Chapter V: Part 5

But certeinlie, it is neither a witch, nor divell, but a glorious[a] God that maketh the thunder. I have read in the scriptures, that God[b] maketh the blustering tempests and whirlewinds: and I find that it is[c] the Lord that altogither dealeth with them, and that they[d] blowe according to his will. But let me see anie of them all[e] rebuke and still the sea in time of tempest, as Christ did; or raise the stormie wind, as [f]God did with his word; and I will beleeve in them. Hath anie witch or conjurer, or anie creature entred into the [g]treasures of the snowe; or seene the secret places of the haile, which GOD hath prepared against the daie of trouble, battell, and warre? I for my part also thinke with Jesus Sirach, that at Gods onelie commandement the snowe falleth; and that the wind bloweth according to his will, who onelie maketh all stormes to cease; and[h] who (if we keepe his ordinances) will send us raine in due season, and make the land to bring forth hir increase, and the trees of the field to give their fruit.

♦[a] Psal. 25.♦

♦[b] Psal. 83.♦

♦[c] Eccles. 43.♦

♦[d] Luke. 8.
Matth. 8.♦

♦[e] Mark. 4. 41.
Luke. 8. 14.♦

♦[f] Psal. 170.♦

♦[g] Job. 38, 22.♦

♦Eccles. 43.♦

♦[h] Leviti. 26. verse. 3, 4.♦

But little thinke our witchmongers, that the [i]Lord commandeth the clouds above, or openeth the doores of heaven, as _David_ affirmeth; or that the Lord goeth forth in the tempests and stormes, as the Prophet [k]_Nahum_ reporteth: but rather that witches and conjurers are then about their businesse.

♦[i] Psal. 78, 23.♦

♦[k] Nahum. 1.♦

The _Martionists_ acknowledged one God the authour of good things, and another the ordeiner of evill: but these make the divell a whole god, to create things of nothing, to knowe mens cogitations, and to doo that which God never did; as, to transubstantiate men into beasts, &c. Which thing if divels could doo, yet followeth it not, that witches have such power. But if all the divels in hell were dead, and all the witches in _England_ burnt or hanged; I warrant you we should not faile to have raine, haile and tempests, as now we have: according to the appointment and will of God, and according to the constitution of the elements, and the course of the planets, wherein God hath set a perfect and perpetuall order.

I am also well assured, that if all the old women in the world were witches; and all the priests, conjurers: we should not have a drop of raine, nor a blast of wind the more or the lesse for them. For [l]the Lord hath bound the waters in the clouds, and hath set bounds about the waters, untill the daie and night come to an end: yea it is God that raiseth the winds and stilleth them: and he saith to the raine and snowe; Be upon the earth, and it falleth. The [m]wind of the Lord, and not the wind of witches, shall destroie the treasures of their plesant vessels, and drie up the fountaines; saith _Oseas_. Let us also learne and confesse with the Prophet _David_, that we[n] our selves are the causes of our afflictions; and not exclaime upon witches, when we should call upon God for mercie.

♦[l] Job. 26, 8.
Job. 37.
Psalme. 135.
Jer. 10 & 15.♦

♦[m] Ose. 13.♦

♦[n] Psa. 39, &c.♦

The Imperiall lawe (saith _Brentius_) condemneth them to death that trouble and infect the aire: but I affirme (saith he) that it is neither in the power of witch not divell so to doo, but in God onelie. Though (besides _Bodin_, and all the popish writers in generall) it please _Danæus_, _Hyperius_, _Hemingius_, _Erastus_, &c. to conclude otherwise. The clouds[o] are called the pillers of Gods tents, Gods chariots, and his pavillions. And if it be so, what witch or divell can make maisteries therof? S. _Augustine_ saith, _Non est putandum istis transgressoribus angelis servire hanc rerum visibilium materiem, sed soli Deo_: We must not thinke that these visible things are at the commandement of the angels that fell, but are obedient to the onelie God.

♦_In epist. ad Jo. Wierum._♦

[o] Exod. 13.
Isai. 66.
Ps. 18, 11. 19.

♦_August. 3. de sancta Trinit._♦

Finallie, if witches could accomplish these things; what needed it seeme so strange to the people, when Christ by miracle [p]commanded both seas and winds, &c. For it is written; Who is this? for both wind and sea obeie him.

♦[p] Mar. 4, 41.♦

The second Chapter.

_The inconvenience growing by mens credulitie herein, with a
reproofe of some churchmen, which are inclined to the common
conceived opinion of witches omnipotencie, and a familiar
example thereof._

But the world is now so bewitched and over-run with this fond error, that even where a man shuld seeke comfort and counsell, there shall hee be sent (in case of necessitie) from God to the divell; and from the Physician, to the coosening witch, who will not sticke to take upon hir, by wordes to heale the lame (which was proper onelie to Christ; and to them whom he assisted with his divine power) yea, with hir familiar & charmes she will take upon hir to cure the blind: though in the [a]tenth of S. _Johns_ Gospell it be written, that the divell cannot open the eies of the blind. And they attaine such credit as I have heard (to my greefe) some of the ministerie affirme, that they have had in their parish at one instant, xvii. or xviii. witches: meaning such as could worke miracles supernaturallie. Whereby they manifested as well their infidelitie and ignorance, in conceiving Gods word; as their negligence and error in instructing their flocks. For they themselves might understand, and also teach their parishoners, that [b]God onelie worketh great woonders; and that it is he which sendeth such punishments to the wicked, and such trials to the elect: according to the saieng of the Prophet _Haggai_,[c] I smote you with blasting and mildeaw, and with haile, in all the labours of your hands; and yet you turned not unto me, saith the Lord. And therefore saith the same Prophet in another place;[d] You have sowen much, and bring in little. And both in [e]_Joel_ and [f]_Leviticus_, the like phrases and proofes are used and made. But more shalbe said of this hereafter.

♦[a] Joh. 10, 21.♦

♦[b] Psal. 72, & 136.
Jeremie, 5.♦

♦[c] Hag. 2, 28.♦

♦[d] Idem. cap. 1, 6.♦

♦[e] Joel. 1.♦

♦[f] Leviti. 26.♦

S. _Paule_ fore-sawe the blindnesse and obstinacie, both of these blind shepheards, and also of their scabbed sheepe, when he said; [g]They will not suffer wholsome doctrine, but having their eares itching, shall get them a heape of teachers after their own lusts; and shall turne their eares from the truth, and shall be given to fables. And [h]in the latter time some shall depart from the faith, and shall give heed to spirits of errors, and doctrines of divels, which speake lies (as witches and conjurers doo) but cast thou awaie such prophane and old wives fables. In which sense Basil saith; Who so giveth heed to inchanters, hearkeneth to a fabulous and frivolous thing. But I will rehearse an example whereof I my selfe am not onelie _Oculatus testis_, but have examined the cause, and am to justifie the truth of my report: not bicause I would disgrace the ministers that are godlie, but to confirme my former assertion, that this absurd error is growne into the place, which should be able to expell all such ridiculous follie and impietie.

♦[g] 2 Tim. 4, 34.♦

♦[h] 1 Tim. 4. 1.♦

At the assises holden at _Rochester_, Anno 1581, one _Margaret Simons_, the wife of _John Simons_, of _Brenchlie_ in _Kent_, was araigned for witchcraft, at the instigation and complaint of divers fond and malicious persons; and speciallie by the meanes of one _John Ferrall_ vicar of that parish: with whom I talked about that matter, and found him both fondlie assotted in the cause, and enviouslie bent towards hir: and (which is worse) as unable to make a good account of his faith, as shee whom he accused. That which he, for his part, laid to the poore womans charge, was this.

♦A storie of Margaret Simons, a supposed witch.♦

His sonne (being an ungratious boie, and prentise to one _Robert Scotchford_ clothier, dwelling in that parish of _Brenchlie_) passed on a daie by hir house; at whome by chance hir little dog barked. Which thing the boie taking in evill part, drewe his knife, & pursued him therewith even to hir doore: whom she rebuked with some such words as the boie disdained, & yet neverthelesse would not be persuaded to depart in a long time. At the last he returned to his maisters house, and within five or sixe daies fell sicke. Then was called to mind the fraie betwixt the dog and the boie: insomuch as the vicar (who thought himselfe so privileged, as he little mistrusted that God would visit his children with sicknes) did so calculate; as he found, partlie through his owne judgement, and partlie (as he himselfe told me) by the relation of other witches, that his said sonne was by hir bewitched. Yea, he also told me, that this his sonne (being as it were past all cure) received perfect health at the hands of another witch.

He proceeded yet further against hir, affirming, that alwaies in his parish church, when he desired to read most plainelie, his voice so failed him, as he could scant be heard at all. Which hee could impute, he said, to nothing else, but to hir inchantment. When I advertised the poore woman hereof, as being desirous to heare what she could saie for hir selfe; she told me, that in verie deed his voice did much faile him, speciallie when he strained himselfe to speake lowdest. How beit, she said that at all times his voice was hoarse and lowe: which thing I perceived to be true. But sir, said she, you shall understand, that this our vicar is diseased with such a kind of hoarsenesse, as divers of our neighbors in this parish, not long since, doubted that he had the French pox; & in that respect utterly refused to communicate with him: untill such time as (being therunto injoined by M. D. _Lewen_ the Ordinarie) he had brought frō _London_ a certificat, under the hands of two physicians, that his hoarsenes proceeded from a disease in the lungs. Which certificat he published in the church, in the presence of the whole congregation: and by this meanes hee was cured, or rather excused of the shame of his disease. And this I knowe to be true by the relation of divers honest men of that parish. And truelie, if one of the Jurie had not beene wiser than the other, she had beene condemned thereupon, and upon other as ridiculous matters as this. For the name of a witch is so odious, and hir power so feared among the common people, that if the honestest bodie living chance to be arraigned therupon, she shall hardlie escape condemnation.

The third Chapter.

_Who they be that are called witches, with a manifest
declaration of the cause that mooveth men so commonlie to
thinke, and witches themselves to beleeve that they can hurt
children, cattell, &c. with words and imaginations: and of
coosening witches._

One sort of such as are said to bee witches, are women which be commonly old, lame, bleare-eied, pale, fowle, and full of wrinkles; poore, sullen, superstitious, and papists; or such as knowe no religion: in whose drousie minds the divell hath goten a fine seat; so as, what mischeefe, mischance, calamitie, or slaughter is brought to passe, they are easilie persuaded the same is doone by themselves; inprinting in their minds an earnest and constant imagination hereof. They are leane and deformed, shewing melancholie in their faces, to the horror of all that see them. They are doting, scolds, mad, divelish; and not much differing from them that are thought to be possessed with spirits; so firme and stedfast in their opinions, as whosoever shall onelie have respect to the constancie of their words uttered, would easilie beleeve they were true indeed.

♦_Cardan. de var. rerum._♦

These miserable wretches are so odious unto all their neighbors, and so feared, as few dare offend them, or denie them anie thing they aske: whereby they take upon them; yea, and sometimes thinke, that they can doo such things as are beyond the abilitie of humane nature. These go from house to house, and from doore to doore for a pot full of milke, yest, drinke, pottage, or some such releefe; without the which they could hardlie live: neither obtaining for their service and paines, nor by their art, nor yet at the divels hands (with whome they are said to make a perfect and visible bargaine) either beautie, monie, promotion, welth, worship, pleasure, honor, knowledge, learning, or anie other benefit whatsoever.

It falleth out many times, that neither their necessities, nor their expectation is answered or served, in those places where they beg or borrowe; but rather their lewdnesse is by their neighbors reprooved. And further, in tract of time the witch waxeth odious and tedious to hir neighbors; and they againe are despised and despited of hir: so as sometimes she cursseth one, and sometimes another; and that from the maister of the house, his wife, children, cattell, &c. to the little pig that lieth in the stie. Thus in processe of time they have all displeased hir, and she hath wished evill lucke unto them all; perhaps with cursses and imprecations made in forme. Doubtlesse (at length) some of hir neighbors die, or fall sicke; or some of their children are visited with diseases that vex them strangelie: as apoplexies, epilepsies, convulsions, hot fevers, wormes, &c. Which by ignorant parents are supposed to be the vengeance of witches. Yea and their opinions and conceits are confirmed and maintained by unskilfull physicians: according to the common saieng; _Inscitiæ pallium maleficium & incantatio_, Witchcraft and inchantment is the cloke of ignorance: whereas indeed evill humors, & not strange words, witches, or spirits are the causes of such diseases. Also some of their cattell perish, either by disease or mischance. Then they, upon whom such adversities fall, weighing the fame that goeth upon this woman (hir words, displeasure, and cursses meeting so justlie with their misfortune) doo not onelie conceive, but also are resolved, that all their mishaps are brought to passe by hir onelie meanes.

The witch on the other side exspecting hir neighbours mischances, and seeing things sometimes come to passe according to hir wishes, cursses, and incantations (for _Bodin_ himselfe confesseth, that not above two in a hundred of their witchings or wishings take effect) being called before a Justice, by due examination of the circumstances is driven to see hir imprecations and desires, and hir neighbors harmes and losses to concurre, and as it were to take effect: and so confesseth that she (as a goddes) hath brought such things to passe. Wherein, not onelie she, but the accuser, and also the Justice are fowlie deceived and abused; as being thorough hir confession and other circumstances persuaded (to the injurie of Gods glorie) that she hath doone, or can doo that which is proper onelie to God himselfe.

Another sort of witches there are, which be absolutelie cooseners. These take upon them, either for glorie, fame, or gaine, to doo anie thing, which God or the divell can doo: either for foretelling of things to come, bewraieng of secrets, curing of maladies, or working of miracles. But of these I will talke more at large heereafter.

♦_Bodin. li. 2. de dæmono: cap. 8._♦

The fourth Chapter.

_What miraculous actions are imputed to witches by witchmongers,
papists, and poets._

Although it be quite against the haire, and contrarie to the divels will, contrarie to the witches oth, promise, and homage, and contrarie to all reason, that witches should helpe anie thing that is bewitched; but rather set forward their maisters businesse: yet we read _In malleo maleficarum_, of three sorts of witches; and the same is affirmed by all the writers heereupon, new and old. One sort (they say) can hurt and not helpe, the second can helpe and not hurt, the third can both helpe and hurt. And among the hurtfull witches he saith there is one sort more beastlie than any kind of beasts, saving woolves: for these usuallie devoure and eate yong children and infants of their owne kind. These be they (saith he) that raise haile, tempests, and hurtfull weather; as lightening, thunder, &c. These be they that procure barrennesse in man, woman, and beast. These can throwe children into waters, as they walke with their mothers, and not be seene. These can make horsses kicke, till they cast the riders. These can passe from place to place in the aire invisible. These can so alter the mind of judges, that they can have no power to hurt them. These can procure to themselves and to others, taciturnitie and insensibilitie in their torments. These can bring trembling to the hands, and strike terror into the minds of them that apprehend them. These can manifest unto others, things hidden and lost, and foreshew things to come; and see them as though they were present. These can alter mens minds to inordinate love or hate. These can kill whom they list with lightening and thunder. These can take awaie mans courage, and the power of generation. These can make a woman miscarrie in childbirth, and destroie the child in the mothers wombe, without any sensible meanes either inwardlie or outwardlie applied. These can with their looks kill either man or beast.

♦_Mal. Malef. par. 2. quæst. 1. cap, 2._♦

All these things are avowed by _James Sprenger_ and _Henrie Institor_ _In malleo maleficarum_, to be true, & confirmed by _Nider_, and the inquisitor _Cumanus_; and also by _Danæus_, _Hyperius_, _Hemingius_, and multiplied by _Bodinus_, and frier _Bartholomæus Spineus_. But bicause I will in no wise abridge the authoritie of their power, you shall have also the testimonies of manie other grave authors in this behalfe; as followeth.

[*]And first _Ovid_ affirmeth, that they can raise and suppresse lightening and thunder, raine and haile, clouds and winds, tempests and earthquakes. Others doo write, that they can pull downe the moone and the starres. Some write that with wishing they can send needles into the livers of their enimies. Some that they can transferre corne in the blade from one place to another. Some, that they can cure diseases supernaturallie, flie in the aire, and danse with divels. Some write, that they can plaie the part of _Succubus_, and contract themselves to _Incubus_; and so yoong prophets are upon them begotten, &c. Som saie they can transubstantiate themselves and others, and take the forms and shapes of asses, woolves, ferrets, cowes, apes, horsses, dogs, &c. Some say they can keepe divels and spirits in the likenesse of todes and cats.

♦[*] _Ovid. lib. metamorphoseôn 7._
_Danæus in dialog._
_Psellus in operatione dæm._
_Virg. in Damo_
_Hora. epod. 5._
_Tibul. de fascinat. lib. 1. eleg. 2._
_Ovid epist 4._
_Lex. 12. Tabularum._
_Mal. Malef._
_Lucā. de bello civili. lib. 6._
_Virg. eclog. 8._
_Ovid. de remedio amoris. lib. 1._
_Hyperius._
_Erastus._
_Rich. Gal. in his horrible treatise._
_Hemingius._
_Bar. Spineus._
_Bryan Darcy Confessio Windesor._
_Virgil. Aeneid. 4._
_C. Manlius astrol. lib. 1._♦

They can raise spirits (as others affirme) drie up springs, turne the course of running waters, inhibit the sunne, and staie both day and night, changing the one into the other. They can go in and out at awger holes, & saile in an egge shell, a cockle or muscle shell, through and under the tempestuous seas. They can go invisible, and deprive men of their privities, and otherwise of the act and use of venerie. They can bring soules out of the graves. They can teare snakes in peeces with words, and with looks kill lambes. But in this case a man may saie, that _Miranda canunt sed non credenda Poetæ_. They can also bring to passe, that chearne as long as you list, your butter will not come; especiallie, if either the maids have eaten up the creame; or the goodwife have sold the butter before in the market. Whereof I have had some triall, although there may be true and naturall causes to hinder the common course thereof: as for example. Put a little sope or sugar into your chearne of creame, and there will never come anie butter, chearne as long as you list. But _M. Mal._ saith, that there is not so little a village, where manie women are not that bewitch, infect, and kill kine, and drie up the milke: alledging for the strengthening of that assertion, the saieing of the Apostle, _Nunquid Deo cura est de bobus?_ Dooth God take anie care of oxen?

♦_Mal. Malef. part. 2. quæst 1. cap. 14._ 1. Cor 9, 9.♦

The fift Chapter.

_A confutation of the common conceived opinion of witches and
witchcraft, and how detestable a sinne it is to repaire to
them for counsell or helpe in time of affliction._

But whatsoever is reported or conceived of such maner of witchcrafts, I dare avow to be false and fabulous (coosinage, dotage, and poisoning excepted:) neither is there any mention made of these kind of witches in the Bible. If Christ had knowne them, he would not have pretermitted to invaie against their presumption, in taking upon them his office: as, to heale and cure diseases; and to worke such miraculous and supernaturall things, as whereby he himselfe was speciallie knowne, beleeved, and published to be God; his actions and cures consisting (in order and effect) according to the power by our witchmoongers imputed to witches. Howbeit, if there be any in these daies afflicted in such strange sort, as Christs cures and patients are described in the new testament to have beene: we flie from trusting in God to trusting in witches, who doo not onelie in their coosening art take on them the office of Christ in this behalfe; but use his verie phrase of speech to such idolaters, as com to seeke divine assistance at their hands, saieng; Go thy waies, thy sonne or thy daughter, &c. shall doo well, and be whole.

♦John. 5: 6. Mark. 5. 34.♦

It will not suffice to dissuade a witchmonger from his credulitie, that he seeth the sequele and event to fall out manie times contrarie to their assertion; but in such case (to his greater condemnation) he seeketh further to witches of greater fame. If all faile, he will rather thinke he came an houre too late; than that he went a mile too far. Trulie I for my part cannot perceive what is to go a whoring after strange gods, if this be not. He that looketh upon his neighbors wife, and lusteth after hir, hath committed adulterie. And truelie, he that in hart and by argument mainteineth the sacrifice of the masse to be propitiatorie for the quicke and the dead, is an idolater; as also he that alloweth and commendeth creeping to the crosse, and such like idolatrous actions, although he bend not his corporall knees.

In like manner I say, he that attributeth to a witch, such divine power, as dulie and onelie apperteineth unto GOD (which all witchmongers doo) is in hart a blasphemer, an idolater, and full of grosse impietie, although he neither go nor send to hir for assistance.

♦To go to witches, &c. is idolatrie.♦

The sixt Chapter.

_A further confutation of witches miraculous and omnipotent
power, by invincible reasons and authorities, with
dissuasions from such fond credulitie._

If witches could doo anie such miraculous things, as these and other which are imputed to them, they might doo them againe and againe, at anie time or place, or at anie mans desire: for the divell is as strong at one time as at another, as busie by daie as by night, and readie enough to doo all mischeefe, and careth not whom he abuseth. And in so much as it is confessed, by the most part of witchmoongers themselves, that he knoweth not the cogitation of mans heart, he should (me thinks) sometimes appeere unto honest and credible persons, in such grosse and corporall forme, as it is said he dooth unto witches: which you shall never heare to be justified by one sufficient witnesse. For the divell indeed entreth into the mind, and that waie seeketh mans confusion.

The art alwaies presupposeth the power; so as, if they saie they can doo this or that, they must shew how and by what meanes they doo it; as neither the witches, nor the witchmoongers are able to doo. For to everie action is required the facultie and abilitie of the agent or dooer; the aptnes of the patient or subject; and a convenient and possible application. Now the witches are mortall, and their power dependeth upon the analogie and consonancie of their minds and bodies; but with their minds they can but will and understand; and with their bodies they can doo no more, but as the bounds and ends of terrene sense will suffer: and therefore their power extendeth not to doo such miracles, as surmounteth their owne sense, and the understanding of others which are wiser than they; so as here wanteth the vertue and power of the efficient. And in reason, there can be no more vertue in the thing caused, than in the cause, or that which proceedeth of or from the benefit of the cause. And we see, that ignorant and impotent women, or witches, are the causes of incantations and charmes; wherein we shall perceive there is none effect, if we will credit our owne experience and sense unabused, the rules of philosophie, or the word of God. For alas! What an unapt instrument is a toothles, old, impotent, and unweldie woman to flie in the aier? Truelie, the divell little needs such instruments to bring his purposes to passe.

♦_Aristot. de anima. lib. 2._ Acts. 8.♦

It is strange, that we should suppose, that such persons can worke such feates: and it is more strange, that we will imagine that to be possible to be doone by a witch, which to nature and sense is impossible; speciallie when our neighbours life dependeth upon our credulitie therein; and when we may see the defect of abilitie, which alwaies is an impediment both to the act, and also to the presumption thereof. And bicause there is nothing possible in lawe, that in nature is impossible; therefore the judge dooth not attend or regard what the accused man saith; or yet would doo: but what is prooved to have beene committed, and naturallie falleth in mans power and will to doo. For the lawe saith, that To will a thing unpossible, is a signe of a mad man, or of a foole, upon whom no sentence or judgement taketh hold. Furthermore, what Jurie will condemne, or what Judge will give sentence or judgement against one for killing a man at _Berwicke_; when they themselves, and manie other sawe that man at _London_, that verie daie, wherein the murther was committed; yea though the partie confesse himself guiltie therein, and twentie witnesses depose the same? But in this case also I saie the judge is not to weigh their testimonie, which is weakened by lawe; and the judges authoritie is to supplie the imperfection of the case, and to mainteine the right and equitie of the same.

♦Why shuld not the divell be as readie to helpe a theefe reallie as a witch?♦

♦_L. multum. l. si quis alteri, vel sibi._♦

Seeing therefore that some other things might naturallie be the occasion and cause of such calamities as witches are supposed to bring; let not us that professe the Gospell and knowledge of Christ, be bewitched to beleeve that they doo such things, as are in nature impossible, and in sense and reason incredible. If they saie it is doone through the divels helpe, who can work miracles; whie doo not theeves bring their busines to passe miraculouslie, with whom the divell is as conversant as with the other? Such mischeefes as are imputed to witches, happen where no witches are; yea and continue when witches are hanged and burnt: whie then should we attribute such effect to that cause, which being taken awaie, happeneth neverthelesse?

♦An objection answered.♦

The seventh Chapter.

_By what meanes the name of witches becommeth so famous, and
how diverslie people be opinioned concerning them and their
actions._

Surelie the naturall power of man or woman cannot be so inlarged, as to doo anie thing beyond the power and vertue given and ingraffed by God. But it is the will and mind of man, which is vitiated and depraved by the divell: neither dooth God permit anie more, than that which the naturall order appointed by him dooth require. Which naturall order is nothing else, but the ordinarie power of God, powred into everie creature, according to his state and condition. But hereof more shall be said in the title of witches confessions. Howbeit you shall understand, that few or none are throughlie persuaded, resolved, or satisfied, that witches can indeed accomplish all these impossibilities: but some one is bewitched in one point, and some is coosened in another, untill in fine, all these impossibilities, and manie mo, are by severall persons affirmed to be true.

♦Miracles are ceased.♦

And this I have also noted, that when anie one is coosened with a coosening toie of witchcraft, and maketh report thereof accordinglie verifieng a matter most impossible and false as it were upon his owne knowledge, as being overtaken with some kind of illusion or other (which illusions are right inchantments) even the selfe-same man will deride the like lie proceeding out of another mans mouth, as a fabulous matter unworthie of credit. It is also to be woondered, how men (that have seene some part of witches coosenages detected, and see also therein the impossibilitie of their owne presumptions, & the follie and falsehood of the witches confessions) will not suspect, but remaine unsatisfied, or rather obstinatelie defend the residue of witches supernaturall actions: like as when a juggler hath discovered the slight and illusion of his principall feats, one would fondlie continue to thinke, that his other petie juggling knacks of legierdemaine are done by the helpe of a familiar: and according to the follie of some papists, who seeing and confessing the popes absurd religion, in the erection and maintenance of idolatrie and superstition, speciallie in images, pardons, and relikes of saints, will yet persevere to thinke, that the rest of his doctrine and trumperie is holie and good.

♦The opinions of people concerning witchcraft are diverse and inconstant.♦

Finallie, manie mainteine and crie out for the execution of witches, that particularlie beleeve never a whit of that which is imputed unto them; if they be therein privatelie dealt withall, and substantiallie opposed and tried in argument.

The eight Chapter.

_Causes that moove as well witches themselves as others to
thinke that they can worke impossibilities, with answers to
certeine objections: where also their punishment by lawe is
touched._

_Cardanus_ writeth, that the cause of such credulitie consisteth in three points; to wit, in the imagination of the melancholike, in the constancie of them that are corrupt therewith, and in the deceipt of the Judges; who being inquisitors themselves against heretikes and witches, did both accuse and condemne them, having for their labour the spoile of their goods. So as these inquisitors added manie fables hereunto, least they should seeme to have doone injurie to the poore wretches, in condemning and executing them for none offense. But sithens (saith he) the springing up of _Luthers_ sect, these priests have tended more diligentlie upon the execution of them; bicause more wealth is to be caught from them: insomuch as now they deale so looselie with witches (through distrust of gaines) that all is seene to be malice, follie, or avarice that hath beene practised against them. And whosoever shall search into this cause, or read the cheefe writers hereupon, shall find his words true.

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

It will be objected, that we here in _England_ are not now directed by the popes lawes; and so by consequence our witches not troubled or convented by the inquisitors _Hæreticæ pravitatis_. I answer, that in times past here in _England_, as in other nations, this order of discipline hath beene in force and use; although now some part of old rigor be qualified by two severall statutes made in the fift of _Elizabeth_, and xxxiii of _Henrie_ the eight. Nevertheles the estimation of the omnipotencie of their words and charmes seemeth in those statutes to be somewhat mainteined, as a matter hitherto generallie received; and not yet so looked into, as that it is refuted and decided. But how wiselie so ever the Parlement house hath dealt therin, or how mercifullie soever the prince beholdeth the cause: if a poore old woman, supposed to be a witch, be by the civill or canon lawe convented; I doubt, some canon will be found in force, not onelie to give scope to the tormentor, but also to the hangman, to exercise their offices upon hir. And most certaine it is, that in what point soever anie of these extremities, which I shall rehearse unto you, be mitigated, it is thorough the goodnesse of the Queenes Majestie, and hir excellent magistrates placed among us. For as touching the opinion of our writers therein in our age; yea in our owne countrie, you shall see it doth not onlie agree with forren crueltie, but surmounteth it farre. If you read a foolish pamphlet dedicated to the lord _Darcy_ by _W. W_ 1582, you shall see that he affirmeth, that all those tortures are farre too light, and their rigor too mild; and that in that respect he impudentlie exclameth against our magistrates, who suffer them to be but hanged, when murtherers, & such malefactors be so used, which deserve not the hundreth part of their punishments. But if you will see more follie and lewdnes comprised in one lewd booke, I commend you to _Ri. Ga._ a _Windsor_ man; who being a mad man hath written according to his frantike humor: the reading wherof may satisfie a wise man, how mad all these witchmoongers dealings be in this behalfe.

♦An objection answered.♦

♦W. W. his booke, printed in Anno Dom. 1582.♦

The ninth Chapter.

_A conclusion of the first booke, wherein is fore-shewed the
tyrannicall crueltie of witchmongers and inquisitors, with a
request to the reader to peruse the same._

And bicause it may appeare unto the world what trecherous and faithlesse dealing, what extreame and intolerable tyrannie, what grosse and fond absurdities, what unnaturall & uncivil discourtisie, what cancred and spitefull malice, what outragious and barbarous crueltie, what lewd and false packing, what cunning and craftie intercepting, what bald and peevish interpretations, what abhominable and divelish inventions, and what flat and plaine knaverie is practised against these old women; I will set downe the whole order of the inquisition, to the everlasting, inexcusable, and apparent shame of all witchmoongers. Neither will I insert anie private or doubtfull dealings of theirs; or such as they can either denie to be usuall, or justlie cavill at; but such as are published and renewed in all ages, since the commensement of poperie, established by lawes, practised by inquisitors, privileged by princes, commended by doctors, confirmed by popes, councels, decrees, and canons; and finallie [*]be left of all witchmoongers; to wit, by such as attribute to old women, and such like creatures, the power of the Creator. I praie you therefore, though it be tedious & intolerable (as you would be heard in your miserable calamities) so heare with compassion, their accusations, examinations, matters given in evidence, confessions, presumptions, interrogatories, conjurations, cautions, crimes, tortures and condemnations, devised and practised usuallie against them.

♦[*] [? beleeved.]♦

¶ _The second Booke._

The first Chapter.

_What testimonies and witnesses are allowed to give evidence
against reputed witches, by the report & allowance of the
inquisitors themselves, and such as are speciall writers
heerein._

Excommunicat persons, partakers of the falt, infants, wicked servants, and runnawaies are to be admitted to beare witnesse against their dames in this mater of witchcraft: bicause (saith _Bodin_ the champion of witchmoongers) none that be honest are able to detect them. Heretikes also and witches shall be received to accuse, but not to excuse a witch. And finallie, the testimonie of all infamous persons in this case is good and allowed. Yea, one lewd person (saith _Bodin_) may be received to accuse and condemne a thousand suspected witches. And although by lawe, a capitall enimie may be challenged; yet _James Sprenger_, and _Henrie Institor_, (from whom _Bodin_, and all the writers that ever I have read, doo receive their light, authorities and arguments) saie (upon this point of lawe) that The poore frendlesse old woman must proove, that hir capitall enimie would have killed hir, and that hee hath both assalted & wounded hir; otherwise she pleadeth all in vaine. If the judge aske hir, whether she have anie capitall enimies; and she rehearse other, and forget hir accuser; or else answer that he was hir capitall enimie, but now she hopeth he is not so: such a one is nevertheles admitted for a witnes. And though by lawe, single witnesses are not admittable; yet if one depose she hath bewitched hir cow; another, hir sow; and the third, hir butter: these saith (saith _M. Mal._ and _Bodin_) are no single witnesses; bicause they agree that she is a witch.

♦_Mal. Malef. quest. 5. pa. 3._ _I. Bod. lib. 4. cap. 2, de dæmon._♦

♦_Arch. in C. alle. accusatus. in §. lz. super. verba._♦

♦_I. Bod. lib. 4. cap. 1. de dæmon._♦

♦_Mal. malef quest. 56. pa. 3, & quæ. 5, part. 3._♦

♦_Ibidem._♦

♦_Que. 7. act 2._♦

♦[Redupl.]♦

The second Chapter.

_The order of examination of witches by the inquistors._

Women suspected to be witches, after their apprehension may not be suffered to go home, or to other places, to seek suerties: for then (saith _Bodin_) the people would be woorse willing to accuse them; for feare least at their returne home, they worke revenge upon them. In which respect _Bodin_ commendeth much the _Scottish_ custome and order in this behalfe: where (he saith) a hollowe peece of wood or a chest is placed in the church, into the which any bodie may freelie cast a little scroll of paper, wherein may be conteined the name of the witch, the time, place, and fact, &c. And the same chest being locked with three severall locks, is opened everie fifteenth daie by three inquisitors or officers appointed for that purpose; which keepe three severall kaies. And thus the accuser need not be knowne, nor shamed with the reproch of slander or malice to his poore neighbour.

♦The Scottish custōe of accusing a witch.♦

Item, there must be great persuasions used to all men, women, and children, to accuse old women of witchcraft.

Item, there may alwaies be promised impunitie and favour to witches, that confesse and detect others; and for the contrarie, there may be threatnings and violence practised and used.

Item, the little children of witches, which will not confesse, must be attached; who (if they be craftilie handled saith _Bodin_) will confesse against their owne mothers.

Item, witches must be examined as suddenlie, and as unawares as is possible: the which will so amaze them, that they will confesse any thing, supposing the divell hath forsaken them; wheras if they should first be cōmitted to prison, the divell would temper with them, and informe them what to doo.

Item, the inquisitor, judge, or examiner, must begin with small matters first.

Item, they must be examined, whether their parents were witches or no: for witches (as these Doctors suppose) come by propagation. And _Bodin_ setteth downe this principle in witchcraft, to wit, _Si saga sit mater, sic etiam est filia_: howbeit the lawe forbiddeth it, _Ob sanguinis reverentiam_.

♦_I. Bod. lib. de dæmon. 4. cap. 4._ _L. parentes de testibus._♦

Item, the examiner must looke stedfastlie upon their eies: for they cannot looke directlie upon a mans face (as _Bodin_ affirmeth in one place, although in another he saith, that they kill and destroie both men and beasts with their lookes.)

Item, she must be examined of all accusations, presumptions, and faults, at one instant; least sathan should afterwards dissuade hir from confession.

Item, a witch may not be put in prison alone, least the divell dissuade hir from confession, through promises of her indemnitie. For (saith _Bodin_) some that have beene in the gaole have prooved to flie awaie, as they were woont to doo when they met with _Diana_ and _Minerva_, _&c._: and so brake their owne necks against the stone walles.

Item, if anie denie hir owne confession made without torture, she is neverthelesse by that confession to be condemned, as in anie other crime.

Item, the judges must seeme to put on a pittifull countenance and to mone them; saieng, that It was not they, but the divell that committed the murther, and that he compelled them to doo it; and must make them beleeve that they thinke them to be innocents.

Item, if they will confesse nothing but upon the racke or torture; their apparell must be changed, and everie haire in their bodie must be shaven off with a sharpe razor.

Item, if they have charmes for taciturnitie, so as they feele not the common tortures, and therefore confesse nothing: then some sharpe instrument must be thrust betwixt everie naile of their fingers and toes: which (as _Bodin_ saith) was king _Childeberts_ devise, and is to this daie of all others the most effectuall. For by meanes of that extreme paine, they will (saith he) confesse anie thing.

♦K. Childeberts cruell devise.♦

Item, _Paulus Grillandus_, being an old dooer in these matters, wisheth that when witches sleepe, and feele no paine upon the torture, _Domine labia mea aperies_ should be said, and so (saith he) both the torments will be felt, and the truth will be uttered: _Et sic ars deluditur arte_.

♦_P. Grillandus._♦

Item, _Bodin_ saith, that at the time of examination, there should be a semblance of great a doo, to the terrifieing of the witch: and that a number of instruments, gieves, manacles, ropes, halters, fetters, &c. be prepared, brought foorth, and laid before the examinate: and also that some be procured to make a most horrible and lamentable crie, in the place of torture, as though he or she were upon the racke, or in the tormentors hands: so as the examinate may heare it whiles she is examined, before she hir selfe be brought into the prison; and perhaps (saith he) she will by this meanes confesse the matter.

♦A subtill and divelish devise.♦

Item, there must be subborned some craftie spie, that may seeme to be a prisoner with hir in the like case; who perhaps may in conference undermine hir, and so bewraie and discover hir.

Item, if she will not yet confesse, she must be told that she is detected, and accused by other of hir companions; although in truth there be no such matter: and so perhaps she will confesse, the rather to be revenged upon hir adversaries and accusers.

The third Chapter.

_Matters of evidence against witches._

If an old woman threaten or touch one being in health, who dieth shortlie after; or else is infected with the leprosie, apoplexie, or anie other strange disease: it is (saith _Bodin_) a permanent fact, and such an evidence, as condemnation or death must insue, without further proofe; if anie bodie have mistrusted hir, or said before that she was a witch.

Item, if anie come in, or depart out of the chamber or house, the doores being shut; it is an apparent and sufficient evidence to a witches condemnation, without further triall: which thing _Bodin_ never sawe. If he can shew me that feat, I will subscribe to his follie. For Christ after his resurrection used the same: not as a ridiculous toie, that everie witch might accomplish; but as a speciall miracle, to strengthen the faith of the elect.

Item, if a woman bewitch anie bodies eies, she is to be executed without further proofe.

Item, if anie inchant or bewitch mens beasts, or corne, or flie in the aire, or make a dog speake, or cut off anie mans members, and unite them againe to men or childrens bodies; it is sufficient proofe to condemnation.

Item, presumptions and conjectures are sufficient proofes against witches.

Item, if three witnesses doo but saie, Such a woman is a witch; then is it a cleere case that she is to be executed with death. Which matter _Bodin_ saith is not onelie certeine by the canon and civill lawes, but by the opinion of pope _Innocent_, the wisest pope (as he saith) that ever was.

♦_Bar. Spineus, &, I. Bod. de dæmon. lib. 2. cap. 2._♦

Item, the complaint of anie one man of credit is sufficient to bring a poore woman to the racke or pullie.

♦_Alexander. L. ubi numerus de testibus._ _I. Bod. de dæmon. lib. 2. cap. 2._♦

Item, a condemned or infamous persons testimonie is good and allowable in matters of witchcraft.

Item, a witch is not to be delivered, though she endure all the tortures, and confesse nothing; as all other are in anie criminall cases.

Item, though in other cases the depositions of manie women at one instant are disabled, as insufficient in lawe; bicause of the imbecillitie and frailtie of their nature or sex: yet in this matter, one woman, though she be a partie, either accuser or accused, and be also infamous and impudent (for such are _Bodins_ words) yea and alreadie condemned; she may neverthelesse serve to accuse and condemne a witch.

Item, a witnesse uncited, and offering himselfe in this case is to be heard, and in none other.

Item, a capitall enimie (if the enimitie be pretended to growe by meanes of witchcraft) may object against a witch; and none exception is to be had or made against him.

Item, although the proofe of perjurie may put backe a witnesse in all other causes; yet in this, a perjured person is a good and lawfull witnesse.

♦_Par. in L. post. legatum. 9. his, de iis quibus ut indig._ _Alex. cap. 72. L. 2. &c._♦

Item, the proctors and advocats in this case are compelled to be witnesses against their clients, as in none other case they are to be constrained there unto.

Item, none can give evidence against witches, touching their assemblies, but witches onelie: bicause (as _Bodin_ saith) none other can doo it. Howbeit, _Ri. Ga._ writeth, that he came to the God speed, and with his sword and buckler killed the divell; or at the least he wounded him so sore, that he made him stinke of brimstone.

♦In his foolish pamphlet of the execution of Windsor witches.♦

Item, _Bodin_ saith, that bicause this is an extraordinarie matter; there must heerein be extraordinarie dealing: and all maner of waies are to be used, direct and indirect.

The fourth Chapter.

_Confessions of witches, whereby they are condemned._

Some witches confesse (saith _Bodin_) that are desirous to die; not for glorie, but for despaire: bicause they are tormented in their life time. But these may not be spared (saith he) although the lawe dooth excuse them.

♦_I. Bod. lib. 4. cap. 3._♦

♦Is there anie probabilitie that such would continue witches?♦

The best and surest confession is at shrift, to hir ghostlie father.

♦_Idem Ibid._♦

Item, if she confesse manie things that are false, and one thing that may be true; she is to be taken and executed upon that confession.

♦_Joan. An. ad speculat. tit. de litis contest. part. 2._♦

Item, she is not so guiltie that confesseth a falshood or lie, and denieth a truth; as she that answereth by circumstance.

Item, an equivocall or doubtfull answer is taken for a confession against a witch.

♦_L. non alienum eodem._♦

Item, _Bodin_ reporteth, that one confessed that he went out, or rather up into the aire, and was transported manie miles to the fairies danse, onelie bicause he would spie unto what place his wife went to hagging, and how she behaved hir selfe. Whereupon was much a doo among the inquisitors and lawyers, to discusse whether he should be executed with his wife or no. But it was concluded that he must die, bicause he bewraied not his wife: the which he forbare to doo, _Propter reverentiam honoris & familiæ_.

♦_L. de ætat. 5. nihil eodem. &c._♦

♦_I. Bod. de dæmono. lib. 4. cap. 3._♦

Item, if a woman confesse freelie herein, before question be made; and yet afterward denie it: she is neverthelesse to be burned.

Item, they affirme that this extremitie is herein used, bicause not one among a thousand witches is detected. And yet it is affirmed by _Sprenger_, in _M. Mal._ that there is not so little a parish, but there are manie witches knowne to be therein.

The fift Chapter.

_Presumptions, whereby witches are condemned._

If anie womans child chance to die at hir hand, so as no bodie knoweth how; it may not be thought or presumed that the mother killed it, except she be supposed a witch: and in that case it is otherwise, for she must upon that presumption be executed; except she can proove the negative or contrarie.

♦_I. Bod. de dæmono. lib. 4 cap. 4._♦

Item, if the child of a woman that is suspected to be a witch, be lacking or gone from hir; it is to be presumed, that she hath sacrificed it to the divell: except she can proove the negative or contrarie.

Item, though in other persons, certeine points of their confessions may be thought erronious, and imputed to error: yet (in witches causes) all oversights, imperfections, and escapes must be adjudged impious and malicious, and tend to hir confusion and condemnation.

Item, though a theefe be not said in lawe to be infamous in any other matter than in theft; yet a witch defamed of witchcraft is said to be defiled with all maner of faults and infamies universallie, though she were not condemned; but (as I said) defamed with the name of a witch. For rumors and reports are sufficient (saith _Bodin_) to condemne a witch.

Item, if any man, woman, or child doo saie, that such a one is a witch; it is a most vehement suspicion (saith _Bodin_) and sufficient to bring hir to the racke: though in all other cases it be directlie against lawe.

♦_I. Bod. de dæmono. lib. 4. cap. 4._♦

Item, in presumptions and suspicions against a witch, the common brute or voice of the people cannot erre.

♦_L. decurionè de pœnis._ _Panorm. & Felin. in C. veniens. 1. de testib. parsi causa. 15 4._ _Lib. 4. numero. 12. usq; a 18._♦

Item, if a woman, when she is apprehended, crie out, or saie; I am undoone; Save my life; I will tell you how the matter standeth, &c: she is thereupon most vehementlie to be suspected and condemned to die.

Item, though a conjurer be not to be condemned for curing the diseased by vertue of his art: yet must a witch die for the like case.

Item, the behaviour, looks, becks, and countenance of a woman, are sufficient signes, whereby to presume she is a witch: for alwais they looke downe to the ground, and dare not looke a man full in the face.

Item, if their parents were thought to be witches, then is it certeinlie to be presumed that they are so: but it is not so to be thought of whoores.

Item, it is a vehement presumption if she cannot weepe, at the time of hir examination: and yet _Bodin_ saith, that a witch may shed three drops out of hir right eie.

Item, it is not onelie a vehement suspicion, and presumption, but an evident proofe of a witch, if any man or beast die suddenlie where she hath beene seene latelie; although hir witching stuffe be not found or espied.

Item, if any bodie use familiaritie or companie with a witch convicted; it is a sufficient presumption against that person to be adjudged a witch.

Item, that evidence that may serve to bring in any other person to examination, may serve to bring a witch to her condemnation.

♦_L. 5. de adult. §. gl. & Bart. c. venerabilis de electio. &c._♦

Item, herein judgment must be pronounced & executed (as _Bodin_ saith) without order, and not like to the orderlie proceeding and forme of judgement in other crimes.

♦_I. Bod. de dæmono. lib. 4. cap. 4._♦

Item, a witch may not be brought to the torture suddenlie, or before long examination, least she go awaie scotfree: for they feele no torments, and therefore care not for the same (as _Bodin_ affirmeth.)