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

dooings, why should we beleeve in Christ, bicause of his miracles, when
a witch dooth as great wonders as ever he did?

But it will be said by some; As for those absurd and popish writers,
they are not in all their allegations, touching these matters,
to be credited. But I assure you, that even all sorts of writers
heerein (for the most part) the very doctors of the church to the
schoolemen, protestants and papists, learned and unlearned, poets
and historiographers, Jewes, Christians, or Gentiles agree in these
impossible and ridiculous matters. Yea and these writers, out of whome
I gather most absurdities, are of the best credit and authoritie of all
writers in this matter. The reason is, bicause it was never throughlie
looked into; but everie fable credited; and the word (Witch) named so
often in scripture.

♦A generall error.♦

They that have seene further of the inquisitors orders and customes,
saie also; that There is no waie in the world for these poore women to
escape the inquisitors hands, and so consequentlie burning: but to gild
their hands with monie, wherby oftentimes they take pitie upon them,
and deliver them, as sufficientlie purged. For they have authoritie to
exchange the punishment of the bodie with the punishment of the pursse,
applieng the same to the office of their inquisition: whereby they
reape such profit, as a number of these seelie women paie them yeerelie
pensions, to the end they may not be punished againe.

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




The eleventh Chapter.

_The opinion of Cornelius Agrippa concerning witches, of his
pleading for a poore woman accused of witchcraft, and how he
convinced the inquisitors._


_Cornelius Agrippa_ saith, that while he was in _Italie_, manie
inquisitors in the dutchie of _Millen_ troubled divers most honest &
noble matrones, privilie wringing much monie from them, untill their
knaverie was detected. Further he saith, that being an advocate or
councellor in the Commonwelth of _Maestright_ in _Brabant_, he had sore
contention with an inquisitor, who through unjust accusations drew a
poore woman of the countrie into his butcherie, and to an unfit place;
not so much to examine hir, as to torment hir. Whom when _C. Agrippa_
had undertaken to defend, declaring that in the things doone, there
was no proofe, no signe or token that could cause hir to be tormented;
the inquisitor stoutlie denieng it, said; One thing there is, which is
proofe and matter sufficient: for hir mother was in times past burned
for a witch. Now when _Agrippa_ replied, affirming that this article
was impertinent, and ought to be refused by the judge, as being the
deed of another; alledging to the inquisitor, reasons and lawe for
the same: he replied againe that this was true, bicause they used to
sacrifice their children to the divell, as soone as they were borne;
and also bicause they usuallie conceived by spirits transformed into
mans shape, and that thereby witchcraft was naturallie ingraffed into
this child, as a disease that commeth by inheritance.

_C. Agrippa_ replieng against the inquisitors follie & superstitious
blindnesse, said; O thou wicked preest! Is this thy divinitie? Doost
thou use to drawe poore guiltlesse women to the racke by these forged
devises? Doost thou with such sentences judge others to be heretikes,
thou being a more heretike than either _Faustus_ or _Donatus_? Be it
as thou saiest, dooest thou not frustrate the grace of Gods ordinance;
namelie baptisme? Are the words in baptisme spoken in vaine? Or shall
the divell remaine in the child, or it in the power of the divell,
being there and then consecrated to Christ Jesus, in the name of the
father, the sonne, and the holie ghost? And if thou defend their false
opinions, which affirm, that spirits accompanieng with women, can
ingender; yet dotest thou more than anie of them, which never beleeved
that anie of those divels, togither with their stolne seed, doo put
part of that their seed or nature into the creature. But though indeed
we be borne the children of the divell and damnation, yet in baptisme,
through grace in Christ, sathan is cast out, and we are made new
creatures in the Lord, from whome none can be separated by another mans
deed. The inquisitor being hereat offended, threatened the advocate
to proceed against him, as a supporter of heretikes or witches; yet
neverthelesse he ceased not to defend the seelie woman, and through the
power of the lawe he delivered hir from the clawes of the bloodie
moonke, who with hir accusers, were condemned in a great summe of monie
to the charter of the church of _Mentz_, and remained infamous after
that time almost to all men.

♦A bitter invective against a cruell inquisitor.♦

But by the waie you must understand, that this was but a petie
inquisitor, and had not so large a commission as _Cumanus_, _Sprenger_,
and such other had; nor yet as the _Spanish_ inquisitors at this daie
have. For these will admit no advocats now unto the poore soules,
except the tormentor or hangman may be called an advocate. You may read
the summe of this inquisition in few words set out by M. _John Fox_
in the Acts and monuments. For witches and heretikes are among the
inquisitors of like reputation; saving that the extremitie is greater
against witches, bicause through their simplicitie, they may the more
boldlie tyrannize upon them, and triumph over them.

♦John Fox in the acts and monuments.♦




The twelfe Chapter.

_What the feare of death and feeling of torments may force one
to doo, and that it is no marvell though witches condemne
themselves by their owne confessions so tyrannicallie
extorted._


He that readeth the ecclesiasticall histories, or remembreth the
persecutions in Queene _Maries_ time, shall find, that manie good
men have fallen for feare of persecution, and returned unto the Lord
againe. What marvell then, though a poore woman, such a one as is
described else-where, & tormented as is declared in these latter
leaves, be made to confesse such absurd and false impossibilities; when
flesh and bloud is unable to endure such triall? Or how can she in the
middest of such horrible tortures and torments, promise unto hir selfe
constancie; or forbeare to confesse anie thing? Or what availeth it
hir, to persevere in the deniall of such matters, as are laid to her
charge unjustlie; when on the one side there is never anie end of hir
torments; on the other side, if she continue in hir assertion, they
saie she hath charmes for taciturnitie or silence?

_Peter_ the apostle renounced, curssed, and forsware his maister and
our Saviour Jesus Christ, for feare of a wenches manaces; or rather
at a question demanded by hir, wherein he was not so circumvented,
as these poore witches are, which be not examined by girles, but by
cunning inquisitors, who having the spoile of their goods, and bringing
with them into the place of judgement minds to maintaine their bloudie
purpose, spare no maner of allurements, thretenings, nor torments,
untill they have wroong out of them all that, which either maketh to
their owne desire, or serveth to the others destruction.

♦Peters apostacie & renouncing of Christ♦

_Peter_ (I saie) in the presence of his Lord and maister Christ, who
had instructed him in true knowledge manie yeares, being forewarned,
not passing foure or five houres before, and having made a reall
league and a faithfull promise to the contrarie, without anie other
compulsion than (as hath beene said) by a question proposed by a girle,
against his conscience, forsooke, thrise denied, and abandoned his
said maister: and yet he was a man illuminated, and placed in dignitie
aloft, and neerer to Christ by manie degrees, than the witch, whose
fall could not be so great as _Peters_; bicause she never ascended
halfe so manie steps. A pastors declination is much more abhominable
that the going astraie of anie of his sheepe: as an ambassadors
conspiracie is more odious than the falshood of a common person: or
as a capteins treason is more mischeevous than a private soldiers
mutinie. If you saie, _Peter_ repented; I answer that the witch dooth
so likewise sometimes, and I see not in that case, but mercie may be
emploied upon hir. It were a mightie temptation to a seelie old woman,
that a visible divell (being in shape so ugglie, as _Danæus_ and others
saie he is) should assalt hir in maner and forme as is supposed, or
rather avowed; speciallie when there is promise made that none shall
be tempted above their strength. The poore old witch is commonlie
unlearned, unwarned, and unprovided of counsell and freendship, void of
judgement and discretion to moderate hir life and communication, hir
kind and gender more weake and fraile than the masculine, and much more
subject to melancholie; hir bringing up and companie is so base, that
nothing is to be looked for in hir speciallie of these extraordinarie
qualities; hir age also is commonlie such, as maketh her decrepite,
which is a disease that mooveth them to these follies.

♦_Danæus in dialog._♦

♦1 Cor. 10.♦

Finallie, Christ did cleerelie remit _Peter_, though his offense
were committed both against his divine and humane person: yea after-
wards he did put him in trust to feed his sheepe, and shewed great
countenance, freendship and love unto him. And therefore I see not,
but we may shew compassion upon these poore soules; if they shew
themselves sorrowfull for their misconceipts and wicked imaginations.




¶ _The third Booke._




The first Chapter.

_The witches bargaine with the divell, according to M. Mal.
Bodin, Nider, Danæus, Psellus, Erastus, Hemingius, Cumanus,
Aquinas, Bartholomæus Spineus, &c._


That which in this matter of witchcraft hath abused so manie, and
seemeth both so horrible and intollerable, is a plaine bargaine,
that (they saie) is made betwixt the divell and the witch. And manie
of great learning conceive it to be a matter of truth, and in their
writings publish it accordinglie: the which (by Gods grace) shall be
prooved as vaine and false as the rest.

The order of their bargaine or profession is double; the one solemne
and publike; the other secret and private. That which is called solemne
or publike, is where witches come togither at certeine assemblies, at
the times prefixed, and doo not onelie see the divell in visible forme;
but confer and talke familiarlie with him. In which conference the
divell exhorteth them to observe their fidelitie unto him, promising
them long life and prosperitie. Then the witches assembled, commend a
new disciple (whom they call a novice) unto him: and if the divell find
that yoong witch apt and forward in renunciation of christian faith,
in despising anie of the seven sacraments, in treading upon crosses,
in spetting at the time of the elevation, in breaking their fast on
fasting daies, and fasting on sundaies; then the divell giveth foorth
his hand, and the novice joining hand in hand with him, promiseth to
observe and keepe all the divels commandements.

♦The double bargane of witches with the divell.♦

This done, the divell beginneth to be more bold with hir, telling
hir plainlie, that all this will not serve his turne; and therefore
requireth homage at hir hands: yea he also telleth hir, that she must
grant him both hir bodie and soule to be tormented in everlasting
fire: which she yeeldeth unto. Then he chargeth hir, to procure as
manie men, women, and children also, as she can, to enter into this
societie. Then he teacheth them to make ointments of the bowels and
members of children, whereby they ride in the aire, and accomplish all
their desires. So as, if there be anie children unbaptised, or not
garded with the signe of the crosse, or orizons; then the witches may
and doo catch them from their mothers sides in the night, or out of
their cradles, or otherwise kill them with their ceremonies; and after
buriall steale them out of their graves, and seeth them in a caldron,
untill their flesh be made potable. Of the thickest whereof they make
ointments, whereby they ride in the aire; but the thinner potion they
put into flaggons, whereof whosoever drinketh, observing certeine
ceremonies, immediatlie becommeth a maister or rather a mistresse in
that practise and facultie.

♦_Mal. malef. de modo professionis._♦




The second Chapter.

_The order of the witches homage done (as it is written by
lewd inquisitors and peevish witchmoongers) to the divell in
person; of their songs and danses, and namelie of La volta,
and of other ceremonies, also of their excourses._


Sometimes their homage with their oth and bargaine is received for a
certeine terme of yeares; sometimes for ever. Sometimes it consisteth
in the deniall of the whole faith, sometimes in part. The first is,
when the soule is absolutelie yeelded to the divell and hell fier: the
other is, when they have but bargained [not] to observe certeine
ceremonies and statutes of the church; as to conceale faults at shrift,
to fast on sundaies, &c. And this is doone either by oth, protestation
of words, or by obligation in writing, sometimes sealed with wax,
sometimes signed with bloud, sometimes by kissing the divels bare
buttocks; as did a Doctor called _Edlin_, who as (_Bodin_ saith) was
burned for witchcraft.

♦Homage of witches to the divell.♦

You must also understand, that after they have delicatlie banketted
with the divell and the ladie of the fairies; and have eaten up a fat
oxe, and emptied a butt of malmesie, and a binne of bread at some
noble mans house, in the dead of the night, nothing is missed of all
this in the morning. For the ladie _Sibylla_, _Minerva_, or _Diana_
with a golden rod striketh the vessell & the binne, and they are
fullie replenished againe. Yea, she causeth the bullocks bones to be
brought and laid togither upon the hide, and lappeth the foure ends
thereof togither, laieng her golden rod thereon; and then riseth up the
bullocke againe in his former estate and condition: and yet at their
returne home they are like to starve for hunger; as _Spineus_ saith.
And this must be an infallible rule, that everie fortnight, or at the
least everie moneth, each witch must kill one child at the least for
hir part.

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

♦_Idem Ibid._♦

And here some of _Monsieur Bodins_ lies may be inserted, who saith that
at these magicall assemblies, the witches never faile to danse; and
in their danse they sing these words; Har har, divell divell, danse
here, danse here, plaie here, plaie here, _Sabbath_, _sabbath_. And
whiles they sing and danse, everie one hath a broome in hir hand, and
holdeth it up aloft. Item he saith, that these night-walking or rather
night-dansing witches, brought out of _Italie_ into _France_, that
danse, which is called _La volta_.

♦_I. Bod. de dæmon. lib. 2, cap. 4._♦

A part of their league is, to scrape off the oile, which is received
in extreame follie (unction I should have said). But if that be so
dangerous, they which socke the corps had neede to take great care,
that they rub not off the oile, which divers other waies may also be
thrust out of the forehead; and then I perceive all the vertue thereof
is gone, and farewell it. But I marvell how they take on to preserve
the water powred on them in baptisme, which I take to be largelie of
as great force as the other; and yet I thinke is commonlie wiped and
washed off, within foure and twentie houres after baptisme: but this
agreeth with the residue of their follie.

♦_Mal. malef._♦

And this is to be noted, that the inquisitors affirme, that during the
whole time of the witches excourse, the divell occupieth the roome and
place of the witch, in so perfect a similitude, as hir husband in his
bed, neither by feeling, speech, nor countenance can discerne hir from
his wife. Yea the wife departeth out of her husbands armes insensiblie,
and leaveth the divell in hir roome visiblie. Wherein their
incredulitie is incredible, who will have a verie bodie in the feined
plaie, and a phantasticall bodie in the true bed: and yet (forsooth)
at the name of Jesus, or at the signe of the crosse, all these bodilie
witches (they saie) vanish awaie.

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




The third Chapter.

_How witches are summoned to appeere before the divell, of
their riding in the aire, of their accompts, of their
conference with the divell, of his supplies, and their
conference, of their farewell and sacrifices: according to
Danæus, Psellus, &c._


Hitherto, for the most part, are the verie words conteined in _M.
Mal._ or _Bodin_, or rather in both; or else in the new _M. Mal._
or at the least-wise of some writer or other, that mainteineth the
almightie power of witches. But _Danæus_ saith, the divell oftentimes
in the likenes of a sumner, meeteth them at markets and faires, and
warneth them to appeere in their assemblies, at a certeine houre in
the night, that he may understand whom they have slaine, and how they
have profited. If they be lame, he saith the divell delivereth them
a staffe, to conveie them thither invisiblie through the aire; and
that then they fall a dansing and singing of bawdie songs, wherein he
leadeth the danse himselfe. Which danse, and other conferencies being
ended, he supplieth their wants of powders and roots to intoxicate
withall; and giveth to everie novice a marke, either with his teeth
or with his clawes, and so they kisse the divels bare buttocks, and
depart: not forgetting every daie afterwards to offer to him, dogs,
cats, hens, or bloud of their owne. And all this dooth _Danæus_ report
as a troth, and as it were upon his owne knowledge. And yet else-where
he saieth; In these matters they doo but dreame, and doo not those
things indeed, which they confesse through their distemperature,
growing of their melancholike humor: and therefore (saith he) these
things, which they report of themselves, are but meere illusions.

♦_Danæus in dialog. cap. 4._♦

♦_Ide. Ibidem._♦

♦_Idem. in dialog. cap. 3._♦

_Psellus_ addeth hereunto, that certeine magicall heretikes, to wit;
the _Eutychians_, assemblie themselves everie good fridaie at night;
and putting out the candles, doo commit incestuous adulterie, the
father with the daughter, the sister with the brother, and the sonne
with the mother; and the ninth moneth they returne and are delivered;
and cutting their children in peeces, fill their pots with their bloud;
then burne they the carcases, and mingle the ashes therewith, and so
preserve the same for magicall purposes. _Cardanus_ writeth (though in
mine opinion not verie probablie) that these excourses, dansings,
&c: had their beginning from certeine heretikes called _Dulcini_, who
devised those feasts of _Bacchus_ which are named _Orgia_, whereunto
these kind of people openlie assembled; and beginning with riot, ended
with this follie. Which feasts being prohibited, they nevertheles
hanted them secretlie; and when they could not doo so, then did they it
in cogitation onelie, and even to this daie (saith he) there remaineth
a certeine image or resemblance thereof among our melancholike women.

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




The fourth Chapter.

_That there can no reall league be made with the divell the
first author of the league, and the weake proofes of the
adversaries for the same._


If the league be untrue, as are the residue of their confessions, the
witchmongers arguments fall to the ground: for all the writers herein
hold this bargaine for certeine, good, and granted, and as their onelie
maxime. But surelie the indentures, conteining those covenants, are
sealed with butter; and the labels are but bables. What firme bargaine
can be made betwixt a carnall bodie and a spirituall? Let any wise or
honest man tell me, that either hath beene a partie, or a witnesse;
and I will beleeve him. But by what authoritie, proofe, or testimonie;
and upon what ground all this geere standeth, if you read _M. Mal._
you shall find, to the shame of the reporters (who doo so varie in
their tales, and are at such contrarietie:) and to the reproch of the
beleevers of such absurd lies.

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

For the beginning of the credit hereof, resteth upon the confession of
a baggage yoong fellow condemned to be burnt for witchcraft; who said
to the inquisitors, of likelihood to prolong his life, (if at leastwise
the storie be true, which is taken out of _Nider_;) If I wist (quoth
he) that I might obteine pardon, I would discover all that I knowe of
witchcraft. The which condition being accepted, and pardon promised
(partlie in hope thereof, and partlie to be rid of his wife) he said as
followeth.

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

The novice or yoong disciple goeth to some church, togither with
the mistresse of that profession, upon a sundaie morning, before
the conjuration of holie water, & there the said novice renounceth
the faith, promiseth obedience in observing, or rather omitting of
ceremonies in meetings, and such other follies; and finallie, that they
doo homage to their yoong maister the divell, as they covenanted.

But this is notable in that storie, that this yoong witch, doubting
that his wives examination would bewraie his knaverie, told the
inquisitor; that in truth his wife was guiltie as well as he, but she
will never, I am sure (quoth he) though she should be burned a thousand
times, confesse any of these circumstances.

And this is in no wise to be forgotten, that notwithstanding his
contrition, his confession, and his accusation of his owne wife
(contrarie to the inquisitors promise and oth) he and his wife were
both burned at a stake, being the first discoverers of this notable
league, whereupon the fable of witchcraft is mainteined; and whereby
such other confessions have beene from the like persons, since that
time, extorted and augmented.




The fift Chapter.

_Of the private league, a notable tale of Bodins concerning a
French ladie, with a confutation._


The maner of their private league is said to be, when the divell
invisible, and sometimes visible, in the middest of the people talketh
with them privatelie; promising, that if they will followe his
counsell, he will supplie all their necessities, and make all their
endevors prosperous: and so beginneth with small matters: whereunto
they consent privilie, and come not into the fairies assemblie.

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

And in this case (mee thinks) the divell sometimes, in such externall
or corporall shape, should meete with some that would not consent to
his motions (except you will saie he knoweth their cogitations) and
so should be bewraied. They also (except they were idiots) would spie
him, and forsake him for breach of covenants. But these bargaines, and
these assemblies doo all the writers hereupon mainteine: and _Bodin_
confirmeth them with a hundred and odd lies; among the number whereof I
will (for diverse causes) recite one.

There was (saith he) a noble Gentlewoman at _Lions_, that being in bed
with a lover of hirs, suddenlie in the night arose up, and lighted a
candle: which when she had done, she tooke a box of ointment, wherewith
she annointed her bodie; and after a few words spoken, she was carried
awaie. Hir bedfellow seeing the order hereof, lept out of his bed,
tooke the candle in his hand, and sought for the ladie round about the
chamber, and in everie corner thereof. But though he could not find
hir, yet did he find hir box of ointment: and being desirous to know
the vertue thereof, besmeered himselfe therewith, even as he perceived
hir to have done before. And although he were not so superstitious,
as to use anie words to helpe him forward in his busines, yet by the
vertue of that ointment (saith _Bodin_) he was immediatlie conveied
to _Lorreine_, into the assemblie of witches. Which when he sawe, he
was abashed, and said; In the name of God, what make I heere? And upon
those words the whole assemblie vanished awaie, and left him there
alone starke naked; and so was he faine to returne to _Lions_. But he
had so good a conscience (for you may perceive by the first part of the
historie, he was a verie honest man) that he accused his true lover for
a witch, and caused hir to be burned. But as for his adulterie, neither
_M. Mal._ nor _Bodin_ doo once so much as speake in the dispraise
thereof.

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

♦This agreeth not with their interpretation, that saie, this is onlie
done by vertue of the legue; nor yet to them that referre it unto
words: quoth nota.♦

It appeareth throughout all _Bodins_ booke, that he is sore offended
with _Cornelius Agrippa_, and the rather (as I suppose) bicause the
said _C. Agrippa_ recanted that which _Bodin_ mainteineth, who thinketh
he could worke wonders by magicke, and speciallie by his blacke dog. It
should seeme he had prettie skill in the art of divination. For though
he wrote before _Bodin_ manie a yeare, yet uttereth he these words in
his booke _De vanitate scientiarum_: A certeine French protonotarie
(saith he) a lewd fellow and a coosener, hath written a certeine
fable or miracle done at _Lions_, _&c._ What _Bodin_ is, I knowe not,
otherwise than by report; but I am certeine this his tale is a fond
fable: and _Bodin_ saith it was performed at _Lions_; and this man (as
I understand) by profession is a civill lawier.

♦_C. Agrippa. cap. 51._♦




The sixt Chapter.

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


That the joining of hands with the divell, the kissing of his bare
buttocks, and his scratching and biting of them, are absurd lies;
everie one having the gift of reason may plainlie perceive: in so much
as it is manifest unto us by the word of God, that a spirit hath no
flesh, bones, nor sinewes, whereof hands, buttocks, claws, teeth, and
lips doo consist. For admit that the constitution of a divels bodie (as
_Tatian_ and other affirme) consisteth in spirituall congelations,
as of fier and aire; yet it cannot be perceived of mortall creatures.
What credible witnesse is there brought at anie time, of this their
corporall, visible, and incredible bargaine; saving the confession
of some person diseased both in bodie and mind, wilfullie made, or
injuriouslie constrained? It is mervell that no penitent witch that
forsaketh hir trade, confesseth not these things without compulsion.
Mee thinketh their covenant made at baptisme with God, before good
witnesses, sanctified with the word, confirmed with his promises, and
established with his sacraments, should be of more force than that
which they make with the divell, which no bodie seeth or knoweth. For
God deceiveth none, with whom he bargaineth; neither dooth he mocke or
disappoint them, although he danse not among them.

♦_Tatianus contra Græcos._♦

Their oth, to procure into their league and fellowship as manie as they
can (whereby everie one witch, as _Bodin_ affirmeth, augmenteth the
number of fiftie) bewraieth greatlie their indirect dealing. Hereof I
have made triall, as also of the residue of their coosening devices;
and have beene with the best, or rather the woorst of them, to see what
might be gathered out of their counsels; and have cunninglie treated
with them thereabouts: and further, have sent certeine old persons to
indent with them, to be admitted into their societie. But as well by
their excuses and delaies, as by other circumstances, I have tried and
found all their trade to be meere coosening.

♦The author speaketh upon due proofe and triall.♦

I praie you what bargaine have they made with the divell, that with
their angrie lookes beewitch lambs, children, &c? Is it not confessed,
that it is naturall, though it be a lie? What bargaine maketh the
soothsaier, which hath his severall kinds of witchcraft and divination
expressed in the scripture? Or is it not granted that they make none?
How chanceth it that we heare not of this bargaine in the scriptures?




The seventh Chapter.

_A confutation of the objection concerning witches confessions._


It is confessed (saie some by the waie of objection) even of these
women themselves, that they doo these and such other horrible things,
as deserveth death, with all extremitie, &c. Whereunto I answer, that
whosoever consideratelie beholdeth their confessions, shall perceive
all to be vaine, idle, false, inconstant, and of no weight; except
their contempt and ignorance in religion: which is rather the fault of
the negligent pastor, than of the simple woman.

First, if their confession be made by compulsion, of force or
authoritie, or by persuasion, and under colour of freendship, it is not
to be regarded; bicause the extremitie of threts and tortures provokes
it; or the qualitie of faire words and allurements constraines it.
If it be voluntarie, manie circumstances must be considered, to wit;
whether she appeach not hir selfe to overthrow hir neighbour, which
manie times happeneth through their cankered and malicious melancholike
humor: then; whether in that same melancholike mood and frentike
humor, she desire not the abridgment of hir owne daies. Which thing
_Aristotle_ saith dooth oftentimes happen unto persons subject to
melancholike passions: and (as _Bodin_ and _Sprenger_ saie) to these
old women called witches, which manie times (as they affirme) refuse to
live; thretning the judges, that if they may not be burned, they will
laie hands upon themselves, and so make them guiltie of their damnation.

♦Confession compulsorie; as by Hispanicall inquisition: Looke _Mal.
malef. & Jo. Bodin._♦

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

♦_John. Bod._
_Mal. Malef._♦

I my selfe have knowne, that where such a one could not prevaile, to
be accepted as a sufficient witnesse against himselfe, he presentlie
went and threw himselfe into a pond of water, where he was drowned.
But the lawe saith; _Volenti mori non est habenda fides_, that is; His
word is not to be credited that is desirous to die. Also sometimes (as
else-where I have prooved) they confesse that whereof they were never
guiltie; supposing that they did that which they did not, by meanes of
certeine circumstances. And as they sometimes confesse impossibilities,
as that they flie in the aire, transubstantiate themselves, raise
tempests, transfer or remoove corne, &c: so doo they also (I saie)
confesse voluntarilie, that which no man could proove, and that which
no man would ghesse, nor yet beleeve, except he were as mad as they; so
as they bring death wilfullie upon themselves: which argueth an unsound
mind.

♦_L. absent. de poenis._♦

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

If they confesse that, which hath beene indeed committed by them, as
poisoning, or anie other kind of murther, which falleth into the power
of such persons to accomplish; I stand not to defend their cause.
Howbeit, I would wish that even in that case there be not too rash
credit given, nor too hastie proceedings used against them: but that
the causes, properties, and circumstances of everie thing be dulie
considered, and diligentlie examined. For you shall understand, that
as sometimes they confesse they have murthered their neighbours with
a wish, sometimes with a word, sometimes with a looke, &c: so they
confesse, that with the delivering of an apple, or some such thing, to
a woman with child, they have killed the child in the mothers wombe,
when nothing was added thereunto, which naturallie could be noisome or
hurtfull.

♦Absurdities in witches confessions.♦

In like maner they confesse, that with a touch of their bare hand, they
sometimes kill a man being in perfect health and strength of bodie;
when all his garments are betwixt their hand and his flesh.

But if this their confession be examined by divinitie, philosophie,
physicke, lawe or conscience, it will be found false and insufficient.
First, for that the working of miracles is ceased. Secondlie, no reason
can be yeelded for a thing so farre beyond all reason. Thirdlie, no
receipt can be of such efficacie, as when the same is touched with a
bare hand, from whence the veines have passage through the bodie unto
the hart, it should not annoie the poisoner; and yet reteine vertue and
force enough, to pearse through so manie garments and the verie flesh
incurablie, to the place of death in another person. _Cui argumento_
(saith _Bodin_) _nescio quid responderi possit._ Fourthlie, no lawe
will admit such a confession, as yeeldeth unto impossibilities, against
the which there is never any lawe provided; otherwise it would not
serve a mans turne, to plead and proove that he was at _Berwicke_ that
daie, that he is accused to have doone a murther in _Canturburie_; for
it might be said he was conveied to _Berwicke_, and backe againe by
inchantment. Fiftlie, he is not by conscience to be executed, which
hath no sound mind nor perfect judgement. And yet forsooth we read,
that one mother _Stile_ did kill one _Saddocke_ with a touch on the
shoulder, for not keeping promise with hir for an old cloake, to make
hir a safegard; and that she was hanged for hir labour.

♦_J. Bod. de dæmon. lib. 2. cap. 8._♦

♦In a little pamphlet of the acts and hanging of foure witches, in
anno. 1579.♦




The eight Chapter.

_What follie it were for witches to enter into such desperate
perill, and to endure such intollerable tortures for no gaine
or commoditie, and how it comes to passe that witches are
overthrowne by their confessions._


Alas! If they were so subtill, as witchmongers make them to be, they
would espie that it were meere follie for them, not onelie to make a
bargaine with the divell to throw their soules into hell fire, but
their bodies to the tortures of temporall fire and death, for the
accomplishment of nothing that might benefit themselves at all: but
they would at the leastwise indent with the divell, both to inrich
them, and also to enoble them; and finallie to endue them with all
worldlie felicitie and pleasure: which is furthest from them of all
other. Yea, if they were sensible, they would saie to the divell; Whie
should I hearken to you, when you will deceive me? Did you not promise
my neighbour mother _Dutton_ to save and rescue hir; and yet lo she is
hanged? Surelie this would appose the divell verie sore. And it is a
woonder, that none, from the beginning of the world, till this daie,
hath made this and such like objections, whereto the divell could
never make answer. But were it not more madnes for them to serve the
divell, under these conditions; and yet to endure whippings with iron
rods at the divels hands; which (as the witchmongers write) are so set
on, that the print of the lashes remaine upon the witches bodie ever
after, even so long as she hath a daie to live?

♦_John Bod._♦

But these old women being daunted with authoritie, circumvented with
guile, constrained by force, compelled by feare, induced by error,
and deceived by ignorance, doo fall into such rash credulitie, and so
are brought unto these absurd confessions. Whose error of mind and
blindnes of will dependeth upon the disease and infirmitie of nature:
and therefore their actions in that case are the more to be borne
withall; bicause they, being destitute of reason, can have no consent.
For, _Delictum sine consensu non potest committi, neque injuria sine
animo injuriandi_; that is, There can be no sinne without consent,
nor injurie committed without a mind to doo wrong. Yet the lawe saith
further, that A purpose reteined in mind, dooth nothing to the privat
or publike hurt of anie man; and much more that an impossible purpose
is unpunishable. _Sanæ mentis voluntas, voluntas rei possibilis est_; A
sound mind willeth nothing but that which is possible.

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

♦_C. sed hoc d. de publ. &c._♦

♦_Bal. in leg. &c._♦




The ninth Chapter.

_How melancholie abuseth old women, and of the effects thereof
by sundrie examples._


If anie man advisedlie marke their words, actions, cogitations, and
gestures, he shall perceive that melancholie abounding in their head,
and occupieng their braine, hath deprived or rather depraved their
judgements, and all their senses: I meane not of coosening witches,
but of poore melancholike women, which are themselves deceived. For
you shall understand, that the force which melancholie hath, and the
effects that it worketh in the bodie of a man, or rather of a woman,
are almost incredible. For as some of these melancholike persons
imagine, they are witches and by witchcraft can worke woonders, and
doo what they list: so doo other, troubled with this disease, imagine
manie strange, incredible, and impossible things. Some, that they are
monarchs and princes, and that all other men are their subjects: some,
that they are brute beasts: some, that they be urinals or earthen pots,
greatlie fearing to be broken: some, that everie one that meeteth them,
will conveie them to the gallowes; and yet in the end hang themselves.
One thought, that _Atlas_, whome the poets feigne to hold up heaven
with his shoulders, would be wearie, and let the skie fall upon him:
another would spend a whole daie upon a stage, imagining that he both
heard and saw interludes, and therewith made himselfe great sport. One
_Theophilus_ a physician, otherwise sound inough of mind (as it is
said) imagined that he heard and sawe musicians continuallie plaieng on
instruments, in a certeine place of his house. One _Bessus_, that had
killed his father, was notablie detected; by imagining that a swallowe
upraided him therewith: so as he himselfe thereby revealed the murther.

But the notablest example heereof is, of one that was in great
perplexitie, imagining that his nose was as big as a house; insomuch
as no freend nor physician could deliver him from this conceipt, nor
yet either ease his greefe, or satisfie his fansie in that behalfe:
till at the last, a physician more expert in this humor than the
rest, used this devise following. First, when he was to come in at
the chamber doore being wide open, he suddenlie staied and withdrew
himselfe; so as he would not in any wise approch neerer than the doore.
The melancholike person musing heereat, asked him the cause why he so
demeaned himselfe? Who answered him in this maner: Sir, your nose is
so great, that I can hardlie enter into your chamber but I shall touch
it, and consequentlie hurt it. Lo (quoth he) this is the man that must
doo me good; the residue of my freends flatter me, and would hide mine
infirmitie from me. Well (said the physician) I will cure you, but you
must be content to indure a little paine in the dressing: which he
promised patientlie to susteine, and conceived certeine hope of his
recoverie. Then entred the physician into the chamber, creeping close
by the walles, seeming to feare the touching and hurting of his nose.
Then did he blindfold him, which being doone, he caught him by the
nose with a paire of pinsors, and threw downe into a tub, which he
had placed before his patient, a great quantitie of bloud, with manie
peeces of bullocks livers, which he had conveied into the chamber,
whilest the others eies were bound up, and then gave him libertie to
see and behold the same. He having doone thus againe twoo or three
times, the melancholike humor was so qualified, that the mans mind
being satisfied, his greefe was eased, and his disease cured.

♦Of one that through melancholie was induced to thinke that he had a
nose as big as a house, &c.♦

_Thrasibulus_, otherwise called _Thrasillus_, being sore oppressed with
this melancholike humor, imagined, that all the ships, which arrived
at port _Pyræus_, were his: insomuch as he would number them, and
command the mariners to lanch, &c: triumphing at their safe returnes,
and moorning for their misfortunes. The _Italian_, whom we called
here in _England_, the Monarch, was possessed with the like spirit or
conceipt. _Danæus_ himselfe reporteth, that he sawe one, that affirmed
constantlie that he was a cocke; and saith that through melancholie,
such were alienated from themselves.

♦_Danæus in dialog. cap. 3._♦

Now, if the fansie of a melancholike person may be occupied in causes
which are both false and impossible; why should an old witch be
thought free from such fantasies, who (as the learned philosophers and
physicians saie) upon the stopping of their monethlie melancholike
flux or issue of bloud, in their age must needs increase therein,
as (through their weaknesse both of bodie and braine) the aptest
persons to meete with such melancholike imaginations: with whome their
imaginations remaine, even when their senses are gone. Which _Bodin_
laboureth to disproove, therein shewing himselfe as good a physician,
as else-where a divine.

♦_J. Baptist. P. N. cap. 2._
_Card. de var. rerum._
_J. Wier. de prestigiis dæmonum, &c._
_Aristotle._♦

♦_John. Bod._♦

But if they may imagine, that they can transforme their owne
bodies, which neverthelesse remaineth in the former shape: how
much more credible is it, that they may falselie suppose they can
hurt and infeeble other mens bodies; or which is lesse, hinder the
comming of butter? &c. But what is it that they will not imagine,
and consequentlie confesse that they can doo; speciallie being so
earnestlie persuaded thereunto, so sorelie tormented, so craftilie
examined, with such promises of favour, as wherby they imagine, that
they shall ever after live in great credit & welth? &c.

If you read the executions doone upon witches, either in times
past in other countries, or latelie in this land; you shall see
such impossibilities confessed, as none, having his right wits, will
beleeve. Among other like false confessions, we read that there was a
witch confessed at the time of hir death or execution, that she had
raised all the tempests, and procured all the frosts and hard weather
that happened in the winter 1565: and that manie grave and wise men
beleeved hir.

♦_Ant. Houin._♦




The tenth Chapter.

_That voluntarie confessions may be untrulie made, to the
undooing of the confessors, and of the strange operation of
melancholie, prooved by a familiar and late example._


But that it may appeere, that even voluntarie confession (in this
case) may be untrulie made, though it tend to the destruction of the
confessor; and that melancholie may moove imaginations to that effect:
I will cite a notable instance concerning this matter, the parties
themselves being yet alive, and dwelling in the parish of _Sellenge_ in
_Kent_, and the matter not long sithence in this sort performed.

One _Ade Davie_, the wife of _Simon Davie_, husbandman, being reputed
a right honest bodie, and being of good parentage, grew suddenlie (as
hir husband informed mee, and as it is well knowne in these parts) to
be somewhat pensive and more sad than in times past. Which thing though
it greeved him, yet he was loth to make it so appeere, as either his
wife might be troubled or discontented therewith, or his neighbours
informed thereof; least ill husbandrie should be laid to his charge
(which in these quarters is much abhorred.) But when she grew from
pensivenes, to some perturbation of mind; so as hir accustomed rest
began in the night season to be withdrawne from hir, through sighing
and secret lamentation; and that, not without teares, hee could not
but demand the cause of hir conceipt and extraordinarie moorning. But
although at that time she covered the same, acknowledging nothing to
be amisse with hir: soone after notwithstanding she fell downe before
him on hir knees, desiring him to forgive hir, for she had greevouslie
offended (as she said) both God & him. Hir poore husband being abashed
at this hir behaviour, comforted hir, as he could; asking hir the
cause of hir trouble & greefe: who told him, that she had, (contrarie
to Gods lawe) & to the offense of all good christians, to the injurie
of him, & speciallie to the losse of hir owne soule, bargained and
given hir soule to the divell, to be delivered unto him within short
space. Whereunto hir husband answered, saieng; Wife, be of good cheere,
this thy bargaine is void and of none effect: for thou hast sold that
which is none of thine to sell; sith it belongeth to Christ, who hath
bought it, and deerelie paid for it, even with his bloud, which he shed
upon the crosse; so as the divell hath no interest in thee. After
this, with like submission, teares, and penitence, she said unto him;
Oh husband, I have yet committed another fault, and doone you more
injurie: for I have bewitched you and your children. Be content (quoth
he) by the grace of God, Jesus Christ shall unwitch us: for none evill
can happen to them that feare God.

♦A Kentish storie of a late accident.♦

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

And (as trulie as the Lord liveth) this was the tenor of his words
unto me, which I knowe is true, as proceeding from unfeigned lips,
and from one that feareth God. Now when the time approched that the
divell should come, and take possession of the woman, according to his
bargaine, he watched and praied earnestlie, and caused his wife to
read psalmes and praiers for mercie at Gods hands: and suddenlie about
midnight, there was a great rumbling beelowe under his chamber windowe,
which amazed them exceedinglie. For they conceived, that the divell was
beelowe, though he had no power to come up, bicause of their fervent
praiers.

He that noteth this womans first and second confession, freelie and
voluntarilie made, how everie thing concurred that might serve to
adde credit thereunto, and yeeld matter for hir condemnation, would
not thinke, but that if _Bodin_ were foreman of hir inquest, he would
crie; Guiltie: & would hasten execution upon hir; who would have said
as much before any judge in the world, if she had beene examined; and
have confessed no lesse, if she had beene arraigned therupon. But God
knoweth, she was innocent of anie these crimes: howbeit she was brought
lowe and pressed downe with the weight of this humor, so as both hir
rest and sleepe were taken awaie from hir; & hir fansies troubled
and disquieted with despaire, and such other cogitations as grew by
occasion thereof. And yet I beleeve, if any mishap had insued to hir
husband, or his children; few witchmongers would have judged otherwise,
but that she had bewitched them. And she (for hir part) so constantlie
persuaded hir selfe to be a witch, that she judged hir selfe worthie of
death; insomuch as being reteined in hir chamber, she sawe not anie one
carrieng a faggot to the fier, but she would saie it was to make a fier
to burne hir for witcherie. But God knoweth she had bewitched none,
neither insued there anie hurt unto anie, by hir imagination, but unto
hir selfe.

♦Confutation.♦

And as for the rumbling, it was by occasion of a sheepe, which was
flawed, and hoong by the wals, so as a dog came and devoured it;
whereby grew the noise which I before mentioned: and she being now
recovered, remaineth a right honest woman, far from such impietie,
and ashamed of hir imaginations, which she perceiveth to have growne
through melancholie.

♦A comicall catastrophe.♦




The eleventh Chapter.

_The strange and divers effects of melancholie, and how the
same humor abounding in witches, or rather old women,
filleth them full of mervellous imaginations, and that their
confessions are not to be credited._


But in truth, this melancholike humor (as the best physicians affirme)
is the cause of all their strange, impossible, and incredible
confessions: which are so fond, that I woonder how anie man can be
abused thereby. Howbeit, these affections, though they appeare in
the mind of man, yet are they bred in the bodie, and proceed from
this humor, which is the verie dregs of bloud, nourishing and feeding
those places, from whence proceed feares, cogitations, superstitions,
fastings, labours, and such like.

♦_H. Card. de var. rerum. cap. 8._
_Jo. Wierus de præst. lib. 6. cap. 8._♦

This maketh sufferance of torments, and (as some saie) foresight of
things to come, and preserveth health, as being cold and drie: it
maketh men subject to leanenesse, and to the quartane ague. They that
are vexed therewith, are destroiers of themselves, stout to suffer
injuries, fearefull to offer violence; except the humor be hot. They
learne strange toongs with small industrie (as _Aristotle_ and others
affirme.)

♦_Aristotle de somnio._♦

♦_H. Card. lib. 8 de var. rer._♦

If our witches phantasies were not corrupted, nor their wils confounded
with this humor, they would not so voluntarilie and readilie confesse
that which calleth their life in question; whereof they could never
otherwise be convicted. _J. Bodin_ with his lawyers physicke reasoneth
contrarilie; as though melancholie were furthest of all from those
old women, whom we call witches: deriding the most famous and noble
physician _John Wier_ for his opinion in that behalfe. But bicause I
am no physician, I will set a physician to him; namelie _Erastus_, who
hath these words, to wit, that These witches, through their corrupt
phantasie abounding with melancholike humors, by reason of their old
age, doo dreame and imagine they hurt those things which they neither
could nor doo hurt; and so thinke they knowe an art, which they neither
have learned nor yet understand.

♦_Jo. Bod. contra Jo. Wierum._♦

But whie should there be more credit given to witches, when they
saie they have made a reall bargaine with the divell, killed a cow,
bewitched butter, infeebled a child, forespoken hir neighbour, &c: than
when she confesseth that she transubstantiateth hir selfe, maketh it
raine or haile, flieth in the aire, goeth invisible, transferreth corne
in the grasse from one field to another? &c. If you thinke that in the
one their confessions be sound, whie should you saie that they are
corrupt in the other; the confession of all these things being made at
one instant, and affirmed with like constancie, or rather audacitie?
But you see the one to be impossible, and therefore you thinke thereby,
that their confessions are vaine and false. The other you thinke may be
doone, and see them confesse it, and therefore you conclude, _A posse
ad esse_; as being persuaded it is so, bicause you thinke it may be so.
But I saie, both with the divines, and philosophers, that that which
is imagined of witchcraft, hath no truth of action; or being besides
their imagination, the which (for the most part) is occupied in false
causes. For whosoever desireth to bring to passe an impossible thing,
hath a vaine, an idle, and a childish persuasion, bred by an unsound
mind: for _Sanæ mentis voluntas, voluntas rei possibilis est_; The will
of a sound mind, is the desire of a possible thing.

♦_August. lib. de Trinit. 3._
_Idem. de civit. Dei._
_Clemens. recogn. 3_
_Iamblichus._
_Jo. Wierus._
_Cardanus._
_Pampia &c._♦




The twelfe Chapter.

_A confutation of witches confessions, especiallie concerning their
league._


But it is objected, that witches confesse they renounce the faith, and
as their confession must be true (or else they would not make it:)
so must their fault be worthie of death, or else they should not be
executed. Whereunto I answer as before; that their confessions are
extorted, or else proceed from an unsound mind. Yea I saie further,
that we our selves, which are sound of mind, and yet seeke anie other
waie of salvation than Christ Jesus, or breake his commandements, or
walke not in his steps with a livelie faith, &c: doo not onlie renounce
the faith, but God himselfe: and therefore they (in confessing that
they forsake God, and imbrace sathan) doo that which we all should
doo. As touching that horrible part of their confession, in the league
which tendeth to the killing of their owne and others children, the
seething of them, and the making of their potion or pottage, and the
effects thereof; their good fridaies meeting, being the daie of their
deliverance, their incests, with their returne at the end of nine
moneths, when commonlie women be neither able to go that journie,
nor to returne, &c; it is so horrible, unnaturall, unlikelie, and
unpossible; that if I should behold such things with mine eies, I
should rather thinke my selfe dreaming, dronken, or some waie deprived
of my senses; than give credit to so horrible and filthie matters.

♦An objection.♦

♦The resolution.♦

How hath the oile or pottage of a sodden child such vertue, as that a
staffe annointed therewith, can carrie folke in the aire? Their potable
liquor, which (they saie) maketh maisters of that facultie, is it
not ridiculous? And is it not, by the opinion of all philosophers,
physicians, and divines, void of such vertue, as is imputed thereunto?

♦A forged miracle.♦

Their not fasting on fridaies, and their fasting on sundaies, their
spetting at the time of elevation, their refusall of holie water,
their despising of superstitious crosses, &c: which are all good
steps to true christianitie, helpe me to confute the residue of their
confessions.




The xiii. Chapter.

_A confutation of witches confessions, concerning making of
tempests and raine: of the naturall cause of raine, and that
witches or divels have no power to doo such things._


And to speake more generallie of all the impossible actions referred
unto them, as also of their false confessions; I saie, that there is
none which acknowledgeth God to be onlie omnipotent, and the onlie
worker of all miracles, nor anie other indued with meane sense, but
will denie that the elements are obedient to witches, and at their
commandement; or that they may at their pleasure send raine, haile,
tempests, thunder, lightening; when she being but an old doting woman,
casteth a flint stone over hir left shoulder, towards the west, or
hurleth a little sea sand up into the element, or wetteth a broome
sprig in water, and sprinkleth the same in the aire; or diggeth a
pit in the earth, and putting water therein, stirreth it about with
hir finger; or boileth hogs bristles, or laieth sticks acrosse upon
a banke, where never a drop of water is; or burieth sage till it be
rotten: all which things are confessed by witches, and affirmed by
writers to be the meanes that witches use to moove extraordinarie
tempests and raine, &c.

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

♦_Nider._
_Mal. Malef._
_J. Bod._
_Frier Barth._
_Heming._
_Danæus, &c._♦

We read in _M. Maleficarum_, that a little girle walking abroad with
hir father in his land, heard him complaine of drought, wishing for
raine, &c. Whie father (quoth the child) I can make it raine or haile,
when and where I list? He asked where she learned it. She said, of
hir mother, who forbad hir to tell anie bodie thereof. He asked hir
how hir mother taught hir? She answered, that hir mother committed
hir to a maister, who would at anie time doo anie thing for hir. Whie
then (said he) make it raine but onlie in my field. And so she went
to the streame, and threw up water in hir maisters name, and made it
raine presentlie. And proceeding further with hir father, she made it
haile in another field, at hir fathers request. Hereupon he accused
his wife, and caused hir to be burned; and then he new christened
his child againe: which circumstance is common among papists and
witchmongers. And howsoever the first part hereof was prooved, there
is no doubt but the latter part was throughlie executed. If they could
indeed bring these things to passe at their pleasure, then might they
also be impediments unto the course of all other naturall things, and
ordinances appointed by God: as, to cause it to hold up, when it should
raine; and to make midnight, of high noone: and by those meanes (I
saie) the divine power should beecome servile to the will of a witch,
so as we could neither eat nor drinke but by their permission.

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

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

Me thinks _Seneca_ might satisfie these credulous or rather idolatrous
people, that runne a whorehunting, either in bodie or phansie, after
these witches, beleeving all that is attributed unto them, to the
derogation of Gods glorie. He saith, that the rude people, and our
ignorant predecessors did beleeve, that raine and showers might be
procured and staied by witches charmes and inchantments: of which kind
of things that there can nothing be wrought, it is so manifest, that
we need not go to anie philosophers schoole, to learne the confutation
thereof.

But _Jeremie_, by the word of God, dooth utterlie confound all that
which may be devised for the maintenance of that foolish opinion,
saieng; Are there any among the gods of the gentiles, that sendeth
raine, or giveth showers from heaven? Art not thou the selfe same
our Lord God? We will trust in thee, for thou dooest and makest all
these things. I may therefore with _Brentius_ boldlie saie, that It is
neither in the power of witches nor divels, to accomplish that matter;
but in God onelie. For when exhalations are drawne and lifted up from
out of the earth, by the power of the sunne, into the middle region
of the aire, the coldnes thereof constreineth and thickeneth those
vapours; which being beecome clouds, are dissolved againe by the heate
of the sunne, wherby raine or haile is ingendred; raine, if by the waie
the drops be not frosen and made haile. These circumstances being
considered with the course of the whole scripture, it can neither be in
the power of witch or divell to procure raine, or faire weather.

♦Jere. 16, 22.♦

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

♦The naturall generation of haile and raine.♦

And whereas the storie of _Job_ in this case is alledged against me
(wherein a witch is not once named) I have particularlie answered
it else-where. And therefore thus much onelie I say heere; that
Even there, where it pleased God (as _Calvine_ saith) to set downe
circumstances for the instruction of our grosse capacities, which
are not able to conceive of spirituall communication, or heavenlie
affaires; the divell desireth God to stretch out his hand, and touch
all that _Job_ hath. And though he seemeth to grant sathans desire, yet
God himselfe sent fire from heaven, &c. Where, it is to be gathered,
that although God said, He is in thine hand: it was the Lords hand
that punished _Job_, and not the hand of the divell, who said not,
Give me leave to plague him; but, Laie thine hand upon him. And when
_Job_ continued faithfull notwithstanding all his afflictions, in his
children, bodie and goods; the divell is said to come againe to God,
and to saie as before, to wit: Now stretch out thine hand, and touch
his bones and his flesh. Which argueth as well that he could not doo
it, as that he himselfe did it not before. And be it here remembred,
that _M. Mal._ and the residue of the witchmongers denie, that there
were any witches in _Jobs_ time. But see more hereof elsewhere.

♦Job 1, 11.♦

♦Ib. verse 16.♦

♦Job 2, 5.♦

♦_Mal. Malef. pa. 1, quæ. 2._♦




The xiiii. Chapter.

_What would ensue, if witches confessions or wi[t]chmongers
opinions were true, concerning the effects of witchcraft,
inchantments, &c._


If it were true that witches confesse, or that all writers write, or
that witchmongers report, or that fooles beleeve, we should never have
butter in the chearne, nor cow in the close, nor corne in the field,
nor faire weather abroad, nor health within doores. Or if that which is
conteined in _M. Mal. Bodin_, &c: or in the pamphlets late set foorth
in English, of witches executions, shuld be true in those things that
witches are said to confesse, what creature could live in securitie? Or
what needed such preparation of warres, or such trouble, or charge in
that behalfe? No prince should be able to reigne or live in the land.
For (as _Danæus_ saith) that one _Martine_ a witch killed the emperour
of _Germanie_ with witchcraft: so would our witches (if they could)
destroie all our magistrates. One old witch might overthrowe an armie
roiall: and then what needed we any guns, or wild fire, or any other
instruments of warre? A witch might supplie all wants, and accomplish a
princes will in this behalfe, even without charge or bloudshed of his
people.

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

If it be objected, that witches worke by the divell, and christian
princes are not to deale that way; I answer, that few princes
disposed to battell would make conscience therin, speciallie such as
take unjust wars in hand, using other helpes, devises, & engines as
unlawfull and divelish as that; in whose campe there is neither the
rule of religion or christian order observed: insomuch as ravishments,
murthers, blasphemies and thefts are there most commonlie and freelie
committed. So that the divell is more feared, and better served in
their camps, than God almightie.

♦_Mal. Malef._
_J. Bodin._
_Bar. Spineus._♦

But admit that souldiers would be scrupulous herein, the pope hath
authoritie to dispense therewith; as in like case he hath doone,
by the testimonie of his owne authors and friends. Admit also, that
throughout all christendome, warres were justly mainteined, and
religion dulie observed in their camps; yet would the Turke and other
infidels cut our throtes, or at least one anothers throte, with the
helpe of their witches; for they would make no conscience thereof.




The xv. Chapter.

_Examples of forren nations, who in their warres used the
assistance of witches; of eybiting witches in Ireland, of two
archers that shot with familiars._


In the warres between the kings of _Denmarke_ and _Sueveland_, _1563_.
the _Danes_ doo write, that the king of _Sueveland_ caried about with
him in his campe, foure old witches, who with their charms so qualified
the _Danes_, as they were thereby disabled to annoie their enimies:
insomuch as, if they had taken in hand anie enterprise, they were
so infeebled by those witches, as they could performe nothing. And
although this could have no credit at the first, yet in the end, one of
these witches was taken prisoner, and confessed the whole matter; so as
(saith he) the threds, the line, and the characters were found in the
high waie and water plashes.

♦Witches in warres.♦

The _Irishmen_ addict themselves wonderfullie to the credit and
practise hereof; insomuch as they affirme, that not onelie their
children, but their cattell, are (as they call it) eybitten, when they
fall suddenlie sicke, and terme one sort of their witches eybiters;
onelie in that respect: yea and they will not sticke to affirme, that
they can rime either man or beast to death. Also the West _Indians_ and
_Muscovits_ doo the like: and the _Hunnes_ (as _Gregorie Turonensis_
writeth) used the helpe of witches in time of war.

♦Eybiting witches.♦

I find another storie written in _M. Mal._ repeated by _Bodin_; that
one souldier called _Pumher_, dailie through witchcraft killed with
his bowe and arrowes three of the enimies, as they stood peeping over
the walles of a castell besieged: so as in the end he killed them all
quite, saving one. The triall of the archers sinister dealing, and a
proofe thereof expressed, is; for that he never lightly failed when he
shot, and for that he killed them by three a daie; and had shot three
arrowes into a rood. This was he that shot at a pennie on his sonnes
head, and made readie another arrow, to have slaine the duke _Remgrave_
that commanded it. And doubtlesse, bicause of his singular dexteritie
in shooting, he was reputed a witch, as dooing that which others could
not doo, nor thinke to be in the power of man to doo: though indeed no
miracle, no witchcraft, no impossibilitie nor difficultie consisted
therein.

♦Pumher an archer.♦

But this latter storie I can requite with a familiar example. For
at Towne _Malling_ in kent, one of Q. _Maries_ justices, upon the
complaint of many wise men, and a few foolish boies, laid an archer
by the heeles; bicause he shot so neere the white at buts. For he
was informed and persuaded, that the poore man plaied with a flie,
otherwise called a divell or familiar. And bicause he was certified
that the archer aforesaid shot better than the common shooting, which
he before had heard of or seene, he conceived it could not be in Gods
name, but by inchantment: whereby this archer (as he supposed by
abusing the Queenes liege people) gained some one daie two or three
shillings, to the detriment of the commonwealth, and to his owne
inriching. And therefore the archer was severelie punished, to the
great encouragement of archers, and to the wise example of justice;
but speciallie to the overthrowe of witchcraft. And now againe to our
matter.

♦A skilfull archer punished by an unskilfull Justice.♦




The xvi. Chapter.

_Authorities condemning the fantasticall confessions of
witches, and how a popish doctor taketh upon him to disproove
the same._


Certeine generall councels, by their decrees, have condemned the
confessions and erronious credulitie of witches, to be vaine,
fantasticall and fabulous. And even those, which are parcell of their
league, wherupon our witchmongers doo so build, to wit; their night
walkings and meetings with _Herodias_, and the _Pagan_ gods: at which
time they should passe so farre in so little a space on cockhorsse;
their transubstantiation, their eating of children, and their pulling
of them from their mothers sides, their entring into mens houses,
through chinks and little holes, where a flie can scarselie wring out,
and the disquieting of the inhabitants, &c: all which are not onelie
said by a generall councell to be meere fantasticall, and imaginations
in dreames; but so affirmed by the ancient writers. The words of the
councell are these; It may not be omitted, that certeine wicked women
following sathans provocations, being seduced by the illusion of
divels, beleeve and professe, that in the night times ride abroad with
_Diana_, the goddesse of the _Pagans_, or else with _Herodias_, with
an innumerable multitude, upon certeine beasts, and passe over manie
countries and nations, in the silence of the night, and doo whatsoever
those fairies or ladies command, &c. And it followeth even there; Let
all ministers therefore in their severall cures, preach to Gods people,
so as they may knowe all these things to be false, &c. It followeth in
the same councell; Therefore, whosoever beleeveth that any creature
may be either created by them, or else changed into better or worsse,
or be any way transformed into any other kind or likenes of any, but
of the creator himselfe, is assuredlie an infidell, and woorsse than a
_Pagan_.

♦_Concil. Acquirens in decret. 26. quæ. 5. can. episcopi._
_August. de spiritu & anima cap. 8._
_Franc. Ponzivib. tract de lam. numero 49._
_Grillandus de sort. numero. 6._♦

And if this be credible, then all these their bargaines and assemblies,
&c: are incredible, which are onelie ratified by certeine foolish and
extorted confessions; and by a fable of S. _Germane_, who watched the
fairies or witches, being at a reere banket, and through his holinesse
staied them, till he sent to the houses of those neighbours, which
seemed to be there, and found them all in bed; and so tried, that these
were divels in the likenesse of those women. Which if it were as true,
as it is false, it might serve well to confute this their meeting and
night-walking. For if the divels be onlie present in the likenesse of
witches, then is that false, which is attributed to witches in this
behalfe.

♦_In histor. vel vita sancti Germani._♦

But bicause the old hammar of _Sprenger_ and _Institor_, in their old
_Malleo Maleficarum_, was insufficient to knocke downe this councell;
a yoong beetle-head called Frier _Bartholomæus Spineus_ hath made a
new leaden beetle, to beate downe the councell, and to kill these old
women. Wherein he counterfeiting _Aesops_ asse, claweth the pope with
his heeles: affirming upon his credit, that the councell is false and
erronious; bicause the doctrine swarveth from the popish church, and
is not authenticall but apocryphall; saieng (though untrulie) that
that councell was not called by the commandement and pleasure of the
pope, nor ratified by his authoritie, which (saith he) is sufficient
to disanull all councels. For surelie (saith this frier, which at this
instant is a cheefe inquisitor) if the words of this councell were to
be admitted, both I, and all my predecessors had published notorious
lies, and committed manie injurious executions; whereby the popes
themselves also might justlie be detected of error, contrarie to the
catholike beleefe in that behalfe. Marrie he saith, that although the
words and direct sense of this councell be quite contrarie to truth
and his opinion; yet he will make an exposition thereof, that shall
somewhat mitigate the lewdnes of the same; and this he saith is not
onlie allowable to doo, but also meritorious. Marke the mans words, and
judge his meaning.

♦_Novus Mal._
_Mal in quæ. de strigib. cap. 21. 22. 23, &c._♦

♦_Bar. Spineus._
_Mal. Malef. cap. 23. in quæ. de strigib._♦




The xvii. Chapter.

_Witchmongers reasons, to proove that witches can worke
wonders, Bodins tale of a Friseland preest transported, that
imaginations, proceeding of melancholie doo cause illusions._


Old _M. Maleficarum_ also saith, that the councels and doctors were all
deceived heerein, and alledging authoritie therfore, confuteth that
opinion by a notable reason, called _Petitio principii_, or rather,
_Ignotum per ignotius_, in this maner: They can put changlings in the
place of other children; _Ergo_ they can transferre and transforme
themselves and others, &c: according to their confession in that
behalfe. Item he saith, and _Bodin_ justifieth it, that a preest in
_Friseland_ was corporallie transferred into a farre countrie, as
witnessed another preest of _Oberdorf_ his companion, who saw him aloft
in the aire: _Ergo_ saith _M. Mal._ they have all beene deceived
hitherto, to the great impunitie of horrible witches. Wherein he
opposeth his follie against God and his church, against the truth,
and against all possibilitie. But surelie it is almost incredible,
how imagination shall abuse such as are subject unto melancholie; so
as they shall beleeve they see, heare, and doo that, which never was
nor shall be; as is partlie declared, if you read _Galen De locis
affectis_, and may more plainelie appeere also if you read _Aristotle
De somnio_.

♦_Mal. Malef. pa. 1, cap. 3._
_Guli. Parisi._♦

And thereof S. _Augustine_ saith well, that he is too much a foole
and a blockhead, that supposeth those things to be doone indeed, and
corporallie, which are by such persons phantasticallie imagined: which
phantasticall illusions do as well agree and accord (as _Algerus_
saith) with magicall deceipts, as the veritie accompanieth divine
holinesse.

♦_August. de spiritu & anima._♦

♦_Lib. 1. cap. 7. de eucharist._♦




The xviii. Chapter.

_That the confession of witches is insufficient in civill and
common lawe to take awaie life. What the sounder divines, and
decrees of councels determine in this case._


Alas! what creature being sound in state of mind, would (without
compulsion) make such maner of confessions as they do; or would, for
a trifle, or nothing, make a perfect bargaine with the divell for hir
soule, to be yeelded up unto his tortures and everlasting flames, and
that within a verie short time; speciallie being through age most
commonlie unlike to live one whole yeare? The terror of hell fire must
needs be to them diverslie manifested, and much more terrible; bicause
of their weaknesse, nature, and kind, than to any other: as it would
appeere, if a witch were but asked, Whether she would be contented
to be hanged one yeare hence, upon condition hir displesure might be
wreked upon hir enimie presentlie. As for theeves, & such other, they
thinke not to go to hell fire; but are either persuaded there is no
hell, or that their crime deserveth it not, or else that they have time
enough to repent: so as, no doubt, if they were perfectlie resolved
heereof, they would never make such adventures. Neither doo I thinke,
that for any summe of monie, they would make so direct a bargaine to
go to hell fire. Now then I conclude, that confession in this behalf
is insufficient to take awaie the life of any body; or to atteine such
credit, as to be beleeved without further proofe. For as _Augustine_
and _Isidore_, with the rest of the sounder divines saie, that these
prestigious things, which are wrought by witches are fantasticall: so
doo the sounder decrees of councels and canons agree, that in that
case, there is no place for criminall action. And the lawe saith, that
The confession of such persons as are illuded, must needs be erronious,
and therefore is not to be admitted: for, _Confessio debet tenere verum
& possibile_. But these things are opposite both to lawe and nature,
and therfore it followeth not; Bicause these witches confesse so,
_Ergo_ it is so. For the confession differeth from the act, or from the
possibilitie of the act. And whatsoever is contrarie to nature faileth
in his principles, and therefore is naturallie impossible.

♦It is not likelie they would so doo: _Ergo_ a lie.♦

♦_August. de civit. Dei._
_Isidor. lib. (8. cap. 9.)_
_Etymol. 26. quæ. 5. ca. nec mirum._
_Ponzivibius de lamiis, volum. 10._
_L. error, & L. cum post. c. de juris & facti ignor. ac in L. de ætat._
_§. item de interrog. actiō._
_Per glos. Bal. & alios in L. 1. c. de confes. glos. nec. si de confes.
in 6. § ad leg. Aquil L. Neracius. §. fin. Ut per Bald. & August. in