Chapter IX: Part 9

What a beastlie assertion is it, that a man, whom GOD hath made according to his owne similitude and likenes, should be by a witch turned into a beast? What an impietie is it to affirme, that an asses bodie is the temple of the Holy-ghost? Or an asse to be the child of God, and God to be his father; as it is said of man? Which _Paule_ to the _Corinthians_ so divinelie confuteth, who saith, that Our bodies are the members of Christ. In the which we are to glorifie God: for the bodie is for the Lord, and the Lord is for the bodie. Surelie he meaneth not for an asses bodie, as by this time I hope appeareth: in such wise as _Bodin_ may go hide him for shame; especiallie when he shall understand, that even into these our bodies, which God hath framed after his owne likenesse, he hath also brethed that spirit, which _Bodin_ saith is now remaining within an asses bodie, which God hath so subjected in such servilitie under the foote of man; Of whom God is so mindfull, that he hath made him little lower than angels, yea than himselfe, and crowned him with glorie and worship, and made him to have dominion over the workes of his hands, as having put all things under his feete, all sheepe and oxen, yea woolves, asses, and all other beasts of the field, the foules of the aire, the fishes of the sea, &c. _Bodins_ poet, _Ovid_, whose _Metamorphôsis_ make so much for him, saith to the overthrow of this phantasticall imagination:

_Os homini sublime dedit, cœlúmque videre
Jussit, & erectos ad sydera tollere vultus._

The effect of which verses is this;

[*]_The Lord did set mans face so hie,
That he the heavens might behold,
And looke up to the starrie skie,
To see his woonders manifold._

♦1. Cor. 6, 19 verse. 15, &c verse. 2. verse. 13.

♦Psalm. 8. verses 5, 6, 7, 8.♦

♦[*] [Rom.]♦

Now, if a witch or a divell can so alter the shape of a man, as contrarilie to make him looke downe to hell, like a beast; Gods works should not onelie be defaced and disgraced, but his ordinance should be woonderfullie altered, and thereby confounded.

The sixt Chapter.

_The witchmongers objections, concerning Nabuchadnez-zar
answered, and their errour concerning Lycanthropia confuted._

_Malleus Maleficarum_, _Bodin_, and manie other of them that mainteine witchcraft, triumph upon the storie of _Nabuchadnez-zar_; as though _Circes_ had transformed him with hir sorceries into an oxe, as she did others into swine, &c. I answer, that he was neither in bodie nor shape transformed at all, according to their grosse imagination; as appeareth both by the plaine words of the text, and also by the opinions of the best interpretors thereof: but that he was, for his beastlie government and conditions, throwne out of his kingdome and banished for a time, and driven to hide himselfe in the wildernesse, there in exile to lead his life in beastlie sort, among beasts of the field, and fowles of the aire (for by the waie I tell you it appeareth by the text, that he was rather turned into the shape of a fowle than of a beast) untill he rejecting his beastlie conditions, was upon his repentance and amendment called home, and restored unto his kingdome. Howbeit, this (by their confession) was neither divels nor witches dooing; but a miracle wrought by God, whom alone I acknowledge to be able to bring to passe such workes at his pleasure. Wherein I would know what our witchmongers have gained.

♦Their groundworke is as sure as to hold a quick eele by the taile.♦

♦Dan. 4.♦

I am not ignorant that some write, that after the death of _Nabuchadnez-zar_, his sonne [*]_Eilumorodath_ gave his bodie to the ravens to be devoured, least afterwards his father should arise from death, who of a beast became a man againe. But this tale is meeter to have place in the _Cabalisticall_ art, to wit: among unwritten verities than here. To conclude, I saie that the transformations, which these witchmongers doo so rave and rage upon, is (as all the learned sort of physicians affirme) a disease proceeding partlie from melancholie, wherebie manie suppose themselves to be woolves, or such ravening beasts. For _Lycanthropia_ is of the ancient physicians called _Lupina melancholia_, or _Lupina insania_. _J. Wierus_ declareth verie learnedlie, the cause, the circumstance, and the cure of this disease. I have written the more herein; bicause hereby great princes and potentates, as well as poore women and innocents, have beene defamed and accounted among the number of witches.

♦_Cor. Agrip. de vanit. scient. cap. 44._♦

♦[*] [tr. of _Euil_]♦

♦_Paul. Aeginet. li. 3. c. 16._ _Aetius. lib. 6. cap. 11._ _J. Wier. de præst. dæm. lib. 4. cap. 23._♦

The seventh Chapter.

_A speciall objection answered concerning transportations, with the
consent of diverse writers thereupon._

For the maintenance of witches transportations, they object the words of the Gospell, where the divell is said to take up Christ, and to set him on a pinnacle of the temple, and on a mountaine, &c. Which if he had doone in maner and forme as they suppose, it followeth not therefore that witches could doo the like; nor yet that the divell would doo it for them at their pleasure; for they know not their thoughts, neither can otherwise communicate with them. But I answer, that if it were so grosselie to be understood, as they imagine it, yet should it make nothing to their purpose. For I hope they will not saie, that Christ had made anie ointments, or entred into anie league with the divell, and by vertue thereof was transported from out of the wildernes, unto the top of the temple of Jerusalem; or that the divell could have maisteries over his bodie, whose soule he could never laie hold upon; especiallie when he might (with a becke of his finger) have called unto him, and have had the assistance of manie legions of angels. Neither (as I thinke) will they presume to make Christ partaker of the divels purpose and sinne in that behalfe. If they saie; This was an action wrought by the speciall providence of God, and by his appointment, that the scripture might be fulfilled: then what gaine our witchmongers by this place? First, for that they maie not produce a particular example to prove so generall an argument. And againe, if it were by Gods speciall providence and appointment; then why should it not be doone by the hand of God, as it was in the storie of _Job_? Or if it were Gods speciall purpose and pleasure, that there should be so extraordinarie a matter brought to passe by the hand of the divell; could not God have given to the wicked angell extraordinarie power, and cloathed him with extraordinarie shape; whereby he might be made an instrument able to accomplish that matter, as he did to his angell that carried _Abacuck_ to _Daniell_, and to them that he sent to destroie _Sodome_? But you shall understand, that this was doone in a vision, and not in veritie of action. So as they have a verie cold pull of this place, which is the speciall peece of scripture alledged of them for their transportations.

♦Matth. 4, 8. Luk. 3, 9.♦

♦Answer to the former objection.♦

♦Matt. 26, 53.♦

♦Job. 1, 11. Job. 2, 5.♦

Heare therefore what _Calvine_ saith in his commentarie upon that place, in these words; The question is, whether Christ were carried aloft indeed, or whether it were but in a vision? Manie affirme verie obstinatlie, that his bodie was trulie and reallie as they saie taken up: bicause they thinke it too great an indignitie for Christ to be made subject to sathans illusions. But this objection is easilie washed awaie. For it is no absurditie to grant all this to be wrought through Gods permission, or Christes voluntarie subjection: so long as we yeeld not to thinke that he suffered these temptations inwardlie, that is to saie, in mind or soule. And that which is afterwards set downe by the Evangelist, where the divell shewed him all the kingdoms of the world, and the glorie of the same, and that to be doone (as it is said in _Luke_) in the twinkling of an eie, dooth more agree with a vision than with a reall action. So farre are the verie words of _Calvine_. Which differ not one syllable nor five words from that which I had written herein, before I looked for his opinion in the matter. And this I hope will be sufficient to overthrow the assertions of them that laie the ground of their transportations and flieng in the aire hereupon.

♦_J. Calvine in harmon. Evang. in Matth. 4. & Luk. 4._♦

He that will saie, that these words; to wit, that Christ was taken up, &c: can hardlie be applied to a vision, let him turne to the prophesie of _Ezechiell_, and see the selfe-same words used in a vision: saving that where Christ is said to be taken up by the divell, _Ezechiell_ is taken up, and lifted up, and carried by the spirit of God, and yet in a vision. But they have lesse reason that build upon this sandie rocke, the supernaturall frame of transubstantiation; as almost all our witching writers doo. For _Sprenger_ & _Institor_ saie, that the divell in the likenesse of a falcon caught him up. _Danæus_ saith, it was in the similitude of a man; others saie, of an angell painted with wings; others, invisiblie: _Ergo_ the divell can take (saie they) what shape he list. But though some may cavill upon the divels transforming of himselfe; yet, that either divell or witch can transforme or transubstantiat others, there is no tittle nor colour in the scriptures to helpe them. If there were authoritie for it, and that it were past all peradventure, lo, what an easie matter it is to resubstantiate an asse into a man. For _Bodin_ saith upon the word of _Apuleius_, that if the asse eate new roses, anise, or baie leaves out of spring water, it will presentlie returne him into a man. Which thing _Sprenger_ saith maie be doone, by washing the asse in faire water: yea he sheweth an instance, where, by drinking of water an asse was turned into a man.

♦Ezec. 3, 12. and 14.♦

♦_Mal. malef._♦

♦_J. Bod. lib. de dæm. 3. cap. 5._♦

♦_In Mal. mal._♦

The eight Chapter.

_The witchmongers objection concerning the historie of Job
answered._

These witchmongers, for lacke of better arguments, doo manie times object _Job_ against me; although there be never a word in that storie, which either maketh for them, or against me: in so much as there is not the name of a witch mentioned in the whole booke. But (I praie you) what witchmonger now seeing one so afflicted as _Job_, would not saie he were bewitched, as _Job_ never saith? [a]For first there came a messenger unto him, and said; Thy oxen were plowing, and thy asses were feeding in their places, [b]and the _Sabeans_ came violentlie and tooke them; yea they have slaine thy servants with the edge of the sword; but I onelie am escaped to tell thee. [c]And whilest he was yet speaking, another came, and said; The fier of God is fallen from the heaven, & hath burnt up thy sheepe and thy servants, and devoured them; but I onlie am escaped to tell thee. [d]And while he was yet speaking, another came, and said; The _Chaldæans_ set out their bands, and fell upon thy camels, and have taken them, and have slaine thy servants with the edge of the sword; but I onelie am escaped alone to tell thee. [e]And whilest he was yet speaking, came another, and said; Thy sonnes and thy daughters were eating and drinking wine in their elder brothers house, [f]and behold there came a great wind from beyond the wildernesse, and smote the foure corners of the house, which fell upon thy children, and they are dead; and I onlie am escaped alone to tell thee. [g]Besides all this, he was smitten with biles, from the sole of his foote to the crowne of his head. If anie man in these daies called _Job_ should be by the appointment or hand of God thus handled, as this _Job_ was; I warrant you that all the old women in the countrie would be called _Coram nobis_: warrants would be sent out on everie side, publike and private inquirie made what old women latelie resorted to _Jobs_ house, or to anie of those places, where these misfortunes fell. If anie poore old woman had chanced within two or three moneths to have borrowed a curtsie of [*]seasing, or to have fetcht from thence a pot of milke, or had she required some almes, and not obteined it at _Jobs_ hand; there had beene argument enough to have brought hir to confusion: and to be more certeine to have the right witch apprehended, figures must have beene cast, the sive and sheares must have beene set on worke; yea rather than the witch should escape, a conjuror must have earned a little monie, a circle must have beene made, and a divell raised to tell the truth: mother _Bungie_ must have been gon unto, and after she had learned hir name, whom _Job_ most suspected, she would have confirmed the suspicion with artificiall accusations: in the end, some woman or other must have beene hanged for it. But as _Job_ said; _Dominus dedit_: so said he not; _Diabolus vel Lamia sed Dominus abstulit_. Which agreeth with the tenor of the text, where it is written, that the divell at everie of _Jobs_ afflictions desired God to laie his hand upon him. Insomuch as _Job_ imputed no part of his calamitie unto divels, witches, nor yet unto conjurors, or their inchantments; as we have learned now to doo. Neither sinned he, or did God any wrong, when he laid it to his charge: but we dishonour God greatlie, when we attribute either the power or proprietie of God the creator unto a creature.

♦_J. Calvin. in Job. cap. 1. 21._♦

♦[a] Job. 1, 14.♦

♦[b] verse, 15.♦

♦[c] verse, 16.♦

♦[d] verse, 17.♦

♦[e] verse, 18.♦

♦[f] verse, 19.♦

♦[g] Ibid. ca. 2. vers. 7.♦

♦[*] [? searsing]♦

[*]_Calvine_ saith; We derogate much from Gods glorie and omnipotencie, when we saie he dooth but give sathan leave to doo it: which is (saith he) to mocke Gods justice; and so fond an assertion, that if asses could speake, they would speake more wiselie than so. For a temporall judge saith not to the hangman; I give thee leave to hang this offender, but commandeth him to doo it. But the mainteiners of witches omnipotencie, saie; Doo you not see how reallie and palpablie the divell tempted and plagued _Job_? I answer first, that there is no corporall or visible divell named nor seene in any part of that circumstance; secondlie, that it was the hand of God that did it; thirdlie, that as there is no communitie betweene the person of a witch, and the person of a divell, so was there not any conference or practise betwixt them in this case.

♦[*] _J. Calvin. in Job, cap. 2. Sermon. 8._ _Muscul. in loc. comm._ _Idem, ibidem._♦

And as touching the communication betwixt God and the divell, behold what _Calvine_ saith, writing or rather preaching of purpose upon that place, wherupon they thinke they have so great advantage; When sathan is said to appeere before God, it is not doone in some place certeine, but the scripture speaketh so to applie it selfe to our rudenes. Certeinlie the divell in this and such like cases is an instrument to worke Gods will, and not his owne: and therefore it is an ignorant and an ungodlie saieng (as _Calvine_ judgeth it) to affirme, that God dooth but permit and suffer the divell. For if sathan were so at his owne libertie (saith he) we should be overwhelmed at a sudden. And doubtlesse, if he had power to hurt the bodie, there were no waie to resist: for he would come invisiblie upon us, and knocke us on the heads; yea hee would watch the best and dispatch them, whilest they were about some wicked act. If they saie; God commandeth him, no bodie impugneth them: but that God should give him leave, I saie with _Calvine_, that the divell is not in such favour with God, as to obteine any such request at his hands.

♦_J. Calvine in his sermon upon Job._♦

And wheras by our witchmongers opinions and arguments, the witch procureth the divell, and the divell asketh leave of God to plague whom the witch is disposed: there is not (as I have said) any such corporall communication betweene the divell and a witch, as witchmongers imagine. Neither is God mooved at all at sathans sute, who hath no such favour or grace with him, as to obteine any thing at his hands.

♦_J. Calvine in Job. cap. 1. sermon. 5._♦

But _M. Mal._ and his friends denie, that there were any witches in _Jobs_ time: yea the witchmongers are content to saie, that there were none found to exercise this art in Christs time, from his birth to his death, even by the space of thirtie three yeares. If there had beene anie (saie they) they should have beene there spoken of. As touching the authoritie of the booke of _Job_, there is no question but that it is verie canonicall and authentike. Howbeit, manie writers, both of the Jewes and others, are of opinion, that _Moses_ was the author of this booke; and that he did set it as a looking glasse before the people: to the intent the children of _Abraham_ (of whose race he himselfe came) might knowe, that God shewed favour to others that were not of the same line, and be ashamed of their wickednesse: seeing an uncircumcised Painime had so well demeaned himselfe. Upon which argument _Calvine_ (though he had written upon the same) saith, that Forsomuch as it is uncerteine, whether it were _Res gesta_ or _Exempli gratia_, we must leave it in suspense. Nevertheles (saith he) let us take that which is out of all doubt; namelie, that the Holy-ghost hath indited the booke, to the end that the Jewes should knowe that God hath had a people alwaies to serve him throughout the world, even of such as were no Jewes, nor segregated from other nations.

♦_Mal. malef. pa. 1. quæst. 1._ _Idem part. 1. quæst. 4._♦

♦Note what is said touching the booke of Job.♦

Howbeit, I for my part denie not the veritie of the storie; though indeed I must confesse, that I thinke there was no such corporall enterlude betweene God, the divell, and _Job_, as they imagine: neither anie such reall presence and communication as the witchmongers conceive and mainteine; who are so grosse herein, that they doo not onlie beleeve, but publish so palpable absurdities concerning such reall actions betwixt the divell and man, as a wise man would be ashamed to read, but much more to credit: as that S. _Dunstan_ lead the divell about the house by the nose with a paire of pinsors or tongs, and made him rore so lowd, as the place roong thereof, &c: with a thousand the like fables, without which neither the art of poperie nor of witchcraft could stand. But you may see more of this matter else-where, where in few words (which I thought good here to omit, least I should seeme to use too manie repetitions) I answer effectuallie to their cavils about this place.

♦_In legenda aurea._♦

The ninth Chapter.

_What severall sorts of witches are mentioned in the
scriptures, and how the word witch is there applied._

But what sorts of witches so ever _M. Mal._ or _Bodin_ saie there are; _Moses_ spake onlie of foure kinds of impious couseners or witches (whereof our witchmongers old women which danse with the fairies, &c; are none.) The first were _Præstigiatores Pharaonis_, which (as all divines, both Hebrues and others conclude) were but couseners and jugglers, deceiving the kings eies with illusions and sleights; and making false things to appeare as true: which nevertheles our witches cannot doo. The second is _Mecasapha_, which is she that destroieth with poison. The third are such as use sundrie kinds of divinations, and hereunto perteine these words, _Kasam_, _Onen_, _Ob_, _Idoni_. The fourth is _Habar_, to wit: when magicians, or rather such, as would be reputed cunning therein, mumble certeine secret words, wherin is thought to be great efficacie.

♦1. Præstigiatores Pharaonis.♦

♦2. Mecasapha.♦

♦3. Kasam. Onen. Ob. Idoni.♦

♦4. Habar.♦

These are all couseners and abusers of the people in their severall kinds. But bicause they are all termed of our translators by the name of witches in the Bible: therefore the lies of _M. Mal._ and _Bodin_, and all our old wives tales are applied unto these names, and easilie beleeved of the common people, who have never hitherto beene instructed in the understanding of these words. In which respect, I will (by Gods grace) shew you (concerning the signification of them) the opinion of the most learned in our age; speciallie of _Johannes Wierus_; who though hee himselfe were singularlie learned in the toongs, yet for his satisfaction and full resolution in the same, he sent for the judgement of _Andræas Massius_, the most famous _Hebrician_ in the world, and had it in such sense and order, as I meane to set downe unto you. And yet I give you this note by the waie, that witchcraft or inchantment is diverslie taken in the scriptures; somtimes nothing tending to such end as it is commonlie thought to doo. For in 1 _Samuell_, 15, 23. it is all one with rebellion. _Jesabell_ for hir idolatrous life is called a witch. Also in the new testament, even S. _Paule_ saith the _Galathians_ are bewitched, bicause they were seduced and lead from the true understanding of the scriptures.

♦[or _Masius_]♦

♦Note.♦

♦1. Sa. 15, 23.♦

♦2. Re. 9, 22. Gal. 3, 1.♦

Item sometimes it is taken in good part; as the magicians that came to worship and offer to Christ: and also where _Daniell_ is said to be an inchanter, yea a principall inchanter: which title being given him in divers places of that storie, he never seemeth to refuse or dislike; but rather intreateth for the pardon and qualification of the rigor towards other inchanters, which were meere couseners indeed: as appeareth in the second chapter of _Daniell_, where you may see that the king espied their fetches.

♦Matth. 2, 1.♦

♦Daniel. 4.♦

♦Dan. 2, 8.♦

Sometimes such are called conjurors, as being but roges, and lewd people, would use the name of Jesus to worke miracles, whereby, though they being faithlesse could worke nothing; yet is their practise condemned by the name of conjuration. Sometimes jugglers are called witches. Sometimes also they are called sorcerers, that impugne the gospell of Christ, and seduce others with violent persuasions. Sometimes a murtherer with poison is called a witch. Sometimes they are so termed by the verie signification of their names; as _Elimas_, which signifieth a sorcerer. Sometimes bicause they studie curious and vaine arts. Sometimes it is taken for woonding or greeving of the hart. Yea the verie word _Magus_, which is Latine for a magician, is translated a witch; and yet it was hertofore alwaies taken in the good part. And at this daie it is indifferent to saie in the English toong; She is a witch; or, She is a wise woman.

♦Actes. 19.♦

♦Gen. 4, 18. Exod. 7, 13, &c. Acts 13. Exod. 22, &c. Acts. 13. Acts. 19. Canticles of Salomon. cap. 4. verse. 9.♦

Sometimes observers of dreames, sometimes soothsaiers, sometimes the observers of the flieng of foules, of the meeting of todes, the falling of salt, &c: are called witches. Sometimes he or she is called a witch, that take upon them either for gaine or glorie, to doo miracles; and yet can doo nothing. Sometimes they are called witches in common speech, that are old, lame, curst, or melancholike, as a nickname. But as for our old women, that are said to hurt children with their eies, or lambs with their lookes, or that pull downe the moone out of heaven, or make so foolish a bargaine, or doo such homage to the divell; you shall not read in the bible of any such witches, or of any such actions imputed to them.

♦Deut. 18, 2. Jerem. 27. Acts. 8.♦

¶ _The sixt Booke._

The first Chapter.

_The exposition of this Hebrue word Chasaph, wherein is
answered the objection conteined in Exodus 22. to wit: Thou
shalt not suffer a witch to live, and of Simon Magus. Acts.
8._

_Chasaph_, being an Hebrue word, is Latined _Veneficium_, and is in English, poisoning, or witchcraft; if you will so have it. The Hebrue sentence written in _Exodus_, 22. is by the 70. interpretors translated thus into Greeke, Φαρμακοῦς οὐκ ἐπιζεώσετε, which in Latine is, _Veneficos (sive) veneficas non retinebitis in vita_, in English, You shall not suffer anie poisoners, or (as it is translated) witches to live. The which sentence _Josephus_ an Hebrue borne, and a man of great estimation, learning and fame, interpreteth in this wise; Let none of the children of Israel have any poison that is deadlie, or prepared to anie hurtfull use. If anie be apprehended with such stuffe, let him be put to death, and suffer that which he ment to doo to them, for whom he prepared it. The _Rabbins_ exposition agree heerewithall. _Lex Cornelia_ differeth not from this sense, to wit, that he must suffer death, which either maketh, selleth, or hath anie poison, to the intent to kill anie man. This word is found in these places following: _Exodus._ 22, 18. _Deut._ 18, 10. 2. _Sam._ 9, 22. _Dan._ 2, 2. _2. Chr._ 33, 6. _Esay._ 47, 9, 12. _Malach_, 3, 5. _Jerem._ 27, 9. _Mich._ 5, 2. _Nah._ 3, 4. _bis_. Howbeit, in all our English translations, _Chasaph_ is translated, witchcraft.

♦_Joseph. in Judæorum antiquitat._♦

And bicause I will avoid prolixitie and contention both at once, I will admit that _Veneficæ_ were such witches, as with their poisons did much hurt among the children of Israell; and I will not denie that there remaine such untill this daie, bewitching men, and making them beleeve, that by vertue of words, and certeine ceremonies, they bring to passe such mischeefes, and intoxications, as they indeed accomplish by poisons. And this abuse in cousenage of people, together with the taking of Gods name in vaine, in manie places of the scripture is reprooved, especiallie by the name of witchcraft, even where no poisons are. According to the sense which S. _Paule_ useth to the _Galathians_ in these words, where he sheweth plainelie, that the true signification of witchcraft is cousenage; O ye foolish _Galathians_ (saith he) who hath bewitched you? to wit, cousened or abused you, making you beleeve a thing which is neither so nor so. Whereby he meaneth not to aske of them, who have with charmes, &c: or with poisons deprived them of their health, life, cattell, or children, &c: but who hath abused or cousened them, to make them beleeve lies. This phrase is also used by _Job._ 15. But that we may be throughlie resolved of the true meaning of this phrase used by _Paule_, _Gal._ 3. let us examine the description of a notable witch called _Simon Magus_, made by S. _Luke_; There was (saith he) in the citie of _Samaria_, a certeine man called _Simon_, which used witchcraft, and bewitched the people of _Samaria_, saieng that he himself was some great man. I demand, in what other thing here do we see anie witchcraft, than that he abused the people, making them beleeve he could worke miracles, whereas in truth he could doo no such thing; as manifestlie may appeare in the 13. and 19. verses of the same chapter: where he wondered at the miracles wrought by the apostles, and would have purchased with monie the power of the Holy-ghost to worke wonders.

♦Gal. 3, 1.♦

♦Job. 15, 12.♦

♦Acts. 8, 9.♦

It will be said, the people had reason to beleeve him, bicause it is written, that he of long time had bewitched them with sorceries. But let the bewitched _Galathians_ be a warning both to the bewitched _Samaritans_, and to all other that are cousened or bewitched through false doctrine, or legierdemaine; least while they attend to such fables and lies, they be brought into ignorance, and so in time be led with them awaie from God. And finallie, let us all abandon such witches and couseners, as with _Simon Magus_ set themselves in the place of God, boasting that they can doo miracles, expound dreames, foretell things to come, raise the dead, &c: which are the workes of the Holy-ghost, who onlie searcheth the heart and reines, and onelie worketh great wonders, which are now staied and accomplished in Christ, in whome who so stedfastlie beleeveth shall not need to be by such meanes resolved or confirmed in his doctrine and gospell. And as for the unfaithfull, they shall have none other miracle shewed unto them, but the signe of _Jonas_ the prophet.

♦Acts. 8, 11.♦

♦1. Reg. 8, 39. Matth. 9. 4. 12. 25. 22. Acts. 1, 24. & 15, 8. Rom. 8, 27. Mark. 2. Luk. 6, 17. & 11. & 9. Joh. 1 & 2. & 6. & 13. Apoc. 2. & 3. Luk. 11, 29.♦

And therefore I saie, whatsoever they be that with _Simon Magus_ take upon them to worke such wonders, by soothsaieng, sorcerie, or witchcraft, are but liers, deceivers, and couseners, according to _Syrachs_ saieng; Sorcerie, witchcraft, soothsaieng, and dreames, are but vanitie, and the lawe shalbe fulfilled without such lies. God commanded the people, that they should not regard them that wrought with spirits, nor soothsaiers: for the estimation that was attributed unto them, offended God.

♦Eccl. 34, 5.♦

♦Eccl. 34, 8.♦

♦Levi. 19, 31.♦

The second Chapter.

_The place of Deuteronomie expounded, wherin are recited all
kind of witches; also their opinions confuted, which hold
that they can worke such miracles as are imputed unto them._

The greatest and most common objection is, that if there were not some, which could worke such miraculous or supernaturall feats, by themselves, or by their divels, it should not have beene said; Let none be found among you, that maketh his sonne or his daughter to go through the fier, or that useth witchcraft, or is a regarder of times, or a marker of the flieng of fowles, or a sorcerer, or a charmer, or that counselleth with spirits, or a soothsaier, or that asketh counsell of the dead, or (as some translate it) that raiseth the dead. But as there is no one place in the scripture that saith they can worke miracles, so it shalbe easie to proove, that these were all couseners, everie one abusing the people in his severall kind; and are accurssed of God. Not that they can doo all such things indeed, as there is expressed; but for that they take upon them to be the mightie power of God, and to doo that which is the onelie worke of him, seducing the people, and blaspheming the name of God, who will not give his glorie to anie creature, being himselfe the king of glorie and omnipotencie.

First I aske, what miracle was wrought by their passing through the fier? Trulie it cannot be prooved that anie effect followed; but that the people were bewitched, to suppose their sinnes to be purged thereby; as the _Spaniards_ thinke of scourging and whipping themselves. So as Gods power was imputed to that action, and so forbidden as an idolatrous sorcerie. What woonders worketh the regarder of times? What other divell dealeth he withall, than with the spirit of superstition? Doth he not deceive himselfe and others, and therefore is worthilie condemned for a witch? What spirit useth he, which marketh the flieng of fowles? Nevertheles, he is here condemned as a practiser of witchcraft; bicause he couseneth the people, and taketh upon him to be a prophet; impiouslie referring Gods certeine ordinances to the flittering fethers and uncerteine waies of a bird. The like effects produceth sorcerie, charming, consultation with spirits, soothsaieng, and consulting with the dead: in everie of the which Gods power is obscured, his glorie defaced, and his commandement infringed.

♦Deut. 18. 10. 11.♦

♦Esay. 42, 8. Ps. 24. 8. 10.♦

And to proove that these soothsaiers and witches are but lieng mates and couseners; note these words pronounced by God himselfe, even in the selfe same place to the children of Israell: Although the Gentiles suffered themselves to be abused, so as they gave eare to these sorcerers, &c: he would not suffer them so, but would raise them a prophet, who should speake the truth. As if he should saie; The other are but lieng and cousening mates, deceitfull and undermining merchants, whose abuses I will make knowne to my people. And that everie one maie be resolved herein, let the last sentence of this precept be well weighed; to wit, Let none be found among you, that asketh counsell of (or raiseth the dead.)

♦Deut. 18, 14♦

First you know the soules of the righteous are in the hands of God, and resting with _Lazarus_ in _Abrahams_ bosome, doo sleepe in Jesus Christ. And from that sleepe, man shall not be raised, till the heavens be no more: according to this of _David_: Wilt thou shew woonders among the dead? Nay, the Lord saith, The living shall not be taught by the dead, but by the living. As for the unrighteous, they are in hell, where is no redemption; neither is there anie passage from heaven to earth, but by God and his angels. As touching the resurrection and restauration of the bodie, read _John._ 5. and you shall manifestlie see, that it is the onelie worke of the father, who hath given the power therof to the sonne, and to none other, &c. _Dominus percutit, & ipse medetur: Ego occidam, & ego vivefaciam._ And in manie other places it is written, that God giveth life and beeing to all. Although _Plato_, with his maister _Socrates_, the cheefe pillers of these vanities, say, that one _Pamphilus_ was called up out of hel, who when he cam among the people, told manie incredible tales concerning infernall actions. But herein I take up the proverbe; _Amicus Plato, amicus Socrates, sed major amica veritas_.

♦Sap. 3, 1. Luk. 16, 23.♦

♦Job. 14, 12. Psal 88, 10. Deut. 18, 11. Luk. 16. 29. 31.♦

♦Luk. 16, 22.♦

♦Joh. 5, 21.♦

♦Ose. 6. Acts. 17. 25. 28. Tim. 6, 13.♦

So as this last precept, or last part thereof, extending to that which neither can be done by witch nor divell, maie well expound the other parts and points therof. For it is not ment hereby, that they can doo such things indeed; but that they make men beleeve they doo them, and thereby cousen the people, and take upon them the office of God, and therewithall also blaspheme his holie name, and take it in vaine; as by the words of charmes and conjurations doo appeare, which you shall see, if you looke into these words, _Habar_ and _Idoni_.

In like manner I saie you may see, that by the prohibition of divinations by augurie, and of soothsaiengs, &c, who are witches, and can indeed doo nothing but lie and cousen the people, the lawe of God condemneth them not, for that they can worke miracles, but bicause they saie they can doo that which perteineth to God, and for cousenage, &c. Concerning other points of witchcraft conteined therein, and bicause some cannot otherwise be satisfied, I will alledge under one sentence, the decretals, the mind of S. _Augustine_, the councell _Aurelian_, and the determination of _Paris_, to wit: Who so observeth, or giveth heed unto soothsaiengs, divinations, witchcraft, &c, or doth give credit to anie such, he renounceth christianitie, and shalbe counted a pagane, & an enemie to God; yea and he erreth both in faith and philosophie. And the reason is therewithall expressed in the canon, to wit; Bicause hereby is attributed to a creature, that which perteineth to God onelie and alone. So as, under this one sentence (Thou shalt not suffer a poisoner or a witch to live) is forbidden both murther and witchcraft; the murther consisting in poison; the witchcraft in cousenage or blasphemie.

♦_26. quæ. 7. non. obser. fact. 1398. act. 17._ _August. de spirit. & anima. cap. 28._♦

The third Chapter.

_That women have used poisoning in all ages more than men, and of
the inconvenience of poisoning._

As women in all ages have beene counted most apt to conceive witchcraft, and the divels speciall instruments therin, and the onelie or cheefe practisers therof: so also it appeareth, that they have been the first inventers, and the greatest practisers of poisoning, and more naturallie addicted and given thereunto than men: according to the saieng of _Quintilian_; _Latrocinium faciliùs in viro, veneficium in fœmina credam_. From whom _Plinie_ differeth nothing in opinion, when he saith, _Scientiam fœminarum in veneficiis prævalere_. To be short, _Augustine_, _Livie_, _Valerius_, _Diodorus_, and manie other agree, that women were the first inventers and practisers of the art of poisoning. As for the rest of their cunning, in what estimation it was had, may appeare by these verses of _Horace_, wherein he doth not onelie declare the vanitie of witchcraft, but also expoundeth the other words, wherewithall we are now in hand.

♦_Plin. lib. 25. cap. 2._♦

_Somnia, terrores magicos, miracula, sagas,
Nocturnos lemures, portentáq; Thessala rides:_

_These dreames and terrors magicall,
these miracles and witches,
Night-walking sprites, or Thessal bugs,
esteeme them not twoo rushes._

Here _Horace_ (you see) contemneth as ridiculous, all our witches cunning: marrie herein he comprehendeth not their poisoning art, which hereby he onelie seemed to thinke hurtfull. _Pythagoras_ and _Democritus_ give us the names of a great manie magicall hearbs and stones, whereof now, both the vertue, and the things themselves also are unknowne: as _Marmaritin_, whereby spirits might be raised: _Archimedon_, which would make one bewraie in his sleepe, all the secrets in his heart: _Adincantida_, _Calicia_, _Mevais_, _Chirocineta_, _&c_: which had all their severall vertues, or rather poisons. But all these now are worne out of knowledge: marrie in their steed we have hogs turd and chervill, as the onelie thing whereby our witches worke miracles.

Trulie this poisoning art called _Veneficium_, of all others is most abhominable; as whereby murthers maie be committed, where no suspicion maie be gathered, nor anie resistance can be made; the strong cannot avoid the weake, the wise cannot prevent the foolish, the godlie cannot be preserved from the hands of the wicked; children maie hereby kill their parents, the servant the maister, the wife hir husband, so privilie, so inevitablie, and so incurablie, that of all other it hath beene thought the most odious kind of murther; according to the saieng of _Ovid_:

——————————————————————_non hospes ab hospite tutus,
Non socer à genero, fratrum quóq; gratia rara est:
Imminet exitio vir conjugis, illa mariti,
Lurida terribiles miscent aconita novercæ,
Filius ante diem patrios inquirit in annos._

♦_Ovid. metamorph. lib. 1._♦

—————_The travelling ghest opprest }
Dooth stand in danger of his host, }
the host eke of his ghest: }
The father of his sonne in lawe, }
yea rare is seene to rest
Twixt brethren love and amitie,
and kindnesse void of strife;
The husband seekes the goodwifes death,
and his againe the wife.
Ungentle stepdames grizlie poi-
son temper and doo give:
The sonne too soone dooth aske how long
his father is to live._

♦_Englished by Abraham Fleming._♦

The monke that poisoned king _John_, was a right _Veneficus_; to wit, both a witch and a murtherer: for he killed the king with poison, and persuaded the people with lies, that he had doone a good and a meritorious act: and doubtlesse, manie were so bewitched, as they thought he did verie well therein. _Antonius Sabellicus_ writeth of a horrible poisoning murther, committed by women at _Rome_, where were executed (after due conviction) 170. women at one time; besides 20. women of that consort, who were poisoned with that poison which they had prepared for others.

♦[Misp. 86]♦

♦_Aeneid. 4. lib 4._♦

The fourth Chapter.

_Of divers poisoning practises, otherwise called veneficia,
committed in Italie, Genua, Millen, Wittenberge, also how they
were discovered and executed._

Another practise, not unlike to that mentioned in the former chapter, was doone in _Cassalis_ at _Salassia_ in _Italie_, Anno 1536. where 40. _Veneficæ_ or witches being of one confederacie, renewed a plague which was then almost ceased, besmeering with an ointment and a pouder, the posts and doores of mens houses; so as thereby whole families were poisoned: and of that stuffe they had prepared above 40. crocks for that purpose. Herewithall they conveied inheritances as it pleased them, till at length they killed the brother and onelie sonne of one _Necus_ (as lightlie none died in the house but the maisters and their children) which was much noted; and therewithall that one _Androgina_ haunted the houses, speciallie of them that died: and she being suspected, apprehended, and examined, confessed the fact, conspiracie, and circumstance, as hath beene shewed. The like villanie was afterwards practised at _Genua_, and execution was doone upon the offenders. At _Millen_ there was another like attempt that tooke none effect. This art consisteth as well in poisoning of cattell as of men: and that which is doone by poisons unto cattell, towards their destruction, is as commonlie attributed to witches charms as the other. And I doubt not, but some that would be thought cunning in incantations, and to doo miracles, have experience in this behalf. For it is written by divers authors, that if wolves doong be hidden in the mangers, racks, or else in the hedges about the pastures, where cattell go (through the antipathie of the nature of the woolfe and other cattell) all the beasts that savour the same doo not onlie forbeare to eate, but run about as though they were mad, or (as they say) bewitched.

♦Veneficæ in Italie.♦

♦Veneficæ in Genua & Millen.♦

But _Wierus_ telleth a notable storie of a _Veneficus_, or destroier of cattell, which I thought meete heere to repeat. There was (saith he) in the dukedome of _Wittingberge_, not farre from _Tubing_, a butcher, anno 1564. that bargained with the towne for all their hides which were of sterven cattell, called in these parts _Morts_. He with poison privilie killed in great numbers, their bullocks, sheepe, swine, &c: and by his bargaine of the hides and tallowe he grew infinitlie rich. And at last being suspected, was examined, confessed the matter and maner thereof, and was put to death with hot tongs, wherewith his flesh was pulled from his bones. We for our parts would have killed five poore women, before we would suspect one rich butcher.

♦Of a butcher a right veneficall which [? witch.]♦

The fift Chapter.

_A great objection answered concerning this kind of witchcraft
called Veneficium._

It is objected, that if _Veneficium_ were comprehended under the title of manslaughter, it had beene a vaine repetition, and a disordered course undertaken by _Moses_, to set foorth a lawe against _Veneficas_ severallie. But it might suffice to answer any reasonable christian, that such was the pleasure of the Holie-ghost, to institute a particular article herof, as of a thing more odious, wicked and dangerous, than any other kind of murther. But he that shall read the lawe of _Moses_, or the testament of Christ himselfe, shall find this kind of repetition and reiteration of the law most common. For as it is written _Exod._ 22, 21. Thou shalt not greeve nor afflict a stranger, for thou wast a stranger in the land of _Aegypt_: so are the same words found repeated in _Levit._ 19, 33. Polling and shaving of heads and beards is forbidden in _Deut._ 27. which was before prohibited in 22. It is written in _Exodus_ the 20. Thou shalt not steale: and it is repeated in _Leviticus_ 19. and in _Deut._ 5. Murther is generallie forbidden in _Exod._ 20. and likewise in 22. and repeated in _Num._ 35. But the aptest example is, that magicke is forbidden in three severall places, to wit, once in _Levit._ 19. and twise in _Levit._ 20. For the which a man might as well cavill with the Holie-ghost as for the other.

♦Levit. 19, 33.♦

The sixt Chapter.

_In what kind of confections that witchcraft, which is called
Venificium, consisteth: of love cups, and the same confuted by
poets._

As touching this kind of witchcraft, the principall part thereof consisteth in certeine confections prepared by lewd people to procure love; which indeed are meere poisons, bereaving some of the benefit of the braine, and so of the sense and understanding of the mind. And from some it taketh awaie life, & that is more common than the other. These be called _Philtra_, or _Pocula amatoria_, or _Venenosa pocula_, or _Hippomanes_; which bad and blind physicians rather practise, than witches or conjurers, &c. But of what value these bables are, towards the end why they are provided, may appeere by the opinions of poets themselves, from whence was derived the estimation of that stuffe. And first you shall heare what _Ovid_ saith, who wrote of the verie art of love, and that so cunninglie and feelinglie, that he is reputed the speciall doctor in that science:

_Fallitur Æmonias si quis decurrit ad artes,
Dátq; quod à teneri fronte revellit equi.
Non facient ut vivat amor Medeides herbæ,
Mistáq; cum magicis mersa venena sonis.
Phasias Æsonidem, Circe tenuisset Ulyssem,
Si modò servari carmine posset amor:
Nec data profuerint pallentia philtra puellis,
Philtra nocent animis, vímq; furoris habent._

♦_Ovid. lib. 2. de arte amandi._♦

_Who so dooth run to Hæmon arts,
I dub him for a dolt,
And giveth that which he dooth plucke
from forhead of a colt:
Medeas herbs will not procure
that love shall lasting live,
Nor steeped poison mixed with ma-
gicke charms the same can give.
The witch Medea had full fast
held Jason for hir owne,
So had the grand witch Circe too }
Ulysses, if alone }
With charms mainteind & kept might be }
the love of twaine in one. }
No slibbersawces given to maids,
to make them pale and wan,
Will helpe: such slibbersawces marre }
the minds of maid and man, }
And have in them a furious force }
of phrensie now and than._ }

♦_Englished by Abraham Fleming._♦

♦Philtra, slibbersawces to procure love.♦

_Viderit Aemoniæ si quis mala pabula terræ,
Et magicas artes posse juvare putat._

♦_Ovid. lib. de remedio amoris, 1._♦

_If any thinke that evill herbs
in Hæmon land which be,
Or witchcraft able is to helpe,
let him make proofe and see._

♦_Ab. Fleming._♦

These verses precedent doo shew, that _Ovid_ knew that those beggerlie sorceries might rather kill one, or make him starke mad, than doo him good towards the atteinement of his pleasure or love; and therefore he giveth this counsell to them that are amorous in such hot maner, that either they must enjoy their love, or else needs die; saieng:

_Sit procul omne nefas, ut ameris amabilis esto:_

_Farre off be all unlawfull meanes
thou amiable bee,
Loving I meane, that she with love
may quite the love of thee._

♦_Englished by Abraham Fleming._♦

The seventh Chapter.

_It is proved by more credible writers, that love cups rather
ingender death through venome, than love by art: and with what
toies they destroie cattell, and procure love._

But bicause there is no hold nor trust to these poets, who saie and unsaie, dallieng with these causes; so as indeed the wise may perceive they have them in derision: let us see what other graver authors speake hereof. _Eusebius Cæsariensis_ writeth, that the poet _Lucretius_ was killed with one of those lovers poisoned cups. _Hierome_ reporteth that one _Livia_ herewith killed hir husband, whome she too much hated; and _Lucilla_ killed hirs, whome she too much loved. _Calisthenes_ killed _Lucius Lucullus_ the emperor with a love pot, as _Plutarch_ and _Cornelius Nepos_ saie. _Plinie_ & _Josephus_ report, that _Cæsonia_ killed hir husband _Caligula Amatorio poculo_ with a lovers cup, which was indeed starke poison. _Aristotle_ saith, that all which is beleeved touching the efficacie of these matters, is lies and old wives tales. He that will read more arguments and histories concerning these poisons, let him looke in _J. Wier De Veneficiis_.

♦_Hieronym. in Ruff._ _Plin. lib. 25. cap. 3._ _Joseph lib. 11. de Judæorum antiquit._ _Aristot. lib. 8. de natura animal. cap. 24._ _Jo. Wier. de venef. cap. 40._♦

The toies, which are said to procure love, and are exhibited in their poison looving cups, are these: the haire growing in the nethermost part of a woolves taile, a woolves yard, a little fish called _Remora_, the braine of a cat, of a newt, or of a lizzard: the bone of a greene frog, the flesh thereof being consumed with pismers or ants; the left bone whereof ingendereth (as they saie) love; the bone on the right side, hate. Also it is said, that a frogs bones, the flesh being eaten off round about with ants, whereof some will swim, and some will sinke: those that sinke, being hanged up in a white linnen cloth, ingender love, but if a man be touched therewith, hate is bred thereby. Another experiment is thereof, with yoong swalowes, whereof one brood or nest being taken and buried in a crocke under the ground, till they be starved up; they that be found open mouthed, serve to engender love; they whose mouthes are shut, serve to procure hate. Besides these, manie other follies there be to this purpose proposed to the simple; as namelie, the garments of the dead, candels that burne before a dead corps, and needels wherwith dead bodies are sowne or sockt into their sheetes: and diverse other things, which for the reverence of the reader, and in respect of the uncleane speach to be used in the description thereof, I omit; which (if you read _Dioscorides_, or diverse other learned physicians) you maie see at large. In the meane while, he that desireth to see more experiments concerning this matter, let him read _Leonardus Vairus de fascino_, now this present yeare 1583. newlie published; wherein (with an incestuous mouth) he affirmeth directlie, that Christ and his apostles were _Venefici_; verie fondlie prosecuting that argument, and with as much popish follie as may be; labouring to proove it lawfull to charme and inchant vermine, &c.

♦Toies to mocke apes.♦

♦_Dioscorid. de materia medicin._♦

♦_L. Vairus de fascin. lib. 2. cap. 11. prope finem._♦

The eight Chapter.

_John Bodin triumphing against John Wier is overtaken with false
Greeke & false interpretation thereof._

Monsieur _Bodin_ triumpheth over doctor _Wier_ herein, pronouncing a heavie sentence upon him; bicause he referreth this word to poison. But he reigneth or rather rideth over him, much more for speaking false Greeke; affirming that he calleth _Veneficos_ Φαρμακεύσυς, which is as true as the rest of his reports and fables of witches miracles conteined in his bookes of divelish devises. For in truth he hath no such word, but saith they are called Φαρμακεύεις, whereas he should have said Φαρμακεῖς, the true accent being omitted, and εὔ being interposed, which should have beene left out. Which is nothing to the substance of the matter, but must needs be the Printers fault.

♦_J. Bodin._♦

But _Bodin_ reasoneth in this wise, Φαρμακεῖς is sometimes put for _Magos_ or _Præstigiatores_: _Ergo_ in the translation of the _Septuaginta_, it is so to be taken. Wherein he manifesteth his bad Logicke, more than the others ill Greeke. For it is well knowne to the learned in this toong, that the usuall and proper signification of this word, with all his derivations and compounds doo signifie _Veneficos_, Poisoners by medicine. Which when it is most usuall and proper, why should the translators take it in a signification lesse usuall, and nothing proper. Thus therefore he reasoneth and concludeth with his new found Logicke, and old fond Greeke; Sometimes it signifieth so, though unproperlie, or rather metaphoricallie; _Ergo_ in that place it is so to be taken, when another fitter word might have beene used. Which argument being vaine, agreeth well with his other vaine actions. The _Septuaginta_ had beene verie destitute of words, if no proper word could have beene found for this purpose. But where they have occasion to speake of witchcraft in their translations, they use _Magian_, _Maggagian_, &c: and therfore belike they see some difference betwixt them and the other, and knew some cause that mooved them to use the word Φαρμακεία, _Veneficium_.

¶ _The seventh Booke._

The first Chapter.

_Of the Hebrue word Ob, what it signifieth where it is found,
of Pythonisses called Ventriloquæ, who they be, and what their
practises are, experience and examples thereof shewed._