Scot's Discovery of vvitchcraft proving the common opinions of witches contracting with divels, spirits, or familiars ... to be but imaginary, erronious conceptions and novelties : wherein also, the lewde unchristian all written and published in anno 1584, by Reginald Scot, Esquire.

The Fift Book.

CHAP. I.

Of transformations, ridiculous examples brought by the adversaries for the confirmation of their foolish doctrine.

NOw that I may with the very absudities, contained in their own authors, and even in their principall doctors and last writers, confound them that maintaine the transubstantiations of witches; I will shew you certain proper stuffe, which Bodin (their chief champion of this age) hath gathered out of M. Mal. and others, whereby he laboureth to establish this impossible, incredible, and supernaturall, or rather unnaturall doctrine of transub∣stantiation.

First, as touching the devill (Bodin saith) that he doth most properly and commonly transforme himselfe into a goat, confirming that opinion by the 33. and 34. of Esay: where there is no one tittle sounding to any such purpose. Howbeit, he sometimes alloweth the devill the shape of a blackmoore, and as he saith he used to appear to Mawd Cruse, Ka••e Da∣rey, and Ione Harviller But I marvell, whether the devill createth himselfe, when he appeareth in the likenes of a man; or whether God createh him, when the devill wisheth it. As for witches, he saith they specially trans∣substantiate themselves into wolves, and them whom they bewitch into asses: though else-where he differ somewhat herein from himselfe. But though he affirme, that it may be naturally brought to passe, that a girle shall become a boy; and that any femall may be turned into the male: yet he saith the same hath no affinity with Lycanthropia; wherein he saith also, that men are wholly transformed, and citeth infinite examples hereof. First, that one Garner in the shape of a woolfe killed a girle of the age of twelve yeares, and did eat up her armes and legges, and carried the rest home to his wife. Item, that Peter Burge••, and Michael Werdon, having turned themselves with anointment into wolves, killed, & finally did ••at up an infinite number of people. Which ly Wierus doth sufficiently confute. But untill you see & read that, consider whether Peter could eat raw flesh without sur••etting, specially flesh of his own kinde. Item, that there was an arrow shot into a wolves thigh, who afterwards being turned into his former shape of a man, was found in his bed, with the arrow in his thigh, which the archer that shot it knew very well. Item, that another being Lycanthropus in the forme of a wolfe, had his wolves feet cut off, and in a moment he became a man without hands or feet.

He accuseth also one of the mightiest prince in christendome, even of ••ate daies, to be one of those kind of witches, so as he could▪ when ••e ••ist, turne himselfe to a wolfe, affirming that he was espyed &c oftentimes seen to performe that villany; because he would be counted the king of all witches. He saith that this transubstantiation is most common in Greece,

and through out all Asia, as marchant strangers have reporteed to him. For Anno Domini. 1542, when Sultan Solimon reigned, there was such force and multitude of these kind of wolves in Constantinople, that the Emperour drave together in one stock 150. of them, which departed out of the city in the presence of all the people.

To perswade us the more throughly herein, he saith, that in Livon••a, yearly (about the end of December) a certaine knave or devill warneth all the witches in the countrey to come to a certain place: if they faile, the devill commeth and whippeth them with an iron rod; so as the print of his lashes remain•• upon their bodies for ever. The captain witch leadeth the way through a great poole of water; many millions of witches swim after. They are no sooner passed through that water, but they are all transformed into wolves, and fly upon and devoure both men, women, cattell, &c. After twelve daies they returne through the same water, and so receive humane shape again.

Item, that there was one Bajanu•• a Iew, being the sonne of Simeo••, which could, when he list, turne himselfe into a wolfe; and by that meanes could escape the force and danger of a whole army of men▪ Which thing (saith Bodin) is wonderfull: but yet (saith he) it is much more marve∣lous, that men will not beleeve it. For many Poets affirme it; yea, and if you look well into the matter (saith he) you shall find it easie to do. Item, he saith, that as naturall wolves persecute beasts; so do these ma∣gicall wolves devoure men, women and children. And yet God sa•••••• to the people, I trowe, and not to the cattle of Israel; If you observe no•• my commandements, I will send among you the beasts of the f••eld, which shall devoure both you and your cattle. Item, I will send the teeth 〈◊〉〈◊〉 beasts upon you. Where is Bodins distinction now become? He ne•••••• saith, I will send witches in the likenesse of wolves, &c. to devoure you or your cattle. Neverthelesse, Bodin saith it is a clear case: for the m••••••ter was disputed upon before Pope Leo the seventh, and by him all the matters were judged possible: and at that time, saith he, were the trans∣formations of Lucian and Apuleius made canonicall.

Furthermore he saith, that through this art they are so cunning that 〈◊〉〈◊〉 man can apprehend them, but when they are a sleep. Item, he named another witch, that, a•• M. Mal. saith, could not be caught, because he would transforme himselfe into a mouse, and runne into every little holes till at length he was killed coming out of the hole of a ••amme in a windo•• which indeed is as possible, as a camell to go through a needles eye. Ite•• he saith, that divers witches at V••rnon, turned themselves into cats, an•• both committed and received much hurt. But at Argentine there was •• wonderfull matter done, by three witches of great wealth, who transform••ing themselves into three cats, assaulted a faggot-maker: who having 〈◊〉〈◊〉 them all with a faggot-sticke, was like to have bin put to death. But he was miraculously delivered, and they worthily punished; as the story saith, from whence Bodin had it.

After a great many other such beastly fables, he inveyeth against such Physitians, as say that Lycanthropia is a disease, and not a transformation. Item, he maintaineth, as sacred and true, all Homers fables of Circes an••

Vlysses his companions: inveying against Chrysostome, who rightly in∣terpreteth Homers meaning to be, that Vlysses his people were by the harlot Circes made in their brutish manners to resemble swine.

But least some Poets fables might be thought lies (whereby the witch-mongers arguments should quaile) he maintaineth for true the most part of Ovids Metamorphosis, and the greatest absurdities and impossibilities in all that book: marry he thinketh some one tale therein may be fained. Finally, he confirmeth all these toies by the story of Nabuchadnezzar. And because (saith he) Nabuchadnezzar continued seven years in the shape of a beast; therefore may witches remain so long in the forme of a beast; having in all the mean time, the shape, haire, voice, strength, agility, swiftnesse, food and excrements of beasts, and yet reserve the minds and soules of women or men. Howbeit, S. Augustine (whether to confute or confirme that opinion judge you) saith; Non est credendum, humanum corpus daemonum arte vel potestate in bestialia lineamenta converti posse: We may not beleeve that a mans body may be altered into the li∣neaments of a beast by the devils art or power. Item, Bodin ••aith, that the reason why witches are most commonly turned into wolves, is; be∣cause they usually eate children, as wolves eate cattle. Item, that the cause why other are truly turned into asses, is; for that such have been desirous to understand the secrets of witches. Why witches are turned into cats, he alledgeth no reason, and therefore (to help him forth with that paraphrase) I say, that witches are curst queanes, and many times scratch one another, or their neighbours by the faces, and therefore perchance are turned into cats. But I have put twenty of these witch-mongers to silence with this one question; to wit, Whether a witch that can turn a woman into a cat, &c. can also turn a cat into a woman?

CHAP. II.

Absurd reasons brought by Bodin, and such others, for confirmation of transformations.

THese Examples and reasons might put us in doubt, that every Asse, wolfe, or cat that we see, were a man, a woman, or a child. I marvel that no man useth this distinction in the definition of a man. But to what end should one dispute against these creations and recreations; when Bodin washeth away all our arguments with one word, confessing that none can create any thing but God; acknowledging also the force of the canons, and imbracing the opinions of such Divines, as write against him in this behalfe? Yea he doth now (contrary to himself elsewhere) af∣firme, that the devil cannot alter his form. And lo, this is his distincti∣on, Non essentialis forma (id est ratio) sed figura solum permutatur: The essentiall form (to wit, reason) is not changed, but the shape or figure. And thereby he proveth it easie enough to create men or beasts with life, so as they remain without reason. Howbeit, I think it is an easier mat∣ter, to turn Bodins reason into the reason of an asse, then his body into the shape of a sheep: which he saith is an easie matter; because Lots

wife was turned into a stone by the Devil. Whereby he sheweth his grosse ignorance. As though God that commanded Lot upon pain of death not to look back, who also destroyed the city of Sodome at that in∣stant, had not also turned her into a salt stone. And as though all this while God had been the devils drudge, to go about this businesse all the night before, and when a miracle should be wrought, the devil must be fain to do it himself.

Item, he affirmeth, that these kind of transfigurations are more com∣mon with them in the west parts of the world, then with us here in the east. Howbeit, this note is given withall; that that is meant of the se∣cond persons, and not of the first: to wit, of the bewitched, and not of the witches. For they can transforme themselves in every part of the world, whether it be east, west, north or south. Marry he saith, that spirits and devils vex men most in the north-countries, as Norway, Finland, &c. and in the westerne islands, as in the west India: but among the heathen specially, and wheresoever Christ is not preached. And that is true, though not in so foolish, grosse, and corporall a sense as Bodin ta∣keth it. One notable instance of a witches cunning in this behalfe touch∣ed by Bodin in the chapter aforesaid, I thought good in this place to re∣peat: he taketh it out of M. Mal. which tale was delivered to Sprenger by a knight of the Rhodes, being of the order of S. Iones at Jerusalem and it followeth thus.

CHAP. III.

Of a man turned into an asse, and returned again into a man by one of Bodins witches: S. Augustines opinion thereof.

IT happened in the City of Salamin, in the kingdome of Cyprus (where∣in is a good haven) that a ship loaden with merchandize stayed there for a short space. In the meane time many of the Souldiers and Ma••∣riners went to shoar, to provide fresh victuals. Among which number a certain English man, being a sturdy young fellow, went to a womans house, a little way out of the city, and not farre from the sea side, to see whether she had any egs to sell. Who perceiving him to be a lustie young fellow, a stranger, and far from his countrey (so as upon the losse of him there would be the lesse misse or inquiry) she considered with her self how to destroy him; and willed him to stay there a while, whilest she went to fetch a few egs for him. But she tarryed long, so as the young man called unto her, desiring her to make haste: for he told her that the tide would be spent, and by that meanes his ship would be gone, and leave him behind. Howbeit after some detracting of time, she brought him a few egs, willing him to return to her, if his ship were gone when he came. The young fellow returned towards his ship: but before he went abroad, he would needs eate an egge or twain to satisfie his hunger, and within short space he became dumb and out of his wits, as he after∣wards said. When he would have entered into the ship, the marriners be•• him back with a cudgell, saying; What a murren lacks the asse? Wh••••ther

the devill will this asse? The asse or young man, I cannot tell by which name I should tea••m him, being many times repelled, and under∣standing their words that called him asse, considering that he could speak never a word, and yet could understand every body; he thought that he was bewitched by the woman, at whose house he was. And therefore when by no meanes he could get into the boate, but was driven to tarry and see her departure; being also beaten from place to place, as an asse: he remembred the witches words, and the words of his own fellowes that called him asse, and returned to the witches house, in whose service he remained by the space of three yeares, doing nothing vvith his hands all that vvhile, but carried such burthens as she layed on his back; having onely this comfort, that although he vvere reputed an asse among stran∣gers and beasts, yet that both this vvitch, and all other vvitches knevv him to be a man.

After three yeares vvere passed over, in a morning betimes he went to tovvne before his dame; vvho upon some occasion, of like to make vvater, stayed a little behind. In the meane time being neer to a church; he heard a little saccaring bell ring to the elevation of a morrow masse, and not daring to go into the church, least he should have been beaten and driven out with cudgels, in great devotion he fell down in the church-yard, upon the knees of his hinder-legs, and did lift his forefeet over his head, as the priest doth hold the sacrament at the elevation. Which prodigious sight when certaine merchants of Genua espyed, and with wonder beheld; anon commeth the witch with a cudgell in her hand, beating forth the asse. And because, as it hath been said, such kinds of witchcrafts are very usuall in those parts, the merchants aforesaid made such meanes as both the asse and the witch vvere attached by the judge. And she being exa∣mined and set upon the rack, confessed the vvhole matter, and promised that if she might have liberty to go home, she vvould restore him to his old shape: and being dismissed, she did accordingly. So as notvvith∣standing they apprehended her againe; and burned her: and the young man returned into his countrey vvith a joyfull and merry heart.

Upon the advantage of this story M. Mal. Bodin, and the residue of the vvitchmongers triumph; and specially because S. Augustine subscribeth thereunto; or at the least to the very like. Which I must confesse I find too common in his books, insomuch as I judge them rather to be foisted in by some fond papist or witchmonger, than so learned a mans doings. The best is, that he himselfe is no eye-witnesse to any of those his tales; but speaketh onely by report; wherein he uttereth these words, to wit, that it were a point of great incivility, &c. to discredit▪ so many and so certaine reports. And in that respect he justifieth the cor∣porall transfigurations of Vlysses his mates, through the witch-craft of Circes: and that foolish fable of Praestantius his father, who, he saith, did eat provender and hay among other horses, being himselfe turned into an horse. Yea he veryfieth the starkest ly that ever was invented, of the two alewives that used to transforme all their guests into horses, and to sell them away at markets and faires. And therefore I say with Cardanus that how much Augustine saith he hath seen with his eyes, so much I am

content to beleeve. Howbeit S. Agustine concludeth against Bodin. For he affirmeth these tra••ssustrutiations to be but fantastical, and that they are not according to the verity; but according to the appearance. And yet I cannot allow of such appearances made by witches, or yet by devils▪ for I find no such power given by God to any creature. And I would wit of S. Augustine, where they became, whom Bodins transformed wolve•• devoured But?

ô quam Credula mens hominis, & erectae fabulis aures!

Good Lord! how light of credit is the wavering mind of man! How unto tales and lies his eares attentive all they can▪

Generall councels, and the Popes canons, which Bodin so regardeth do condemne and pronounce his opinions in this behalfe to be absurd; and the residue of witchmongers, with himselfe in the number, to be worse than infidels. And these are the very words of the canons, which else-where I have more largely repeated; Whosoever beleeveth, th•••• any creature can be made or changed into better or worse, or transform∣ed into any other shape, or into any other similitude, by any other th•••• by God himselfe the creator of all things, without all doubt is an infidel and worse than a pagan. And there withall this reason is rendred, to wi•••• because they attribute that to a creature, which onely belongeth to God the creator of all things.

CHAP. IV.

A summary of the former fable, with a refutation thereof, after 〈◊〉〈◊〉 examination of the same.

COncerning the verity or probability of his enterlude, betwixt Bod•••• M. Mal. the witch, the asse, the masse, the merchants, the inquis••••tors, the tormentors, &c. First I wonder at the miracle of transubstan∣tiation; Secondly at the impudency of Bodin and Iames Sprenger, for af∣firming so grosse a ly, devised belike by the knight of the Rhodes, to make a foole of Sprenger, and an asse of Bodin; Thirdly, that the asse had no more wit than to kneele downe and hold up his forefeet to a peece of starch of flowre, which neither would, nor could, nor did helpe him, Fourthly▪ that the masse not reform that which the witch transformed; Fiftly, that the merchants, the inquisitors, and the tormentors, could nor either severally or jointly do it, but referre the matter to the witches courtes•••• and good pleasure.

But where was the young mans own shape all these three yeares, where∣in he was made an asse? It is a certaine and a generall rule, that two substantiall formes cannot be in one subject simul & semel, both at once which is confessed by themselves. The forme of the beast occupied some

place in the air, and so I think should the forme of a man do also. For to bring the body of a man, without feeling, into such a thine airy nature, as that it can neither be seen nor felt, it may well be unlikely, but it is very impossible; for the air is inconstant, and continueth not in one place. So as this airy creature would soon be carried into another region; as else where I have largely proved. But indeed our bodies are visible, sensitive, and passive, and are indued with many other excellent proper∣ties, vvhich all the devills in hell are not able to alter; neither can one haire of our head perish, or fall away, or be transformed, without the speciall providence of God Almighty.

But to proceed unto the probability of this story. What luck was it, that this young fellow of England, landing so lately in those parts, and that old woman of Cyprus, being both of so base a condition, should both un∣derstand one anothers communication; England and Cyprus being so ma∣ny hundred miles distant, and their languages so farre differing? I am sure in these daies: wherein trafficke is more used, and learning in more price; few young or old mariners in this realme can either speake or un∣derstand the language spoken at Salamin in Cyprus, which is a kind of Greek; and as few old women there can speake our language. But Bodin will say, You heare, that at the inquisitors commandement, and through the tormentors correction, she promised to restore him to his own shape: and so she did, as being thereunto compelled. I answer, that as the whole story is an impious fable; so this assertion is false, and disagree∣••ble to their own doctrine, which maintaineth, that the witch doth no∣thing but by the permission and leave of God. For if she could do or un∣do such a thing at her own pleasure, or at the commandement of the in∣quisitors, or for fear of the tormentors, or for love of the party, or for remorse of conscience: then is it not either by the extraordinary leave, nor yet by the like direction of God; except you will make him a con∣••ederate with old witches. I for my part wonder most, how they can ••urne and tosse a mans body so, and make it smaller and greater, to wit, like a mouse, or like an asse, &c. and the man all this while to feel no paine. And I am not alone in this maze: for Danaeus a speciall main∣tainer of their follyes saith, that although Augustine and Apuleius do write very credible of these matters; yet will he never beleeve, that witches can change men into other formes; as asses, apes, wolves, bears, mice, &c.

CHAP. V.

That the body of a man cannot be turned into the body of a beast by a witch, is proved by strong reasons, scriptures, and authorities.

BUt was this man an asse all this while? Or was this asse a man? Bodin saith (his reason onely reserved) he was truly transubstantiated into an asse; so as there must be no part of a man, but reason remaining in this asse. ••nd yet Hermes Trismegistus thinketh he hath good authority and reason 〈◊〉〈◊〉 say; Aliud corpus quam humanum non capere animam humanam; nec

fas esse in corpus animae ratione carentis animam rationalem corruere; that is: An humane soule cannot receive any other than an humane body, nor yet can light into a body that wanteth reason of mind. But S. Iames saith; The body without the spirit is dead. And surely, when the soul is de∣parted from the body, the life of man is dissolved: and therefore 〈◊〉〈◊〉 wished to be dissolved, when he would have been with Christ. The bo∣dy of man is subject to divers kinds of agues, sicknesses, and infirmities, whereunto an asses body is not inclined: and mans body must be fed with bread, &c. and not with hay. Bodins asse-headed man must either eat hay or nothing: as appeareth in the story. Mans body also is subject unto death, and hath his daies numbred. If this fellow had died in the mean time, as his hour might have been come, for any thing the devils, the witch, or Bodin knew; I marvell then what would have become of this asse, or how the witch could have restored him to shape, or whether he should have risen at the day of judgement in an asses body and shape. For Paul saith, that that very body which is sowne and buried a naturall body is raised a spirituall body. The life of Jesus is made manifest in our ••••∣rall flesh, and not in the flesh of an asse.

God hath endued every man and every thing with his proper nature substance, forme, qualities, and gifts, and directeth their wayes. •• for the waies of an asse, he taketh no such care: howbeit, they have so their properties and substance severall to themselves. For there is 〈◊〉〈◊〉 flesh (saith Paul) of men, another flesh of beasts, another of fishes, 〈◊〉〈◊〉 other of birds. And therefore it is absolutely against the ordinance 〈◊〉〈◊〉 God (who hath made me a man) that I should fly like a bird, or 〈◊〉〈◊〉 like a fish, or creep like a worme, or become an asse in shape: 〈◊〉〈◊〉 much as if God would give me leave, I cannot do it; for it were con••∣ry to his own order and decree, and to the constitution of any body which he hath made. Yea the spirits themselves have their lawes and limits pre∣scribed, beyond the which they cannot passe one haires breadth; other∣wise God should be contrary to himselfe: which is farre from him. N••••••ther is Gods omnipotency hereby qualified, but the devils impotency manifested, who hath none other power, but that which God from 〈◊〉〈◊〉 beginning hath appointed unto him, consonant to his nature and substance. He may well be restrained from his power and will, but beyond the•••• he cannot passe, as being Gods minister, no further but in that which hath from the beginning enabled him to do: which is, that he being spirit, may with Gods leave and ordinance viciate and corrupt the 〈◊〉〈◊〉 and will of man; wherein he is very diligent.

What a beastly assertion is it, that a man, whom GOD hath made ac∣cording to his own similitude and likenesse, should be by a witch turn into a beast? What an impiety is it to affirme, that an asses body is 〈◊〉〈◊〉 temple of the Holy Ghost? Or an asse to be the child of God, and 〈◊〉〈◊〉 to be his father, as it is said of man? Which Paul to the Corinthia•• divinely confuteth, who saith, that our bodies are the members of Christ. In the which we are to glorifie God, for the body is for the Lord. 〈◊〉〈◊〉 the Lord is for the body. Surely he meaneth not for an asses body, by this time I hope appeareth: in such wise as Bodin may go hide him 〈◊〉〈◊〉

shame; especially when he shall understand, that even into these our bodies, which God hath framed after his own likenesse, he hath also breathed that spirit, which Bodin saith is now remaining within an asses body, which God hath so subjected in such servility under the foot of man; of whom God is so mindfull, that he hath made him little lower than angels, yea than himselfe, and crowned him with glory and worship, and made him to have dominion over the works of his hands, as having put all things under his feet, all sheep and oxen, yea wolves, asses, and all other beasts of the field, the foules of the air, the fishes of the sea, &c. Bodins Poet, Ovid, whose Metamorphosis makes so much for him, saith to the overthrow of this phantasticall imagination:

Os homini sublime dedit, coelumque videre Iussit, & erectos ad sydera tollere vultus, The effect of which verses in this;

The Lord did set mans face so hie, That he the heavens might behold, And look up to the starry skie, To see his wonders manifold.

Now, if a witch or a devill can so alter the shape of a man, as contrarily to make him look down to hell, like a beast; Gods works should not on∣ly be defaced and disgraced, but his ordinance should be wonderfully ••ter∣ed, and thereby confounded.

CHAP. VI.

The witchmongers objections, concerning Nabuchadnezzar answered, and their error concerning Lycanthropia confuted.

MAlleus Maleficarum, Bodin, and many other of them that maintain witchcraft, triumph upon the story of Nabuchadnezzar as though Circes had transformed him with her sorceries into an oxe, as she did o∣thers into swine, &c. I answer, that he was neither in body 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 interpreters thereof: but that he was, for his beastly government and conditions, throwne out of his kingdome and banished for a time, and driven to hide himselfe in the wildernesse, therein exile to lead his life in a••beastly sort, among beasts of the field, and foules of the air (for by the way 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 beastly conditions, was upon his repentance and amendment called home, and restored unto his kingdome. Howbeit, this (by their confession) was nei∣ther devils nor witches doing; but a miracle wrought by God, whom a∣lone I acknowledge to be able to bring to passe such workes at his plea∣sure. Wherein I would know what our witch-mongers have gained.

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I am not ignorant that some write, that after the death of Nabuchadnez∣zar, his son Evilmorodath gave his body 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 say that the transformations, which these witchmongers do so rave and rage upon, is (as all the learned sort of Physitians affirme) a disease proceeding partly from melancholy, whereby many suppose themselves to be wolves, or such ravening beasts. For Lycanthropia is of the ancient Physitians cal∣led Lupina melancholia, or Lupina insania. I. Wierus declareth very learnedly, the cause, the circumstance, and the cure of this disease. I have written the more herein; because hereby great princes and poten∣tates, as well as poor women and innocents, have been de••amed and ac∣counted among the number of witches.

CHAP. VII.

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

FhOr the maintenance of witches transportations, they object the words of the Gospell, where the devill is said to take up Christ, and to set him on a pinnacle of the temple, and on a mountain, &c. Which if he had done in manner and forme as they suppose, it followeth not there∣fore that witches could do the like; nor yet that the devil would do it for them at their pleasure; for they know not their thoughts, neither can other∣wise communicate with them. But I answer, that if it were so grossely to be understood, as they imagine it, yet should it make nothing to their purpose. For I hope they will not say, that Christ had made any ointemnts or entred into any league with the devil, & by vertue thereof was transported from out of the wildernesse, unto the top of the temple of Jerusalem; or that the de∣vill could have masteries over his body, vvhose soul he could never lay hold upon; especially when he might (with a beck of his finger) have cal∣led unto him, and have had the assistance of many legions of angels. Nei∣ther (as I thinke) will they presume to make Christ partaker of the de∣vils purpose and sinne in that behalfe. If they say; This was an action wrought by the speciall providence of God, and by his appointment, that the scripture might be fulfilled, then what gain our witchmongers by this place; First, for that they may 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 done by the hand of God, as it was in the story of Iob? Or if it were Gods speciall purpose and pleasure, that there should be so extraordinary a matter brought to passe by the hand of the devill; could not God have given to the wicked angell extraordinary power, and cloathed him with extraor∣dinary shape; whereby he might be made an instrument able to accom∣plish that matter, as he did to his angell that carried Abacuck to Daniell, and to them that he sent to destroy Sodome? But you shall understand, that

this was done in a vision, and not in verity of action. So as they have a very cold pull of this place, which is the speciall peece of Scripture al∣ledged of them for their transportations.

Heare therefore that Calvine saith in his commentary upon that place, in these words; The question is, whether Christ were carried aloft indeed, or whether it were but in a vision? Many affirme very obstinately, that his body was truely and really as they say taken up: because they think it too great an indignity for Christ to be made subject to Satans illusions. But this objection is easily washed away. For it is no absurdity to grant all this to be wrought through Gods permission, or Christs voluntary subje∣ction: so long as we yeeld not to think that he suffered these temptations inwardly, that is to say, in mind or soul. And that which is afterwards set down by the Evangelist, where the devill shewed him all the king∣doms of the world, and the glory of the same, and that to be done (as it is said in Luke) in the twinkling of an eye, doth more agree with a vi∣sion than with a reall action. So farre are the very words of Calvin. Which differ not one syllable nor five words from that which I had written here∣in, before I looked for his opinion in the matter. And this▪ I hope will be sufficient to overthrow the assertions of them that lay the ground of their transportations and flying in the air hereupon.

He that will say, that these words; to wit, that Christ was taken up, &c. can hardly be applied to a vision, let him turne to the prophesie of Ezechiel and see the selfe same words used in a vision: saving that where Christ is said to be taken up by the devill, Ezechiel 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 sandy rock, the supernaturall frame of transubstantiation; as almost all our witching writers do. For Sprenger and Institor say, that the devill in the liknesse of a falcon caught him up; Da∣naeus saith, it was in the similitude of a man; others say, of an angell painted with wings; others, invisible: Ergo the devill can take (say they) what shape he list. But though some may cavil upon the devills transforming of himselfe; yet, that either devill or witch can transforme or transubstantiate others, there is no tittle nor colour in the Scriptures to helpe them. If there were authority 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 eat new roses, anise, or bay-leaves out of spring-water, it will presently re∣turne him into a man. Which thing Sprenger saith may be done, by washing the asse in fair water: yea he sheweth an instance, where, by drinking of water an asse was turned into a man.

CHAP. VIII.

The witch-mongers objection concerning the history of Ioh answered.

THese witch-mongers, for lack of better arguments, do many times object Io•• against me; although there be never a word in that story which either maketh for them, or against me: insomuch as there is not

the name of a witch mentioned in the whole book. But (I pray you) what witchmonger now seeing one so afflicted as Iob, would not say he were be∣witched, as Iob never saith? For first there came a messenger unto him, and said; Thy oxen were plowing, and thy asses were feeding in their places, and the Sabeans came violently and took them; yea they have slain thy servants with the edge of the sword; but I onely am escaped to tell thee. And whilest he was yet speaking, another came, and said; The fire of God is fallen from the heaven, and hath burnt up thy sheep and thy servants, and devoured them; but I onely am escaped to tell thee. And whilest he was yet speaking, another came, and said, The Chaldeans set out their bands, and fell upon thy camels, and have taken them, and have slain thy servants with the edge of the sword; but I onely am escaped alone to tell thee. 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, and behold there came a great wind from be∣yond the wildernesse, and smote the four corners of the house, which fell upon thy children, and they are dead; and I onely am escaped alone to tell thee. Besides all this, he was smitten with biles, from the sole of his foot to the crown of his head. If any man in these daies called Iob should be by the appoinment or hand of God thus handled, as this Job was; I warrant you that all the old women in the country would be called Coran nobis: warrants would be sent out on every side, publike and private inquiry made what old women lately resorted to Iobs house, or to any of those places, where these misfortunes fell. If any poor old woman had chanced within two or three months to have borrowed a courtesie of seas∣ing, or to have fetcht from thence a pot of milke, or had she require•• some almes, and not obtained it at Iobs hand; there had been argu∣ment enough to have brought her to confusion: and to be more certain to have the right witch apprehended, figures must have been cast, the sive and sheares must have been set on worke; yea rather than the witch should escape, a conjurer must have earned a little money, a circle must have been made, and a devill raised to tell the truth: mother Bungy must have been gon unto, and after she had learned her name, whom Iob 〈◊〉〈◊〉 suspected, she would have confirmed the suspicion with atificiall accus••••tions; in the end, some woman or other must have been hanged for it. But as Iob said; Dominus dedit: so said he not; Diabolus vel Lami••, 〈◊〉〈◊〉 Dominus abstulit. Which agreeth with the tenor of the text, where 〈◊〉〈◊〉 is written, that the devill at every of Iobs afflictions desired God to 〈◊〉〈◊〉 his hand upon him. Insomuch as Iob imputed no part of his calamity un∣to devils, witches, nor yet unto conjurers, or their inchantments; a•• we have learned now to do. Neither sinned he, or did God any wrong when he laid it to his charge: but we dishonour God greatly, when we attribute either the power or propriety of God the creator unto •• creature.

Calvine saith; We derogate much from Gods glory and omnipotency, when we say he doth but give Satan leave to do it: which is (saith he) 〈◊〉〈◊〉 mocke Gods justice; and so fond an assertion, that if asses could speak they would speak more wisely than so. For a temporall judge saith not to

the hangman; I give thee leave to hang this offender, but commandeth him to do it. But the maintainers of witches omnipotency, say; Do you not see how really and palpably the devill tempted and plagued Iob? I answer first, that there is no corporall or visible devill named nor seen in any part of that circumstance; secondly, that it was the hand of God that did it: thirdly, that as there is no community between the person of a witch, and the person of a devill, so was there not any conference or practise between them in this case.

And as touching the communication betwixt God and the devill, be∣hold what Calvine saith, writing or rather preaching of purpose upon that place, whereupon they think they have so great advantage; When Satan is said to appear before God, it is not done in some place certaine, but the scripture speaketh so to apply it selfe to our rudenesse. Certainly the devill in this and such like cases is an instrument to worke Gods will, and not his own; and therefore it is an ignorant and an ungodly saying (as Calvine judgeth it) to affirme, that God doth but permit and suffer the de∣vill: For if Satan were so at his own liberty (saith he) we should be over∣whelmed at a sudden. And doubtlesse, if he had power to hurt the bo∣dy, there were no way to resist: for he would come invisibly upon us, and knock us on the heads; yea he would watch the best and dispatch them, whilest they were about some wicked act. If they say; God com∣mandeth him, no body impugneth them, but that God should give him leave, I say with Calvine, that the devill is not in such favour with God, as to obtaine any such request at his hands.

And whereas by our witch-mongers opinions and arguments, the witch procureth the devill, and the devill asketh leave of God to plague whom the witch is disposed: there is not (as I have said) any such cor∣porall communication between the devill and a witch, as witch-mongers imagine. Neither is God moved at all at Satans sute, who hath no such favour or grace with him, as to obtaine any thing at his hands.

But M. Mal. and his friends deny, that there were any witches in Iobs time: yea the witchm-ongers are content to say, that there were none found to exercise this are in Christs time, from his birth to his death, e∣ven by the space of thirty three years. If there had been any (say they) should have been there spoken of. As touching the authority of the book of Iob, there is no question but that it is very canonicall and authentike. Howbeit, many writers, both of the Jews and others, are of opinion, that Moses was the author of this book; and that he did set it as a look∣ing glasse before the people: to the intent the children of Abraham (of whose race he himselfe came) might know, that God shewed favour to o∣thers 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 uncertaine, whether it were Res gesta or Exempli gratia, we must leave it in suspense. Neverthelesse (saith he) let us take that which is out of all doubt; namely, that the holy ghost hath indited the book, to the end that the Jews should know that God hath had a peo∣ple alwaies to serve him throughout the world, even of such as were no

Jews, not segregated from other nations.

Howbeit, I for my part deny not the verity of the story; though in∣deed I must confesse, that I think there was no such corporall interlude between God, the devill, and Iob, as they imagine: neither any such to all presence and communication as the witch-mongers conceive and maintaine, who are so grosse herein, that they do not onely beleeve but publish so palpable absurdities concerning such reall actions betwi•••• the devill and man, as a wise man would be ashamed to read, but much more to credit: as that S. Dunst••n lead the devill about the house by the nose with a pair of pinsors or tongs, and made him ••ore so lowd, 〈◊〉〈◊〉 the place rung thereof, &c. with a thousand the like fables, without which neither the art of popery nor of witchcraft could stand. But you may see more of this matter elsewhere, where in few words (which I thought good here to omit, least I should seem to use too many repetiti∣ons) I answer effectually to their cavils about this place.

CHAP. IX.

What severall sorts of witches are mentioned in the Scriptures, and how the word witch is there applied.

BUt what sorts of witches soever M. Mal. or Bodin say there are; 〈◊〉〈◊〉 spake onely of four kinds of impious coseners or witches (whereof 〈◊〉〈◊〉 witch-mongers old women which dance with the fairies, &c. are none▪ The first were Praestigiatores Pharaonis,1 which (as ••ll divines, both ••••••brews and others conclude) were but coseners and jugglers, deceiving the Kings eyes with illusions and sleights, and making false things to ap∣pear as true: which neverthelesse our witches cannot do. The ••••••cond is Mecasapha, which is she that destroyeth with poison. The 〈◊〉〈◊〉 are such as use sundry kinds of divinations, and hereunto pertaine 〈◊〉〈◊〉 words,2 Kasam, Onen, Ob, Idoni. The fourth is Habar, to wit: when ma∣gicians, or rather such,3 as would be reputed cunning therein, 〈◊〉〈◊〉 certain secret words, wherein is thought to be great efficacy.

These are all coseners and abusers of the people in their severall kind•••• But because they are all termed of our translators by the name of witch in the Bible: thefore the lies of M. Mal and Bodin, and all our old 〈◊〉〈◊〉 tales are applied unto these names, and easily beleeved of the common people, who have never hitherto been instructed in the understanding 〈◊〉〈◊〉 these words. In which respect, I will (by Gods grace) shew you (co••••cerning the signification of them) the opinion of the most learned in o•••• age; specially of Iohannes Wierus; who though he himselfe were simi∣larly learned in the tongues, yet for his satisfication and full resolution in the same, he sent for the judgement of Andr••us Massius, the most ••••••mous Hebrician in the world, and had it in such sense and order, as I me•••••• to set down unto you. And yet I give you this note by the way, the witch-craft or inchantment is diversly taken in the scriptures; sometime•• nothing tending to such end as it is commonly thought to do. For •••• Samuel, 15.23. it is all one with rebellion. Iesabel for her idolatrous 〈◊〉〈◊〉

is called a witch. Also in the new testament, even S. Paul saith the Ga∣lathians are bewitched, because they were seduced and lead from the true understanding of the Scriptures.

Item sometimes it is taken in good part; as the magicians that came to worship and offer to Christ; and also where Daniel is said to be an in∣chanter, yea a principall inchanter: which title being given him in di∣vers places of that story; he never seemeth to refuse or dislike; but ra∣ther intreateth for the pardon and qualification of the rigor towards o∣ther inchanters, which were meer coseners indeed: as appeareth in the second chapter of Daniel, where you may see that the king espyed their fetches.

Sometimes such are called conjurers, as being but rogues, and lewd people, would use the name of Jesus to worke miracles, whereby, though they being faithlesse could work nothing; yet is their practise condemn∣ed 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 perswasions. Sometimes a mur∣therer with poison is called a witch. Sometimes they are so termed by the very signification of their names; as Elima••, which signifieth a sorce∣rer. Sometimes because they study curious and vaine arts. Sometimes it is taken for wounding or grieving of the heart. Yea the very word Magus, which is Latine for a magician, is translated a witch; and yet it was heretofore alwaies taken in the good part. And at this day it is indif∣ferent to say in the English tongue; She is a witch, or, She is a wise woman.

Sometimes observers of dreames, sometimes sooth sayers, sometimes the observers of the flying of fowle••, 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 glory, to do miracles; and yet can do nothing. Sometimes they are called witches in common speech that are old, lame, curst, or melancholike, as a nick-name. But as for our old women, that are said to hurt children with their eyes or lambs with their lookes, or that pull down the moon out of heaven, or make so foolish a bargain, or do such homage to the devill; you shall not read in the bible of any such witches, or of any such actions imputed to them.

Notes

• I. Bod. lib. 2. de daemon. cap. 5.
• I. Bodin abus∣eth scripture•• to prove a ly. Pudendis tunc primum erumpentibus.
• Io Wier. lib. 6. de mag. ca. 12.
• I. Bodinus, mendaci••rum helue.
• A warme sea∣son to swim in
• I marvell that they forsake not the devil, who punish∣eth them so sore▪ ywis they get not so much at his hands.
• Leviti. 5.
• Deut. ••2.
• S••asas a witch could not ••e apprehended, and why?

  I. Bodin. Mal. mal••f. John▪ Bodin. Mal. Mal••f. Barth. Spin. &c. Mal. mal••f. part. 3.

  An error a∣bout Lycan∣thropia.
• August. lib. 8. de civit. Dei. cap. 18. Idem, lib. de. spiritu & ani∣ma, cap. 26.
• Ironia.
• I. Bod. lib 2. de mag dae∣mon. cap. 6.
• Gen. 19, 24. & 26. & 27.
• I. Bod. lib. de daemon. 2. cap. 20. M. Mal. pa. 1. quae. 9. I. Bod. lib. de. daemon. 2. ca. 1.
• M. mal. part. 2. quae. 2 cap. 4.
• What the de∣vil should the witch mean to make choise of the English man?
• A strange me∣tamorphôsis, of body, but not of mind.
• Note th de∣votion of the asse.
• August. lib. 18. de civi. Dei. cap. 17. & 18.
• A•• the alps in Arcadia.
• Card. de. var. rerum. lib. 15. cap. 80. August. Li. 18. de ciuit. Dei.
• Englished by Abraham Fleming.
• Canon. 26. quae. 5. episcopi ex con. acquir. &c.
• His shape was in the woods: where else should it be? Mal. malef. par. 1. quae. 2.
• In my dis∣course of spi∣rits and de∣vils, being the 17. book of this volume
• Dan. in dia∣log. cap. 3. August. lib. de civit. Dei. cap. 17.18.
• Hermer Tris∣meg. in suo Pe∣riandro.
• Jam. 2.26. Phili. 1.23.
• 1. Cor. 15.44.
• 1 Cor. 15.39.
• Psal. 119.
• 1 Cor. 6.19. verse, 15. &c. v••rse, 2. verse, 13.
• Psalm. 8. •••• verses 5, 6, 7, 8.
• Their ground∣work is as sure as to hold a quicke eele by the tale. Dan. 4.
• Cor. Agrip. de vanit scient. cap. 44.
• Paul. Aegi∣net. li. 3. c. 16. Aetins. lib. 6. cap. 11. I. Wier. de praest. dem. lib. 4. cap. 23.
• Math. 4.8. Luk. 3.9.
• Answered to the former objection.
• Mat. 26.53.
• Job. 1.11. Job. 2.5.
• I. Calvine in harmon E∣vang. in Math. 4. & Luk. 4.
• Ezec. 3.12. and 14.
• Mal. malef.
• I. Bod. lib. de dem. 3. cap. 5. In Mal. mal.
• Job 1.14
• verse, 15.
• verse. 16.
• verse, 17. verse, 18. verse, 19. Ibid. ca. 2. verse, 7.
• I. Calvin. in Iob cap. 1.21.
• I. Calvin. in Iob. cap. 2. Sermon. 8. Muscul. in loc. comm. Idem, ibidem.
• I. Calvine in his sermon upon Iob.
• I. Calvine in Iob. cap. 1. sermon 5. Mal. malef. pa. 1. quaest. 1. Idem part. 1. quaest. 4.
• Note what is said touch∣ing the booke of Job.
• In legends aurea.
• 1

  Praestigiato∣res Pharaonis.
• 2

  Mecasapha.
• 3

  Kasam. Onen. Ob. Ido∣ni 4. Habar.
• Note. 1. Sa. 15.23.
• 2. Re. 9.22. Gal. 3.1. Math. 2.1. Daniel 4.
• Dan. 2.8. Acts. 19.
• Gen. 4.18. Exod. 7.13. &c. Acts 13. Exod. 22. &c Acts 13. Acts 19. Canticles of Solomon chap. 4. versep. Deut. 18.2. Ierem. 27. Acts 8.