Chapter III: Part 3

_Her wicked practise against Edmund Newton._

The fourth endammaged by this Hagge, was one _Edmund Newton_: the discontentment did arise from this ground; Because hee had bought seuerall bargaines of Holland cheese, and sold them againe, by which she thought her benefit to be somewhat impaired, vsing the like kinde of trading. The manner of her dealing with him was in this sort. At euery seuerall time buying Cheese he was grieously afflicted, being thrice, and at the last either she or a spirit in her likenesse did appeare vnto him, and whisked about his face (as he lay in bed) a wet cloath of very loathsome sauour; after which hee did see one cloathed in russet with a little bush beard, who told him hee was sent to looke vpon his fore legge, and would heale it; but rising to shew the same perceiuing hee had clouen feet, refused that offer, who then (these being no vaine conceits, or phantasies, but well aduised and diligently considered obseruances) suddenly vanished out of sight. After this she sent her Impes, a Toad, and Crabs crawling about the house, which was a shoppe planchered with boords, where his seruants (hee being a Shooemaker) did worke: one of which tooke that toad, put it into the fire, where it made a groaning noyse for one quarter of an houre before it was consumed; during which time _Mary Smith_ who sent it, did endure, (as was reported) torturing paines, testifying the felt griefe by her out-cryes then made.

The sicknesse which he first sustained, was in manner of a madnesse or phrensie, yet with some interposed release of extremity: so that for thirteene or foureteene weekes together hee would be of perfect memory, other times distracted and depriued of all sence. Also the ioynts and parts of his body were benummed, besides other pains and greifes from which hee is not yet freed, but continueth in great weakenesse, disabled to performe any labour, whereby hee may get sufficient and competent maintenance. And by the councel of some, sending for this woman by whom hee was wronged, that he might scratch her (for this hath gone as currant, and may plead prescription for warrant a* foule sinne among Christians to thinke one Witch-craft can driue out another) his nailes turned like feathers, hauing no strength to lay his hands vpon her.

And it is not improbable but that she had dealt no better with others then these aboue mentioned. For M^r _Thomas Yonges_ of London, Fishmonger, reported vnto me, that after the demand of a debt due vnto M^r _Iohn Mason_, Silkeman of the same Citie, whose Widow hee married, from _Henry Smith_ Glouer her husband, some execrations and curses being wished vnto him, within three or foure dayes (being then gone to Yarmouth in Norfolke vpon necessary businesse) there fell sicke, and was tortured with exceeding and massacring griefes, which by no meanes (hauing vsed the aduise of sundry learned and experienced Physitians in Norwich) could in any part be mitigated, and so extraordinarily vexed thirteene moneths, was constrained to go on Crutches, not being able to feed himselfe, and amended not before this mischieuous woman was committed to prison (accused for other wickednesses of the like kinde) at which time (so neere as he could conjecture) he then receiued some release of his former paines, though at the present when hee made this relation, which was at Candlemas last past, had not perfectly recouered his wonted strength: for his left hand remained lame, and without vse.

But thus much by the way onely, omitting how before this accident a great Water-dogge ranne ouer his bed, the doore of the chamber where he lay being shut, no such one knowne (for carefull enquiry was made) either to haue been in that houfe where hee lodged, or in the whole Towne at any time.

I doe not insist vpon this, because shee did not nominate him or any other vnto vs, but onely those foure already expressed: and for the wrongs done to them, she craued mercy at Gods hands, as for all other her sins, and in particular for that of Witch-craft, renounced the Diuell, embraced the mercies of God purchased by the obedience of Iesus Christ, and professed that her hope was onely by his suffering and passion to bee saued. And all these, that is to say, her former grieuous offences committed against God, and his people, her defiance of the Diuell, and reposing all confidence of saluation in Christ Iesus alone, and his merits, she in particular maner confessed openly at the place of execution, in the audience of multitudes of people gathered together (as is vsuall at such times) to be beholders of her death. And made there also profession of her faith, and hope of a better life hereafter; and the meanes whereby she trusted to obtaine the same, as before, hath beene specified. And being asked, if she would be contented to haue a Psalm sung, answered willingly that she desired the same, and appointed it herselfe, _The Lamentation of a Sinner_, whose beginning is, _Lord turne not away thy face, &c_. And after the ending thereof thus finished her life: So that in the iudgement of charity we are to conceiue the best, and thinke shee resteth in peace, notwithstanding her heynous transgressions formerly committed: for there is no maladay incurable to the Almighty Physitian, _Esay 1. 18_ _Ezech. 33. 11_. Therefore _Caine_ did iniury to God, when conuicted of the barbarous and vnnaturall murther of his righteous brother, cryed out tht his sinne was greater then could be forgiuen, _Gen. 4. 13_ for _Gods_ mercy is greater then mans misery can be. And euen for the like vnto this very fact, we haue a booke case, already adiudged, and ouer-ruled in those _Ephesians_, who brought their coniuring bookes, sacrificed them in the fire, æstimated at the [b]value of nine hundred pounds of our money, repented of their[c] sinnes, and obtained mercy, _Acts 19. vers. 19_.

[Footnote b: _Bud[e,]us de asse. lib. 5._]

[Footnote c: The Ephesians were infamous for their Magicall
practises, _Appollonius_ professing the same in the Citie, so that
it grewe into a prouerb, +grammata Ephesia+ the Ephesian letters,
which were certaine Characters and wordes, by vertue whereof they
obtained good successe in all businesse, victory against others,
euasion and escape from dangers; and as we reade in _Suidas_, a
Milesian armed with these letters, ouer-came thirty Champions in
the games of _Olimpus_, but being remoued by the Magistrate,
hauing intelligence thereof, himselfe was subdued. Of these see
_Athen[e,]us Deipnosophiston lib. 12._ _Hesichius_ in his
_Lexicon._ _Plutarchus quæstionum conuiualium, lib 7. cap. 5_.]

¶ _The eight Proposition, and first consequent._

Now then from this premised narration, these two corrollaries or consequents do necessarily follow.

It is not lawfull for any Christian to consult with a witch or wisard, or goe to them for helpe. God himselfe, whose commandement is and must be the rule of our life & direction hath forbidden it, _Leuit. 19. 31._ and _20. 6._ _Deuter. 18. 10.11_. And the Imperiall lawes, haue beene in this case verie respectiue.[a] Therefore, _Leo_ the Emperour straitly enioyneth, that none should resort vnto them, and stileth their aduice nothing but meere impostures and deceit; and in the [b]Decrees collected by _Gratian_, the teachers of the people are seriously exhorted to admonish them, that magicall arts and inchantments cannot heale any infirmity: and that they bee the dangerous snares, and subtilties of that ancient enemy of mankind, by which he indeuoureth to entangle them[c]: and these so streight and seuere prohibitions are not without iust and weighty cause. For,

[Footnote a: _Cod lib. 9. titulo 18. L. nullus & L. Nemo._]

[Footnote b: _Gratianus decretorum parte 2. caus. 26. qu. 7._]

[Footnote c: _Danæus in dialogo de sortiarijs cap. 6._]

First, wee must haue no commerce or dealing with the diuell, eyther directly and immediately, or mediately and indirectly; for we ought to haue our recourse to God alone in all distresses, and this is that which _Eliah_ spake with great indignation vnto the messengers of _Ahaziah_, who went to enquire of _Baal-zelub_, for the recouerie of their Lords health, _2. King. 1. 3_.[d] So that wee must not seeke to Sathan, or any of his ministers. For none can serue two maisters, _Matt. 6. 24_. But as religious _Iehosaphat_, when we know not what to doe, then lift vp our eyes to heauen, _2 Chron. 20. 12_.

[Footnote d: _Martinus de Arles in tractatu de superstitionibus.
Iohannes Gerson de erroribus circa artem magicam articulo 5._]

Secondly, that help which any receiue from them bringeth destructon of our soules, for such as seeke for relief this way, make a[e] separation & departing from God, which is the death of the soule. And though it may be obiected, that some haue receiued benefite hereby, yet these are not one of tenne. And further, wee are not to iudge heerein of the lawfulnesse of these actions by the successe, but rest vpon the commaundement, for it falleth out sometime, that a thiefe and common robber by the high way, may liue in more aboundance, then those who with a lawfull and honest trade painefully maintaine themeelues, yet therefore hee is not iustified. And when wee haue recourse vnto others beside God, we bewray herein our [f]distrust, infidelitie, contempt and rebellion against him, which grieuous sinnes bring his wrath and eternall destruction. But let it be taken for granted, that wee may receiue good by them, yet this maxime is sure, & a truth vnrepealeable, which no distinction can elude; we must not doe euill that good may come thereof, _Rom. 3. 8._[g] yea, it were better to end our dayes in any extremitie whatsoeuer, then to vse these for our helpers.

[Footnote e: In curing diseases the diuell respecteth two ends:
the one, that he might seeme to keep the promise he hath made with
those his slaues, and retaine them in their malicious practises
and infidelity: the other, that hee might draw their faith and
trust from God, who are thus healed by witches and wisards his
instruments, and cast them downe headlong into destruction of
their soules: or if they misse of hoped reliefe which often times
so commeth to passe, God withstanding their attempts, then to
wound their consciences, and driue them to despaire.]

[Footnote f: _Nauarrus in Enchiridio siue manuali confessariorum
cap 11._]

[Footnote g: _Chrysost. cont. Iud[e,]os hom 6._]

Thirdly, they[h] cure not diseases but in shew, except such as themselues haue inflicted, otherwise those doe returne, as is reported of _Adrianus_ the[i] Emperour, who troubled with a dropsie, by magicall charmes did oftentimes empty the water thereof, but in a short space increased againe; and perceiuing the same to grow worse & worse, sought to dispatch and rid himselfe of life, by poyson, or the sword, or some other desperate attempts. Or a worse malady (the first being abated) followeth: as I haue knowne one, who vsing the help of a wisard for the cure of a sore in his breast, prescribed in this sort: crossed the place affected with his thumb, and mumbled to himself some words in secret, after gaue the patient a powder like the ashes of wood, which was to be boiled in running water, and with it to wash the vlcer, after certaine clouts were to be applyed, with speciall care to lay that side of the clout vnto the sore, which was by him crossed, and marked; and all these clothes must at once be bound vpon it, and euery day the lowest remoued or taken away: thus in short time that anguish and griefe ceased; but not long after the party fell into a more grieuous infirmity, and still continueth therein. Or if the euill be taken from the[k] person presently afflicted, then is it layd vpon his friends children or cattell, and sometime it falleth to the lot of the witch herselfe, so that alwayes the diuell is a diuell, doing euill, and working mischiefe.

[Footnote h: _Tatianus oratione tertia contra Græcos._]

[Footnote i: _Xiphilinus ex Dion. in Adriano_ +manganeiais men te
se kai goêtiais ekeonto pote tou hugrou, palin de autou
epimplato.+]

[Footnote k: Bodine proueth this by many examples in his
_Dæmonomania_, _lib. 3. cap. 2_.]

Fourth, a [l]wisard, witch, or sorcerer can not releeue any but by his or her inuocation, and help of the diuell, but this fact is absoluteIy, and without exception, wicked, and can by no limitation or circumstance bee made tolerable: Therefore they who require this at their hands, which they cannot performe without committing of sinne, be liable to the same vengeance and wrath of God to which they are; for not only the principall offenders, but the [m]accessaries, and consenters to their euill, are worthy of death, _Rom. 1. 32_.

[Footnote l: _Binfeldius de confessionibus maleficorum. Cardinalis
Caietanus in summula titulo de maleficio. Toletus in summa casuum
conscientiæ, sine instructione sacerdotum li. 4. c. 16._]

[Footnote m: _Gratianus in Decretis parte 2, causa 26. qu[e,]st.
2. sect. Qui sine saluatore, &c._]

Now before I conclude this poynt, because by these kinde of creatures, many toyes bee vsed, to shaddow and maske the diuells suggestion and workes, it shall not be amisse to mention some of them, and among the rest be [n]characters written or grauen in plates of mettall: and for these it is most certayne that Quantities haue no actiue qualitie; and therefore, if any expected successe according to desire doe follow in the vse thereof, it proceedeth from the illusion of Sathan, and is his worke, that hereby he might winne credite to his crafty fleights and conueyances, and procure to himselfe authority, establishing the kingdome of darknesse, withdraw men from resting vpon God, and reposing their trust in his almighty power, and boundlesse mercy, and sollicite them to expect helpe from him. There are besides these, other idle trifles (for they deserue no better name which are appoynted to be hung about the neck) for Amulets, as [o]powerfull and effectuall remedies against certayne diseases, and pictures made of gold, brasse, lead, wax, &c. which neyther haue nor can haue any other vertue, then that which they doe receiue from the matter wherof they be framed, for the figure worketh not as a cause of alteration; but if it bring to passe any other effect that is from the power of the diuell an old enemy, and craftie deluder of mankinde, and therefore, presupposeth a contract made with him: wherefore [p]_Antoninus Caracalla_ condemned those who vsed the same, for the helpe of Tertian and Quartan agues, and _Constantius_[q] decreeth such to be woorthy capitall punishment, and put to death. And that naturall couer wherewith some children are borne, and is called by our women, the sillie how, Midwiues were wont to sell to credulous Aduocates and Lawyers, as an especiall meanes to furnish them with eloquence[r] and perswasiue speech, and to stoppe the mouthes of all, who should make any opposition against them: for which cause one [s]_Protus_ was accused by the Clergie of Constantinople to haue offended in this matter. And _Chrysostome_ often accuseth Midwiues for reseruing the same to Magicall vses. And _Clemens[t] Alexandrinus_ giueth vs to vnderstand of one _Erecestus_, who had two inchaunted rings, so framed, that by the sound thereof he had direction for the fit time and oportunity in mannaging all the businesses hee intended, and yet notwithstanding was priuily murthered, though hee had warning giuen by that sound which was his vsuall instructer. Thus, none can escape the reuenging hand of God, which pursueth those who haue infeoffed themselues to such vanities, and are besotted with these vnlawfull curiosities. But among all other, charmes and inchaunting spells, haue gotten the start of the rest, which some think absolutely lawfull, and may vpon warrantise bee vsed, and pleade prescription for their iustification; for wee reade in _Homer_[u] that _Vlysses_ being wounded by words, stayed the flux of blood; and [x]_Cardanus_ tells vs, that himselfe cutting his lip, could by no meanes restraine the flowing blood, vntill he charmed it, and then presently stanched: but dare not affirm whether his owne confidence, or the words did make this restraint. I might adde to these, that infallible meanes (as is supposed) by finding out a thiefe with a Siue and a payre of Sheares, with that coniunction [y]_Dies, mies, Iescet, &c._ and the rest of such sencelesse and monstrous tearmes, a Riddle that _Oedipus_ himselfe could not vnfolde. But because this conceit of charming hath ouer-spread it selfe in this Sunneset of the world, and challengeth a lawfull approbation from the authority and practise of ancient [z]Physitians, yea and found some [aa]Diuines to be their Patrons respectiuely, and with clauses of mitigation, I thinke it very necessarie to shew the vnlawfulness thereof. Wherefore,

[Footnote n: Of these characters and Images, _Iohn Gerson de
erroribus circa art[~e] magicam dicto 3. litera O. Martinus de
Arles de superstitionibus. Binfeldius in cõmentar. ad titulum
Codicis de maleficis & mathematicis;_ and examples _Hector Boetius
l. 2. historia Scotic[e,], de rege Duffo_, and _Thuanus_ lately in
the reign of _Charles_ the ninth king of France in the 57. Books
of the historie of his times.]

[Footnote o: _Binfeldius in titulum codicis de maleficis &
mathematicis. Martinus de Arles in tractatu de superstitionibus._]

[Footnote p: _Spartianus in vita Antonini Caracallæ._]

[Footnote q: _Ammianus Marcellinus lib. 19. non procul a fine, &
lib. 29._]

[Footnote r: _Lampridius in Antonino Diadumeo._]

[Footnote s: _Balsamon in commentarijs ad conc.
Constantinopolitanum in Trullo cap. 61._]

[Footnote t: _Stromateon libr. 1. gestauit_ +duo daktôlious
gegoêteumenous ouk apothanô de homôs dolophonêtheis kai toi
prosêmênantos tou psophou.+]

[Footnote u: _Odissea 19. vulnus Vlyssis_ +Autolukou philoi paides
dêsan epistamenôs epaoidê de haima kelainon echethon.+ _Cato de re
rustica. Plin. li. 28. ca. 2. Bodinus Dæmonomanias l. 2. c. 2._]

[Footnote x: _De subtilitate libr. 18._]

[Footnote y: _Georgius Pictorius in epitome de Magia. cap. 21._]

[Footnote z: _Vide Ritherhusium in notis ad Malchum de vita
Pythagoræ. Alexander Trallian. libr. 10. de colico affectu, in
fine. Serenus Sammonicus de pr[e,]ceptis medicinæ cap. de
Hemitritæo depellenda. Ioh. Langius epistolarum medicinalium lib.
1 epist. 33. & 34._]

[Footnote aa: _Aquinas in summa secundæ quest. 96. articulo 4._]

First, they had their originall and beginning from the diuell, who abode not in the truth, _Iohn 8. 44._ was cast downe with the apostata angels to hell, and deliuered into chaines of darkenesse, _2. Pet. 2. 4._ who enuying mans felicity receiued into grace after the [bb]fall, himselfe eternally reiected, omitted no occasion to weaken and ouerthrow the same, that the benefite thereof might come but to a few, and the greatest number perish with him for euer. Whereupon he endeuoured to inwrappe the weaker sort of that fraile corporation in superstitions, beguile them with doubtfull and false oracles, and bring to a forme of worshippe contrary to that which God had commaunded, [cc]whereby the world beganne to abound with Idolatry, disobedience, contempt, murthers, vncleanenesse, lusts, thefts, lying, and such like outrages: and that hee might with his infections impoyson them more dangerously, and soueraigne in their hearts, he vndertooke to worke wonders, imitating such miracles as God had done, and deuised cunningly many subtile sleights and legerdemaines, and for this end most blasphemously abused the glorious and holy name of God, and the word vttered by his mouth, and represented a false shew of those effects, which hee had wrought in nature: and heerein leuelled at two intentions, one to reproch God, and counterchecke his works; the other to ouer-mask and couer his owne secret traps and frauds, perswading men, that by the power of wordes these things were brought to pass, which must needes therefore be of great efficacie: seeing that the world & all things therein were so made of nothing; for he spake, and they were created, and thus practised to disgrace, and extenuate, that admirable and great worke of Creation, and cause men to make lighter account of the Creator, seeing that they also (instructed by him) were enabled thorow the pronunciation of certayne words contriued into a speciall forme, eyther to infuse new strength into things, or depriue them of that which formerly they had, or alter the course of Nature, in raysing tempests, stirring vp thunder and lightning; in [dd]taming serpents, and depriuing them of their naturall fiercenesse and venime, and cause wilde beasts to become meeke and tractable, yea in seeming to make sensible bodies; as cloudes, wind, raine & the like. And thus the diuell is that father who begot Charmes, and brought them foorth, not powerfull in themselues, but by that inter-league which hee hath with those who are invassaled vnto him.

[Footnote bb: _De differentia inter Diabolos & homines peccatores
Augustinus in Enchiridio cap. 28. & in suis ad illum cõmentarijs
Lambertus Dan[e,]us._]

[Footnote cc: _Peucerus de generibus Diuinationum & titulo de
incantationibus._]

[Footnote dd: _Frigidus in pratis cantando rumpitur anguis Virg.
ecloga 8._]

Secondly, God doth as straitly prohibit them, and seuerely punish the practisers thereof, as others offending in any exercise of vnlawfull arts, _Deut. 18. 10.11_. There shall not be found among you (instructing the Israelites his people) a charmer, &c. for these are abhomination vnto the Lord, &c. And this is recorded in the Catalogue of those sinnes of _Manasses_, by which hee sought to prouoke God vnto anger, _2. Kin. 21. 8._ _2. Chronicles 33. 6_.

Thirdly, words haue no vertue,[ee] but either to signifie and expresse the conceits of the minde, or to affect the eares of the Auditors, so that they can worke nothing but in these two respects: first of the matter which is vttered by them, which vnderstood of the hearers, affect the mind diuersly, and that especially when there is ioyned with it a comelinesse of action and pronunciation, as wee we see oftentimes in the speeches of the Ministers of the Word, and in the pleadings of Orators. As when _Paul_ reasoned before _F[oe]lix_ and _Drusilla_ his wife, of Temperance, Righteousnesse, and Iudgement to come, hee trembled, _Acts 24. 25._ [ff]being guilty to himselfe of fraudulent and cruell dealing, of lasciuiousnesse and a filthy life, and therefore might iustly feare vengeance for the same.

[Footnote ee: +rhêmata Blastêmata noêmatôn, & phônê+ _Etymologicis
dicitur quasi_ +to phôs tou nou+. _De hac materia eruditissimè
disputat Franciscus Valesius de sacra Philosophia, cap. 3._]

[Footnote ff: _Pr[e,]fectus Iud[e,]æ impositus cuncta malefacta
sibi impune ratus est, &c. Tacitus Annalium lib. 12. & historiæ
lib. 5. per omnem sæuitiam ac libidinem ius regium seruili ingenio
exercuit._]

A like example to this is that in King _Agrippa_, though working vpon a better subject, _Act. 26. 28_. And if I may conioyne Diuine eloquence with Humane, it is memorable, that while [gg]_Tully_ pleaded before _Cæsar_ for _Ligarius_, accused by _Tubero_, to haue beene confederate with _Pompey_, purposing to put him to death, as an enemy, when the Orator altered, and in Rhetoricall manner inforced his speech, the other changed accordingly his countenance, and bewrayed the piercing words to be so affecting, that the supplications, when he came once to vrge and mention the battell of _Pharsalia_, (trembling and dismayed) did fall from his hands, hauing the passions of his minde extraordinarily moued, and absolued the offender. Or else when by their pleasantnesse, with delight they slide into the hearts of men, and rauish their affections: and thus it was with [hh]_Augustine,_ as he acknowledgeth of himselfe, that being at _Milaine_ where he was baptized by _S. Ambrose_, when he heard the harmony which was in singing of the Psalmes, the words pierced his eares, the truth melted his heart, his passions were moued, and showers of teares with delight fell from his eyes.[ii] But these effects are wrought onely in such who vnderstand that which is spoken, but neither of both these properties are to bee found in the Charmes of Wisards: besides, that they are conceiued and expressed in monstrous and vnknowne tearmes, not intelligible, and without signification: and therefore the effects they produce being[kk] supernaturall must proceed from that secret compact, the least made with the Diuell.

[Footnote gg: +arxamenos legein ho kikerôn huperphuôs ekoinei+
_Plutarchus in Cicerone_.]

[Footnote hh: _Aug. confessionum lib. 9. cap. 6 Quantum fleui in
hymnis & cãtibus eius suauè sonãtibus Ecclesiæ tuæ vocibus
commotus acriter? Voces ill[e,] influebant auribus meis, &
liquebatur veritas tua in cor meum, & ex ea æstuabat affectus
pietatis, & currebant lachrimæ & bene mihi erat cum ijs._]

[Footnote ii: _Vide Aquinatem egregie de hac materia disputant[~e]
Summa contra Gentes, lib. 43. cap. 105. & tuis Commentatorem
Franciscum de Syluestris._]

[Footnote kk: _Caietanus in summula in titulo: Incantatio. Toletus
in summa causuum conscientiæ; sine instructione sacerdotum lib. 4.
cap. 17._]

Fourthly, these charmes are meere mockeries, and grosse abuses, both of God, and Men his creatures, I will giue you a taste of one or two, whereby you may iudge of the rest, for they came all out of one shoppe, and are fashioned in one forge, and haue the same workman or Artificer. [ll]An old woman crauing helpe for bleare eyes, had deliuered a Billet of Paper to weare about her necke, in which was written, _The Diuell pull out thine eyes_, and recouered. Anothere tied a scroule to a sicke man, full of strange Characters, with which were intermingled a few names of Diuels, as _Lucifer_, _Sathan_, _Belzebub_, _Oriens_, _Behal_, _Mammon_, _Beuflar_, _Narthin_, _Oleasar, &c._ and other of this sort; but what manner of blessing this was, and how likely to be medicinable, a Christian truely instructed in Gods word knoweth; and the Lord who is the father of mercies, and God of all comfort, preserue vs from such blasphemies, which are the Diuels Sacrifices.

[Footnote ll: _Godelmannus in tractatu de magis, Veneficis &c.
lib. 1. cap. 8. nº 25 & 27. vide Simonem Maiolum colloquiorum siue
dierum caniculorum parte 2, colloquio 3._]

Fifthly, the discreeter sort among the Heathen, by that small glimpse of naturall reason which they had, misliked of these things: [mm]And therefore _Cato_ among the rest of admonitions to the Bailiffe of his husbandry, giueth this charge, to aske no aduice of any Southsaier, Diuiner, Wisard, or Natiuity Calculator. [nn]And _Columella_ vtterly forbiddeth all acquaintance with Witches, wherby ignorant people are inforced to expence detestable Arts, and mischieuous deeds. [oo]_Hippocrates_ doth almost like a Christian discourse of this poynt, and condemne the whole practise of this Art, as iniurious vnto God, who onely purgeth sinnes, and is our preseruer; and for these fellowes who make profession of such wonder-working, brandeth them for Impostors and deceiuers. I conclude with that remarkeable saying of an ancient Diuine;[pp] These vanities doe separate and with-draw vs from God, though they may seeme to haue something in them to allure and delight vs; yet let no Christian entertaine them, whose hope ought to be setled in God alone. And if thou be in distresse, or afflicted with sicknesse of body, and feele no present release or comfort, what then? here is the tryall of thy patience, haue not recourse to superstitious and vnlawfull helpers, although they promise thee present remedy; and when they fore-tell thee of things which doe truely according to the prediction to fall out, beleeue them not, follow the example of Christ, who rebuked the Diuell, though he called him (as he was indeed) the Son of God. For vnder the vaile of truth he shadoweth falshood; euen as if one should sweeten with honey or sugar the brimme of the Cup wherein he bringeth poyson: But some will say, they call vpon the name of the Lord of Sabbaoth. Well, but this title they giue not to God, but to the Diuell: therefore betake thou thy selfe to God alone, craue health at his hand, and follow the Apostles direction; _If any bee sicke among you, let him call for the Elders of the Church, and let him pray_, Iames 5. 14.

[Footnote mm: _Cato de rè rustica, cap. 5._]

[Footnote nn: _Columella lib. 1. cap. 8._]

[Footnote oo: _Libro de morbo sacro (siue illius sit, siue
alterius, nam de authore apud eruditos dubitatio est) statim ab
initio. & quædã huc pertinentiæ habet Theophrastus de plantis lib.
9. cap. 21._]

[Footnote pp: _Procopius Gazeus in Leuiticum._]

_The ninth Proposition, and second Corrolary._

There hath alwayes beene some wanton, or peruerse wits, who only to make triall of their skill, would take in hand to defend absurd positions, and commend both such things and persons, which were infamous, and contemptible as [a]_Phauorinus_ writ the praise of the Quartane Ague, one of the gout, blindnesse, and deafness, [b]_Lucian_ of a flye, [c]_Erasmus_ of folly, [d]_Synesius_ of baldnesse, [e]_Glaucus_ in _Plato_ of iniustice. And among the exercises of the [f]ancient Orators, wee finde those who strained all their vnderstanding to blaze the honour of that witlesse and deformed Coward _Thersites_. And this they haue performed with great Art and eloquence, onely to shew their faculty, but neuer in good earnest took such a matter in hand. And therefore more deeply is hee to be censured, who hath made himselfe an aduocate to plead the cause of [g]Witches, and defend th[~e] as innocent. And because this is a dangerous example, and doth draw those who are euill affected to offend, hoping for patronage of their impiety, I adde for conclusion this last proposition: Wisards, Witches, and the whole rabble of Sorcerers (no kinde excepted) are iustly liable[h] to extreame punishment. The arguments alleaged for proofe hereof, are many: I will make choyce of a few (with reference to such authors in whose writings more may bee found) and those which are most[i] demonstratiue.

[Footnote a: _Phauorinus apud Agellium. lib. 17. cap. 12._]

[Footnote b: _Luciani encomion musc[e,]._]

[Footnote c: _Erasmus._]

[Footnote d: _Synesius._]

[Footnote e: _Lib. 2 de Republica._]

[Footnote f: _Extat eius laudatio inter exempla exercitationum
Rhetorum ab Henrico Stephano editarum cum Polemonis & Himerij
declamationibus._]

[Footnote g: _Wierus._]

[Footnote h: _Simlerus in 22 Exodi._]

[Footnote i: Of these all the following reasons. _Binfeldius de
confessionibus maleficorum, & in Commentarijs ad titulum legis de
maleficis & mathematicis copiosè. Remigius de D[e,]monologia, lib.
3. cap. vltimo. Peucerus de pr[e,]cipuis Diuinationum generibus.
Erastus de Lamijs. Bodinus Dæmonomanias lib. 4. cap. 5._]

First, God himselfe hath enacted that p[oe]nall statute, _Thou shalt not suffer a witch to liue. Exod. 22 18._ and nameth here a [k]woman practising this damnable Art for two reasons: First, they are more inclinable hereunto then man. Secondly, that though their fault may seeme, as being the weaker, excuseable, and is in this respect extenuated by some, yet is not therefore to bee spared, whether of that sort which they call [l]good, or bad (for so are they distinguished) & there be some who neuer brought[m] harme vpon any in body, goods, or minde. The cause of this so sharpe a doome, is their compacting with the Diuell, openly or secretly, whereby they couenant to vse his helpe, in fulfilling their desires, and by this meanes make themselues guilty of horrible impiety: for in this they renounce the Lord, who hath created them; make no account of his fauour and protection, cut themselues off from the couenant made with him in baptisme, from the communion of Saints, the true fellowship and seruice of God; and on the contrary yeeld themselues by this confederacy, to Sathan, as their God (and therefore nothing more frequent and vsuall in their mouthes, then my God will do this and that for me) him they continually feare and honour. And thus do at the last become professed enemies both to God and Man. You may adde to this former law, that which is _Leuit. 19. 26._ & _cap. 6_. _You shall vse no inchantment: the soule that turneth after such as haue familiar spirits, and are Wisards, to goe a whooring after them, I will set my face against that soule, and will cut him off from among his people, &c._ Againe, _Deut. 18. 10_. _There shall not bee found among you any that vseth Diuination, nor an obseruer of times, or an inchanter, or a Witch, or a Charmer, or a consulter with familiar spirits, a Wisard, or Necromancer._ And that God might shew how[n] much _Manasses_ had prouoked him to wrath, through his transcendent and outragious sinnes in the Catalogue thereof, his conspiring with Diuels is mentioned _1. King 21. 8_. And therefore is depriued of his kingdome, bound in fetters, and carried captiue vnto _Babel_, _2. Chron. 33. 6.11._ and though he repented of these outragious and enormious transgressions, yet God would not bee appeased for them fiftie yeares after he was dead, _Ierem. 15. 4._

[Footnote k: _Hironimus Oleaster in locum, & Iunius & Tremelius in
eundem._]

[Footnote l: _Perkins_ of Witch-craft.]

[Footnote m: _Binfeldius in Commentarium ad titulum codicis de
Mathematicis & Maleficis._]

[Footnote n: _Godelmannus de Magis & veneficis, lib. 3. cap. 11.
nº. 14. 15. 16. & seq._]

Secondly, the ciuill lawes in this case are most strict, decreeing them to bee burned, and their goods confiscate, though they were persons of quality, and honourable, seated in dignity, and place of authority:[o] and there is a seuere constitution made by [p]_Charles_ the fift in late dayes against them, that though they shall not haue done, or be conuinced to haue hurt any, yet because they attempted a thing vnlawfull, and abhominable vnto God, are extraordinarily to be punished. And concerning this particular, S. _Augustin_ discourseth excellently, worthy to be read, _de ciu. dei. l. 8. c. 19._

[Footnote o: _Anonymus de Mosaicarum & Romanarum legum collatione
titulo. 15._]

[Footnote p: _Constitutiones criminales Caroli 5^i. à Georgio Ramo
edita cap. 44. 109. & 177_ Such are exempted from all benefit of
those pardons which Princes vse to giue to other malefactors.
_Fornerius ad legem 236. in Titulo de verborum significatione,
vide illum nam multa erudite scribit, ad propositum nostrum
pertinentia._]

Thirdly, God willeth those should bee put to death, who by Diabolical and vnlawfull Arts, do endeuour to helpe or harme others, whether in act they performe the same, or purpose with intention, conceiuing and thinking they can do it, with ranke Witches must needs be marshalled; and therefore iustly subiect to deserued punishment.

Fourthly, all Idolaters are to dye by diuine appointment, _Deu. 17. 5_. But I thinke no mans forehead is so brasen, that will stand Proctor, and plead guiltlesse for these sort of people, who deuote themselues wholly to the Diuell, though neuer so closely, and with great and cautelous secresie: and no doubt God therefore was reuenged of the Templars, and their detestable wickednesse practised in darknesse and obscurity, who all[q] perished, as it were, in a moment for the same; of which at the full we may be informed in our owne ancient histories.

[Footnote q: _Anno Domini_ 1312. whose order began 1123. _Thomas
Walsingham_ in the life of K. _Edward_ the 2^d, in his English
history, an in his _Hypodigma Neustri[e,]_.]

Fifthly, they doe solicite others to be of their profession (which is one clause of that contract made betweene them and the Diuell) and consecrate their childen vnto him: and against this, there is an especiall caution put in _Deuteronomy 13. 6.9.10._

Sixtly, they deserue death as inhumane and barbarous tyrants, for lingringly _vt sentiant se mori_, that they may feele how they doe decay by degrees, seek the vtter ouerthrow of those whom they doe maligne: and as a further appendix to this, oftentimes by the helpe of their grand teacher, sowe discord betweene husband and wife, sollicite maydens, yea enforce both them, and married women to vncleane, and vnlawfull lusts, and heerein implore the helpe of the diuell, to accomplish their malicious designes, which trangression is capitall.

Seuenthly, the exercise of this act or vanity is punishable by death, although it be practised but onely in sport and ieast, which appeare thus, because God hath seriously forbidden (and vnder no lesse forfeiture of life it self) to aske counsell of a Soothsayer or Coniurer; if this then be a crime of such nature, in those, who it may bee heerein thought not to doe euill, ther is no reason to induce any to thinke that hee will spare the wilfull, and purposed authors thereof, and Magitians, who worke onely iuggling trickes, and illusions, and fore-tell some future things, as yet vnknowne vntill they doe so fall out, are not freed from the sentence condemnatorie, much more then those who willingly, and vpon premeditated malice, murther or impaire the life and good estate of other, deserue to stand paralell with them. And there can no reson be yielded of this so sharp a censure, but onely because they haue learned, and accordingly exercise vnlawfull arts, for whosoeuer endeuoureth to bring that thing to passe, by pretending naturall meanes, which exceedeth the power of Nature, and is now thereunto enabled eyther by God, or the ministery of good Angells at his appoyntment, hee must of necessity haue this faculty communicated by some combination and inter league with the diuell.

Eightly, the Iudge or ciuil Magistrate is bound by vertue of that office, and superioritie he sustaineth in the common-wealth, to purge and free that place, in, and ouer which he hath command, of all malefactors, which if he doe neglect, then is a double offender, against the Law both of Iustice and Charity; for hee is obliged by duety to foresee (so much as in him lyeth) that the publike state should be secured, which it concerneth to haue offenders punished, otherwise hee maketh himselfe partner with them in their outrages and offences, and standeth answerable for those damages sustained by the whole bodie of the people in generall, or vndergone by any particular of the same, for sparing of the wicked[r] is hurting the good, and hee that doth not represse and forbid euill (when it is in his power) doth countenance and maintaine it.

[Footnote r: _Pythagoras apud Stobæum._]

Much more might be added, and many examples produced, to manifest, how in all Nations these odious company of witches, and the like haue euer beene accounted detestable; and for their impious deedes requited with neuer dying shame, aud vtter confusion, and iustly by law executed; for among the Romans, Mathematitians,[s] and Magitians by the Decree of the Senate were expelled out of all Italy: and amongst these _Pituanus_ was throwne downe from the rock _Tarpeius_, and crushed apeeces. _Martius_ by the Consuls put to death with the sound of a Trumpet without the gate _Exquilina_: _Publicia_ and _Licinia_ women,[t] and seauenty more witches hanged. The [u]speedy judgement of the Athenians, witnesse of their hatred against these kinde of malefactors, is much commended, who without any other solemnity of proceeding at the onely accusation of a Maide, without delay put one _Lemnia_ a witch to death: and it is memorable which _Ammianus[x] Marcellinus_ hath left in record, that one _Hilarius_, because hee committed his sonne yong, and not of mature yeares, to be taught and instructed vnto a Coniurer, was adjudged to die, and escaping from the hands of the executioner, who had negligently bound him, drawne by force out of the next church of the Christians to which hee fled as vnto a Sanctuary, and executed.

[Footnote s: _Tacitus annalium li. 2. & consule Lipsium in suis ad
eum cõmentarijs._]

[Footnote t: _Valerius Maximus li. 6. ca 3. Remigius Dæmonolog.
l. 3. c. *_]

[Footnote u: _Demosthenes orat. 1. contra Aristogitonem._]

[Footnote x: _Libr. 16._ not farre from the beginning.]

The end of [y]_Varasolo_, a famous Inchantresse in Hungarie is dreadfull, who for her sundry witcheries was cast into prison, and there constrayned through extremity of hunger, to reare off and eate the flesh of her owne legges and armes, and at the last, impatient of further delay, there murthered herselfe, and shortned the span of her life.

[Footnote y: _Bonfinius rerum Hungaricarum decadis 2. libr. 2._]

But here I stay my hand, take it from the table, and the rather, because much hath already beene spoken to this purpose. Wherefore, for conclusion, I shut vp this whole Treatise with a remarkeable speech of a noble [z]King; Let the streight rigor of law bee inflicted vpon all, both practisers and partakers with wisards, by putting any confidence in them; for it is vngodly for man to be remisse and fauourable vnto those whom diuine piety, and our duety to God will not suffer vnpunished. For what folly were it to forsake the Creator and Giuer of life, and to follow the author of death? this dishonest fact, vnbeseeming, and vtterly repugnant to the credite and reputation of a Iudge, be farre from him. Let none countenance that which the Lawes doe condemne, for all are by the Regall Edicts to bee punished with death, who intermeddle with such forbidden and vnlawfull Artes.

[Footnote z: _Allaricus apud Cassiodorum li. 9 epist. 18. in qua
edictum illius:_ and _Cornelius Agrippa_, sometime more then well
acquainted with this Art, doth retract his owne books written of
secret philosophy, & in plaine tearms and expresly giues his
iudgement, that all these lewd women (for this title may include
the whole rabble of this blacke Guard) with _Iannes_ and
_Iambres_, and _Simon Magus_, are to be tormented with endlesse
paines in eternall fire. _Cornelius Agrippa De vanitate
Scientiarum ca. 48._]

_FINIS._

* * * * *
* * * *
* * * * *

[Typographic Errors and Anomalies:

"Witchcraft" / "Witch-craft"
The word occurs nine times with a hyphen, four times without, and
three times at line breaks. The three line-break occurrences have
been rendered here with hyphen. Capitalization is similarly varied.

Dæmonomania, lib. 2 cap. * Irenæus contra hereses. lib. * cap. 9. Aug de Ciuit. Dei, lib. * cap. 35 Remigius Dæmonolog. // l. 3. c. * These text citations are either missing or illegible.

_Introduction_
--and voluntarily acknowledged after conference had with me
_text reads_ wit hme

_First Proposition_
Footnote a:
dangerous
_text reads_ dangerons
Footnote n:
...ta phrarmaka
_so in text_
Footnote hh:
Cicero ... de orato primo
_text reads_ de de

_Third Proposition_
Footnote a:
Iaquerius flagelli Hereticorum fascinariorum
_text reads_ fafcinariorum
Footnote e:
Ioh. Nider in præceptorio, præcepto 1. cap. 11.
_text reads_ ...præcepto 1. ca. p11.
Footnote f:
Weirus de præstigijs dæmonum
_so in original: elsewhere spelled_ Wierus
--that it not onely sufficed the thirst of his distressed Souldiers
_text reads_ dstiressed
--and altogether / incredible, as of _Ericus_
_text reads_ incredible (as of _with no close parenthesis_
--would seeme to be meere fictions
_text reads_ fictious
--But through the cooperation of the Diuell
_text reads_ thorugh
Footnote aa:
Iaquerius in flagello hereticorum fascinariorum
_text reads_ fafcinariorum

_Fourth Proposition_
--both _de esse_, and _de posse_, that there may be
_text reads_ that that
Footnote g:
Godelmannus de magia ... lib. 1. cap. 2. xº.8.9.10 &c.
_number illegible_

_Fifth Proposition_
Footnote e:
Multa exempl[e,] habet Bodinus
_so in original_

_Sixt(h) Proposition_
--the continuance, and the effect
_text reads_ coutinuance
Footnote g:
Ceolcenus
_so in original: misreading of handwritten "Cedrenus"?_

_Seventh Proposition_
--who commaunded that _Epicharis_
_text reads_ commannded
_spellings "command" and "commaund" are equally common in text_
Footnote a:
In Perkei ababboth.
_so in original_
--such things as be not fitting and conuenient
_text reads_ couenient
--vnto the Philistines
_catchword on previous page has "-stims"_
--Hitherto in some Propositions I haue set downe
_text reads_ Popositions

_Narrative of Mary Smith_
--being sent for to conferre with some learned and reuerend Diuines
_text reads_ Diuiues
--warrant a* foule sinne among Christians
_illegible letter: possibly "as foule sinne"

_Eight(h) Proposition_
--he had direction for the fit time and oportunity
_text reads_ opoortunity
_word occurs only once elsewhere; it is spelled "oportunity"_
Footnote aa:
Aquinas in summa secundæ quest. 96. articulo 4.
_text reads_ secundæ secundæ
--but either to signifie and expresse the conceits of the minde
_text reads_ bnt either
--As when _Paul_ reasoned before _F[oe]lix_ and _Drusilla_ his wife
_so in original: normal form of the name and word is "felix"_
Footnote hh:
Aug. confessionum
_text reads_ confessinum

_Ninth Proposition_
--then my God will do this and that for me
_text reads_ this aud that
[o], [p]
_footnote locations are conjectural: references missing from
text_]

[Problems in Text Citation and Greek Transcription:

_The html version of this text addresses these problems in greater detail, and includes screen images of the more illegible passages._

_Preface_
Footnote d:
inuentas esse has artes +pros ap..ên eleeinôn anthrôpôn tôn rhadiôs
hupokleptomenôn eis tauta hupo tou diabolou.+ affirmat Cedrenus in
historiæ compendio.
_Reading unclear: +eleeinôn+ may be +helesin ôn+. The original
text was unavailable to me._

_First Proposition_
Footnote f:
eam aut[~e] +pentekên+ vocat Balsamon
_Correct form is +penthektên+_
Footnote t:
+kathaper empsuchou sômatos tôn spheôn exairetheisôn akreionas to
holon: houtôs ex historias ean arês tên alêtheian, to kataloipomenon
autês, anateles gignetai diêgêma+
_A more recent text (the 1893 Teubner) has +tôn opseôn
exairetheisôn achreioutai+ in place of +tôn spheôn exairetheisôn
akreionas+ and +anôpheles+ in place of +anateles+_
Footnote u:
+Kaionos idiotês eutheia+
_Reading unclear: +Kaiones+ may be meant for a contraction of
+kai aiones+. The original text was unavailable to me._

_Third Proposition_
Footnote m:
hippomenes fætæ semina legit equæ.
_A more recent text (the 1898 Teubner) has "hippomanes fetæ
semina legit equæ."_
Footnote u:
Nubilaque iudico...
_Modern texts such as the 1907 Teubner give VII. 202 as
"Nubilaque indico..." The word "iudico" does not fit the metre,
and may be typographic error._
+ouranothen katagontes...+
_The wording was reconstructed with the aid of the Loeb text,
which had no significant incompatible points_

_Fourth Proposition_
Footnote f:
...enormiter instigante si eius ob*quijs & arti magica obligauit...
_Reading unclear: may be abbreviation for 'obsequiis' or
'obloquiis'. The text could not be identified._

_Fifth Proposition_
Footnote i:
Hesiodus +ergôn kai hêmerôn+ lib. 1. D[e,]monas ait esse
+aera essamenous+.
_The text cited, Hesiod's _Works and Days_, is not divided into
books. The words occur in l. 125, bracketed in the Loeb edition._
Footnote s:
Sophocles in Trachinijs vocat +drun poluglôsson+, quia ut eius
Scholiastes interpretatur...
_The words occur in l. 1168. The scholia were unavailable to me._

_Eighth Proposition_
Footnote t:
Stromateon libr. 1. gestauit +duo daktôlious gegoêteumenous ouk
apothanô de homôs dolophonêtheis kai toi prosêmênantos tou psophou.+
_Reading unclear. The text (Clement of Alexandria, _Stromata_
bk. 1) was unavailable to me._
Footnote u:
Odissea 19. vulnus Vlyssis +Autolukou philoi paides dêsan
epistamenôs epaoidê de haima kelainon echethon.+
_The passage occurs at 19.455-458. The words are differently
arranged but are essentially the same._
Footnote gg:
+arxamenos legein ho kikerôn huperphuôs ekoinei+
_Plutarchus in Cicerone_
_A more recent text (the 191 Loeb) has +huperphuôs ekinei+.
The last word is largely illegible; +ekoinei+ is the best
guess._ ]