; At sundrie times, and in
diverse maners God spake in the old times by our fathers the prophets,
in these last daies he hath spoken unto us by his sonne, &c. And
therefore I saie that gift of prophesie, wherewith God in times past
endued his people, is also ceased, and counterfeits and couseners are
come in their places, according to this saieng of _Peter_: There were
false prophets among the people, even as there shalbe false teachers
among you, &c. And thinke not that so notable a gift should be taken
from the beloved and elect people of God, and committed to mother
_Bungie_, and such like of hir profession.
♦_P. Martyr. in loc. comm._♦
♦Hebr. 1, 8. & 2.♦
♦2. Pet. 2. 1.♦
The words of the prophet _Zacharie_ are plaine, touching the ceasing
both of the good and bad prophet, to wit: I will cause the prophets
and uncleane spirits to depart out of the land, and when anie shall
yet prophesie, his parents shall saie to him; Thou shalt not live,
for thou speakest lies in the name of the Lord: and his parents shall
thrust him through when he prophesieth, &c. No, no: the foretelling of
things to come, is the onelie worke of God, who disposeth all things
sweetlie, of whose counsell there hath never yet beene anie man. And to
know our labours, the times and moments God hath placed in his owne
power. Also _Phavorinus_ saith, that if these cold prophets or oraclers
tell thee prosperitie, and deceive thee, thou art made a miser through
vaine expectation: if they tell thee of adversitie, &c: and lie, thou
art made a miser through vaine feare. And therefore I saie, we maie as
well looke to heare prophesies at the tabernacle, in the bush, of the
cherubin, among the clouds, from the angels, within the arke, or out of
the flame, &c: as to expect an oracle of a prophet in these daies.
♦Zach. 13.♦
♦_J. Chrysost. in evang. Johan. hom. 18._
_Pet. Blest. epist. 49._♦
But put the case, that one in our common wealth should step up and saie
he were a prophet (as manie frentike persons doo) who would beleeve
him, or not thinke rather that he were a lewd person? See the statutes
_Elizab._ 5. whether there be not lawes made against them, condemning
their arrogancie and cousenage: see also the canon lawes to the same
effect.
♦_Canon. de. malef. & mathemat._♦
The third Chapter.
_That Oracles are ceased._
Touching oracles, which for the most part were idols of silver, gold,
wood, stones, &c: within whose bodies some saie uncleane spirites hid
themselves, and gave answers: as some others saie, that exhalations
rising out of the ground, inspire their minds, whereby their priests
gave out oracles; so as spirits and winds rose up out of that soile,
and indued those men with the gift of prophesie of things to come,
though in truth they were all devises to cousen the people, and for
the profit of preests, who received the idols answers over night, and
delivered them backe to the idolaters the next morning: you shall
understand, that although it had beene so as it is supposed; yet by
the reasons and proofes before rehearsed, they should now cease: and
whatsoever hath affinitie with such miraculous actions, as witchcraft,
conjuration, &c: is knocked on the head, and nailed on the crosse
with Christ, who hath broken the power of divels, and satisfied Gods
justice, who also hath troden them under his feete, & subdued them,
&c. At whose comming the prophet _Zacharie_ saith, that the Lord will
cut the names of idols out of the land, and they shall be no more
remembered; and he will then cause the prophets and uncleane spirits
to depart out of the land. It is also written; I will cut off thine
inchanters out of thine hand, and thou shalt have no more soothsaiers.
And indeed the gospell of Christ hath so laid open their knaverie, &c:
that since the preaching thereof, their combes are cut, and few that
are wise regard them. And if ever these prophesies came to take effect,
it must be upon the cōming of Christ, whereat you see the divels were
troubled and fainted, when they met him, saieng, or rather exclaming
upon him on this wise; _Fili Dei cur venisti nos cruciare ante tempus?_
O thou sonne of God, whie commest thou to molest us (or confound us)
before our time appointed? Which he indeed prevented, and now remaineth
he our defender and keeper from his clawes. So as now you see here is
no roome left for such ghests.
♦_Thucidid. lib. 2._
_Cicer. de. divin. lib. 2._♦
♦Zach. 13, 2.♦
♦Mich. 5, 12.♦
Howbeit, you shall heare the opinion of others, that have beene as much
deceived as your selves in this matter: and yet are driven to confesse,
that GOD hath constituted his sonne to beat downe the power of divels,
and to satisfie Gods justice, and to heale our wound received by the
fall of _Adam_, according to Gods promise in _Genesis._ 3. The seed
of the woman shall tread downe the serpent, or the divell. _Eusebius_
(in his fift booke _De prædicatione Evangelii_, the title whereof is
this, that the power of divels is taken awaie by the comming of Christ)
saith; All answers made by divels, all soothsaiengs and divinations
of men are gon and vanished awaie. Item he citeth _Porphyrie_ in his
booke against christian religion, wherein these words are rehearsed;
It is no mervell, though the plague be so hot in this citie: for ever
since Jesus hath beene worshipped, we can obteine nothing that good is
at the hands of our gods. And of this defection and ceasing of oracles
writeth _Cicero_ long before, and that to have happened also before
his time. Howbeit, _Chrysostome_ living long since _Cicero_, saith,
that _Apollo_ was forced to grant, that so long as anie relike of a
martyr was held to his nose, he could not make anie answer or oracle.
So as one may perceive, that the heathen were wiser in this behalfe
than manie christians, who in times past were called _Oppugnatores
incantamentorum_, as the English princes are called _Defensores
fidei_. _Plutarch_ calleth _Bœotia_ (as we call bablers) by the name
of manie words, bicause of the multitude of oracles there, which now
(saith he) are like to a spring or fountaine which is dried up. If
anie one remained, I would ride five hundred miles to see it: but in
the whole world there is not one to be seene at this houre; popish
cousenages excepted.
♦Gen. 3.♦
♦_Euseb. lib. 5, cap. 1._♦
♦_Idem. Ibid._♦
♦_Porphyr. in lib. contra christ. relig._♦
♦_Cic. de divin. lib. 2._♦
♦_J. Chrysost. de laud. Paul. hom 4._♦
But _Plutarch_ saith, that the cause of this defection of oracles, was
the divels death, whose life he held to be determinable and mortall,
saieng they died for verie age; and that the divining preests were
blowne up with a whirlewind, and soonke with an earthquake. Others
imputed it to the site or the place of the planets, which when they
passed over them, carried awaie that art with them, and by revolution
may returne, &c. _Eusebius_ also citeth out of him the storie of _Pan_,
which bicause it is to this purpose, I will insert the same; and since
it mentioneth the divels death, you may beleeve it if you list: for
I will not, as being assured that he is reserved alive to punish the
wicked, and such as impute unto those idols the power of almightie God.
♦_Porphyr._ writeth verses in _Apollos_ name, of the death of _Apollo_:
cited by _J. Bod. fol. 6_.♦
The fourth Chapter.
_A tale written by manie grave authors, and beleeved by manie wise
men of the divels death. An other storie written by papists, and
beleeved of all catholikes, approoving the divels honestie,
conscience, and courtesie._
_Plutarch_ saith, that his countriman [*]_Epotherses_ told him, that
as he passed by sea into _Italie_, manie passengers being in his bote,
in an evening, when they were about the ilands _Echinadæ_, the wind
quite ceased: and the ship driving with the tide, was brought at last
to _Paxe_. And whilest some slept, and others quaft, and othersome
were awake (perhaps in as ill case as the rest) after supper suddenlie
a voice was heard calling, _Thamus_; in such sort as everie man
marvelled. This _Thamus_ was a pilot, borne in _Aegypt_, unknowne to
manie that were in the ship. Wherefore being twise called, he answered
nothing; but the third time he answered: and the other with a lowder
voice commanded him, that when he came to _Palodes_, he should tell
them that the great God _Pan_ was departed. Whereat everie one was
astonied (as _Epitherses_ affirmed.) And being in consultation what
were best to doo, _Thamus_ concluded, that if the wind were hie, they
must passe by with silence; but if the weather were calme, he must
utter that which he had heard. But when they came to _Palodes_, and
the wether calme, _Thamus_ looking out toward the land, cried alowd,
that the great god _Pan_ was deceased: and immediatlie there followed
a lamentable noise of a multitude of people, as it were with great
woonder and admiration. And bicause there were manie in the ship, they
said the fame thereof was speedilie brought to _Rome_, and _Thamus_
sent for by _Tiberius_ the Emperour, who gave such credit thereto, that
he diligentlie inquired and asked, who that _Pan_ was. The learned men
about him supposed, that _Pan_ was he who was the sonne of _Mercurie_
and _Penelope_, &c. _Eusebius_ saith, that this chanced in the time of
_Tiberius_ the Emperor, when Christ expelled all divels, &c.
♦[*] [read _Epi_]♦
♦_Thamus_ having little to doo, thought to plaie with his companie,
whom he might easilie overtake with such a jest.♦
_Paulus Marsus_, in his notes upon _Ovids Fasti_, saith, that this
voice was heard out of _Paxe_, that verie night that Christ suffered,
in the yeare of _Tiberius_ the nineteenth. Surelie, this was a merrie
jest devised by _Thamus_, who with some confederate thought to make
sport with the passengers, who were some asleepe, and some droonke, and
some other at plaie, &c: whiles the first voice was used. And at the
second voice, to wit, when he should deliver his message, he being an
old pilot, knew where some noise was usuall, by meanes of some eccho in
the sea, and thought he would (to the astonishment of them) accomplish
his devise, if the wether prooved calme. Whereby may appeare, that he
would in other cases of tempests, &c: rather attend to more serious
busines, than to that ridiculous matter. For whie else should he not
doo his errand in rough wether, as well as in calme? Or what need he
tell the divell thereof, when the divell told it him before, and with
much more expedition could have done the errand himselfe?
♦A detection of Thamus his knaverie.♦
[*]But you shall read in the Legend a fable, an oracle I would saie,
more authentike. For many will say that this was a prophane storie, and
not so canonicall as those which are verefied by the popes authoritie:
and thus it is written. A woman in hir travell sent hir sister to
_Diana_, which was the divell in an idoll (as all those oracles are
said to be) and willed hir to make hir praiers, or rather a request,
to knowe of hir safe deliverie: which thing she did. But the divell
answered; Why praiest thou to me? I cannot helpe thee, but go praie to
_Andrew_ the apostle, and he may helpe thy sister, &c. Lo, this was
not onelie a gentle, but a godlie divell, pittieng the womans case,
who revealing his owne disabilitie, enabled S. _Andrew_ more. I knowe
some protestants will saie, that the divell, to mainteine idolatrie,
&c: referred the maid to S. _Andrew_. But what answer will the papists
make, who thinke it great pietie to praie unto saints, and so by
consequence honest courtesie in the divell, to send hir to S. _Andrew_,
who wold not faile to serve hir turne, &c.
♦[*] _Legend. aur. in vita sancti Andreæ. fol. 39._♦
♦A gentle and a godlie divell.♦
The fift Chapter.
_The judgments of the ancient fathers touching oracles, and their
abolishment, and that they be now transferred from Delphos to Rome._
The opinions of the fathers, that oracles are ceased by the cōming of
Christ, you shall find in these places following, to wit: _Justinus
In dialogis adversus Judæos_, _Athanasius De humanitate verbi_,
_Augustine De civitate Dei_, _Eusebius Lib._ 7. _cap._ 6, Item
_lib._ 5. _cap._ 1. 8. _Rupertus In Joan. lib._ 10. 12. _Plutarch
De abolitione oraculorum_, _Plinie lib._ 30. _natural. historiæ_.
Finallie, _Athanasius_ concludes, that in times past there were oracles
in _Delphos_, _Bœotia_, _Lycia_, and other places: but now since Christ
is preached to all men, this madnesse is ceased. So as you see, that
whatsoever estimation in times past, the ancient fathers conceived
(by heeresaie) of those miraculous matters of idols and oracles, &c:
they themselves refuse now, not onelie to beare witnesse of; but also
affirme, that ever since Christs comming their mouthes have beene
stopped.
♦_Athanas. de human. verbi. fol. 55 & 64_♦
For the ceasing of the knaveries and cousening devises of preests,
I see no authoritie of scripture or ancient father, but rather the
contrarie; to wit, that there shall be strange illusions shewed by
them, even till the end. And truelie, whosoever knoweth and noteth the
order and devises of and in popish pilgrimages, shall see both the
oracles & their conclusions remaining, and as it were transferred from
_Delphos_ to _Rome_, where that adulterous generation continuallie
seeketh a signe, though they have _Moses_ & the prophets, yea even
Christ & his apostles also, &c.
The sixt Chapter.
_Where and wherein couseners, witches, and preests were woont to
give oracles, and to worke their feats._
These cousening oracles, or rather oraclers used (I saie) to exercise
their feats and to doo their miracles most commonly in maids, in
beasts, in images, in dens, in cloisters, in darke holes, in trees,
in churches or churchyards, &c: where preests, moonks, and friers had
laid their plots, and made their confederacies aforehand, to beguile
the world, to gaine monie, and to adde credit to their profession.
This practise began in the okes of _Dodona_, in the which was a wood,
the trees thereof (they saie) could speake. And this was doone by a
knave in a hollowe tree, that seemed sound unto the simple people. This
wood was in _Molossus_ a part of _Greece_, called _Epyrus_, and it was
named _Dodonas_ oracles. There were manie oracles in _Aegypt_; namelie,
of _Hercules_, of _Apollo_, of _Minerva_, of _Diana_, of _Mars_, of
_Jupiter_, and of the oxe _Apys_, who was the sonne of _Jupiter_, but
his image was worshipped in the likenesse of an oxe. _Latona_, who
was the mother of _Apollo_, was an oracle in the citie of _Bute_. The
preests of _Apollo_, who alwaies counterfaited furie and madnesse,
gave oracles in the temple called _Clarius_, within the citie of
_Colophon_ in _Greece_. At _Thebes_ in _Bœotia_ and also in _Læbadia_,
_Trophonius_ was the cheefe oracle. At _Memphis_ a cow, at _Corinth_ an
oxe called _Mineus_, in _Arsinoe_ a crocodile, in _Athens_ a prophet
called _Amphiaraus_, who indeed died at _Thebes_, where they saie the
earth opened, & swallowed him up quicke. At _Delphos_ was the great
temple of _Apollo_, where divels gave oracles by maides (as some saie)
though indeed it was doone by preests. It was built upon _Parnassus_
hill in _Greece_. And the defenders of oracles saie, that even as
rivers oftentimes are diverted to another course; so likewise the
spirit, which inspired the cheefe prophets, may for a time be silent,
and revive againe by revolution.
♦_Strabo Geog. lib 16._♦
♦_J. Wier. li. 1. de præs. dæm. cap. 12._♦
_Demetrius_ saith, that the spirits, which attended on oracles, waxed
wearie of the peoples curiositie and importunitie, and for shame
forsooke the temple. But as [*]one that of late hath written against
prophesies saith; It is no marvell, that when the familiars that speake
in trunks were repelled from their harbour for feare of discoverie,
the blocks almightie lost their senses. For these are all gone now,
and their knaverie is espied; so as they can no longer abuse the world
with such bables. But whereas these great doctors suppose, that the
cause of their dispatch was the comming of Christ; if they meane that
the divell died, so soone as he was borne, or that then he gave over
his occupation: they are deceived. For the popish church hath made a
continuall practise hereof, partlie for their owne private profit,
lucre, and gaine; and partly to be had in estimation of the world,
and in admiration among the simple. But indeed, men that have learned
Christ, and beene conversant in his word, have discovered and shaken
off the vanitie and abhomination heereof. But if those doctors had
lived till this daie, they would have said and written, that oracles
had ceased, or rather beene driven out of _England_ in the time of K.
_Henrie_ the eight, and of Queene _Elizabeth_ his daughter; who have
doone so much in that behalfe, as at this houre they are not onlie all
gone, but forgotten here in this English nation, where they swarmed
as thicke as they did in _Bœotia_, or in any other place in the world.
But the credit they had, depended not upon their desart, but upon the
credulitie of others. Now therefore I will conclude and make an end of
this matter, with the opinion and saieng of the prophet; Vaine is the
answer of idols. For they have eies and see not, eares and heare not,
mouthes and speake not, &c: and let them shew what is to come, and I
will saie they are gods indeed.
♦[*] H. Haw. in his defensative against prophesies.♦
♦In whose daies oracles ceased in England♦
♦Zach. 10.♦
♦Isai. 44.♦
¶ _The ninth Booke._
The first Chapter.
_The Hebrue word Kasam expounded, and how farre a Christian
may conjecture of things to come._
_Kasam_ (as _John Wierus_ upon his owne knowledge affirmeth, and
upon the word of _Andræas Masius_ reporteth) differeth little in
signification from the former word _Ob_: betokening _Vaticinari_,
which is, To prophesie, and is most commonlie taken in evill part;
as in _Deut._ 18. _Jerem._ 27. &c: howbeit, sometime in good part,
as in _Esaie_ 3. verse. 2. To foretell things to come upon probable
conjectures, so as therein we reach no further than becommeth humane
capacitie, is not (in mine opinion) unlawfull, but rather a commendable
manifestation of wisedome and judgment, the good gifts and notable
blessings of GOD, for the which we ought to be thankfull; as also to
yeeld due honour and praise unto him, for the noble order which he
hath appointed in nature: praieng him to lighten our hearts with the
beames of his wisedome, that we may more and more profit in the true
knowledge of the workemanship of his hands. But some are so nise, that
they condemne generallie all sorts of divinations, denieng those things
that in nature have manifest causes, and are so framed, as they forshew
things to come, and in that shew admonish us of things after to insue,
exhibiting signes of unknowne and future matters to be judged upon, by
the order, lawe, and course of nature proposed unto us by God.
♦_J. Wier. lib. de præst. dæmon._♦
♦All divinations are not condemnable.♦
And some on the other side are so bewitched with follie, as they
attribute to creatures that estimation, which rightlie and truelie
apperteineth to God the creator of all things; affirming that the
publike and private destinies of all humane matters, and whatsoever
a man would knowe of things come or gone, is manifested to us in the
heavens: so as by the starres and planets all things might be knowne.
These would also, that nothing should be taken in hand or gone about,
without the favourable aspect of the planets. By which, and other the
like devises they deprave and prophane the ancient and commendable
observations of our forfathers: as did _Colebrasus_, who taught, that
all mans life was governed by the seven planets; and yet a christian,
and condemned for heresie. But let us so farre foorth imbrace and allow
this philosophie and prophesieng, as the word of God giveth us leave,
and commendeth the same unto us.
♦Colebrasus erronious & impious opinion.♦
The second Chapter.
_Proofes by the old and new testament, that certaine observations
of the weather are lawfull._
When God by his word and wisedome had made the heavens, and placed
the starres in the firmament, he said; Let them be for signes, and
for seasons, and for daies, and yeares. When he created the rainebowe
in the clouds, he said it should be for a signe and token unto us.
Which we find true, not onelie of the floud past, but also of shewers
to come. And therefore according to Jesus _Sirachs_ advise, let us
behold it, and praise him that made it. The prophet _David_ saith;
The heavens declare the glorie of God, and the firmament sheweth his
handie worke: daie unto daie uttereth the same, and night unto night
teacheth knowledge. It is also written that by the commandement of the
holie one the starres are placed, and continue in their order, & faile
not in their watch. It should appeare, that Christ himselfe did not
altogither neglect the course & order of the heavens, in that he said;
When you see a cloud rise out of the west, streight waie you saie a
shewer commeth: and so it is. And when you see the southwind blowe;
you saie it will be hot, and so it commeth to passe. Againe, when it
is evening, you saie faire[*] weather, for the skie is red: and in
the morning you saie, to daie shalbe a tempest, for the skie is red
and lowring. Wherein as he noteth that these things doo trulie come to
passe, according to ancient observation, and to the rule astronomicall:
so doth he also by other words following admonish us, that in attending
too much to those obsevations, we neglect not speciallie to follow our
christian vocation.
♦Psalm. 13.
Jerem. 54.
Gen. 1.
Ezech. 1.
Gen. 9.♦
♦Ecclus. 43.
Ps. 19. & 50.♦
♦Ecclus. 43.
Baruch. 3.♦
♦Luk. 12, 24.♦
♦[*] [_Mispr._ saire.]♦
♦Matt. 16. 2, 3.♦
The physician is commended unto us, and allowed in the scriptures: but
so to put trust in him, as to neglect & distrust God, is severelie
forbidden and reproved. Surelie it is most necessarie for us to know
and observe diverse rules astrologicall; otherwise we could not with
oportunitie dispatch our ordinarie affaires. And yet _Lactantius_
condemneth and recounteth it among the number of witchcrafts: from
whose censure _Calvine_ doth not much varie. The poore husbandman
perceiveth that the increase of the moone maketh plants and living
creatures frutefull: so as in the full moone they are in best strength,
decaieng in the wane, and in the conjunction doo utterlie wither and
vade. Which when by observation, use and practise they have once
learned, they distribute their businesse accordinglie; as their times
and seasons to sowe, to plant, to proine, to let their cattell bloud,
to cut, &c.
♦_Lactant. contra astrologos._♦
♦_Peucer. de astrol. pag. 383._♦
The third Chapter.
_That certeine observations are indifferent, certeine ridiculous,
and certeine impious, whence that cunning is derived of Apollo,
and of Aruspices_.
I know not whether to disallow or discommend the curious observation
used by our elders, who conjectured upon nativities: so as, if
_Saturne_ and _Mercurie_ were opposite in anie brute signe, a man then
borne should be dumbe or stammer much; whereas it is dailie seene, that
children naturallie imitate their parents conditions in that behalfe.
Also they have noted, that one borne in the spring of the moone, shalbe
healthie; in that time of the wane, when the moone is utterlie decaied,
the child then borne cannot live; and in the conjunction, it cannot
long continue.
♦The ridiculous art of nativitie-casting.♦
But I am sure the opinion of _Julius Maternus_ is most impious, who
writeth, that he which is borne when _Saturne_ is in _Leone_, shall
live long, and after his death shall go to heaven presentlie. And so is
this of _Albumazar_, who saith, that whosoever praieth to God, when the
moone is in _Capite draconis_, shalbe heard, and obteine his praier.
Furthermore, to plaie the cold prophet, as to recount it good or bad
lucke, when salt or wine falleth on the table, or is shed, &c: or to
prognosticate that ghests approch to your house, upon the chattering of
pies or haggisters, wherof there can be yeelded no probable reason, is
altogither vanitie and superstition: as hereafter shalbe more largelie
shewed. But to make simple people beleeve, that a man or woman can
foretell good or evill fortune, is meere witchcraft or cousenage. For
God is the onlie searcher of the heart, and delivereth not his counsell
to so lewd reprobates. I know diverse writers affirme, that witches
foretell things, as prompted by a reall divell; and that he againe
learneth it out of the prophesies written in the scriptures, and by
other nimble sleights, wherein he passeth anie other creature earthlie;
and that the same divell, or some of his fellowes runnes or flies as
farre as _Rochester_, to mother _Bungie_; or to _Canturburie_ to M.
_T_; or to _Delphos_, to _Apollo_; or to _Aesculapius_, in _Pargamo_;
or to some other idoll or witch, and there by waie of oracle answers
all questions, through his understanding of the prophesies conteined
in the old testament, especiallie in _Daniel_ and _Esaie_: whereby
the divell knew of the translation of the monarchie from _Babylon_
to _Græcia_, &c. But either they have learned this of some oracle
or witch; or else I know not where the divell they find it. Marrie
certeine it is, that herein they shew themselves to be witches and fond
divinors: for they find no such thing written in Gods word.
♦Julius Maternus his most impious opinion.♦
♦_Bodinus.
Danæus.
Erastus.
Hemingius.
Mal. malef.
Thom. Aquinas, &c._♦
Of the idoll called _Apollo_, I have somewhat alreadie spoken in the
former title of _Ob_ or _Pytho_; and some occasion I shall have to
speake thereof hereafter: and therfore at this time it shall suffice
to tell you, that the credit gained thereunto, was by the craft
and cunning of the priests, which tended thereupon; who with their
counterfeit miracles so bewitched the people, as they thought such
vertue to have beene conteined in the bodies of those idols, as
God hath not promised to anie of his angels, or elect people. For
it is said, that if _Apollo_ were in a chafe, he would sweat: if
he had remorse to the afflicted, and could not help them, he would
shed teares, which I beleeve might have beene wiped awaie with that
handkerchiefe, that wiped and dried the Rood of graces face, being in
like perplexities. Even as another sort of witching priests called
_Aruspices_, prophesied victorie to _Alexander_, bicause an eagle
lighted on his head: which eagle might (I beleeve) be cooped or caged
with _Mahomets_ dove, that picked peason out of his eare.
♦Apollos passions.♦
The fourth Chapter.
_The predictions of soothsaiers and lewd priests, the
prognostications of astronomers and physicians allowable, divine
prophesies holie and good._