Chapter VII: Part 7

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

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

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

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

♦_Danæus in dialog. cap. 3._♦

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

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

♦_John. Bod._♦

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

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

♦_Ant. Houin._♦

The tenth Chapter.

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

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

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

♦A Kentish storie of a late accident.♦

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

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

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

♦Confutation.♦

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

♦A comicall catastrophe.♦

The eleventh Chapter.

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

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

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

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

♦_Aristotle de somnio._♦

♦_H. Card. lib. 8 de var. rer._♦

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

♦_Jo. Bod. contra Jo. Wierum._♦

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

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

The twelfe Chapter.

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

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

♦An objection.♦

♦The resolution.♦

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

♦A forged miracle.♦

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

The xiii. Chapter.

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

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

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

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

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

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

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

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

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

♦Jere. 16, 22.♦

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

♦The naturall generation of haile and raine.♦

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

♦Job 1, 11.♦

♦Ib. verse 16.♦

♦Job 2, 5.♦

♦_Mal. Malef. pa. 1, quæ. 2._♦

The xiiii. Chapter.

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

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

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

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

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

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

The xv. Chapter.

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

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

♦Witches in warres.♦

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

♦Eybiting witches.♦

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

♦Pumher an archer.♦

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

♦A skilfull archer punished by an unskilfull Justice.♦

The xvi. Chapter.

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

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

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

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

♦_In histor. vel vita sancti Germani._♦

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

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

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

The xvii. Chapter.

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

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

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

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

♦_August. de spiritu & anima._♦

♦_Lib. 1. cap. 7. de eucharist._♦

The xviii. Chapter.

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

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

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

♦_August. de civit. Dei._ _Isidor. lib. (8. cap. 9.)_ _Etymol. 26. quæ. 5. ca. nec mirum._ _Ponzivibius de lamiis, volum. 10._ _L. error, & L. cum post. c. de juris & facti ignor. ac in L. de ætat._ _§. item de interrog. actiō._ _Per glos. Bal. & alios in L. 1. c. de confes. glos. nec. si de confes. in 6. § ad leg. Aquil L. Neracius. §. fin. Ut per Bald. & August. in L. I. c. de confess, &c. Extra. de presump. literas. Per Bald. in d. leg. &c._ _Extra. de test cum literis._ _Mal. Malef. pa. 3 quæst. 5. cap. 11._♦

The lawe also saith, _In criminalibus regulariter non statur soli confessioni rei_, In criminall cases or touching life, we must not absolutelie stand to the confession of the accused partie: but in these matters proofes must be brought more cleare than the light it selfe. And in this crime no bodie must be condemned upon presumptions. And where it is objected and urged, that Since God onelie knoweth the thoughts, therefore there is none other waie of proofe but by confession: It is answered thus in the lawe, to wit: Their confession in this case conteineth an outward act, and the same impossible both in lawe and nature, and also unlikelie to be true; and therefore _Quod verisimile non est, attendi non debet_. So as, though their confessions may be worthie of punishment, as whereby they shew a will to commit such mischeefe, yet not worthie of credit, as that they have such power. For, _Si factum absit, soláque opinione laborent, é stultorum genere sunt_; If they confesse a fact performed but in opinion, they are to be reputed among the number of fooles. Neither may any man be by lawe condemned for criminall causes, upon presumptions, nor yet by single witnesses: neither at the accusation of a capitall enimie, who indeed is not to be admitted to give evidence in this case; though it please _M. Mal._ and _Bodin_ to affirme the contrarie. But beyond all equitie, these inquisitors have shifts and devises enow, to plague and kill these poore soules: for (they say) their fault is greatest of all others; bicause of their carnall copulation with the divell, and therefore they are to be punished as heretikes, foure maner of waies: to wit; with excommunication, deprivation, losse of goods, and also with death.

♦_Mal. malef. quæst. 14. pa. 1._♦

And indeede they find lawe, and provide meanes thereby to mainteine this their bloudie humor. For it is written in their popish canons, that As for these kind of heretikes, how much soever they repent and returne to the faith, they may not be reteined alive, or kept in perpetuall prison; but be put to extreame death. Yea, _M. Mal._ writeth, that A witches sinne is the sinne against the Holie-ghost; to wit, irremissible: yea further, that it is greater than the sinne of the angels that fell. In which respect I wonder, that _Moses_ delivered not three tables to the children of Israell; or at the leastwise, that he exhibited not commandements for it. It is not credible that the greatest should be included in the lesse, &c.

♦_C. de malef. L. nullus. L nemo. & L. culpa. and affirmed by Mal. malef._♦

♦_Mal. malef. quæst. 17._♦

But when these witchmongers are convinced in the objection concerning their confessions; so as thereby their tyrannicall arguments cannot prevaile, to imbrue the magistrates hands in so much bloud as their appetite requireth: they fall to accusing them of other crimes, that the world might thinke they had some colour to mainteine their malicious furie against them.

The xix. Chapter.

_Of foure capitall crimes objected against witches, all fullie
answered and confuted as frivolous._

1. Idolatrie, confuted.

First therefore they laie to their charge idolatrie. But alas without all reason: for such are properlie knowne to us to be idolaters, as doo externall worship to idols or strange gods. The furthest point that idolatrie can be stretched unto, is, that they, which are culpable therein, are such as hope for and seeke salvation at the hands of idols, or of anie other than God; or fix their whole mind and love upon anie creature, so as the power of God be neglected and contemned thereby. But witches neither seeke nor beleeve to have salvation at the hands of divels, but by them they are onlie deceived; the instruments of their phantasie being corrupted, and so infatuated, that they suppose, confesse, and saie they can doo that, which is as farre beyond their power and nature to doo, as to kill a man at _Yorke_ before noone, when they have beene seene at _London_ in that morning, &c. But if these latter idolaters, whose idolatrie is spirituall, and committed onelie in mind, should be punished by death; then should everie covetous man, or other, that setteth his affection anie waie too much upon an earthlie creature, be executed, and yet perchance the witch might escape scotfree.

2. Apostasie, confuted.

Secondlie, apostasie is laid to their charge, whereby it is inferred, that they are worthie to die. But apostasie is, where anie of sound judgement forsake the gospell, learned and well knowne unto them; and doo not onelie imbrace impietie and infidelitie; but oppugne and resist the truth erstwhile by them professed. But alas these poore women go not about to defend anie impietie, but after good admonition repent.

3. Seducing of the people, confuted.

Thirdlie, they would have them executed for seducing the people. But God knoweth they have small store of Rhetorike or art to seduce; except to tell a tale of Robin good-fellow be to deceive and seduce. Neither may their age or sex admit that opinion or accusation to be just: for they themselves are poore seduced soules. I for my part (as else-where I have said) have prooved this point to be false in most apparent sort.

4. Carnall copulation with Incubus, confuted.

Fourthlie, as touching the accusation, which all the writers use herein against them for their carnall copulation with _Incubus_: the follie of mens credulitie is as much to be woondered at and derided, as the others vaine and impossible confessions. For the divell is a spirit, and hath neither flesh nor bones, which were to be used in the performance of this action. And since he also lacketh all instruments, substance, and seed ingendred of bloud; it were follie to staie overlong in the confutation of that, which is not in the nature of things. And yet must I saie somewhat heerein, bicause the opinion hereof is so stronglie and universallie received, and the fables hereupon so innumerable; wherby _M. Mal. Bodin_, _Hemingius_, _Hyperius_, _Danæus_, _Erastus_, and others that take upon them to write heerein, are so abused, or rather seeke to abuse others; as I woonder at their fond credulitie in this behalfe. For they affirme undoubtedlie, that the divell plaieth _Succubus_ to the man, and carrieth from him the seed of generation, which he delivereth as _Incubus_ to the woman, who manie times that waie is gotten with child; which will verie naturallie (they saie) become a witch, and such a one they affirme _Merline_ was.

♦How the divell plaieth Succubus and Incubus.♦

The xx. Chapter.

_A request to such readers as loath to heare or read filthie
and bawdie matters (which of necessitie are heere to be
inserted) to passe over eight chapters._

But in so much as I am driven (for the more manifest bewraieng and displaieng of this most filthie and horrible error) to staine my paper with writing thereon certeine of their beastlie and bawdie assertions and examples, whereby they confirme this their doctrine (being my selfe both ashamed, and loth once to thinke upon such filthinesse, although it be to the condemnation thereof) I must intreat you that are the readers hereof, whose chaste eares cannot well endure to heare of such abhominable lecheries, as are gathered out of the bookes of those witchmongers (although doctors of divinitie, and otherwise of great authoritie and estimation) to turne over a few leaves, wherein (I saie) I have like a groome thrust their bawdie stuffe (even that which I my selfe loath) as into a stinking corner: howbeit, none otherwise, I hope, but that the other parts of my writing shall remaine sweet, and this also covered as close as may be.

♦A peroration to the readers.♦

¶ _The fourth Booke._

The first Chapter.

_Of witchmongers opinions concerning evill spirits, how they frame
themselves in more excellent sort than God made us._

_James Sprenger_ and _Henrie Institor_, in _M. Mal._ agreing with _Bodin_, _Barth. Spineus_, _Danæus_, _Erastus_, _Hemingius_, and the rest, doo make a bawdie discourse; labouring to proove by a foolish kind of philosophie, that evill spirits cannot onlie take earthlie forms and shapes of men; but also counterfeit hearing, seeing, &c: and likewise, that they can eate and devoure meats, and also reteine, digest, and avoid the same: and finallie, use diverse kinds of activities, but speciallie excell in the use and art of venerie. For _M. Mal._ saith, that The eies and eares of the mind are farre more subtill than bodilie eies or carnall eares. Yea it is there affirmed, that as they take bodies, and the likenesse of members; so they take minds and similitudes of their operations. But by the way, I would have them answer this question. Our minds and soules are spirituall things. If our corporall eares be stopped, what can they heare or conceive of anie externall wisedome? And truelie, a man of such a constitution of bodie, as they imagine of these spirits, which make themselves, &c: were of farre more excellent substance, &c: than the bodies of them that God made in paradise; and so the divels workmanship should exceed the handie worke of God the father and creator of all things.

♦_Mal. malef. par. 2. cap. 4 quæst. 1._♦

♦If his bodilie eies were out, he would see but ilfavoredlie.♦

The second Chapter.

_Of bawdie Incubus and Succubus, and whether the action of
venerie may be performed betweene witches and divels, and
when witches first yeelded to Incubus._

Heretofore (they saie) _Incubus_ was faine to ravish women against their will, untill Anno. 1400: but now since that time witches consent willinglie to their desires: in so much as some one witch exerciseth that trade of lecherie with _Incubus_ twentie or thirtie yeares togither; as was confessed by fourtie and eight witches burned at _Ravenspurge_. But what goodlie fellowes _Incubus_ begetteth upon these witches, is prooved by _Thomas_ of _Aquine_, _Bodin_, _M. Mal. Hyperius_, _&c._

♦_Nider in fornicario._♦

♦_T. Brabant in lib. de apib._♦

♦_In. sen. dist. 4. art. 4._♦

This is prooved first by the divels cunning, in discerning the difference of the seed which falleth from men. Secondlie, by his understanding of the aptnes of the women for the receipt of such seed. Thirdlie by his knowledge of the constellations, which are freendlie to such corporall effects. And lastlie, by the excellent complexion of such as the divell maketh choice of, to beget such notable personages upon, as are the causes of the greatnesse and excellencie of the child thus begotten.

♦Gen. 6, 4.♦

And to proove that such bawdie dooings betwixt the divell and witches is not fained, S. _Augustine_ is alledged, who saith, that All superstitious arts had their beginning of the pestiferous societie betwixt the divell and man. Wherein he saith truelie; for that in paradise, betwixt the divell and man, all wickednes was so contrived, that man ever since hath studied wicked arts: yea and the divell will be sure to be at the middle and at both ends of everie mischeefe. But that the divell ingendreth with a woman, in maner and forme as is supposed, and naturallie begetteth the wicked, neither is it true, nor _Augustines_ meaning in this place.

♦_Mal. malef. par. 2. quæ. 1_ _August. de doctrina Christ._♦

Howbeit _M. Mal._ proceedeth, affirming that All witches take their beginning from such filthie actions, wherein the divell, in likenes of a prettie wench, lieth prostitute as _Succubus_ to the man, and reteining his nature and seede, conveieth it unto the witch, to whome he delivereth it as _Incubus_. Wherein also is refuted the opinion of them that hold a spirit to be unpalpable. _M. Mal._ saith, There can be rendred no infallible rule, though a probable distinction may be set downe, whether _Incubus_ in the act of venerie doo alwaies powre seed out of his assumed bodie. And this is the distinction; Either she is old and barren, or yoong and pregnant. If she be barren, then dooth _Incubus_ use hir without decision of seed; bicause such seed should serve for no purpose. And the divell avoideth superfluitie as much as he may; and yet for hir pleasure and condemnation togither, he goeth to worke with hir. But by the waie, if the divell were so compendious, what should he need to use such circumstances, even in these verie actions, as to make these assemblies, conventicles, ceremonies, &c: when he hath alreadie bought their bodies, and bargained for their soules? Or what reason had he, to make them kill so manie infants, by whom he rather loseth than gaineth any thing; bicause they are, so farre as either he or we knowe, in better case than we of riper yeares by reason of their innocencie? Well, if she be not past children, then stealeth he seed awaie (as hath beene said) from some wicked man being about that lecherous busines, and therewith getteth yoong witches upon the old.

♦_Mal. malef. quæ. 1. par. 1._♦

And note, that they affirme that this businesse is better accomplished with seed thus gathered, than that which is shed in dremes, through superfluitie of humors: bicause that is gathered from the vertue of the seed generative. And if it be said that the seed will wax cold by the waie, and so lose his naturall heate, and consequentlie the vertue: _M. Mal. Danæus_, and the rest doo answere, that the divell can so carrie it, as no heate shall go from it, &c.

♦_Mal. malef. par. 1. quæ. 1._ _Danæus in dialog. de sortiariis._♦

Furthermore, old witches are sworne to procure as manie yoong virgins for _Incubus_ as they can, whereby in time they growe to be excellent bawds: but in this case the preest plaieth _Incubus_. For you shall find, that confession to a preest, and namelie this word _Benedicite_, driveth _Incubus_ awaie, when _Ave Maries_, crosses, and all other charmes faile.

♦_Ja. Sprenger in Mal. male._♦

The third Chapter.

_Of the divels visible & invisible dealing with witches in the waie
of lecherie._