Chapter XIII: Part 13

At the first God manifested to our father _Adam_, by the prohibition of the apple, that he would have man live under a lawe, in obedience and submission; and not to wander like a beast without order or discipline. And after man had transgressed, and deserved thereby Gods heavie displeasure; yet his mercie prevailed; and taking compassion upon man, he promised the Messias, who should be borne of a woman, and breake the serpents head: declaring by evident testimonies, that his pleasure was that man should be restored to favour and grace, through Christ: and binding the minds of men to this promise, and to be fixed upon their Messias, established figures and ceremonies wherewith to nourish their faith, and confirmed the same with miracles, prohibiting and excluding all mans devises in that behalfe. And upon his promise renewed, he injoined (I say) and erected a new forme of worship, whereby he would have his promises constantlie beheld, faithfullie beleeved, and reverentlie regarded. He ordeined six sorts of divine sacrifices; three propitiatorie, not as meriting remission of sinnes, but as figures of Christs propitiation: the other three were of thanksgiving. These sacrifices were full of ceremonies, they were powdered with consecrated salt, and kindled with fier, which was preserved in the tabernacle of the Lord: which fier (some thinke) was sent downe from heaven. GOD himselfe commanded these rites and ceremonies to our forefathers, _Noah_, _Abraham_, _Isaac_, _Jacob_, &c: promising therein both the amplification of their families, and also their Messias. But in tract of time (I saie) wantonnesse, negligence, and contempt, through the instigation of the divell, abolished this institution of GOD: so as in the end, God himselfe was forgotten among them, and they became pagans & heathens, devising their owne waies, untill everie countrie had devised and erected both new sacrifices, and also new gods particular unto themselves. Whose example the pope followeth, in prophaning of Christs sacraments, disguising them with his devises and superstitious ceremonies; contriving and comprehending therein the follie of all nations: the which bicause little children doo now perceive and scorne, I will passe over; and returne to the Gentiles, whome I cannot excuse of cousenage, superstition, nor yet of vanitie in this behalfe. For if God suffered false prophets among the children of Israell, being Gods peculiar people, and hypocrits in the church of Christ; no marvell if there were such people amongst the heathen, which neither professed nor knew him.

♦Gen. 2. 17.♦

♦Gen. 3. 6.♦

♦Gen. 3. 15.♦

♦Levit. 12. 3. &c.♦

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

The xiii. Chapter.

_Of the objects whereupon the augurors used to prognosticate,
with certeine cautions and notes._

The Gentiles, which treat of this matter, repeat an innumerable multitude of objects, whereupon they prognosticate good or bad lucke. And a great matter is made of neezing, wherein the number of neezings & the time therof is greatlie noted; the tingling in the finger, the elbowe, the toe, the knee, &c: are singular notes also to be observed in this art; though speciallie heerin are marked the flieng of fowles, and meeting of beasts; with this generall caution, that the object or matter whereon men divine, must be sudden and unlooked for: which regard, children and some old fooles have to the gathering primrose, true loves, and foure leaved grasse; Item the person unto whome such an object offereth it selfe unawares; Item the intention of the divinor, whereby the object which is met, is referred to augurie; Item the houre in which the object is without foreknowledge upon the sudden met withall; and so foorth.

_Plinie_ reporteth that griphes flie alwaies to the place of slaughter, two or three daies before the battell is fought; which was seene and tried at the battell of _Troie_: and in respect thereof, the griph was allowed to be the cheefe bird of augurie. But among the innumerable number of the portentous beasts, fowles, serpents, and other creatures, the tode is the most excellent object, whose ouglie deformitie signifieth sweete and amiable fortune: in respect whereof some superstitious witches preserve todes for their familiars. And some one of good credit (whome I could name) having convented the witches themselves, hath starved diverse of their divels, which they kept in boxes in the likenesse of todes.

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

♦_Arist. in auguriis._♦

_Plutarch Chironæus_ saith, that the place and site of the signes that we receive by augurie, are speciallie to be noted: for if we receive them on the left side, good lucke; if on the right side, ill lucke insueth: bicause terrene and mortall things are opposite & contrarie to divine and heavenlie things; for that which the gods deliver with the right hand, falleth to our left side; and so contrariwise.

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

The xiiii. Chapter.

_The division of augurie, persons admittable into the colleges
of augurie, of their superstition._

The latter divinors in these mysteries, have divided their soothsaiengs into twelve superstitions: as _Augustinus Niphus_ termeth them. The first is prosperitie; the second, ill lucke, as when one goeth out of his house, and seeth an unluckie beast lieng on the right side of his waie; the third is destinie; the fourth is fortune; the fift is ill hap, as when an infortunate beast feedeth on the right side of your waie; the sixt is utilitie; the seventh is hurt; the eight is called a cautell, as when a beast followeth one, and staieth at any side, not passing beyond him, which is a signe of good lucke; the ninth is infelicitie, and that is contrarie to the eight, as when the beast passeth before one; the tenth is perfection; the eleventh is imperfection; the twelfe is conclusiin.[*] Thus farre he.

♦_Aug. Niphus de auguriis, lib. 1._♦

♦[*] [_read_, —sion]♦

Among the _Romans_ none could be received into the college of augurors that had a bile, or had beene bitten with a dog, &c: and at the times of their exercise, even at noone daies, they lighted candels. From whence the papists conveie unto their church, those points of infidelitie. Finallie, their observations were so infinite and ridiculous, that there flew not a sparkle out of the fier, but it betokened somewhat.

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

The xv. Chapter.

_Of the common peoples fond and superstitious collections and
observations._

Amongst us there be manie women, and effeminat men (marie papists alwaies, as by their superstition may appeere) that make great divinations upon the shedding of salt, wine, &c: and for the observation of daies, and houres use as great [*]withcraft as in anie thing. For if one chance to take a fall from a horsse, either in a slipperie or stumbling waie, he will note the daie and houre, and count that time unluckch[†] for a journie. Otherwise, he that receiveth a mischance, wil consider whether he met not a cat, or a hare, when he went first out of hfr[‡] doores in the morning; or stumbled not at the threshhold at his going out; or put not on his shirt the wrong side outwards; or his left shoo on his right foote, which _Augustus Cæsar_ reputed for the woorst lucke that might befall. But above all other nations (as _Martinus de Arles_ witnesseth) the _Spaniards_ are most superstitious herein; & of _Spaine_, the people of the province of _Lusitania_ is the most fond. For one will saie; I had a dreame to night, or a crowe croked upon my house, or an owle flew by me and screeched (which augurie _Lucius Silla_ tooke of his death) or a cocke crew contrarie to his houre. Another saith; The moone is at the prime; another, that the sun rose in a cloud and looked pale, or a starre shot and shined in the aire, or a strange cat came into the house, or a hen fell from the top of the house.

♦O vaine follie and foolish vanitie!♦

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

♦[*] [_read_, witch—]♦

♦[†] [_read_, —kie]♦

♦[‡] [_read_, his]♦

♦[§] [read, _—ficia_.]♦

♦Augurificall toies.♦

Many will go to bed againe, if they neeze before their shooes be on their feet; some will hold fast their left thombe in their right hand when they hickot; or else will hold their chinne with their right hand whiles a gospell is soong. It is thought verie ill lucke of some, that a child, or anie other living creature, should passe betweene two friends as they walke togither; for they say it portendeth a division of freendship. Among the papists themselves, if any hunters, as they were a hunting, chanced to meet a frier or a preest; they thought it so ill lucke, as they would couple up their hounds, and go home, being in despaire of any further sport that daie. Marrie if they had used venerie with a begger, they should win all the monie they plaied for that daie at dice. The like follie is to be imputed unto them, that observe (as true or probable) old verses, wherein can be no reasonable cause of such effects; which are brought to passe onlie by Gods power, and at his pleasure. Of this sort be these that follow:

_Vincenti festo si sol radiet memor esto,_

_Remember on S. Vincents daie,
If that the sunne his beames displaie._

♦_Englished by Abraham Fleming._♦

_Clara dies Pauli bona tempora denotat anni,_

_If Paule th’apostles daie be cleare,
It dooth foreshew a luckie yeare._

♦_By Ab. Fleming._♦

_Si sol splendescat Maria purificante,
Major erit glacies post festum quàm fuit ante,_

_If Maries purifieng daie,
Be cleare and bright with sunnie raie,
Then frost and cold shalbe much more,
After the feast than was before._

♦_By Ab. Fleming._♦

_Serò rubens cœlum cras indicat esse serenum,
Si manè rubescit, ventus vel pluvia crescit._

_The skie being red at evening,
Foreshewes a faire and cleare morning;
But if the morning riseth red,
Of wind or raine we shalbe sped._

♦_By Ab. Fleming._♦

Some sticke a needle or a buckle into a certeine tree, neere to the cathedrall church of S. _Christopher_, or of some other saint; hoping thereby to be delivered that yeare from the headach. Item maids forsooth hang some of their haire before the image of S. _Urbane_, bicause they would have the rest of their haire grow long and be yellow. Item, women with child runne to church, and tie their girdles or shoo latchets about a bell, and strike upon the same thrise, thinking that the sound thereof hasteth their good deliverie. But sithence these things beginne to touch the vanities and superstitions of incantations, I will referre you thither, where you shall see of that stuffe abundance; beginning at the word _Habar_.

♦Seeke more hereof in the word Habar.♦

The xvi. Chapter.

_How old writers varie about the matter, the maner and the meanes,
whereby things augurificall are mooved._

_Theophrastus_ and _Themistius_ affirme, that whatsoever happeneth unto man suddenlie and by chance, commeth from the providence of God. So as _Themistius_ gathereth, that men in that respect prophesie, when they speake what commeth in their braine, upon the sudden; though not knowing or understanding what they saie. And that seeing God hath a care for us, it agreeth with reason (as _Theophrastus_ saith) that he shew us by some meane whatsoever shall happen. For with _Pythagoras_ he concludeth, that all foreshewes and auguries are the voices and words of God, by the which he foretelleth man the good or evill that shall beetide.

♦_Averroes. 12. metaphysic._♦

_Trismegistus_ affirmeth, that all augurificall things are mooved by divels; _Porphyrie_ saith by gods, or rather good angels: according to the opinion of _Plotinus_ and _Iamblichus_. Some other affirme they are mooved by the moone wandering through the twelve signes of the Zodiake: bicause the moone hath dominion in all sudden matters. The _Aegyptian_ astronomers hold, that the moone ordereth not those portentous matters, but _Stella errans_, a wandering starre, &c.

The xvii. Chapter.

_How ridiculous an art augurie is, how Cato mocked it,
Aristotles reason against it, fond collections of augurors,
who allowed, and who disallowed it._

Verelie all these observations being neither grounded on Gods word, nor physicall or philosophicall reason, are vanities, superstitions, lies, and meere witchcraft; as whereby the world hath long time beene, and is still abused and cousened. It is written; _Non est vestrum scire tempora & momenta, &c_: It is not for you to knowe the times and seasons, which the father hath put in his owne power. The most godlie men and the wisest philosophers have given no credit hereunto. S. _Augustine_ saith; _Qui his divinationibus credit, sciat se fidem christianam & baptismum prævaricasse, & paganum Deiq; inimicum esse_. One told _Cato_, that a rat had carried awaie and eaten his hose, which the partie said was a woonderfull signe. Naie (said _Cato_) I thinke not so; but if the hose had eaten the rat, that had beene a wonderfull token indeed. When _Nonius_ told _Cicero_ that they should have good successe in battell, bicause seven eagles were taken in _Pompeies_ campe, he answered thus; No doubt it will be even so, if that we chance to fight with pies. In the like case also he answered _Labienus_, who prophesied like successe by such divinations, saieng, that through the hope of such toies, _Pompeie_ lost all his pavillions not long before.

♦The fond art of augurie convinced.♦

♦Acts. 1, 7.♦

What wiseman would thinke, that God would commit his counsell to a dawe, an owle, a swine, or a tode; or that he would hide his secret purposes in the doong and bowels of beasts? _Aristotle_ thus reasoneth; Augurie or divinations are neither the causes nor effects of things to come; _Ergo_, they doo not thereby foretell things trulie, but by chance. As if I dreame that my freend will come to my house, and he commeth indeed: yet neither dreame nor imagination is more the cause of my freends comming, than the chattering of a pie.

♦_Arist. de somno._♦

When _Hanibal_ overthrew _Marcus Marcellus_, the beast sacrificed wanted a peece of his hart; therefore forsooth _Marius_, when he sacrificed at Utica, and the beast lacked his liver, he must needs have the like successe. These are their collections, and as vaine, as if they said that the building of _Tenderden_ steeple was the cause of _Goodwine sands_, or the decaie of _Sandwich_ haven. _S. Augustine_ saith, that these observations are most superstitious. But we read in the fourth psalme, a sentence which might dissuade anie christian from this follie and impietie; O ye sonnes of men, how long will you turne my glorie into shame, loving vanitie, and seeking lies? The like is read in manie other places of scripture.

♦_August. lib. de doct. chri. 2. cap. 2._♦

♦Psal. 4, 2.♦

Of such as allow this follie, I can commend _Plinie_ best, who saith, that the operation of these auguries is as we take them. For if we take them in good part, they are signes of good lucke; if we take them in ill part, ill lucke followeth; if we neglect them, and wey them not, they doo neither good nor harme. _Thomas_ of _Aquine_ reasoneth in this wise; The starres, whose course is certeine, have greater affinitie and communitie with mans actions, than auguries; and yet our dooings are neither directed nor proceed from the starres. Which thing also _Ptolome_ witnesseth, saieng; _Sapiens dominabitur astris_, A wiseman overruleth the starres.

♦_Plin. lib. natural. hist. 28. cap. 2._♦

♦_Tho Aquin. lib. de sortib._♦

The 18. Chapter.

_Fond distinctions of the heathen writers, concerning augurie._

The heathen made a distinction betweene divine, naturall, and casuall auguries. Divine auguries were such, as men were made beleeve were done miraculouslie, as when dogs spake; as at the expulsion of _Tarquinius_ out of his kingdome; or when trees spake, as before the death of _Cæsar_; or when horsses spake, as did a horsse, whose name was _Zanthus_. Manie learned christians confesse, that such things as may indeed have divine cause, may be called divine auguries; or rather forewarnings of God, and tokens either of his blessings or discontentation: as the starre was a token of a safe passage to the magicians that sought Christ; so was the cockcrowing an augurie to _Peter_ for his conversion. And manie such other divinations or auguries (if it be lawfull so to terme them) are in the scriptures to be found.

♦_C. Epidius._ _Homer. Iliad. 19._♦

The 19. Chapter.

_Of naturall and casuall augurie, the one allowed, and the
other disallowed._

Naturall augurie is a physicall or philosophicall observation; bicause humane and naturall reason may be yeelded for such events: as if one heare the cocke crow manie times together, a man may ghesse that raine will followe shortlie; as by the crieng of rooks, and by their extraordinarie using of their wings in their flight, bicause through a naturall instinct, provoked by the impression of the heavenlie bodies, they are mooved to know the times, according to the disposition of the weather, as it is necessarie for their natures. And therefore _Jeremie_ saith; _Milvus in cœlo cognovit tempus suum_. The physician may argue a strength towards in his patient, when he heareth him neeze twise, which is a naturall cause to judge by, and conjecture upon. But sure it is meere casuall, and also verie foolish and incredible, that by two neezings, a man should be sure of good lucke or successe in his businesse; or by meeting of a tode, a man should escape a danger, or atchieve an enterprise, &c.

The xx. Chapter.

_A confutation of casuall augurie which is meere witchcraft,
and upon what uncertaintie those divinations are grounded._

What imagination worketh in man or woman, many leaves would not comprehend; for as the qualities thereof are strange, and almost incredible, so would the discourse thereof be long and tedious, wherof I had occasion to speake elsewhere. But the power of our imagination extendeth not to beasts, nor reacheth to birds, and therefore perteineth not hereunto. Neither can the chance for the right or left side be good or bad lucke in it selfe. Why should any occurrent or augurie be good? Bicause it commeth out of that part of the heavens, where the good or beneficiall stars are placed? By that reason, all things should be good and happie that live on that side; but we see the contrarie experience, and as commonlie as that.

The like absurditie and error is in them that credit those divinations; bicause the starres, over the ninth house have dominion at the time of augurie. If it should betoken good lucke, joy or gladnesse, to heare a noise in the house, when the moone is in _Aries_: and contrariwise, if it be a signe of ill lucke, sorrowe, or greefe for a beast to come into the house, the moone being in the same signe: here might be found a fowle error and contrarietie. And forsomuch as both may happen at once, the rule must needs be false and ridiculous. And if there were any certeine rules or notes to be gathered in these divinations; the abuse therein is such, as the word of God must needs be verefied therein; to wit, I will destroie the tokens of soothsaiers, and make them that conjecture, fooles.

♦The vanitie of casuall augurie.♦

♦Isai. 44, 25.♦

The xxi. Chapter.

_That figure-casters are witches, the uncerteintie of their
art, and of their contradictions, Cornelius Agrippas sentence
against judiciall astrologie._

These casters of figures may bee numbred among the cousening witches, whose practise is above their reach, their purpose to gaine, their knowledge stolne from poets, their art uncerteine & full of vanitie, more plainly derided in the scriptures, than any other follie. And thereupon many other trifling vanities are rooted and grounded; as physiognomie, palmestrie, interpreting of dreames, monsters, auguries, &c: the professors whereof confesse this to be the necessarie key to open the knowledge of all their secrets. For these fellowes erect a figure of the heavens, by the exposition whereof (togither with the conjectures of similitudes and signes) they seeke to find out the meaning of the significators, attributing to them the ends of all things, contrarie to truth, reason, and divinitie: their rules being so inconstant, that few writers agree in the verie principles therof. For the _Rabbins_, the old and new writers, and the verie best philosophers dissent in the cheefe grounds thereof, differing in the proprietie of the houses, whereout they wring the foretelling of things to come, contending even about the number of spheres, being not yet resolved how to erect the beginnings and endes of the houses: for _Ptolomie_ maketh them after one sort, _Campanus_ after another, &c.

♦The vaine and trifling trickes of figure-casters.♦

And as _Alpetragus_ thinketh, that there be in the heavens diverse movings as yet to men unknowne, so doo others affirme (not without probabilitie) that there maie be starres and bodies, to whome these movings maie accord, which cannot be seene, either through their exceeding highnes, or that hitherto are not tried with anie observation of the art. The true motion of _Mars_ is not yet perceived, neither is it possible to find out the true entring of the sunne into the equinoctiall points. It is not denied, that the astronomers themselves have received their light, and their verie art from poets, without whose fables the twelve signes and the northerlie and southerlie figures had never ascended into heaven. And yet (as _C. Agrippa_ saith) astrologers doo live, cousen men, and game by these fables; whiles the poets, which are the inventors of them, doo live in beggerie.

♦_Johan. Montiregius in epistola ad Blanchimē:_♦

♦_& Gulielmus de sancto Clodoald._ _Rabbi Levi._ _C. Agrip. in lib. de vanit. scient._ _Archelaus._ _Cassander._ _Eudoxus, &c._♦

The verie skilfullest mathematicians confesse, that it is unpossible to find out anie certeine thing concerning the knowledge of judgements, as well for the innumerable causes which worke togither with the heavens, being all togither, and one with the other to be considered: as also bicause influencies doo not constraine but incline. For manie ordinarie and extraordinarie occasions doo interrupt them; as education, custome, place, honestie, birth, bloud, sicknesse, health, strength, weakenes, meate, drinke, libertie of mind, learning, &c. And they that have written the rules of judgement, and agree neerest therein, being of equall authoritie and learning, publish so contrarie opinions upon one thing, that it is unpossible for an astrologian to pronounce a certeintie upon so variable opinions; & otherwise, upon so uncerteine reports no man is able to judge herein. So as (according to _Ptolomie_) the foreknowledge of things to come by the starres, dependeth as well upon the affections of the mind, as upon the observation of the planets, proceeding rather from chance than art, as whereby they deceive others, and are deceived themselves also.

The xxii Chapter.

_The subtiltie of astrologers to mainteine the credit of their
art, why they remaine in credit, certeine impieties conteined
in astrologers assertions._

If you marke the cunning ones, you shall see them speake darkelie of things to come, devising by artificiall subtiltie, doubtfull prognostications, easilie to be applied to everie thing, time, prince, and nation: and if anie thing come to passe according to their divinations, they fortifie their old prognostications with new reasons. Nevertheles, in the multitude and varietie of starres, yea even in the verie middest of them, they find out some places in a good aspect, and some in an ill; and take occasion hereupon to saie what they list, promising unto some men honor, long life, wealth, victorie, children, marriage, freends, offices; & finallie everlasting felicitie. But if with anie they be discontent, they saie the starres be not favourable to them, and threaten them with hanging, drowning, beggerie, sickenes, misfortune, &c. And if one of these prognostications fall out right, then they triumph above measure. If the prognosticators be found to forge and lie alwaies (without such fortune as the blind man had in killing the crow) they will excuse the matter, saieng, that _Sapiens dominatur astris_, wheras (according to _Agrippas_ words) neither the wiseman ruleth the starres, nor the starres the wiseman, but God ruleth them both. _Corn. Tacitus_ saith, that they are a people disloiall to princes, deceiving them that beleeve them. And _Varro_ saith, that the vanitie of all superstitions floweth out of the bosome of astrologie. And if our life & fortune depend not on the starres, then it is to be granted, that the astrologers seeke where nothing is to be found. But we are so fond, mistrustfull & credulous, that we feare more the fables of Robin good fellow; astrologers, & witches, & beleeve more the things that are not, than the things that are. And the more unpossible a thing is, the more we stand in feare thereof; and the lesse likelie to be true, the more we beleeve it. And if we were not such, I thinke with _Cornelius Agrippa_, that these divinors, astrologers, conjurors, and cousenors would die for hunger.

♦Astrologers prognostications are like the answers of oracles.♦

And our foolish light beleefe, forgetting things past, neglecting things present, and verie hastie to know things to come, doth so comfort and mainteine these cousenors; that whereas in other men, for making one lie, the faith of him that speaketh is so much mistrusted, that all the residue being true is not regarded. Contrariwise, in these cousenages among our divinors, one truth spoken by hap giveth such credit to all their lies, that ever after we beleeve whatsoever they saie; how incredible, impossible or false soever it be. Sir _Thomas Moore_ saith, they know not who are in their owne chambers, neither who maketh themselves cuckoldes that take upon them all this cunning, knowledge, and great foresight. But to enlarge their credit, or rather to manifest their impudencie, they saie the gift of prophesie, the force of religion, the secrets of conscience, the power of divels, the vertue of miracles, the efficacie of praiers, the state of the life to come, &c: doth onlie depend upon the starres, and is given and knowne by them alone. For they saie, that when the signe of _Gemini_ is ascended, and _Saturne_ and _Mercurie_ be joined in _Aquarie_, in the ninth house of the heavens, there is a prophet borne: and therefore that Christ had so manie vertues, bicause he had in that place _Saturne_ and _Gemini_. Yea these Astrologers doo not sticke to saie, that the starres distribute all sortes of religions: wherein _Jupiter_ is the especiall patrone, who being joined with _Saturne_, maketh the religion of the Jewes; with _Mercurie_, of the Christians; with the Moone, of Anti-christianitie. Yea they affirme that the faith of everie man maie be knowne to them as well as to God. And that Christ himselfe did use the election of houres in his miracles; so as the Jewes could not hurt him whilest he went to _Jerusalem_, and therefore that [*]the said to his disciples that forbad him to go; Are there not twelve houres in the daie?

♦S. Thomas Moores frumpe at judiciall astrologers.♦

♦Astrologicall blasphemies.♦

♦[*] [_read_, he.]♦

♦Joh. 11. 8. & 9.♦

The xxiii. Chapter.

_Who have power to drive awaie divels with their onelie
presence, who shall receive of God whatsoever they aske in
praier, who shall obteine everlasting life by meanes of
constellations, as nativitie-casters affirme._

They saie also, that he which hath _Mars_ happilie placed in the ninth house of the heavens, shall have power to drive awaie divels with his onelie presence from them that be possessed. And he that shall praie to God, when he findeth the Moone and _Jupiter_ joined with the dragons head in the middest of the heavens, shall obteine whatsoever he asketh: and that _Jupiter_ and _Saturne_ doo give blessednes of the life to come. But if anie in his nativitie shall have _Saturne_ happilie placed in _Leone_, his soule shall have everlasting life. And hereunto subscribe _Peter de Appona_, _Roger Bacon_, _Guido Bonatus_, _Arnold de villa nova_, and the Cardinall of _Alia_. Furthermore, the providence of God is denied, and the miracles of Christ are diminished, when these powers of the heavens and their influencies are in such sort advanced. _Moses_, _Esaie_, _Job_ and _Jeremie_, seeme to dislike and reject it: and at _Rome_ in times past it was banished, and by _Justinian_ condemmed under paine of death. Finallie, _Seneca_ derideth these soothsaieng witches in this sort; Amongst the _Cleones_ (saith he) there was a custome, that the χαλαζοφύλακες (which were gazers in the aier, watching when a storme of haile should fall) when they sawe by anie cloud that the shower was imminent and at hand; the use was (I saie) bicause of the hurt which it might doo to their vines, &c: diligentlie to warne the people thereof; who used not to provide clokes or anie such defense against it, but provided sacrifices; the rich, cockes and white lambes; the poore would spoile themselves by cutting their thombes; as though (saith he) that little bloud could ascend up to the cloudes, and doo anie good there for their releefe in this matter.

♦The follie of our genethliaks, or nativiti-casters.♦

♦_Senec. lib. de quæst. natural. 4._♦

And here by the waie, I will impart unto you a _Venetian_ superstition, of great antiquitie, and at this daie (for ought I can read to the contrarie) in use. It is written, that everie yeere ordinarilie upon ascension daie, the Duke of _Venice_, accompanied with the States, goeth with great solemnitie unto the sea, and after certeine ceremonies ended, casteth thereinto a gold ring of great value and estimation for a pacificatorie oblation: wherewithall their predecessors supposed that the wrath of the sea was asswaged. By this action, as a late writer saith, they doo _Desponsare sibi mare_, that is, espouse the sea unto themselves, &c.

♦_Hilarius Pirkmair in arte apodemica._♦

♦_Joannes Garropius in Venet. & Hyperb._♦

Let us therefore, according to the prophets advise, aske raine of the Lord in the houres of the latter time, and he shall send white cloudes, and give us raine &c: for surelie, the idols (as the same prophet saith) have spoken vanitie, the soothsaiers have seene a lie, and the dreamers have told a vaine thing. They comfort in vaine, and therefore they went awaie like sheepe, &c. If anie sheepebiter or witchmonger will follow them, they shall go alone for me.

♦Zach. 10. 1. verse 2.♦

¶ _The twelfe Booke._

The first Chapter.

_The Hebrue word Habar expounded, where also the supposed
secret force of charmes and inchantments is shewed, and the
efficacie of words is diverse waies declared._

This Hebrue word _Habar_, being in Greeke _Epathin_, and in Latine _Incantare_, is in English, To inchant, or (if you had rather have it so) to bewitch. In these inchantments, certeine wordes, verses, or charmes, &c: are secretlie uttered, wherein there is thought to be miraculous efficacie. There is great varietie hereof: but whether it be by charmes, voices, images, characters, stones, plants, metals, herbes, &c: there must herewithall a speciall forme of words be alwaies used, either divine, diabolicall, insensible, or papisticall, whereupon all the vertue of the worke is supposed to depend. This word is speciallie used in the 58. psalme, which place though it be taken up for mine adversaries strongest argument against me; yet me thinkes it maketh so with me, as they can never be able to answer it. For there it plainelie appeareth, that the adder heareth not the voice of the charmer, charme he never so cunninglie: contrarie to the poets fabling,

♦Psal. 58.♦

♦Psal. 58. 4. 5.♦

_Frigidus in pratis cantando rumpitur anguis._

♦_Virgil. in Damone._♦

_The coldish snake in medowes greene,
With charmes is burst in peeces cleene._

♦_By Ab. Fleming._♦

But hereof more shall be said hereafter in due place.

I grant that words sometimes have singular vertue and efficacie, either in persuasion or disuasion, as also diverse other waies; so as thereby some are converted from the waie of perdition, to the estate of salvation: and so contrariwise, according to the saieng of _Solomon_; Death and life are in the instrument of the toong: but even therein God worketh all in all, as well in framing the heart of the one, as in directing the toong of the other: as appeareth in manie places of the holie scriptures.

♦Prover. 18. Chron. 30. Psal. 10. Psal. 51. Psal. 139. Jerem. 32. Isai. 6. Isai. 50. Exod. 7. 8. 9. Prov. 16.♦

The second Chapter.

_What is forbidden in scriptures concerning witchcraft, of the
operation of words, the superstition of the Cabalists and
papists, who createth substances, to imitate God in some
cases is presumption, words of sanctification._

That which is forbidden in the scriptures touching inchantment or witch craft, is not the wonderfull working with words. For where words have had miraculous operation, there hath beene alwaies the speciall providence, power and grace of God uttered to the strengthening of the faith of Gods people, and to the furtherance of the gospell: as when the apostle with a word slue _Ananias_ and _Saphira_. But the prophanation of Gods name, the seducing, abusing, and cousening of the people, and mans presumption is hereby prohibited, as whereby manie take upon them after the recitall of such names, as God in the scripture seemeth to appropriate to himselfe, to foreshew things to come, to worke miracles, to detect fellonies, &c: as the Cabalists in times past tooke upon them, by the ten names of God, and his angels, expressed in the scriptures, to worke woonders: and as the papists at this daie by the like names, by crosses, by gospels hanged about their necks, by masses, by exorcismes, by holie water, and a thousand consecrated or rather execrated things, promise unto themselves and others, both health of bodie and soule.

♦Acts. 5.♦

But as herein we are not to imitate the papists, so in such things, as are the peculiar actions of God, we ought not to take upon us to counterfet, or resemble him, which with his word created all things. For we, neither all the conjurors, Cabalists, papists, soothsaiers, inchanters, witches, nor charmers in the world, neither anie other humane or yet diabolicall cunning can adde anie such strength to Gods workmanship, as to make anie thing anew, or else to exchange one thing into another. New qualities may be added by humane art, but no new substance can be made or created by man. And seeing that art faileth herein, doubtles neither the illusions of divels, nor the cunning of witches, can bring anie such thing truelie to passe. For by the sound of the words nothing commeth, nothing goeth, otherwise than God in nature hath ordeined to be doone by ordinarie speech, or else by his speciall ordinance. Indeed words of sanctification are necessarie and commendable, according to S. _Paules_ rule; Let your meat be sanctified with the word of God, and by praier. But sanctification dooth not here signifie either change of substance of the meate, or the adding of anie new strength thereunto; but it is sanctified, in that it is received with thanksgiving and praier; that our bodies may be refreshed, and our soule thereby made the apter to glorifie God.

♦Jonas. 1.♦

♦Words of sanctification, and wherein they consist.♦

The third Chapter.

_What effect and offense witches charmes bring, how unapt
witches are, and how unlikelie to worke those things which
they are thought to doo, what would followe if those things
were true which are laid to their charge._

The words and other the illusions of witches, charmers, and conjurors, though they be not such in operation and effect, as they are commonlie taken to be: yet they are offensive to the majestie and name of God, obscuring the truth of divinitie, & also of philosophie. For if God onlie give life & being to all creatures, who can put any such vertue or livelie feeling into a body of gold, silver, bread, or wax, as is imagined? If either preests, divels, or witches could so doo, the divine power shuld be checked & outfaced by magicall cunning, & Gods creatures made servile to a witches pleasure. What is not to be brought to passe by these incantations, if that be true which is attributed to witches? & yet they are women that never went to schoole in their lives, nor had any teachers: and therefore without art or learning; poore, and therefore not able to make any provision of metal or stones, &c: whereby to bring to passe strange matters, by naturall magicke; old and stiffe, and therefore not nimble handed to deceive your eie with legierdemaine; heavie, and commonlie lame, and therefore unapt to flie in the aire, or to danse with the fairies; sad, melancholike, sullen, and miserable, and therefore it should be unto them (_Invita Minerva_) to banket or danse with _Minerva_; or yet with _Herodias_, as the common opinion of all writers heerein is. On the other side, we see they are so malicious and spitefull, that if they by themselves, or by their divels, could trouble the elements, we should never have faire weather. If they could kill men, children, or cattell, they would spare none; but would destroy and kill whole countries and housholds. If they could transfer corne (as is affirmed) from their neighbors field into their owne, none of them would be poore, none other should be rich. If they could transforme themselves and others (as it is most constantlie affirmed) oh what a number of apes and owles should there be of us! If _Incubus_ could beget _Merlins_ among us, we should have a jollie manie of cold prophets.

♦An ample description of women commonlie called witches.♦

The fourth Chapter.

_Why God forbad the practise of witchcraft, the absurditie of
the lawe of the twelve tables, whereupon their estimation in
miraculous actions is grounded, of their woonderous works._

Though it be apparent, that the Holie-ghost forbiddeth this art, bicause of the abuse of the name of God, and the cousenage comprehended therein: yet I confesse, the customes and lawes almost of all nations doo declare, that all these miraculous works, before by me cited, and many other things more woonderfull, were attributed to the power of witches. The which lawes, with the executions and judicials thereupon, and the witches confessions, have beguiled almost the whole world. What absurdities concerning witchcraft, are written in the law of the twelve tables, which was the highest and most ancient law of the _Romans_? Whereupon the strongest argument of witches omnipotent power is framed; as that the wisedome of such lawgivers could not be abused. Whereof (me thinks) might be made a more strong argument on our side; to wit, If the cheefe and principall lawes of the world be in this case ridiculous, vaine, false, incredible, yea and contrarie to Gods lawe; the residue of the lawes and arguments to that effect, are to be suspected. If that argument should hold, it might proove all the popish lawes against protestants, & the heathenish princes lawes against christians, to be good and in force: for it is like they would not have made them, except they had beene good. Were it not (thinke you) a strange proclamation, that no man (upon paine of death) should pull the moone out of heaven? And yet verie many of the most learned witchmongers make their arguments upon weaker grounds; as namelie in this forme and maner; We find in poets, that witches wrought such and such miracles; _Ergo_ they can accomplish and doo this or that wonder. The words of the lawe are these; _Qui fruges incantasset pœnas dato, Néve alienam segetem pellexeris excantando, neq́; incantando, Ne agrum defruganto_: the sense wherof in English is this; Let him be executed that bewitcheth corne, Transferre not other mens corne into thy ground by inchantment, Take heede thou inchant not at all neither make thy neighbors field barren: he that dooth these things shall die, &c.

♦A common and universall error.♦

♦_J. Bodinus._ _Danæus._ _Hyperius._ _Heming._ _Bar. Spineus_[*] _Mal. Malef._♦

♦[*] _Spinæus._♦

The fift Chapter.

_An instance of one arreigned upon the lawe of the twelve
tables, whereby the said lawe is proved ridiculous, of two
witches that could doo woonders._

Although among us, we thinke them bewitched that wax suddenlie poore, and not them that growe hastilie rich; yet at _Rome_ you shall understand, that (as _Plinie_ reporteth) upon these articles one _C. Furius Cressus_ was convented before _Spurius Albinus_; for that he being but a little while free, and delivered from bondage, occupieng onelie tillage; grew rich on the sudden, as having good crops: so as it was suspected that he transferred his neighbors corne into his fields. None intercession, no delaie, none excuse, no deniall would serve, neither in jest nor derision, nor yet through sober or honest meanes: but he was assigned a peremptorie daie, to answer for life. And therefore fearing the sentence of condemnation, which was to be given there, by the voice and verdict of three men (as we heere are tried by twelve) made his appearance at the daie assigned, and brought with him his ploughs and harrowes, spades and shovels, and other instruments of husbandrie, his oxen, horsses, and working bullocks, his servants, and also his daughter, which was a sturdie wench and a good huswife, and also (as _Piso_ reporteth) well trimmed up in apparell, and said to the whole bench in this wise; Lo heere my lords I make mine appearance, according to my promise and your pleasures, presenting unto you my charmes and witchcrafts, which have so inriched me. As for the labour, sweat, watching, care, and diligence, which I have used in this behalfe, I cannot shew you them at this time. And by this meanes he was dismissed by the consent of that court, who otherwise (as it was thought) should hardly have escaped the sentence of condemnation, and punishment of death.

♦A notable purgation of C. F. C. convented for a witch.♦

It is constantlie affirmed in _M. Mal._ that _Stafus_ used alwaies to hide himselfe in a [*]monshoall, and had a disciple called _Hoppo_, who made _Stadlin_ a maister witch, and could all when they list invisiblie transferre the third part of their neighbours doong, hay, corne, &c: into theire owne ground, make haile, tempests, and flouds, with thunder and lightning; and kill children, cattell, &c: reveale things hidden, and many other tricks, when and where they list. But these two shifted not so well with the inquisitors, as the other with the _Romane_ and heathen judges. Howbeit, _Stafus_ was too hard for them all: for none of all the lawiers nor inquisitors could bring him to appeere before them, if it be true that witchmongers write in these matters.

♦_Mal. malef. par. 2. quæ. 1. cap. 5._♦

♦[*] [moushoall]♦

The sixt Chapter.

_Lawes provided for the punishment of such witches as worke
miracles, whereof some are mentioned, and of certeine popish
lawes published against them._

There are other lawes of other nations made to this incredible effect: as _Lex Salicarum_ provideth punishment for them that flie in the aire from place to place, and meete at their nightlie assemblies, and brave bankets, carrieng with them plate, and such stuffe, &c: even as we should make a lawe to hang him that should take a church in his hand at _Dover_, and throwe it to _Callice_. And bicause in this case also popish lawes shall be seene to be as foolish and lewd as any other whatsoever, and speciallie as tyrannous as that which is most cruell: you shall heare what trim new lawes the church of _Rome_ hath latelie devised. These are therefore the words of pope _Innocent_ the eight to the inquisitors of _Almanie_, and of pope _Julius_ the second, sent to the inquisitors of _Bergomen_. It is come to our eares, that manie lewd persons, of both kinds, as well male as female, using the companie of the divels _Incubus_ and _Succubus_, with incantations, charmes, conjurations, &c: doo destroie, &c: the births of women with child, the yoong of all cattell, the corne of the feeld, the grapes of the vines, the frute of the trees: Item, men, women, and all kind of cattell and beasts of the feeld: and with their said inchantments, &c: doo utterlie extinguish, suffocate, and spoile all vineyards, ortchards, medowes, pastures, grasse, greene corne, and ripe corne, and all other podware: yea men and women themselves are by their imprecations so afflicted with externall and inward paines and diseases, that men cannot beeget, nor women bring foorth anie children, nor yet accomplish the dutie of wedlocke, denieng the faith which they in baptisme professed, to the destruction of their owne soules, &c. Our pleasure therefore is, that all impediments that maie hinder the inquisitors office, be utterlie removed from among the people, least this blot of heresie proceed to poison and defile them that be yet innocent. And therefore we doo ordeine, by vertue of the apostolicall authoritie, that our inquisitors of high _Almanie_, maie execute the office of inquisition by all tortures and afflictions, in all places, and upon all persons, what and wheresoever, as well in everie place and diocesse, as upon anie person; and that as freelie, as though they were named, expressed, or cited in this our commission.

♦Punishmēt of impossibilities.♦

♦A wise lawe of pope Innocent and Julie, were it not that they wanted wit when they made it.♦

The seventh Chapter.

_Poetical authorities commonlie alleaged by witchmongers,
for the proofe of witches miraculous actions, and for
confirmation of their supernaturall power._

Here have I place and oportunitie, to discover the whole art of witchcraft; even all their charmes, periapts, characters, amulets, praiers, blessings, curssings, hurtings, helpings, knaveries, cousenages, &c. But first I will shew what authorities are produced to defend and mainteine the same, and that in serious sort, by _Bodin_, _Spinæus_, _Hemingius_, _Vairus_, _Danæus_, _Hyperius_: _M. Mal._ and the rest.

_Carmina vel cœlo possunt deducere lunam,
Carminibus Circe socios mut avit[*] Ulyssis,
Frigidus in pratis cantando rumpitur anguis:_

♦_Virg. eclog. 8._♦

♦[*] [_mutavit_]♦

_Inchantments plucke out of the skie,
The moone, though she be plaste on hie:
Dame Circes with hir charmes so fine,
Ulysses mates did turne to swine:
The snake with charmes is burst in twaine,
In medowes, where she dooth remaine._

_Againe out of the same poet they cite further matter._

_Has herbas, atq́; hæc Ponto mihi lecta venena,
Ipsa dedit Mæris: nascuntur plurima Ponto.
His ego sæpè lupam fieri, & se condere sylvis,
Mærim sæpe animas imis exire sepulchris,
Atq́; satas aliò vidi traducere messes._

♦_Virg. eclog. 8._♦

_These herbs did Meris give to me,
And poisons pluckt at Pontus,
For there they growe and multiplie,
And doo not so amongst us.
With these she made hir selfe become,
A wolfe, and hid hir in the wood,
She fetcht up soules out of their toome,
Remooving corne from where it stood._

_Furthermore out of Ovid they alledge these folowing._

_Nocte volant, puerósq; petunt nutricis egentes,
Et vitiant cunis corpora capta suis:
Carpere dicuntur lactentia viscera rostris,
Et plenumpotu[*] sanguine gutur habent:_

♦_Ovid. fast. 6._♦

♦[*] [_plenum potu_]♦

_To children they doo flie by night,
And catch them while their nursses sleepe,
And spoile their little bodies quite,
And home they beare them in their beake._

_Againe out of Virgill in forme following._

_Hinc mihi Massylæ gentis monstrata sacerdos,
Hesperidum templi custos, epulásq; draconi
Quæ dabat, & sacros servabat in arbore ramos,
Spargens humida mella, soporiferúmq; papaver.
Hæc se carminibus promittit solvere mentes,
Quas velit, ast aliis dur as[*] immittere curas,
Sistere aquam fluviis, & vertere sidera retrò,
Nocturnósq; ciet manes, mugire videbis
Sub pedibus terram, & descendere montibus ornos:_

♦_Virg. Aene. 4._♦

♦[*] [duras]♦

_From thence a virgine preest is come,
from out Massyla land,
Sometimes the temple there she kept,
and from hir heavenlie hand
The dragon meate did take: she kept
also the frute divine,
With herbes and liquors sweete that still
to sleepe did men incline.
The minds of men (she saith) from love
with charmes she can unbind,
In whom she list: but others can
she cast to cares unkind.
The running streames doo stand, and from
their course the starres doo wreath,
And soules she conjure can: thou shalt
see sister underneath
The ground with roring gape, and trees
and mountaines turne upright, &c._

♦_Tho. Phaiers translation of the former words of Virg._♦

_Moreover out of Ovid they alledge as followeth._

♦_Ovid. metamor. 7._♦

_Cùm volui ripis ipsis mirantibus amnes
Infontes[*] rediere suos, concússaq́; sisto,_

♦[*] [_In fontes_]♦

_Stantia concutio, cantu freta nubila pello,
Nubiláq; ìnduco, ventos abigóq; vocóq;,
Vipereas rumpo verbis & carmine fauces,
Viváque saxa, sua convulsáque robora terra,
Et sylvas moveo, jubeóque tremescere montes,
Et mugire solum, manésque exire sepulchris,
Téque luna traho, &c:_

_The rivers I can make retire,
Into the fountaines whence they flo,
(Whereat the banks themselves admire)
I can make standing waters go,
With charmes I drive both sea and clowd,
I make it calme and blowe alowd.
The vipers jawes, the rockie stone,
With words and charmes I breake in twaine
The force of earth congeald in one,
I moove and shake both woods and plaine;
I make the soules of men arise,
I pull the moone out of the skies._

_Also out of the same poet._

_Virbáque ter dixit placidos facientia somnos,
Quæ mare turbatum, quæ flumina concita sistant:_

♦_Ovid. de Medea._♦

_And thrise she spake the words that causd
Sweete sleepe and quiet rest,
She staid the raging of the sea,
And mightie flouds supprest._

_Et miserum tenues in jecur urget acus,_

♦_Ovid. de Medea, epistola. 4._♦

_She sticketh also needels fine
In livers, whereby men doo pine._

_Also out of other poets._

♦_3. Amor. Eclog. 6._♦

_Carmine læsa Ceres, sterilem vanescit in herbam,
Deficiunt læsi carmine fontis aquæ,
Illicibus glandes, cantatáque vitibus uva
Decidit, & nullo poma movente fluunt:_

_With charmes the corne is spoiled so,
As that it vades to barren gras,
With charmes the springs are dried lowe,
That none can see where water was,_
_The grapes from vines, the mast from okes,
And beats downe frute with charming strokes._

_Quæ sidera excantata voce Thessala
Lunámque cœlo diripit:_

♦_Horac.[*] epod. 5_♦

♦[*] [_Horat_]♦

_She plucks downe moone and starres from skie,
With chaunting voice of Thessalie._

_Hanc ego de cœlo ducentem sidera vidi,
Fluminis ac rapidi carmine vertit iter,
Hæc cantu findítque solum, manésque sepulchris
Elicit, & tepido devorat ossa rogo:
Cùm lubet hæc tristi depellit lumina cœlo,
Cùm lubet æstivo convocat orbe nives:_

♦_Tibul. de fascinatrice, lib. 1. Eleg. 2._♦

_She plucks each star out of his throne,
And turneth backe the raging waves,
With charmes she makes the earth to cone,
And raiseth soules out of their graves:
She burnes mens bones as with a fire,
And pulleth downe the lights from heaven,
And makes it snowe at hir desire
Even in the midst of summer season._

_Mens hausti nulla sanie polluta veneni,
Incantata perit:_

♦_Lucan. lib. de bello civili. 6._♦

_A man inchanted runneth mad,
That never anie poison had._

_Cessavere vices rerum, dilatáque longa
Hæsit nocte dies, legi non paruit æther,
Torpuit & præceps audito carmine mundus:_

♦_Idem. Ibid._♦

_The course of nature ceased quite,
The aire obeied not his lawe,
The daie delaid by length of night,
Which made both daie and night to yawe;
And all was through that charming geare,
Which causd the world to quake for feare._

_Carmine Thessalidum dura in præcordia fluxit,
Non fatis adductus amor, flammísque severi
Illicitis arsere ignes:_

♦_Idem. Ibid._♦

_With Thessall charmes, and not by fate
Hot love is forced for to flowe,
Even where before hath beene debate,
They cause affection for to growe._

_Gens invisa diis maculandi callida cœli,
Quos genuit terra, mali qui sidera mundi
Juráque fixarum possunt pervertere rerum:
Nam nunc stare polos, & flumina mittere norunt,
Aethera sub terras adigunt, montésque revellunt:_

♦_Idem. Ibid._♦

_These witches hatefull unto God,
And cunning to defile the aire,
Which can disorder with a nod
The course of nature everie where,
Doo cause the wandring starres to staie
And drive the winds beelow the ground,
They send the streames another waie,
And throwe downe hilles where they abound._

——————————————_linguis dixere volucrum,
Consultare fibras, & rumpere vocibus angues,
Solicitare umbras, ipsúmque Acheronta movere,
In noctémque dies, in lucem vertere noctes,
Omnia conando docilis solertia vincit:_

♦_C. Manilius astronom. suæ. lib. 1._♦

_They talked with the toongs of birds,
Consulting with the salt sea coasts,
They burst the snakes with witching words,
Solliciting the spirituall ghosts,
They turne the night into the daie,
And also drive the light awaie:
And what ist that cannot be made
By them that doo applie this trade?_

The eight Chapter.

_Poetrie and poperie compared in inchantments, popish witchmongers
have more advantage herein than protestants._

You see in these verses, the poets (whether in earnest or in jest I know not) ascribe unto witches & to their charmes, more than is to be found in humane or diabolicall power. I doubt not but the most part of the readers hereof will admit them to be fabulous; although the most learned of mine adversaries (for lacke of scripture) are faine to produce these poetries for proofes, and for lacke of judgement I am sure doo thinke, that _Actæons_ transformation was true. And why not? As well as the metamorphosis or transubstantiation of _Ulysses_ his companions into swine: which S. _Augustine_, and so manie great clarkes credit and report.