The cousening tricks of oracling priests and monkes, are and have

beene speciallie most abhominable. The superstitious observations of

sensles augurors and soothsaiers (contrarie to philosophie, and without

authoritie of scripture) are verie ungodlie and ridiculous. Howbeit,

I reject not the prognostications of astronomers, nor the conjectures

or forewarnings of physicians, nor yet the interpretations of

philosophers; although in respect of the divine prophesies conteined in

holie scriptures, they are not to be weighed or regarded. For the end

of these and the other is not onlie farre differing; but whereas these

conteine onlie the word and will of God, with the other are mingled

most horrible lies and cousenages. For though there may be many of them

learned and godlie, yet lurke there in corners of the same profession,

a great number of counterfets and couseners. _J. Bodin_ putteth this

difference betweene divine prophets and inchantors; to wit, the one

saith alwaies true, the others words (proceeding from the divell) are

alwaies false; or for one truth they tell a hundred lies. And then why

maie not everie witch be thought as cunning as _Apollo_? And why not

everie counterfet cousener as good a witch as mother _Bungie_? For it

is ods, but they will hit the truth once in a hundred divinations as

well as the best.

♦What prophesies allowable.♦

♦_J. Bod. lib. de dæm. lib. 1. cap. 4._♦

The fift Chapter.

_The diversitie of true prophets, of Urim, and of the propheticall

use of the twelve precious stones conteined therein, of the divine

voice called Eccho._

It should appeare, that even of holie prophets there were diverse

sorts. For _David_ and _Salomon_, although in their psalmes and

parables are conteined most excellent mysteries, and notable

allegories: yet they were not indued with that degree of prophesie,

that _Elie_ and _Elisha_ were, &c. For as often as it is said, that

God spake to _David_ or _Salomon_, it is meant to be done by the

prophets. For _Nathan_ or _Gad_ were the messengers and prophets to

reveale Gods will to _David_. And _Ahiam_ the _Silonite_ was sent from

God to _Salomon_. Item, the spirit of prophesie, which _Elias_ had,

was doubled upon _Elisha_. Also some prophets prophesied all their

lives, some had but one vision, and some had more, according to Gods

pleasure; yea some prophesied unto the people of such things as came

not to passe, and that was where Gods wrath was pacified by repentance.

But these prophets were alwaies reputed among the people to be wise and

godlie; whereas the heathen prophets were evermore knowne and said to

be mad and foolish: as it is written both of the prophets of _Sibylla_,

and also of _Apollo_; and at this daie also in the _Indies_, &c.

♦Diverse degrees of prophesie.♦

♦2. Reg. 2.♦

But that anie of these extraordinarie gifts remaine at this daie,

_Bodin_, nor anie witchmonger in the world shall never be able to

proove: though he in his booke of divelish madnesse would make men

beleeve it. For these were miraculouslie mainteined by God among the

Jewes, who were instructed by them of all such things as should come to

passe; or else informed by _Urim_: so as the preests by the brightnes

of the twelve pretious stones conteined therein, could prognosticate or

expound anie thing. Which brightnes and vertue ceased (as _Josephus_

reporteth) two hundred yeares before he was borne. So as since that

time, no answers were yelded thereby of Gods will and pleasure.

Nevertheles, the Hebrues write, that there hath beene ever since that

time, a divine voice heard among them, which in Latine is called _Filia

vocis_, in Greeke ἡχὼ, in English The daughter of speech.

♦_J. Bodin._♦

♦_Joseph. de antiquit._♦

♦_Josue filius Levi. lib. Pirkeaboth._♦

The sixt Chapter.

_Of prophesies conditionall: whereof the prophesies in the old

testament doo intreate, and by whom they were published;

witchmongers aunswers to the objections against witches

supernaturall actions._

_Christ_ and his apostles prophesied of the calamities and afflictions,

which shall greeve and disturbe the church of God in this life: also

of the last daie, and of the signes and tokens that shall be shewed

before that daie: and finallie of all things, which are requisite

for us to foreknowe. Howbeit, such is the mercie of God, that all

prophesies, threatnings, plagues, and punishments are annexed to

conditions of repentance: as on the other side, corporall blessings are

tied under the condition of the crosse and castigation. So as by them

the mysteries of our salvation being discovered unto us, we are not to

seeke new signes and miracles; but to attend to the doctrine of the

apostles, who preached Christ exhibited and crucified for our sinnes,

his resurrection, ascension, and thereby the redemption of as manie as

beleeve, &c.

♦Prophesies conditionall.♦

The prophesies in the old testament treat of the continuance, the

governement, and the difference of estates: of the distinction of the

foure monarchies, of their order, decaie, and instauration; of the

changes and ruines of the kingdomes of _Juda_, _Israel_, _Aegypt_,

_Persia_, _Græcia_, &c_: and speciallie of the comming of our Saviour

Jesus Christ; and how he should be borne of a virgine, and where, of

his tribe, passion, resurrection, &c. These prophesies were published

by Gods speciall and peculiar prophets, endued with his particular

and excellent gifts, according to his promise; I will raise them up a

prophet out of the midst of their brethren, I will put my words in his

mouth, &c. Which though it were speciallie spoken of Christ, yet was

it also spoken of those particular prophets, which were placed among

them by God to declare his will; which were also figures of Christ the

prophet himselfe. Now, if prophesie be an extraordinarie gift of God,

and a thing peculiar to himselfe, as without whose speciall assistance

no creature can be a prophet, or shew what is to come; whie should

we beleeve, that those lewd persons can performe by divinations and

miracles that which is not in humane but in divine power to accomplish?

♦The subject of the prophesies of the old testament.♦

Howbeit, when I denie that witches can ride in the aire, and the

miraculous circumstance thereof: by and by it is objected unto me, that

_Enoch_ and _Elie_ were rapt into heaven bodilie; and that _Abacuke_

was carried in the aire, to feed _Daniel_: and so falselie oppose

a divels or a witches power against the vertue of the Holy-ghost.

If I deride the poets opinions, saieng, that witches cannot _Cœlo

deducere lunam_, fetch the moone from heaven, &c: they tell me that at

_Joshuas_ battell the sunne staied, and at the passion of Christ there

was palpable darknes. If I denie their cunning in the exposition of

dreames, advising them to remember _Jeremies_ counsell, not to followe

or credit the expositors of dreames; they hit me in the teeth with

_Daniel_ and _Joseph_: for that the one of them expounded _Pharao_ the

_Persian_ kings, the other _Nabuchadnez-zar_ the _Aegyptian_ kings

dreame. If I saie with _Salomon_, that the dead knowe nothing, and

that the dead knowe us not, neither are remooveable out of _Abrahams_

bosome, &c: they produce the storie of _Samuel_: wherein, I saie,

they set the power of a creature as high as the creator. If I saie,

that these witches cannot transubstantiate themselves, nor others

into beasts, &c. they cite the storie of _Nabuchadnez-zar_; as though

indeed he were made a materiall beast, and that also by witchcraft;

and strengthen that their assertion with the fables of _Circe_ and

_Ulysses_ his companions, &c.

♦2. Reg. 2. 13.♦

♦Eccles. 9, 5.♦

♦1. Sam. 28.♦

The seventh Chapter.

_What were the miracles expressed in the old testament, and what are

they in the new testament: and that we are not now to looke for

anie more miracles._

The miracles expressed in the old testament were manie, but the end

of them all was one, though they were divers and differing in shew:

as where the sacrifices of _Moses_, _Elias_, and _Salomon_, being

abundantlie wet were burnt with fier from heaven, &c. The varietie

of toongs at the building of _Babylon_, _Isaachs_ birth of _Sarah_

being by nature past children, the passage through the red sea,

_Daniels_ foretelling of the foure monarchies, in the fourth whereof

he apparantlie foresheweth the comming of the Lord. All these, and

manie other, which are expressed in the old testament, were mercifull

instructions and notable miracles to strengthen the faith of Gods

people in their Messias. If you had gone to _Delphos_, _Apollo_ would

have made you beleeve with his amphibologicall answers, that he could

have foretold you all these things.

♦Gen. 11, 6.

Gen. 21.

Dan. 11.♦

The miracles wrought by Christ were the raising up of the dead (which

manie would impute to the woman of _Endor_, and also to our witches

and conjurors) the restoring of the lame to lims, the blind to sight,

the dumbe to speach, and finallie the healing of all diseases; which

manie beleeve our witches can doo; yea, and as they themselves will

take it upon them. As for casting out of divels (which was another kind

of miracles usuall with Christ) witches and conjurors are said to be

as good thereat as ever he was: and yet, if you will beleeve Christs

words, it cannot be so. For he saith; Everie kingdome divided against

it selfe, shall be brought to naught, &c. If sathan cast out sathan, he

is divided, &c: and his kingdome shall not endure, &c.

♦A summe of Christs miracles.♦

♦Matt. 12. 25.♦

_Peters_ chaines fell off in prison, so did _Richard Gallisies_ fetters

at _Windsor_: marrie the prison doores opened not to _Richard_, as they

did to _Peter_. _Helias_ by speciall grace obtained raine, our witches

can make it raine, when they list, &c. But sithens Christ did these

miracles, and manie more, and all to confirme his truth, and strengthen

our faith, and finallie for the conversion of the people (as appeareth

in _John._ 6. 7, and 12: in so much as he vehementlie reprooved such,

as upon the sight of them would not beleeve, saieng; Wo be to thee

_Chorazin_, we be to thee _Bethsaida_. If the miracles had beene doone

in _Tyre_ and _Sidon_, which have beene doone in you, they had a great

while ago repented, &c. Let us settle and acquiet our faith in Christ,

and beleeving all his wonderous works, let us reject these old wives

fables, as lieng vanities: whereof you may find in the golden legend,

_M. Mal._ and speciallie in _Bodin_ miraculous stuffe, enough to checke

all the miracles expressed in the old and new testament; which are of

more credit with manie bewitched people, than the true miracles of

Christ himselfe. Insomuch as they stand in more awe of the manacies of

a witch, than of all the threatnings and cursses pronounced by God, and

expressed in his word. And thus much touching the word _Kasam_.

♦Luk. 10, 13.♦

¶ _The tenth Booke._

The first Chapter.

_The interpretation of this Hebrue word Onen, of the vanitie of

dreames, and divinations thereupon._

_Onen_ differeth not much from _Kasam_, but that it is extended to

the interpretation of dreames. And as for dreames, whatsoever credit

is attributed unto them, proceedeth of follie: and they are fooles

that trust in them, for whie they have deceived many. In which respect

the Prophet giveth us good warning, not to followe nor hearken to the

expositors of dreames, for they come through the multitude of busines.

And therefore those witches, that make men beleeve they can prophesie

upon dreames, as knowing the interpretation of them, and either for

monie or glorie abuse men & women therby, are meere couseners, and

worthie of great punishment: as are such witchmongers, as beleeving

them, attribute unto them such divine power as onelie belongeth to God:

as appeereth in _Jeremie_ the Prophet.

♦Ecclus. 24.♦

♦Jerem. 27.

Eccle. 5.♦

♦Jerem. 23. 25. 26. 27. Read the words.♦

The second Chapter.

_Of divine, naturall, and casuall dreames, with their differing

causes and effects._

_Macrobius_ recounteth five differences of images, or rather

imaginations exhibited unto them that sleepe, which for the most part

doo signifie somewhat in admonition. There be also many subdivisions

made hereof, which I thinke needlesse to reherse. In _Jasper Peucer_

they are to be seene, with the causes and occasions of dreames. There

were woont to be delivered from God himselfe or his angels, certeine

dreames and visions unto the prophets and holie fathers: according to

the saieng of _Joel_; I will powre my spirit upon all flesh, your yoong

men shall dreame dreames, and your old men shall see visions. These

kind of dreames (I say) were the admonishments and forewarnings of God

to his people: as that of _Joseph_, to abide with _Marie_ his wife,

after she was conceived by the Holie-ghost, as also to conveie our

Saviour Christ into _Aegypt_, &c: the interpretation whereof are the

peculiar gifts of God, which _Joseph_ the patriarch, and _Daniel_ the

prophet had most speciallie.

♦_Peucer in divinat. ex somniis._♦

♦Joel. 2.♦

♦Matth. 1. 20.♦

♦Matth. 2, 13.♦

♦Gen. 39. & 40. & 41. Dani. 2.♦

As for physicall conjectures upon dreames, the scriptures [*]improove

them not: for by them the physicians manie times doo understand

the state of their patients bodies. For some of them come by meanes

of choler, flegme, melancholie, or bloud; and some by love, surfet,

hunger, thirst, &c. _Gallen_ and _Boetius_ were said to deale with

divels, bicause they told so justlie their patients dreames, or rather

by their dreames their speciall diseases. Howbeit, physicall dreames

are naturall, and the cause of them dwelleth in the nature of man. For

they are the inward actions of the mind in the spirits of the braine,

whilest the bodie is occupied with sleepe: for as touching the mind

it selfe, it never sleepeth. These dreames varie, according to the

difference of humors and vapors. There are also casuall dreames, which

(as _Salomon_ saith) come through the multitude of businesse. For as

a looking glasse sheweth the image or figure thereunto opposite: so in

dreames, the phantasie & imagination informes the understanding of such

things as haunt the outward sense. Whereupon the poet saith:

_Somnia ne cures, nam mens humana quod optat,

Dum vigilat sperans, per somnum cernit id ipsum:_

_Regard no dreames, for why the mind

Of that in sleepe a view dooth take,

Which it dooth wish and hope to find,

At such time as it is awake._

♦Eccles. 5.♦

♦[*] [? reproove]♦

♦_Englished by Abraham Fleming._♦

The third Chapter.

_The opinion of divers old writers touching dreames, and how

they varie in noting the causes thereof._

_Synesius_, _Themistius_, _Democritus_, and others grounding themselves

upon examples that chance hath sometimes verified, persuade men, that

nothing is dreamed in vaine: affirming that the hevenlie influencies

doo bring foorth divers formes in corporall matters; and of the same

influencies, visions and dreames are printed in the fantasticall

power, which is instrumentall, with a celestiall disposition meete to

bring foorth some effect, especiallie in sleepe, when the mind (being

free from bodilie cares) may more liberallie receive the heavenlie

influencies, wherby many things are knowne to them sleeping in dreames,

which they that wake cannot see. _Plato_ attributeth them to the

formes and ingendred knowledges of the soule; _Avicen_ to the last

intelligence that moveth the moone, through the light that lighteneth

the fantasie in sleepe; _Aristotle_ to the phantasticall sense;

_Averroës_ to the imaginative; _Albert_ to the influence of superior

bodies.

♦A dissonancie in opinions about dreames.♦

The fourth Chapter.

_Against interpreters of dreames, of the ordinarie cause of

dreames, Hemingius his opinion of diabolicall dreames, the

interpretation of dreames ceased._

There are bookes carried about concerning this matter, under the name

of _Abraham_, who (as _Philo In lib. gigantum_ saith) was the first

inventor of the exposition of dreames: and so likewise of _Salomon_

and _Daniel_. But _Cicero In lib. de diviniatione_ confuteth the

vanitie and follie of them that give credit to dreames. And as for the

interpretors of dreames, as they knowe not before the dreame, nor yet

after, any certeintie; yet when any thing afterwards happeneth, then

they applie the dreame to that which hath chanced.

Certeinlie men never lightlie faile to dreame by night, of that which

they meditate by daie: and by daie they see divers and sundrie things,

and conceive them severallie in their minds. Then those mixed conceits

being laid up in the closset of the memorie, strive togither; which,

bicause the phantasie cannot discerne nor discusse, some certeine thing

gathered of manie conceits is bred and contrived in one togither. And

therefore in mine opinion, it is time vainelie emploied, to studie

about the interpretation of dreames. He that list to see the follie and

vanitie thereof, maie read a vaine treatise, set out by _Thomas Hill_

Londoner, 1568.

♦The pleasant art of the interpretation of dreames.♦

Lastlie, there are diabolicall dreames, which _Nicolaus Hemingius_

divideth into three sortes. The first is, when the divell immediatlie

of himselfe (he meaneth corporallie) offereth anie matter of dreame.

Secondlie, when the divell sheweth revelations to them that have made

request unto him therefore. Thirdlie, when magicians by art bring to

passe, that other men dreame what they will. Assuredlie these, and so

all the rest (as they maie be used) are verie magicall and divelish

dreames. For although we maie receive comfort of mind by those, which

are called divine dreames, and health of bodie through physicall

dreames: yet if we take upon us to use the office of God in the

revelation or rather the interpretation of them; or if we attribute

unto them miraculous effects (now when we see the gifts of prophesie,

and of interpretation of dreames, and also the operation of miracles

are ceased, which were speciall and peculiar gifts of God, to confirme

the truth of the word, and to establish his people in the faith of

the Messias, who is now exhibited unto us both in the testament, and

also in the bloud of our Saviour Jesus Christ) we are bewitched, and

both abuse and offend the majestie of God, and also seduce, delude and

cousen all such as by our persuasion, and their owne light beleefe,

give us credit.

♦_N. Hemin. in admonitionib. de superstitionib. magicis vitādis._♦

♦The end & use of prophesie, interpretatiō of dreames, operation of

miracles, &c.♦

The fift Chapter.

_That neither witches, nor anie other, can either by words

or hearbs, thrust into the mind of a sleeping man, what

cogitations or dreames they list; and whence magicall dreames

come._

I grant there maie be hearbs and stones found and knowne to the

physicians, which maie procure dreames; and other hearbs and stones,

&c: to make one bewraie all the secrets of his mind, when his bodie

sleepeth, or at least wise to procure speech in sleepe. But that

witches or magicians have power by words, herbs, or imprecations to

thrust into the mind or conscience of man, what it shall please them,

by vertue of their charmes, hearbs, stones, or familiars, &c: according

to the opinion of _Hemingius_, I denie: though therewithall I confesse,

that the divell both by daie and also by night, travelleth to seduce

man, and to lead him from God; yea and that no waie more than this,

where he placeth himselfe as God in the minds of them that are so

credulous, to attribute unto him, or unto witches, that which is onlie

in the office, nature, and power of God to accomplish.

♦Seeke for such stuffe in my booke of Hartumim.♦

Doth not _Daniel_ the prophet saie, even in this case; It is the Lord

onelie that knoweth such secrets, as in the exposition of dreames is

required? And doth not _Joseph_ repeat those verie words to _Pharaos_

officers, who consulted with him therein? Examples of divine dreames

you maie find a great number in the scripture, such (I meane) as it

pleased God to reveale his pleasure by. Of physicall dreames we maie

both read in authors, and see in our owne experience dailie, or rather

nightly. Such dreams also as are casuall, they are likewise usuall,

and come (as hath beene said) through the multitude of affaires

and businesse. Those which in these daies are called magicall or

diabolicall dreames, maie rather be called melancholicall. For out of

that blacke vapor in sleepe, through dreames, appeareth (as _Aristotle_

saith) some horrible thing; and as it were the image of an ouglie

divell: sometimes also other terrible visions, imaginations, counsels,

and practises. As where we read of a certeine man, that dreamed there

appeared one unto him that required him to throwe himselfe into a deepe

pit, and that he should reape great benefit thereby at Gods hands.

So as the miserable wretch giving credit thereunto, performed the

matter, and killed himselfe. Now I confesse, that the interpretation

or execution of that dreame was indeed diabolicall: but the dreame was

casuall, derived from the heavie and blacke humor of melancholie.

♦Dan. 2.♦

♦Gen. 11, 8.

Gen. 37, & 11.

Isai. 11.

Dan. 2.♦

♦_Aristot. de somnio._♦

The sixt Chapter.

_How men have beene bewitched, cousened or abused by dreames to

dig and search for monie._

How manie have beene bewitched with dreames, and thereby made to

consume themselves with digging and searching for monie, &c: whereof

they, or some other have drempt? I my selfe could manifest, as having

knowne how wise men have beene that waie abused by verie simple

persons, even where no dreame hath beene met withall, but waking

dreames. And this hath beene used heretofore, as one of the finest

cousening feates: in so much as there is a verie formall art thereof

devised, with manie excellent superstitions and ceremonies thereunto

belonging, which I will set downe as breeflie as maie be. Albeit that

here in _England_, this proverbe hath beene current; to wit, Dreames

proove contrarie: according to the answer of the priests boy to his

master, who told his said boy that he drempt he kissed his taile: Yea

maister (saith he) but dreames proove contrarie, you must kisse mine.

♦Such would be imbarked in the ship of fooles.♦

♦An english proverbe.♦

The seventh Chapter.

_The art and order to be used in digging for monie, revealed

by dreames, how to procure pleasant dreames, of morning and

midnight dreames._

There must be made upon a hazell wand three crosses, and certeine

words both blasphemous and impious must be said over it, and hereunto

must be added certeine characters, & barbarous names. And whilest the

treasure is a digging, there must be read the psalmes, _De profundis,

Missa, Misereatur nostri, Requiem, Pater noster, Ave Maria, Et ne nos

inducas in tentationem, sed libera nos à malo, Amen. A porta inferi

credo videre bona, &c. Expectate Dominum Requiem æternam._ And then a

certeine praier. And if the time of digging be neglected, the divell

will carie all the treasure awaie. See other more absolute conjurations

for this purpose, in the word _Iidoni_ following.

♦Note this superstitious dotage.♦

You shall find in _Johannes Baptista Neapolitanus_, diverse receipts

by hearbes and potions, to procure pleasant or fearefull dreames; and

perfumes also to that effect: who affirmeth, that dreames in the dead

of the night are commonlie preposterous and monstrous; and in the

morning when the grosse humors be spent, there happen more pleasant and

certeine dreames, the bloud being more pure than at other times: the

reason whereof is there expressed.

♦_J. Bap. Neap. in natural. mag. lib. 2 cap. 26. fol. 83. & 84._♦

The eight Chapter.

_Sundrie receipts and ointments, made and used for the

transportation of witches, and other miraculous effects:

an instance therof reported and credited by some that are

learned._

It shall not be amisse here in this place to repeate an ointment

greatlie to this purpose, rehearsed by the foresaid _John Bapt. Neap._

wherein although he maie be overtaken and cousened by an old witch,

and made not onelie to beleeve, but also to report a false tale; yet

bicause it greatlie overthroweth the opinion of _M. Mal. Bodin_,

and such other, as write so absolutelie in maintenance of witches

transportations, I will set downe his words in this behalfe. The

receipt is as followeth.

℞. The fat of yoong children, and seeth it with water in a brasen

vessell, reserving the thickest of that which remaineth boiled in the

bottome, which they laie up and keepe, untill occasion serveth to use

it. They put hereunto _Eleoselinum, Aconitum, Frondes populeas_, and

Soote.

Another receipt to the same purpose.

℞. _Sium, acarum vulgare, pentaphyllon_, the bloud of a flitter-mouse,

_solanum somniferum, & oleum_. They stampe all these togither, and

then they rubbe all parts of their bodies exceedinglie, till they

looke red, and be verie hot, so as the pores may be opened, and their

flesh soluble and loose. They joine herewithall either fat, or oile in

steed thereof, that the force of the ointment maie the rather pearse

inwardly, and so be more effectuall. By this means (saith he) in a

moone light night they seeme to be carried in the aire, to feasting,

singing, dansing, kissing, culling, and other acts of venerie, with

such youthes as they love and desire most: for the force (saith he)

of their imagination is so vehement, that almost all that part of the

braine, wherein the memorie consisteth, is full of such conceipts. And

whereas they are naturallie prone to beleeve anie thing; so doo they

receive such impressions and stedfast imaginations into their minds, as

even their spirits are altered thereby; not thinking upon anie thing

else, either by daie or by night. And this helpeth them forward in

their imaginations, that their usuall food is none other commonlie but

beets, rootes, nuts, beanes, peaze, &c.

♦Confections or receipts for the miraculous transportation of witches.♦

Now (saith he) when I considered throughlie hereof, remaining doubtfull

of the matter, there fell into my hands a witch, who of hir owne accord

did promise me to fetch me an errand out of hand from farre countries,

and willed all them, whome I had brought to witnesse the matter, to

depart out of the chamber. And when she had undressed hir selfe, and

froted hir bodie with certeine ointments (which action we beheld

through a chinke or little hole of the doore) she fell downe thorough

the force of those soporiferous or sleepie ointments into a most sound

and heavie sleepe: so as we did breake open the doore, and did beate

hir exceedinglie; but the force of hir sleepe was such, as it tooke

awaie from hir the sense of feeling: and we departed for a time. Now

when hir strength and powers were wearie and decaied, shee awooke of

hir owne accord, and began to speake manie vaine and doting words,

affirming that she had passed over both seas and mountaines; delivering

to us manie untrue and false reports: we earnestlie denied them, she

impudentlie affirmed them. This (saith he) will not so come to passe

with everie one, but onlie with old women that are melancholike, whose

nature is extreame cold, and their evaporation small; and they both

perceive and remember what they see in that case and taking of theirs.

♦_Vetule, quas à strigis similitudine, striges vocant, quæq; noctu

puerulorum sanguinem in cunis cubantium exsorbent._♦

The ninth Chapter.

_A confutation of the former follies, as well concerning

ointments, dreames, &c. as also of the assemblie of witches,

and of their consultations and bankets at sundrie places, and

all in dreames._

But if it be true that S. _Augustine_ saith, and manie other writers,

that witches nightwalkings are but phantasies and dreames: then all the

reportes of their bargaine, transporting, and meetings with _Diana_,

_Minerva_, &c: are but fables; and then do they lie that mainteine

those actions to be doone in deed and veritie, which in truth are doone

no waie. It were marvell on the one side (if those things happened

in dreames, which neverthelesse the witches affirme to be otherwise)

that when those witches awake, they neither consider nor remember that

they were in a dreame. It were marvell that their ointments, by the

opinions having no force at all to that effect, as they confesse which

are inquisitors, should have such operation. It were marvell that their

ointments cannot be found anie where, saving onelie in the inquisitors

bookes. It were marvell, that when a stranger is annointed therewith,

they have sometimes, and yet not alwaies, the like operation as with

witches; which all the inquisitors confesse.

♦_Barthol. Spinæus, q. de strigib. c. 31._♦

But to this last, frier _Bartholomæus_ saith, that the witches

themselves, before they annoint themselves, do heare in the night time

a great noise of minstrels, which flie over them, with the ladie of the

fairies, and then they addresse themselves to their journie. But then

I marvell againe, that no bodie else heareth nor seeth this troope of

minstrels, especiallie riding in a moone light night. It is marvell

that they that thinke this to be but in a dreame, can be persuaded that

all the rest is anie other than dreames. It is marvell that in dreames,

witches of old acquaintance meet so just togither, and conclude upon

murthers, and receive ointments, roots, powders, &c: (as witchmongers

report they doo, and as they make the witches confesse) and yet lie at

home fast asleepe. It is marvell that such preparation is made for them

(as _Sprenger_, _Bartholomew_, and _Bodin_ report) as well in noble

mens houses, as in alehouses; and that they come in dreames, and eate

up their meate: and the alewife speciallie is not wearied with them for

non paiment of their score, or false paiment; to wit, with imaginarie

monie, which they saie is not substantiall, and that they talke not

afterwards about the reckoning, and so discover the matter. And it

is most marvell of all, that the hostesse, &c: dooth not sit among

them, and take part of their good cheere. For so it is, that if any

part of these their meetings and league be true, it is as true and as

certeinlie prooved and confessed, that at some alehouse, or sometime at

some Gentlemans house, there is continuall preparation made monethlie

for this assemblie: as appeereth in S. _Germans_ storie.

♦_Bar. Spin. qu. de strigib. c. 30._♦

♦New matter & worthie to be marvelled at.♦

♦_Legend. aur. in vita S. Germani._♦

The tenth Chapter.

_That most part of prophesies in the old testament were

revealed in dreames, that we are not now to looke for such

revelations, of some who have drempt of that which hath come

to passe, that dreames proove contrarie, Nabuchadnez-zars

rule to knowe a true expositor of dreames._

It is held and mainteined by divers, and gathered out of the 12. of

_Numbers_, that all which was written or spoken by the prophets, among

the children of Israel (_Moses_ excepted) was propounded to them by

dreames. And indeed it is manifest, that manie things, which are

thought by the unlearned to have beene reallie finished, have beene

onlie performed by dreams and visions. As where _Salomon_ required of

God the gift of wisdome: that was (I say) in a dreame; and also where

he received promise of the continuance of the kingdome of Israel in

his line. So was _Esais_ vision in the 6. of his prophesie: as also

that of _Ezechiel_ the 12. Finallie, where _Jeremie_ was commanded to

hide his girdle in the clift of a rocke at the river _Euphrates_ in

_Babylon_; and that after certeine daies, it did there putrifie, it

must needs be in a dreame; for _Jeremie_ was never (or at leastwise not

then) at _Babylon_. We that are christians must not now slumber and

dreame, but watch and praie, and meditate upon our salvation in Christ

both daie and night. And if we expect revelations in our dreames,

now, when Christ is come, we shall deceive our selves: for in him are

fulfilled all dreames and prophesies. Howbeit, _Bodin_ holdeth that

dreames and visions continue till this daie, in as miraculous maner as

ever they did.

♦1. Re. 3, 5. 15.♦

♦1. Reg. 9.♦

♦Isai. 6. Ezech. 12. Jerem. 13.♦

♦_J. Bodin. lib. de dæmon. 1. cap. 5._♦

If you read _Artemidorus_, you shall read manie stories of such as

drempt of things that afterwards cam to passe. But he might have

cited a thousand for one that fell out contrarie: for as for such

dreamers among the Jews themselves, as had not extraordinarie visions

miraculouslie exhibited unto them by God, they were counted couseners,

as may appeere by these words of the prophet _Zacharie_; Surelie the

idols have spoken vanitie, and the soothsaiers have seene a lie,

and the dreamers have told a vaine thing. According to _Salomons_

saieng; In the multitude of dreames and vanities are manie words.

It appeereth in _Jeremie_ 23. that the false prophets, whilest they

illuded the people with lies, counterfetting the true prophets, used

to crie out; Dreames, dreames; We have dreamed a dreame, &c. Finallie,

_Nabuchadnez-zar_ teacheth all men to knowe a true expositor of

dreames; to wit, such a one as hath his revelation from GOD. For he can

(as _Daniel_ did) repeate your dreame before you discover it: which

thing if anie expounder of dreames can doo at this daie, I will beleeve

him.

♦Zach. 10, 2.♦

♦Eccles. 5, 6. Jerem. 23.♦

♦Daniel. 2.♦

¶ _The eleventh booke._

The first Chapter.

_The Hebrue word Nahas expounded, of the art of augurie, who

invented it, how slovenlie a science it is: the multitude of

sacrifices and sacrificers of the heathen, and the causes

therof._

_Nahas_, is To observe the flieng of birds, & comprehendeth all such

other observations, where men do ghesse upon uncerteine toies. It is

found in _Deut._ 18. and in 2. _Chron._ 33. and else-where. Of this

art of augurie _Tyresias_ the king of the _Thebans_ is said to be the

first inventor: but _Tages_ first published the discipline thereof,

being but a little boie; as _Cicero_ reporteth out of the bookes of

the _Hetruscans_ themselves. Some points of this art are more high and

profound than some others, and yet are they more homelie and slovenlie

than the rest; as namelie, the divination upon the entrailes of beasts,

which the Gentiles in their sacrifices speciallie observed. Insomuch

as _Marcus Varro_, seeing the absurditie thereof, said that these gods

were not onlie idle, but verie slovens, that used so to hide their

secrets and counsels in the guts and bowels of beasts.

♦The slovenlie art of augurie.♦

How vainlie, absurdlie, and superstitiouslie the heathen used this

kind of divination in their sacrifices, is manifested by their actions

& ceremonies in that behalfe practised, as well in times past, as at

this houre. The _Aegyptians_ had 666. severall sorts and kinds of

sacrifices; the _Romans_ had almost as manie; the _Græcians_ had not

so few as they; the _Persians_ and the _Medes_ were not behind them;

the _Indies_ and other nations have at this instant their sacrifices

full of varietie, and more full of barbarous impietie. For in sundrie

places, these offer sacrifices to the divell, hoping thereby to moove

him to lenitie: yea, these commonlie sacrifice such of their enimies,

as they have taken in warre: as we read that the Gentiles in ancient

time did offer sacrifice, to appease the wrath and indignation of their

feigned gods.

The second Chapter.

_Of the Jewes sacrifice to Moloch, a discourse thereupon, and

of Purgatorie._

The _Jewes_ used one kind of diabolical sacrifice, never taught them

by _Moses_, namelie, to offer their children to _Moloch_, making their

sonnes and their daughters to runne through the fire; supposing such

grace and efficacie to have beene in that action, as other witches

affirme to be in charmes and words. And therfore among other points

of witchcraft, this is speciallie and namelie forbidden by _Moses_.

We read of no more miracles wrought hereby, than by any other kind of

witchcraft in the old or new testament expressed. It was no ceremonie

appointed by God, no figure of Christ: perhaps it might be a sacrament

or rather a figure of purgatorie, the which place was not remembred by

_Moses_. Neither was there anie sacrifice appointed by the lawe for the

releefe of the Israelites soules that there should be tormented. Which

without all doubt should not have beene omitted, if any such place

of purgatorie had beene then, as the Pope hath latelie devised for

his private and speciall lucre. This sacrificing to _Moloch_ (as some

affirme) was usuall among the Gentiles, from whence the Jewes brought

it into Israel: and there (of likeliehood) the _Eutichists_ learned the

abhomination in that behalfe.

♦2. Re. 23, 10

2. Chr. 33.

Jerem. 7.♦

♦Deut. 18, 10

Levi. 18, 21.

Id. cap. 20. 2.♦

♦An invincible argument against purgatorie.♦

The third Chapter.

_The Canibals crueltie, of popish sacrifices exceeding in

tyrannie the Jewes or Gentiles._

The incivilitie and cruell sacrifices of popish preests do yet exceed

both the Jew and the Gentile: for these take upon them to sacrifice

Christ himselfe. And to make their tyrannie the more apparent, they are

not contented to have killed him once, but dailie and hourelie torment

him with new deaths; yea they are not ashamed to sweare, that with

their carnall hands they teare his humane substance, breaking it into

small gobbets; and with their externall teeth chew his flesh and bones,

contrarie to divine or humane nature; and contrarie to the prophesie,

which saith; There shall not a bone of him be broken. Finallie, in the

end of their sacrifice (as they say) they eate him up rawe, and swallow

downe into their guts everie member and parcell of him: and last

of all, that they conveie him into the place where they bestowe the

residue of all that which they have devoured that daie. And this same

barbarous impietie exceedeth the crueltie of all others: for all the

Gentiles consumed their sacrifices with fier, which they thought to be

holie.

♦Against the papists abhominable and blasphemous sacrifice of the

masse.♦

♦Psal. 34, 20.♦

The fourth Chapter.

_The superstition of the heathen about the element of fier,

and how it grew in such reverence among them, of their

corruptions, and that they had some inkling of the godlie

fathers dooings in that behalfe._

As touching the element of fier, & the superstition therof about those

businesses, you shall understand, that manie superstitious people and

nations have received, reverenced, & reserved fier, as the most holy

thing among their sacrifices: insomuch (I saie) as they have worshipped

it among their gods, calling it _Orimasda_ (to wit) holie fier, and

divine light. The Greekes called it ἑσίαν, the Romans _Vesta_, which

is, The fier of the Lord. Surelie they had heard of the fier that came

downe from heaven, and consumed the oblations of the fathers; and

they understood it to be God himselfe. For there came to the heathen,

the bare names of things, from the doctrine of the godlie fathers and

patriarchs, and those so obscured with fables, and corrupted with

lies, so overwhelmed with superstitions, and disguised with ceremonies,

that it is hard to judge from whence they came. Some cause thereof (I

suppose) was partlie the translations of governements, whereby one

nation learned follie of another; and partlie blind devotion, without

knowledge of Gods word: but speciallie the want of grace, which they

sought not for, according to Gods commandement and will. And that the

Gentiles had some inkling of the godlie fathers dooings, may diverslie

appeare. Doo not the _Muscovits_ and [*]_Indian_ prophets at this

daie, like apes, imitate _Esaie_? Bicause he went naked certeine

yeares, they forsooth counterfet madnes, and drinke potions for that

purpose; thinking that whatsoever they saie in their madnes, will

certeinelie come to passe. But hereof is more largelie discoursed

before in the word _Kasam_.

♦[*] The Gymnosophists of India their apish imitation of Esaie.♦

The fift Chapter.

_Of the Romane sacrifices: of the estimation they had of augurie,

of the lawe of the twelve tables._

The _Romans_, even after they were growne to great civilitie, and

enjoied a most flourishing state and commonwealth, would sometimes

sacrifice themselves, sometimes their children, sometimes their

friends, &c: consuming the same with fier, which they thought holie.

Such estimation (I saie) was attributed to this art of divination upon

the entrails of beasts, &c: at _Rome_, as the cheefe princes themselves

exercised the same; namelie, _Romulus_, _Fabius Maximus_, _&c_: in

so much as there was a decree made there, by the whole senate, that

six of the cheefe magistrats sonnes should from time to time be put

foorth, to learne the mysterie of these arts of augurie and divination,

at _Hetruria_, where the cunning and knowledge thereof most abounded.

When they came home well informed and instructed in this art, their

estimation and dignitie was such, as they were accounted, reputed, and

taken to be the interpreters of the gods, or rather betweene the gods

and them. No high preest, nor anie other great officer was elected, but

these did either absolutelie nominate them, or else did exhibit the

names of two, whereof the senate must choose the one.

In their ancient lawes were written these words: _Prodigia & portenta

ad Hetruscos aruspices (si senatus jusserit) deferunto, Hetruriæq;

principes disciplinam discunto. Quibus divis decreverunt, procuranto,

iisdem fulgura & ostenta pianto, auspicia servanto, auguri parento_:

the effect of which words is this; Let all prodigious and portentous

matters be carried to the soothsaiers of _Hetruria_, at the will

and commandement of the senat; and let the yoong princes be sent to

_Hetruria_, there to learne that discipline, or to be instructed in

that art and knowledge. Let there be alwaies some solicitor, to learne

with what gods they have decreed or determined their matters, and let

sacrifices be made unto them in times of lightening, or at anie strange

or supernaturall shew. Let all such conjecturing tokens be observed;

whatsoever the soothsaier commandeth, let it be religiouslie obeied.

♦The lawe of the twelve tables.♦

The sixt Chapter.

_Colleges of augurors, their office, their number, the

signification of augurie, that the practisers of that art

were couseners, their profession, their places of exercise,

their apparrell, their superstition._

_Romulus_ erected three colleges or centuries of those kinds of

soothsaiers, which onelie (and none other) should have authoritie to

expound the minds and admonishments of the gods. Afterwards that number

was augmented to five, and after that to nine: for they must needs be

od. In the end, they increased so fast, that they were feine to make

a decree for staie from the further proceeding in those erections:

like to our statute of _Mortmaine_. Howbeit, _Silla_ (contrarie to all

orders and constitutions before made) increased that number to foure

and twentie.

♦_Magna charta. Hen. 3. 36. 7 Ed. 1. 15. Ri. 2. 5._♦

And though _Augurium_ be most properlie that divination, which is

gathered by birds; yet bicause this word _Nahas_ comprehendeth all

other kinds of divination, as _Extispicium_, _aruspicium_, &c_: which is

as well the ghessing upon the entrailes of beasts, as divers other

waies: omitting physiognomie and palmestrie, and such like, for the

tediousnes and follie thereof; I will speake a little of such arts,

as were above measure regarded of our elders: neither mind I to

discover the whole circumstance, but to refute the vanitie thereof,

and speciallie of the professors of them, which are and alwaies have

beene cousening arts, and in them conteined both speciall and severall

kinds of witchcrafts. For the maisters of these faculties have ever

taken upon them to occupie the place and name of God; blasphemouslie

ascribing unto themselves his omnipotent power, to foretell, &c:

whereas, in truth, they could or can doo nothing, but make a shew of

that which is not.

One matter, to bewraie their cousening, is; that they could never worke

nor foreshew anie thing to the poore or inferior sort of people: for

portentous shewes (saie they) alwaies concerned great estates. Such

matters as touched the baser sort, were inferior causes; which the

superstition of the people themselves would not neglect to learne.

Howbeit, the professors of this art descended not so lowe, as to

communicate with them: for they were preests (which in all ages and

nations have beene jollie fellowes) whose office was, to tell what

should come to passe, either touching good lucke, or bad fortune; to

expound the minds, admonitions, warnings and threatnings of the gods,

to foreshew calamities, &c: which might be (by their sacrifices and

common contrition) remooved and qualified. And before their entrance

into that action, they had manie observations, which they executed

verie superstitiouslie; pretending that everie bird and beast, &c,

should be sent from the gods as foreshewes of somewhat. And therefore

first they used to choose a cleare daie, and faire wether to doo their

busines in: for the which their place was certeinelie assigned, as well

in _Rome_ as in _Hetruria_, wherein they observed everie quarter of

the element, which waie to looke, and which way to stand, &c. Their

apparell was verie preestlike, of fashion altered from all others,

speciallie at the time of their praiers, wherein they might not omit a

word nor a syllable: in respect whereof one read the service, and all

the residue repeated it after him, in the maner of a procession.

♦A manifest discoverie of augurors cousenage.♦

The seventh Chapter.

_The times and seasons to exercise augurie, the maner and order

thereof, of the ceremonies thereunto belonging._

No lesse regard was there had of the times of their practise in that

ministerie: for they must beginne at midnight, and end at noone, not

travelling therein in the decaie of the day, but in the increase of the

same; neither in the sixt or seventh houre of the daie, nor yet after

the moneth of August; bicause then yoong birds flie about, and are

diseased, and unperfect, mounting their fethers, and flieng out of the

countrie: so as no certeine ghesse is to be made of the gods purposes

by them at those seasons. But in their due times they standing with a

bowed wand in their hand, their face toward the east, &c: in the top

of an high tower, the weather being cleare, watch for birds, noting

from whence they came, and whether they flie, and in what sort they wag

their wings, &c.

♦Note the superstitious ceremonies of augurors.♦

The eight Chapter.

_Upon what signes and tokens augurors did prognosticate,

observations touching the inward and outward parts of beasts,

with notes of beasts behaviour in the slaughterhouse._

These kind of witches, whom we have now in hand, did also prognosticate

good or bad lucke, according to the soundnes or imperfection of the

entrailes of beasts; or according to the superfluities or infirmities

of nature; or according to the abundance of humors unnecessarie,

appearing in the inward parts and bowels of the beasts sacrificed. For

as touching the outward parts, it was alwaies provided and foreseene,

that they should be without blemish. And yet there were manie tokens

and notes to be taken of the externall actions of those beasts, at the

time of sacrifice: as if they would not quietlie be brought to the

place of execution, but must be forceablie hailed; or if they brake

loose; or if by hap, cunning, or strength they withstood the first

blowe; or if after the butchers blowe, they leaped up, rored, stood

fast; or being fallen, kicked, or would not quietlie die, or bled not

well; or if anie ill newes had beene heard, or anie ill sight seene at

the time of slaughter or sacrifice: which were all significations of

ill lucke and unhappie successe. On the other side, if the slaughterman

performed his office well, so as the beast had beene well chosen, not

infected, but whole and sound, and in the end faire killed; all had

beene safe: for then the gods smiled.

♦Observations in the art augurificall.♦

The ninth Chapter.

_A confutation of augurie, Plato his reverend opinion thereof,

of contrarie events, and false predictions._

But what credit is to be attributed to such toies and chances, which

grow not of nature, but are gathered by the superstition of the

interpretors? As for birds, who is so ignorant that conceiveth not,

that one flieth one waie, another another waie, about their privat

necessities? And yet are the other divinations more vaine and foolish.

Howbeit, _Plato_ thinketh a commonwealth cannot stand without this art,

and numbereth it among the liberall sciences. These fellowes promised

_Pompeie_, _Cassius_, and _Cæsar_, that none of them should die before

they were old, and that in their owne houses, and in great honor; and

yet they all died cleane contrarilie. Howbeit doubtles, the heathen in

this point were not so much to be blamed, as the sacrificing papists:

for they were directed hereunto without the knowledge of Gods promises;

neither knew they the end why such ceremonies and sacrifices were

instituted; but onelie understood by an uncerteine and slender report,

that God was woont to send good or ill successe to the children of

Israell, and to the old patriarchs and fathers, upon his acceptance

or disallowance of their sacrifices and oblations. But men in all

ages have beene so desirous to know the effect of their purposes,

the sequele of things to come, and to see the end of their feare and

hope; that a seelie witch, which had learned anie thing in the art of

cousenage, may make a great manie jollie fooles.

♦_Plato in Phædro, in Timeo, in lib. de Republ._♦

♦Wherein the papists are more blame worthie than the heathen.♦

The tenth Chapter.

_The cousening art of sortilege or lotarie, practised especiallie by

Aegyptian vagabonds, of allowed lots, of Pythagoras his lot, &c._

The counterfeit _Aegyptians_, which were indeed cousening vagabonds,

practising the art called _Sortilegium_, had no small credit among the

multitude: howbeit, their divinations were as was their fast and loose,

and as the witches cures and hurtes, & as the soothsaiers answers,

and as the conjurors raisings up of spirits, and as _Apollos_ or the

Rood of graces oracles, and as the jugglers knacks of legierdemaine,

and as the papists exorcismes, and as the witches charmes, and as the

counterfeit visions, and as the couseners knaveries. Hereupon it was

said; _Non inveniatur inter vos menahas_, that is _Sortilegus_, which

were like to these Aegyptian couseners. As for other lots, they were

used, and that lawfullie; as appeareth by _Jonas_ and others that were

holie men, and as may be seene among all commonwelths, for the deciding

of diverse controversies, &c: wherein thy neighbour is not misused, nor

God anie waie offended. But in truth I thinke, bicause of the cousenage

that so easilie may be used herein, God forbad it in the commonwealth

of the Jewes, though in the good use thereof it was allowed in matters

of great weight; as appeareth both in the old and new testament; and

that as well in doubtfull cases and distributions, as in elections

and inheritances, and pacification of variances. I omit to speake

anie thing of the lots comprised in verses, concerning the lucke

ensuing, either of _Virgil_, _Homer_, or anie other, wherein fortune is

gathered by the sudden turning unto them: bicause it is a childish and

ridiculous toie, and like unto childrens plaie at _Primus secundus_, or

the game called The philosophers table: but herein I will referre you

to the bable it selfe, or else to _Bodin_, or to some such sober writer

thereupon; of whome there is no want.

♦Sortilege or lotshare.♦

♦Levit. 16.

Num. 33. & 36.

Josu. 14.

1. Chron. 24 & 26.

Prover. 18.

Jonas. 1.

Acts. 1.♦

There is a lot also called _Pythagoras_ lot, which (some saie)

_Aristotle_ beleeved: and that is, where the characters of letters have

certeine proper numbers; whereby they divine (through the proper names

of men) so as the numbers of each letters being gathered in a summe,

and put togither, give victorie to them whose summe is the greater;

whether the question be of warre, life, matrimonie, victorie, &c: even

as the unequall number of vowels in proper names portendeth lacke of

sight, halting, &c: which the godfathers and godmothers might easilie

prevent, if the case stood so.

♦Of Pythagoras lot.♦

The eleventh Chapter.

_Of the Cabalisticall art, consisting of traditions and unwritten

verities learned without booke, and of the division thereof._

Here is place also for the Cabalisticall art, consisting of unwritten

verities, which the Jewes doo beleeve and brag that God himselfe gave

to _Moses_ in the mount _Sinai_; and afterwards was taught onelie

with livelie voice, by degrees of succession, without writing, untill

the time of _Esdras_: even as the scholers of _Archippus_ did use wit

and memorie in steed of bookes. They divide this in twaine; the one

expoundeth with philosophicall reason the secrets of the lawe and the

bible, wherein (they saie) that _Salomon_ was verie cunning; bicause it

is written in the Hebrew stories, that he disputed from the Cedar of

_Libanus_, even to the Hisop, and also of birds, beasts, &c. The other

is as it were a symbolicall divinitie of the highest contemplation, of

the divine and angelike vertues, of holie names and signes; wherein

the letters, numbers, figures, things and armes, the prickes over the

letters, the lines, the points, and the accents doo all signifie verie

profound things and great secrets. By these arts the Atheists suppose

_Moses_ wrote all his miracles, and that hereby they have power over

angels and divels, as also to doo miracles: yea and that hereby all the

miracles that either anie of the prophets, or Christ himselfe wrought,

were accomplished.

♦The art Cabalisticall divided.♦

But _C. Agrippa_ having searched to the bottome of this art, saith it

is nothing but superstition and follie. Otherwise you maie be sure

Christ would not have hidden it from his church. For this cause the

Jewes were so skilfull in the names of God. But there is none other

name in heaven or earth, in which we might be saved, but Jesus: neither

is that meant by his bare name, but by his vertue and goodnes towards

us. These Cabalists doo further brag, that they are able hereby, not

onelie to find out and know the unspeakeable mysteries of God; but

also the secrets which are above scripture; whereby also they take

upon them to prophesie, and to worke miracles: yea hereby they can

make what they list to be scripture; as _Valeria Proba_ did picke

certeine verses out of _Virgil_ alluding them to Christ. And therefore

these their revolutions are nothing but allegoricall games, which

idle men busied in letters, points, and numbers (which the Hebrew

toong easilie suffereth) devise, to delude and cousen the simple and

ignorant. And this they call Alphabetarie or Arythmanticall divinitie,

which Christ shewed to his apostles onelie, and which _Paule_ saith

he speaketh but among perfect men; and being high mysteries are not

to be committed unto writing, and so made popular. There is no man

that readeth anie thing of this _Cabalisticall_ art, but must needs

think upon the popes cunning practises in this behalfe, who hath

_In scrinio pectoris_, not onelie the exposition of all lawes, both

divine and humane, but also authoritie to adde thereunto, or to drawe

backe therefrom at his pleasure: and this may he lawfullie doo even

with the scriptures, either by addition or substraction, after his

owne pontificall liking. As for example: he hath added the Apocrypha

(whereunto he might as well have joined S. _Augustines_ works, or

the course of the civill lawe, &c:) Againe, he hath diminished from

the decalog or ten commandements, not one or two words, but a whole

precept, namelie the second, which it hath pleased him to dash out with

his pen: and trulie he might as well by the same authoritie have rased

out of the testament S. _Markes_ gospell.

♦_C. Agrippa lib. de vanit. scient._♦

♦The blasphemie of the Cabalists.♦

♦_In concil. Trident._♦

♦[C. of Trent 1550]♦

The twelfe Chapter.

_When, how, and in what sort sacrifices were first ordained,

and how they were prophaned, and how the pope corrupteth the

sacraments of Christ._

At the first God manifested to our father _Adam_, by the prohibition of

the apple, that he would have man live under a lawe, in obedience and

submission; and not to wander like a beast without order or discipline.

And after man had transgressed, and deserved thereby Gods heavie

displeasure; yet his mercie prevailed; and taking compassion upon man,

he promised the Messias, who should be borne of a woman, and breake the

serpents head: declaring by evident testimonies, that his pleasure was

that man should be restored to favour and grace, through Christ: and

binding the minds of men to this promise, and to be fixed upon their

Messias, established figures and ceremonies wherewith to nourish their

faith, and confirmed the same with miracles, prohibiting and excluding

all mans devises in that behalfe. And upon his promise renewed, he

injoined (I say) and erected a new forme of worship, whereby he would

have his promises constantlie beheld, faithfullie beleeved, and

reverentlie regarded. He ordeined six sorts of divine sacrifices; three

propitiatorie, not as meriting remission of sinnes, but as figures of

Christs propitiation: the other three were of thanksgiving. These

sacrifices were full of ceremonies, they were powdered with consecrated

salt, and kindled with fier, which was preserved in the tabernacle of

the Lord: which fier (some thinke) was sent downe from heaven. GOD

himselfe commanded these rites and ceremonies to our forefathers,

_Noah_, _Abraham_, _Isaac_, _Jacob_, &c: promising therein both the

amplification of their families, and also their Messias. But in tract

of time (I saie) wantonnesse, negligence, and contempt, through the

instigation of the divell, abolished this institution of GOD: so as in

the end, God himselfe was forgotten among them, and they became pagans

& heathens, devising their owne waies, untill everie countrie had

devised and erected both new sacrifices, and also new gods particular

unto themselves. Whose example the pope followeth, in prophaning of

Christs sacraments, disguising them with his devises and superstitious

ceremonies; contriving and comprehending therein the follie of all

nations: the which bicause little children doo now perceive and scorne,

I will passe over; and returne to the Gentiles, whome I cannot excuse

of cousenage, superstition, nor yet of vanitie in this behalfe. For if

God suffered false prophets among the children of Israell, being Gods

peculiar people, and hypocrits in the church of Christ; no marvell if

there were such people amongst the heathen, which neither professed nor

knew him.

♦Gen. 2. 17.♦

♦Gen. 3. 6.♦

♦Gen. 3. 15.♦

♦Levit. 12. 3. &c.♦

♦A gird at the pope for his sawcinesse in Gods matters.♦

The xiii. Chapter.

_Of the objects whereupon the augurors used to prognosticate,

with certeine cautions and notes._

The Gentiles, which treat of this matter, repeat an innumerable

multitude of objects, whereupon they prognosticate good or bad lucke.

And a great matter is made of neezing, wherein the number of neezings

& the time therof is greatlie noted; the tingling in the finger, the

elbowe, the toe, the knee, &c: are singular notes also to be observed

in this art; though speciallie heerin are marked the flieng of fowles,

and meeting of beasts; with this generall caution, that the object

or matter whereon men divine, must be sudden and unlooked for: which

regard, children and some old fooles have to the gathering primrose,

true loves, and foure leaved grasse; Item the person unto whome such an

object offereth it selfe unawares; Item the intention of the divinor,

whereby the object which is met, is referred to augurie; Item the

houre in which the object is without foreknowledge upon the sudden met

withall; and so foorth.

_Plinie_ reporteth that griphes flie alwaies to the place of

slaughter, two or three daies before the battell is fought; which was

seene and tried at the battell of _Troie_: and in respect thereof, the

griph was allowed to be the cheefe bird of augurie. But among the

innumerable number of the portentous beasts, fowles, serpents, and

other creatures, the tode is the most excellent object, whose ouglie

deformitie signifieth sweete and amiable fortune: in respect whereof

some superstitious witches preserve todes for their familiars. And some

one of good credit (whome I could name) having convented the witches

themselves, hath starved diverse of their divels, which they kept in

boxes in the likenesse of todes.

♦_Plin. lib. natural. hist. 10. cap. 6._♦

♦_Arist. in auguriis._♦

_Plutarch Chironæus_ saith, that the place and site of the signes that

we receive by augurie, are speciallie to be noted: for if we receive

them on the left side, good lucke; if on the right side, ill lucke

insueth: bicause terrene and mortall things are opposite & contrarie to

divine and heavenlie things; for that which the gods deliver with the

right hand, falleth to our left side; and so contrariwise.

♦Plutarch doteth by his leave, for all his learning.♦

The xiiii. Chapter.

_The division of augurie, persons admittable into the colleges

of augurie, of their superstition._

The latter divinors in these mysteries, have divided their soothsaiengs

into twelve superstitions: as _Augustinus Niphus_ termeth them. The

first is prosperitie; the second, ill lucke, as when one goeth out

of his house, and seeth an unluckie beast lieng on the right side of

his waie; the third is destinie; the fourth is fortune; the fift is

ill hap, as when an infortunate beast feedeth on the right side of

your waie; the sixt is utilitie; the seventh is hurt; the eight is

called a cautell, as when a beast followeth one, and staieth at any

side, not passing beyond him, which is a signe of good lucke; the

ninth is infelicitie, and that is contrarie to the eight, as when the

beast passeth before one; the tenth is perfection; the eleventh is

imperfection; the twelfe is conclusiin.[*] Thus farre he.

♦_Aug. Niphus de auguriis, lib. 1._♦

♦[*] [_read_, —sion]♦

Among the _Romans_ none could be received into the college of augurors

that had a bile, or had beene bitten with a dog, &c: and at the

times of their exercise, even at noone daies, they lighted candels.

From whence the papists conveie unto their church, those points

of infidelitie. Finallie, their observations were so infinite and

ridiculous, that there flew not a sparkle out of the fier, but it

betokened somewhat.

♦Who were not admittable into the college of augurors among the Romans.♦

The xv. Chapter.

_Of the common peoples fond and superstitious collections and

observations._

Amongst us there be manie women, and effeminat men (marie papists

alwaies, as by their superstition may appeere) that make great

divinations upon the shedding of salt, wine, &c: and for the

observation of daies, and houres use as great [*]withcraft as in anie

thing. For if one chance to take a fall from a horsse, either in a

slipperie or stumbling waie, he will note the daie and houre, and count

that time unluckch[†] for a journie. Otherwise, he that receiveth a

mischance, wil consider whether he met not a cat, or a hare, when he

went first out of hfr[‡] doores in the morning; or stumbled not at

the threshhold at his going out; or put not on his shirt the wrong

side outwards; or his left shoo on his right foote, which _Augustus

Cæsar_ reputed for the woorst lucke that might befall. But above all

other nations (as _Martinus de Arles_ witnesseth) the _Spaniards_ are

most superstitious herein; & of _Spaine_, the people of the province

of _Lusitania_ is the most fond. For one will saie; I had a dreame

to night, or a crowe croked upon my house, or an owle flew by me and

screeched (which augurie _Lucius Silla_ tooke of his death) or a cocke

crew contrarie to his houre. Another saith; The moone is at the prime;

another, that the sun rose in a cloud and looked pale, or a starre shot

and shined in the aire, or a strange cat came into the house, or a hen

fell from the top of the house.

♦O vaine follie and foolish vanitie!♦

♦_Martin. de Arles in tract. de superst. contra maleficta._[§]

_Appian. de bello civili._♦

♦[*] [_read_, witch—]♦

♦[†] [_read_, —kie]♦

♦[‡] [_read_, his]♦

♦[§] [read, _—ficia_.]♦

♦Augurificall toies.♦

Many will go to bed againe, if they neeze before their shooes be on

their feet; some will hold fast their left thombe in their right hand

when they hickot; or else will hold their chinne with their right hand

whiles a gospell is soong. It is thought verie ill lucke of some, that

a child, or anie other living creature, should passe betweene two

friends as they walke togither; for they say it portendeth a division

of freendship. Among the papists themselves, if any hunters, as they

were a hunting, chanced to meet a frier or a preest; they thought it

so ill lucke, as they would couple up their hounds, and go home, being

in despaire of any further sport that daie. Marrie if they had used

venerie with a begger, they should win all the monie they plaied for

that daie at dice. The like follie is to be imputed unto them, that

observe (as true or probable) old verses, wherein can be no reasonable

cause of such effects; which are brought to passe onlie by Gods power,

and at his pleasure. Of this sort be these that follow:

_Vincenti festo si sol radiet memor esto,_

_Remember on S. Vincents daie,

If that the sunne his beames displaie._

♦_Englished by Abraham Fleming._♦

_Clara dies Pauli bona tempora denotat anni,_

_If Paule th’apostles daie be cleare,

It dooth foreshew a luckie yeare._

♦_By Ab. Fleming._♦

_Si sol splendescat Maria purificante,

Major erit glacies post festum quàm fuit ante,_

_If Maries purifieng daie,

Be cleare and bright with sunnie raie,

Then frost and cold shalbe much more,

After the feast than was before._

♦_By Ab. Fleming._♦

_Serò rubens cœlum cras indicat esse serenum,

Si manè rubescit, ventus vel pluvia crescit._

_The skie being red at evening,

Foreshewes a faire and cleare morning;

But if the morning riseth red,

Of wind or raine we shalbe sped._

♦_By Ab. Fleming._♦

Some sticke a needle or a buckle into a certeine tree, neere to the

cathedrall church of S. _Christopher_, or of some other saint; hoping

thereby to be delivered that yeare from the headach. Item maids

forsooth hang some of their haire before the image of S. _Urbane_,

bicause they would have the rest of their haire grow long and be

yellow. Item, women with child runne to church, and tie their girdles

or shoo latchets about a bell, and strike upon the same thrise,

thinking that the sound thereof hasteth their good deliverie. But

sithence these things beginne to touch the vanities and superstitions

of incantations, I will referre you thither, where you shall see of

that stuffe abundance; beginning at the word _Habar_.

♦Seeke more hereof in the word Habar.♦

The xvi. Chapter.

_How old writers varie about the matter, the maner and the meanes,

whereby things augurificall are mooved._

_Theophrastus_ and _Themistius_ affirme, that whatsoever happeneth

unto man suddenlie and by chance, commeth from the providence of God.

So as _Themistius_ gathereth, that men in that respect prophesie, when

they speake what commeth in their braine, upon the sudden; though not

knowing or understanding what they saie. And that seeing God hath a

care for us, it agreeth with reason (as _Theophrastus_ saith) that he

shew us by some meane whatsoever shall happen. For with _Pythagoras_ he

concludeth, that all foreshewes and auguries are the voices and words

of God, by the which he foretelleth man the good or evill that shall

beetide.

♦_Averroes. 12. metaphysic._♦

_Trismegistus_ affirmeth, that all augurificall things are mooved by

divels; _Porphyrie_ saith by gods, or rather good angels: according to

the opinion of _Plotinus_ and _Iamblichus_. Some other affirme they are

mooved by the moone wandering through the twelve signes of the Zodiake:

bicause the moone hath dominion in all sudden matters. The _Aegyptian_

astronomers hold, that the moone ordereth not those portentous matters,

but _Stella errans_, a wandering starre, &c.

The xvii. Chapter.

_How ridiculous an art augurie is, how Cato mocked it,

Aristotles reason against it, fond collections of augurors,

who allowed, and who disallowed it._

Verelie all these observations being neither grounded on Gods word,

nor physicall or philosophicall reason, are vanities, superstitions,

lies, and meere witchcraft; as whereby the world hath long time beene,

and is still abused and cousened. It is written; _Non est vestrum

scire tempora & momenta, &c_: It is not for you to knowe the times

and seasons, which the father hath put in his owne power. The most

godlie men and the wisest philosophers have given no credit hereunto.

S. _Augustine_ saith; _Qui his divinationibus credit, sciat se fidem

christianam & baptismum prævaricasse, & paganum Deiq; inimicum esse_.

One told _Cato_, that a rat had carried awaie and eaten his hose, which

the partie said was a woonderfull signe. Naie (said _Cato_) I thinke

not so; but if the hose had eaten the rat, that had beene a wonderfull

token indeed. When _Nonius_ told _Cicero_ that they should have good

successe in battell, bicause seven eagles were taken in _Pompeies_

campe, he answered thus; No doubt it will be even so, if that we chance

to fight with pies. In the like case also he answered _Labienus_, who

prophesied like successe by such divinations, saieng, that through the

hope of such toies, _Pompeie_ lost all his pavillions not long before.

♦The fond art of augurie convinced.♦

♦Acts. 1, 7.♦

What wiseman would thinke, that God would commit his counsell to a

dawe, an owle, a swine, or a tode; or that he would hide his secret

purposes in the doong and bowels of beasts? _Aristotle_ thus reasoneth;

Augurie or divinations are neither the causes nor effects of things

to come; _Ergo_, they doo not thereby foretell things trulie, but by

chance. As if I dreame that my freend will come to my house, and he

commeth indeed: yet neither dreame nor imagination is more the cause of

my freends comming, than the chattering of a pie.

♦_Arist. de somno._♦

When _Hanibal_ overthrew _Marcus Marcellus_, the beast sacrificed

wanted a peece of his hart; therefore forsooth _Marius_, when he

sacrificed at Utica, and the beast lacked his liver, he must needs

have the like successe. These are their collections, and as vaine, as

if they said that the building of _Tenderden_ steeple was the cause of

_Goodwine sands_, or the decaie of _Sandwich_ haven. _S. Augustine_

saith, that these observations are most superstitious. But we read in

the fourth psalme, a sentence which might dissuade anie christian from

this follie and impietie; O ye sonnes of men, how long will you turne

my glorie into shame, loving vanitie, and seeking lies? The like is

read in manie other places of scripture.

♦_August. lib. de doct. chri. 2. cap. 2._♦

♦Psal. 4, 2.♦

Of such as allow this follie, I can commend _Plinie_ best, who saith,

that the operation of these auguries is as we take them. For if we take

them in good part, they are signes of good lucke; if we take them in

ill part, ill lucke followeth; if we neglect them, and wey them not,

they doo neither good nor harme. _Thomas_ of _Aquine_ reasoneth in this

wise; The starres, whose course is certeine, have greater affinitie

and communitie with mans actions, than auguries; and yet our dooings

are neither directed nor proceed from the starres. Which thing also

_Ptolome_ witnesseth, saieng; _Sapiens dominabitur astris_, A wiseman

overruleth the starres.

♦_Plin. lib. natural. hist. 28. cap. 2._♦

♦_Tho Aquin. lib. de sortib._♦

The 18. Chapter.

_Fond distinctions of the heathen writers, concerning augurie._

The heathen made a distinction betweene divine, naturall, and casuall

auguries. Divine auguries were such, as men were made beleeve were

done miraculouslie, as when dogs spake; as at the expulsion of

_Tarquinius_ out of his kingdome; or when trees spake, as before the

death of _Cæsar_; or when horsses spake, as did a horsse, whose name

was _Zanthus_. Manie learned christians confesse, that such things

as may indeed have divine cause, may be called divine auguries; or

rather forewarnings of God, and tokens either of his blessings or

discontentation: as the starre was a token of a safe passage to the

magicians that sought Christ; so was the cockcrowing an augurie to

_Peter_ for his conversion. And manie such other divinations or

auguries (if it be lawfull so to terme them) are in the scriptures to

be found.

♦_C. Epidius._

_Homer. Iliad. 19._♦

The 19. Chapter.

_Of naturall and casuall augurie, the one allowed, and the

other disallowed._

Naturall augurie is a physicall or philosophicall observation; bicause

humane and naturall reason may be yeelded for such events: as if one

heare the cocke crow manie times together, a man may ghesse that

raine will followe shortlie; as by the crieng of rooks, and by their

extraordinarie using of their wings in their flight, bicause through a

naturall instinct, provoked by the impression of the heavenlie bodies,

they are mooved to know the times, according to the disposition of the

weather, as it is necessarie for their natures. And therefore _Jeremie_

saith; _Milvus in cœlo cognovit tempus suum_. The physician may argue

a strength towards in his patient, when he heareth him neeze twise,

which is a naturall cause to judge by, and conjecture upon. But sure

it is meere casuall, and also verie foolish and incredible, that by

two neezings, a man should be sure of good lucke or successe in his

businesse; or by meeting of a tode, a man should escape a danger, or

atchieve an enterprise, &c.

The xx. Chapter.

_A confutation of casuall augurie which is meere witchcraft,

and upon what uncertaintie those divinations are grounded._

What imagination worketh in man or woman, many leaves would not

comprehend; for as the qualities thereof are strange, and almost

incredible, so would the discourse thereof be long and tedious, wherof

I had occasion to speake elsewhere. But the power of our imagination

extendeth not to beasts, nor reacheth to birds, and therefore

perteineth not hereunto. Neither can the chance for the right or left

side be good or bad lucke in it selfe. Why should any occurrent or

augurie be good? Bicause it commeth out of that part of the heavens,

where the good or beneficiall stars are placed? By that reason, all

things should be good and happie that live on that side; but we see the

contrarie experience, and as commonlie as that.

The like absurditie and error is in them that credit those divinations;

bicause the starres, over the ninth house have dominion at the time of

augurie. If it should betoken good lucke, joy or gladnesse, to heare a

noise in the house, when the moone is in _Aries_: and contrariwise,

if it be a signe of ill lucke, sorrowe, or greefe for a beast to come

into the house, the moone being in the same signe: here might be found

a fowle error and contrarietie. And forsomuch as both may happen

at once, the rule must needs be false and ridiculous. And if there

were any certeine rules or notes to be gathered in these divinations;

the abuse therein is such, as the word of God must needs be verefied

therein; to wit, I will destroie the tokens of soothsaiers, and make

them that conjecture, fooles.

♦The vanitie of casuall augurie.♦

♦Isai. 44, 25.♦

The xxi. Chapter.

_That figure-casters are witches, the uncerteintie of their

art, and of their contradictions, Cornelius Agrippas sentence

against judiciall astrologie._

These casters of figures may bee numbred among the cousening witches,

whose practise is above their reach, their purpose to gaine, their

knowledge stolne from poets, their art uncerteine & full of vanitie,

more plainly derided in the scriptures, than any other follie. And

thereupon many other trifling vanities are rooted and grounded; as

physiognomie, palmestrie, interpreting of dreames, monsters, auguries,

&c: the professors whereof confesse this to be the necessarie key to

open the knowledge of all their secrets. For these fellowes erect a

figure of the heavens, by the exposition whereof (togither with the

conjectures of similitudes and signes) they seeke to find out the

meaning of the significators, attributing to them the ends of all

things, contrarie to truth, reason, and divinitie: their rules being so

inconstant, that few writers agree in the verie principles therof. For

the _Rabbins_, the old and new writers, and the verie best philosophers

dissent in the cheefe grounds thereof, differing in the proprietie of

the houses, whereout they wring the foretelling of things to come,

contending even about the number of spheres, being not yet resolved how

to erect the beginnings and endes of the houses: for _Ptolomie_ maketh

them after one sort, _Campanus_ after another, &c.

♦The vaine and trifling trickes of figure-casters.♦

And as _Alpetragus_ thinketh, that there be in the heavens diverse

movings as yet to men unknowne, so doo others affirme (not without

probabilitie) that there maie be starres and bodies, to whome these

movings maie accord, which cannot be seene, either through their

exceeding highnes, or that hitherto are not tried with anie observation

of the art. The true motion of _Mars_ is not yet perceived, neither

is it possible to find out the true entring of the sunne into the

equinoctiall points. It is not denied, that the astronomers themselves

have received their light, and their verie art from poets, without

whose fables the twelve signes and the northerlie and southerlie

figures had never ascended into heaven. And yet (as _C. Agrippa_ saith)

astrologers doo live, cousen men, and game by these fables; whiles the

poets, which are the inventors of them, doo live in beggerie.

♦_Johan. Montiregius in epistola ad Blanchimē:_♦

♦_& Gulielmus de sancto Clodoald._

_Rabbi Levi._

_C. Agrip. in lib. de vanit. scient._

_Archelaus._

_Cassander._

_Eudoxus, &c._♦

The verie skilfullest mathematicians confesse, that it is unpossible to

find out anie certeine thing concerning the knowledge of judgements, as

well for the innumerable causes which worke togither with the heavens,

being all togither, and one with the other to be considered: as also

bicause influencies doo not constraine but incline. For manie ordinarie

and extraordinarie occasions doo interrupt them; as education, custome,

place, honestie, birth, bloud, sicknesse, health, strength, weakenes,

meate, drinke, libertie of mind, learning, &c. And they that have

written the rules of judgement, and agree neerest therein, being of

equall authoritie and learning, publish so contrarie opinions upon

one thing, that it is unpossible for an astrologian to pronounce a

certeintie upon so variable opinions; & otherwise, upon so uncerteine

reports no man is able to judge herein. So as (according to _Ptolomie_)

the foreknowledge of things to come by the starres, dependeth as

well upon the affections of the mind, as upon the observation of the

planets, proceeding rather from chance than art, as whereby they

deceive others, and are deceived themselves also.

The xxii Chapter.

_The subtiltie of astrologers to mainteine the credit of their

art, why they remaine in credit, certeine impieties conteined

in astrologers assertions._

If you marke the cunning ones, you shall see them speake darkelie

of things to come, devising by artificiall subtiltie, doubtfull

prognostications, easilie to be applied to everie thing, time, prince,

and nation: and if anie thing come to passe according to their

divinations, they fortifie their old prognostications with new reasons.

Nevertheles, in the multitude and varietie of starres, yea even in

the verie middest of them, they find out some places in a good aspect,

and some in an ill; and take occasion hereupon to saie what they list,

promising unto some men honor, long life, wealth, victorie, children,

marriage, freends, offices; & finallie everlasting felicitie. But if

with anie they be discontent, they saie the starres be not favourable

to them, and threaten them with hanging, drowning, beggerie, sickenes,

misfortune, &c. And if one of these prognostications fall out right,

then they triumph above measure. If the prognosticators be found to

forge and lie alwaies (without such fortune as the blind man had in

killing the crow) they will excuse the matter, saieng, that _Sapiens

dominatur astris_, wheras (according to _Agrippas_ words) neither the

wiseman ruleth the starres, nor the starres the wiseman, but God ruleth

them both. _Corn. Tacitus_ saith, that they are a people disloiall to

princes, deceiving them that beleeve them. And _Varro_ saith, that the

vanitie of all superstitions floweth out of the bosome of astrologie.

And if our life & fortune depend not on the starres, then it is to be

granted, that the astrologers seeke where nothing is to be found. But

we are so fond, mistrustfull & credulous, that we feare more the fables

of Robin good fellow; astrologers, & witches, & beleeve more the things

that are not, than the things that are. And the more unpossible a thing

is, the more we stand in feare thereof; and the lesse likelie to be

true, the more we beleeve it. And if we were not such, I thinke with

_Cornelius Agrippa_, that these divinors, astrologers, conjurors, and

cousenors would die for hunger.

♦Astrologers prognostications are like the answers of oracles.♦

And our foolish light beleefe, forgetting things past, neglecting

things present, and verie hastie to know things to come, doth so

comfort and mainteine these cousenors; that whereas in other men, for

making one lie, the faith of him that speaketh is so much mistrusted,

that all the residue being true is not regarded. Contrariwise, in these

cousenages among our divinors, one truth spoken by hap giveth such

credit to all their lies, that ever after we beleeve whatsoever they

saie; how incredible, impossible or false soever it be. Sir _Thomas

Moore_ saith, they know not who are in their owne chambers, neither

who maketh themselves cuckoldes that take upon them all this cunning,

knowledge, and great foresight. But to enlarge their credit, or rather

to manifest their impudencie, they saie the gift of prophesie, the

force of religion, the secrets of conscience, the power of divels,

the vertue of miracles, the efficacie of praiers, the state of the

life to come, &c: doth onlie depend upon the starres, and is given and

knowne by them alone. For they saie, that when the signe of _Gemini_

is ascended, and _Saturne_ and _Mercurie_ be joined in _Aquarie_,

in the ninth house of the heavens, there is a prophet borne: and

therefore that Christ had so manie vertues, bicause he had in that

place _Saturne_ and _Gemini_. Yea these Astrologers doo not sticke to

saie, that the starres distribute all sortes of religions: wherein

_Jupiter_ is the especiall patrone, who being joined with _Saturne_,

maketh the religion of the Jewes; with _Mercurie_, of the Christians;

with the Moone, of Anti-christianitie. Yea they affirme that the faith

of everie man maie be knowne to them as well as to God. And that Christ

himselfe did use the election of houres in his miracles; so as the

Jewes could not hurt him whilest he went to _Jerusalem_, and therefore

that [*]the said to his disciples that forbad him to go; Are there not

twelve houres in the daie?

♦S. Thomas Moores frumpe at judiciall astrologers.♦

♦Astrologicall blasphemies.♦

♦[*] [_read_, he.]♦

♦Joh. 11. 8. & 9.♦

The xxiii. Chapter.

_Who have power to drive awaie divels with their onelie

presence, who shall receive of God whatsoever they aske in

praier, who shall obteine everlasting life by meanes of

constellations, as nativitie-casters affirme._

They saie also, that he which hath _Mars_ happilie placed in the ninth

house of the heavens, shall have power to drive awaie divels with

his onelie presence from them that be possessed. And he that shall

praie to God, when he findeth the Moone and _Jupiter_ joined with the

dragons head in the middest of the heavens, shall obteine whatsoever

he asketh: and that _Jupiter_ and _Saturne_ doo give blessednes of

the life to come. But if anie in his nativitie shall have _Saturne_

happilie placed in _Leone_, his soule shall have everlasting life. And

hereunto subscribe _Peter de Appona_, _Roger Bacon_, _Guido Bonatus_,

_Arnold de villa nova_, and the Cardinall of _Alia_. Furthermore, the

providence of God is denied, and the miracles of Christ are diminished,

when these powers of the heavens and their influencies are in such

sort advanced. _Moses_, _Esaie_, _Job_ and _Jeremie_, seeme to dislike

and reject it: and at _Rome_ in times past it was banished, and by

_Justinian_ condemmed under paine of death. Finallie, _Seneca_ derideth

these soothsaieng witches in this sort; Amongst the _Cleones_ (saith

he) there was a custome, that the χαλαζοφύλακες (which were gazers in

the aier, watching when a storme of haile should fall) when they sawe

by anie cloud that the shower was imminent and at hand; the use was

(I saie) bicause of the hurt which it might doo to their vines, &c:

diligentlie to warne the people thereof; who used not to provide clokes

or anie such defense against it, but provided sacrifices; the rich,

cockes and white lambes; the poore would spoile themselves by cutting

their thombes; as though (saith he) that little bloud could ascend up

to the cloudes, and doo anie good there for their releefe in this

matter.

♦The follie of our genethliaks, or nativiti-casters.♦

♦_Senec. lib. de quæst. natural. 4._♦

And here by the waie, I will impart unto you a _Venetian_ superstition,

of great antiquitie, and at this daie (for ought I can read to the

contrarie) in use. It is written, that everie yeere ordinarilie upon

ascension daie, the Duke of _Venice_, accompanied with the States,

goeth with great solemnitie unto the sea, and after certeine ceremonies

ended, casteth thereinto a gold ring of great value and estimation for

a pacificatorie oblation: wherewithall their predecessors supposed

that the wrath of the sea was asswaged. By this action, as a late

writer saith, they doo _Desponsare sibi mare_, that is, espouse the sea

unto themselves, &c.

♦_Hilarius Pirkmair in arte apodemica._♦

♦_Joannes Garropius in Venet. & Hyperb._♦

Let us therefore, according to the prophets advise, aske raine of the

Lord in the houres of the latter time, and he shall send white cloudes,

and give us raine &c: for surelie, the idols (as the same prophet

saith) have spoken vanitie, the soothsaiers have seene a lie, and the

dreamers have told a vaine thing. They comfort in vaine, and therefore

they went awaie like sheepe, &c. If anie sheepebiter or witchmonger

will follow them, they shall go alone for me.

♦Zach. 10. 1. verse 2.♦

¶ _The twelfe Booke._

The first Chapter.

_The Hebrue word Habar expounded, where also the supposed

secret force of charmes and inchantments is shewed, and the

efficacie of words is diverse waies declared._

This Hebrue word _Habar_, being in Greeke _Epathin_, and in Latine

_Incantare_, is in English, To inchant, or (if you had rather have it

so) to bewitch. In these inchantments, certeine wordes, verses, or

charmes, &c: are secretlie uttered, wherein there is thought to be

miraculous efficacie. There is great varietie hereof: but whether it be

by charmes, voices, images, characters, stones, plants, metals, herbes,

&c: there must herewithall a speciall forme of words be alwaies used,

either divine, diabolicall, insensible, or papisticall, whereupon all

the vertue of the worke is supposed to depend. This word is speciallie

used in the 58. psalme, which place though it be taken up for mine

adversaries strongest argument against me; yet me thinkes it maketh so

with me, as they can never be able to answer it. For there it plainelie

appeareth, that the adder heareth not the voice of the charmer, charme

he never so cunninglie: contrarie to the poets fabling,

♦Psal. 58.♦

♦Psal. 58. 4. 5.♦

_Frigidus in pratis cantando rumpitur anguis._

♦_Virgil. in Damone._♦

_The coldish snake in medowes greene,

With charmes is burst in peeces cleene._

♦_By Ab. Fleming._♦

But hereof more shall be said hereafter in due place.

I grant that words sometimes have singular vertue and efficacie,

either in persuasion or disuasion, as also diverse other waies; so as

thereby some are converted from the waie of perdition, to the estate of

salvation: and so contrariwise, according to the saieng of _Solomon_;

Death and life are in the instrument of the toong: but even therein

God worketh all in all, as well in framing the heart of the one, as in

directing the toong of the other: as appeareth in manie places of the

holie scriptures.

♦Prover. 18.

Chron. 30.

Psal. 10.

Psal. 51.

Psal. 139.

Jerem. 32.

Isai. 6.

Isai. 50.

Exod. 7. 8. 9.

Prov. 16.♦

The second Chapter.

_What is forbidden in scriptures concerning witchcraft, of the

operation of words, the superstition of the Cabalists and

papists, who createth substances, to imitate God in some

cases is presumption, words of sanctification._

That which is forbidden in the scriptures touching inchantment or witch

craft, is not the wonderfull working with words. For where words

have had miraculous operation, there hath beene alwaies the speciall

providence, power and grace of God uttered to the strengthening of

the faith of Gods people, and to the furtherance of the gospell: as

when the apostle with a word slue _Ananias_ and _Saphira_. But the

prophanation of Gods name, the seducing, abusing, and cousening of

the people, and mans presumption is hereby prohibited, as whereby

manie take upon them after the recitall of such names, as God in the

scripture seemeth to appropriate to himselfe, to foreshew things to

come, to worke miracles, to detect fellonies, &c: as the Cabalists in

times past tooke upon them, by the ten names of God, and his angels,

expressed in the scriptures, to worke woonders: and as the papists

at this daie by the like names, by crosses, by gospels hanged about

their necks, by masses, by exorcismes, by holie water, and a thousand

consecrated or rather execrated things, promise unto themselves and

others, both health of bodie and soule.

♦Acts. 5.♦

But as herein we are not to imitate the papists, so in such things,

as are the peculiar actions of God, we ought not to take upon us to

counterfet, or resemble him, which with his word created all things.

For we, neither all the conjurors, Cabalists, papists, soothsaiers,

inchanters, witches, nor charmers in the world, neither anie other

humane or yet diabolicall cunning can adde anie such strength to Gods

workmanship, as to make anie thing anew, or else to exchange one thing

into another. New qualities may be added by humane art, but no new

substance can be made or created by man. And seeing that art faileth

herein, doubtles neither the illusions of divels, nor the cunning of

witches, can bring anie such thing truelie to passe. For by the sound

of the words nothing commeth, nothing goeth, otherwise than God in

nature hath ordeined to be doone by ordinarie speech, or else by his

speciall ordinance. Indeed words of sanctification are necessarie

and commendable, according to S. _Paules_ rule; Let your meat be

sanctified with the word of God, and by praier. But sanctification

dooth not here signifie either change of substance of the meate, or

the adding of anie new strength thereunto; but it is sanctified, in

that it is received with thanksgiving and praier; that our bodies may

be refreshed, and our soule thereby made the apter to glorifie God.

♦Jonas. 1.♦

♦Words of sanctification, and wherein they consist.♦

The third Chapter.

_What effect and offense witches charmes bring, how unapt

witches are, and how unlikelie to worke those things which

they are thought to doo, what would followe if those things

were true which are laid to their charge._

The words and other the illusions of witches, charmers, and conjurors,

though they be not such in operation and effect, as they are commonlie

taken to be: yet they are offensive to the majestie and name of God,

obscuring the truth of divinitie, & also of philosophie. For if God

onlie give life & being to all creatures, who can put any such vertue

or livelie feeling into a body of gold, silver, bread, or wax, as is

imagined? If either preests, divels, or witches could so doo, the

divine power shuld be checked & outfaced by magicall cunning, & Gods

creatures made servile to a witches pleasure. What is not to be brought

to passe by these incantations, if that be true which is attributed

to witches? & yet they are women that never went to schoole in their

lives, nor had any teachers: and therefore without art or learning;

poore, and therefore not able to make any provision of metal or stones,

&c: whereby to bring to passe strange matters, by naturall magicke;

old and stiffe, and therefore not nimble handed to deceive your eie

with legierdemaine; heavie, and commonlie lame, and therefore unapt

to flie in the aire, or to danse with the fairies; sad, melancholike,

sullen, and miserable, and therefore it should be unto them (_Invita

Minerva_) to banket or danse with _Minerva_; or yet with _Herodias_, as

the common opinion of all writers heerein is. On the other side, we see

they are so malicious and spitefull, that if they by themselves, or by

their divels, could trouble the elements, we should never have faire

weather. If they could kill men, children, or cattell, they would spare

none; but would destroy and kill whole countries and housholds. If they

could transfer corne (as is affirmed) from their neighbors field into

their owne, none of them would be poore, none other should be rich. If

they could transforme themselves and others (as it is most constantlie

affirmed) oh what a number of apes and owles should there be of us! If

_Incubus_ could beget _Merlins_ among us, we should have a jollie manie

of cold prophets.

♦An ample description of women commonlie called witches.♦

The fourth Chapter.

_Why God forbad the practise of witchcraft, the absurditie of

the lawe of the twelve tables, whereupon their estimation in

miraculous actions is grounded, of their woonderous works._

Though it be apparent, that the Holie-ghost forbiddeth this art,

bicause of the abuse of the name of God, and the cousenage comprehended

therein: yet I confesse, the customes and lawes almost of all nations

doo declare, that all these miraculous works, before by me cited, and

many other things more woonderfull, were attributed to the power of

witches. The which lawes, with the executions and judicials thereupon,

and the witches confessions, have beguiled almost the whole world.

What absurdities concerning witchcraft, are written in the law of

the twelve tables, which was the highest and most ancient law of the

_Romans_? Whereupon the strongest argument of witches omnipotent

power is framed; as that the wisedome of such lawgivers could not be

abused. Whereof (me thinks) might be made a more strong argument on

our side; to wit, If the cheefe and principall lawes of the world be

in this case ridiculous, vaine, false, incredible, yea and contrarie

to Gods lawe; the residue of the lawes and arguments to that effect,

are to be suspected. If that argument should hold, it might proove all

the popish lawes against protestants, & the heathenish princes lawes

against christians, to be good and in force: for it is like they would

not have made them, except they had beene good. Were it not (thinke

you) a strange proclamation, that no man (upon paine of death) should

pull the moone out of heaven? And yet verie many of the most learned

witchmongers make their arguments upon weaker grounds; as namelie in

this forme and maner; We find in poets, that witches wrought such and

such miracles; _Ergo_ they can accomplish and doo this or that wonder.

The words of the lawe are these; _Qui fruges incantasset pœnas dato,

Néve alienam segetem pellexeris excantando, neq́; incantando, Ne

agrum defruganto_: the sense wherof in English is this; Let him be

executed that bewitcheth corne, Transferre not other mens corne into

thy ground by inchantment, Take heede thou inchant not at all neither

make thy neighbors field barren: he that dooth these things shall die,

&c.

♦A common and universall error.♦

♦_J. Bodinus._

_Danæus._

_Hyperius._

_Heming._

_Bar. Spineus_[*]

_Mal. Malef._♦

♦[*] _Spinæus._♦

The fift Chapter.

_An instance of one arreigned upon the lawe of the twelve

tables, whereby the said lawe is proved ridiculous, of two

witches that could doo woonders._

Although among us, we thinke them bewitched that wax suddenlie poore,

and not them that growe hastilie rich; yet at _Rome_ you shall

understand, that (as _Plinie_ reporteth) upon these articles one _C.

Furius Cressus_ was convented before _Spurius Albinus_; for that he

being but a little while free, and delivered from bondage, occupieng

onelie tillage; grew rich on the sudden, as having good crops: so as

it was suspected that he transferred his neighbors corne into his

fields. None intercession, no delaie, none excuse, no deniall would

serve, neither in jest nor derision, nor yet through sober or honest

meanes: but he was assigned a peremptorie daie, to answer for life. And

therefore fearing the sentence of condemnation, which was to be given

there, by the voice and verdict of three men (as we heere are tried by

twelve) made his appearance at the daie assigned, and brought with him

his ploughs and harrowes, spades and shovels, and other instruments of

husbandrie, his oxen, horsses, and working bullocks, his servants, and

also his daughter, which was a sturdie wench and a good huswife, and

also (as _Piso_ reporteth) well trimmed up in apparell, and said to the

whole bench in this wise; Lo heere my lords I make mine appearance,

according to my promise and your pleasures, presenting unto you my

charmes and witchcrafts, which have so inriched me. As for the labour,

sweat, watching, care, and diligence, which I have used in this

behalfe, I cannot shew you them at this time. And by this meanes he

was dismissed by the consent of that court, who otherwise (as it was

thought) should hardly have escaped the sentence of condemnation, and

punishment of death.

♦A notable purgation of C. F. C. convented for a witch.♦

It is constantlie affirmed in _M. Mal._ that _Stafus_ used alwaies to

hide himselfe in a [*]monshoall, and had a disciple called _Hoppo_,

who made _Stadlin_ a maister witch, and could all when they list

invisiblie transferre the third part of their neighbours doong, hay,

corne, &c: into theire owne ground, make haile, tempests, and flouds,

with thunder and lightning; and kill children, cattell, &c: reveale

things hidden, and many other tricks, when and where they list. But

these two shifted not so well with the inquisitors, as the other with

the _Romane_ and heathen judges. Howbeit, _Stafus_ was too hard for

them all: for none of all the lawiers nor inquisitors could bring him

to appeere before them, if it be true that witchmongers write in these

matters.

♦_Mal. malef. par. 2. quæ. 1. cap. 5._♦

♦[*] [moushoall]♦

The sixt Chapter.

_Lawes provided for the punishment of such witches as worke

miracles, whereof some are mentioned, and of certeine popish

lawes published against them._