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 discovery of Witchcraft.

The first Book.

CHAP. I.

An impeachment of Witches power in meteors and elementary bodies, tending to the rebuke of such as attribute too much unto them.

THe Fables of Witch-craft have taken so fast hold and deep root in the heart of man, that few or none can, (now adaies) with patience indure the hand and corre∣ction of God. For if any adversity, greefe, sicknesse, losse of children, corn, cattell, or liberty happen un∣to them;* 1.1 by and by they exclaime upon witches. As though there were no God in Israel that ordereth all things according to his will, punishing both just unjust and with greefes, plagues, and afflictions in manner and forme as he thinketh good: but that certain old women here on earth, called witches, must needs be the contrivers of all mens calamities, and as though they themselves were innocents, and had deserved no such punishments. Insomuch as they stick not to ride and go to such, as either are injuriously tearmed witches, or else are willing so to be accounted, seeking at their hands comfort and remedy in time of their tribulation, contrary to Gods will and com∣mandement in that behalfe,* 1.2 who bids us resort to him in all our necessi∣ties.

Such faithlesse people (I say) are also perswaded, that neither haile nor snow, thunder nor lightning, rain nor tempestuous winds come from the heavens at the commandement of God; but are raised by the cun∣ning and power of witches and conjurers; insomuch as a clap of thun∣der, or a gale of winde is no sooner heard, but either they runne to ring bels, or cry out to burne witches; or else burne consecrated things, hoping by the smoak thereof, to drive the devill out of the aire, as though spirits could be fraid away with such externall toies: howbeit, these are right inchantments,* 1.3 as Brentius affirmeth.

But certainly, it is neither a witch, nor devil, but a glorious * 1.4 God that maketh the thunder. I have read in the Scriptures, that God * 1.5 maketh the blustering tempests and whirle-winds: and I find that it is * 1.6 the Lord that altogether dealeth with them, and that they blowe accord∣ing to his will. But let me see any of them all * 1.7 rebuke and still the sea in time of tempest, as Christ did; or raise the stormy wind, as* 1.8 God did with his word; and I will beleeve in them. Hath any witch or con∣jurer, or any creature entred into the * 1.9 treasures of the snowe; or seen

the secret places of the haile,* 1.10 which GOD hath prepared against the day of trouble, battell, and warre? I for my part also thinke with Jesus Si∣rach, that at Gods onely commandement the snow falleth; and that the wind bloweth according to his wil, who onely maketh all stormes to cease; and * 1.11 who (if we keep his ordinances) will send us rain in due season, and make the land to bring forth her increase, and the trees of the field to give their fruit.

But little think our witch-mongers, that the * 1.12 Lord commandeth the clouds above, or openeth the doors of heaven, as David affirmeth; or that the Lord goeth forth in the tempests and stormes, as the Prophet * 1.13 Nahum reporteth: but rather that witches and conjurers are then about their businesse.

The Marcionists acknowledged one God the author of good things, and another the ordainer of evill: but these make the devill a whole God, to create things of nothing, to know mens cogitations, and to do that which God never did; as, to transubstatiate men into beasts, &c. Which thing if devils could do, yet followeth it not, that witches have such power. But if all the devils in hell were dead, and all the witches in England burned or hanged; I warrant you we should not fail to have rain, haile and tempests, as now we have: according to the appointment & will of God, & according to the constitution of the elements, and the course of the planets, wherein God hath set a perfect and perpetuall order.

I am also well assured, that if all the old women in the world were witches; and all the priests, conjurers: we should not have a drop of rain, nor a blast of wind the more or the lesse for them. For * 1.14 the Lord hath bound the waters in the clouds, and hath set bounds about the waters, untill the day and night come to an end: yea it is God that raiseth the winds and stilleth them: and he saith to the rain and snowe; Be upon the earth, and it falleth. The * 1.15 wind of the Lord, and not the wind of witches, shall destroy the treasures of their pleasant vessels, and dry up the fountaines; saith Oseas. Let us also learn and confesse with the Prophet David, that we * 1.16 our selves are the causes of our afflictions; and not exclaim upon witches, when we should call upon God for mercy.

The Imperiall law (saith Brentius) condemneth them to death that trouble and infect the aire: but I affirme (saith he) that it is neither in the power of witch nor devill so to do, but in God only. Though (be∣sides Bodin, and all the popish writers in generall) it please Danaeus, Hy∣perius, Hemingius, Erastus, &c. to conclude otherwise. The clouds * 1.17 are called the pillars of Gods tents, Gods chariots, and his pavillions. And if it be so, what witch or devill can make masteries thereof? S. Augustine saith, Non est putandum ist is transgressoribus angelis servire hanc rerum visibilium materiem sed soli Deo; We must not think that these visible things are at the commandement of the angels that fell, but are obe∣dient to the only God.

Finally, if witches could accomplish these things; what needed it seem so strange to the people, whe•• Christ by mi••acle * 1.18 commanded both seas and winds, &c. For it is written; Who is this? for both wind and sea obey him.

CHAP. II.

The inconvenience growing by mens credulity herein, with a reproofe of some church-men, which are inclined to the common conceived opinion of witches omnipotencie, and a familiar example thereof.

BUt the world is now so bewitched and over-run with this fond error, that even where a man should seek com∣fort and counsell, there shall he be sent (in case of ne∣cessity) from God to the devil; and from the Physitian to the cosening witch, who will not stick to take upon her, by words to heal the lame (which was proper only to Christ; and to hem whom he assisted with his divine power) yea, with her familiar and charmes she will take upon her to cure the blind: though in the ‖ 1.19 tenth of S. Johns Gospell it be writ∣ten, that the devil cannot open the eyes of the blind. And they attaine such credit, as I have heard (to my grief) some of the ministery affirme, that they have had in their parish at one instant, 17 or 18. Witches, meaning such as could worke miracles supernaturally. Whereby they ma∣nifested as well their infidelity and ignorance, in conceiving Gods word; as their negligence and errror in instructing their flocks. For they them∣selves might understand, and also teach their parishoners, that * 1.20 God only worketh great wonders; and that it is he which sendeth such punishments to the wicked, and such trials to the elect: accord∣ing to the saying of the Prophet Haggai,† 1.21 I smote you with blasting and mildew, and with haile, in all the labours of your hands; and yet you turned not unto me, saith the Lord. And therefore saith the same Pro∣phet in another place; * 1.22 you have sowen much, and bring in little. And both in * 1.23 Joel and * 1.24 Leviticus, the like phrases and proofes are used and made. But more shall be said of this hereafter.

S. Paul fore saw the blindnesse and obstinacy, both of these blind shep∣herds, and also of their scabbed sheep, when he said * 1.25 They will not suffer wholsome doctrine, but having their eares itching, shall get them a heap of reachers after their own lusts; and shall turne their eares from the truth, and shall be given to fables. And * 1.26 in the latter time some shall depart from the faith, and shall give heed to spirits of errors, and doctrines of devils, which speak lies (as witches and conjurers do) but cast thou away such prophane and old wives fables. In which sense Basil saith; Who so giveth heed to inchanters, harkeneth to a fabulous and frivilous thing. But I will rehearse an example whereof I my selfe am not only Oculatus testis, but have examined the cause, and am to justifie the truth of my report: not because I would disgrace the mini∣sters that are godly, but to confirme my former assertion, that this ab∣surd error is growne into the place, which should be able to expell all such ridiculous folly and impiety.

At the assizes holden at Rochester, Anno 1581. one Margaret Simons,

the wife of Iohn Simons,* 1.27 of Brenchly in Kent, was arraigned for witch∣craft, at the instigation and complaint of divers fond and malicious per∣sons; and specially by the meanes of one Iohn Ferrall vicar of that parish: with whom I talked about that matter and found him both fondly assor∣ted in the cause, and enviously bent towards her: and (which is worse) as unable to make a good account of his faith, as she whom he accused. That which he, for his part, laid to the poore womans charge, was this.

His son (being an ungracious boy, and prentise to one Robert Scotchsord clothier, dwelling in that parish of Brenchly) passed on a day by her house; at whome by chance her little dog barked. Which thing the boy taking in evil part, drew his knife, and pursued him therewith even to her door: whom she rebuked with some such words as the boy dis∣dained, and yet neverthelesse would not be perswaded to depart in a long time. At the last he returned to his masters house, and within five or six daies fell sick. Then was called to mind the fray betwixt the dog and the boy: insomuch as the vicar (who thought himself so privi∣ledged, as he little mistrusted that God would visit his children with sick∣nesse) did so calculate; as he found, partly through his own judgement and partly (as he himself told me) by the relation of other witches, that his said sonne was by her bewitched. Yea, he also told me, that this his son (being as it were past all cure) received perfect health at the hands of another witch.

He proceeded yet further against her, affirming, that alwaies in his pa∣rish-church, when he desired to read most plainly, his voice so failed him, as he could scant be heard at all. Which he could impute, he said, to nothing else, but to her inchantment. When I advertised the poor wo∣man hereof, as being desirous to hear what she could say for her selfe; she told me, that in very deed his voice did much faile him, specially when he strained himself to speake lowdest. Howbeit, she said that at all times his voice was hoarse and low, which thing I perceived to be true. But sir; said she, you shall understand, that this our vicar is disea∣sed with such a kind of hoarsenesse, as divers of our neighbours in this parish not long since, doubted that he had the French-Pox; and in that respect utterly refused to communicate with him: untill such time as (being thereunto injoined by M. D. Lewen the ordinary) he had brought from London a certificat, under the hands of two Physitians, that his hoarsenes proceeded from a disease in the lungs. Which certificate he published in the church, in the presence of the whole congregation: and by this meanes he was cured, or rather excused of the shame of his disease. And this I know to be true by the relation of divers honest men of that parish. And truly, if one of the Jury had not been wiser then the other, she had been condemned thereupon, and upon other as ridiculous matters as this. For the name of a witch is so odious, and her power so feared a∣mong the common people, that if the honestest body living chance to be arraigned thereupon, she shall hardly escape condemnation.

CHAP. III.

Who they be that are called witches, with a manifest declaration of the cause that moveth men so commonly to think, and witches themselves to beleeve that they can hurt children, cattell, &c. with words and imaginations; and of cosening witches.

ONe sort of such as fare said to be witches, are women which be commonly old, lame, blear-eyed, pale, fowle, and full of wrinckles; poor, sullen, supersti∣tious, and papists; or such as know no religion: in whose drousie minds the devill hath gotten a fine seat; so as, what mischief, mischance, calamity, or slaugh∣ter is brought to passe, they are easily perswaded the same is done by themselves;* 1.28 imprinting in their minds an earnest and con∣stant imagination thereof. They are leane and deformed, shewing me∣lancholy in their faces, to the horror of all that see them. They are do∣ting, scolds; mad, devillish; and not much differing from them that are thought to be possessed with spirits, so firme and steadfast in their opinions, as whosoever shall only have respect to the constancy of their words uttered, would easily beleeve they were true indeed.

These miserable wretches are so odious unto all their neighbours; and so feared, as few dare offend them, or deny them any thing they aske: whereby they take upon them, yea, and sometimes think, that they can do such things as are beyond the ability of humane nature. These go from house to house, and from door to door for a pot full of milke, yest, drinke, pottage, or some such releefe; without the which they could hardly live: neither obtaining for their service and paines, nor yet by their art, nor yet at the devils hands (with whome they are said to make a perfect and visible bargaine) either beauty, mony, promotion, wealth, worship, pleasure, honour, knowledge, learning, or any other benefit whatso∣ever.

It falleth out many times, that neither their necessities, nor their ex∣pectation is answered or served, in those places where they beg or borrowe; but rather their lewdnesse is by their neighbours reproved. And further, in tract of time the witch waxeth odious and tedious to her neighbours; and they again are despised and despited of her: so as some∣times she curseth one, and sometimes another; and that from the ma∣ster of the house, his wife, children, cattell, &c. to the little pig that lieth in the stie. Thus in processe of time they have all displeased her, and she hath wished evill luck unto them all; perhaps with curses and imprecations made in forme. Doubtlesse (at length) some of her neigh∣bours die, or fall sick; or some of their children are visited with diseases that vex them strangely: as apoplexies, epilepsie, convulsions, hot fevers, wormes, &c. Which by ignorant parents are supposed to be the vengeance of witches. Yea and their opinions and conceits are

confirmed and maintained by unskilful physitians, according to the com∣mon saying: Inscitiae pallium maleficium & incantatio, Witchcraft and in∣chantment is the cloke of ignorance: whereas indeed evill humors, and not strange words, witches, or spirits are the causes of such diseases. Also some of their cattell pe••ish, either by disease or mischance. Then they, upon whom such adversities full, weighing the fame that goeth upon this woman, her words, displeasure, and curse••, meeting so justly with their misfortune, do not onely conceive, but also are resolved that all their mishaps are brought to passe by her onely meanes.

The witch on the other side expecting her neighbors mischances, and seeing things sometimes come to passe according to her wishes, curses,* 1.29 and incantations (for Bodin himselfe confesseth, that not above two in a hundred of their witchings or wishings take effect) being called before a Justice, by due examination of the circumstances is driven to see her imprecations and desires, and her neighbours harmes and losses to con∣curre, and as it were to take effect: and so confesseth that she (as a goddess) hath brought such things t•• passe. Wherein, not onely she, but the accuser, and also the Justice are foully deceived and abused; as being through her confession and other circumstances perswaded (to the injury of Gods glory) that she hath done, or can do that which is proper onely to God himselfe.

Another sort of witches there are, which he absolutely coseners. These take upon them, either for glory, fame, or gaine, to do any thing which God or the devil can do: either for foretelling of things to come, bewrayring of secrets, curing of maladies, or working of miracles. But of these I will talke more at large hereafter.

CHAP. IIII.

What miraculous actions are imputed to witthes by witchmongers, pa∣pists, and poets.

ALthough it be quite against the haire, and contrary to the divels will contrary to the witches oath, promise, and homage, and contrary to all reason, that witche•• should helpe any thing that is bewitched; but rather set forward their masters businesse: yet we read in Malleo Maleficarum,* 1.30 of three sorts of witches; and the same is affirmed by all the writers hereupon, new and old. One sort (they say) can hurt and not helpe, the second can helpe and not hurt, the third can both helpe and hurt. And among the hurtfull witches he saith there is one sort more beastly than any kind of beasts, saving wolves; for these usually devoure and eat young children and infants of their own kind. These be they (saith he) that raise haile, tempests, and hurtfull weather; as lightning, thunder, &c. These be they that procure barrennesse in man, woman and beast. These can throw children into waters, as they walke with their mothers, and

not be seen. These can make horses kick, till they cast the riders. These can passe from place to place in the air invisible. These can so al∣ter the minde of judges, they can have no power to hurt them. These can procure to themselves and to others, taciturnity and insensibility in their torments. These can bring trembling to the hands, and strike terror into the minds of them that apprehend them. These can manifest unto others, things hidden and lost, and foreshew things to come; and see them as though they were present. These can alter mens minds to inor∣dinate love or hate.* 1.31 These can kill whom they list with lightning and thunder. These can take away mans courage, and the power of generati∣on. These can make a woman miscarry in child-birth, and destroy the child in the mothers wombe, without any sensible meanes either in∣wardly or outwardly applied. These can with their looks kill either man or beast.

All these things are avowed by Iames Sprenger and Henry Institor In Malleo Maleficarum, to be true, and confirmed by Nider, and the inqui∣sitor Cumanus; and also by Danaeus, Hyperius, Hemingius, and multiplyed by Bodin, and Frier Bartholomaeus Spineus. But because I will in no wise abridge the authority of their power, you shall have also the testimonies of many other grave authors in this behalfe; as followeth.

And first Ovid affirmeth that they can raise and suppresse lightning and thunder, rain and haile, clouds and winds, tempests and earthquakes. Others do write, that they can pull down the moon and the stars. Some write that with wishing they can send needles into the livers of their ene∣mies. Some that they can transferre corn in the blade from one place to another. Some, that they can cure diseases supernaturally, flie in the air, and dance with devils. Some write, that they can play the part of Suc∣cubus, and contract themselves to Incubus; and so young prophets are upon them begotten, &c. Some say they can transubstantiate themselves and others, and take the formes and shapes of asses, wolves, ferrets, cows, apes, horses, dogs, &c. Some say they can keep devils and spi∣rits in the likenesse of todes and cats.

They can raise spirits (as others affirme) drie up springs, turne the course of running waters, inhibit the sun, and stay both day and night, changing the one into the other. They can go in and out at awger-holes, and saile in an egge shell, a cockle or muscel-shell, through and under the tempestuous seas. They can go invisible, and deprive men of their pri∣vities, and otherwise of the act and use of venery. They can bring soules out of the graves. They can teare snakes in peeces with words, and with lookes kill lambes. But in this case a man may say, that Miranda canunt, sed non credenda Poetae. They can also bring to passe, that cherne as long as you lift, your butter will not come; especially, if either the maids have eaten up the creame; or the good-wife have sold the butter before in the market. Whereof I have had some triall, although there may be true and naturall causes to hinder the common course thereof: as for ex∣ample. Put a litle sope or sugar into your cherne of creame, and there will never come any butter, cherne as long as you list. But M. Mal. saith, that there is not so little a village, where many women are not that

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bewitch, infect, and kill kine, and dry up the milke: alledging for the strengthening of that assertion,* 1.32 the saying of the Apostle, Nunquid Deo cu∣ra est de bobus? doth God take any care of oxen?

CHAP. V.

A confutation of the common conceived opinion of witches and witch∣craft, and how detestable a sinne it is to repaire to them for counsell or helpe in time of affliction.

BUt whatsoever is reported or conceived of such manner of witchcrafts, I dare avow to be false and fabulous (cosenage, dotage, and poyson∣ing excepted:) neither is there any mention made of these kind of witches in the Bible. If Christ had known them, he would not have pretermitted to inveigh against their presumption, in taking upon them his office: as, to heale and cure diseases; and to work such miraculous and supernaturall things, as whereby he himselfe was specially knowne, beleeved, and published to be God; his actions and cures consisting (in order and effect) according to the power by our witch-mongers imputed to witches. Howbeit, if there be any in these dayes afflicted in such strange sort, as Christs cures and patients are described in the new testament to have been: we fly from trusting in God to trusting in witches, who do not only in their cosening art take on them the office of Christ in this behalfe; but use his very phrase of speech to such idolaters, as come to seeke divine assistance at their hands, saying; Go thy waies, thy son or thy daughter,* 1.33 &c. shall do well, and be whole.

It will not suffice to disswade a witch-monger from his credulity, that he seeth the sequele and event to fall out many times contrary to their assertion; but in such case (to his greater condemnation) he seeketh further to witches of greater fame. If all faile, he will rather thinke he came an hour too late; than that he went a mile too far. Truly I for my part cannot perceive what it is to go a whoring after strange gods, if this be not.* 1.34 He that looketh upon his neighbours wise, and lusteth after her, hath committed adultery. And truly, he that in heart and by argu∣ment maintained the sacrifice of the masse to be propitiatory for the quick and the dead, is an idolater; as also he that alloweth and commendeth creeping to the crosse, and such like idolatrous actions, although he bend not his corporall knees.

In like manner I say, he that attributeth to a witch, such divine pow∣er, as duly and onely appertaineth unto GOD (which all witch-monger do) is in heart a blasphemer, an idolater, and full of grosse impiety, al∣though he neither go nor send to her for assistance.

CHAP. VI.

A further confutation of witches miraculous land omnipotent power, by invincible reasons and authorities, with disswasions from such fond credulity.

IF witches could do any such miraculous things, as these and other which are imputed to them, they might do them againe and againe, at any time or place, or at any mans desire: for the devill is as strong at one time as at another, as busy by day as by night, and ready enough to do all mischief, and careth not whom he abuseth. And insomuch as it is confessed, by the most part of witch-mongers themselves, that he knoweth not the cogitation of mans heart, he should (me thinks) some∣times appear, unto honest and credible persons, in such grosse and cor∣porall forme, as it is said he doth unto witches: which you shall never heare to be justified by one sufficient witnesse. For the devill indeed entreth into the mind, and that way seeketh mans confusion.

The art alwaies presupposeth the power; so as, if they say they can do this or that, they must shew how and by what meanes they do it; as neither the witches, nor the witch-mongers are able to do. For to eve∣ry action is required the faculty and ability of the agent or doer; the aptnes of the patient or subject; and a convenient and possible applica∣tion. Now the witches are mortall, and their power dependeth upon the analogy and consonancy of their minds and bodies; but with their minds they can but will and understand; and with their bodyes they can do no more, but as the bounds and ends of terrene sense will suffer: and therefore their power extended not to do such miracles, as surmount∣eth their own sense, and the understanding of others which are wiser than they; so as here wanteth the vertue and power of the efficient. And in reason, there can be no more vertue in the thing caused, than in the cause, or that which proceedeth of or from the benefit of the cause. And we see;* 1.35 that ignorant and impotent women, or witches, are the causes of incantations and charmes; wherein we shall perceive there is none ef∣fect, if we will credit our own experience and sense unabused, the rules of phylosophy, or the word of God. For alas! What an unapt instru∣ment is a toothles,* 1.36 old, impotent, and unweildy woman to flie in the aire; Truely, the devill little needs such instruments to bring his pur∣poses to passe.

It is strange, that we should suppose, that such persons can worke such feates: and it is more strange, that we will imagine that to be possible to be done by a witch, which to nature and sense is impossible; specially when our neighbours life dependeth upon our credulity therein; and when we may see the defect of ability, which alwaies is an impediment both to the act, and also to the presumption thereof. And because there is nothing possible in law, that in nature is impossible; therefore the judge doth not attend or regard what the accused man saith; or yet would

do: but what is proved to have been committed, and naturally falleth in mans power and will to do. For the law saith, that to will a thing unpossi∣ble, is a signe of a mad-man, or of a soole, upon whom no sentence or judgement taketh hold. Furthermore, what jury will condemne, or what Judge will give sentence or judgement against one for killing a man at Berwicke; when they themselves, and many other saw that man at London, that very day, wherein the murther was committed; yea though the party confesse himselfe guilty therein, and twenty witnesses depose the same; But in this case also I say the judge is not to weigh their testi∣mony, which is weakened by law; and the judges authority is to supply the imperfection of the case, and to maintain the right and equity of the same.

Seeing therefore that some other things might naturally be the occasi∣on and cause of such calamities as witches are supposed to bring; let not us that professe the Gospel and knowledge of Christ, be bewitched to be∣leeve that they do such things,* 1.37 as are in nature impossible, and in sense and reason incredible. If they say it is is done through the devils helpe, who can worke miracles; why do not theeves bring their businesse to passe miraculously, with whom the devil is as conversant as with the o∣ther; Such mischiefes as are imputed to witches, happen where no witches are; yea and continue when witches are hanged and burnt: why then should we attribute such effect to that cause, which being taken away, happeneth neverthelesse?

CHAP. VII.

By what meanes the name of witches becometh so famous, and how diversly people be opinioned concerning them and their actions.

Surely the naturall power of man or woman cannot be so inlarged, as to do any thing beyond the power and vertue given and ingrafted by God. But it is the will and mind of man, which is vitiated and depraved by the devill:* 1.38 neither doth God permit any more, than that which the naturall order appointed by him doth require. Which naturall order is nothing else, but the ordinary power of God, powred into every crea∣ture, according to his state and condition. But hereof more shall be said in the title of witches confessions. Howbeit you shall understand, th•• few or none are throughly perswaded, resolved, or satisfied, that witches can indeed accomplish all these impossibilities: but some one is bewitch∣ed in one point,* 1.39 and some are cosened in another, untill in fine, all these impossibilities, and many more, are by several persons affirmed to be true.

And this I have also noted, that when any one is cosened with a co∣sening toie of witch-craft, and maketh report thereof accordingly, ve∣rifiing a matter most impossible and false as it were upon his own know∣ledge, as being overtaken with some kind of illusion or other (which il∣lusions are right inchantments) even the selfe same man will deride the

likely proceeding out of another mans mouth, as a fabulous matter un∣worthy of credit. It is also to be wondered, how men (that have seen some part of witches cosenages detected, and see also therein the impos∣sibility of their own presumptions, and the folly and false-hood of the witches confessions) will not suspect, but remaine unsatisfied, or rather obstinately defend the residue of witches supernatural actions: like as when a jugler hath discovered the slight and illusion of his principal seats, one would fondly continue to thinke, that his other petty jugling knacks of legier••emaine are done by the helpe of a familiar: and accord∣ing to the folly of some papists, who seeing and confessing the Popes absurd religion, in the erection and maintenance of idolatry and super∣stition, specially in Images, pardons, and reliques of saints, will yet perse∣vere to think, that the rest of his doctrine and trumpery is holy and good. Finally, many maintain and cry out for the execution of witches, that particularly beleeve never a whit of that which is imputed unto them; if they be therein privately dealt withall, and substantially opposed and tryed in argument.

CHAP. VIII.

Causes that move as well witches themselves as others to think that they can work impossibilities, with answers to certain objections: where also their punishment by law is touched.

CArdanus writeth,* 1.40 that the cause of such credulity consisteth in three points; to wit, in the imagination of the melancholike, in the constancy of them that are corrupt therewith, and in the deceit of the Judges; who being inquisitors themselves against hereticks and witches, did both accuse and condemne them, having for their labour the spoile of their goods. So as these inquisitors added many fables hereunto, least they should seem to have done injury to the poor wretches, in con∣demning and executing them for none offence. But fithens (saith he) the springing up of Luthers sect, these priests have tended more deligent∣ly upon the execution of them: because more wealth is to be caught from them: insomuch as now they deale so loosly with witches (through distrust of gaines) that all is seen to be malice, solly, or avarice that hath been practised against them. And whosoever shall search into this cause, or read the chief writers hereupon, shall find his words true.

It will be objected, that we here in England are not now directed by the Popes laws;* 1.41 and so by consequence our witches not troubled or con∣vented by the inquisitors Haereticae pravitatis. I answer, that in times past here in England, as in other nations, this order of discipline hath been in force and use; although now some part of old rigor be qualified by two severall statutes made in the first of Elizabeth, and 33 of Henry the eight. Neverthelesse the estimation of the omnipotency of their words and charmes seemeth in those statutes to be somewhat maintained, as a matter hitherto generally received; and not yet so looked into, as

that it is refuted and decided. But how wisely soever the Parliament-house hath dealt therein, or how mercifully soever the Prince beholdeth the cause: if a poor old woman, supposed to be a witch, be by the ci∣vill or canon law convented; I doubt, some canon will be found in force, not onely to give scope to the tormentor, but also to the hang∣man, to exercise their offices upon her. And most certain it is, that in what point soever any of these extremities, which I shall rehearse un∣to you, be mitigated, it is through the goodnesse of the Queens Majesty, and her excellent magistrates placed amongst us. For as touching the opinion of our writers therein in our age; yea in our country you shall see it doth not onely agree with forreign cruelty, but surmounteth it far. If you read a foolish pamphlet dedicated to the Lord Darcy by W. W. 1582. you shall see that he affirmeth,* 1.42 that all those torture are farre too light, and their rigor too mild; and that in that respect he impudently ex∣clameth against our magistrates, who suffer them to be but hanged, when murtherers, and such malefactors be so used, which deserve not the hun∣dreth part of their punishments. But if you will see more folly and lewdnesse comprised in one lewd book, I commend you to Ri. Ga. a Windsor-man; who being a mad-man hath written according to his frantick humor; the reading whereof may satisfie a wise man, how mad all these witch-mongers dealings be in this behalfe.

CHAP. IX.

A conclusion of the first book, wherein is fore-shewed the tyrannicall cruelty of witch-mongers and inquisitors, with a request to the rea∣der to peruse the same.

ANd because it may appeare unto the world what trecherous and faithlesse dealing, what extreame and intolerable tyranny, what grosse and fond absurdities, what unnatural and uncivil discourtesie, what cankerd and spitefull malice, what outragious and barbarous cruelty, what lewd and false packing, what cunning and crafty intercepting, what bald and pievish interpretations, what abominable and devilish inventions; and what ••lat and plaine knavery is practised against these old women; I will set down the whole order of the inquisition, to the everlasting, in∣excusable, and apparent shame of all witch-mongers. Neither will I insert any private or doubtfull dealings of theirs; or such as they can ei∣ther deny to be usuall, or justly cavill at; but such as are published and renewed in all ages, since the commencement of popery, established by laws, pactised by inquisitors, priviledged by princes, commended by doctors, confirmed by popes, councels, decrees, and canons; and finally be left of all witch-mongers; to wit, by such as attribute to old women, and such like creatures, the power of the Creator. I pray you therefore, though it be tedious and intolerable (as you would be heard in your miserable calamities) so heare with compassion, their accusations, examinations, matters given in evidence, confessions, presumptions, interrogatories, conjurations, cautions, crimes, tortures and condem∣nations, devised and practised usually against them.

The second Book.

CHAP. I.

What testimonies and witnesses are allowed to give evidence against reputed witches, by the report and allowance of the inquisitors them∣selves, and such as are speciall writers herein.

EXcommunicate persons,* 1.43 partakers of the fault, infants, wicked servants, and run-a-waies are to be admitted to bear witnesse against their dames in this matter of witch-craft, because (saith Bodin the champion of witch-mongers) none that be honest are able to detect them. Hereticks also and witches shall be received to accuse, but not to excuse a witch. And finally, the testimony of all infamous persons in this case is good and allowed. Yea, one lewd person (saith Bodin) may be received to accuse and condemne a thousand suspected witches. And although by law, a capitall enemy may be challenged; yet Iames Sprenger, and Henry Institor, (from whom Bodin, and all the writers that ever I have read, do receive their light, authorities and arguments) say (upon this point of law) that the poor friendlesse old woman must prove, that her capitall enemy would have killed her, and that he hath both assaulted and wounded her; otherwise she pleadeth all in vain. If the judge ask her, whether she have any ca∣pitall enemies; and she rehearse other, and forget her accuser: or else answer that he was her capitall enemy, but now she hopeth he is not so; such a one is neverthelesse admitted for a witnesse. And though by law, single witnesses are not admittable; yet if one depose she hath bewitched her cow; another, her sow; and the third, her butter: these (saith M. Mal. and Bodin) are not single witnesses; because they agree that she is a with.

CHAP. II.

The order of examination witches of by the inquisitors.

WOmen suspected to be witches,* 1.44 after their apprehension may not be suffered to go home, or to other places, to seek sureties: for then (saith Bodin) the people would be worse willing to accuse them; for fear least at their returne home, they worke revenge upon them. In which respect Bodin commendeth much the Scottish custome and order in this behalfe: where (he saith) a hollow peece of wood or a chest is placed in the church, into the which any body may freely cast a little scroll of paper, wherein may be contained the name of the witch, the time, place, and fact, &c. And the same chest being locked with

three severall locks are opened every fifteenth day by three inquisitors or officers appointed for that purpose: which keepe three severall keyes. And thus the accuser need not be knowne, nor shamed with the reproch of slander or malice to his poor neighbour.

Item, there must be great perswasions used to all men, women, and and children, to accuse old women of witch-craft.

Item, there may alwaies be promised impunity and favour to witches, that confesse and detect others; and on the contrary, there may be threatnings and violence practised and used.

Item, the little children of witches, which will not confesse, must be attached, who (if they be craftily handled saith Bodin) will confesse against their own mothers.

Item, witches must be examined as suddenly, and as unawarres as is possible: the which will so amaze them, that they will confesse any thing, supposing the devill hath forsaken them; whereas if they should first be committed to prison, the devill would tamper with them, and informe them what to do.

Item, the inquisitor, judge, or examiner, must begin with small mat∣ters first.

Item, they must be examined, whether their parents were witches or no:* 1.45 for witches (as these Doctors suppose) come by propagation. And Bodin setteth downe this principle in witch-craft, to wit, Si saga sit ma∣ter, sic etiam est filia: howbeit the law forbiddeth it, Ob sanguinis rev••∣rentiam.

Item, the examiner must look steadfastly upon their eyes: for they cannot look directly upon a mans face (as Bodin affirmeth in one place, although in another he saith, that they kill and destroy both men and beasts with their lookes.)

Item, she must be examined of all accusations, presumptions, and faults, at one instant; least Satan should afterwards disswade her from confession.

Item, a witch may not be put in prison alone, least the devill disswade her from confession, through promises of her indemnity. For (saith Bo∣din some that have been in the goale have proved to fly away, as they were wont to do when they met with Diana and Minerva, &c. and so brake their own necks against the stone wales.

Item, if any deny her own confession made without torture, she 〈◊〉〈◊〉 neverthelesse by that confession to be condemned, as in any other crime▪

Item, the judges must seem to be in a pittifull countenance and 〈◊〉〈◊〉 bemone them; saying, that It was not they, but the devill that commit∣ted the murther, and that he compelled them to do it; and must make them beleeve that they thinke them to be innocents.

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

* 1.46Item, if they have charmes for taciturnity, so as they feel not the com∣mon tortures, and thefore confesse nothing: then some sharpe instrument must be thrust betwixt every nail of their fingers and toes; which (a••

Bodin saith) was king Childeberts devise, and is to thia day of all others the most effectuall. For by meanes of that extreame paine, they will (saith he) confesse any thing.

Item, Paulus Grillandus, being an old doer in these matters; wisheth that when witches sleepe,* 1.47 and feel no pain upon the torture, Domine labia mea aperies should be said; and so (saith he) both the torments will be felt, and the truth will be uttered: Et sic ars deluditur arte.

Item,* 1.48 Bodin saith, that at the the time of examination, there should be a semblance of great a do, to the terrifying of the witch; and that a number of instruments, gives, manacles, ropes, halters, fetters, &c. be prepared, brought forth, and laid before the examinate: and also that some be procured to make a most horrible and lamentable cry, in the place of torture, as though he or she were upon the rack, or in the tormentors hands: so as the examinate may hear it whiles she is exami∣ned, before she her selfe be brought into the prison; and perhaps (saith he) she will by this meanes confesse the matter.

Item, there must be subborned some crafty spy, that may seem to be a prisoner with her in the like case; who perhaps may in conference un∣dermine her, and so bewraie and discover her.

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

CHAP. III.

Matters of evidence against witches.

IF an old woman threaten or touch one being in health, who dieth shortly after; or else is infected with the leprosie, apoplexie, or any other strange disease: it is (saith Bodin) a permanent fact, and such an e∣vidence, as condemnation or death must insue, without further proofe: if any body have mistrusted her, or said before that she was a witch.

Item, if any come in, or depart out of the chamber or house, the doores being shut; it is an apparent and sufficient evidence to a witches condemnation, without further tryall: which thing Bodin never saw. If he can shew me that fea••, I will subscribe to his folly. For Christ af∣ter his resurrection used the same: not as a ridiculous toie, that every witch might accomplish; but as a speciall miracle, to strengthen the faith of the elect.

Item, if a woman bewitch any bodies eyes, she is to be executed with∣out further proofe.

Item, if any inchant or bewitch mens beasts, or corne, or fly in the air, or make a dog speak, or cut off any mans members, and unite them again to men or childrens bodyes; it is sufficient proofe to condemna∣tion.

Item, presumptions and conjectures are sufficient proofes against witches.

* 1.49Item, if three witnesses do but say, Such a woman is a witch; then it is a clear case that she is to be executed with death. Which matter Bodin saith is not onely certain by the canon and civill lawes, but by the opinion of Pope Innocent, the wisest Pope (as he saith) that ever was.

Item, the complaint of any one man of credit is sufficient to bring a poor woman to the rack or pully.

Item, a condemned or infamous persons testimony is good and allow∣able in matters of witch-craft.

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

Item, though in other cases the epo••i••ions of many women at one instant are disabled, as sufficient in law; because of the imbecillity and frailty of their nature or sex, yet in this matter one woman, though she be a party, either accuser or accused, and be also infamous and impudent (for such are Bodins words) yea and already condemned; she may never∣thelesse serve to accuse and condemne a witch.

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

Item, a capitall enemy (if the enmity be pretended to growe by meanes of witch-craft) may object against a witch; and none exception is to be had or made against him.* 1.50

Item, although the proofe of perjury may put back a witnesse in 〈◊〉〈◊〉 other causes; yet in this a perjured person is a good and lawfull witnesse.

Item, the proctors and advocates in this case are compelled to be wit∣nesses against their clients, as in none other case they are to be constrain∣ed thereunto.

Item, none can give evidence against witches, touching their assemb¦lies, but witches onely: because (as Bodin saith) none other can do 〈◊〉〈◊〉 Howbeit,* 1.51 Ri. Ga. writeth, that he came to the God-speed, and with his sword and buckler killed the devill; or at the least he wounded him sore, that he made him stinke of brimstone.

Item, Bodin saith, that because this is an extraordinary matter; the•• must herein be extraordinary dealing: and all manner of waies are to 〈◊〉〈◊〉 used, direct and indirect.

CHAP. IIII.

Confessions of witches, whereby they are condemned.

Some witches confesse (saith Bodin) that are desirous to dy; not 〈◊〉〈◊〉 glory, but for despair: because they are tormented in their life-time. But these may not be spared (saith he) although the law doth 〈◊〉〈◊〉 them.

The best and surest confession is at strife, to her ghostly father.

Item, if she confesse many things that are false, and one thing 〈◊〉〈◊〉 may be true; she is to be taken and executed upon that confession:

Item she is not so guilty that confesseth a falshood or ly, and d••enieth a ru••h; as she that answereth by ••ircumstance.

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

Item,* 1.52 Bodin reporteth, that one confessed that he went out, or rather up in the air, and was transported many miles to the fairies dance, only because he would spy unto what place his wife went to hagging, and how she behaved her selfe. Whereupon was much ado among the inquisi∣tors and lawyers, to discusse whether he should be executed with his wife or no. But it was concluded that he must die, because he bewrayed not his wife: the which he forbare to do, Propter reverentiam honoris & familiae.

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

Item, they affirme that this extremity is herein used, because not one among a thousand witches is detected. And yet it is affirmed by Sprenger in M. Mal. that there is not so little a parish, but there are many witches known to be there.

CHAP. V.

Presumptions, whereby witches are condemned.

IF any womans Child chance to dy at her hand,* 1.53 so as no body knoweth how, it may not be thought or presumed that the mother killed it, ex∣cept she be supposed a witch; and in that case it is otherwise: for she must upon that presumption be executed; except she can prove the negative or contrary.

Item, if the child of a woman that is suspected to be a witch, be lack∣ing or gone from her; it is to be presumed, that she hath sacrificed it to the devill: except she can prove the negative or contrary.

Item, though in other persons, certain points of their confessions may be thought erroneous, and imputed to error: yet (in witches cau••es) all oversights, imperfections, and escapes must be adjudged impious and malicious;* 1.54 and tend to her confusion and condemnation.

Item, though a theefe be not said in law to be infamous in any other matter than in the••t; yet a witch defamed of witch craft is said to be de∣filed with all manner of faults and infamies universally, though she were condemned; but (as I said) defamed with the name of a witch. For ru∣mors and reports are sufficient (saith Bodin) to condemne a witch

Item, if any man, woman, or child do say, that such a one is a witch; it is a most vehement suspicion (saith Bodin, and sufficient to bring her to the racke; though in all other cases it be directly against law.

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

Item, if a woman, when she is apprehended, cry out, or say; I am undone; Save my life; I will tell you how the matter standeth &c. she is thereupon most vehemently to be suspected and condemned to dy.

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

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

Item, if their parents were thought to be witches, then is it certainly to be presumed that they are so: but it is not so to be thought of whores. Item, it is a vehement presumption if she cannot weep, at the time of her examination: and yet Bodin saith, that a witch may shed three drop out of her right eye.

Item, it is not only a vehement suspicion, and presumption, but an e∣vident proof of a witch; if any man or beast dy suddainly where she hath been seen lately; although her witching-stuffe be not found or espied.

Item, if any body use familiarity or company with a witch convicted it is a sufficient presumption against that person to be adjudged •• witch.

* 1.55Item, that evidence that may serve to bring in any other person to exa∣mination, may serve to bring a witch to her condemnation.

Item, herein judgement must be pronounced and executed (as Bod•••• saith, without order, and not like to the orderly proceeding and form•••• judgement in other crimes.

Item a witch may not be brought to the torture suddenly; or before long examination, least she go away scotfree: for they feel no torment and therefore care not for the same, as Bodin affirmeth.,

* 1.56Item, little children may be had to the torture at the first dash; but 〈◊〉〈◊〉 may it not be done with old women: as is aforesaid.

Item, if she have any privy marke under her arme-pits, under he•• haire, under her lip, or in her buttock, or in her privities: it is a pre∣sumption sufficient for the judge to proceed and give sentence of dea•••• upon her.

The onely pitty they shew to a poor woman in this case, is: that thoug•• she be accused to have slain any body with her inchantments; yet if 〈◊〉〈◊〉 can bring ••orth the party alive, she shall not be put to death. Whereas marvell, in as much as they can bring the devill in any bodies likenesse and representation.* 1.57

Item, their law saith, that an uncertain presumption is sufficient, when a certain presumption faileth.

CHAP. VI.

Particular interrogatories used by the inquisitors against witches

I Need not stay to confute such partiall and horrible dealings, being apparently impious, and full of tyranny, which except I should 〈◊〉〈◊〉 so manifestly detected, even with their own writings and assertions, 〈◊〉〈◊〉 or none would have beleeved. But for brevi••ies sake I will passe over th•• same; supposing that the citing of such absurdities may stand for a suffic••••ent

confutation thereof. Now therefore I will proceed to a more par∣ticular order and manner of examinations, &c. used by the inquisitors, and allowed for the most part throughout all nations.

First the witch must be demanded, why she touched such a child or such a cow,* 1.58 &c. and afterward the same child or cow fell sick or lame, &c.

Item, why her two kine give more milke than her neighbours. And the note before mentioned is here again set down, to be specially observed of all men: to wit; that though a witch cannot weep, yet she may speak with a crying voice. which assertion of weeping is false, and contrary to the saying of Seneca,* 1.59 Cato, and many others; which affirme, that a wo∣man weepeth when she meaneth most deceipt; and therefore saith M. Mal. she must be well looked unto, otherwise she will put spitle privily upon her cheeks, and seem to weep; which rule also Bodin saith is infallible. But alas that teares should be thought sufficient to excuse or condemne in so great a cause, and so weighty a triall! I am sure that the worst sort of the children of Israel wept bitterlly:* 1.60 yea, if there were any witches at all in I∣srael, they wept. For it is written, that all the children of Israel wept. Finally, if there be any witches in hell, I am sure they weep; for there is weeping, wailing, and gnashing of teeth.

But God knoweth many an honest marrone cannot sometimes in the heavinesse of her heart shed teares; the which oftentimes are m••re ready and common with crafty queanes and strumpets, than with sober women. For we read of two kinds of teares in a womans eye, the one of true grief,* 1.61 the other of deceipt. And it is written, that Dediscere flere foe∣minium est menda••ium: which argueth, that they ly which say, that wick∣ed women cannot weep. But let these tormentors take heed, that the teares in this case which runne down the widowes cheeks,* 1.62 with their cry spoken by ••esus Sirach, be not heard above. But lo what learned, godly, and lawfull meanes these popish inquisitors have invented for the triall of true or false teares.

CHAP. VII.

The inquisitors triall of weeping by conjuration.

I Conjure thee by the amorous teares, which Jesus Christ our Saviour shed upon the crosse for the salvation of the world;* 1.63 and by the most earnest and burning teares of his mother the most glorious Virgin Mary, sp••inkled upon his wounds late in the evening; and by all the teares, which every saint and elect vessell of God hath powred out here in the world, and from those eyes he hath wiped away all teares; that if thou be without fault, thou mayest powre down teares abundantly; and if thou be guilty, that thou weep in no wise: In the name of the Father, of the sonne, and of the Holy Ghost; Amen. And note, saith he, that the more you conjure,* 1.64 the lesse she weepeth.

CHAP. VIII.

Certain cautions against witches, and of their tortures to procure confession.

BUt to manifest their further follies, I will recite some of their cau∣tion, which are published by the ancient inquisitors, for perpetual les∣sons of their successors: as followeth.

The first caution is that, which was last rehearsed concerning weep∣ing; the which (say they) is an infallible note.

Secondly, the judge must beware she touch no Part of him, specially of his bare: and that he alwaies weare about his neck conjured salt, palme,* 1.65 herbes, and wax hallowed: which (say they) are not only approved to be good by the witches confessions; but also by the use of the Romish church, which halloweth them onely for that purpose.

* 1.66Item, she must come to her arreignment backward, to wit, with her taile to the judges face, who must make many crosses, at the time of her approching to the barre. And least we should condemne that for superstition, they prevent us with a figure, and tell us, that the same superstition may not seem superstitious unto us.* 1.67 But this resembleth the perswasion of a theef, that disswadeth his sonne from stealing; and never thelesse telleth him that he may pick or cut a purse, and rob by the high way.

One other caution is, that she must be shaven, so as there remaine not one hair about her: for sometimes they keep secrets for ••aciturnity, and for other purposes also in their hair, in their privities, and between their skinne and their flesh. For which cause I marvell they flea them no•••• for one of their witches would not burne, being in the middest of the flame,* 1.68 as M. Mal. reporteth; untill a charme written in a little scroll was espied to be hidden between her skin and flesh, and taken away. And this is so gravely and faithfully set down by the inquisitors themselves, that one may beleeve it if he list, though indeed it be a verity. The like ci∣teth Bodin, of a witch that could not be strangled by the executioner, do what he could.* 1.69 But it is most true, that the inquisitor Cumanus in one year did shave one and fourty poor women, and burnt them all when he had done.

Another caution is, that at the time and place of torture, the hal∣lowed things aforesaid, with the seven words spoken on the crosse, he hang••ed about the witches neck; and the length of Christ in wax be knit a∣bout her bare naked body, with reliques of saints, &c. All which stuffe (say they) will so worke within and in them, as when they are racked and tortured, they can hardly stay or hold themselves from confession. In which case I doubt not but that Pope, which blasphemed Christ, and cursed his mother for a peacoke, and cursed God with great despigh•• for a peece of porke, with lesse compulsion would have renounced the trinity, and have worshipped the devill upon his knees.

Another caution is, that after she hath been racked, and hath passed over all tortures devised for that purpose; and after that she hath been compelled to drink holy water, she be conveied again to the place of torture: and that in the middest of her torments, her accusations be read unto her; and that the witnesses (if they will) be brought face to face unto her: and finally, that she be asked, whether for triall of her innocency she will have judgement,* 1.70 Candentis ferri, which is, To carry a certain weight of burning iron in her bare hand. But that may not (say they) in any wise be granted. For both M. Mal. and Bodin also affirm that many things may be promised, but nothing need be perform∣ed: for why, they have authority to promise, but no commission to per∣forme the same.

Another caution is, that the judge take heed, thar when she once be∣ginneth to confesse, he cut not of•• her examination, but continue it night and day. For many times, whiles they go to dinner, she return∣eth to her vomit.

Another caution is, that after the witch hath confessed the annoying of men and beasts, she be asked how long she hath had Incubus, when she renounced the faith, and made the reall league, and what that league is, &c. And this is indeed the cheef cause of all their incredible & impossible confessions: for upon the rack, when they have once begun to ly, they will say what the torment or list.

The last caution is, that if she will not confesse, she be had to some strong castle or goale. And after certain daies, the jayler must make her be∣leeve he goeth forth into some farre country: and then some of her friends must come in to her, and promise her, that if she will confesse to them, they will suffer her to escape out of prison:* 1.71 which they may well do, the keeper being from home. And this way (saith M. Mal.) hath served, when all other meanes have failed.

And in this place it may not be omitted, that above all other times, they confesse upon frydaies. Now saith Iames Sprenger, and Henry In∣stitor, we must say all, to wit: If she confesse nothing, she should be dismissed by law; and yet by order she may in no wise be bailed, but must be put into close prison, and there be talked withall by some crafty person, those are the words, and in the mean while there must be some eves-dropers with pen and inke behind the wall, to harken and note what she confesseth: or else some of her old companions and acquaintance may come in and talke with her of old matters, and so by eves-droppers be also bewraied; so as there shall be no end of torture before she have confessed what they will.

CHAP. IX.

The fifteen crimes laid to the charge of witches by witch-mongers; specially by Bodin in Daemonomania.

[ 1] THey deny God, and all religion.

Answer Then let them dy therefore, or at the least be used liked infi∣d••••s, or aposta••••'s.

They curse, blaspheme, and provoke God with all despite.

[ 2] Answer Then let them have the law expressed in Levit. 24. and Deut. 1•• & 17

They give their faith to the devill, and they worship and offer sacri∣fice [ 3] unto him.

Ans. Let such also be judged by the same law.

They do solemnely vow and promise all their progenie unto the [ 4] devill.

Ans. This promise proceedeth from an unsound mind, and is not 〈◊〉〈◊〉 be regarded; because they cannot performe it, neither will it be pro∣ved true. Howbeit, if it be done by any that is sound of mind, let the cause of Ieremie 32.36. light upon them, to wit, the sword, famine and pestilence.

[ 5] They sacrifice their own children to the devill before baptisme, hold∣ing them up in the aire unto him, and then thrust a needle into their braines.

Ans. If this be true, I maintain them not herein: but there is a 〈◊〉〈◊〉 to judge them by. Howbeit, it is so contrary to sense and nature, that were folly to beleeve it; either upon Bodins bare word, or else upon 〈◊〉〈◊〉 presumptions; especially when so small commodity and so great danger and inconvenience insueth to the witches thereby.

They burn their children when they have sacrificed them.

[ 6] Ans Then let them have such punishment, as they that offered th•••• children unto Moloch: Levit. 20. But these be meer devises of wit••••-mongers and inquisito's, that with extreame tortures have wrung such confessions f••om them; or else with false reports have belyed them; 〈◊〉〈◊〉 by flattery and fair words and promises have won it at their hands, at 〈◊〉〈◊〉 length.

They swear to the devil to bring as many into that society as they 〈◊〉〈◊〉

[ 7] Ans. This is false, and so proved elsewhere.

They swear by the name of the devill.

[ 8] Ans. I never heard any such oath, neither have we warrant to 〈◊〉〈◊〉 them that so do swear; though indeed it be very lewd and impious.

They use incestuous adul••e••y with spirits.

[ 9] Ans. This is a stale ridiculously, as is proved apparently hereafter.

They boile infants, after they have murthured them unbaptised, 〈◊〉〈◊〉 [ 10] their flesh be made potable.

Ans. This is untrue, incredible, and impossible.

They eat the flesh and drink the bloud of men and children openly. [ 11]

Ans. Then are they kin to the Anthropophagi and Canibals. But, I be∣leeve never an honest man in England nor in France, will affirme that he hath seen any of these persons, that are said to be witches, do so; if they should, I beleeve it would poyson them.

They kill men with poyson. [ 12]

Ans. Let them be hanged for their labour.

They kill mens cattell.

Ans. Then let an action of trespasse be brought against them for so do∣ing. [ 13]

They bewitch mens corne, and bring hunger and barrennesse into the country; they ride and flie in the air, bring stormes, make tempests &c. [ 14]

Ans. Then will I worship them as Gods; for those be not the works of man, nor yet of a witch: as I have elsewhere proved at large.

They use venery with a devil call'd Incubus, even when they ly in bed with [ 15] their husbands, & have children by them, which become the best witches.

Ans. This is the last ly, very ridiculous, and confuted by me elsewhere.

CHAP. X.

A refutation of the former surmised crimes patched together by Bodin, and the onely way to escape the inquisitors hands.

IF more ridiculous or abhominable crimes could have been invented, these poor women (whose chief fault is that they are scolds) should have been charged with them.

In this libell you do see is contained all that witches are charged with; and all that also, which any witch-monger surmiseth, or in malice im∣puteth unto witches power and practise.

Some of these crimes may not onely be in the power and will of a witch, but may be accomplished by naturall meanes: and therefore by them the matter in question is not decided,* 1.72 to wit; whether a witch can work wonders supernaturally; For many a knave and whore doth more com∣monly put in execution those lewd actions, than such as are called witches and are handged for their labour.

Some of these crimes also laid unto witches charge, are by me denyed, and by them cannot be proved to be true, or committed by any one witch. Othersome of these crimes likewise are so absurd, supernaturall, and impossible, that they are derided almost of all men, and as false, fond, and fabulous reports condemned: insomuch as the very witch-mongers themselves are tashamed to hear of them.

If part be untrue, why may not the residue be thought false: For all these things are laid to their charge at one instant, even by the greatest doctors and patrones of the sect of witch-mongers, producing as many proofs for witches supernaturall and impossible actions, as for the other. So as, if one part of their accusation▪ be false, the other part deserveth no credit. If all be true that is alledged of their doings, why should we beleeve in Christ, because of his miracles, when a witch doth as great

wonders as ever he did?

But it will be said by some; As for those absurd and popish writers, they are not in all their allegations, touching these matters, to be credited. But I assure you, that even all sorts of writers herein (for the most part) the very doctors of the church to the school men,* 1.73 Protestants and Papists, learned and unlearned, Poets and historiographers, Jewes, Christians, or Gentiles agr••e in these impossible and ridiculous matters. Yea and these writers, out of whome I gather most absurdities, are of the best credit and authority of all writers in this matter. The reason is, be∣cause it was never throughly looked into; but every fable credited; and the word (Witch) named so often in Scripture.* 1.74

They that have seen further of the inquisitors orders and customes, say also▪ that there is no way in the world f••r th••s•• poor women to escape the inquisitors hands, and so consequently burning: but to gild their hands with money, whereby oftentimes they take pitty upon them, and deliver them, as sufficiently purged For they have authority to ex∣change the punishment of the body with the punishment of the purse, applying the same to the office of their inquisition: whereby they reap such profit, as a number of these silly women pay them yearly pensions, to the end they may not be punished again.

CHAP▪ XI.

The opinion of Cornelius Agrippa concerning witches, of 〈◊〉〈◊〉 plead∣ing for a poor woman accused of witch craft, and how be convinced the inquisitors.

COrnelius Agrippa saith, that while he was in Italie, many inquisito•• in the dutchie of Millen troubled divers most honest and noble ma∣trones, privily wringing much money from them, untill their knavery was detected. Further he saith, that being an advocate 〈◊〉〈◊〉 councellor in the Common-wealth of Maestright in Brabant, he had sor•• contention with an inquisitor, who through unjust accusations drew •• poor woman of the country into his butchery, and to an unsit place•• not so much to examine her, as to torment her, Whom when C. A∣grippa had undertaken to defend, declaring that in the things done, these was no proof, no signe or token that could cause her to be tormented the inquisitor stoutly denying it, said; One thing there is, which is proof and matter sufficient: for her mother was in times past burned for a witch. Now when Agrippa replyed, affirming that this article was im∣pertinent, and ought to be refused by the judge, as being the deed of another; alledging to the inquisitor reasons and law for the same: he re∣plied again that this was true, because they used to sacrifice their chil∣dren to the devill, as soon as they were borne; and also because they usually conceived by spirits transformed into mans shape, and that thereby witch-craft was naturally ingraffed into this child, as a disease ••at commeth by inheritance.

C. Agrippa replying against the inquisitors folly and superstitious blind∣nesse,* 1.75 said; O thou wicked Priest! Is this thy divinity? Dost thou use to draw poor guiltlesse women to the rack by these forged devises? Dost thou with such sentences judge others to be heretikes, thou being a more heretike than either Faustus or Donatus? Be it as thou sayest, doest thou not frustrate the grace of Gods ordinance; namely baptisme? Are the words in baptisme spoken in vaine? Or shall the devill remaine in the child, or it in the power of the devill, being there and then consecra∣ted to Christ Jesus, in the name of the Father, the Son, and the Holy Ghost? And if thou defend their false opinions, which affirme, that spi∣rits accompanying with women, can ingender; yet dotest thou more than any of them, which never beleeved that any of those devils, toge∣ther with their stolne seed, do put part of that their seed or nature into the creature. But though indeed we be borne the children of the devill and damnation, yet in baptisme, through grace in Christ, Satan is cast out, and we are made new creatures in the Lord, from whom none can be separated by another mans deed. The inquisitor being hereat of∣fended, threatned the advocate to proceed against him, as a supporter of hereticks or witches, yet neverthelesse he ceased not to defend the sil∣ly woman, and through the power of the law he delivered her from the clawes of the bloody monke, who with her accusers, were condemned in a great summe of money to the charter of the church of Meniz, and re∣mained infamous after that time almost to all men.

But by the way you must understand, that this was but a petty inquisi∣tor, and had not so large a commission as Cumanus, Sprenger, and such other had; nor yet as the Spanish inquisitors at this day have. For these will admit no advocate now unto the poor soules,* 1.76 except the tormen∣tor or hangman may be called an advocate. You may read the summe of this inquisition in few words set out by M. Iohn Fox in the acts and mo∣numents. For witches and hereticks are among the inquisitors of like reputation; saving that the extremity is greater against witches, because through their simplicity, they may the more boldly tyrannize upon them and triumph over them.

CHAP. XII.

What the fear of death and feeling of torments may force one to do, and that it is no marvell though witches condemne themselves by their own confessions so tyrannically extorted.

HE that readeth the ecclesiasticall histories, or remembreth the per∣secutions in Qeen Maries time, shall find, that many good men have fallen for fear of persecution, and returned unto the Lord again. What marvell then, though a poor woman, such a one as is described elsewhere, and tormented as is declared in these latter leaves, be made to confesse such absurd and false impossibilities; when flesh and bloud is unable to endure such triall? Or how can she in the middest of such horrible tortures

and torments, promise unto her selfe constancy; or forbeare to confesse any thing? Or what availeth it her, to persevere in the deniall of such matters, as are laid to her charge unjustly; when on the one side there is never any end of her torments; on the other side, if she continue in her assertion, they say she hath charmes for taciturnity or silence?

* 1.77Peter the Apostle renounced, cursed, and forsware his master and our Saviour Jesus Christ, for fear of a wenches menaces; or rather at a question demanded by her, wherein he was not so circumvented, as these poor witches are, which be not examined by girles, but by cunning in∣quisitors, who having the spoile of their goods, and bringing with them into the place of judgement minds to maintain their bloody purpose spare no manner of allurements, threatnings, nor torments, untill they have wrung out of them all that, which either maketh to their own desire or serveth to the others destruction.

Peter (I say) in the presence of his Lord and master Christ, who had instructed him in true knowledge many years, being forewarned, no•• passing four or five houres before, and having made a reall league and •• faithfull promise to the contrary, without any other compulsion than (as hath been said) by a question proposed by a girle; against his conscience, forsooke, thrice denyed, and abandoned his said Master: and yet he was a man illuminated, and placed in dignity aloft, and neerer to Christ by many degrees: than the witch, whose fall could not be so great as Pe∣ters; because she never ascended halfe so many steps. A pastors decli∣nation is much more abominable than the going astray of any of his sheep•• as an ambassadors conspiracy is more odious, than the falshood of a com∣mon person: or as a captains treason is more mischeevous, than a pri∣vate souldiers mutiny. If you say, Peter repented; I answer that the witch doth so likewise sometimes, and I see not in that case, but mercy may be imployed upon her. It were a mighty temptation to a silly old woman, that a visible devill (being in shape so ugly, as Danaeus and o∣thers say her is) should assault her in manner and forme as is supposed,* 1.78 o•• rather avowed; specially when there is promise made that none shall be tempted above their strength.* 1.79 The poor old witch is commonly u••••learned, unwarned, and unprovided of counsell and friend-ship, void 〈◊〉〈◊〉 judgement and discretion to moderate her life and communication, he•• kind and gender more weak and fraile than the masculine, and muc•• more subject to melancholy; her bringing up and company is so ba•••• that nothing is to be looked for in her, specially of these extraordinary qualities; her age also is commonly such, as maketh her decrepite, which is a disease that moveth them to these follyes.

Finally, Christ did cleerly remit Peter, though his offence were com∣mitted both against his divine and humane nature; yea afterwards he 〈◊〉〈◊〉 put him in trust to feed his sheep, and shewed great countenance, friend∣ship and love unto him. And therefore I see not, but we may shew compassion upon these poor soules, if they shew themselves; sorrowful for their mis••••ceipts and wicked imaginations.

The thrid Book.

CHAP. I.

The witches bargain with the devill, according to M. Mal. Bodin, Nider, Danaeus, Psellus, Erastus, Hemingius, Cumanus, Aqui∣nas, Bartholomaeus Spineus, &c.

THat which in this matter of witch-craft hath abused so ma∣ny, and seemeth both so horrible and intolerable, is a plain bargain, that (they say) is made betwixt the de∣vil and the witch. And many of great learning con∣ceive it to be a matter of truth, and in their wiritings publish it accordingly: the which (by God, grace) shall be proved as vaine and false as the rest.

The order of their bargain or profession is double;* 1.80 the one solemne and publike, the other secret and private. That which is called solemne or publike, is where witches come together at certain assemblies, at the times prefixed, and do not onely see the devill in visible forme; but con∣fer and talke familiarly with him. In which conference the devill ex∣horteth them to observe their fidelity unto him, promising them long li••e and prosperity. Then the witches assembled, commend a new dis∣ciple (whom they call a novice) unto him: and if the devill find that young witch apt and forward in renunciation of christian faith, in despi∣sing any of the seven sacraments, in treading upon ••crosses, in spitting at the time of the elevation, in breaking their fast on fasting daies, and fast∣ing on Sundaies; the devill giveth forth his hand, and the novice joyning hand in hand with him, promiseth to observe and keep all the devils commandements.

This done, the devill beginneth to be more bold with her, telling her plainly, that all this will not serve his turne; and therefore requireth homage at her hands: yea he also telleth her, that she must grant him both her body and soul to be tormented in everlasting fire; which she yeeldeth unto.* 1.81 Then he charged her, to procure as many men, women, and children also, as she can, to enter into this society. Then he teach∣eth them to make ointments of the bowels and members of children, whereby they ride in the air, and accomplish all their desires. So as, if there be any children unbaptised, or not guarded with the signe of the crosse, or orizons; then the witches may and do catch them from their mothers sides in the night, or ou•• of their cradles, or otherwise kill them with their ceremonies; and after buriall steal them out of their graves, and seeth them in a caldron, untill their flesh be made potable. Of the thickest whereof they make ointments, whereby they ride in the air, but the thinner potion they put into flaggons, whereof whosoever drinketh, ob∣serving certain ceremonies, immediately becommeth a master or rather a mistresse in that practise and faculty.

CHAP. II.

The order of the witches homage done (as it is written by lewd in∣quisitors and peevish witchmongers) to the devill in person; of their songs and dances, and namely of La volta, and of other cere∣monies, also of their excourses.

* 1.82SOmetimes their homage with their oath and bargain is received for a certain terme of years; sometimes for ever. Sometimes it consisteth in the deniall of the whole faith, sometimes in part. The first is, when the soul is absolutely yeelded to the devill and hell fire: the other is, when they have but bargained to observe certain ceremonies and statutes of the church; as to conceale faults at shrift, to fast on sundaies, &c. And this is done either by oath, protestation of words, or by obligation in writing, sometimes sealed with wax, sometimes signed with bloud, some∣times by kising the devils bare buttocks; as did a Doctor called Edli••, who as (Bodin saith) was burned for witch-craft.

* 1.83You must also understand, that after they have delicately banqueted with the devill and the lady of the faries; and have eaten up a fat o•••• and emptied a butt of malmesie, and a binne of bread at some noble mans house, in the dead of the night, nothing is missed of all this in the morning. For the lady Sibylla, Minerva, or Diana with a golden rod striketh the vessell and the binne, and they are fully replenished again. Yea, she causeth the bullockes bones to be brought and laid together up∣on the hide. and lappeth the four ends thereof together, laying her gold∣en rod thereon, and then riseth up the bullocke again in his former estate and condition: and yet at their returne home they are like to starve fo•• hunger;* 1.84 as Spineus saith. And this must be an infallible rule, that every fortnight, or at the least every moneth, each witch must kill one childe 〈◊〉〈◊〉 the least for her part.

* 1.85And here some of Monsieur Bodins lies may be inserted, who saith, th•••• at these magicall assemblies, the witches never faile to dance; and 〈◊〉〈◊〉 their dance they sing these words; Har har, devill devill, dance here, dance here, play here, play here, Sabbath, sabbath. And whiles they sing and dance, every one hath a broom in her hand, and holdeth it 〈◊〉〈◊〉 aloft. Item he saith, that these night-walking or rather night-dancing brought out of Italy into France,* 1.86 that dance, which is called La Volta.

A part of their league is, to scrape off the oyle, which is received 〈◊〉〈◊〉 extreame folly (unction I should have said.) But if that be so dangerous, the•• which socke the corps had need to take great care, that they rub not 〈◊〉〈◊〉 the oyle, which divers other wayes may also be thrust out of the forehead and then I perceive all the vertue thereof is gone, and farewell it. But marvell how they take on to preserve the water powred on them in b••••ptisme, which I take to be largely of as great force as the other; and yet I think is commonly wiped and washed off, within four and twenty hours

after baptisme: but this agreeth with the residue of their folly,

And this is to be noted, that the inquisitors affirme, that during the whole time of the witches excourse, the devill occupieth the room and place of the witch, in so perfect a similitude, as her husband in his bed, neither by feeling, speech, nor countenance can discerne her from his wife. Yea the wife departeth out of her husbands armes insensibly, and leaveth the devill in her room visibly. Wherein their incredulity is in∣credible, who will have a very body in the fained play, and a phantasti∣call body in the true bed:* 1.87 and yet (forsooth) at the name of Jesus, or at the signe of the crosse, all these bodily witches (they say) vanish away.

CHAP. III.

How witches are summonded to appear before the devill, of their ri∣ding in the aire, of their accompts, of their conference with the de∣vil, of his supplies, and their conference, of their farewel and sa∣sacrifices: according to Danaeus, Psellas, &c.

HItherto, for the most part, are the very words contained in M. Mal. or Bodin, or rather in both; or else in the new M. Mal. or at the least-wise of some writer or other,* 1.88 that maintaineth the almighty power of witches. But Daenens saith, the devill oftentimes in the likenesse of a summoner, meeteth them at markets and faires, and warneth them to ap∣pear in their assemblies, at a certaine hour in the night, that he may un∣derstand whom they have slaine, and how they have profited. If they be lame, he saith the devill delivereth them a staffe, to convey them thither invisibly through the air; and that then they fall a dancing and singing of bawdy-songs, wherein he leadeth the dance himselfe. Which dance, and other conferences being ended, he supplieth their wants of powders and roots to intoxicate withall; and giveth to every novice a marke, either with his teeth or with his clawes, and so they kisse the devils bare buttocks, and depart: not forgetting every day afterwards to offer to him, dogs, cats, hens, or blood of their owne. And all this doth Danaeus report as a truth, and as it were upon his own know∣ledge. And yet else-where he saith;* 1.89 In these matters they do but dreame, and do not those things indeed, which they confesse through their dis∣temperature, growing of their melancholike humor: and therefore (saith he) these things, which they report of themselves, are but meer illusions.

Psellus addeth hereunto, that certain magicall hereticks, to wit; the Eutychians, assemble themselves every good friday at night; and putting out the candles, do commit incestuous adultery, the father with the daughter, the sister with the brother, and the son with the mother; and the ninth moneth they returne and are delivered; and cutting their children in peeces, fill their pots with their blood; then burne they the carcases, and mingle the ashes therewith, and so preserve the same for magicall purposes. Cardanus writeth (though in mine opinion not very

probably) that these excourses,* 1.90 dancings, &c. had their beginning from certaine hereticks called Dulcini, who devised those feasts of Bacchus which are named Orgia, whereunto these kind of people openly assem∣bled; and beginning with riot, ended with this folly. Which feasts be∣ing prohibited they neverthelesse haunted them secretly; and when they could not do so, then did they it in cogitation onely, and even to this day (saith he) there remaineth a certain image or resemblance thereof among our melancholicke women.

CHAP. IIII.

That there can no reall league be made with the devill the first au∣thor of the league, and the weake proofes of the adversaries for the same.

IF the league be untrue, as are the residue of their confessions, the witch-mongers arguments fall to the g••ound: for all the writers here∣in hold this bargaine for certaine, good, and granted, and as their onely maxime. But surely the inden••u••es, containing those covenants, are sealed with butter; and the labels are but bables. What fit me bargaine can be made betwixt a carnall body and a s••irituall? Let any wise or ho∣nest man tell me, that either hath been a••parey, on a witnesse; and I will beleeve him. But by what au••hority, proof, or testimony•• and upon what ground all this geere stande••h,* 1.91 if you read M. Mal. you shall find to the shame of the reporters (who do so vary in their tales, and are at such contrarie••y:) and to the reproch of the beleevers of such absurd lies.

For the beginning of the credit hereof, resteth upon the confession of a baggage young fellow condemn••d to be burnt for witch-craf••;* 1.92 who said to the inquisitors, of likelihood to prolong his lie, (if at least wise the story be true, which is taken out of Nides;) If I wish (quo•• he) that I might obtain pardon: I would discover all that I know of witch-craft. The which condition being accepted; and pardon promised (partly in hope thereof, and partly to be rid of his wife) he said as followeth.

The novice or young disciple goeth to some church, together with the mistresse of that profession, upon a sunday morning, before the conjur••∣tion of Holy-water, and there the said novice renounceth the saith, pro∣miseth obedience in observing, or rather omitting of ceremonies in meet∣ings, and such other follyes; and finally, that they do homage to their young master the devill, as they covenanted.

But this is notable in that story, that this young witch; doubting that his wives examination would bewraye his knavery, told the inquisitor: that in truth his wife was guilty as well as he, but she will never, I am sure (quoth he) though she should be burned a thousand times, confesse any of these circumstances.

And this is in no wise to be forgotten, that notwithstanding his contri••ion, 〈◊〉〈◊〉 confession, & his accusation of his own wife (contrary to the inquisi•••••••• promise

and oath) he and his wife were both burned at a stake, being the first discoverers of this notable league, whereupon the fable of witch-craft is maintained; and whereby such other confessions have been from the like persons, since that time, extorted and augmented.

CHAP. V.

Of the private league, a notable tale of Bodins concerning a French-lady, with a confutation.

THe manner of their private league is said to be,* 1.93 when the devill invi∣sible, and sometimes visible, in the middest of the people talketh with them privately; promising, that if they will follow his counsell, he will supply all their necessities, and make all their endeavours prosperous; and so beginneth with small matters: whereunto they consent privily, and come not into the fairies assembly.

And in this case (me thinks) the devill sometimes, in such externall or corporall shape, should meet with some that would not consent to his motions (except you will say he knoweth their cogitations) and so should be bewrayed. They also (except they were idiots) would spie him; and forsake him for breach of covenants. But these bargaines, and these as∣semblies do all the writers hereupon maintaine; and Bodin confirmeth them with a hundred and odd lies; among the number whereof I will (for diverse causes) recite one.

There was (saith he) a noble Gentlewoman at Lions,* 1.94 that being in bed with a lover of hers, suddenly in the night arose up, and lighted a candle: which when she had done, she took a box of ointment, wherewith she annointed her body; and after a few words spoken, she was carried away. Her bed-fellow seeing the order hereof, lept out of his bed, took the candle in his hand, and sought for the Lady round about the chamber, and in every corner thereof; But though he could not find her, yet did he find her box of ointment:* 1.95 and being desirous to know the vertue thereof, besmeered himselfe therewith, even as he perceived her to have done before. And although he were not so superstitious, as to use any words to helpe him forward in his businesse, yet by the vertue of that oinment (saith Bodin) he was immediately conveyed to Lorreine, into the assembly of witches. Which when he saw, he was abashed, and said; In the name of God, what make I here? And upon those words the whole assembly vanished away, and left him there alone starke naked; and so was he said to returne to Lions. But he had so good a conscience, for you may perceive by the first part of the history, he was a very honest man, that he accused his true lover for a witch. And caused her to be burned. But as for his adulte∣ry, neither, M. Mal. nor Bodin do once so much as speake in the dispraise thereof.

It appeareth throughout all Bodins booke, that he is sore offended with Cornelius Agrippa, and the rather as I suppose, because the said C. Agrippa recanted that which Bodin maintaineth, who thinketh he could worke wonders by magicke, and specially by his black dog. It shoud seem he

had pretty skill in the art of divination. For though he wrote before Bodin many a year,* 1.96 yer uttereth he these words in his book De vanitate scienti∣arum: A certain French protonotary (saith he) a lewd fellow and a cosen∣er, hath written a certain fable or miracle done at Lions, &c. What Bodin is, I know not, otherwise than by report; but I am certain this his tale is a fond fable: and Bodin saith it was performed at Lions; and this man (as I understand) by profession is a civill lawyer.

CHAP. VI.

A disproofe of their assemblies, and of their bargain.

THat the joyning of hands with the devill, the kissing of his bare but∣tocks, and his scratching and biting of them, are absurd lies; eve∣ry one having the gift of reason may plainly perceive: insomuch as it is manifest unto us by the word of God, that a spirit hath no flesh, bones, nor sinews, whereof hands, buttocks; claws, teeth, and lips do con∣sist, For admit that the constitution of a devills body (as Tatian and o∣ther affirme) consisteth in spiritual congelations,* 1.97 as of fire and aire; yet it cannot be perceived of mortall creatures. What credible witnesse is there brought at any time, of this their corporall, visible, and incredible bargain; saving the confession of some person diseased both in body and mind, willfully made, or injuriously constrained? It is marvell that no penite••t witch that forsaketh her trade, confesseth not these things with∣out compulsion. Me thinketh their covenant made at baptisme with God before good witnesses, sanctified with the word, confirmed with his promises, and established with his sacraments, should be of more force then that which they make with the devill, which no body seeth or knoweth. For God deceiveth none, with whom he bargaineth: neither doth he mocke or disappoint them, although he dance not among them.

The oath, to procure into their league and fellowship as many as they can (whereby every one witch, as Bodin affirmeth, augmenteth the number of fifty) bewrayeth greatly their indirect dealing. Hereof I have made triall, as also of the residue of their cosening devises; and have been with the best,* 1.98 or rather the worst of them, to see what might be gathered out of their counsels; and have cunningly treated with them therea∣bouts: and further, have sent certain old persons to indent with them, to be admitted into their society. But as well by their excuses and de∣laies, as by other circumstances, I have tried and found all their trade to be meer cosening.

I pray you what bargain have they made with the devill, that with their angry lookes bewitch lambs, children, &c? Is it not confessed, that it is naturall, though it be a ly? What bargain maketh the sooth-sayer▪ which hath his severall kinds of witch-craft and divination expressed i•• the Scripture? Or is it not granted that they make none? How chanceth it that we hear not of this bargain in the Scriptures?

CHAP. VII.

A confutation of the objection concerning witches confessions.

IT is Confessed (say some by the way of objection) even of these wo∣men themselves, that they do these and such other horrible things, a•• deserveth death, with all extremity, &c. Whereunto I answer, that whosoever considerately beholdeth their confessions, shall perceive all to be vain, idle, false, inconstant, and of no weight: except their con∣tempt and ignorance in religion; which is rather the fault of the negli∣gent pastor, than of the simple woman.

First,* 1.99 if their confession be made by compulsion, of force or authori∣ty, or by perswasion, and under colour of friend-ship, it is not to be regarded; because the extremity of threats and tortures provokes it; or the quality of fair word, and allurements constraines it. If it be volunta∣tary, many circumstances must be considered, to wit; whether she appeach not her selfe to overthrow her neighbour, which many times happeneth through their cankered and malicious melancholike humor: then; whe∣ther in that same malancholike mood and frantick humor, she desire not the abridgement of her own dayes. Which thing Aristotle saith doth of∣tentimes happen unto persons subject to malancholike passions: and (as Bodin and Sprenger say) to these old women called witches, which many times (as they affirme) refuse to live; threatning the judges, that if they may not be burned, they will lay hands upon themselves, and so make them guilty of their damnation.

I my self have known, that where such a one could not prevaile, to be accepted as a sufficient witnesse against himselfe, he presently went and threw himselfe into a pond of water, where he was drowned. But the law saith; Volenti mori non est habenda fides, that is; His word is not to be credited that is desirous to dy. Also sometimes (as else-where I have proved) they confesse that whereof they were never guilty; supposing that they did that which they did not, by meanes of certain circumstances. And as they sometimes confesse impossibilities, as that they fly in the air, transubstantiate themselves, raise tempests, transferre or remove corne, &c. so do they also (I say) confesse voluntarily, that which no man could prove, and that which no man would guesse, nor yet beleeve, except he were as mad as they; so as they bring death wilfully upon themselves: which argueth an unsound mind.

If they conf••sse that, which hath been indeed committed by them, as poysoning,* 1.100 or any other kind of murther, which falleth into the power of such persons to accomplish; I stand not to defend their cause. How∣beit, I would wish that even in that case there be not too rash credit gi∣ven, nor to hasty proceedings used against them: but that the causes, properties, and circumstances of every thing be duly considered, and di∣ligently examined. For you shall understand, that as sometimes they confesse they have murthered their neighbours with a wish, sometimes with a word, sometimes with a look, &c. so they confesse, that with

the delivering of an apple, or some such thing, to a woman with child, they have killed the child in the mothers wombe, when nothing was ad∣ded thereunto, which naturally could be noysome or hurtfull.

In like manner they confesse, that with a touch of their bare hand, they sometimes kill a man being in perfect health and strength of body; when all his garments are betwixt their hand and his flesh.

But if this their confession be examined by divinity, philosophy, phy∣sick, law or conscience, it will be found false and insufficient. First, fo•• that the working of miracles is ceased. Secondly, no reason can be yield∣ed for a thing so farre beyond all reason. Thirdly, no receipt can be o•• such efficacy, as when the same is touched with a bare hand, from whence the veines have passage through the body unto the heart, it should not an∣noy the poyson; and yet retain vertue and force enough, to pearce through so many garments and the very flesh incurable, to the place of death in another personr.* 1.101 Cui argumento (saith Bodin) nescio quid re∣sponderi possit. Fourthly, no law will admit such a confession; as yeeldeth unto impossibilities, against the which there is never any law provided; otherwise it would not serve a mans turne, to plead and prove that he w•••• at Berwick that day, that he is accused to have done a murther in Cant••••∣bury: for it might be said he was conveyed to Berwick, and back agai•• by inchantment. Fiftly, he is not by conscience to be executed, whic•• hath no sound mind nor perfect judgement.* 1.102 And yet forsooth we read that one mother Stile did kill one Saddocke with a touch on the shoul∣der, for not keeping promise with her for an old cloak, to make her•• safeguard; and that she was hanged for her labour.

CHAP. VIII.

What folly it were for withes to enter into such desperate perill, 〈◊〉〈◊〉 to endure such intollerable tortures for no gain or commodity, and b•••• it comes to passe that witches are overthrowne by their confessions.

ALas! if they were so subtill, as witch-mongers make them to be, the•• would espy that it were meer folly for them, not onely to make bargain with the devill to throw their soules into hell fire, but their bo∣dies to the tortures of temporal fire and death, for the accomplishme•••• of nothing that might benefit themselves at all: but they would at th•• leastwise indent with the devill, both to enrich them, and also to enabl•• them; and finally to endue them with all worldly felicity and pleasure which is furthest from them of all other. Yea, if they were sensible, the•• would say to the devill; Why should I hearken to you, when you 〈◊〉〈◊〉 deceive me? Did you not promise my neighbour mother Dutton to sa•• and rescue her; and yet lo she is hanged? Surely this would appose th•• devill very sore. And it is a wonder, that none, from the beginning: 〈◊〉〈◊〉 the world, till this day, hath made this and such like objections, where•••• the devill could never make answer. But were it not more madnesse fo•• them, to serve the devill, under these conditions; and yet to endur••

whippings with iron rods at the devils hands: which (as the witch-mongers write) are so set on, that the print of the lashes remain upon the witches body ever after, even so long as she hath a day to live?

But these old women being daunted with authority, circumvented with guile, constrained by force, compelled by fear, induced by error, and deceived by ignorance, do fall into such rash credulity, and so are brought unto these absurd confessions. Whose error of mind and blindnesse of will dependeth upon the disease and infirmity of nature: and therefore their actions in that case are the more to be borne withall: because they being destitute of reason, can have no consent. For, Delictum sine con∣sensu non potest commiti,* 1.103 neque injuria sine animo injuriandi; that is, There can be no sinne without consent, nor injury committed without a mind to do wrong. Yet the law saith further, that a purpose retained in mind, doth nothing to the private or publique hurt of any man; and much more that an impossible purpose is unpunishable. Sanae mentis voluntas, volun∣tas rei possibilis est; A sound mind willeth nothing, but that which is possible.

CHAP. IX.

How malancholy abuseth old women, and of the effects thereby by sun∣dry examples.

IF any man advisedly marked their words, actions, cogitations, and ge∣stures, he shall perceive that melancholy abounding in their head, and occupying their brain, hath deprived or rather depraved their judgements and all their senses: I meane not of cosening witches, but of poor me∣lancholike women; which are themselves deceived. For you shall un∣derstand, that the force which melancholy hath, and the effects that it worketh in the body of a man, or rather of a woman, are almost incredi∣ble. For as some of these malancholike persons imagine, they are witches, and by witch-craft can worke wonders, and do what they list: so do o∣ther, troubled with this disease, imagine many strange, incredible, and impossible things. Some, that they are Monarches and Princes, and that all other men are their subjects: some, that they are brute beasts: some, that they be urinals or earthen pots, greatly fearing to be broken: some, that every one that meeteth them, will convey them to the gal∣lowes; and yet in the end hang themselves. One thought, that Atlas, whom the poets feigne to hold up heaven with his shoulders, would be weary, and let the skie fall upon him: another would spend a whole day upon a stage, imagining that he both heard and saw interludes, and therewith made himselfe great sport. One Theophilus a Ph••sitian, other∣wise sound enought of mind (as it is said) imagined that he heard and saw musitians continually playing on instruments, in a certain place of his house. One Bessus, that had killed his father, was notably detected; by imagining that a Swallow upraided him therewith: so as he himselfe thereby revealed the murther.

But the notablest example hereof is, of one that was in great perplexi∣ty,

imagining that his nose was as big as a house;* 1.104 insomuch as no friend nor Physitian could deliver him from this conceipt, nor yet either ease his grief, or satisfie his fansie in that behalfe: till at the last, a Physitian more expert in this humor than the rest, used this devise following. First, when he was to come in at the chamber door being wide open, he suddenly stayed and withdrew himselfe; so as he would not in any wise approach neerer then the door. The melancholike person musing hereat, asked him the cause why he so demeaned himselfe? Who answered him in this manner: Sir, your nose is so great, that I can hardly enter into your chamber but I shall touch it, and consequently hurt it. Lo (quoth he) this is the man that must do me good; the residue of my friends flat∣ter me, and would hide my infirmity from me. Well (said the Physitian) I will cure you, but you must be content to indure a little pain in the dressing: which he promised patiently to sustain, and conceived certain hope of recovery. Th••n entered the Physitian into the chamber, creep∣ing close by the walles, seeming to feare the touching and h••rting of his nose. Then did he blindfold him, which being done, he caught him b•• che nose with a pair of pinsors, and threw down into a tub, which he had placed before his patient, a great quantity of bloud, with many pi••c•• of bullocks livers, which he had conveyed into the chamber, whilest the others eyes were bound up, and then gave him liberty to see and behol•• the same. He having done thus again two or three times, the melancho∣like humor was so qualified, that the mans mind being satisfied, his griefe was eased, and his disease cured.

Thrasibulus, otherwise called Thrasillus, being sore oppressed with the melancholike humor, imagined, that all the ships, which arrived at por•• Pyraeus, were his: insomuch as he would number them, and command the mariners to lanch, &c. triumphing at their safe returnes, and mourn∣ing for their misfortunes.* 1.105 The Italian whom we called here in England the Monarch, was possessed with the like spirit or conceipt▪ Danar himself reporteth, that he saw one, that affirmed constantly▪ that he 〈◊〉〈◊〉 a cocke; and saith that through malancholy, such were alienated fro•• themselves.

Now, if the fansie of a melancholike person may be occupyed in cause which are both false and impossible;* 1.106 why should an old witch be thoug•••• free from such fantasies, who (as the learned Philosophers and Physitia•• say) ••pon the stopping of their monehtly melancholike flux or issue•• blood, in their age must needs increase therein, as (through their weakne•••• both of body and braine) the aptest persons do meet with such melanch••∣like imaginations: with whom their imaginations remaine, even wh•••• their senses are gone. Which Bodin laboureth to disprove, there •• shewing him••elfe as good a Physitian, as else-where a divine.

But if they may imagine, that they can transforme their owne bodie•• which neverthelesse remaine in the former shape: how much more c••••••dible is it, that they may falsely suppose they can hurt and infeeble othe•• mens bodyes; or which is lesse, hinder the coming of butter? &c. B•• what is i•• that they will not imagine, ••and consequently confesse that the•• can do; specially being so earnestly perswaded thereunto, so sorely tor∣mented,

so craftily examined, with such promises of favour, as whereby they imagine, that they shall ever after live in great credit and wealth &c.

If you read the executions done upon witches, either in times past in other countryes, or lately in this land; you shall see such impossibili∣ties confessed, as one, having his right wits, will beleeve. Among o∣ther like false confessions, we read that there was a witch confessed at the time of her death or execution, that she had raised all the tempests, and procured all the frosts and hard weather that happened in the winter 1565. and that many grave and wise men beleeved her.

CHAP. X.

That voluntary confessions may be untruly made, to the undoing of the confessors, and of the strange operation of melancholy, proved by a familiar and late example.

BUt that it may appear, that even voluntary confession (in this case may be untruly made, though it tend to the destruction of the confes∣sor; and that melancholy may move imaginations to that effect: I will cite a notable instance concerning this matter, the parties themselves be¦ing yet a live, and dwelling in the parish of Sellenge in Kent, and the matter not long sithence in this sort performed.

One Ade Davie,* 1.107 the wife of Simon Davie husband-man; being reputed a right honest body, and being of good parentage, grew suddenly (as her husband informed me, and as it is well known in these parts) to be some∣what pensive and more sad than in times past. Which thing though it greev••d him; yet he was loth to make it so appear, as either his wife might be troubled or discontented therewith, or his neighbours inform∣ed thereof; least ill husbandry should be laid to his charge (which in these quarters is much, abhorred.) But when she grew from pensivenesse, to some perturbation of mind; so as her accustomed rest began in the night season to be withdrawne from her, through fighing and secret lamentati∣on; and that, not without teares, her could not but demande the cause of her conceip•• and extraordinary mourning, But although at that time she covered the same, acknowledging nothing to be amisse with he: soon af∣ter notwithstanding she fell downe before him on her knees, desiring him to forgive her, for she had greevously offended (as she said) both God and him. Her poor husband being abashed at this her behaviour, com∣forted her, as he could; asking her the cause of her trouble and greef: who told him, that she had, contrary to gods law, and to the offence of all good christians,* 1.108 to the injury of him, and specially to the losse of her own soul, bargained and given her soul to the devill, to be delivered un∣to him within short space. Whereunto her husband answered, saying; Wife, be of good cheer, this thy bargain is void and of none effect: for thou hast sold that which is none of thine to•• sell; sith it belongeth to Christ, who hath bought it, and deerly paid for it, even with his blood, which he shed upon the crosse; so as the devill hath no interest in the.

After this, with like submission, teares, and penitence, she said unto him; Oh husband, I have yet committed another fault▪ and done you more injury: for I have bewitched you and your children. Be co••tent (quoth he) by the grace of God, Jesus Christ shall unwitch us: for none evill can happen to them that fear God▪

And (as truly as the Lord liveth) this was the tenor of his words unto me, which I know is true, as proceeding from unfained lips, and from one that feareth God. Now when the time approched that the devill should come, and take possession of the woman, according to his bargain, he watched and prayed earnestly, and caused his wife to read psalmes and prayers for mercy at Gods hands: and suddenly about mid-night, there was a great rumbling below under his chamber window, which amazed them exceedingly. For they conceived, that the devill was below, though he had no power to come up, because of their servent prayers.

He that noteth this womans first and second confession, freely and vo∣luntarily made,* 1.109 how every thing concurred that might serve to adde cre∣dit thereunto, and yeeld matter for her condemnation, would not think, but that if Bodin were foreman of her inquest, he would cry; Guilty: and would hasten execution upon her: who would have said as much before any judge in the world, if she had been examined: and have confessed no lesse, if she had been arraigned thereupon. But God knoweth, she was innocent of any of these crimes: howbeit she was brought low and pressed down with the weight of this humor, so as both her rest and sleep were taken away from her; and her fansies troubled and disquieted with despair, and such other cogitations as grew by occasion thereof. And yet I beleeve, if any mishap had insued to her husband, or his children; few witch mongers would have judged otherwise, but that she had bewitched them. And she (for her part) so constantly perswaded her self to be a witch, that she judged her selfe worthy of death, insomuch as being re∣tained in her chamber, she saw not any one carrying a faggot to the fire, but she should say it was to make a fire to burn her for witchery. But God knoweth she had bewitched none, neither insued there any hurt unto any by her imgination, but unto her selfe.

And as for the rumbling, it was by occasion of a sheep, which was stay∣ed, and hung by the wals,* 1.110 so as a dog came and devoured it; whereby grew the noise which I before mentioned: and she being now recover∣ed, remaineth a right honest woman, far from such impiety, and asha∣med of her imaginations, which she perceiveth to have grown through me∣lancholy.

CHAP. XI.

The strange and divers effects of melancholy, and how the same hu∣mor abounding in witches,* 1.111 or rather old women; filleth them full of marvellous imaginations, and that their confessions are not to be credited.

BUt in truth, this malancholike humor (as the best Physitians affirme) is the cause o•• all their strange, impossible and incredible confessions:

which are so fond, that I wonder how any men can be abused thereby. Howbeit these affections, though they appear in the mind of man, yet are they bred in the body, and proceed from this humor, which is ••he very dregs of blood, nourishing and feeding those places, from whence proceed feares, cogitations, superstitions, fastings, labours, and such like.

This maketh sufferance of torments,* 1.112 and (as some say) foresight of things to come, and preserveth health, as being cold and dry; it make••h men subject to leannesse, and to the quartane ague. They that are vexed therewith are destroyers of themselves, stout to suffer injuries, fearfull to offer violence; except the humor be hot. They learne strange tongues with small industry (as Aristotle and others affirme.)

If our witches phantasies were not corrupted, nor their wils confound∣ed with this humor, they would not so voluntarily and readily confesse that which calleth their life in question; whereof they could never other∣wise be convicted. I. Bodin with his lawyers physick reasoneth contrarily; as though melancholy were furthest of all from those old women,* 1.113 whom we call witches: deriding the most famo••s and noble Physitian Iohn Wier for his opinion in that behalfe. But bec••use I am no Physitian, I will set a Physitian to him; namely Erastus, who hath these words, to wit, that these witches, through their corrupt phantasie abounding with melan∣cholike humors, by reason of their old age, do dreame and imagine they hurt those things which they neither could nor do hurt; and so think they knew an art, which they neither have learned nor yet understand.

But why should there be more credit given to witches, when they say they have made a reall bargain with the divell, killed a cow, bewitched butter, infeebled a child, forespoken her neighbour, &c. than when she confesseth that she transubstantiateth her self, maketh it rain or hail, flieth in the air, goeth invisible, transferreth corn in the grasse from one field to another? &c. If you think that in the one their confessions be found, why should you say that they are corrupt in the other; the confession of all these things being made at one instant, and affirmed with like con∣stancy, or rather audacity? But you see the one to be impossible, and therefore you think thereby, that their confessions are vain and false. The other you think may be done,* 1.114 and see them confesse it, and there∣fore you conclude, A Posse ad essé; as being perswaded it is so, because you think it may be so. But I say, both with the divines, and philoso∣phers, that that which is imagined of witch-craft, hath no truth of action; or being besides their imagination, the witch (for the most part) is oc∣••upied in false causes. For whosoever desireth to bring to passe an im∣possible thing,* 1.115 hath a vain, and idle, and childish perswasion, bred by an unsound minde; for Sana mentis voluntas, voluntas; rei possibilis est; The will of a sound mind, is the desire of a possible thing.

CHAP. XII.

A confutation of witches confessions, especially concerning the•••• league.

But it is objected, that witches confesse they renounce the faith, and as their confession must be true, or else they would not make it: so must their fault be worthy of death,* 1.116 or else they should not be executed▪ Whereunto I answer as before; that their confessions are extorted, or else proceed from an unsound mind. Yea I say further, that we our selves, which are sound of mind, and yet seek any other way of salvati∣on than Christ Jesus, or break his commandements, or walk not in 〈◊〉〈◊〉 steps with a lively faith, &c. do not onely renounce the faith, but God himselfe: and therefore they, in confessing that they forsake God, and imbrace Satan, do that which we all should do. As touching that horri∣ble part of their confession, in the league which tendeth to the killing of their own and others children, the seething of them, and the making of their potion or pottage, and the effects thereof; ••heir good fridayes meeting being the day of their deliverance, their incests, with their returne, at the end of nine moneths, when commonly women be neither able to go that journy, nor to returne, &c. it is so horrible, unnaturall, unlikely, and impossible; that if I should behold such things with mine eyes, I should rather think my selfe dreaming, drunken, or some way deprived of my senses; than give credit to so horrible and filthy matters.

* 1.117How hath the the oyle or pottage of a sodden child such vertue, as tha•• a staffe annointed therewith, can carry folk in the air? Their potable li∣quor, which, they say, maketh masters of that faculty, is it not ridiculous▪ And is it not, by the opinion of all philosophers, Physitians, and divines, void of such vertue, as is imputed thereunto?

Their not fasting on fridayes, and their fasting on sundayes, their spit∣ting at the time of elevation, their refusall of holy-water, their despising of superstitious crosses, &c. which are all good steps to true Christianity, help me to confute the tesidue of their confessions.

CHAP. XIII.

A confutation of witches confessions, concerning making of tempests and raine: of the naturall cause of raine, and that witches or devill•• have no power to do such things.

ANd to speak more generally of all the impossible actions ref••rred u••∣to them, as also of their false confessions; I say, that there is none which acknowledgeth God to be onely omnipotent, and the onely worke•• of all miracles, nor any other i••dued with meane sense, but will deny tha•• the elements are obedient to wi••ches, and at their commandement; or that they may at their pleasure send r••n, hail, tempests, thunder, light∣ning; when she being b•••• an old doing woman, casteth a flint-stone o∣ver

her let shoulder,* 1.118 towards the west, or hurleth a little sea-sand up in∣to the element, or wetteth a broom-sprig in water, and sprinkleth the same in the air; or diggeth a pit in the earth, and putting water therein, stirreth it about with her finger; or boileth hogs bristles, or laieth sticks acrosse upon a banke, where never a drop of water is; or burieth sage till it be rotten: all which things are confessed by witches, and affirmed by writers to be the meanes that witches use to move extraordinary tempests and rain, &c.

We read in M. Maleficarum, that a little girle walking abroad with her father in his land, heard him complaine of drought, wishing for raine, &c. Why Father, quoth the child, I can make it raine or haile, when and where I list? He asked where she learned it. She said, of her mother, who for∣bad her to tell any bodie thereof. He asked her how her mother taught her? She answered, that her mother committed her to a master, who would at any time do any thing for her. Why then, said he, make it rain but onely in my field. And so she went to the streame, and threw up water in her masters name, and made it rain presently. And proceeding further with her father, she made it haile in another field, at her fathers request. Hereupon he accused his wife, and caused her to be burned; and then he new christened his child again: which circumstance is com∣mon among Papists and witch mongers. And howsoever the first part hereof was proved, there is no doubt but the latter part was throughly exe∣cuted. If they could indeed bring these things to passe at their pleasure, then might they also be impediments unto the course of all other naturall things,* 1.119 and ordinances appointed by God: as, to cause it to hold up, when it should raine; and to make midnight, of high noon; and by those meanes, I say, the divine power should become servile to the will of a witch, so as we could neither eat nor drink, but by their permission.

Me thinks Seneca might sa••isfie these credulous or rather idolatrous people, that runne a whore-hunting, either in body or phansie, after these witches, beleeving all that is attributed unto them, to the derogation of Gods glory. He saith, that the rude people, and our ignorant prede∣decessors did beleeve, that rain and showers might be procured and stay∣ed by witches charmes and inchan••ments: of which kind of things tha•• th••re can nothing be wrought, it is so manifest, that we need not go to any philosophers school, to learn the confutation thereof.

But Jeremy,* 1.120 by the word of God, doth utterly confound all that which may be devised for the maintenance of that foolish opinion, saying: Are the•••• any among the gods of the gentiles, that send raine, or give showers from heaven? Art not thou the selfe same our Lord God? We will trust in thee, for thou doest and maketh all these things. I may therefore with Brentius boldly say, that is neither in the power of witches nor devils, to accomplish that matter; but in God onely. For when exhalations are drawne and lifted up from out of the earth, by the power of the Sun, into the middle region of the air, the coldnesse thereof con∣straineth and thickeneth those vapours: which being become clouds, are dissolved again by the heat of the sunne, whereby rain or hail is ingen∣dred; rain, if by the way the drops be not frosen and made hail. These

circumstances being considered with the course of the whole Scripture, it can neither be in the power of witch or devill to procure raine or fair weather.

And whereas the story of Iob in this case is alledged against me (where∣in a witch is not once named) I have particularly answered it else-where. And therefore thus much onely I say here; that even there, where it pleased God (as Calvine saith) to set down circumstances for the instru∣ction of our grosse capacities, which are not able to conceive of spirituall communication, or heavenly affaires; the devill desireth God to stretch out his hand, and touch all that Iob hath. And though he seemeth to grant S••tans desire,* 1.121 yet God himself sent fire from heaven, &c. Whereby it is to be gathered, that although God said, He is in thine hand: it wa•• the Lords hand that punished Iob,* 1.122 and not the hand of the devill, who said not, Give me leave to plague him; but, Lay thine han•• upon him. And when Iob continued faithfull notwithstanding all his afflictions, i•• his children, body and goods; the devill is said to come again to God, and to say as before, to wit; Now stretch out thine hand, and touch h••s bones and his flesh.* 1.123 Which argueth as well that he could not do it, as th•••• he himsel••e did it not before. And be it here remembred, that M. M••••. and the residue of the witch-mongers deny,* 1.124 that there were ••hy wi••ch•••• in Iobs time. But see more hereof else-where.

CHAP. XIIII.

What would ensue, if witches confessions or witch-mongers opinion were true, concerning the effects of witch-craf••, inchantments, &

* 1.125IF it were true that witches confesse, or that all writers write, or th•• witch-mongers report, or that fools beleeve, we should never have b••∣ter in the chearne, nor cow in the close, nor corne in the field, nor 〈◊〉〈◊〉 weather abroad, nor health within doors. Or if that which is contai•••• in M. Mal. Bodin, &c. or in the pamphlets late set forth in English, 〈◊〉〈◊〉 witches executions, should be true in those things tha•• witches are 〈◊〉〈◊〉 to confesse, what creature could live in security? Or what needed fo•• preparation of warres, or such trouble, or charge in that behalfe? N•• Prince should be able to raigne or live in the land. For (as Danaeus said that one Martin a witch killed the Emperour of Germany with witch-〈◊〉〈◊〉) so would our witches (if they could) destroy all our mag••strates. One 〈◊〉〈◊〉 witch might over-throw an army roiall: and then what needed w•• 〈◊〉〈◊〉 guns, or wild-fire, or any other instruments of warre? A witch mig•••• supply all wants, and accomplish a Prince•• will in this behalfe, e•••• without charge or blood-shed of his people.

If it be objected, that witches worke by the devill, and christi•••• princes are not to deale that way; I answer, that for princes disposed to b•• tell would make conscience therein, specially such as take unjust wa••s hand, using other helps, devises, and engines as lawfull and devilish that; in whose campe there is neither the rule of religion or christi•••• order observed; insomuch as ravishments, murthers, blasphemies 〈◊〉〈◊〉

thefts are there most commonly and freely committed.* 1.126 So that the de∣vill is more feared, and better served in their campes, than God Almigh∣ty.

But admit that souldiers would be scrupulous herein, the Pope hath au∣thority to dispense therewith; as in like case he hath done, by the testi∣mony of his own authors and friends. Admit also, that throughout all christendome, warres were justly maintained, and religion duly obser∣ved in their camps; yet would the Turke and other infidels cut our throats, or at least one anothers throat, with the helpe of their witches; for they would make no conscience thereof.

CHAP. XV.

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

IN the warrs between the kings of Denmarke and Sueveland,* 1.127 1563. the Danes do write, that the king of Sueveland carryed about with him in campe, foure old witches, who with their charmes so qualified the Danes, as they were thereby disabled to annoie their enemies: insomuch as, if they had taken in hand any enterprise, they were so infeebled by those witches, as they could performe nothing. And although this could have no credit at the first, yet in the end, one of these witches was taken pri∣soner, and confessed the whole matter; so as (saith he) the threads, and the line, and the characters were found in the high way and water-plashes.

The Irishmen addict themselves wonderfully to the credit and pra∣ctise hereof;* 1.128 insomuch as they affirme, that not onely their children, but their cattell, are (as they call it) eybitten, when they fall suddenly sick, and ••earme one sort of their witches eybiters; onely in that respect: yea and they will not sticke to affirme, that they ca•• rime either man or beast to death. Also the West-Indians and Muscovits do the like, and the Hunnes (as Gregory Turonensis writeth) used the helpe of witches in time of warre.

I find another story written in M. Mal. repeated by Bodin; that one souldier called Pumher, daily through witchcraft killed with his bowe and arrows three of the enemies,* 1.129 as they stood peeping over the walls of a castle besieged: so as in the end he killed them all quite, saving one. The triall of the archers simister dealing, and a proof thereof expressed, is; for that he never lightly failed when he shot, and for that he killed them; by three a day; and had shot three arrowes into a rod. This was he that shot at a peny on his sonnes head, and made ready another arrow, to have slaine the Duke Remgrave that commanded it. And doubtlesse, because of his singular dexterity in shooting, as he reputed a witch, as doing that which others could not do, nor think to be in the power of man to do: though indeed no miracle, no witch-craft, no impossibility nor difficulty consisted therein.

* 1.130But this latter story I can requite with a familiar example. For 〈◊〉〈◊〉 Towne Malling in kent, one of Q. Maries justices, upon the complaint of many wise men, and a few foolish boyes, laid an archer by the heeles; because he shot so neer the white at buts. For he was informed and per∣swaded, that the poor man played with a fly, otherwise called a devill or familiar. And because he was certified that the archer aforesaid shot bet∣ter than the common shooting, which he before had heard of or seen, he conceived it could not be in Gods name, but by inchantment; whereby this archer (as he supposed by abusing the Queenes liege people) gained some one day two or three shillings, to the detriment of the common∣wealth, and to his owne inriching. And therefore the archer was severe∣ly punished, to the great encouragement of archers and to the wise ex∣ample of justice; but specially to the overthrow of witch-craft. And now again to our matter.

CHAP. XVI.

Authorities condemning the fantasticall confessions of witches, and how a popish doctor taketh upon him to disprove the same.

CErtaine generall councells, by their decrees, have condemned the con∣fessions and erroneus credulity of witches, to be vain, fantasticall and fabulous. And even those, which are parcell of their league, where∣upon our witch-mongers do so build, to wit; their night-walkings and meetings with Herodias, and the Pagan gods: at which time they should passe so farre in so little a space on cockhorse; their transubstantia∣tion, their eating of children, and their pulling of them from their mo∣thers sides; their entring into mens houses, through chinks and little holes where a flie can scarcely wring out, and the disquieting of the inhabi∣tants &c. all which are not onely said by a generall councell to be meet fantasticall,* 1.131 and imaginations in dreames; but so affirmed by the ancient writers. The words of the councell are these; It may not be omitted, that certain wicked women following Satans provocations, being seduced by the illusion of devils, beleeve and professe, that in the night-times they ride abroad with Diana, the goddesse of the Pagans, or else with Herodi∣as, with an innumerable multitude, upon certain beasts, and passe over many countries and nations, in the silence of the night, and do whatsoe∣ver those fai••ies or ladies command &c. And it followeth even there▪ Let all ministers therefore in their severall cures, preach to Gods peo∣ple, so as they may know all these things to be false, &c. It followeth in the same counsell; Therefore, whosoever beleeveth that any creature may be either created by them, or else changed into better or worse, or be any way transformed into any other kind or likenesse of any, but of the creator himselfe, is assuredly an infidell▪ and worse than a Pagan.

And if this he credible, then all these their bargaines and assemblie•• &c. are incredible, which are onely ••••••ified by the certaine foolish and extorted confessions; and by a fable of S. Germane, who watched the fairies or witches, being at a reer banquet, and through his holinesse

stayed them, till he sent to the houses of those neighbours, which seem∣ed to be there, and found them all in bed; and so cried, that these were de∣vils in the likenesse of those women. Which if it were as true, as it i∣false, it migh•• serve well to confute this their meeting and night-walkings For if the devils be only present in the likenesse of witches, then is that false, which is attributed to witches in this behalfe.

But because the old hammer of Sprenger and Institor,* 1.132 in their old Malleo maleficarum, was insufficient to knock down this counsel; a young beetle∣head called Frier Bartholomaeus Spineus hath made a new leaden beetle, to beat down the counsell, and kill these old woman. Wherein he counter∣feiting Aesops asse, claweth the pope with his heeles, affirming upon his credit, that the counsell is false and erroneous; because the doctrine swarveth from the Popish church, and is not authenticall but apocryphall: saying (though u••truly) that that counsel was not called by the comman∣dement and pleasure of the Pope, nor ratif••ed by his authori••y, which (saith he) is sufficient to disannul all councels. For surely (saith this ••rier; which at this instant is a cheef inquisitor) if the words of this counsell were to be admitted, both I, and all my predecessors had published no∣torious lies, and committed many injurious executions: whereby the Popes themselves also might justly be detected of error,* 1.133 c••ntrary to the catholique beleef in that behalfe. Marry he saith, that although the words and direct sense of this counsell be quite contrary to truth and his opinion; yet he will make an exposition thereof, that shall somewhat mi∣••igate the lewdnesse of the same; and this he saith is not onely allowable to do, but also meritorious. Marke the mans words, and judge his mean∣ing.

CHAP. XVII.

Witch-mongers reasons, to prove that witches can worke wonders, Bodins tale of a Friseland priest transported, that imaginations pro∣ceeding of melancholy do cause illusions.* 1.134

OLd M. Malificarum also saith, that the counsels and doctors were all deceived herein, and alledging authority therefore, confuteth that opinion by a notable reason, called Petitio principii, or rather, Ignotum per ignotius, in this manner: They can put changelings in the place of other children; Ergo they can tranferre and tran••forme▪ them∣selves and others, &c. according ••o their confession in that behalfe. Item he saith, and Bodin justifieth it, that a priest in Friseland was corporally transferred into a fa••re country, as witnessed a••o••her priest of Oberdorf his companion, who saw him aloft in the air: Ergo saith M. ••al. they have all been deceived hitherto; to the great impunity of horrible witches. Wherein he opposeth his folly against God and his church, against the truth, and against all possibility. But surely •• is almost incredible, how imagination shall abuse such as a•••• subject unto melancholy; so as they shall beleeve they see, hear, and do that, which never was nor shall be; as is partly declared, if you read Galen de locis affectis, and may more

plainly appear also if you read Aristotle De somnio.* 1.135

And thereof S. Agustine saith well, that he is too much a fool and a block∣head, that supposeth those things to be done indeed, and corporally, which are by such persons phantastically imagined: which phantasticall il∣lusions do as well agree and accord (as Algerus saith) with magicall de∣ceipts, as the verity accompanieth divine holinesse.

CHAP. XVIII.

That the confession of witches is sufficient in civill and common law to take away life. What the sounder divines, and decrees of councels determine in this case.

* 1.136ALas! what creature being sound in state of mind, would (witho•••• compulsion) make such manner of confessions as they do; or would for a trifle, or nothing, make a perfect bargain with the devil, for her soul to be yeelded up unto his tortures and everlasting flames, and that withi•• a very short time; specially being through age most commonly unlike to live one whole year? The terror of hell-fire must needs be to them di∣versly manifested, and much more terrible; because of their weaknesse, nature, and kind, than to any other: as it would appear, if a witch we•••• but asked, Whether she would be contented to be hanged one ye•• hence, upon condition her displeasure might be wreaked upon her e••e∣my presently? As for theeves, and such other, they think not to go to hell-fire; but are either perswaded there is no hell, or that their crime deserveth it not, or else that they have time enough to repent: so as, 〈◊〉〈◊〉 doubt, if they were perfectly resolved hereof, they would never make such adventures. Neither do I thinke, that for any summe of money, they would make so direct a bargain to go to hell-fire. Now then I co••∣clude, that confession in this behalf is insufficient to take away the life of any body;* 1.137 or to attain such credit, as to be beleeved without furth•••• proof. For as Augustine and Isidore, with the rest of the sounder di∣vines say, that these perstigious things, which are wrought by witches, are fantasticall: so do the sounder decrees of councels and canons agree, th•••• in that case, there is no place for cirminall action. And the law saith, th•••• The confession of such persons as are illuded, must needs be erroneous, and therefore is not to be admitted: for, Confessio debet tenere verum & possible. But these things are opposite both to law and nature, and therefore it followeth not; Because these witches confesse so, Ergo it is so. For the confession differeth from the act, or from the possible of the the act. And whatsoever is contrary to nature faileth in his principles and therefore is naturally impossible.

The law also saith, In criminalibus regulariter non statur soli confessioni 〈◊〉〈◊〉 In criminal cases or touching life, we must not absolutely stand to the con∣fession of the accused party: but in these matters proofes must be brough more clear than the light it selfe. And in this crime no body must be co••∣demned upon presumptions. And where it is objected and urged, th•• Since God onely knoweth the thoughts, there is none other way of proo••

but by confession: It is answered thus in the law, to wit: Their confes∣sion in this case containeth an outward act, and the same impossible both in the law and nature, and also unlikely to be true; and therefore Quod verisimile non est, attendi non debet. So as, though their confessions may be worthy of punishment, as whereby they shew a will to commit such mischief, yet not worthy of credit, as that they have such power. For, Si factum absit, solaque opinione laborent, estultorum genere sunt; If they confesse a fact performed but in opinion, they are to be repu••ed among the number of fooles. Neither may any man be by law condemned for crimi∣nall causes, upon presumptions, nor yet by single witnesses: neither at the accusation of a capitall enemy; who indeed is not to be admitted to give evidence in this case; though it please M. M••l. and Bodin to affirme the contrary. But beyond all equity, these inquis••••ors have shifts and devises enough, to plague and kill these poor soules: for (they say) their ••ault is greatest of all others; because of their carnall copulation with the devill, and therefore they are to be punished as he••eticks, four nannes of waies: to wit, with excommunication, deprivation, losse of goods, and also with death.

And indeed they find law, and provide meanes thereby to maintaine this their bloudy humor. For it is writ••en in their popish canons, that As for these kind of heretikes, how much soever they repent and returne to the faith, they may not be retained alive, or kept in perpetuall pri∣son; but be put to extreame death. Yea, M. Mal. writeth, that a witches sinne is the sinne aganist the Holy Ghost;* 1.138 to wit, irremissible; yea further, that it is greater than the sinne of the angels that fell. In which respect I wonder, that Moses delivered not three tables to the chil∣dren of Israel; or at the least-wise, that he exhibited not commande∣ments for it. It is not credible that the greatest should be included in the lesse, &c.

But when these witch-mongers are convinced in the objection con∣cerning their confessions; so as thereby their tyrannicall arguments can∣not prevaile, to imbrue the magistrates hands in so much blood as their appetite requireth: they fall to accusing them of other crimes, that the world might think they had some colour to maintain their malicious fury against them.

CHAP. XIX.

Of four capitall crimes objected against witches, all fully answered and confuted as frivolo us.

FIrst therefore they lay to their charge idolatry. But alas without all reason; for such are properly known to us to be idolaters, as do ex∣ternall worship to idols or strange gods. The furthest point that idola∣try can be stretched unto, is, that they, which are culpable therein, are such as hope for and seek salvation at the hands of idols, or of any other than God; or fix their whole mind and love upon any creature, so as the power of God be neglected and contemned thereby. But witches nei∣ther

seek nor beleeve to have salvation at the hands of devils, but by them they are onely deceived; the instruments of their fantasie being corru∣pted, and so infatuated, that they suppose, confesse, and say they can do that, which is as farre beyond t••eir power and nature to do, as to kill•• man at Yorke before noon, when they have been seen at London in that morning, &c. But if these latter idolaters; whose idolatry is spirituall and committed onely in mind, should be punished by death; then should every covetous man or other, that setteth his affection any way too much upon an earthly creature be executed, and yet perchance the witch might escape-scot-free.2 1.139

Secondly, apostasie is laid to their charge, whereby it is inferred, that they are worthy to dy. But apostasie is, where any of sound judgement forsake the gospell, learned and well known unto them; and do not one∣ly imbrace impiety and infidelity; but oppugne and resist the truth erst∣while by them professed. But alas these poor women go not about to de∣fend any impiety, but after good admonition repent.

3 1.140Thirdly, they would have them executed for seducing the people. But God knoweth they have small store of Rhetorike or ar•• to seduce; except to tell a tale of Robin good fellow, to be deceived and seduced. Neither may their age or sex admit that opinion or accusation to be just: for they themselves are poor seduced soules. I for my part (as else-where I have said) have proved this point to be false in most apparent sort.

Fourthly, as touching the accusation, which all the writers use herein against them for their carnall copulation with Incubus:4 1.141 the folly of men•• credulity is as much to be wondered: at and derided, as the others vaine and impossible confessions. For the devil is a spirit, and hath neither flesh nor bones, which were to be used in the performance of this action. And since he also lacketh all instruments, substance, and seed ingendred of blood; it were folly to stay overlong in the confutation of that, which is not in the nature of things. And yet must I say somewhat herein, because the opinion hereof is so strongly and universally received, and the fables hereupon so innumerable; whereby M. Mal. Bodin, Hemingiu••, Hyperius, Danaeus, Erastus, and others that take upon them to write herein are so abused,* 1.142 or rather seek to abuse others; as I wonder at their fond credulity in this behalfe. For they affirme undoubtedly, th•••• the devil playeth Succubus to the man, and carryeth from him the seed of generation, which he delivereth as Incubus to the woman, who many times that way is gotten with child; which will very naturally (they say) become a witch, and such a one they affirme Merline was.

CHAP. XX.

A request to such readers as are loth to hear or read filthy and baw•• masters, which of necessity are here to be inserted, to passe over eight chapters.

* 1.143BUt insomuch as I am driven (for the more manifest bewraying and ••••••••playing of this most filthy and horrible error) to stain my paper wi••••

writing thereon certaine of their beastly and bawdy assertions and exam∣ples, whereby they confirme this their doctrine (being my selfe both ashamed, and loth once to think upon such filthinesse, although it be to the condemnation thhereof) I must intreat you that are the readers hereof, whose chaste eares cannot well endure to hear of such ab∣hominable lecheries, as are gathered out of he books of those witch-mongers (although doctors of divinity, and otherwise of great au∣thority and estimation) to turne over a few leaves, wherein (I say) I have like a groome thrust their bawdy stuffe (even that which I my selfe loath) as into a stinking corner: howbeit, none otherwise, I hope▪ but that the other parts of my writing shall remain sweet, and this also covered as close as may be.

The fourth Book

CHAP. I.

Of witchmongers opinions concerning evil spirits, how they frame themselves in more excellent sort than God made us.

* 1.144IAmes Sprenger and Henry Institor, in M. Mal. agreeing with Bodin, Barth▪ Spineus, Danaeus, Erastus, Hemingius, and the rest, do make a bawdy discourse; labouring to prove by a foolish kind of philosophie; that evill spi∣rits cannot onely take earthly formes and shapes of men; but also counterfeit hearing, seeing, &c. and likewise, that they can eat and devour meats, and also retaine, digest, and avoid the same; and finally, use diverse kinds of activities, but specially excell in the use and art of venery. For M. Ma•• saith,* 1.145 that the eyes and eares of the mind are farre more subtill than bo∣dily eyes or carnall eares. Yea it is there affirmed, that as they take bodies, and the likenesse of members; so they take minds and simili∣tudes of their operations. But by the way, I would have them answe••••ed this question. Our minds and soules are spirituall things. 〈◊〉〈◊〉 our corporall ears be stopped, what can they hear or conceive of any e••ternall wisdome? And truly, a man of such a constitution of body, 〈◊〉〈◊〉 they imagine of these spirits, which make themselves, &c. were of 〈◊〉〈◊〉 more excellent substance, &c. than the bodies of them that God made in paradise; and so the devils workman-ship should exceed the hand•• work of God the father and Creator of all things.

CHAP. II.

Of bawdy Incubus and Succubus, and whether the action of venery 〈◊〉〈◊〉 be performed between witches and devils, and when witches first yield∣ed to Incubus.

* 1.146HEreto••ore (they say) Incubus was fain to ravish women against the•••• ••ill, untill Anno. 1400. but now since that time witchesconse•• willing to their desires: Insomuch as some one witch exercised that 〈◊〉〈◊〉 of lechery with Incubus twenty or thirty yeares together; as was confe••∣sessed by fourty and eight witches burned at Ravenspurge. But what good••ly fellowes Incubus be getteth upon these witches, is proved by Tho•••• of Aquine, Bodin, M. Mal. Hyperius, &c.

This is proved first by the devill cunning, in discerning the difference of the seed which falleth from men. Secondly, by his understanding o•• the aptnesse of the women for the receipt of such seed. Thirdly by his knowledge of the constellations, which are friendly to such corporall o••••iects. And lastly, by the excellent complexion of such as the dev•••• maketh choice of, to beget such notable personages upon, as are the

causes of the greatnesse and excellency of the child thus begotten.* 1.147

And to prove that such bawdy doings betwixt the devil and witches is not fained, S. Augustine is alledged, who saith, that All superstitious arts had their beginning of the pestiferous society betwixt the divell and man. Wherein he saith truely; for that in paradise, betwixt the devill and man, all wickednesse was so contrived, that man ever since hath studied wicked arts: yea and the devill will be sure to be at the middle and at both ends of every mischief. But that the devill ingendreth, with a woman, in manner and form as is supposed, and naturally begetteth the wicked, nei∣ther is it true, nor Augustines meaning in this place.

Howbeit M. Mal. proceedeth, affirming that All witches take their be∣ginning from such filthy actions, wherein the devill, in likenesse of a pretty wench, lieth prostitute as Succubus to the man, and retaining his nature and seed, conveyeth it unto the witch, to whom he delivereth it as Incubus. Wherein also is refuted the opinion of them that hold a spi∣rit to be unpalpable, M. Mal. saith, There can be rendred no infallible rule, though a probable distinction may be set down, whether Incubus in the act of venery do alwayes powre seed out of his assumed body.* 1.148 And this is the distinction, Either she is old and barren, or young and preg∣nant. If she be barren, then doth Incubus use her without decision of seed; because such seed should serve for no purpose. And the devill a∣voideth superfluity as much as he may; and yet for her pleasure and con∣demnation together, he goeth to worke with her. But by the way, if the devil were so compendious, what should he need to use such circum∣stances, even in these very actions, as to make these assemblies, conven∣ticles, ceremonies, &c. when he hath already bought their bodies, and bargained for their soules? Or what reason had he, to make them kill so many infants, by whom he rather loseth than gaineth any thing; because they are, so farre as either he or we know, in better case than we, of ri∣per years by reason of their innocency? Well, if she be not past children, then stealeth he feed away (as hath been said) from some wicked man be∣ing about that lecherous businesse, and therewith getteth young witches upon the old.

Ane note, that they affirme that this businesse is better accomplished with seed thus gathered, than that which is shed in dreames, through super∣fluity of humors: because that is gathered from the vertue of the seed ge∣nerative. And if it be said that the seed will wax cold by the way, and so lose his naturall heate, and consequently the vertue: M. Mal. Danaeus and the rest do answere, that the devil can so carry it, as no heat shall go from it, &c.

Furthermore,* 1.149 old witches are sworne to procure as many young virgins for Incubus as they can, whereby in time they grow to be excellent bawds: but in this case the priest playeth Incubus. For you should find, that con∣fession to a priest, and namely this word Benedicit, driveth Incubus away, when Ave Maries, crosses, and all other charmes fail.

CHAP. III.

Of the devils visible and invisible dealing with witches in the way of lechery.

BUt as touching the devils visible or invisible execution of lechery, it is written, that to such witches, as before have made a visible league with the priest, (the devill I should say) there is no necessity that Incubus should appear invisible:* 1.150 marry to the standers by he is for the most part invisible. For proof hereof Iames Sprenger and Institor affirme, that many times witches are seen in the fields and woods, prostituting themselves uncovered and naked up to the navill, wagging and moving their members in every part, according to the disposition of one being about that act of concupiscence, and yet nothing seen of the beholders upon her; saving that after such a convenient time as is required about such a peece of work, a black vapor, of the length and bignesse of a man, hath been seen as it were to depart from her, and to ascend from that place. Neverthe∣lesse, many times the husband seeth Incubus making him cuckhold,* 1.151 in the liknesse of a man, and sometimes striketh off his head with his sword•• but because the body is nothing but air: it closeth together again: so 〈◊〉〈◊〉 although the good-wife be sometimes hurt thereby; yet she maketh him beleeve he is mad or possessed, and that he doth he knoweth not what. For she hath more pleasure and delight (they say) with Incubus that way than with any mortall man; whereby you may perceive that spirits ar•• palpable.

CHAP. IIII.

That the power of generation is both outwardly and inwardly impeach∣ed by witches, and of divers that had their genitals taken from the•• by witches, and by the same meanes again restored.

THey also affirme, that the vertue of generation is impeached b•• witches, both inwardly, and outwardly: for intrinsecally they repre•••• the courage, and they stop the passage of the mans seed, so as it may no•• descend to the vessels of generation: also they hurt extrinsecally, wi•••• images, herbs, &c. And to prove this true, you shall heare certaine stories out of M. Mal. worthy to be noted.

A young priest at Mespurge in the diocesse of Constance was bewitched so as he had no power to occupy any other or mo women than one:* 1.152 and to be delivered out of that thraldom, sought to flie into another country▪ where he might use that priestly occupation more freely. But all in vain fo•• evermore he was brought as far backward by night, as he went forward in the day before; some tims by land, sometimes in the air, as though ••e flew. And if this be not true, I am sure that Iames Sprenger doth ly.

For the further confirmation of our beleef in Incubus, M. Mal. citeth a story of a notable matter executed at Ravenspurge, as true and as clean••••

as the rest. A young man lying with a wench in that towne (saith he) was fain to leave his instruments of venery behind him, by meanes of that pre∣stigious art of witch-craft: so as in that place nothing could be seen or felt but his plaine body. This young man was willed by another witch, to go to her whom he suspected, and by fair or fowle meanes to require her helpe: who soon after meeting with her, intreated her faire, but that was in vain; and therefore he caught her by the throat, and with a towel strangled her, saying: Restore me my toole, or thou shalt dy for it: so as she being swolne and blacke in the face, and through his boisterous handling ready to dy, said Let me go, and I will helpe thee. And whilest he was losing the towell, she put her hand into his cod-peece, and touch∣ed the place; saying; Now hast thou thy desire: and even at that instant he felt himselfe restored.

Item,* 1.153 a reverend father, for his life, holinesse, and knowledge noto∣rious, being a frier of the order and company of Spire, reported, that a young man at shrift made lamentable moan unto him for the like losse: but his gravity suffered him not to beleeve lightly any such reports, and therefore made the young man untrusse his codpeece-point, and saw the complaint to be true and just. Whereupon he advised or rather injoyned the youth to go to the witch whom he suspected, and with flattering words to intreat her, to be so good unto him, as to restore him his instrument: which by that meanes he obtained, and soon after returned to shew himselfe thankfull; and told the holy father of his good successe in that behalfe: but he so beleeved him, as he would needs be Oculatus testis, and made him pull down his breeches, and so was satisfied of the truth and certainty thereof.

Another young man being in that very taking,* 1.154 went to a witch for the restitution thereof, who brought him to a tree, where she shewed him a nest, and bad him climbe up and take it. And being in the top of the tree, he took out a mighty great one, and shewed the same to her, asking her if he might not have the same. Nay (quoth she) that is our parish priests tool, but take any other which thou wilt. And it is there affirmed, that some have found 20. and some 30. of them in one nest, being there pre∣served with provender, as it were at the wrack and manger, with this note, wherein there is no contradiction (for all must be true that is written a∣gainst witches) that if a witch deprive one of his privities, it is done onely by prestigious meanes,* 1.155 so as the senses are but illuded. Marry by the devill it is really taken away, and in like sort restored. These are no jestes, for they be written by them that were and are judges upon the lives and deaths of those persons.

CHAP. V.

Of bishop Sylvanus his lechery opened and covered again, how maides having yellow hair are most combered w••th Incubus, how married men are bewitched to use other mens wives, and to refuse their own.

YOu shall read in the legend, how in the night-time Incubus came to a ladies bed-side,* 1.156 and made hot love unto her: whereat she being offended, cried out so loud, that company came and found him under her bed in the likenesse of the holy bishop Sylvanus, which holy man was much defamed thereby, untill at the length this infamy was purged by the confession of a devil made at S. Ieroms tombe. Oh excellent peece of witch craft wrought by Sylvanus! Item S. Christine would needs take unto her another maides Incubus,* 1.157 and ly in her roome: and the story saith, that she was shrewdly accloyed. But she was a shrew indeed, that would needs change beds with her fellow, that was troubled every night with Incubus, and deale with him her selfe. But here the inqusitors note may not be forgotten, to wit; that maides having yellow hair are most molested with this spirit. Also it is written in the Legend, of S. Ber∣nard, that a pretty wench that had had the use of Incubus his body by the space of six or seven years in Aquitania (being belike weary of him for that he waxed old) would needs go to S. Bernard another while.* 1.158 But Incubus told her, that if she would so forsake him, being so long her true lover, he would be revenged upon her, &c. But befall what would, she went to S. Bernard, who took her his staffe, and bad her lay it in the bed besides her. And indeed the devill fearing the bed-staffe, or that S. Bernard lay there himself, durst not approach into her chamber that night: what he did afterwards, I am uncertain. Marry you may find other circumstances hereof, and many other like bawdy lies in the golden Legend. But here again we may not forget the inquisitors note, to wit▪ that many are so bewitched, that they cannot use their own wives, but any other bodies they may well enough away withall. Which witch-craft is practised among many bad husbaned, for whom it were a good excuse to say they were bewitched.

CHAP. VI.

How to procure the dissolving of bewitched love, also to enforce a man (how proper soever he be) to love an old hag: and of a bawdy trick of a priest in Gelderland.

THe priests say, that the best cure for a woman thus molested, next to confession, is excommunication. But to procure the dissolving of bewitched and constrained love, the party bewitched must make a jakes of the lovers shoe. And to enforce a man, how proper soever he be, to love an old hag, she giveth unto to eat (among other meates) her own dung: and this way an old witch made three abbats of one house succes∣sively

to dy for her love,* 1.159 as she her selfe confessed, by the report of M. Mal. In Gelderlend a priest perswaded a sick woman that she was bewitch••ed; and except he might sing a masse upon her belly, she could not be holpen. Whereupon she consented, and lay naked on the alter whilst he sung masse, to the satisfying of his lust; but not to the release of her grief. Other cures I will speak of in other places more civill. Howbeit, certain miraculous cures, both full of bawdery and lies, must either have place here, or none at all.

CHAP. VII.

Of divers saints and holy persons, which were exceeding bawdy and lecherous,* 1.160 and by certain miraculous meanes became chaste.

CAssianus writeth, that S. Syren being of body very lecherous, and of mind wonderfull religious, fasted and prayed; to the end his body might be reduced miraculously to chastity. At length came an angel un∣to him by night,* 1.161 and cut out of his flesh certaine kernels, which were the sparkes of concupiscence; so as afterwards he never had any more motions of the flesh. It is also reported, that the abbat Equiciu; being na∣turally as unchaste as the other, fell to his beads so devoutly for recovery of honesty, that there came an angell unto him in an apparation, that seemed ••o geld him, and after that (forsooth) he was as chaste as though he had never a stone in his breech; and before that time being a ruler over monkes, he became afterwards a governour over nunnes. Even as it is said Helias the holy monke gathered thirty virgins into a monastery,* 1.162 over whom he ruled and reigned by the space of two yeares, and grew so proud and hot in the cod-peece, that he was fain to forsake his holy house, and fly to a desert, where he fasted and prayed two daies, saying; Lord quench my hot lecherous humors, or kill me. Whereupon in the night following, there came unto him three angels, and demanded of him why he forsook his charge: but the holy man was ashamed to tell them. Howbeit they asked him further, saying; Wilt thou returne to these damsels, if we free thee from all concupiscence? Yea (quoth he) with all my heart. And when they had sworne him solemnly so to do, they took him up, and gelded him; and one of them holding his hands, and another his ••eet, the third cut out his stones. But the story saith it was not so ended, but in a vision. Which I beleeve, because within five dayes he returned to his minions, who pitiously mourned for him all this while, and joyfully embraced his sweet company at his returne. The like story doth Nider write of Thomas,* 1.163 whom two angels cured of that lecherous disease; by putting about him a girdle, which they brought down with them from heaven.

CHAP. VIII.

Certain popish and magicall cures, for them that are bewitched in their privities.

FOr direct cure to such as are bewitched in the privy members, the first and speciall is confession; then follow in a row, holy-water, and

those ceremoniall trumperies, Ave Maries, and all manner of crossings •• which are all said to be wholesome, except the witch-craft be perpetuall, and in that case the wife may have a divorse of course.

Item, the eating of a haggister or py helpeth one bewitched in that member.* 1.164

Item, the smoak of the tooth of a dead man.

* 1.165Item, to annoint a mans body over with the gall of a crow.

Item, to fill a quill with quick-silver, and lay the same under the cush∣in, where such a one sitteth,* 1.166 or else to put it under the threshold of the door of the house or chamber where he dwelleth.

* 1.167Item, to spit into your own bosome, if you be so bewitched is very good.

Item, to pisse through a wedding ring. If you would know who is hurt in his privities by witch-craft; and who otherwise is therein diseased, Hostiensis answereth: but so, as I am ashamed to english it: and there∣fore have here set down his experiment in Latine;* 1.168 Quando virgo nullatenus movetur, & nunquam potuit cognoscere; hoc est signum frigiditatis: sed quando movetur & erigitur, perficere autem non potest, est signum maleficii.

* 1.169But Sir Th. Moore hath such a cure in this matter, as I am ashamed to write, either in Latine or English: for in filthy bawdery it passeth all the tales that ever I heard. But that is rather a medicine to procure gene∣ration, than the cure of witch-craft, though it serve both turnes.

Item, when ones instrument of venery is bewitched, certain characters must be written in virgin-parchment, celebrated and holyed by a po∣pish priest; and thereon also must the 141. Psalme be written, and bound ad viri fascinati coxam.

Item, one Katherine Loe (having a husband not so readily disposed that way as she wished him to be) made a waxen image of the likenesse of her husbands bewitched member,* 1.170 and offered it up at S. Anthonies altar; so as, through the holinesse of the masse it might be sanctified, to be more couragious; and of better disposition and abilitie, &c.

CHAP. IX.

A strange cure done to one that was molested with Incubus.

NOw being wearied with the rehearsall of so many lecheries most hor∣rible, and very filthy and fabulous actions and passions to witches•• together with the spirit Incubus, I will end with a true story taken out of Iason Pratensis, which though it be rude, yet it is not altogether so unclean as the rest.* 1.171

There came (saith he) of late a masse-priest unto me, making pittious moan, and saying, that if I holpe him not, he should be undone, and utterly over-thrown; so great was his infirmity: for (saith he) I was wont to be fair and fat, and of an excellent complexion; and lo how I look, being now a very ghost consisting of skinne and bone, &c. What is the matter (quoth Iason?) I will shew you sir, said the priest. There cometh unto me, almost every night, a certain woman, unknowne unto me, and

lieth so heavy upon my brest, that I cannot setch my breath, neither have any power to cry, neither do my hands serve me to shove her away, nor my feet to go from her. I smild (quoth Iason) and told him that he was vexed with a disease called Incubus, or the mare; and the residue was phantasie and vaine imagination.* 1.172 Nay (said the priest) it cannot be so: for by our blessed lady, I tell you nothing but that which waking I saw with mine eyes, and felt with mine hands. I see her when she commeth upon me, and strive to repell her; but I am so infeebled that I cannot: and for remedy I have runne about from place to place, but no helpe that I could get. At length I went to an old frier that was counted an odd fellow; and thought to have had helpe at his hands; but the devill a whit had I of him; saving that for remedy he willed me to pray to God; whom I am sure I wearied with my tedious prayers long before. Then went I unto an old woman, quoth the priest, who was said to be a cunning witch: and she willed me, that the next morning, about the dawning of the day, I should pisse, and immediately should cover the pis-pot; or stop it with my right netherstock, and before night the witch should come to visit me. And although, quoth he, the respect of mine orders somewhat terrified me from the execution of her advise; yet my necessities diverse waies, and specially my paines moved me to make triall of her words. And by the masse, quoth the priest, her prophesie fell out as sure as a club. For a witch came to my house, and complained, of a grief in her bladder, and that she could not pisse.* 1.173 But I could neither by fair nor fowle meanes ob∣tain at her hands, that she would leave molesting me by night; but she keepeth her old custome, determining by these filthy meanes to dispatch me. I could hardly, said Iason, reclaime him from this mad humor; but by that time he had been with me three or four times, he began to com∣fort himselfe, and at last perceiving it, he acknoledged his disease, and recovered the same.

CHAP. X.

A confutation of all the former follyes touching Incubus, which by examples and proofes of like stuffe is shewed to be flat knavery, wherein the carnall copulation with spirits is over-throwne.

THus are lecheries covered with the cloke of Incubus and witch-craft, contrary to nature and verity: and with these fables is maintained an opinion, that men have been begotten without carnall copulation, as Hy∣perius and others write that Merlin was,* 1.174 An. 440;, specially to excuse and maintain the knaveries and lecheries of idle priests & bawdy monkes, and to cover the shame of their lovers and concubines.

And alas, when great learned men have been so abused, with the ima∣gination of Incubus his carnall society with women, misconstruing the Scriptures, to wit, the place in Genesis 6. to the seducing of many others; it is the lesse wonder, that this error hath passed so generally among the common people.

But to use few words herein, I hope you understand that they affirme and say, that Incubus is a spirit; and I trust you know that a spirit hath no flesh nor bones, &c. and that he neither doth eat nor drink. Indeed your gran dames maides were wont to set a boll of milke before him and his cousine Robin good-fellow, for grinding of malt or mustard, and sweep∣ing the house at mid-night: and you have also heard that he would chase exceedingly, if the maid or good-wife of the house, having compassion of his nakednesse, laid any clothes for him, besides his messe of white-bread and milke, which was his standing fee. For in that case he saith; What have we here? Hemton hamten, here will I never more tread nor stampen.* 1.175

But to proceed in this con••••tation. Where there is no meat eaten, there can be no feed which thereof is ingendred: although it be granted, that Robin could both eat and drink, as being a cosening idle frier, or some such rogue, that wanted nothing either belonging to lechery or kna∣very, &c. Item, where the genitall members want, there can be no lust of the flesh: neither doth nature give any desire of generation, where there is no propagation or succession required. And as spirits cannot be greeved with hunger, so can they not be inflamed with lustes. And if men should live ever, what needed succession or heires? For that is but an ordinance of God, to supply the place, the number, the world, the time,* 1.176 and specially to accomplish his will. But the power of generation consisteth not onely in members, but chiefly of vitall spirits, and of the heat: which spirits are never in such a body as Incubus hath, being but a body assumed, as they themselves say. And yet the most part of writers herein affirme, that it is a palpable and visible body; though all be phansies and fables that are written hereupon.

CHAP. XI.

That Incubus is a naturall disease, with remedies for the same, be∣sides magicall cures herewithall expressed.

* 1.177BUt in truth, this Incubus is a bodily disease (as hath been said) al∣though it extend unto the trouble of the mind which of some is called the mare, oppressing many in their sleep so sore, as they are not able to call for helpe, or stirre themselves under the burthen of that heavy humor which is ingendred of a thick vapor proceeding from the crudity and rawnesse in the stomach; which ascending up into the head oppresseth the braine, insomuch as many are much infeebled thereby, as being nightly haunted subject therewith. They are most troubled with this di••∣ease, that being thereunto, ly right upward; so as, to turne and ly on the one side, is present remedy. Likewise, if any hear the groan∣ing of the party, speak unto him, so as he wake him, he is presently re∣leeved. Howbeit, there are magicall cures for it; as for example.

S. George, S. George, our ladies knight. He walkt by day, so did he by night;

Untill such time as he her found, He her beat and he her bound, Untill her troth she to him plight, She would not come to her that night.

Whereas S. George our ladies knight, was named three times S. George.

Item, hang a stone over the afflicted persons bed, which stone hath naturally such a hole in it, as wherein a string may be put through it, and so he hanged over the diseased or bewitched party: be it man, woman, or horse.

Item,* 1.178 you shall read in M. Malefie. that excommunic••tion is very no∣table, and better than any charme for this purpose. There are also other verses and charmes for this disease devised, which is the common cloak for the ignorance of bad physitians. But Leonard Fuchsius in his first book and 31 chapter, doth not onely describe this disease, and the causes of it; but also seetteth down very learnedly the cure thereof, to the utter con∣fusion of the witch-mongers folly in this behalfe. Hyperius being much bewitched and blinded in this matter of witch-craft, hovering about the interpretation of Genesis 6. from whence the opinion of Incubus and Suc∣cubus is extorted, Viderunt filii Dei filias hominum, quod elegantes essent, acceperunt sibi in uxores ex omnibus, quas elegerant, &c. seemeth to main∣taine upon hear say, that absurd opinion; and yet in the end is driven to conclude thus, to wit: Of the evill spirits Incubus and Succubus there can be no firme reason or proof brought out of Scriptures, using these very words; Hec ut probabilia dicta sunto, quandoquidem scripturarum praesidio hac in causa destituimur. As if he should say, Take this as spoken proba∣bly; to wit, by humane reason, because we are destitute of Scriptures to maintaine the goodnesse of the cause.

Tertullian and Sulpitius Severus do interpret Filios Dei in that place to be angels,* 1.179 or evill spirits, and to have been enamored with the beau∣ty of those wenches, and finally, begat giants by them. Which is through∣ly confuted by Chrysostome, Hom. 22. in Gen. but specially by the circum∣stance of the text.

CHAP. XII.

The censure of G. Chaucer upon the knavery of Incubus.

NOw will I (after all this long discourse of abhominable cloked kna∣veries) here conclude with certaine of G. Chaucers verses, who as he smelt out the absurdities of popery, so found he the priests knavery in this ma••ter of Incubus, and (as the time would suffer him) he decided their folly and falshood in this wise:

For now the great charity and prayers* 1.180 Of limitors and other holy friers, That searchen every land and every streame As thicke as motes in the sunne-beame,

Blissing halles, kitchens, chambers and bowers, Cities, borroughes, castles and high towers, Thropes, barnes, sheep-pens, and dairies. This maketh that there been now no fairies; For there as wont to walken was an elfe, There walketh now the limitor himselfe, In under meales, and in mornings, And saith his mattens and his holy things As he goeth in his limitation, Women may go safely up and down, In every bush, and under every tree, There is none other Incubus but he, &c.

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,* 1.181 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,* 1.182 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,* 1.183 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.* 1.184

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.

* 1.185To 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;* 1.186 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,* 1.187 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,* 1.188 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,* 1.189 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;* 1.190 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,* 1.191 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.* 1.192 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.* 1.193 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.

* 1.194Item, 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.* 1.195

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,* 1.196 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?* 1.197 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,* 1.198 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,* 1.199 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,* 1.200 &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.* 1.201 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!

* 1.202Good 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,* 1.203 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,* 1.204 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;* 1.205 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,* 1.206 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;* 1.207 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,* 1.208 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.* 1.209 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,* 1.210 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.* 1.211 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,* 1.212 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,* 1.213 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,* 1.214 &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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* 1.215I 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;* 1.216 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,* 1.217 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,* 1.218 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.* 1.219 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;* 1.220 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;* 1.221 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,* 1.222 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;* 1.223 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,* 1.224 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,* 1.225 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,* 1.226 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;* 1.227 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.* 1.228 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;* 1.229 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.* 1.230 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,* 1.231 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:* 1.232 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;* 1.233 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:* 1.234 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 1.235 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 1.236 Kasam, Onen, Ob, Idoni. The fourth is Habar, to wit: when ma∣gicians, or rather such,3 1.237 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;* 1.238 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,* 1.239 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,* 1.240 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,* 1.241 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.

The sixt Book.

CHAP. I.

The exposition of this Hebrew word Chasaph, wherein is answer•••• the objection contained in Exodus 22. to wit: Thou shalt not 〈◊〉〈◊〉 a witch to live, and of Simon Magus, Acts. 8▪

CHasaph, being an Hebrew word, is latined Venefi•••••• and is in English, poisoning, or witch-craft; if you will so have it. The Hebrew sentence written in Exo∣dus 22. is by the 70. interpreters translated thus in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which in Latine is, Ve∣neficos (sive) veneficas non retinebitis in vita, in English•• You shall nor suffer any poisoners,* 1.242 or (as it is translated•• witches to live. The which sentence Iosephus an Hebrew borne, and man of great estimation, learning and fame, interpreteth in this 〈◊〉〈◊〉 Let none of the children of Israel have any poyson that is deadly, or pr••••pared to any hurtfull use. If any be apprehended with such stuffe, let 〈◊〉〈◊〉 be put to death, and suffer that which he meant to do to them, for wh•••• he prepared it. The Rabbins exposition agreeth herewithall. Lex Cor•••••• differeth not from this sense, to wit, that he must suffer death; which o∣ther maketh, selleth, or hath any poison to the intent to kill any 〈◊〉〈◊〉 This word is found in these places following: Exodus 22.18 Deut. 18.•••• 2 Sam 9.22. Dan. 2.2. 2 C••r. 33.6. Esay 47.9.12. Malach. 3.5. Ierem. 27. Mich. 5.2. Nab. 3.4. bis. Howbeit, in all our English translations, Chasaph translated, witch-craft.

And because I will avoid prolixity and contention both at once, I 〈◊〉〈◊〉 admit that Veneficae were such witches, as with their poisons did 〈◊〉〈◊〉 hurt among the children of Israel; and I will not deny that there 〈◊〉〈◊〉 such untill this day, bewitching men, and making them beleeve, 〈◊〉〈◊〉 by vertue of words, and certaine ceremonies, they bring to 〈◊〉〈◊〉 such mischiefs,* 1.243 and intoxications, as they indeed accomplish by poiso•••• And this abuse in cosenage of people, together with the taking of Go•••• name in vaine, in many places of the scripture is reproved, especial•••• by the name of witch-craft, even where no poysons are. According 〈◊〉〈◊〉 the sense which S. Paul used to the Galathians in these words, where •••• sheweth plainly, that the true signification of witch-craft is cosenage; ye foolish Galathians (saith he) who hath bewitched you? to wit, cosen∣ed or abused you, making you beleeve a thing which is neither so 〈◊〉〈◊〉 so. Whereby he meaneth not to ask of them, who hath with charme•• &c. or with poysons deprived them of their health,* 1.244 life, cattle, or chil••dren, &c. bu•• who hath abused or cosened them, to make them belee•••• lies. This phrase is alsoused by Job. 15. But that we may be througly resolved of the true meaning of this phrase used by Paul, Gal. 3. let us examined the description of a notable witch called Simon Magus, made by S. Luke. There was (saith he) in the city of Samaria, a certain man called Simon

which used witch-craft, and bewitched the people of Samaria, saying that he himselfe was some great man. I demand, in what other thing here do we see any witch-craft, than that he abused the people, making them beleeve he could worke miracles, whereas in truth he could do no such thing; as manifestly may appear 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 money the power of the Holy Ghost to work wonders.

It will be said,* 1.245 the people had reason to beleeve him, because 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 Sama∣ritans, and to all other that are cosened or bewitched through false do∣ctrine, or legierdemaine; least while they attend to such fables and lies, they be brought into ignorance, and so in time be led with them away from God. And finally, let us all abandon such witches and coseners, as with Simon Magus set themselves in the place of God, boasting that they can do miracles, expound dreames, foretell things to come, raise the dead,* 1.246 &c. which are the workes of the Holy Ghost, who onely search¦eth the heart and reines, and onely worketh great wonders, which are now stayed and acomplished in Christ, in whom who so steadfastly be∣leeveth 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 Ionas the prophet.

And therefore I say, whatsoever they be that with Simon Magus take upon them to work such wonders, by sooth-saying, sorcery, or witch-craft, are but liers, deceivers, and coseners, according to Syrachs saying; Sorcerie, witch-craft, sooth-saying, and dreames, are but vanity, and the law shall be fulfilled without such lies. God commanded the people, that they should not regard them that wrought with spirits, nor sooth-sayers: for the estimation that was attributed unto them, offended God.

CHAP. II.

The place of Deuteronomie expounded, whrein are recited all kind of witches; also their opinions confuted, which hold that they can worke such miracles as are imputed unto them.* 1.247

THe greatest & most common objection is, that if there were not some, which could worke such miraculous or supernaturall fears, by them∣selves, or by their devils, it should not have been said; Let none be found among you, that maketh his sonne or his daughter to go through the fire, of that useth witch craft, or is a regarder of times, or a marker of the flying of fowles, or a sorcerer, or a charmer, or that counselleth with spirits, or a sooth-sayer, 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 shall be easie to prove, that these were all coseners, every one abusing the people in his

severall kind;* 1.248 and are accursed of God. Not that they can do all such things indeed, as there is expressed; but for that they take upon them to be the mighty power of God, and to do that which is the onely wo•••• of him, seducing the people, and blaspheming the name of God, when will not give his glory to any creature, being himselfe the king of glory and omnipotency.

First I aske, what miracle was wrought by their passing through the fire? Truly it cannot be proved that any effect followed; but that the people were bewitched, to suppose their sinnes to be purged thereby; 〈◊〉〈◊〉 the Spaniards think of scourging and whipping themselves. So as Gods power was imputed to that action, and so forbidden as an idolatrous sorce∣ry. What wonders worketh the regarder of times? What other devil dealeth he withall, than with the spirit of superstition? Doth he not de∣ceive himselfe and others, and therefore is worthily condemned for 〈◊〉〈◊〉 witch? What spirit useth he, which marketh the flying of fowles? Ne∣verthelesse, he is here condemned as a practiser of witch-craft; because he coseneth the people, and taketh upon him to be a prophet; impi••••••ly referring Gods certaine ordinances to the flittering fethers and 〈◊〉〈◊〉 wayes of a bird? The like effects produceth sorcery, charming consultation with spirits, sooth-saying, and consulting with the dead 〈◊〉〈◊〉 every of the which Gods power is obscured, his glory defaced, and 〈◊〉〈◊〉 commandement infringed.* 1.249

And to prove that these sooth-sayers and witches are but lying 〈◊〉〈◊〉 and coseners; note these words pronounced by God himselfe, even 〈◊〉〈◊〉 the selfe same place to the children of Israel. Although the Gentiles 〈◊〉〈◊〉 themselves to be abused, so as they give eare to these sorcerers, 〈◊〉〈◊〉 he would not suffer them so, but would raise them a prophet, who shou•••• speak the truth. As if he should say; The other are but lying and co••••••sening mates, deceitfull and undermining merchants, whose abuses I 〈◊〉〈◊〉 make known to my people. And that every one may be resolved herein let the last sentence of this precept be well weighed; to wit, Let 〈◊〉〈◊〉 be found among you, that asketh counsell of, or raiseth the dead.

First you know the soules of the righteous are in the hands of God, 〈◊〉〈◊〉 resting with Lazarus in Abrahams bosome, do sleepe in Jesus Christ▪ And from that sleepe, man shall not be raised, till the heavens be 〈◊〉〈◊〉 more: according to this of David; Wilt thou shew wonders amo•••• the dead? Nay, the Lord saith, the living shall not be taught by th•• dead, but by the living. As for the unrighteous, they are in hell, when is no redemption; neither is there any passage from heaven to earth, 〈◊〉〈◊〉 by God and his angels. As touching the resurrection and restauration 〈◊〉〈◊〉 body, read Iohn 5. and you shall manifestly see, that it is the on∣ly worke of the father, who hath given the power thereof to the 〈◊〉〈◊〉 and to none other, &c. Dominus percu••ie, & ipse modetur: Ego acoid•••• & ego vivefaciam. And in many other places it is written, that God sa∣veth life and being to all. Although Plato, with his master Socrates, the chief pillars of these vanities, say, th•••• one Pamphilus was called up and of hell, who when he earne among the people, told many incredible tales concerning infernall actions. But herein I take up the proverbs

Amicus Plato, amicus Socrates, sed major amica veritas.

So as this last precept, or last part thereof, extending to that which neither can be done by witch nor devill, may well expound the other parts and points thereof. For it is not meant hereby, that they can do such things indeed; but that they make men beleeve they do them, and thereby cosen the people, and take upon them the office of God, and therewithall also blaspheme his holy name, and take it in vain; as by the words of charmes and conjurations doth appear, which you shall see, if you look into these words Habar and Idoni.

In like manner I say you may see, that by the prohibition of divinati∣on by augurie, and of sooth-sayings, &c. who are witches, and can in∣deed do nothing but ly and cosen the people, the law of God condemn∣eth them not, for that they can worke miracles, but because they say they can do that which pertaineth to God, and for cosenage, &c. Con∣cerning other points of witch-craft contained therein,* 1.250 and because some cannot otherwise be satisfied, I will alledge under one sentence, he decre∣tals, the mind of S. Augustine, the councell Aurelian, and the determi∣nation of Paris, to wit: Who so observeth, or giveth heed unto sooth-sayings, divinations, witch-craft, &c. or doth give credit to any such he renounceth christianity, and shall be counted a pagan, and an enemy to God; yea and he erreth both in faith and philosophy. And the reason is therewithall expressed in the canon, to wit; Because hereby is attri∣buted to a creature, that which pertaineth to God onely and alone. So as, under this one sentence (Thou shalt not suffer a poisoner or a witch to live) is forbibden both murther and witch-craft; and the murther consist∣ing in poison; the witch-craft in cosenage or blaspehmy.

CHAP. III.

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

AS women in all ages have been counted most apt to conceive witch-craft, and the devils speciall instruments therein, and the onely or chiefe practisers thereof: so also it appeareth, that they have been the first inventers, and the greatest practisers of poysoning, and more natu∣rally addicted and given thereunto than men: according to the saying of Quintilian; Latrocinium facilius in viro, veneficium in foemina credam. From whom Plinie differeth nothing in opinion, when he saith, Scienti∣••m foeminarum in veneficiis praevalere. To be short, Augustine, Livie, Va∣••erius, Diodorus, and many other agree, that women were the first inven∣ters and practisers of the art of poisoning.* 1.251 As for the rest of their cunning in what estimation it was had, may appear by these verses of Horace, where∣in he doth not onely declare the vanity of witch-craft, but also expound∣eth the other words, wherewithall we are now in hand.

Somnie, terrores mugicos, miracula, sagas, Nocturnos lemures; portenta{que} Thessala rider:

These dreames and terrors magicall, These miracles and witches, Night-walking sprites, or Thessal bugs, Esteem them not two rushes.

Here Horace (you see) contemneth as ridiculous, all our witches tur∣ning: marry herein he comprehendeth not their poisoning art, which hereby he onely seemed to think hurtfull. Pythagoras and Democri•••••• give us the names of a great many magicall herbes and stones, whereas now, both the vertue, and the things themselves also are unknown: 〈◊〉〈◊〉 Marmaritin, whereby spirits might be raised: Archimedon, which would make one bewray in his sleep, all the secrets in his heart. Adincan••i•••• Calicia, Mevais, Chirocineta, &c. which had all their severall vertues or rather poisons. But all these now are worne out of knowledge: ma∣ry in their stead we have hogs-turd and chervil, as the onely thing wher∣by our witches work miracles.

Truly this poisoning art called Veneficium, of all others is most ab••••∣minable; as whereby murthers may be committed, where no suspition may be gathered, nor any resistance can be made; the strong cannot a∣void the weak, the wise cannot prevent the foolish, the godly cannot 〈◊〉〈◊〉 preserved from the hands of the wicked; children may hereby kill the parents, the servant the master, the wife her husband, so privily, 〈◊〉〈◊〉 unevitably, and so incurably, that of all other it hath been thought 〈◊〉〈◊〉 most odious kind of murther; according to the saying of Ovid.

—non bospes ab hospite tutus, * 1.252Non socer à genero, fratrum quo{que} gratia rara est: Imminet exitio vir conjugis, illa mariti, Lurida terribiles miscent aconita novercae, Filius ante diem patrios inquirit in annos.

The travelling guest opprest * 1.253Doth stand in danger of his host, The host eke of his guest: The father of his son-in-law, Yea rare is seen to rest 'Twixt brethren love and amity, And kindnesse void of strife; The husband seeks the goodwifes death, And his again the wife. Ungentle stepdames grizly poi- son temper and do give: The son too soon doth aske how long His father is to live.

The monk that poisoned king Iohn, was a tight Veneficus; to•• both a witch and a murtherer: for he killed the king with poison, 〈◊〉〈◊〉

perswade the people with lies, that he had done a good and a meritori∣ous act; and doubtlesse, many were so bewitched, as they thought he did very well therein. Antonius Sabellicus writeth of a horrible poisoning murther, commited by women at Rome, where were executed (after due conjunction,* 1.254 170. women at one time; besides 20. women of that consort, who were poison with that poisoned which they had prepared for others.

CHAP. IIII.

Of divers poisoning practises, otherwise called veneficia, committed in Italy Genua, Millen, Wittenberge, alse how they were discovered and executed.

ANother practise,* 1.255 not unlike to that mentioned in the former chap∣ter, was done in Cassalis at Salassia in Italie, Anno 1536. where 40. Veneficae or witches being of one confederacy, renewed a plague which was then almost ceased, besmeering with an ointment and a pou∣der, the posts and doors 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 onely sonne of one Necus (as lightly none died in the house but the masters and their children) which was much noted; and therewithal that one Androgina haunted the houses, specially of them that died: and she being suspected, apprehended, and examined, confessed the fact, conspiracy, and circumstance, as hath been shewed. The like villany was afterwards practised at Genua, and execu∣tion was done upon the offenders. At Millen there was another like at∣tempt that took none effect.* 1.256 This art consisteth as well in poisoning of cattell as men: and that which is done by poisons unto cattell, towards their destruction, is as commonly attributed to witches charmes as the o∣ther. And I ••••ubt not, but some that would be thought cunning in in∣cantations, and to do miracles, have experience in this behalfe. For it is written by divers authors, that if wolves dung be hidden in the man∣gers, racks, or else in the hedges about the pastures, where cattel go (through the antipathy of the nature of the wolfe and other cattel) all the beasts that savour the same do not only forbear to eat, but run about as though they were mad, or (as they say) bewitched.

But Wierus telleth a notable story of a Veneficus, or destroyer of cattel, which I thought meet here to repeat. There was (saith he) in the duke∣dome of Wittneberge,* 1.257 not farre from Tubing, a butcher, anno. 1564. that bargained with a towne for all their hides which were of sterven cat∣tell, called in these parts Morts. He with poison privily killed in great numbers, their bullocks, sheep, swine, &c. and by his bargain of the hides and ••allow he grew infinitely rich. And at last being suspected, was exa∣mined, confessed the matter and manner 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 poor women, before we would suspect 〈◊〉〈◊〉 rich butcher.

CHAP. V.

A great objection answered concerning this kinde of witchcraft called Veneficium.

IT is objected, that if Veneficium were comprehended under the title man-slaughter, it had been a vain repetition, and a disordered 〈◊〉〈◊〉 undertaken by Moses te set forth a law against Venefic••s severally. But 〈◊〉〈◊〉 might suffice to answer any reasonable christian, that such was the 〈◊〉〈◊〉 of the Holy Ghost, to institute a particular article hereof, as of a 〈◊〉〈◊〉 more odious, wicked and dangerous, then any other kinde of murther. But he that shall read the law of Moses, or the Testament of Christ himself shall finde this kind of repetition and reiteration of the law most com•••••• For as it is written, Exod. 22.21. Thou shalt not grieve nor affect stranger, for thou wast a stranger in the land of Aegypt: so are the 〈◊〉〈◊〉 words found repeated in Levit. 19.33.* 1.258 polling and shaving of heads 〈◊〉〈◊〉 beards is forbidden in Duet, 27. which was before prohibited in 22. 〈◊〉〈◊〉 is written in Exodus the 20. Thou shalt not steal•• and it is repeated 〈◊〉〈◊〉 Leviticus 19. and in Duet. 5. Murther is generally forbidden in Exodus and likewise in 22. and repeated in Num. 35. But the aprest example that magick is forbidden in three severall places, to wit, once in 〈◊〉〈◊〉 19. and twice in Levit. 20. For the which a man might as well cavill•• the Holy Ghost as for the other.

CHAP. VI.

In what kind of confection•• that witch-craft, which is called Ve••••∣ficium, consisteth: of love-caps, and the same confuted by p••e••▪

AS touching this kind of witch-craft, the principall part thereof ••••••∣sisteth in certain confections prepared by lewd people to proo•••• love; which indeed are meer poisons, bereaving some of the bene•••• the braine, and so of the sense and understanding of the minde. And 〈◊〉〈◊〉 some it taketh away life, and that is more common then the other 〈◊〉〈◊〉 be called Philtra, or Pocula amato••••••, or Venenosa, pocula or Hippome•••• which bad and blinde Physitians rather practise, than witches or conj•••••• &c. But of what value these bables are, towards the end why they 〈◊〉〈◊〉 provided, may appear by the opinions of Poets themselves, from wh•• was derived the estimation of that stuffe. And first you shall hear 〈◊〉〈◊〉 Ovid saith, who wrote of the very art of love, and that so cunningly 〈◊〉〈◊〉 feelingly, that he is reputed the speciall doctor in that science.

* 1.259Fallitur Aemonias si quis decurrit ad artes, Dat{que} quod a teneri fronte revellet epui. Non facient ut vivat amor Meddeides berbae,

Mista{que} cum magicis mersa venena sonis. Phasius Aesonidem, Circe tenuisset Vlyssem. Si modo servari carmine posset amor: Nec data profuerin•• pallentia philtra puellis, Philtra nocent animis, vim{que} furoris habent.

Who so doth run to Haemon arts,* 1.260 I dub him for a dolt, And giveth that which he doth pluck from forehead of a colt. Medeas herbs will not procure that love shall lasting live, Nor steeped poison mixt with ma- gicke charmes the same can give. The witch Medea had full fast held Jason for her own. So had the grand witch Circe too Ulysses, if alone With charmes maintaind and kept might be the love of twain in one. No slibbersawees given to maides, to make them pale and wan,* 1.261 Will helpe: such slibbersawces marre the minds of maide and man, And have in them a furious force of phrensie now and than.

Viderit Aemoniae si quis mala pabula terra* 1.262 Et magicas artes posse juvare putate.

If any think that evill herbs in Haemon land which be,* 1.263 Or witch-craft able is to helpe, let him make proofe and se••.

These verses precedent do shew, that Ovid knew that those beggerly ••orceries might rather kill one, or make him starke mad, than do him ••ood towards the atteinment of his pleasure of love; and therefore he ••iveth his counsell to them that are amorous in such hot manner, that ei∣ther they must enjoy their love, or else needs dy; saying.

Sit procul omne nefas, ut ameris amabilis est••. ••arre off be all unlawfull meanes, thou amiable be, ••oving I meane, that she with love may quit the love of thee.

CHAP. VII.

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

BUt because there is no hold nor trust to these Poets, who say and 〈◊〉〈◊〉 say, dallying with these causes; so as indeed the wise may percei•••• they have them in derision: let us see that other graver authors spe•••• hereof. Eusebius Caesariensis writeth what the poet Lucretius was killed with one of those lovers poisoned cups. Hierome reporteth that one 〈◊〉〈◊〉 herewith killed her husband,* 1.264 whom she too much hated; and 〈◊〉〈◊〉 killed hers, whom she too much loved Calisthenes killed Luciu's Luciu the Emperour with a love-pot, as Plutarch and Cornelius Nepos 〈◊〉〈◊〉 Pliny and Iosephus report, that Caesonia killed her husband Caligula 〈◊〉〈◊〉 rio poculo with a lovers cup, which was indeed starke poison. Aristo•••••• saith, that all which is beleeved touching the efficacie of these matter lies and old wives tales. He that will read more arguments and hist•••••• concerning these poisons, let him look in 1. Wier de veneficiis.

The toies, which are said to procure love, and are exhibited in 〈◊〉〈◊〉 poison loving cups, are these: the haire growing in the nerhern 〈◊〉〈◊〉 part of a wolves taile, a wolves yard, a little fish called Remora, the 〈◊〉〈◊〉 of a cat, of a newt, or of a lizzard: the bone of a green frog, the 〈◊〉〈◊〉 thereof being consumed with pismiers or ants; the left bone where•••• gendreth (as they say) love▪ the bone on the right side, hate. Also said, that a frogs bones, the flesh being eaten off round about with whereof some will swim, and some will sinke: those that sinke, b•••• hanged up with a white linnen cloth, ingender love, but if a man touched therewith, hate is bred thereby. Another experiment is thereof with young swallowes, whereof one brood or nest being taken and 〈◊〉〈◊〉 in a crock under the ground, till they be starved up; they that be 〈◊〉〈◊〉 open mouthed, serve to engender love; they whose mouths are shut, 〈◊〉〈◊〉 to procure hate. Besides these, many other follies there be to this purp•••••• proposed to the simple; as namely, the garments of the dead, 〈◊〉〈◊〉 that burne before a dead corps, and needles wherewith dead bodies sowne or sockt into their sheets: and diverse other things, which the reverence of the reader, and in respect of the uncleane speech to used in the description thereof, I omit; which (if you read Diosco•••••• or diverse other learned physitians) you may see at large.* 1.265 In the me•••••• while, he that desireth to see more experiments concerning this mat•••••• let him read Leonardus Vairus de fascino, now this present year 15•••• newly published; wherein (with an incestuous mouth) he affirmeth da••••ly, that Christ and his Apostles were Venefici; very fondly prosecuting 〈◊〉〈◊〉 argument, and with as much popish folly as may be; labouring to 〈◊〉〈◊〉 it lawfull to charme and inchant vermine, &c.

CHAP. VIII.

Iohn Bodin triumphing against Iohn Wier is overtaken with false Greek and false interpretation thereof.

MOnsieur Bodin triumpheth over doctor Wier herein,* 1.266 pronouncing a heavy sentence upon him; because he referreth this word to poi∣son. But he reigneth or rather rideth over him, much more for speak∣ing false Greek; affirming that he calleth Veneficos 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is as true as the rest of his reports and fables of witches miracles contain∣ed in his book of devilish devises. For in truth he hath no such word, but saith they are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whereas he should have said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the true accent being omitted, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being enterpoled, which should have been left out. Which is nothing to the substance of the matter, but must needs be the Printers fault.

But Bodin reasoneth in this wise; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is sometimes put for Magos or Praestigiatores •• Ergo in the translation of the Septuaginta, it is so to be taken. Wherein he manifesteth his bad Logick, more then the others ill Greek. For it is well known to the learned in this tongue, that the usual and proper signification of this word, with all its derivati∣ons and compounds doth signifie Veneficos, Poisoners by medicine. Which when it is most usual and proper, why should the translators take it in a signification lesse usual, and nothing proper? Thus therefore he reason∣eth and concludeth with his new-found Logick, and old found Greek; Sometimes it signifieth so, though unproperly, or rather metaphorically: Ergo in that place it is so to be taken, when another fitter word might have been used. Which argument being vain, agreeth well with his o∣ther vain actions. The Septuaginta had been very destitute of words, found for this purpose. But if no proper word could have been found where they have occasion to speak of witchcraft in their translations, they use Magian, Maggagian, &c. and therefore belike they see some differ∣ence betwixt them and the other, and knew some cause that moved them to use the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Veneficium.

The seventh book.

CHAP. I.

Of the Hebrew word Ob, what it signifieth, where it is found, of P••••••thonisses called ventriloquae, who they be, and what their practi•••••• are experience and examples thereof shewed.

THis word Ob, is translated Pytho, or Pythonicus spirit•••••• Deut. 18 Isay. 19. 1 Sam. 28. 2 Reg. 23. &c. some∣time, though unproperly, Magus, as 2 Sam. 33. 〈◊〉〈◊〉 Ob signifieth most properly a bottle and is used in 〈◊〉〈◊〉 place, because the Pythonists spake hollow; as in the bottome of their bellies, whereby they are aptly in L••∣tin called Ventriloqui: of which sort was Elizabeth ••••••∣ton, the holy maid of Kent, &c. These are such as take upon them 〈◊〉〈◊〉 give oracles, to tell where things lost are become, and finally to ••p∣peach others of mischiefs, which they themselves most commonly 〈◊〉〈◊〉 brought to passe.* 1.267 whereby many times they overthrow the good 〈◊〉〈◊〉 of honest women, and of such others of their neighbours, with whom they are displeased. For trial hereof, letting passe a hundred coseni•••• that I could recite at this time, I will begin with a true story of a 〈◊〉〈◊〉 practising her diabolical witch craft, and ventriloquie An. 1574. at W••••••∣well in Kent, within six miles where I dwell, taken and noted by 〈◊〉〈◊〉 ministers and preachers of Gods word, four substantial yeomen, and th•••• women of good fame and reputation, whose names are after written.

Mildred, the base daughter of Alice Norrington, and now servant 〈◊〉〈◊〉 William Sponer of Westwell in the county of Kent, being of the age of seventeen years,* 1.268 was possessed with Satan in the night and day aforesaid. About two of the clock in the afternoone of the same day, there came in the same Sponers house Roger Newman minister of Westwell, Iohn Brainford minister of Kinington, with others, whose names are underwritten, who made their praiers unto God,* 1.269 to assist them in that needfull case; and then commanded Satan in the name of the eternall God, and of his son Jesus Christ, to speak with such a voice as they might understand, and to declare from whence he came. But he would not speak, but rosed and cried mightily. And though we did command him many times, in the name of God, and of his son Jesus Christ, and in his mighty power 〈◊〉〈◊〉 speak; yet he would not: untill he had gone through all his delaies, a roring, crying, striving, and guashing of teeth; and otherwhile with mowing, and other terrible countenances, and was so strong in the maid, that four men could scarce hold her down. And this continued by the space almost of two hours. So sometimes, we charged him earnestly to spake, and againe praying unto GOD that he would assist us, at the last he spake, but very strangely; and that was thus▪ He comes, he comes•• and that oftentimes he repeated; and he goes, he goes. and then we

charged him to tell us who sent him. And he said, I lay in her way like a log, and I made her runne like fire, but I could not hurt her. And why so, said we? Because God kept her, said he. When camest thou to her, said we? To night in her bed, said he. Then we charged him as before, to tell what he was, and who sent him, and what his name was. At the first he said, The devil, the devil. Then we charged him as before. Then he rored and cried as before, and spake terrible words; I will kill her, I will kill her; I will teare her in peeces, I will teare her in peeces. We said, Thou shalt not hurt her. He said, I will kill you all. We said, Thou shalt hurt none of us all. Then we charged him as before. Then he said, you will give me no rest. We said, Thou shalt have none here, for thou must have no rest within the servants of God: but tell us in the name of God what thou art, and who sent thee? Then he said he would tear her in peeces. We said, Thou shalt not hurt her. Then he said again he would kill us all. We said again, Thou shalt hurt none of us all, for we are the servants of God. And we charged him as before. And he said again, Will you give me no rest? We said, Thou shalt have none here, neither shalt thou rest in her, for thou hast no right in her, sith Jesus Christ hath redeemed her with his bloud, and she belongeth to him; and therefore tell us thy name and who sent thee? He said his name was Satan. We said, Who sent thee? He said, Old Alice, old Alice. Which old Alice, said we? Old Alice, said he. Where dwelleth she, said we? In Westwell street, said he. We said, How long hast thou been with her? These twenty years, said he. We asked him where she did keep him? In two bottels, said he. Where be they, said we? In the backside of her house, said he. In what place, said we? Under the wall, said he. Where is the other? In Kenington. In what place, said we? In the ground, said he. Then we asked him, what she did give him. He said, her will, her will. What did she bid thee do, said we? He said, Kill her maid. Wherefore did she bid thee kill her, said we? Because she did not love her, said he. We said; How long is it ago, since she sent thee to her? More then a year, said he. Where was that, said we? At her masters, said he. Which masters, said we? At her master Brain∣fords at Kinington, said he. How oft wert thou there, said we? many times, said he. Where first, said we? In the garden, said he: Where the second time? In the hall: Where the third time? In her bed: Where the fourth time? In the field: Where the fift time? In the court: Where the sixt time? In the water, where I cast her into the mote: Where the seventh time? In her bed. We asked him again, where else? He said, in Westwell. Where there, said we? In the vicarige, said he. Where there? In the loft. How camest thou to her, said we? In the likenesse of two birds, said he. Who sent thee to that place, said we? Old Alice, said he. What other spirits werewith thee there, said we? My servant, said he. What is his name said we? He said, little de∣vill. What is thy name, said we? Satan, said he? What doth old Alice call thee, said we? Partner, said he. What doth she give thee, said we? Her will, said he. How many hast thou killed for her, said we? Three, said he. Who are they, said we? A man and his child, said

he. What were their names, said we? The childs name was Edward said he: what more then Edward, said we? Edward Ager, said he. What was the mans name, said we? Richard said he. What more, said we? Richard Ager, said he. Where dwelt the man and the child, said we? At Dig at Dig, said he. This Richard Ager of Dig, was a Gentleman of fourty pounds land by the year, a very honest man, but would often 〈◊〉〈◊〉 he was bewitched, and languished long before he died. Whom else 〈◊〉〈◊〉 thou killed for her, said we? Woltons wife said he. Where did she dwel? In Westwell said he. What else hast thou done for her said we? What she would have me, said he. What is that said we? To fetch 〈◊〉〈◊〉 meat, drink, and corn, said he. Where hadst thou it said we? In e••e•••• house, said he. Name the houses, said we? At P••tmans, at Farmes, a•• Millens, at Fullers, and in every house. After this we commanded 〈◊〉〈◊〉 in the name of Jesus Christ to depart from her, and never to trouble her any more, nor any man else. Then he said he would go, he would go: but he went not. Then we commanded him as before with some more word••. Then he said, I go, I go; and so he departed. Then said the maid, he is gone, Lord have mercy upon me, for he would have killed me. And then we kneeled down and gave God thanks with the maiden; prayed that God would keep her from Satans power, and assist her with his grace. And noting this in a piece of paper, we departed. Satans voice did di∣fer much from the maids voice, and all that he spake, was in his o•••• name. subscribed thus:

Witnesses to this, that heard and saw this whole matter, as followeth:

• ...Roger Newman, vi∣car of Westwell.
• ...Iohn Brainford, vi∣car of Kenington.
• ...Thomas Tailor.
• ...Henry Tailors wife.
• ...Iohn Tailor.
• ...Thomas French∣bornes wife.
• ...William Spooner.
• ...Iohn Frenchborne, and his wife.

CHAP. II.

How the lewd practise of the Pythonist of Westwell came to light, and by whom she was examined; and that all her diabolicall speech 〈◊〉〈◊〉 but ventriloquie and plain cousenage, which is proved by her ow•• confession.

* 1.270IT is written, that in the latter daies there shall be shewed strange illusions, &c. in so much as (if it were possible) the very elect 〈◊〉〈◊〉

be deceived: howbeit, Saint Paul saith, they shall be lying and false wonders. Neverthelesse this sentence, and such like, have been often laid in my dish, & are urged by diverse writers, to approve the miraculous working of witches, whereof I will treat more largely in another place. Howbeit, by the way I must confesse, that I take that sentence to be spo∣ken of Antichrist, to wit, the pope: who miraculously, contrary to na∣ture, philosophy, and all divinity, being of birth and calling base, in learning grosse; in valure, beauty, or activity most commonly a very lubber, hath placed himselfe in the most lofty and delicate seat, putting almost all christian princes heads not only under his girdle, but under his foot, &c.

Surely, the tragedy of this Pythonist is not inferior to a thousand sto∣ries, which will hardly be blotted out of the memorie and credit either of the common people, or else of the learned. How hardly will this sto∣ry suffer discredit, having testimony of such authority? How could mother Alice, scape condemnation and hanging, being arraigned upon this evi∣dence: when a poor woman hath been cast away, upon a cosening ora∣cle or rather a false lie, devised by Feats the juggler, through the mali∣ciou•• ••nstigation of some of her adversaries?

But how cunningly soever this last cited certificat be penned,* 1.271 or what shew soever it carrieth of truth and plain dealing, there may be found contained therein matter enough to detect the cosening knavery thereof; and yet diverse have been deeply deceived therewith, and can hardly be removed from the credit thereof, and without great disdain cannot en∣dure to hear the reproofe thereof. And know you this by the way, that heretofore Robin good-fellow, and Hob-gobblin were as terrible, and also as credible to the people, as hags and witches be now: and in time to come, a witch will be as much derided & contemned, and as plainly per∣ceived, as the illusion and knavery of Robin good-fellow. And in truth, ••hey that maintain walking spirits, with their transformation, &c. have no reason to deny Robin good-fellow, upon whome there have gone ••s many and as credible tales, as upon witches; saving that it hath not plea∣sed the translators of the Bible, to call spirits, by the name of Robin good-fellow, as they have termed diviners, sooth-sayers, poisoners, and coseners by the name of witches.

But to make short worke with the confutation of this bastardly queanes enterprise, and cosenage, you shall understand, that upon the ••ruite of her divinity and miraculous trances, she was convented before M. Thomas Worton of Bocton Mather be, a man of great worship and wis∣dome, and for deciding and ordering of matters in this commonwealth, of rare and singular dexterity; through whose discreet handling of the matter, with the assistance and aid of M. George Darrell esquire, being also a right good and discreet Justice of the same limit,* 1.272 the fraud was ••ound, the cosenage confessed, and she received condigne punishment. Neither was her confession wonne, according to the forme of the Spanish ••nquisition; to wit, through extremity of tortures, nor yet by guile or ••attery, nor by presumptions; but through wise and perfect triall of e∣••ery circumstance the illusion was manifectly disclosed: nor so (I say) as

witches are commonly convinced and condemned; to wit, through ma∣licious accusations, by guesses, presumptions, and extorted confessions contrary to sense and possibilitie, and for such actions as they can shew in trial nor example before the wise, either by direct or indirect meanes but after due triall she shewed her feats, illusions, and trances, with the residue of all her miraculous works, in the presence of divers gentlemen and gentlewomen of great worship and credit, at Bocton Malherbe, 〈◊〉〈◊〉 the house of the said M. Wotton. Now compare this wench with the witch of Endor, and you shall see that both the cosenages may be 〈◊〉〈◊〉 by one art.

CHAP. III.

Bodins stuffe concerning the Pythonist of Endor, with a true story of counterfeit Dutchman.

UPon the like tales doth Bodin build his doctrine, calling them Atho•••• that will not beleeve him,* 1.273 adding to this kind of witch-craft, 〈◊〉〈◊〉 miraculous works of divers maidens, that would spue pins, clowts, 〈◊〉〈◊〉 as one Agnes Brigs, and Rachel Pinder of London did, till the miracle were detected, and they set to open penance. Others he citeth 〈◊〉〈◊〉 that sort, the which were bound by devils with garters, or some 〈◊〉〈◊〉 like stuffe to posts, &c. with knots that could not be undone, which an Aegyptians juggling or cosening seat. And of such foolish lies 〈◊〉〈◊〉 with bawdy, tales, his whole book consisteth: wherein I warrant 〈◊〉〈◊〉 there are no fewer then two hundred fables, and as many impossibility. And as these two wenches, with the maiden of Westwell, were dete•••• of cosenage; so likewise a Dutchman at Maidstone long after he h•••• complished such knaveries, to the astonishment of a great number 〈◊〉〈◊〉 good men, was revealed to be a cosening knave; although his 〈◊〉〈◊〉 were imprinted and published at London: anno 1572. with this 〈◊〉〈◊〉 before the book, as followeth.

A very wonderfull and strange mi∣racle of God shewed upon a Dutchman the age of 23. years, which was possessed of ten devils, and was by Gods mighty providence dis∣possessed of them again, the 27. of Ianuary last past. 1572.

UNto this the Major of Maidston, with divers of his brethren sob••••∣bed, chiefly by the perswasion of Nicasius Vander Sceure, the ••••••nister

of the Dutch church there, Iohn Stikelbow, whom (as it is there said) God made the instrument to cast out the devils, and four other cre∣dible persons of the Dutch church. The history is so strange, and so cunningly performed, that had not his knavery afterwards brought him into suspicion, he should have gone away unsuspected of this fraud. A great many other such miracles have been lately printed, whereof divers have been bewraied: all the residue doubtlesse, if triall had been made, would have been found like unto these. But some are more finely hand∣led than othersome. Some have more advantage by the simplicity of the audience, some by the majesty and countenance of the confederates: as namely, that cosening of the holy maid of Kent. Some escape ut∣terly unsuspected, some are prevented by death; so as that way their exa∣mination is untaken. Some are weakly examined: but the most part are so reverenced, as they which suspect them, are rather called to their answers, than the others.

CHAP. IIII.

Of the great oracle of Apollo the Pythonist, and how men of all sorts have been deceived, and that even the Apostles have mistaken the nature of spirits, with an unanswerable argument, that spirits can take no shapes.

WIth this kind of witch-craft, Apollo and his oracles abused and cosened the whole world: which idol was so famous, that I need not stand long in the description thereof.* 1.274 The princes and monarchs of the earth reposed no small confidence therein: the Priests, which li∣ved thereupon, were so cunning, as they also overtook almost all the god∣ly and learned men of that age, partly with their doubtfull answers; as that which was made unto Pyrrhus, in these words, Aio te Aeacida Roma∣••os vincere posse, and to Croesus his ambassadours in these words, Si Croe∣sus armae persis inferat, magnum imperium evertet; and otherwise thus, Croe∣sus Halin penetrans, magnam subvertet opum vim: or thus, Croesus perdet Halin, transgressus plurima regna, &c. partly through confederacy, where∣by they knew mens errands ere they came, and partly by cunning, as promising victory upon the sacrificing of some person of such account, as victory should rather be neglected, than the murther accom∣plished And if it were,* 1.275 yet should there be such conditions annexed thereunto, as alwayes remained unto them a starting hole, and matter enough to cavil upon; as that the party sacrificed must be a virgin, no bastard, &c. Furthermore, of two things onely proposed, and where yea or nay onely doth answer the question, it is an even lay, that an idiot shall conjecture right. So as, if things fell out contrary, the fault was al∣wayes in the interpreter, and not in the oracle or the prophet. But what marvel (I say) though the multitude and common people have been abused herein; since Lawiers, Philosophers, Physitians, Astronomers, di∣vines, General councels, and princes have with great negligence and ig∣norance been deceived and seduced hereby, as swallowing up and de∣vouring

an inveterate opinion, received of their elders, without due exa∣mination of the circumstance?

Howbeit, the godly and learned fathers (as it appeareth) have alwaies had a speciall care and respect, that they attributed not unto God such devilish devices; but referred them to him, who indeed is the invent••r and author, though not the personal executioner, in manner and for•••• as they supposed: so as the matter of faith was not thereby by them is peached. But who can assure himselfe not to be deceived in mat•••••• concerning spirits,* 1.276 when the Apostles themselves were so farre from knowing them, as even after the resurrection of Christ, having heard h•••• preach and expound the Scriptures, all his life time, they shewed them∣selves not onely ignorant therein, but also to have misconceived there. Did not the Apostles Thomas think that Christ himself had been a spirit until Christ told him plainly, that a spirit was no such creature, as h•••• flesh and bones, the which (he said) Thomas might see to be in h••••. And for the further certifying and satisfying of his mind, he commended unto him his hands to be seen, and his tides to be felt. Thomas, 〈◊〉〈◊〉 answer be true that some make hereunto, to wit, that spirits take form and shapes of bodies at their pleasure, might have answered Christ, 〈◊〉〈◊〉 remaining unsatisfied might have said; Oh sir, what do you tell me 〈◊〉〈◊〉 spirits have no flesh and bones? Why, they can take shapes and fore and so perchance have you done. Which argument all the witch-mon〈…〉〈…〉 in the world shall never be able to answer.

Some of them that maintain the creation, the transformation, transportation, and transubstantiation of witches; object that spirits not palpable, though visible; and answer the place by me before 〈◊〉〈◊〉 so as the feeling and not the seeing should satisfie Thomas. But he shall well weigh the text and the circumstances thereof, shall perceive, 〈◊〉〈◊〉 the fault of Thomas his incredulity was secondly bewraied, and conde••••∣ed, in that he would not trust his own eyes, nor the view taken by 〈◊〉〈◊〉 fellow-Apostles, who might have been thought too credulous in this 〈◊〉〈◊〉 if spirits could take shapes at their pleasure. Jesus saith to him▪ cause thou hast seen (and not, because thou hast felt) thou beleevest 〈◊〉〈◊〉 he saith;* 1.277 Blessed are they that beleeve and see not (and not, they 〈◊〉〈◊〉 beleeve and feele not.) Whereby he noteth that our corporal eyes 〈◊〉〈◊〉 discerne betwixt a spirit and a naturall body; reproving him, 〈◊〉〈◊〉 he so much relied upon his externall senses, in cases where faith 〈◊〉〈◊〉 have prevailed; and here, in a matter of faith revealed in the word, 〈◊〉〈◊〉 not credit the miracle which was exhibited unto him in most naturall 〈◊〉〈◊〉 sensible sort.

Howbeit, Erastus saith, and so doth Hyperius, Hemingius, Danaeus, 〈…〉〈…〉 Bodin,* 1.278 &c. that evil spirits eat, drink, and keep company with 〈◊〉〈◊〉 and that they can take palpable formes of bodies, producing example thereof, to wit: Spectrum Germanicum seu Augustanum, and the 〈◊〉〈◊〉 whose feet Lot washed; as though because God can indue his messe〈…〉〈…〉 with bodies at his pleasure, therefore the devil and every spirit can 〈◊〉〈◊〉 the like.* 1.279 How the eleven Apostles were in this case deceived, appear•••••• in Luk. 24. and in Mark. 16, as also in Matth. 14. where the Apostles a••••

disciples were all deceived,* 1.280 taking Christ to be a spirit, when he walked on the sea. And why might not they be deceived herein, as vvell as in that they thought Christ had spoken of a temporal kingdome, when he preach∣ed of the kingdome of heaven? Which thing they also much miscon∣ceived; as likewise when he did bid them beware of the leaven of the Pharisees, they understood that he spake of material bread.

CHAP. V.

Why Apollo was called Pytho, whereof those witches were called Py∣thonists: Gregory his letter to the devil.

BUt to return to our oracle of Apollo at Delphos, who was called Pytho, for that Apollo slue a serpent so called, whereof the Pythonists take their name: I pray you consider well of this tale, which I will truely re∣hearse out of the Ecclesiastical history,* 1.281 written by Eusebius, wherein you shall see the absurdity of the opinion, the cosenages of these oracles, and the deceived mind or vaine opinion of so great a doctor bewraied and deciphered altogether as followeth.

Gregory Neocaesariensis in his journy and way to passe over the Alpes, came to the temple of Apollo: where Apollo's priest living richly upon the revenues and benefit proceeding from that idoll, did give great in∣tertainment unto Gregory, and made him good chear. But after Gre∣gory was gone, Apollo waxed dumbe, so as the priest's gaines decaied: for the idol growing into contempt, the pilgrimage ceased. The spirit ta∣king compassion upon the priest's case, and upon his grief of mind in this behalfe, appeared unto him, and told him flatly, that his late guest Gre∣gory was the cause of all his misery. For (saith the devil) he hath banish∣ed me, so that I cannot returne without a speciall license or pasport from him. It was no need to bid the priest make haste; for immediately he took post horses, and galloped after Gregory, till at length he overtook him, and then expostulated with him for this discourtesie proffered in recompence of his good cheare; and said, that if he would not be so good unto him, as to write his letter to the devil in his behalfe, he should be utterly undone. To be short, his importunity was such, that he obtained Gregory his letter to the devill, who wrote unto him in man∣ner and forme following, word for word: Permitto tibi redire in locum ••uum, & agere quae consuevisti; which is in English; I am content thou re∣turne into thy place, and do as thou wast wont. Immediately upon the receipt of this letter, the idol spake as before. And here is to be noted, that as well in this,* 1.282 as in the execution of all their other oracles and cosenages, the answers were never given Ex tempore, or in that day wherein the question was demanded; because forsooth they expected a vi∣sion (as they said) to be given the night following, whereby the cosenage might the more easily be wrought.

CHAP. VI.

Apollo, who was call•• Pytho, compared to the Roe of grace: Gre∣gories letter to the devil confuted.

WHat need many words to confute this fable? For if Gregory 〈◊〉〈◊〉 been an honest man, he would never have willingly 〈◊〉〈◊〉 that the people should have been further cosened with such alying spirit•• if he had been halfe so holy as Eusebius maketh him, he would not are consented or yeelded to so lewd a request of the priest, nor have write such an impious letter, no not though good might have come there••••. And therefore as well by the impossibility and folly conteined therein, of the impiety (whereof I dare excuse Gregory) you may perceive it to 〈◊〉〈◊〉 a ly. Me thinks they which still maintain that the devil made answer the idol of Apollo, &c. may have sufficient perswasion to revoke their ••••∣roneous opinions: in that it appeareth in record, that such men were skilful in Augurie, did take upon them to give oracles at Delph•••• the place of Apollo:* 1.283 of which number Tisanius the sonne of 〈◊〉〈◊〉 was one. But vain is the answer of idols. Our Rood of grace, with 〈◊〉〈◊〉 helpe of little S. Rumbal, was not inferior to the idol of Apollo: for 〈◊〉〈◊〉 could not work eternall miracles, but manifest the internall thought•• the heart, I beleeve with more lively shew, both of humanity and 〈◊〉〈◊〉 of divinity,* 1.284 than the other. As if you read M. Lamberts book of 〈◊〉〈◊〉 perambulation of Kent, it shall partly appear. But if you talke 〈◊〉〈◊〉 them that have been beholders thereof, you will be satisfied herein▪ 〈◊〉〈◊〉 yet in the blind time of popery, no man might under pain of dama•••• on, nor without danger of death, suspect the fraud. Nay, what 〈◊〉〈◊〉 will yet confesse they were idols, though the wiers that made their ••••gogle, the pins that fastened them to the postes to make them seem 〈◊〉〈◊〉, were seen and burnt together with the images themselves the knavery of the priests bewraied, and every circumstance thereof detected and manifested?

CHAP. VII.

How divers great clerkes and good authors have been abused in the matter of spirits through false reports, and by meanes of their ••••∣dulity have published lies, which are confuted by Aristotle and Scriptures.

PLutarch, Livy, and Valerius Maximus, with many other grave ••••••thors, being abused with false reports, write that in times past be•••• spake, and that images could have spoken and wept, and did let 〈◊〉〈◊〉 drops of blood, yea and could walke from place to place: which th••

say was done by procuration of spirits. But I rather think with Aristole, that it was brought to passe Hominum & sacerdotum deceptionibus, to wit, by the cosening art of crafty knaves and priests. And therefore let us follow Esaies advise, who saith; When they shall say unto you, en∣quire of them that have a spirit of divination, and at the soothsayers, which whisper and m••mble in your eares to deceive you,* 1.285 &c. enquire at your own God, &c. And so let us do. And here you see they are such as runne into corners, and cosen the people with lies, &c. For if they could do as they say, they could not aptly be called liers, neither need they to go into corners to whisper &c.

CHAP. VIII.

Of the witch of Endor, & whether she accomplished the raising of Samu∣el truly, or by deceipt: the opinion of some divines hereupon.

THe woman of Endor is comprised under this word Ob:* 1.286 for she is cal∣led Pythonissa. It is written in 2 Sam. chap. 28. that she raised up Samuel from death, and the other words of the text are strongly placed, to inforce his very resurrection. The mind and opinion of Jesus Syrach evi∣dently appeareth to be, that Samuel in person was raised out from his grave, as if you read Eccl. 46.19, 20. you shall plainly perceive. How∣beit he disputeth not there, whether the story be true or false, but only citeth certain verses of the 1 book of Samuel chap. 18. simply according to the letter, perswading manners and the imitation of our vertuous prede∣cessors, and repeating the examples of diverse excellent men; namely of Samuel: even as the text it selfe urgeth the matter, according to the deceived minde and imagination of Saul, and his servants. And there∣fore in truth, Sirach spake there according to the opinion of Saul, which so supposed•• otherwise it is neither heresie nor treason to say he was de∣ceived.

He that weigheth well that place, and looketh into it advisedly, shall ••ee that Samuel was not raised from the dead; but that it was an illusion or cosenage practised by the witch. For the soules of the righteous are in the hands of God:* 1.287 according to that which Chrysostome saith; Soules in a certain place expecting judgement, and cannot remove from thence. Neither is it Gods will, that the living should be taught by the dead. Which things are confirmed and approved by the example of Lazarus and Dives: where it appeareth according to Deut. 18. that he will not have the living taught by the dead, but will have us stick to his word, wherein his will and testament is declared. Indeed Lyra and Dionyfius incline greatly to the letter. And Lyra saith, that as when Balaam would have raised a devil, God interposed himselfe: so did he in this case bring up Samuel, when the witch would have raised her devil. Which is a proba∣ble interpretation. But yet they dare not stand to that opinion, least they should impeach S. Augustines credit, who, they confesse, re∣mained in judgement and opinion, without contradiction of the church,

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that Samuel was not raised.* 1.288 For he saith directly, that Samuel himselfe was not called up. And indeed, if he were raised, it was either willing∣ly, or per force: if it were willingly, his sinne had been equal with the witches.

And Peter Martyr, me thinks, saith more to the purpose, in the words, to wit: This must have been done by Gods good will, or a force of art magick: it could not be done by his good will, because he forbad it; nor by art, because witches have no power over the godly. Where it is answered by some, that the commandement was only to pro∣hibit the Jews to aske counsel of the dead, and so no fault in Samuel to give counsel: We may as well excuse our neighbours wife, for consenting to our filthy desires, because it is onely written in the decalogue; Thou shalt not desire thy neighbours wife. But indeed Samuel was directly for∣bidden to answer Saul before he died: and therefore it was not like that God would appoint him, when he was dead, to do it.

CHAP. IX.

That Samuel was not raised indeed, and how Bodin and all pa••i•••• dote herein, and that soules cannot be raised by witchcraft.

FUrthermore, it is not likely that God would answer Saul by dead S••••muel, when he would not answer him by living Samuel: and most ••••••likely of all, that God would answer him by a devil, that denied 〈◊〉〈◊〉 by a prophet. That he was not brought up perforce; the whole 〈◊〉〈◊〉 the scripture witnesseth, and proveth; as also our own reason 〈◊〉〈◊〉 us to understand. For what quiet rest could the soules of the elect 〈◊〉〈◊〉 or possesse in Abrahams bosome, if they were to be plucked from them at a witches call and commandement? But so should the devil have 〈◊〉〈◊〉 in heaven, where he is unvvorthy to have any place himselfe, and then for e•••• meete to command others.

Many other of the fathers are flatly against the raising up of Samuel namely, Tertullian in his book De anima. Iustine Martyr In explicat•••• quae. 25. Rabanus In epistolis ad Bonos. Abat. Origen in historia de 〈◊〉〈◊〉 &c. some other dote exceedingly herein, as namely Bodin, and all ••••••pists in general: also Rabbi Sedias Hajas, and also all the Hebrews, sa•••••• R. David Rimhi, vvhich is the best vvriter of all the Rabbins: though•• ••••ver a good of them all. But Bodin, in maintenance thereof, falleth 〈◊〉〈◊〉 many absurdities, proving by the small faults that Saul had commi•••••••• that he vvas an elect; for the greatest matter, saith he, laid 〈◊〉〈◊〉 charge,* 1.289 is the reserving of the Amalekits cattell, &c. He vvas 〈◊〉〈◊〉 elect, &c confirming his opinion vvith many ridiculous fables and vvith this argument, to vvit: His fault vvas too little to deserve damna∣tion; for Paul vvould not have the incestuous man punished to sore, 〈◊〉〈◊〉 his soul might be saved. Iustine Martyr in another place vvas not only de∣ceived in the actual raising up of Samuels soul, but affirmed that all the souls of the prophets and just men are subject to the power of vvitche••▪

And yet were the Heathen much more fond herein,* 1.290 who (as Lactantius affirmeth) boasted that they could call up the soules of the dead, and yet did think that their soules died with their bodies. Whereby is to be seen, how alwayes the world hath been abused in the matters of witch-craft and conjuration. The Necromancers affirme, that the spirit of any man may be called up, or recalled (as they terme it) before one year be past, after their departure from the body. Which C. Agrippa in his book de occulta philosophia saith, may be done by certain naturall forces and bonds. And therefore corpses in times past were accompanied and watched with lights, sprinkled with holy water, perfumed with incense, and purged with prayer all the while they were above ground: otherwise the serpent (as the masters of the Hebrews say) would devoure them, as the food appointed him by God, Gen. 3. alledging also this place; We shall not all sleepe, but we shall be changed; because many shall remaine for perpetuall meat to the serpent: whereupon riseth the contention be∣tween him and Michael, concerning the body of Moses; wherein Scri∣pture is alledged.* 1.291 I confesse that Augustine, and the residue of the doctors, that deny the raising of Samuel, conclude, that the devil was fetcht up in his likenesse: from whose opinions (with reverence) I hope I may dis∣sent.

CHAP. X.

That neither the devil nor Samuel was raised, but that it was a meer cosenage, according to the guise of our Pithonists.

AGaine, if the devil appeared, and not Samuel; why is it said in Eccl. that he slept? for the devil neither sleepeth nor dieth. But in truth we may gather, that it was neither the devil in person, nor Samuel: but a circumstance is here described, according to the deceived opinion and imagination of Saul. Howbeit Augustine saith, that both these sides may easily be defended. But we shall not need to fetch an expo∣sition so farre off: for indeed (me thinks) it is Longe petita; nor to de∣scend so low as hell, to fetch up a devill to expound this place. For it is ridiculous (as Pompanacius saith) to leave manifest things,* 1.292 and such as by natural reason may be proved, to seek unknown things, which by no likelihood can be conceived, nor tried by any rule of reason. But in∣somuch as we have liberty by S. Augustines rule, in such places of Scri∣pture as seem to contain either contrariety or absurditie: to vary from the letter; and to make a godly construction agreeable to the word; let us confesse that Samuel was not raised, for that were repugnant to the word, and see whether this illusion may not be contrived by the art and cunning of the woman, without any of these supernaturall devises, for I could cite a hundred papistical and cosening practises, as difficult as this and as cleanly handled. And it is to be surely thought, if it had been a devil, the text would have noted it in some place of the story: as it doth not. But Bodin helpeth me exceedingly in this point, wherein he for∣saketh,

he saith,* 1.293 Augustine, Tertullian, and D. Kimhi himselfe, who say it was the devill that was raised up, which, saith Bodin, could not be; 〈◊〉〈◊〉 that in the same communication between Saul and Samuel, the name of Jehovah is five times repeated, of which name the devill cannot able the hearing.

CHAP. XI.

The objection of the witchmongers concerning this place fully answer∣ed, and what circumstances are to be considered for the understand∣ing of this story, which is plainly opened from the beginning of the 28. chap. of the 1 Samuel, to the 12. verse.

WHere such a supernatural miracle is wrought, no doubt it is a testi∣mony of truth;* 1.294 as Peter Martyr affirmeth. And in this case it should have been a witnesse of lies: for, saith he, a matter of such weight cannot be attributed unto the devil, but it is the mighty power of God that doth accomplish it. And if it lay in a witches power to call up •• de••vil, yet it lieth not in a witches power to worke such miracles: for God will not give his power and glory to any creature.* 1.295 To understand t•••• place, we must diligently examine the circumstance thereof. It was wel•• knowne, that Saul, before he resorted to the witch, was in despaire of the mercies and goodnesse of God; partly for that Samuel told him long ••••••fore, that he should be overthrowne, and David should have his 〈◊〉〈◊〉 and partly because God before had refused to answer him, either by Samu∣el when he lived, or by any other prophet, or by Urim or Thummim, ••••. And if you desire to see this matter discussed, I turne to the first of Samuel the 28. chapter, and conferre my words therewith.

Saul seeing the host of the Philistines come upon him, which 〈◊〉〈◊〉 could not be unknown to all the people, fainted, because he saw 〈◊〉〈◊〉 strength, and his own weaknesse, and specially that he was forsaken 〈◊〉〈◊〉 as being now strait of minde, desperate, and a very foole, he goes 〈◊〉〈◊〉 certaine of his servants, that saw in what taking he was, and asked them for a woman that had a familiar spirit,* 1.296 and they told him by and by the•• there dwelt one at Endor. By the way you shall understand, that both Saul and his servants meant such a one as could by her spirit raise up Sa∣muel, or any other that was dead and buried. Wherein you see they were deceived, though it were true, that she took upon her so to do. To 〈◊〉〈◊〉 use then served her familiar spirit, which you conceive she had, because Sauls servants said so? Surely; as they were deceived and abused in 〈◊〉〈◊〉 so doubtlesse were they in the rest, for to what purpose, I say, should 〈◊〉〈◊〉 familiar serve, if not for such intents as they reported, and she undertoo•••• I think you will grant that Sauls men never saw her familiar: for I never heard any yet of credit say, that he was so much in the witches favour, •••• to see her devil; although indeed we read among the popish trumpe•••• that S. Cicilie had an angell to her familiar,* 1.297 and that she could shew •••• to whom she would, and that she might aske and have what she or her

friend list: as appeareth in the lesson read in the popish church on Saint Cicilies day. Well, I perceive the woman of Endors spirit was a coun∣terfeit, and kept belike in her closet at Endor, or in the bottle, with mo∣ther Alices devil at Westwel, and are now bewraied and fled together to Limbo patrum, &c. And though Saul were bewitched and blinded in the matter; yet doubtlesse a wise man would have perchance espied her kna∣very. Me thinks Saul was brought to this witch, much after the manner that doctor Burcot was brought to Feats, who sold master Doctor a fami∣liar, whereby he thought to have wrought miracles,* 1.298 or rather to have gained good store of money. This fellow by the name of Feats was a jugler, by the name of Hilles a witch or conjurer, everyway a cosener: his qualities and feats were to me and many other well knowne and de∣tected. And yet the opinion conceived of him was most strange and wonderfull; even with such and in such cases, as it grieveth me to think of; specially because his knavery and cosenage reached to the shedding of innocent bloud. But now forsooth Saul covereth himselfe with a net: and because he would not be knowne,* 1.299 he put on other garments. But to bring that matter to passe, he must have been cut shorter by the head and shoulders;* 1.300 for by so much he was higher than any of the people. And therefore whatsoever face the crafty queane did set upon it, she knew him well enough. And for further proofe thereof, you may understand, that the princes of the Jews were much conversant with the people.* 1.301 And it appeareth manifestly, that Saul dwelt very neer to Endor, so as she should the rather know him; for in the evening he went from his lodging unto her house: neither should it seeme that she was gone to bed when he came. But because that may be uncertaine, you may see in the pro∣cesse of the text, that in a peece of the night he went from his house to hers, and with much ado intreated her to consent to his request. She finished her conjuration, so as both Sauls part, the witches part, and al∣so Samuels part was plaied: and after the solemnization thereof, a calfe was killed, a batch of bread baked, and a supper made ready and eaten up; and after all this, he went home the same night: and had need so to do, for he had some businesse the next day. By these and many o∣ther circumstances it may be gathered, that she dissembled, in saying, she knew him not,* 1.302 and consequently counterfeited, and made a foole of him in all the rest.

It appeareth there, that he, with a couple of his men, went to her by night, and said; conjecture unto me by thy familiar spirit, and bring me up whom I shall name unto thee. The godly-learned know, that this was not in the power of the witch of Endor, but in the God of heaven only to accomplish. Howbeit, Saul was bewitched so to suppose: and yet is he more simple that will be overtaken with the devises of our old witches, which are produced to resemble her. And why should we think, that God would rather permit the witch to raise Samuel, than that Dives could obt••ine Lazarus to come out of Abrahams bosome, upon more likely and more reasonable conditions? Well now doth this strum∣pet (according to the guise of our cosening witches and conjurers) make the matter strange unto Saul, saying, that he came to her in a snare, &c.

But witches seldome make this objection,* 1.303 saving when they mistrust that he which commeth to them will espie their jugling: for otherwise, where the witchmonger is simple and easie to be abused, the witch will be 〈◊〉〈◊〉 easie to be intreated, and nothing dangerous of her cunning; as you see this witch was soon perswaded, notwithstanding that objection, because she perceived and saw that Saul was afraid and out of his wits. And there∣fore she said unto him; Whom shall I raise up? As though she could h••••e brought unto him Abraham, Isaac, or Iacob; who cannot hear▪ us, there∣fore cannot rise at our call.* 1.304 For it is written; Look thou down from heaven and behold us, &c. as for Abraham he is ignorant of us, and Israel knoweth us not.

CHAP. XII.

The 12, 13, and 14. verses of 1 Samuel 28. expounded: wherein is shewed that Saul was cosened and abused by the witch; and 〈◊〉〈◊〉 Samuel was not raised, is proved by the witches own talke.

THe manner and circumstance of their communication, or of her con∣juration, is not verbatim set down and expressed in the text; 〈◊〉〈◊〉 the effect thereof breefly touched: yet will I shew you the common or∣der of their conjuration, and specially of hers at this time used. When Saul had told her,* 1.305 that he would have Samuel brought up to him, she de∣parted from his presence into her closet, where doubtlesse she had her fa∣miliar; to wit, some lewd crafty priest, and made Saul stand at the 〈◊〉〈◊〉 like a fool (as it were with his finger in a hole) to hear the cosening an∣swers; but not to see the cosening handling thereof, and the counter••••••••ing of the matter. And so goeth she to worke, using ordinary words o•• conjuration, of which there are sundry varieties and forms (whereof I shal have occasion to repeat some in another place) as you see the juglers (which be inferior conjurors) speak certain strange words of course, to lead away the eye from espying the manner of their conveyance, whilest they may induce the mind to conceive and suppose that he dealeth with spirits; sa∣ying, Hay, fortune furie, nun{que} credo, passe, passe, when come you s••••ra. 〈◊〉〈◊〉 belike after many such words spoken, she saith to her selfe; Lo now the matter is brought to passe,* 1.306 for I see wonderful things. So as Saul hearing these words, longed to know all, and asked her what she saw. Wherein you may know that Saul saw nothing, but stood without like a mom•••••• whilest she plaied her part in her closet: as may most evidently appear by the 21. verse of this chapter, where it is said; Then the woman came 〈◊〉〈◊〉 unto Saul.* 1.307 Howbeit, a little before she cunningly counterfeited that she saw Samuel, and thereby knew it was Saul that was come unto her. Where••by all the world may perceive the cosening, and her dissimulation. For by that which hath been before said, 〈◊〉〈◊〉 must needs be that she knew him. And (I pray you) why should she not have suspected as well him to be 〈◊〉〈◊〉 before, when in expresse words he required her to bring unto him Samu∣el, as now, when Samuel appeared unto her?

Well,* 1.308 to the question before proposed by Saul, she answereth and 〈◊〉〈◊〉 that she saw angels or Gods ascending up out of the earth. Then 〈◊〉〈◊〉 she with her inchanting phrases and words, of course: so as ••••reby Saul gathereth and supposeth that she hath raised a man. For o∣therwise his question dependeth not upon any thing before spoken. For then she hath said; I saw angels ascending, &c. the next word he saith 〈◊〉〈◊〉 What fashion is he of? Which (I say) hangeth not upon her last ••xpressed words. And to this she answered not directly, that it was Sa∣muel, but that it was an old man lapped in a mantle: as though she ••••ew not him that was the most notorious man in Israel, that had been ••er neighbour by the space of many years, and upon whom (while he ••••ed) every eye was fixed, and whom also she knew within lesse than a ma••ter of an hour before: as by whose meanes also she came acquainted with Saul. Read the text and see.

But she describeth his personage,* 1.309 and the apparel which he did usually care when he lived: which if they were both buried together, were con∣sumed and rotten, or devoured with wormes before that time. Belike ••e had a new mantle made him in heaven: and yet they say Tailors are ••••anty there; for that their consciences are so large here. In this coun∣trey, men give away their garments when they dy: if Samuel had so done, •••• could not have borrowed it again: for of likelihood it would have been ••orne out in that space, except the donee had been a better husband than 〈◊〉〈◊〉 for the testator was dead (as it is supposed) two years before.

CHAP. XIII.

The residue of 1 Sam. 28. expounded: wherein is declared how cun∣ningly this witch brought Saul resolutely to beleeve that she raised Samuel; what words are used to color the cosenage, and how all might also be wrought by ventriloquie.

NOw commeth in Samuel to play his part: but I am perswaded it was performed in the person of the witch her selfe, or of her confederate. ••e saith to Saul;* 1.310 Why hast thou disquieted me, to bring me up? As though without guile or packing it had been Samuel himselfe. Saul answered that ••e was in great distresse: for the Philistines made warre upon him. Where∣••y the witch, or her confederate priest might easily conjecture that his ••eart failed, & direct the oracle or prophesie accordingly: especially under∣••••anding by his present talke, and also by former prophesies and doings ••••at were past, that God had forsaken him, and that his people were de∣••lining from him.* 1.311 For when Ionathan (a little before) overthrew the ••hilistines, being thirty thousand chariots and six thousand horsemen; Saul could not assemble above six hundred souldiers.

Then said Samuel (which some suppose was Satan, and as I think was ••••e witch, with a confederate; for what need so farre fetches, as to fetch devil supernaturally out of hell, when the illusion may be here by natu∣rall

means deciphered? And if you note the words well, you shall ••••••ceive the phrase not to come out of a spiritual mouth of a devil; but 〈◊〉〈◊〉 a lying corporall tongue of a cosener, that careth neither for God no•• 〈◊〉〈◊〉 devill: from whence issueth such advice and communication, as greatly 〈◊〉〈◊〉 greeth from Satans nature and purpose. For thus (I say) the said 〈◊〉〈◊〉 speaketh:* 1.312 Wherefore doest thou aske me, seeing the Lord is gone 〈◊〉〈◊〉 thee, and is thine enemy? Even the Lord hath done unto him as he 〈◊〉〈◊〉 by my hand: for the Lord will rent thy kingdome out of thine hand, 〈◊〉〈◊〉 give it to thy neighbour David; because thou obeyedst the voice of 〈◊〉〈◊〉 Lord, &c. This (I say) is no phrase of a devil, but of a cosener, 〈◊〉〈◊〉 knew before what Samuel had prophesied concerning Sauls destru••••••••••. For it is the devils condition, to allure the people unto wickednesse, 〈◊〉〈◊〉 not in this sort to admonish•• warne, and rebuke them for evil. An•• 〈◊〉〈◊〉 popish writers confesse, that the devil would have been gone at the 〈◊〉〈◊〉 naming of God. If it be said, that it was at Gods special commande•••••••• and will, that Samuel or the devil should be raised, to propound ••••••monition, to the profit of all posterity: I answer, that then he 〈…〉〈…〉 have done it by some of his living prophets, and that Satan 〈◊〉〈◊〉 been so fit an instrument for that purpose. After this falleth the 〈◊〉〈◊〉 (I would say Samuel) into the vein of prophecying, and speake•••• Saul on this wise:* 1.313 The Lord will rent thy kingdome out of thine 〈◊〉〈◊〉 and give it to thy neighbour David; because th••u obeyedst not the 〈◊〉〈◊〉 of the Lord, nor executedst his fierce wrath upon the Amalekitesi 〈◊〉〈◊〉 fore hath the Lord done this unto thee this day. Moreover, the Lord 〈◊〉〈◊〉 deliver thee into the hands of the Philistines, and to morrow shalt tho•• thy sonnes be with me, and the Lord shall give the host of Israel in••o 〈◊〉〈◊〉 hands of the Philistines. What could Samuel have said more?

Me thinks the devil would have used another order, encouragin•• 〈◊〉〈◊〉 rather than rebuking him for his evil. The devil is craftier than 〈◊〉〈◊〉 such an admonition to all posterities, as should be prejudici•••• 〈◊〉〈◊〉 his kingdome, and also be void of all impiety. But so divine a sense maketh much for the maintenance of the witches credit, and to 〈◊〉〈◊〉 ••••••vancement of her gaines. Howbeit, concerning the verity of this ••••••••phesie, there be many disputable questions: first, whether the 〈◊〉〈◊〉 were fought the next day? secondly, whether all his sonnes were 〈◊〉〈◊〉 with him? item, whether they went to heaven or hell together, a•• 〈◊〉〈◊〉 with Samuel, they must be in heaven, and being with 〈◊〉〈◊〉 they must be in hell. But although every part of this 〈◊〉〈◊〉 were false, as that all his sonnes were not slain (Ishhosheth 〈◊〉〈◊〉 and reigning in Israel two years after Sauls death) and that the 〈…〉〈…〉 not on the morrow, and that wicked Saul, after that he had killed 〈◊〉〈◊〉 selfe,* 1.314 was not with good Samuel; yet this witch did give a shrewd 〈◊〉〈◊〉 to the sequel. Which whether it were true or false, pertains 〈…〉〈…〉 purpose; and therefore I will 〈◊〉〈◊〉 it. But as ••ouching the 〈◊〉〈◊〉 them that say it was the devil, because that such things came to 〈◊〉〈◊〉 would ••ain know of them where they learn that devils foreknow 〈…〉〈…〉 come?* 1.315 If they say, he guesse••h onely upon probabilities, the wit•••• may 〈◊〉〈◊〉 do the like. But here I may not forget the decrees, which conclude▪ 〈◊〉〈◊〉 Samuel appeared not unto Saul; but that the historiographer set fo••

〈◊〉〈◊〉 mind and Samuels estate,* 1.316 and certain things which were said and seen, 〈◊〉〈◊〉 whether they were true or false: and further, that it were a 〈◊〉〈◊〉 offence for a man to beleeve the bare words of the story. And if 〈◊〉〈◊〉 exposition like you not, I can easily frame my selfe to the opinion of ••ne of great learning expounding this place, and that with great pro∣••••bility, in this sort; to wit. that this Pythonist being Ventriloqua, that 〈◊〉〈◊〉 Speaking as it were from the bottom of her belly, did cast her selfe ••••to a trance, and so abused Saul, answering to Saul in Samuels name, in 〈◊〉〈◊〉 counterfeit hollow voice: as the wench of Westwel spake, whose his∣••••ry I have rehearsed before at large, in page▪ 94. and this is right ••••n••riloquie.

CHAP. XIV.

••••inions of some learned men, that Samuel was indeed raised, not by the witches art or power, but by the special miracle of God: that there are no such visions in these our dayes; and that our witches can∣not do the like.

AIas and Sadajas write, that when the woman saw the miracle in∣deed, and more than she looked for, of wa•• wont to do; she be∣••n to cry out, that this was a vision indeed, and a true one, not done by 〈◊〉〈◊〉 art, but by the power of God. Which exposition is farre more pro∣••••ble than our late writers judgements hereupon, and agreeth with the ••••position of diverse good divines. Gelasius saith, it was the very spirit 〈◊〉〈◊〉 Samuel: and where he suffered himselfe to be worshipped, it was but 〈◊〉〈◊〉 civil salutation and courtesie; and that God did interpose Samuel, as he did Elias to the messenger of Ochossas, when he sent to Belzebub the god Acharon.* 1.317 And here is to be noted, that the witchmongers are set up this point: for the papists say, that it cannot be a devil, because Jeho, it is thrice of five times named in the story. Upon this peece of scrip∣••••re arguments are daily devised, to prove and maintain the miraculous ••••tions of witch craf••, and the raising of the dead by conju••ations. And ••r if it were true, that Samuel himselfe were raised, or the devil in his ••••••enesse; and that the witch of Endor by her art and cunning did it, &c. it ••aketh rather to the disproofe than to the proofe of our wi••ches, which 〈◊〉〈◊〉 neither do that kind of miracle, or any other, in any such place or ••••mpany, where their jugling and cosenage may be seen and laid open. ••nd I challenge them all (even upon the adventure of my life) to shew ••he peece of a miracle,* 1.318 such as Christ did truly, or such as they suppose his witch did diabolically, be it not with art nor confederacy, whereby the colour thereof maybe made; neither are there any such visions in these ••••yes shewed.

Heretofore God did send his visible angels to men: but now we hear ••ot of such apparitions, neither are they necessary. Indeed it pleased ••od heretofore, by the hand of Moses and his prophets, and specially by 〈◊〉〈◊〉 son Christ and his Apostles, to worke great miracles, for the establish∣ing

of the faith: but now whatsoever is necessary for our salvation, it ••••••tained in the word of God: our faith is already confirmed, and our 〈◊〉〈◊〉 established by miracles; so as now to seek for them is a point of 〈◊〉〈◊〉. Which the papists (if you note it) are grealy touched withall in their lying legends appeareth. But in truth, our miracles are 〈◊〉〈◊〉 most commonly, and specially of priests, whereof I could cite a 〈◊〉〈◊〉 sand. If you read the story of Bell and the Dragon, you shall finde 〈◊〉〈◊〉 miracle of some antiquity. If you will see newer devices, re•• ••••••∣tus, Cardanus, Baleus, and specially Lavaterns, &c. There have 〈◊〉〈◊〉 some * 1.319 walking spirits in these parts so conjured not long since, as 〈◊〉〈◊〉 wards they little delighted to make any more apparitions.

CHAP. XV.

Of vaine apparitions, how people have been brought to fear 〈◊〉〈◊〉 which is partly reformed by preaching of the gospel: the true 〈◊〉〈◊〉 Christs miracles.

BUt certainly, some one knave in a white sheet hath cosened and 〈◊〉〈◊〉 many thousands that way; specially when Robin good 〈◊〉〈◊〉 kept such a coile in the Countrey. But you shall understand, 〈◊〉〈◊〉 these bugs specially are spied and feared of sick folke, children, 〈◊〉〈◊〉 and cowards, which through weaknesse of minde and body, are 〈◊〉〈◊〉 with vain dreames and continual fear. The Scythians, being a 〈◊〉〈◊〉 a warlike nation (as divers writers report) never see any, vaine 〈◊〉〈◊〉 spirits.* 1.320 It is a common saying; A Lion feareth no bugs. But 〈◊〉〈◊〉 childhood our mothers maids have so terrified us with an ugly 〈◊〉〈◊〉 having hornes on his head, fire in his mouth, and a taile in his 〈◊〉〈◊〉 eyes like a bason, fanges like a dog, clawes like a bear, a skin•• 〈◊〉〈◊〉 a Niger, and a voice roring like a Lion, whereby we start and are 〈◊〉〈◊〉 when we hear one cry Bough: and they have so fraied us with bull-〈◊〉〈◊〉 spirits, witches, ••urchens, elves, hags, fairies, satyrs, pans, faun••••lens, kit with the cansticke, tritons, centaures, dwarfes, giants, imp•••• cars, conjurors, nymphes, changelings, Incubus, Robin good fellow, spoorn, the mare, the man in the oke, the hell-waine, the fired rake, puckle, Tom thombe, hob-gobblin, Tom tumbler, boneles, and other bugs, that we are afraid of our own shadowes: insomuch 〈◊〉〈◊〉 never fear the devil, but in a dark night; and then a polled sheepe perillous beast, and many times is taken for our fathers soul, specially a churchyard, where a right hardy man heretofore scant durst passe night, but his haire would stand upright. For right grave writers 〈◊〉〈◊〉 that spirits most often and speciallly take the shape of women appearing monks,* 1.321 &c. and of beasts, dogs, swine, horses, goats, cats, haires, fowles, as crowes, night owles, and shreek owles, but they delight 〈◊〉〈◊〉 in the likenesse of snakes and dragons. Well, thanks be to Go••, 〈◊〉〈◊〉 wretched and cowardly infidelity, since the preaching of the gospel 〈◊〉〈◊〉 part forgotten: and doubtlesse, the rest of those illusions will in short 〈◊〉〈◊〉

(by Gods grace) be detected and vanish away.

Divers writers report,* 1.322 that in Germany, since Luthers time, spirits and devils have not personally appeared, as in times past they were wont to do. This argument is taken in hand of the ancient fathers, to prove the determination and ceasing of oracles. For in times past (saith Athana∣sius devils in vain shapes did intricate men with their illusions, hiding them∣selves in waters, stones, woods, &c. But now that the word of GOD hath appeared, those sights, spirits, and mockeries of images are ceased. Truly, if all such oracles, as that of Apollo, &c. (before the coming of Christ) had been true, and done according to the report, which hath been brought through divers ages, and from farre countries unto us, without priestly fraud or guile, so as the spirits of prophesie, and working of miracles, had been inserted into an idoll, as hath been supposed: yet we christians may conceive, that Christs coming was not so frutelesse and prejudicial in this point unto us, as to take away his spirit of prophesie and divination from out of the mouth of his elect people, and good pro∣phets, giving no answers of any thing to come by them, nor by Vrim nor Thummim, as he was wont, &c. And yet to leave the devil in the mouth of a witch, or an idol to prophesie or worke miracles, &c. to the hinderance of his glorious gospel,* 1.323 to the discountenance of his church, and to the furtherance of infidelity and false religion, whereas the working of miracles was the onely, or at least the most speciall meanes that moved men to beleeve in Christ, as appeareth in sundry places of the gospel, and specially in Iohn, where it is written, that a great multitude followed him,* 1.324 because they saw his miracles which he did, &c. Nay, is it not written, that Jesus was approved by God among the Jewes, with mira∣cles, wonders and signes, &c? And yet, if we conferre the miracles wrought by Christ, and those that are imputed to witches; witches miracles shall appear more common, and nothing inferior unto his.

CHAP. XVI.

Witches miracles compared to Christs, that God is the creator of all things, of Apollo, and of his names and portraiture.

IF this witch of Endor had performed that,* 1.325 which many conceive of the matter, it might have been compared with the raising up of Lazarus. I pray you, is not the converting of water into milke, as hard a matter as the turning of water into wine?* 1.326 And yet, as you may read in the gospel, that Christ did the one, as his first miracle; so may you reade in M. Mal. and in Bodin, that witches can easily do the other: yea, and that which is a great deale more, of water they can make butter. But to avoid all ca∣••ils, and least there should appear more matter in Christs miracle, than the others, you shall find in M. Mal. that they can change water into wine: and what is it to attribute to a creature, the power and worke of the crea∣tor, if this be not? Christ saith, Opera quae ego facio nemo potest facere. Crea∣tion of substance was never granted to man nor angel; Ergo neither to

witch nor devil: for God is the onely giver of life and being, and by him all things are made, visible and invisible.

Finally, this woman of Endor is in the scripture called Py••honissa: where∣by it may appear that she was but a very censener. For Pytho himselfe whereof Pythonissa is derived,* 1.327 was a counterfeit. And the original 〈◊〉〈◊〉 of Apollo, who was called Pytho, because he killed a serpent of that 〈◊〉〈◊〉 is but a poetical fable. For the Poets say, he was the god of Musick, Ph••∣sick, Poetry, and shouting. In heaven he is called Sol, in earth 〈◊〉〈◊〉 Pater, in hell Apollo. He flourisheth alwayes with perpetual youth▪ 〈◊〉〈◊〉 therefore he is painted without a beard: his picture was kept as an or••••cle-giver: and the priests that attended thereon at Delphos were cousen•••• and called Pythonists of Pytho, as Papists of Papa; and afterwards all 〈◊〉〈◊〉 men that used that trade, were named Pythonissae, as was this women Endor. But because it concerneth this matter, I will breefly note the ••••pinions of divers learned men, and certaine other proofes, which I 〈◊〉〈◊〉 in the scripture touching the ceasing of miracles, prophesies and orac••••.

The eight book.

CHAP. I.

That miracles are ceased.

ALthough in times past,* 1.328 it pleased God, extraordinarily to shew miracles amongst his people, for the strength∣ening of their faith in the Messias; and againe at his coming to confirme their faith by his wonderful do∣ings, and his speciall graces and gifts bestowed by him upon the Apostles, &c. yet we ordinarily reade in the scriptures, that it is the Lord that worketh great wonders. Yea David saith, that among the dead (as in this case of Samu∣el) God himselfe sheweth no wonders. I find also that God will not give his glory and power to a creature.* 1.329 Nicodemus being a Pharisee could say, that no man could do such miracles as Christ did except God were with him, according to the saying of the prophet to those gods and idols, which took on them the power of God; Do either good or ill if you can, &c. So as the prophet knew and taught thereby, that none but God could worke miracles. Infinite places for this purpose might be brought out of the scripture, which for brevity I omit and ove••slip.

S. Augustine, among other reasons, whereby he proveth the ceasing of miracles,* 1.330 saith; Now blinde flesh doth not open the eyes of the blinde ••y the miracle of God, but the eyes of our heart are opened by the word ••f God. Now is not our dead carcase raised any more up by miracle, but our dead bodies be still in the g••ave, and our soules are raised to life by ••hrist. Now the eares of the deafe are not opened by miracle, but they ••hich had their ears shut before, have them now opened to their salvation. The miraculous healing of the sick, by anointing, spoken of by S. Iames, is ••bjected by many, specially by the papists, for the maintenance of their ••••crament of extreame unction: which is apishly and vainly used in the ••••omish church,* 1.331 as though that miraculous gift had continuance till this ••ay: herein you shall see what Calvine speaketh in his institutions. ••he grace of healing (saith he) spoken of by Saint Iames, is ••••nished away, as also the other miracles, which the Lord would have ••••ewed onely for a time, that he might make the new preaching of the ••ospel mervellous for ever. Why (saith he) do not these (meaning mira∣••••e-mongers) appoint some Siloah to swim in, whereinto at certaine or∣••••nary recourses of times sicke folke may plunge themselves? Why do ••••ey nor lie along upon the dead, because Paul raised up a dead child 〈◊〉〈◊〉 that meanes? Verily (saith he) James in the miracle to anoint, spake ••••r that time, whiles the church still enjoyed such blessings of God. Item, 〈◊〉〈◊〉 saith, that the Lord is present with his in all ages; and so often as need 〈◊〉〈◊〉 he helpeth their sicknesses, no lesse than in old time. But he doth 〈◊〉〈◊〉 so utter his manifest powers, nor distributeth miracles, as by the hands 〈◊〉〈◊〉 the Apostles, because the gift was but for a time. Calvine even their ••ncludeth thus; They say such vertues or miracles remaine, but exper∣••••••ce saies nay. And see how they agree among themselves. Danaeus saith, at neither witch nor devil can worke miracles. Giles Alley saith directly,

that witches worke miracles. Calvine saith, they are all ceased. All witch∣mongers say, they continue. But some affirme, that popish miracles are va∣nished and gone away: howbeit witches miracles remaine in full force. So as S. Loy is out of credit for a horseleach, Master T. and mother B••••∣gy remaine in estimation for prophets: nay Hobgoblin and Robin 〈◊〉〈◊〉 fellow are contemned among young children, and mother Alice and ano∣ther Bungy are fea••ed among old fooles. The estimation of these conti∣nue, because the matter hath not been called in question: the credit 〈◊〉〈◊〉 the other decayeth, because the matter hath been looked into. Where I say no more, but that S. Anthonies blisse will helpe your pig, where ever mother Bungy doth hurt it with her curse. And therefore we 〈◊〉〈◊〉 warned by the word of God,* 1.332 in any wise not to feare their curses. ••e let all the witchmongers, and specially the miracle-mongers in the 〈◊〉〈◊〉 answer me to this supposition; Put case that a woman of credit, 〈◊〉〈◊〉 a woman-witch should say unto them, that she is a true prophet of 〈◊〉〈◊〉 Lord, and that he revealeth those secret mysteries unto her, whereby •••• detecteth the lewd acts and imaginations of the wicked, and th•••• 〈◊〉〈◊〉 him she worketh miracles, and prophesieth, &c. I think they must 〈◊〉〈◊〉 yeeld, or confesse that miracles are ceased. But such thing: (saith C••••∣dane) as seeme miraculous,* 1.333 are chiefly done by deceipt, legierdema•• or confederacy; or else they may be done, and yet seeme unpossible else things are said to be done, and never were nor can be done.

CHAP. II.

The gift of prophesie is ceased.

* 1.334THat witches, nor the woman of Endor, nor yet her familiar or de∣vil can tell what is to come, may plainly appear by the words of 〈◊〉〈◊〉 prophet, who saith; Shew what things are to come, and we will say 〈◊〉〈◊〉 are gods indeed. According to that which Solomon saith; who 〈◊〉〈◊〉 a man what shall happen him under the sun?* 1.335 Marry that can I (saith witch of Endor to Saul.) But I will rather beleeve Paul and Peters 〈◊〉〈◊〉 say, that prophesie is the gift of God, and no worldly thing. Th•• cousening queane, that taketh upon her to do all things and can do thing but beguile men: up steppeth also mother Bungy, and she 〈◊〉〈◊〉 you where your horse or your asse is bestowed, or any-thing that you 〈◊〉〈◊〉 lost is become, as Samuel could; and what you have done in all 〈◊〉〈◊〉 age past, as Christ did to the woman of Sichar at Iacobs well; yea 〈◊〉〈◊〉 what your errand is,* 1.336 before you speak, as Elizeus did.

Peter Martyr saith, that onely God and man knoweth the heart of 〈◊〉〈◊〉 and therefore, that the devil must be secluded, alledging these place Solus Deus est scrutator cordium, Onely God is the searcher of hearts. 〈◊〉〈◊〉 Nemo scit quae sunt hominis, nisi spiritus hominis qui est in eo, None ••o••••eth the thigs of man,* 1.337 but the spirit of man which is within him. So••••∣mon saith, Tu solus nosti cogitationes hominum, Thou onely knowest 〈◊〉〈◊〉 thoughts of men. And Jeremy saith in the person of God, Ego 〈◊〉〈◊〉 scrutans corda & renes▪ I am God searching hearts and reines. Also 〈◊〉〈◊〉 thew faith of Christ, Iesus autem videus cogitationes eorum. And 〈◊〉〈◊〉 seeing their thoughts, who in Scripture is called the searcher and 〈◊〉〈◊〉

of the thoughts in the heart: as appeareth in Acts, 1. & 15. Rom. 8. Matth. 9.12. & 22. Marke 2. Luke 6. & 7. & 11. John 1.2.6. & 13. Apoc. 2. & 3. and in other places infinite.

The same Peter Martyr also saith, that the devil may suspect, but not know our thoughts:* 1.338 for if he should know our thoughts, he should un∣derstand our faith; which if he did, he would never assault us with one temptation. Indeed we reade that Samuel could tell where things lost were straied, &c. but we see that gift also ceased by the coming of Christ, according to the saying of Paul; at sundry times, and in diverse manners God sp••ke in the old times by our fathers the prophets, in these last dayes he hath spoken unto us by his sonne,* 1.339 &c. And therefore I say, that gift of prophesie, wherewith God in times past endued his people, is also ceased, and counterfeits and coufeners are come in their places, accord∣ing to this saying of Peter: There were false prophets among the peo∣ple, even as there shall be false teachers among you, &c. And think not that so notable a gift should be taken from the beloved and the elect peo∣ple of God,* 1.340 and committed to mother Bungy, and such like of her pro∣fession.

The words of the prophet Zacharie are plaine touching,* 1.341 the ceasing both of the good and bad prophets, to wit: I will cause the prophets & uncleane spirits to depart out of the land, & when any shall yet prophe∣sie, his parents shall say to him; Thou shalt not live, for thou speakest lies in the name of the Lord; and his parents shall thrust him through when he prophesieth,* 1.342 &c. No, no: the foretelling of things to come, is the one∣ly worke of God, who disposeth all things sweetly, of whose counsel there hath never yet been any man. And to know our labours, the times and moments God hoth placed in his owne power. Also Phavorinus saith, that if these cold prophets or oraclers tell thee of prosperity, and deceiv thee, thou art made a miser through vain expectation: if they tell thee of adversity, &c. and ly, thou art made a miser through vaine fear. And therefore I say, we may as well look to heare prophesies at the tabernacle, in the bush, of the cherubin, among the clouds, from the angels, within the arke, or out of the flame, &c. as to expect an oracle of a prophet in these dayes.

But put the case, that one in our Common-wealth should step up and say he were a prophet (as many frantick persons do) who would beleeve him,* 1.343 or not think rather that he were a lewd person? See the statutes Elizab. 5. whether there be not laws made against them, condemning their arrogancy and cousenage: so also the canon lawes to the same effect.

CHAP. III.

That Oracles are ceased.

TOuching oracles, which for the most part were Idols of silver, gold, wood, stones, &c. within whose bodies some say uncleane spirits hid themselves, and gave answers as some others say, that exhalations rising out of the ground;* 1.344 inspire their minds, whereby their priests gave out ora¦cles; so as spirits and winds rose up out of that soile, and indued those men

with the gift of prophesie of things to come, though in truth they were all devises to cousen the people, and for the profit of priests, who re∣ceived the idols answers over night, and delivered them back to the ido∣laters the next morning: you shall understand, that although it had been so as it is supposed; yet by reasons and proofes before rehearsed, they should now cease: and whatsoever hath affinity with such miraculous acti∣ons, as witehcraft, conjuration, &c. is knocked on the head, and nail∣ed on the crosse with Christ, who hath broken the power of devils, and satisfied Gods justice,* 1.345 who also hath troden them under his feet, and subdued them, &c. At whose coming the prophet Zacharie saith, that the Lord will cut the names of idols out of the land, and they shall be no more remembred; and he will then cause the prophets and uncle••ne spirits to depart out of the land. It is also written; I will cut off thine inchanters out of thine hand, and thou shalt have no more soothsayers▪ And indeed, the gospel of Christ hath so laid open their knavery, &c. that since the preaching thereof, their combes are cut, and ••ew that are wise regard them. And if ever these prophesies came to take effect, it must be upon the coming of Christ, whereat you see the devils were troubled and fainted, when they met him, saying, or rather exclaming upon 〈◊〉〈◊〉 on this wise, Fili Dei cur venisti nos cruciare ante tempus? O thou son of God, why comest thou to molest us (or confound us) before our tim•• appointed? Which he indeed prevented, and now remaineth he our de∣fender and keeper from his clawes. So as now you see here is no roome left for such guests.

Howbeit, you shall heare the opinion of others, that have beene •• much deceived as your selves in this matter: and yet are driven to con∣fesse, that GOD hath constituted his sonne to beat down the power•• of devils, and to satisfie Gods justice, and to heale our wound received by the fall of Adam, according to Gods promise in Genesis 3. The seed of the woman shall tread downe the serpent, or the devil. Eusebius) in his first booke De praedicatione Evangelij, the title whereof is this, that the po•••••• of devils is taken away by the coming of Christ) saith; All answers made by devils, all soothsayings and divinations of men are gone and va∣nished away. Item he ci••eth Porphyrie in his booke against christian re∣ligion, wherein these words are rehearsed; It is no marvel, though the plague be so hot in this city: for ever since Jesus hath beene wor∣shipped, we can obtaine nothing that good is at the hands of our Gods. And of this defection and ceasing of oracles writeth Cicero long before, and that to have happened also before his time. Howbeit, Chrysostome li∣ving long since Cicero, saith, that Apollo was forced to grant, that so long as any relike of a martyr was held to his nose, he could not make any an∣swer or oracle. So as one may perceive, that the heathen were wiser in this behalfe than many christians, who in times past were called Op∣pugnatores incantamentorum, as the English Princes are called Defens••••es fidei. Plutarch calleth Poeo••ia (as we call bablers) by the name of ma∣ny words, because of the multitude of oracles there, which now (saith he) are like to a spring or fountaine which is dried up. If any one re∣mained I would ride five hundred miles to see it: but in the whole world

there is not one to be seene at this hour; popish cousenages excepted.

But Plutarch saith,* 1.346 that the cause of this defection of oracles, was the devils death, whose life he held to be determinable and mortal, saying they died for very age; and that the divining priests were blown up with a whirle-winde, and sunke with an earthquake. Others imputed it to be the sight or the place of the planets, which when they passed over them, car∣ried away that art with them, and by revolution may returne, &c. Eusebius also citeth out of him the story of Pan, which because it is to this purpose, I will insert the same; and since it mentioneth the devils death, you may beleeve it if you list: for I will not, as being assured that he is reserved alive to punish the wicked, and such as impute unto those idols the power of Almighty God.

CHAP. IIII.

A tale written by many grave authors, and beleeved by many wise men of the devils death. Another story written by papists, and belee∣ved of all catholikes, approving the devils honesty, conscience and courtesie.

PLutarch saith, that his countrey-man Epotherses told him, that as he passed by sea into Italy, many passengers being in his boate, in an e∣vening, when they were about the islands Echinadae, the wind quite ceas∣ed, and the ship driving with the tide, was brought at last to Paxe. And whilest some slept and others quaft, and othersome were awake (per∣haps in as ill case as the rest) after supper suddainly a voice was heard cal∣ling Thamus;* 1.347 in such sort as every man marvelled. This Thamus was a pilot borne in Aegypt, unknowne to many that were in the ship. Where∣fore being twice called, he answered nothing; but the third time he answered: and the other with a louder voice commanded him, that wheu he came to Palodes, he should tell them that the great God Pan was departed. Whereat every one was astonied (as Epitherses affirmed.) And being in consultation what were best to do, Thamus concluded, that if the winde were high, they must passe by with silence; but if the weather were calme, he must utter that which he had heard. But when they came to Palodes, and the weather calme, Thamus looking out to∣ward the land, cried aloud, that the great god Pan was deceased: and immediately there followed a lamentable noise of a multitude of peo∣ple, as it were with great wonder and admiration. And because there were many in the ship, they said, the same thereof was speedily brought to Rome, and Thamus sent for by Tiberius the Emperour, who gave such credit thereto, that he diligently inquired and asked, who that Pan was. The learned men about him supposed, that Pan was he who was the son of Mercurie and Penelope, &c. Eusebius saith, that this chanced in the time of Tiberius the Emperous, whe•• Christ expelled all devils, &c. Paulus Marsus, in his notes upo•• Ovids Fasti, saith, that this voice was

heard out of Paxe, that very night that Christ suffered, in the year of Tiberius the nineteenth.* 1.348 Surely, this was a merry jest devised by Thamus who with some confederates thought to make sport with the passengers, who were some asleep, and some drunk, and some other at play, &c. while the first voice was used. And at the second voice, to wit, when he should deliver his message, he being an old Pilot, knew where some noise was usuall, by meanes of some eccho in the sea, and thought he would (to the astonishment of them) accomplish his devise, if the wether proved calme. Whereby may appear, that he would in other cases of tempests, &c. rather attend to more serious businesse, then to that ridiculous mat∣ter. For why else should he not do his errand in rough wether, as well as in calme? Or what need he tell the devill thereof, when the devill told it him before, and with much more expedition could have done the er∣rand himself?

But you shall reade in the Legend a fable, an oracle I would say, more authentike.* 1.349 For many will say that this was a prophane story, and not so canonical as those which are verifyed by the Popes authority: and this it is written. A woman in her travel sent her Sister to Di••n••, which was the devil in an idol (as all those oracles are said to be) and wil led her to make her prayers, or rather a request, to know of her safe de∣liverie; which thing she did. But the devil answered; Why praye•• thou to me? I cannot help thee, but go pray to Andrew the Apostle▪ and he may help thy sister,* 1.350 &c. Lo, this was not only a gentle, bot•• godly devil, pittying the womans case, who revealing his own disabili∣ty, enabled S. Andrew more. I know some protestants will say, tha•• the devil, to maintain idolatrie, &c. referred the maid to S. Andrew. But what answer will the Papists make, who think it great piety to pray unto Saints, and so by consequence honest courtesie in the devil, to se•••• her to S. Andrew, who would not faile to serve her turn, &c.

CHAP. V.

The judgements of the ancient fathers touching oracles, and their a∣bolishment, and that they be now transferred from Delphos 〈◊〉〈◊〉 Rome.

THe opinions of the Fathers, that oracles are ceased by the comming of Christ, you shall find in these places following, to wit: 〈◊〉〈◊〉 In dialogis adversus Iudaeos,* 1.351 Athanasius De humanitate verbi, Augustine De civitate Dei, Eusebius Lib. 7. cap. 6. Item lib. 5. cap. 1.8. Rupertu•••• Ioan. lib. 10.12. Plutarch De abolitione oraculorum, Plinie lib. 30. natural historiae. Finally, Athanasius concludes, that in times past there were oracles in Delphos, Boeolia, Lycia, and other places: but now since Christ is preached unto all men, this madnesse is ceased. So as you see, th•••• whatsoever estimation in times past, the ancient Fathers conceived (by hearesay) of those miraculous matters of idols and oracles, &c. they them∣selves refuse now, not only to bear witnesse of; but also affirm, that 〈◊〉〈◊〉 ••••nce Christs comming their mouthes have been stopped.

For the ceasing of the knaveries and cousening devises of priests, I see no authoritie of Scripture or ancient Father, but rather the contrary; to wit, that there shall be strange illusions shewed by them even till the end. And truly, whosoever knoweth and noteth the order and devises of and in popish pilgrimages, shall see both the oracles and their conclu∣sions remaining, and as it were transferred from Delphos to Rome, where that adulterous generation continually seeketh a signe, though they have Moses and the prophets, yea even Christ and his Apostles also &c.

CHAP. VI.

Where and wherein couseners, witches, and priests were wont to give oracles, and to worke their feats.

THese cousening oracles, or rather oraclers used (I say) to exercise their feats and to do their miracles most commonly in maids, in beasts, in images, in dens, in cloisters, in dark holes, in trees, in churches or church∣yards, &c. where priests, monks, and friers had laid their plots, and made their confederacies aforehand, to beguile the world, to gaine mo∣ney, and to add credit to their prosession.* 1.352 This practise began in the oakes of Dodona, in the which was a wood, the trees thereof (they say) could speake. And this was done by a knave in a hollow tree, that seem∣ed sound unto the simple people. This wood was in Molossus a part of Greece, called Epyrus, and it was named Dodonas oracles There were many oracles in Aegypt; namely, of Hercules, of Apollo, of Minerva, of Diana, of Mars, of Iupiter, and of the ox Apys, who was the sonne of Jupiter, but his image was worshipped in the likenesse of an ox. Lato∣••a, who was the mother of Apollo, was an oracle in the city of Bute. The priests of Apollo, who alwayes counterfeited fury and madnesse, gave oracles in the temple called Clarius, within the city of Colophon in Greece. At Thebes in Boeotia, and also in Loebadia, Trophonius was ••he chiefe oracle. At Memphis a cow, at Corinth an ox called Mineus, in Arsinoe a crocodile, in Athens a prophet called Amphiaraus, who indeed ••ied at Thebes, where they say the earth opened, and swallowed him up quick. At Delphos was the great temple of Apollo, where devils gave oracles by maids (as some say) hough indeed it was done by priests. ••t was built upon Parnassus hill in G••eece. And the defenders of oracles ••ay, that even as rivers oftentimes are diverted to another course; so ••••kewise the spirit, which inspired the cheefe prophets, may for a time ••e silent, and revive againe by revolution.

Demetrius saith, that the spirits, which attended on oracles, waxed ••eary of the peoples curiosity and importunity, and for shame forsooke ••he temple. But as one that of late hath written against prophesies saith; ••t is no marvel,* 1.353 that when the familiars that speak in tru••ks were repel••ed ••rom their harbour for feare of discovery, the blocks almighty lost their ••enses. For these are all gone now, and their knavery is espied, 〈◊〉〈◊〉 as they can to longer abu•••• the world with such bables. But whereas

these great doctors supp••se, that the cause of their dispatch was the com∣ing of Christ; if they meane that the devil died, so soone as he was born or that then he gave over his occupation: they are deceived. For the popish church hath made a continuall practise hereof, partly for their own private profit, lucre, and gaine; and partly to be had in estimation of the world, and in admiration among the simple. But indeed, 〈◊〉〈◊〉 that have learned Christ, and been conversant in his word, have disco∣vered and shaken off the vanity and abomination hereof. But if those doctors had lived till this day, they would have said and written, that ora∣cles had ceased, or rather been driven out of England in the time 〈◊〉〈◊〉 King Henry the eight, and of Queene Elizabeth his daughter; who 〈◊〉〈◊〉 done so much in that behalfe,* 1.354 as at this houre they are not onely all gone but forgotten here in this English nation, where they swarmed as this as they did in Boe••tia, or in any other place in the world. But the cre∣dit they had, depended not upon their desert, but upon the credulity 〈◊〉〈◊〉 others. Now therefore I will conclude and make an end of this ••••••ter, with the opinion and saying of the prophet; Vaine is the answer 〈◊〉〈◊〉 idols.* 1.355 For they have eyes and see not, eares and heare not, mounthes 〈◊〉〈◊〉 speak not, &c. and let them shew what is to come, and I will say •••• are gods indeed.

The ninth Booke.

CHAP. I.

The Hebrew word Kasam expounded, and how farre a Christian may conjecture of things to come.

KAsam (as Iohn Wierus upon his owne knovvledge affirm∣eth, and upon the word of Andraeas Masius reporteth) differeth little in signification from the former word Ob; betokening Vaticinari,* 1.356 which is, To prophesie, and is most commonly taken in evil part; as in Deut. 18. Jer. 27. &c. howbeit, sometime in good part; as in Esay 3. verse 2. To foretel things to come upon probable conjectures, so as therein we reach no further than becometh humane capacity, is not (in mine opinion) unlawful, but rather a commenda∣ble manifestation of wisdome and judgement,* 1.357 the good gifts and notable blessings of GOD, for the which we ought to be thankful; as also to yeeld due honour and praise unto him, for the noble order which he hath appointed in nature: praying him to lighten our hearts with the beames of his wisdome, that we may more and more profit in the true knowledge of the workemanship of his hands. But some are so nice, that they condemne generally all sorts of divinations, denying those things that in nature have manifest causes, and are so framed, as they soreshew things to come, and in that shew amonish us of things after to insue, exhibiting ••ignes of unknowne and future matters to be judged upon, by the order, law, and course of nature proposed unto us by God.

And some on the other side are so bewitched with solly, as they at∣tribute to creatures that estimation, which rightly and truly appertain∣eth to God the creator of all things; affirming that the publike and pri∣vate destinies of all humane matters, and whatsoever a man would know of things come or gone, is manifested to us in the heavens: so as by the starres and planets all things might be knowne. These would also, that nothing should be taken in hand or gone about▪ without the favourable aspect of the planets. By which, and other the like devises they deprave and prophane the ancient and commendable observations of our fore∣fathers: as did Colebrasus, who taught, that all mans life was governed by the seven planets;* 1.358 and yet a christian, and condemned for heresie. But let us so farre forth imbrace and allow this philosophie and prophesying, as the word of God giveth us leave, and commendeth the same unto us.

CHAP. II.

Proofes by the old and new Testament•• that certaine observations of the weather are lawful.

WHen God by his word and wisdome had made the heavens, and placed the starres in the firmanent,* 1.359 he said; Let them be for signes, and for seasons, and for dayes, and years. When he created the rainebowe in the clouds, he said it should be for a signe and token unto us. Which we find true, not onely of the ••••ood past, but also of the shewers to come. And therefore according to Jesus Sirachs advise, let us behold it, and praise him that made it. The ••rophet David saith; The heavens declare the glory of God,* 1.360 and the earth sheweth his handy worke: day unto day uttereth the same, and night unto night teacheth knowledge. It is also written that by the commandement of the holy one the starres are placed, and continue in their order, and ••aile not in their watch. I•• should appeare,* 1.361 that Christ himselfe did not altogether neglect the course and order of the heavens, in that he said; When you see a cloud rise out of the west, streightway you say a shewer cometh: and so it is. And when you see the southwinde blowe;* 1.362 you say it will be hot, and so it com∣eth to passe. Againe, when it is evening, you say ••aire weather, for the skie is red: and in the morning you say, to day shall be a tempest, for the skie is red and louring.* 1.363 Wherein as he noteth that these things do truly come to passe, according to ancient observation, and to the rule astro∣nomical: so doth he also by other words following admonish us, that in attending too much to those observations, we neglect not specially to follow our christian vocation.

The physician is commended unto us, and allowed in the scriptures: but so to put trust in him, as to neglect and distrust God, is severely forbidden and reproved. Surely it is most necessary for us to know and observe divers rules astrological;* 1.364 otherwise we could not with opportunity dispatch our ordinary affaires. And yet Lactantius condemneth and recounteth it among the number of witchcrafts: from whose censure Calvine doth not much varie. The poore husbandman perceiveth that the increase of the moone maketh plants and living creatures fruitful: so as in the full moone they are in best strength, decaying in the wane, and in the conjunction do utterly wither and sade. Which when by observation, use and pra∣ctise they have once learned, they distribute their businesse accordingly; 〈◊〉〈◊〉 their times and seasons to sowe, to plant, to pruine, to let their 〈◊〉〈◊〉 blood, to cut &c.

CHAP. III.

That certaine observations are indifferent, certaine ridiculous, and certaine impious, whence that cunning is derived of Apollo, and of Aruspices.

I Know not whether to disallow or discommend the curious observation used by our elders,* 1.365 who conjectured upon nativities: so as, if Saturne and Mercurie were opposite in any brute signe, a man then borne should be dumb or stammer much; whereas it is d••yly seene, that children na∣turally imitate their parents conditions in that behalfe. Also they have noted, that one borne in the spring of the moone, shall be healthy; in that time of the wane, when the moone is utterly decayed, the childe then borne cannot live; and in the conjunction, it cannot long conti∣nue.

But I am sure the opinion of Julius Maternus is most impious, who writeth, that he which is borne when Saturne is in Leone, shall live long, and after his death shall go to heaven presently.* 1.366 And so is this of Albu∣mazar, who saith, that whosoever prayeth to God, when the moone is in Capite draconis, shall be heard, and obtaine his prayer. Furthermore, to play the cold prophet, as to recount it good or bad luck, when salt or wine falleth on the table, or is shed, &c. or to prognosticate that guests approach to your house, upon the chattering of pies or haggisters, where∣of there can be yeelded no probable reason, is altogether vanity and su∣perstition: as hereafter shall be more largely shewed. But to make sim∣ple people beleeve, that a man or woman can foretel good or evil fortune, is meere witchcraft or cousenage: for God is the onely searcher of the heart, and delivereth not his counsel to so lewd reprobates I know divers writers affirme, that witches foretel things, as prompted by a real devil; and that he againe learneth it out of the prophesies written in the scriptures,* 1.367 and by other nimble sleights, wherein he passeth any other creature earthly; and that the same devil, or some of his fellowes runnes or flies as far as Rochester, to mother Bungy: or to Canturbury to M. T. or to Del∣phos, to Apollo; or to Aesculapius, in Pergamo; or to some other idol or witch, and there by way of oracle answers all questions, through his un∣derstanding of the prophesies contained in the old testament, especially in Daniel and Esay: whereby the devil knew of the translation of the mo∣narchie from Babylon to Graecia, &c. But either they have learned this of some oracle or witch; or else I know not where the devil they find it. Marry certaine it is, that herein they shew themselves to be witches and ••ond diviners: for they find no such thing written in Gods word.

Of the idoll called Apollo, I have somewhat already spoken in the former title of Ob or Pytho; and some occasion I shall have to speak thereof hereafter: and therefore at this time it shall suffice to tell you, tht the credit gained thereunto, was by the craft and cunning of the priests, which tended thereupon; who with their counterfeit miracles so

bewitched the people, as they thought such vertue to have been con∣tained in the bodies of those idols, as God hath not promised to any of his angels, or elect people. For it is said, that if Apollo were in a chafe, he would sweat:* 1.368 if he had remorse to the afflicted, and could no•• help them, he would shed tears, which I believe might have been wiped away with that handkerchiefe, that wiped and d••yed the Rood of graces face, being in the like perplexities. Even as another sort of witch∣ing priests called Ar••spices prophesied victory to Alexander, because 〈◊〉〈◊〉 eagle lighted one his head: which eagle might (I beleeve) be cooped or caged with Mahomets dove, that picked ••eason out of his eare.

CHAP. IV.

The predictions of soothsayers and lewd peiests, the prognostications of Astronomers and Physitians allowable, Divine Prophesie holy and good.

THe cousening tricks of oracling priests and monkes, are and have been specially most abominable. The superstitious observations of se••∣lesse augurors and soothsaiers (contrary to Philosophy, and without au∣thority of scripture) are very ungodly and ridiculous.* 1.369 Howbeit, I re∣ject not the prognostications of astronomers, nor the conjectures or fore warnings of Physitians, nor yet the interpetations of Philosophers; although in respect of the divine prophesies contained in holy Scriptures; they are not to be weighed or regarded. For the end of these and the other is not only far differing; but whereas these contain onely ••he words and will of God, with the other are mingled most horrible lies and cousen∣ages. For though there be many of them learned and godly, yet lurke there in corner, of the same profession, a great number of counterfeits and couseners. I. Bodin putteth this difference between divine prophets and inchantors;* 1.370 to wit, the one saith alwaies true, the others words (proceeding from the devil) are alwaies false; or for one truth they tell a hundred lies. And then why may not every witch be thought as cunning as Apollo? And why not every counter••eit consener as good 〈◊〉〈◊〉 witch as mother Bungie? For it is ods, but they will hit the truth once in a hundred divinations as well as the best.

CHAP. V.

The diversity of true Prophets, of Vrim, and of the propheticall use of the twelve precious stones contained therein, of the divine voice called Eccho.

IT should appear, that even of holy prophets there were divers sor••••. For David and Solomon,* 1.371 although in their psalmes and parables are contained most excellent mysteries, and notable allegories: yet they were not indued with that degree of prophesie, that Ely and Elisha were, &c.

For as often as it is said,* 1.372 that God spake to David or Solomon, it is meant to be done by the prophets. For NATHAN or GAD were the Messengers and Prophets to reveale Gods will to David. And Ahiam the Silonite was sent from God to Solomon. Item, the spirit of prophesie which Elias had, was doubled upon Elisha. Also some pro∣phets prophesied all their lives, some had but one vision, and some had more according to Gods pleasure; yea some prophesied unto the people of such things as came not to passe, and that was where Gods wrath was pa∣cifyed by repentance. But these prophets were alwaies reputed among the people to be wise and godly; whereas the Heathen prophets were evermore known and said to be mad and foolish: as it is written both of the prophets of Sibylla, and also of Apollo; and at this day also in the Indies, &c.

But that any of these extraordinary gifts remain at this day,* 1.373 Bodin, nor any witchmonger in the world shall never be able to prove: though he in his book of devilish madnesse would make men believe it. For these were miraculously maintained by God among the Jewes, who were instructed by them of all such things as should come to passe; or else in∣formed by Urim: so as the priests by the brightnesse of the twelve preti∣ous stones contained therein,* 1.374 could prognosticate or expound any thing. Which brightnesse and vertue ceased (as Josephus reporteth) two hun∣dred years before he was born. So as since that time, no answers were yielded thereby of Gods will and pleasure.* 1.375 Neverthelesse, the Hebrewes write; that there hath been ever since that time, a divine voice heard among them, which in Latine is called Filia vocis, in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in English the Daughter of speech.

CHAP. VI.

Of Prophesies conditionall: whereof the Prophesies in the old testament do intreat, and by whom they were published; witchmongers an∣swers to the objections against witches supernaturall actions.

CHrist and his Apostles prophesied of the calamities and afflictions, which shall greeve and disturb the church of God in this life: also of the last day, and of the signes and tokens that shall be shewed before that day: and finally of all things, which are requisite for us to foreknow. Howbeit, such is the mercy of God, that all prophesies, threatnings, plagues,* 1.376 and punishments are annexed to conditions of repentance: as on the other side, corporall blessings are tied under the condition of the crosse and castigation. So as by them the mysteries of our salvation being discovered unto us, we are not to seek new signes and miracles; but to attend to the doctrine of the Apostles, who preached Christ exhibited and crucifyed for our sinnes, his resurrection, ascension, and thereby the redemption of as many as believe, &c.

The prophesies in the old testament treat of the conti••ance, the go∣vernment, and the difference of estates: of the distinction of the four Monarchies, of their order, decay and instauration; of the changes and

ruines of the Kingdomes of Juda,* 1.377 Israel, Aegypt, Persia, Graecia, &c. and specially of the comming of our Saviour Jesus Christ; and how he should be borne of a Virgin, and where, of his Tribe, passion, resurre∣ction, &c. These prophesies were published by Gods speciall and pe∣culiar Prophets, endued with his particular and excellent gifts, accord∣ing to his promise; I will raise them up a Prophet out of the midst of their Brethren, I will put my words in his mouth, &c. Which though it were specially spoken of Christ, yet was it also spoken of those parti∣cular prophets, which were placed among them by God to declare his will which were also figures of Christ the prophet himself. Now if prophesie be an extraordinary gift of God, and a thing peculiar to himself, as witho•••• whose special assistance no creature can be a Prophet, or shew what is to come; why should we believe, that those lewd persons can perform by divinations and miracles that which is not in humane but in Divine power to accomplish?

Howbeit when I deny that witches can ride in the aire, and the mira∣culous circumstance thereof: by and by it is objected to me, that Enoch and Ely were rapt into the heaven bodily; and Abacuck was carryed in the aire,* 1.378 to feed Daniel: and so falsly oppose a devils or a witches power a∣gainst the vertue of the Holy Ghost. If I ••eride the Poets opinions, say∣ing, that witches cannot Coelo deducere lunam, fetch the moon from hea∣ven, &c. they tell me that at Joshua's battel the sunne stayed, and at the passion of Christ there was palpable darknesse. If I deny their cunning in the exposition of dreams, advising them to remember Jeremie's counsel, not to follow or credit the expositors of dreams; they hit me in the teeth with Daniel and Joseph: for that the one of them expounded Pharaoh the Persian Kings, the other N••buchadn••zzer the Aegyptian Kings dream. If I say with Solomon,* 1.379 that the dead know nothing, and that the dead know us not, neither are remooveable out of Abrahams bosome, &c. they produce the story of Samuel:* 1.380 wherein; I say, they set the power 〈…〉〈…〉 creature as high as the Creator. If I say, that these witches cannot tran∣substantiate themselves, nor others into beasts, &c. they ci••e the story of Nebuchadnezzer; as though indeed he were made a ma••e••iall beast, and that also by witch-craft; and strengthen that their assertion with the fables of Circe and Ulysses his companions, &c.

CHAP. VII.

What were the miracles expressed in the old Testament, and what are they in the new testament: and that we are not now to looke for any more miracles.

THe miracles expressed in the old Testament were many, but the end of them all was one,* 1.381 though they were divers and differing in shew•• as where the sacrifices of Moses, Elias and Solomon, being abundantly wet were burnt with fire from heaven, &c. The variety of tongues at the building of Babylon, Isaacs birth of Sarah being by nature past children,

the passage through the red sea, Daniels foretelling of the four monarchies, in the fourth whereof he apparently foresheweth the coming of the Lord. All these, and many other, which are expressed in the old testa∣ment, were merciful instructions and notable▪ miracles to strengthen the faith of Gods people in their Messias. If you had gone to Delphos, Apol∣lo would have made you beleeve with his amphibological answers, that he could have foretold you all these things.* 1.382

The miracles wrought by Christ were the raising up of the dead (which many would impute to the woman of Endor, and also to our witches and conjurors) the restoring of the lame to limbs, the blinde to sight, the dumb to speech, and finally the healing of all diseases, which many beleeve our witches can do; yea, and as they themselves will take it upon them. As for casting out of devils (which was another kind of miracles usual with Christ) witches and conjurors are said to be as good thereat as ever he was: and yet, if you will beleeve Christs words, it cannot be so. For he saith;* 1.383 Every kingdome divided against it selfe, shall be brought to nought, &c. If Satan cast out Satan, he is divided, &c. and his king∣dome shall not endure, &c.

Peters chaines fell off in prison, so did Richard Gallisies fetters at Wind∣sor: marry the prison doores opened not to Richard, as they did to Pe∣ter. Helias by special grace obtained raine, our witches can make it raine, when they list, &c. Bu•• sithens Christ did these miracles, and many more, and all to confirme his truth, and strengthen our faith, and finally for the conversion of the people (as appeareth in John 6.7. and 12. insomuch as he vehemently reproved such,* 1.384 as upon the sight of them would not beleeve, saying▪ Wo be to thee Corazin, wo be to thee Bethsaida. If the mi∣racles had been done in Tyre and Sidon, which have been done in you, they had a great while ago repented, &c. Let us setle and acquiet our faith in Christ, and beleeving all his wonderous works, let us reject these old wives fables, as lying vanities: whereof you may finde in the golden le∣gend, M. Mal. and specially in Bodin miraculous stuffe, enough to checke all the miracles expressed in the old & new testament; which are of more cre∣dit with many bewitched people, then the true miracles of Christ himselfe. Insomuch as they stand in more awe of the menacies of a witch, then of all the threatnings and curses pronounced by God, and expressed in his word. And thus much touching the word Kasam.

The tenth Book.

CHAP. I.

The interpretation of this Hebrew word Onen, of the vanity of dreams, and divinati••ns thereupon.

ONEN differeth not much from Kasam, but that it is extended to the interpretation of dreames. And as for dreames, whatsoever credit is attributed unto them, pro∣ceedeth of folly: and they are fooles that trust in them, for why?* 1.385 they have deceived many. In which respect the prophet giveth us good warning, not to follow nor har∣ken to the expositors of dreames, for they come through the m••••titude of businesse. And therefore those witches, that make men beleeve they can prophesie upon dreames, as knowing the interpretati∣on of them, and either for money or glory abuse men and women there∣by, are meere couseners, and worthy of great punishment: as are such witchmongers, as beleeving them, attribute unto them s••chdivine power 〈◊〉〈◊〉 onely belongeth to God:* 1.386 as appeareth in Jeremy the prophet.

CHAP. II.

Of divine, naturall, and casuall dreames, with their differing causes and effects.

MAcrobius recounteth five differences of images, or rather imagina∣tions exhibited unto them that sleepe, which for the most part do figni••ie somewhat in admonition.* 1.387 There be also many subdivisions made hereof, which I think needlesse to rehearse. In Jasper Pe••cer they are to be seene, with the cause•• and occasions of dreames. There were wo•••• to be delivered from God himselfe o•• his angels, certaine dreames and visions unto the prophets and holy fathers: according to the saying of Joel; I will poure my spirit upon all flesh,* 1.388 your young men shall dream dreames, and your old men shall see visions. These kind of dreames (I say) were the admonishments and forewarnings of God to his people: as that of Joseph, to abide with Mary his wife, after she was conceived by the Holy Ghost, as also to convey our Saviour Christ into Aegypt, &c. the inter∣pretation whereof are the peculiar gifts of God,* 1.389 which Joseph the patri∣arch, and Daniel the prophet had most specially.

As for physical conjectures upon dreames, the scriptures improve them not: for by them the physitians many times do understand the state of their patients bodies. For some of them come by meanes of choler, flegme, melancholy, or blood; and some by love, surfet, hunger, thirst, &c. Galen and Boetius were said to deale with devils, because they

told so justly their patients dreames, or rather by their dreames their special diseases. Howbeit, physical dreames are natural, and the cause of them dwelleth in the nature of man. For they are the inward actions of the mind in the spirits of the braine, whilest the body is occupied with sleepe: for as touching the minde it selfe, it never sleepeth. These dreams vary, according to the difference of humors & vapors. There are also casual dreams,* 1.390 which (as Solomon saith) come through the multitude of busi∣nesse. For as a looking-glasse sheweth the image or figure thereunto op∣posite: so in dreames, the phantasie and imagination informes the un∣derstanding of such things as haunt the outward sense. Whereupon the poet saith.

Somnia ne cures, nam mens humana quod optat, Dum vigil at sperans,* 1.391 per somnum cernit id ipsum.

Regard no dreames, for why? the mind Of that in sleepe a view doth take, Which it doth wish and hope to find, At such time as it is awake.

CHAP. III.

The opinion of divers old writers touching dreames, and how they va∣ry in noting the causes thereof.

SYnesius, Themistius, Democritus, and others grounding themselves upon examples that chance hath sometimes verified,* 1.392 perswade men, that nothing is dreamed in vaine: affirming that the heavenly influencies do b••ing forth divers formes in corporal matters; and of the same influen∣cies, visions and dreames are printed in the fantastical power, which is instrumental, with a celestial disposition meete to bring forth some effect, especially in sleepe, when the mind (being free from bodily cares) may more liberally receive the heavenly influencies, whereby ma∣ny things are knowne to them sleeping in dreames, which they that wake cannot see. Plato attributeth them to the formes and ingendred knowledges of the soule; Avicen to the last intelligence that moveth the moone, through the light that lighteneth the fantasie in sleepe; Aristo∣tle to the phantastical sense; Averroës to the imaginative; Albert to the influence of superior bodies.

CHAP. IV.

Against interpreters of dreames, of the ordinary cause of dreamer, Hemingius his opinion of diabolical dreames, the interpretation of dreames ceased.

THere are bookes carried about concerning this matter, under the name of Abraham, who (as Philo In lib. gigantum saith) was the first inventor of the exposition of dreames: and so likewise of Solomon and Daniel. But Cicero In lib. de divinatione confuteth the vanity and folly of them that give credit to dreames. And as for the interpreters of dreams, as they know not before the dreame, nor yet after any ceatainty; yet when any thing afterwards happeneth, then they apply the dreame to that which hath chanced.

Certainly men never lightly fa••le to dreame by night, of that which they meditate by day: and by day they see divers and sundry things, and conceive them severally in their minds. Then those mixed conceits be∣ing laid up in the closet of the memory, strive together; which, because the phantasie cannot discerne nor discusse▪ some certaine thing gather∣ed of many conceits is bred and contrived in one together.* 1.393 And therefore in my opinion, it is time vainly employed, to study about the interpretation of dreames. He that list to see the folly and vanity thereof, may read a vaine treatise, set out by Thomas Hill Londone••, 1568.

Lastly, there are diabolical dreames, which Nicholaus Hemingius de∣videth into three sorts. The first is, when the devil immediately of him∣selfe (he meaneth corporally) offereth any matter of dreame. Secondly, when the devil sheweth revelations to them that have made request unto him therefore. Thirdly, when magicians by art bring to passe, that other men dreame what they will. Assuredly these, and so all the rest (as they may be used) are very magicall and devilish dreames. For al∣though we may receive comfort of minde by those, which are called di∣vine dreames, and health of body through physical dreames: yet if we take upon us to use the office of God in the revelation or rather the in∣terpretation of them; or if we attribute unto them miraculous effects (now when we see the gifts of prophesie,* 1.394 and of interpretation of dreames, and also the operation of miracles are ceased, which were special and pe∣culiar gifts of God, to confirme the truth of the word, and to establish his people in the faith of the Messias, who is now exhibited unto us both in the testament, and also in the blood of our Saviour Jesus Christ) we are bewitched, and both abuse and offend the majesty of God, and also se∣duce, delude and cousen all such as by our perswasion, and their own light beleefe, give us credit.

CHAP. V.

That neither witches, nor any other, can either by words or hearb••, thrust into the mind of a sleeping man, what cogitations or dreams they list; and whence magicall dreames come.

I Grant there may be hearbs and stones found and known to the phy∣sitians, which may procure dreames;* 1.395 and other hearbs and stones, &c. to make one bewraie all the secrets of his mind, when his body sleepeth, or at least-wise to procure speech in sleep. But that witches or magici∣ans have power by words, hearbs, or imprecations to thrust into the mind or conscience of man, what it shall please them, by vertue of their charmes, hearbs, stones or familiars, &c. according to the opinion of Hemingius, I deny: though therewithal I confesse, that the devil both by day and also by night, travelleth to seduce man, and to lead him from God; yea & that no way more then this, where he placeth himself as God in the minds of them that are so credulous, to attribute unto him, or unto witches that which is only in the office, nature and power of God to accomplish.

Doth not Daniel the prophet say, even in this case; It is the Lord only that knoweth such secrets,* 1.396 as in the exposition of dreames is requi∣red? And doth not Joseph repeat those very words to Pharaohs officers, who consulted with him therein?* 1.397 Examples of divine dreames you may find a great number in the scripture, such (I mean) as it pleased God to reveale his pleasure by. Of physicall dreames we may both read in Authors, and see in our own experience daily, or rather nightly. Such dreames also as are casual, they are likewise usual, and come (as hath been said) through the maltitude of affairs and businesse. Those which in these daies are called magical or diabolical dreams, may rather be called melancholical. For out of that black vapor in sleep•• through dreams appeareth (as Aristotle saith) some horrible thing;* 1.398 and as it were the image of an ugly devil: some∣times also other terrible visions, imagniations, counsels, and practises. As where we read of a certain man, that dreamed there appeared one unto him that required him to throw himself into a deep pit, and that he should reape great benefit thereby at Gods hands. So as the miserable wretch giv∣ing credit thereunto, performed the matter and killed himself. Now I confesse, that the interpretation or execution of that dreame was indeed diabolical: but the dreame was casual, derived from the heavy and black humor of melancholy.

CHAP. VI.

How men have been bewitched, cousened or abused by dreames to dig and search for money.

How many have been bewitched with dreames, and thereby made to consume themselves with digging and searching for money,* 1.399 &c. where∣of they, or some other have dreamt? I my self could manifest, as ha∣ving known how wise men have been that way abused by very simple per∣sons, even where no dreame hath been met withall, but waking dreams. And this hath been used heretofore, as one of the finest cousening fea••s: in so much as there is a very formal art thereof devised, with many ex∣cellent superstitions and ceremonies thereunto belonging, which I will set down as briefly as may be. Albeit that here in England; this pro∣verbe hath been current;* 1.400 to wit, dreames prove contrary: according to the answer o•• the priests boy to his master, who told his said boy that he dream•• he kissed his taile: yea master (saith he) but dreames prove con∣trary, you must kisse mine.

CHAP. VII.

The art and order to be used in digging for money, revealed by dreams: how to procure pleasant dreames: of morning and midnight dreams.

* 1.401THere must be made upon a hazel wand three crosses, and certaine words both blasphemous and impious must be said over it, and here∣unto must be added certain characters, and barbarous names. And whilst the Treasure is a digging, there must be read the psalmes, De profundi••, Missa, Misereatur nostri, Requiem, Pater noster, Ave Maria, Et ne 〈◊〉〈◊〉 inducas in tentationem, sed libera nos à malo, Amen. A porta inferni cred•• videre bona, &c. Expectate Dominum, Requiem aeternam. And then a certain prayer. And if the time of digging be neglected, the devil will carry all the treasure away. See other more absolute conjurations for this purpose, in the word Iidoni following.

* 1.402You shall find in Johannes, Baptista Neapolitanus, divers receipts by hearbs and potions, to procure pleasant or fearfull dreames; and per∣fumes also to that effect: who affirmeth, that dreames in the dead of the night are commonly preposterous and monstrous; and in the morning when the grosse humors be spent, there happen more pleasant and certain dreames, the bloud being more pure then at other times: the reason whereof is there expressed.

CHAP. VIII.

Sundry receipts and ointments, made and used for the transportati∣on of witches, and other miraculous effects: an instance thereof re∣ported and credited by some that are lea••ned.

IT shall not be amisse here in this place to repeate an oinment greatly to this purpose, rehearsed by the aforesaid John Bapt. Neap. wherein although he may be overtaken and cousened by an old witch, and made not onely to beleeve, but also to report a false tale; yet because it greatly overthroweth the opinion of M. Mal. Bodin, and such other, as write so absolutely in maintenance of witches transportations. I will set downe his words in this behalfe. The receipt is as followeth.

The fat of young children,* 1.403 and seeth it with water in a brazen vessel, reserving the thickest of that which remaineth boiled in the bottome, which they lay up and keep, until occasion serveth to use it. They put here∣unto Eleoselinum, Aconitum, Frondes populeas, Mountain Persly, Wolfes∣bane, leaves of the poplar and Soote.

Another receipt to the same purpose.

Sium, acarum vulgare, pentaphyllon, yellow water-cresses, common Aco∣rus, Cinquefoile, the blood of a flitter-mouse, solanum somniferum, & oleum. Sleeping nightshade and oyle. They stampe all these together, and then they rub all parts of their bodies exceedingly, till they looke red, and be very hot, so as the pores may be opened, and their flesh so∣luble and loose. They joyne herewithal either fat, or oyle in stead thereof, that the force of the ointment may the rather pierce inwardly, and so be more effectual. By this meanes (saith he) in a moone-light night they seeme to be carried in the aire, to feasting, singing, dancing, kissing, ••ulling, and other acts of venery, with such youthes as they love and de∣sire most: for the force (saith he) of their imagination is so vehement, that almost all that part of the braine, wherein the memory consisteth, is full of such conceits. And whereas they are naturally prone to beleeve any thing; so do they receive such impressions and stedfast imaginations into their minds, as even their spirits are altered thereby; not thinking upon any thing else, either by day or by night. And this helpeth them forward in their imaginations,* 1.404 that their usuall food is none other com∣monly but beets, rootes, nuts, beanes, pease, &c.

Now (saith he) when I considered throughly hereof, remaining doubt∣ful of the matter, there fell into my hands a witch, who of her owne ac∣cord did promise me to fetch me an errand out of hand from far countries, and willed all them, whom I had brought to witnesse the matter, to depart out of the chamber. And when she had undressed her selfe, and f••oted her body with certaine ointments (which action we beheld through a chinke or little hole of the doore) she fell downe through the force those soporiferous or sleepy ointments into a most sound and heavy sleep: so as we did break open the doore, and did beate her exceedingly; but

the force of her sleepe was such, as it took away from her the sense of feeling: and we departed for a time. Now when her strength and pow∣ers were weary and decayed, she awoke of her owne accord, and be∣gan to speak many vaine and doting words, affirming that she had pas∣sed over both seas and mountaines; delivering to us many untrue and false reports: we earnestly denied them, she impudently affirmed them. This (saith he) will not so come to passe with every one, but onely with old women that are melancholick, whose nature is extreame cold, and their evaporation small; and they both perceive and remember what they see in that case and taking of theirs.

CHAP. IX.

A confutation of the former follies, as well concerning ointments, dreames, &c. as also of the assembly of witches, and of their consul∣tations and bankets at sundry places, and all in dreames.

BUt if it be true that S. Augustine saith, and many other writers that witches nightwalkings are but phantasies and dreames: then all the reports of their bargaine, transporting, and meetings with Diana, Minerva, &c. are but fables; and then do they ly that maintaine those actions to be done in deed and verity, which in truth are done no way. It were marvel on the one side (if those things happened in dreames, which ne∣verthelesse the witches affirme to be otherwise) that when those witches awake, they neither consider nor remember that they were in a dreame. It were marvel that their ointments, by the physicians opini∣ons having no force at all to that effect, as they confesse which are inqui∣sitors, should have such operation. It were marvel that their ointments cannot be found any where,* 1.405 saving onely in the inquisitors bookes. It were marvel, that when a stranger is anointed therewith, they have sometimes, and yet not alwayes, the like operation as with witches; which all the inquisitors confesse.

But to this last, frier Bartholomaeus saith, that the witches themselves, before they anoint themselves, do heare in the night time a great noise of minstrels, which fly over them, with the lady of the fairies, and then they addresse themselves to their journy.* 1.406 But then I marvel againe, that no body else hearth nor seeth this troope of minstrels, especially ri∣ding in a moon-light night. It is marvel, that they that think this to be but in a dreame, can be perswaded that all the rest is any other th•••• dreames.* 1.407 It is marvel that in dreames, witches of old acquaintance meet so just together, and conclude upon murthers, and receive oint∣ments, rootes, powders, &c. (as witchmongers report they do, and as they make the witches confesse) and yet ly at home fast asleepe. It is marvel that such preparation is made for them (as Sprenger, Bartholo∣mew, and Bodin report) as well in noble mens houses, as in alehouses; and that they come in dreames, and eate up their meate: and the al••∣wi••e specially is not wearied with them for non-payment of their score,

or false payment; to wit, with imaginary money, which they say is not substantial, and that they talke not afterwards about the reckoning, and so discover the matter. And it is most marvel of all, that the hostesse, &c. doth not sit among them, and take part of their good cheer. For so it is that if any part of these their meetings and league be true, it is as true and as certainly proved and confessed, that at some ale-house, or some time at some Gentlemans house,* 1.408 there is continuall preparation made monethly for this assembly: as appeareth in S. Germans story.

CHAP. X.

That most part of prophesies in the old Testament were revealed in dreams, that we are not now to look for such revelations, of some who have dreamt of that which hath come to passe, that dreams prove con∣trary Nabuchadnezzers rule to know a true Expositor of Dreames.

IT is held and maintained by divers, and gathered out of the 12. of Numbers, that all which was written or spoken by the prophets, a∣mong the children of Israel (Moses excepted) was propounded to them by dreames. And indeed it is manifest, that many things, which are thought by the unlearned to have been really finished, have been only per∣formed by dreames and visions. As where Solomon required of God the gift of wisdome:* 1.409 that was (I say) in a dream; and also where he recei∣ved promise of the continuance of the kingdome of Israel in his line. So was Esay's vision in the 6. of his prophesie: as also that of Ezechiel the 12. Finally,* 1.410 where Jeremie was commanded to hide his girdle in the clift of a rock at the River Euphrates in Babylon; and that after certain daies, it did there putrefy, it must needs be in a dream; for Jeremy was never (or at least wise not then) at Babylon. We that are christians must not now slumber and dream, but watch and pray, and meditate upon our salva∣tion in Christ both day and night. And if we expect revelations in our dreams, now, when Christ is come, we shall deceive our selves: for in him are fullfilled all dreams & prophesies.* 1.411 Howbeit, Bodin holdeth that dreams and visions continue till this day, in as miraculous manner as ever they did.

If you reade Artemidorus, you shall reade many stories of such as dreamt of things that afterwards came to passe. But he might have cited a thousand for one that fel out contrary: for as for such dreamers among the Jews them∣selves, as had not extraordinary visions miraculously exhibited unto them by God, they were counted couseners, as may appear by these words of the prophet Zacharie; Surely the idols have spoken vanity, and the soothsayers have seen a ly,* 1.412 and the dreamers have told a vainthing. Ac∣cording to Solomons saying;* 1.413 In the multitude of dreames and vanities are many words. It appeareth in Jeremie 23. that the false prophets, whilest they illuded the people with lies, counterfeiting the true prophets, used to cry out, Dreames, dreames; We have dreamed a dreame, &c. Finally, Nabuchadnezzer teacheth all men to know a true expositor of dreames; to wit, such a one as hath his revelation from God. For he can (as Daniel did) repeate your dream before you discover it:* 1.414 which thing if any expounder of dreames can do at this day, I will believe him.

The eleventh Book.

CHAP. I.

The Hebrew word Nahas expounded, of the art of augury, who in∣vented it, how slovenly a science it is: the multitude of sacrifices and sacrificers of the heathen, and the causes thereof.

NAHAS, is to observe the flying of birds, and com∣prehendeth all such other observations, where men do ghesse upon uncertain toies. It is found in Deut. 18. and in 2. Chron. 33. and elsewhere. Of this art of augury Tyresias the king of the Thebans is said to be the first inventor: but Tages first published the discipline thereof,* 1.415 being but a little boy; as Cicero reporteth out of the bookes of the Hetruscans themselves. Some points of this art are more high and profound than some others, & yet are they more homely and slovenly then the rest; as namely, the divination upon the en∣trails of beasts, which the Gentiles in their sacrifices specially observed. In∣somuch as Marcus Varro, seeing the absurdity thereof, said that these gods were not only idle, but very slovens, that used so to hide their se∣crets and councels in the guts and bowels of beasts.

How vainly, absurdly, and superstitiously the heathen used this kind of divination in their sacrifices, is manifested by their actions and cere∣monies in that behalfe practised, as well in times past, as at this hour. The Aegyptians had 666. several sorts and kinds of sacrifices; the Romans had almost as many; the Graecians had not so few as they; the Persians and the Medes were not behind them; the Indians and other nations have at this instant their sacrifices full of variety, and more full of barbarous im∣piety. For in sundry places, these offer sacrifices to the devil, hoping thereby to move him to lenity: yea these commonly sacrifice such of their enemies, as they have taken in war: as we reade that the Gentiles in an∣cient time did offer sacrifice, to appease the wrath and indignation of their feigned gods.

CHAP. II.

Of the Iews sacrifice to Moloch, a discourse thereupon, and of Purgatory.

THe Jewes used one kind of diabolical sacrifice, never taught them by Moses,* 1.416 namely, to offer their children to Moloch, making their sonnes and their daughters to runne through the fi••e; supposing such grace and efficacy to have been in that action, as other witche•• affirm to be in charmes and words. And therefore among other points of witchcraft, this is specially and namely forbidden by Moses We reade of no more miracles wrought hereby, than by any other kind of witchcraft in the old or new Testament expressed. It was no ceremony appointed by God,

no figure of Christ:* 1.417 perhaps it might be a sacrament or rather a figure of purgatory, the which place was not remembred by Moses. Neither was there any sacrifice appointed by the law for the releefe of the Israe∣lites soules that there should be tormented. Which without all doubt should not have beene omitted, if any such place of purgatory had been then, as the Pope hath lately devised for his private and speciall lucre. This sacrificing to Moloch (as some affirme) was usual among the Gentiles, from whence the Jewes brought it into Israel: and there (of likelyhood) the Eutichists learned the obomination in that behalfe.

CHAP. III.

The Canibals cruelty, of popish sacrifices exceeding in tyranny the Iewes or Gentiles.

THe incivility and cruel sacrifices of popish priests do yet exceed both the Jew and the Gentile:* 1.418 for these take upon them to sacrifice Christ himselfe. And to make their tyranny the more apparent, they are not contended to have killed him once, but dayly and hourely torment him with new deaths; yea they are not ashamed to sweare, that with their carnal hands they teare his humane substance, breaking it into small gobbets; and with their external teeth chew his flesh and bones, contrary to divine or humane nature; and contrary to the prophesie, which saith; There shall not a bone of him be broken. Finally, in the end of their sacrifices (as they say) they eate him up rawe,* 1.419 and swallow downe into their guts every member and parcel of him: and last of all, that they convey him into the place where they bestowe the residue of all that which they have devoured that day. And this same barbarous impiety exceedeth the cruelty of all others: for all the Gentiles consumed their sacrifices with fire, which they thought to be holy.

CHAP. IV.

The superstition of the heathen about the element of fire, and how it grew in such reverence among them, of their corruptions, and that they had some inkling of the godly fathers doings in that behalfe.

AS touching the element of fire, and the superstition thereof about those businesses, you shall understand, that many superstitious peo∣ple of all nations have received, and reverenced, as the most holy thing among their sacrifices: insomuch (I say) as they have worshipped it among their gods, calling it Orimasda (to wit) holy fire, and divine light. The Greekes called it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Romans Vesta, which is, The fire of the Lord. Surely they had heard of the fire that came downe from heaven, and consumed the oblations of the fathers; and they understood it to be God himselfe. For there came to the heathen, the bare names of things, from the doctrine of the godly fathers and patriarches, and those so ob∣scured

with fables, and corrupted with lies, so overwhelmed with super∣stitions, & disguised with ceremonies, that it is hard to judge from whence they came. Some cause thereof (I suppose) was partly the translati∣ons of governments, whereby one nation learned folly of another; and partly blind devotion, without knowledge of Gods word: but specially the want of Grace, which they sought not for, according to Gods com∣mandement and will. And that the Gentiles had some inkling of the godly fathers doings, may diversly appeare. Do not the Muscovits, and Indian prophets at this day,* 1.420 like apes, imitate Esay? Because he went naked certaine years, they forsooth counterfeit madnes, and drink potions for that purpose; thinking that whatsoever they say in their madnesse, will certainly come to passe. But hereof is more largely discoursed before in the word Kasam.

CHAP. V.

Of the Romane sacrifices: of the estimation they had of augury, of the law of the twelve tables.

THe Romans, even after they were growne to great civility, and en∣joyed a most flourishing state and common-wealth; would some∣times sacrifice themselves, sometimes their children, sometimes their friends, &c. consuming the same with fire, which they thought holy. Such estimation (I say) was attributed to that of divination upon the entrails of beasts, &c. At Rome, the chiefe princes themselves exerci∣sed the same; namely, Romulus, Fabius Maximus, &c. insomuch as there was a decree made there, by the whole senate, that ••ix of the cheefe magistrates sonnes should from time to time be put forth, to learne the mystery of these arts of augury and divination, at Hetruria, where the cunning and knowledge thereof most abounded. When they came home well informed and instructed in this art, their estimation and dignity was such, as they were accounted, reputed, and taken to be the intrepre∣tors of the gods, or rather betweene the gods and them. No high priest, nor any other great officer was elected, but these did either absolutely no∣minate them, or else did exhibit the names of two, whereof the senate must choose the one.

In their ancient lawes were written these words: Prodigia & portenta ad Hetruscos aruspices (si senatus iusserit) deferunto,* 1.421 Hetruriae{que} principes disciplinam discunto. Quibus divis decreverunto, procuranto, isdem fulgura & ostenta pianto, auspicia servanto, auguri parento: the effect of which words is this; Let all prodigious and portentous matters be carried to the soothsayers of Hetruria, at the will and commandement of the senate; and let the young princes be sent to Hetruria, there to learne that disci∣pline, or to be instructed in that art or knowledge. Let there be alwayes some solicitor, to learne with what gods they have decreed or determined their matters; and let sacrifices be made unto them in times of lightening, or at any strange or supernatural shew. Let all such conjecturing tokens be observed; whatsoever the soothsayer commandeth, let it be religiously obeyed.

CHAP. VI.

Colledges of Augurors, their office, their number, the signification of augury, that the practisers of that art were couseners, their profession, their places of exercise, their apparell, their superstition.

ROmulus erected three Colledges or Centuries of those kinds of sooth∣sayers, which only (and none other) should have authority to ex∣pound the minds and admonishment of the gods. Afterwards that num∣ber was augmented to five,* 1.422 and after that to nine: for they must needs be odd. In the end they increased so fast, that they were faine to make a decree for stay from the further proceeding in those erections: like to our Statute of Mortmaine. Howbeit, Sylla (contrary to all orders and constitutions before made) increased that number to four and twenty.

And though Augurium be most properly that divination, which is ga∣thered by birds; yet because this word Nahas comprehendeth all other kinds of divination, as Extispicium, aruspicium, &c. which is as well the guessing upon the entrails of beasts, as divers other waies: omitting physiognomy and palmestry, and such like, for the tediousnesse and folly thereof; I will speake a little of such arts, as were above measure re∣garded of our elders: neither mind I to discover the whole circumstance, but to refute the vanity thereof, and specially of the Professors of them, which are and alwaies have been cousening arts, and in them contained both special and several kinds of witchcrafts. For the masters of these faculties have ever taken upon them to occupy the place and name of God; blasphemously ascribing unto themselves his omnipotent power, to foretell, &c. whereas, in truth, they could or can do nothing, but make a shew of that which is not.

One matter,* 1.423 to bewray their cousening, is; that they could ne∣ver worke nor foreshew any thing to the poor or inferior sort of people: for portentous shewes (say they) alwaies concerned great estates. Such matters as touched the baser sort, were inferior causes; which the super∣stition of the people themselves would not neglect to learn. Howbeit, the professors of this art descended not so lowe, as to communicate with them: for they were priests (which in all ages and nations have been jolly fellows) whose office was, to tell what should come to passe, either touch∣ing good luck or bad fortune; to expound the minds, admonitions, warnings and threatnings of the Gods, to foreshew calamities, &c. which might be (by their sacrifices and common contrition) removed and qua∣lifyed. And before their entrance into that action, they had many ob∣servations, which they executed very superstitiously; pretending that every bird and beast, &c. should be sent from the gods as foreshewers of somewhat. And therefore first they used to choose a clear day, and faire weather to do their businesse in: for the which their place was certainly assigned, as well in Rome as in Hetruria, wherein they observed every quarter of the element, which way to look, and which way to stand, &c.

Their apparel was very priestlike, of fashion altered from all others, speci∣ally at the time of their prayers, wherein they might not omit a word no•• a syllable: in respect whereof one read the service, and all the residue re∣peated it after him, in the manner of a procession.

CHAP. VII.

The times and seasons to exercise augury, the manner and order there∣of, of the ceremonies thereunto belonging.

NO lesse regard was there had of the times of their practise in that mi∣nistery: for they must begin at midnight,* 1.424 and end at noon, no•• travelling therein in the decay of the day, but in the increase of the same, neither in the sixth or seventh hour of the day, nor yet after the moneth of August; because then young birds flie about, and are diseased and un∣perfect, mounting their fethers, and flying out of the countrey: so as no certain guesse is to be made of the gods purposes by them at those season••. But in their due times they standing with a bowed wand in their hand, their face toward the east, &c. in the top of an high tower, the wether being clear, watch for birds, noting from whence they came, and whi∣ther they fly, and in what sort they wag their wings, &c.

CHAP. VIII.

Vpon what signes and tokens augurors did prognosticate, observations touching the inward and outward parts of beasts, with notes of beasts behaviour in the slaughter-house.

THese kind of witches, whom we have now in hand, did also prognosti∣cate good or bad luck, according to the soundnes or imperfectiō of the entrails of beasts; or according to the superfluities or infirmities of nature; or according to the abundance of humours unnecessary, appearing in the inward parts & bowels of the beasts sacrificed. For as touching the outward parts, it was alwaies provided and foreseen, that they should be without blemish.* 1.425 And yet there were many tokens and notes to be taken of the external actions of those beasts, at the time of sacrifice: as if they would not quietly be brought to the place of execution, but must be forceably hailed; or if they brake loose; or if by hap, cunning or strength they withstood the first blow, or if after the butchers blow they leaped up, rored, stood fast; or being fallen, kicked, or would not quietly die, or bled not well; or if any ill news had bin heard, or any ill fight seen at the time of slaughter or sacrifice: which were all significations of ill luck and unhappy successe. On the other side, if the slaughterman performed his office well, so as the beast had been well chosen, not infected, but whole and sound, and in the end fair killed; all had been safe: for then the gods smiled.

CHAP. IX.

A confutation of augury, Plato his reverend opinion thereof, of con∣trary events, and false predictions.

BUt what credit is to be attributed to such toies and chances, which grow not of nature, but are gathered by the superstition of the in∣terpretors? As for birds, who is so ignorant that conceiveth not, that one flyeth one way, another another way, about their private necessities? And yet are the other divinations more vain and foolish.* 1.426 Howbeit, Pla∣to thinketh a commonwealth cannot stand without this art, and number∣eth it among the liberal sciences. These fellowes promised Pompeie, Cassius, and Caesar, that none of them should die before they were old, and that in their own houses, and in great honour; and yet they all died clean contrarily. Howbeit doubtlesse, the heathen in this point were not so much to be blamed, as the sacrificing papists: for they were directed hereunto without the knowledge of God's promises; neither knew they the end why such ceremonies and sacrifices were instituted;* 1.427 but only un∣derstood by an uncertain and slender report, that God was wont to send good or ill successe to the children of Israel, and to the old patriarchs and fathers, upon his acceptance or disallowance of their sacrifices and obla∣tions. But men in all ages have been so desirous to know the effect of their purposes, the sequel of things to come, and to see the end of their fear and hope; that a seely witch, which hath learned any thing in the art of cousenage, may make a great many jolly fools.

CHAP. X.

The cousening art of sortilege or lotary, practised especially by Aegyp∣tian vagabonds, of allowed lots, of Pythagoras his lot, &c.

THe counterfeit Aegyptians, which were indeed cousening vagabonds, practising the art called Sortilegium, had no small credit among the multitude:* 1.428 howbeit, their divinations were as was their fast and loose, and as the witches cures and hurts, and as the soothsayers answers, and as the conjurors raising up of spirits, and as Apollos or the Rood of graces oracles, and as the jugglers knacks of legierdemaine, and as the papists exorcismes, and as the witches charmes, and as the counterfeit visions, and as the couseners knaveries. Hereupon it was said; Non inveniatur inter vos menabas, that is, Sortilegus, which were like to these Aegyptian couseners. As for other lots, they were used, and that lawfully, as ap∣peareth by Jonas and others that were holy men, & as may be seen among all common-wealths, for the deciding of divers controversies, &c. where∣in thy neighbour is not misused, nor God any way offended. But in truth I think, because of the cousenage that so easily may be used herein,

God forbad it in the common-wealth of the Jews, though in the good use thereof it was allowed in matters of great weight; as appeareth both in the old and new testament; and that as well in doubtful cases and di∣stributions, as in elections and inheritances, and pacification of vari∣ances. I omit to speake any thing of the lots comprised in verses,* 1.429 con∣cerning the luck ensuing, either of Virgil, Homer, or any other, where∣in fortune is gathered by the sudden turning unto them: because it is a childish and ridiculous toie, and like unto childrens play at Primus, se∣cundus, or the game called the philosophers table: but herein I will re∣ferre you to the bable it selfe, or else to Bodin, or to some such sober writer thereupon; of whom there is no want.

There is a lot also called Pythagoras lot, which (some say) Aristotle beleeved: and that is, where the characters of letters have certaine pro∣per numbers; whereby they divine (through the proper names of men) so as the numbers of each letters being gathered in a summe, and put to∣gether, give victory to them whose summe is the greater; whether the question be of warre, life, matrimony, victory, &c. even as the unequal number of vowels in proper names portendeth lack of sight, halting &c. which the godfathers and godmothers might easily prevent, if the case stood so.

CHAP. XI.

Of the Cabilestical art, consisting of traditions and unwritten vari∣ties learned without Book, and of the division thereof.

HEre is also place for the Cabalistical art, consisting of unwritten veri∣ties, which the Jewes do beleeve and brag that God himselfe gave to Moses in the mount Sinai; and afterwards was taught onely with lively voice, by degrees of succession, without writing, untill the time of Es∣dras: even as the scholars of Archippus did use wit and memory in stead of bookes.* 1.430 They divide this in twaine; the one expoundeth with phi∣losophical reason the secrets of the law and the bible, wherein (they say) that Solomon was very cunning; because it is written in the Hebrew sto∣ries, that he disputed from the Cedar of Libanus, even to the Hysope, and also of birds, beasts, &c. The other is as it were a symbolical divinity of the highest contemplation, of the divine and angelike vertues, of ho∣ly names and signes; wherein the letters, numbers, figures, things and armes, the pricks over the letters, the lines, the points, and ••he ac∣cents do all signifie very profound things and great secrets. By these arts the Atheists suppose Moses wrote all his miracles, and that hereby they have power over angels and devils, as also to do miracles: yea and that here∣by all the miracles that either any of the prophets, or Christ himselfe wrought, were accomplished.

* 1.431But C. Agrippa having searched to the bottome of this art, saith, it is nothing but superstition and folly. Otherwise you may be sure Christ would not have hidden it from his Church. For this cause the Jewes

were so skilful in the names of God. But there is none other name in heaven or earth, in which we might be saved, but Jesus: neither is that meant by his bare name, but by his vertue and goodnesse towards us. These Cabalists do further brag, that they are able hereby, not onely to finde out and know the unspeakeable mysteries of God;* 1.432 but also the se∣crets which are above scripture; whereby also they take upon them to prophesie, and to worke miracles: yea hereby they can make what they list to be scripture; as Valeria Proba did pick certaine verses out of Vir∣gile, alluding them to Christ. And therefore these their revolutions are nothing but allegoricall games, which idle men busied in letters, points, and numbers (which the Hebrew tongue easily suffereth) devise, to de∣lude and cousen the simple and ignorant. And this they call Alphabe∣tary or Arythmantical divinity, which Christ shewed to his Apostles one∣ly, and which Paul saith he speaketh but among perfect men; and being high mysteries are not to be committed unto writing and so made popu∣lar. There is no man that readeth any thing of this Cabalistical art, but must needs think upon the Popes cunning practises in this behalfe, who hath in scrinio pectoris,* 1.433 not onely the exposition of all lawes, both divine & humane, but also authority to add thereunto, or to draw back there from at his pleasure: and this may he lawfully do even with the scriptures, ei∣ther by addition or substraction, after his own pontifical liking. As for example: he hath added the Apocrypha (whereunto he might as well have joined S. Augustines works, or the course of the civil law, &c.) Again, he hath diminished from the decalogue or ten commandements, not one or two words, but a whole precept, namely the second, which it hath pleased him to dash out with his pen: and truly he might as well by the same authority have raised out of the testament S. Markes gospel.

CHAP. XII.

When, how, and in What sort sacrifices were first ordained, and how they were prophaned, and how the Pop•• corrupteth the sacraments of Christ.

AT the first God manifested to our father Adam,* 1.434 by the prohibition of the Apple, that he would have man live unde•• a law, in obedience and submission; and not to wander like a beast without order or disci∣pline. And after man had transgressed, and deserved thereby Gods hea∣vy displeasure, yet his mercy prevailed; and taking compassion upon man, he promised the Messias, who should be borne of a woman, and breake the serpents head:* 1.435 〈◊〉〈◊〉 declaring by evident testimonies, that his pleasure was that man should be restored to savour and grace, through Christ: and binding the minds of men to this promise, and to be fixed upon their Messias, established figures and ceremonies wherewith to nourish their faith, and confirmed the same with miracles, prohibiting and excluding all mans devises in that behalfe.* 1.436 And upon his promise renewed, he injoyed (I say) and erected a new forme of worship, whereby

he would have his promises constantly beheld, faithfully beleeved, and reve∣renly regarded. He ordained six sorts of divine sacrifices; three pro∣pitiatory, not as meriting remission of sinnes, but as figures of Christs propitiation: the other three were of thanksgiving. These sacrifices were full of ceremonies, they were powdered with consecrated salt, and kindled with fire, which was preserved in the tabernacle of the Lord: which fire (some think) was sent downe from heaven. GOD himselfe commanded these rites and ceremonies to our forefathers, Noah, Abraham, Isaac, Jacob, &c. promising therein both the amplification of their fa∣milies, and also their Messias. But in tract of time (I say) wantonnesse, negligence, and contempt, through the instigation of the devil, abolish∣ed this institution of GOD: so as in the end, God himselfe was for∣gotten among them, and they became pagans and heathens, devising their own wayes, until every countrey had devised and erected both new sacrifices, and also new gods particular unto themselves. Whose exam∣ple the Pope followeth, in prophaning of Christs sacraments, disguising them with his devises and superstitious ceremonies; contriving and com∣prehending therein the folly of all nations:* 1.437 the which because little chil∣dren do now perceive and scorne, I will passe over; and returne to the Gentiles, whome I cannot excuse of cousenage, superstition, nor yet of vanity in this behalfe: For if God suffered false prophets among the chil∣dren of Israel, being Gods peculiar people, and hypocrits in the church of Christ; no marvel if there were such people amongst the heathen, which neither professed nor knew him.

CHAP. XIII.

Of the objects whereupon the augurors used to prognosticate, with certaine cautions and notes.

THe Gentiles, which treat of this matter, repeat an innumerable multitude of objects, whereupon they prognosticate good or bad luck. And a great matter is made of neezing, wherein the number of neezings and the time thereof is greatly noted; the tingling in the fin∣ger, the elbowe, the toe, the knee, &c. are singular notes also to be observed in this art; though specially herein are marked the flying of fowles, and meetings of beasts; with this general caution, that the object or matter whereon men divine, must be sudden and unlooked for: which regard, children and some old fooles have to the gathering primroses, true loves, and foure-leaved grasse; Item the person unto whom such an ob∣ject offereth it selfe unawares; Item the intention of the divinor, where∣the object which is met, is referred to augurie; Item the houre in which the object is without foreknowledge upon the sudden met withal: and so forth.

* 1.438Plinie reporteth that gryphes flie alwayes to the place of slaughter, two or three dayes before the battel is fought; which was seene and tried at the battel of Troy: and in respect thereof, the griphe was allowed to

be the chiefe bird of augurie.* 1.439 But among the innumerable number of the portentous beasts, fowles, serpents, and other creatures, the toade is the most excellent object, whose ugly deformity signifieth sweet and amiable fortune: in respect whereof some superstitious witches preserve toades for their familiars. And some one of good credit (whom I could name) having convented the witches themselves, hath starved diverse of their devils, which they kept in boxes in the likenesse of toades.

Plutarch Chironaeus saith,* 1.440 that the place and fite of the signes that we receive by augury, are specially to be noted: for if we receive them on the left side, good lucke; if on the right side, ill lucke insueth: because terrene and mortal things are opposite and contrary to divine and heavenlythings; for that which the gods deliver with the right hand, falleth to our left side; and so contrarywise.

CHAP XIV.

The division of augury, persons admittable into the colledges of augury, of their superstition.

THe latter divinors in these mysteries,* 1.441 have divided their soothsayings into twelve superstitions: as Augustinus Niphus termeth them. The first is prosperity; the second, ill lucke, as when one goeth out of his house, and seeth an unluckybeast lying on the right side of his way; the third is destinie; the fourth is fortune; the fift is ill hap, as when an infortunate beast ••eedeth on the right side of your way; the sixt is utility; the se∣venth is hurt; the eight is called a cautel, as when a beast followeth one, and staieth at any side, not passing beyond him, which is a signe of good lucke; the ninth is infelicity, and that is contrary to the eight, as when the beast passeth before one; the tenth is perfection, the eleventh is im∣perfection; the twelfth is conclusion. Thus farre he.

Among the Romans none could be received into the college of augu∣rors that had a bile,* 1.442 or had beene bitten with a dog, &c. and at the times of their exercise, even at noone dayes, they lighted candles. From whence the papists convey unto their church, those points of infidelity. Finally, their observations were so infinite and ridiculous, that there flew not a sparkle out of the fire, but it betokened somewhat.

CHAP. XV.

Of the common peoples fo••d and superstitious collections and observa∣tions.

AMongst us there be many women, and effemenate men (marry pa∣pists alwayes,* 1.443 as by their superstition may appeare) that make great divinations upon the shedding of salt, wine, &c. and for the observation of dayes and houres use as great witchcraft as in any thing. For if one

chance to take a fall from a horse, either in a slippery ot stumbling way, he will note the day and houre, and count that time unlucky for a journy. Otherwise, he that receiveth a mischance, will consider whether he met not a cat, or a hare, when he went first out of his doores in the morning; or stumbled not at the threshhold at his going out; or put not on his shirt the wrong side outwards; or his left shoe on his right foot, which Au∣gustus Caesar reputed for the worst luck that might befal. But above all other nations (as Martinus de A••les witnesseth) the Spaniards are most superstitious herein,* 1.444 and of Spaine, the people of the province of Lu∣sitania is the most fond. For one will say; I had a dreame to night, or a crow croked upon my house, or an owle flew by me and screeched (which augury Lucius Sylla took of his death) or a cocke crew contrary to his houre. Another saith; The moone is at the prime; another, that the sun rose in a cloud and looked pale, or a star shot and shined in the aire, or a strange cat came into the house, or a hen fell from the top of the house.

* 1.445Many will go to bed againe, if they neeze before their shoes be on their feet; some will hold fast their left thumb in their right hand when they hickot; or else will hold their chinne with their right hand whiles a gospel is sung. It is thought very ill lucke of some, that a child, or any other living creature, should passe betweene two friends as they walke together; for they say it portendeth a division of friendship. A∣mong the papists themselves, if any hunters, as they were a hunting, chanced to meet a frier or a priest; they thought it so ill luck, as they would couple up their hounds, and go home, being in despaire of any further sport that day. Marry if they had used venery with a begger, they should win all the money they played for that day at dice. The like fol∣ly is to be imputed unto them, that observe (as true or probable) old verses, wherein can be no reasonable cause of such effects; which are brought to passe onely by Gods power, and at his pleasure. Of this sort be these that follow.

* 1.446Vincenti festo si sol radiet memor est••.

Remember on S. Vincents day, If that the sun his beames display.

* 1.447Clara dies Pauli bona tempora denotat anni.

If Paul th'apostles day be clear, It doth foreshew a lucky year.

Si sol splendescat Mariâ purificante, Major erit glacies post festum quàm fuil ante.

If Maries purifying day,* 1.448 Be cleare and bright with sunny raie, Then frost and cold shall be much more, After the feast than was before.

Serò rubens coelum cras indicat esse serenum, Si manè rubeseit. ventus vel pluvia crescit.

The skie being red at evening, For eshewes a faire and clear morning;* 1.449 But if the morning riseth red, Of wind or raine we shall be sped.

Some stick a needle or a buckle into a certain tree, neere to the cathe∣dral church of S. Christopher, or of some other saint; hoping thereby to be delivered that yeare from the headach. Item maids forsooth hang some of their haire before the image of S. Urbane, because they would have the rest of their haire grow long and be yellow. Item, women with child runne to church, and tie their girdles or shoe-lachets about a bell, and strike upon the same thrice, thinking that the sound thereof hasteth their good delivery.* 1.450 But sithence these things begin to touch the vanities and superstitions of incantations, I will referre you thither, where you shall see of that stuffe abundance; beginning at the word Ha∣bar.

CHAP. XVI.

How old writers vary about the matter, the manner, and the meanes, whereby things augurificall are moved.

THeophrastus and Themistius affirme, that whatsoever happeneth un∣to man suddenly and by chance, cometh from the providence of God. So as Themistius gathereth, that men in that respect prophesie, when they speake what cometh in their braine, upon the sudden; though not knowing or understanding what they say.* 1.451 And that seeing God hath a care for us, it agreeth with reason (as Theophrastus saith) that he shew us by some meane whatsoever shall happen. For with Pythogoras he con∣cludeth, that all foreshewes and auguries are the voices and words of God, by the which he foretelleth man the good or evil that shall betide.

Trimsmegistus affirmeth, that all augurificaal things are moved by de∣vils; Porphyrie saith by gods, or rather good angels: according to the opinion of Plotinus and lamblichus. Some other affirme they are mov∣ed by the moone wandering through the twelve signes of the Zodiake: because the moone hath dominion in all sudden matters. The Aegyptian astronomers hold, that the moone ordereth not those portentous matters, but Stella errans, a wandering starre, &c.

CHAP. XVI.

How ridiculous an art augury it, how Cato mocked it, Aristotles rea∣son against it, fond collections of augurors, who allowed, and who dis∣allowed it.

VErily all these observtaions being neither grounded on Gods word, nor physical or philosophical reason,* 1.452 are vanities, superstitions, lies, and meerwitchcraft; as whereby the world hath long time been, and is still abused and cousened. It is written; Non est vestrum scire tempora & ••••∣menta, &c. It is not for you to know the times and seasons, which the father hath put in his owne power. The most godly men and the wisest philosophers have given no credit hereunto. S. Augustine saith; Qui bis divinationibus credit, sciat se fidem christianam & baptismum praevaricasse, & paganum Dei{que} inimicum esse. He that gives credit to these divinati∣ons, let him know that he hath abused the Christian faith and his baptisme, and is a Pagan, and enemy to God. One told Cato, that a rat had carried away and eaten his hose, which the party said was a wonderful signe. Nay (said Cato) I think not so; but if the hose had eaten the rat, that had been a wonderful token indeed. When Nonius told Cicero that they should have good successe in battel, because seven eagles were taken in Pompeies campe, he answered thus; No doubt it will be even so, if that we chance to sight with pies. In the like case also he answered Labi∣enus, who prophesied like successe by such divinations, saying, that through the hope of such toies, Pompeie lost all his pavillions not long before.

What wiseman would think, that God would commit his councel to •• daw, an owle, a swine, or a toade, or that he would hide his secret pur∣poses in the dung and bowels of beasts?* 1.453 Aristotle thus reasoneth; A••∣gury or divinations are neither the causes nor effects of things to come; Ergo, they do not thereby foretell things truly, but by chance. As if I dreame that my friend will come to my house, and he cometh indeed: yet neither dreame nor imagination is more the cause of my friends coming than the chattering of a pie.

When Hannibal overthrew Marcus Marcellus, the beast sacrificed want∣ed a peece of his heart; therefore forsooth Marius, when he sacrificed a•• Utica, and the beast lacked his ••iver, he must needs have the like successe. These are their collections, and as vaine as if they said, that the building of Tenderden steeple was the cause of Goodwine sands,* 1.454 or the decay of Sandwitch haven. S. Augustine saith, that these observations are most superstitious. But we reade in the fourth psalme, a sentence which might disswade any christian from this folly and impiety; O ye sonnes of men, how long will you turne my glory into shame, loving vanity, and seeing lies? The like is read in many other places of scripture.

Of such as allow this folly, I can commend Plinie best, who saith, that the operation of these auguries is as we take them. For if we take then in good part, they are signes of good luck; if we take them in ill part, ill lo••••

followeth;* 1.455 if we neglect them, and way them not, they do neither good nor harme. Thomas of Aquine reasoneth in this wise; The starres, whose course is certaine, have greater affinity and community with mans acti∣ons, than auguries; and yet our doings are neither directed nor proceed from the starres. Which thing also Ptolomey witnesseth, saying; Sapi∣ens dominabitur astrit, A wiseman overruseth the starres.

CHAP. XVIII.

Fond distinctions of the heathen writers, concerning augury.

THe heathen made a distinction betweene divine,* 1.456 naturall, and casual auguries. Divine auguries were such, as men were made beleeve were done miraculously, as when dogs spake; as at the expulsion of Tarnqui∣nius out of his kingdome; or when trees spake, as before the death of Caesar; or when horses spake, as did a horse whose name was Zanthus. Many learned christians confesse, that such things as may indeed have di∣vine cause, may be called divine auguries; or rather forewarnings of God, and tokens either of his blessings or discontentation; as the starre was a token of a safe passage to the magicians that sought Christ; so was the cockcrowing an augury to Peter for his conversion. And many such other divinations or auguries (if it be lawful so to terme them) are the in scriptures to be found.

CHAP. XIX.

Of natural and casual augury, the one allowed, and the other disal∣lowed.

NAtural augury is a physical or philosophical observation; because hu∣mane and natural reason may be yeelded for such events: as if one heare the cock crow many times together, a man may guesse that raine will follow shortly, as by the crying of rookes, and by their extraordinary using of their wings in their flight, because through a natural instinct, provoked by the impression of the heavenly bodies, they are moved to know the times, according to the disposition of the weather, as it is necessary for their na∣tures. And therefore Jeremy saith;Milv••s in coelo cognovit tempus suum. The phisician may argue a strength towards in his patient, when he hear∣eth him neeze twice, which is a natural cause to judge by, and conject∣ure upon. But sure it is meere casual, and also very foolish and incredible, that by two neezings, a man should be sure of good luck or successe in his businesse; or by meeting of a toade, a man should escape a danger, or at∣chieve an enterprise, &c.

CHAP. XX.

A confutation of casual augury which is meere witchcraft, and upon what uncertainty those divinations are grounded.

WHat imagination worketh in man or woman, many leaves would not comprehend; for as the qualities thereof are strange, and almost incredible, so would the discourse thereof be long and tedious, whereof I had occasion to speak elsewhere. But the power of our imagi∣nation extendeth not to beasts, nor reacheth to birds, and therefore per∣taineth nor hereunto. Neither can the chance for the right or left side be good or bad luck in it selfe. Why should any occurrent or augury be good? Because it cometh out of that part of the heavens, where the good or beneficial stars are placed. By that reason, all things should be good and happy that live on that side; but we see the contrary experience, and as commonly as that.

The like absurdity and error is in them that credit those divinations▪ because the starres over the ninth house have dominion at the time of au∣gury.* 1.457 If it should betoken good luck, joy or gladnesse, to heare a noise in the house, when the moone is in Aries: and contrarywise, if it be••signe of ill luck, sorrow, or griefe for a beast to come into the house, the moone being in the same signe: here might be found a foule error and contrariety. And forsomuch as both may happen at once, the rule must needs be false and ridiculous. And if there were any certaine rules or notes to be gathered in these divinatious; the abuse therein is such, as the word of God must needs be verified therein;* 1.458 to wit, I will destroy the tokens of soothsayers, and make them that conjecture, sooles.

CHAP. XXI.

The figure-casters are witches, the uncertainty of their art, and of their contradictions, Cornelius Agrippa's sentence against judicial astrologie.

THese casters of figures may be numbered among the cousening witches, whose practise is above their reach, their purpose to gaine their kgowledge stolne from poets, their a••t uncertaine and full of vani∣ty, more plainly derided in the scriptures, than any other folly. And thereupon many other trifling vanities are rooted and grounded;* 1.459 as physi∣ognomy, palmestry, interpreting of dreames, monsters, auguries, &c. the professors whereof confesse this to be the necessary key to open the knowledge of all their secrets. For these fellowes erect a figure of the heavens, by the exposition whereof (together with the conjectures of si∣militudes and signes) they seeke to find out the meaning of the significa••tors, attributing to them the ends of all things, contrary to truth, reason, and divinity: their rules being so inconstant, that few writers agree in

the very principles thereof. For the Rabbins, the old and new writers, and the very best philosophers dissent in the cheese grounds thereof, dif∣fering in the propriety of the houses, whereout they wring the foretelling of things to come, contending even about the number of spheres, being not yet resolved how to erect the beginnings and endes of the houses: for Ptolomy make••h them after one sort, Campanus after another, &c.

And as Alpetragus thinketh, that there be in the heavens divers mo∣vings as yet to men unknown, so do others affirme (not without probabili∣ty) that there may be starres and bodies, to whom these movings may accord, which cannot be seen, either through their exceeding highnesse, or that hitherto are not tried with any observation of the art. The true motion of Mars is not yet perceived, neither is it possible to find out the true entring of the Sunne into the equinoctiall points.* 1.460 It is not denied, that the astronomers themselves have received their light, and their very art 〈◊〉〈◊〉 poets, without whose fables the twelve signes, and the northerly southerly figures had nev••r ascended into heaven. And yet (as C. Agrippa saith) astrologers do live, cosen men, and gaine by these fables; whiles the poets, which are the inventors of them, do live in beggery.

The very skillfullest mathematicians confesse, that it is unpossible to find out any certain thing concerning the knowledge of judgements, as weal for the innumerable causes which worke together with the heavens, being alltogether, and one with the other to be considered: as also be∣cause influencies do not constraine but incline. For many ordinary and extraordinary occasions do interrupt them; as education, custome, place, honesty, birth, blood, sicknesse, health, strength, weaknesse, meate, drink, liberty of mind, learning, &c. And they that have written the rules of judgement, and agree neerest therein, being of equal autho∣rity and learning, publish so contrary opinions upon one thing, that it is impossible for an astrologian to pronounce a certainty upon so variable opinions; and otherwise, upon so uncertain reports no man is able to judge herein. So as (according to Ptolomy) the foreknowledge of things to come by the starres, depende••h as well upon the affections of the mind, 〈◊〉〈◊〉 upon the obsevation of the planets, proceeding rather from chance than art, as whereby they deceive others, and are deceived themselves ••lso.

CHAP. XXII.

The subtilty of astrologers to maintain the credit of their art, why they remain in credit, certain impieties contained in astrologers assertions.

IF you marke the cunning ones, you shall see them speak darkly of things to come,* 1.461 devising by artificiall subtilty, doubtfull prognostications, ea∣••••ly to be applyed to every thing, time, prince, and nation: and if any thing come to passe according to their divina••ions, they fortifie their old ••••ognostiations with new reasons. Neverthelesse, in the multitu••de

and varietie of starres, yea even in the very middest of them, they 〈◊〉〈◊〉 out some places in a good aspect, and some in an ill; and take occasion hereupon to say what they list, promising unto some men honour, long 〈◊〉〈◊〉, wealth, victory, children, marriage, friends, offices; and finally ever∣lasting felicity. But if with any they be discontent, they say the starre•• be not favourable to them, and threaten them with hanging, drowning beggery, sicknesse, misfortune, &c. And if one of these prognosticati∣ons fall out right, then they triumph above measure. If the prognostica∣tors be found to forge and ly alwaies (without such fortune as the bl••••••∣man had in killing the crowe) they will excuse the matter, saying, that S••∣piens dominatur astris, whereas (according to Agrippas words) neither the wiseman ruleth the starres, nor the starres the wiseman, but God rule them both. Corn. Tacitus saith, that they are a people disloiall to prince deceiving them that beleeve them. And Varro saith, that the vanity all superstitions floweth out of the bosome of astrologie. And if our 〈◊〉〈◊〉 and fortune depend not on the starres, then it is to be granted, that the astrologers seek where nothing is to be found. But we are so fond, 〈◊〉〈◊〉 trustful and credulous, that we fear more the fables of Robin good-fellow▪ astrologers, and witches, and beleeve more the things that are not, tha•• the things that are. And the more unpossible a thing is, the more 〈◊〉〈◊〉 stand in feare thereof; and the lesse likely to be true, the more we beleeved it. And if we were not such, I think with Cornelius Agrippa, that these divinors, astrologers, conjurors, and cosenors would die for hunger.

And our foolish light beleefe, forgetting things past, neglecting things present, and very hasty to know things to come, doth so comfort and maintain these coseners; that whereas in other men, for making one 〈◊〉〈◊〉 the faith of him that speaketh is so much mistrusted, that all the 〈◊〉〈◊〉 being true is not regarded. Contrariwise, in these cosenages among 〈◊〉〈◊〉 divinors, one truth spoken by hap giveth such credit to all their lies, 〈◊〉〈◊〉 ever after we beleeve whatsoever they say: how incredible, impossible 〈◊〉〈◊〉 false soever it be. Sir Thomas Moore saith, they know not who are in their own chambers,* 1.462 neither who maketh themselves cuckoldes, that take upon them all this cunning, knowledge, and great foresight. But to 〈◊〉〈◊〉 their credit, or rather to manifest their impudency, they say the gift of pro∣phesie, the force of religion, the secrets of conscience, the power of ••∣vils, the vertue of miracles, the efficacy of prayers, the state of the life 〈◊〉〈◊〉 come, &c. doth onely depend upon the starres, and is given and know by them alone. For they say, that when the signe of Gemini is ascende and Saturne and Mercury be joined in Aquary, in the nineth house of the heavens,* 1.463 there is a prophet borne: and therefore that Christ had so 〈◊〉〈◊〉 vertues, because he had in that place Saturne and Gemini. Yea, these ••••strologers do not stick to say, that the starres distribute all sorts of religi∣ons: wherein Iupiter is the especiall patrone, who being joyned 〈◊〉〈◊〉 Saturne, maketh the religion of the Jewes; with Mercury, of the Chr••∣stians, with the Moon, of Antichristianity. Yea they affirme that the 〈◊〉〈◊〉 of every man may be known to them as well as to God. And that Chri•••• himself did use the election of houres in his miracles; so as the Jews coul•• not hurt him whilest he went to Ierusalem; and therefore that he said to 〈◊〉〈◊〉 disciples that forbad him to go;* 1.464 are there not twelve houres in the day?

CHAP. XXIII.

Who have power to drive away devils with their onely presence, who shall receive of God whatsoever they aske in prayer, who shall obtain everlasting life by meanes of constellations, as nativity-casters affirm.

THey say also, that he which hath Mars happily placed in the nineth house of the heavens, shall have power to drive awaie devils with his onely presence from them that be possessed. And he that shall pray to God when he findeth the Moon and Iupiter joined with the Dragons head in the midst of the heavens, shall obtaine whatsoever he asketh▪ and that Iupiter and Saturne do give blessednesse of the life to come.* 1.465 But if any in his nativity shall have Saturne happily placed in Leone, his soul shall have everlasting life. And hereunto subscribe Peter de Appona, Roger Bacon, Guido Bonatus, Arnold de villa nova, and the Cardinall of Alia. Fur∣thermore, the providence of God is denied, and the miracles of Christ are diminished, when these powers of the heavens and their influencies are in such sort advanced. Moses, Esay, Job and Jeremy seem to dislike and reject it: and at Rome in times past it was banished, and by Justi∣nian condemned under pain of death.* 1.466 Finally, Seneca derideth these soothsaying witches in this sort; Amongst the Cleones (saith he) there was a custome, that the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (which were gazers in the air, watching when a storm of hail should fall) when they saw by any cloud that the shower was imminent and at hand; the use was (I say) because of the hurt which it might do to their vines &c. diligently to warn the people thereof; who used not to provide clokes or any such defense aginst it, but provided sacrifices; the rich, cocks and white lambes; the poor would spoile themselves by cutting their thombes; as though (saith he) that little bloud could ascend up to the cloudes, and do any good for their relief in this matter.

And here by the waie,* 1.467 I will impart unto you a Venetian superstition, of great antiquity, and at this day (for ought I can reade to the contrary) in use. It is written, that every year ordinarily upon Ascension day, the Duke of Venice, accompanyed with the States, goeth with great so∣lemnity unto the sea, and after certaine ceremonies ended, casteth there∣into a gold ring of great value and estimation for a pacificatory oblation: wherewithal their predecessors supposed that the wrath of the Sea was as∣swaged.* 1.468 By this action, as a late writer saith, they do D••sponsare sibimare, that is, espouse the sea unto themselves, &c.

Let us therefore, according to the prophets advise, aske raine of the Lord in the hours of the latter time, and he shall send white cloudes, and give us raine &c: for surely, the idols (as the same prophet saith (have spoken vanity, the soothsaiers have seen a ly, and the dreamers have told a vaine thing. They comfort in vain, and therefore they went away like sheep, &c. If any sheepbiter or witchmonger will follow them, they shall go alone for me.

The Twlfeth Book.

CHAP. I.

The Hebrew word Habar expounded, where also the supposed secret force of charmes and inchantments is shewed, and the efficacy of words is diverse waies declared.

THis Hebrew word Habar, being in Greeke Epathin, and in Latine Incantare, is in English, To inchant, or (if you had rather have it so) to bewitch. In these in∣chantments, certain words, verses, or charmes, &c. are secretly uttered, wherein there is thought to be mi∣raculous efficacie. There is great variety hereof: but whe∣ther it be by charmes, voices, images, characters, stones, plans, metals, herbes, &c there must herewithall a speciall form of words be alwaies used, either divine, diabolicall, insensible, or papistical, where∣upon all the vertue of the work is supposed to depend. This word is spe∣cially used in the 58. Psalm,* 1.469 which place though it be taken up for mine adversaries strongest argument against me; yet me thinks it maketh so with me, as they can never be able to answer it. For there it plainly ap∣peareth, that the adder heareth not the voice of the charmer,* 1.470 charm he never so cunningly: contrary to the poets fabling,

* 1.471Frigidus in pratis cantando rumpitur anguis.

* 1.472The coldish snake in meadowes green, With charmes is burst in pieces clean.

But here of more shall be said hereafter in due place.

I grant that words sometimes have singular vertue and efficacy, either in perwasion or disswasion, as also diverse other waies; so as thereby some are converted from the waie of perdition,* 1.473 to the estate of salvation: and so contrariwise, according to the saying of Solomon; Death and life are in the instrument of the tongue: but even therein God worketh all in all, as well in framing the heart of the one, as in directing the tongue of the other: as appeareth in many places of the holy scriptures.

CHAP. II.

What is forbidden in Scriptures concerning witchcraft, of the ope∣ration of words, the superstition of the Cabalists and Papists, who createth substances, to imitate God in some cases is presumption, words of sanctification.

THat which is forbidden in the Scriptures touching inchantment or witch craft, is not the wonderfull working with words. For where

words have had miraculous operation, there hath been alwaies the special providence, power and grace of God uttered to the strengthening of the faith of Gods people,* 1.474 and to the furtherance of the gospel: as when the apostle with a word slue Ananias and Saphira. But the prophanation of Gods name, the seducing, abusing, and cosening of the people and mans presumption is hereby prohibited, as whereby many take upon them after the recital of such names, as God in the scripture seemeth to ap∣propriate to himselfe, to foreshew things to come, to worke miracles, to detect fellonies, &c. as the Cabalists in times past tooke upon them, by the ten names of God, and his angels, expressed in the scri∣ptures, to worke wonders: and as the papists at this day by the like names, by crosses, by gospels hanged about their necks, by masses, by exorcismes, by holy water, and a thousand consecrated or rather execra∣ted things, promise unto themselves and others, both health of body and soul.

But as herein we are not to imitate the papists, so in such things, as are the peculiar actions of God,* 1.475 we ought not to take upon us to counterfeit or resemble him, which with his word created all things. For we, nei∣ther all the conjurors, Cabalists, papists, soothsayers, inchanters, witches, nor charmers in the world, neither any other humane or yet diabolicall cunning can adde any such strength to Gods workmanship, as to make any thing anew, or else to exchange one thing into another. New qualities may be added by humane art, but no new substance can be made or created by man. And seeing that art faileth herein, doubtlesse neither the illusions of devils, nor the cunning of witches, can bring any such thing truly to passe. For by the sound of the words nothing cometh, nothing goeth, otherwise than God in nature hath ordained to be done by ordinary speech,* 1.476 or else by his speciall ordinance. Indeed words of sanctification are necessary and commendable, according to S. Pauls rule; Let your meat be sanctified with the word of God, and by prayer. But sanctification doth not here signi∣fie either change of substance of the meate, or the adding of any new strength thereunto: but it is sanctified, in that it is received with thanks∣giving and prayer; that our bodies may be refreshed, and our souls there∣by made the apter to glorifie God.

CHAP. III.

What effect and offence witches charmes bring, how unapt witches are and how unlikely to work those things which they are thought to do, what would follow if the those things were true which are lald to their charge.

THe words and other the illusions of witches, charmers, and conju∣rors, though they be not such in operation and effect, as they are commonly taken to be: yet they are offensive to the majestie and name of God, obscuring the truth of divinity, and also of philophie. For if God onely give life and being to all creatures, who can put any such ver∣tue

or lively feeling into a body of gold, silver, bread, or wax, as is ima∣gined? If either priests, devils, or witches could so do, the divine pow∣er should be checked and outfaced by magicall cunning, and Gods crea∣tures made servile to a witches pleasure. What is not to be brought to passe by these incantations,* 1.477 if that be true which is attributted to witches? and yet they are women that never went to schoole in their lives, nor had any teachers: and therefore without art or learning; poore, and therefore not able to make any provision of metals or stones, &c. where∣by to bring to passe strange matters, by natural magicke; old and stiffe, and therefore not nimble-handed to deceive your eye with legierdemaine; heavy, and commonly lame, and therefore unapt to flie in the aire; or to dance with the fairies; sad, melancholike, sullen, and miserable, and therefore it should be unto them (Invita Minerva) to bancket or dance with Minerva; or yet with Herodias, as the common opinion of all wri∣ters herein is. On the other side, we see they are so malicious and spite∣full, that if they by themselves, or by their devils, could trouble the e∣lements, we should never have fair weather. If they could kill men, children, or cattel, they would spare none; but would destroy and kill whole coun∣tries and housholds. If they could transferre corne (as is affirmed) from their neighbours field into their owne, none of them would be poore, none other should be rich. If they could transforme themselves and o∣thers (as it is most constantly affirmed) oh what a number of apes and owls should there be of us! If Incubus could beget Merlins among us, we should have a jolly many of cold prophets.

CHAP. IV.

Why God forbad the practise of witchcraft, the absurdity of the law of the twelve tables, whereupon their estimation in miraculous acti∣ons is grounded, of their wonderous works.

* 1.478THough it be apparent, that the Holy Ghost forbiddeth this art, be∣cause of the abuse of the name of God, and the cosenage compre∣hended therein: yet I confesse, the customes and laws almost of all na∣tions do declare, that all these miraculous works before by me cited, and many other things more wonderfull, were attributed to the power of witches. The which lawes, with the executions and judicials thereupon, and the witches confessions, have beguiled almost the whole world. What absurdities cōcerning witchcraft, are writtē in the law of the twelve tables, which was the highest and most ancient law of the Romans? Whereupon the strongest argument of witches omnipotent power is framed; as that the wisdome of such lawgivers could not be abused. Whereof (me thinks) might be made a more strong argument on our side; to wit, if the chief and principall lawes of the world be in this case ridiculous, vaine, false, incredible, yea and contrary to Gods law; the residue of the laws and arguments to that effect, are to be suspected. If that argument should hold, it might prove all the popish lawes against protestants, and the hea∣thenish

princes lawes against christians, to be good and in soree: for it is like they would not have made them, except they had been good. Were it not (think you) a strange proclamation, that no man (upon paine of death) should pull the moon out of heaven? And yet very ma∣ny of the most learned witchmongers make their arguments upon weaker grounds;* 1.479 as namely in this forme and manner; We find in poets, that witches wrought such and such miracles; Ergo they can accomplish and do this or that wonder. The words of the law are these; Qui fruges in∣cantasset poenas dato, Neve alienam segetem pellexeris excantando, ne{que} in∣cantando, Ne agrum defruganto: the sense whereof in English is this; Let him be executed that bewitcheth corne, Transferre not other mens corn into thy ground by inchantment, Take heede thou inchant not at all nei∣ther make thy neighbours field barren: he that doth these things shall dye, &c.

CHAP. V.

An instance of one arraigned upon the law of the twelve Tables, wher-the said law is proved ridiculous, of two witches that could do wonders.

ALthough among us, we think them bewitched that wax suddenly poor, and not them that growe hastily rich; yet at Rome you shall understand, that (as Plinie reporteth) upon these articles one C. Furius Cressus was convented before Spurius Albinus; for that he being but a little while free,* 1.480 and delivered from bondage, occupying onely tillage; grew rich on the sudden, as having good crops: so as it was suspected that he transferred his neighbours corne into his fields. None intercession, no delay, none excuse, no denial would serve,' neither in jest nor derision, nor yet through ••sober or honest means: but he was assigned a peremptory day, to answer for life. And therefore fearing the sentence of condem∣nation, which was to be given there, by the voice and verdict of three men (as we here are tried by twelve) made his appearance at the day as∣signed, and brought with him his ploughes and harrowes, spades and sho∣vels, and other instruments of husbandry, his oxen, horses and work∣ing bullocks, his servants, and also his daughter, which was a sturdy wench and a good houswife, and also (as Piso reporteth) well trimmed up in apparell, and said to the whole bench in this wise; Lo here my Lords here I make my appearance, according to my promise and your pleasures, presenting unto you my charmes and witchcrafts, which have so inriched me. As for the labour, sweat, watching, care, and diligence, which I have used in this behalfe, I cannot shew you them at this time. And by this meanes he was dismissed by the consent of the ••ourt, who otherwise (as it was thought) should hardly have escaped the sentence of condemnation, and punishment of death.

It is constantly affirmed in M. Mal. that Stafus used alwaies to hide himself in a monshoall,* 1.481 and had a disciple called Hoppo, who made Stad∣lin a master witch, and could all when they list, in••isibly transfer the third part of their neighbours dung, hay, corne, &c. into their own ground, make

haile, tempests and flouds, with thunder and lightening; and kill chil∣dren, cattell, &c. reveale things hidden, and many other tricks, when and where they list. But these two shifted not so well with the inquisitors, as the other with the Romane and heathen judges. Howbeit, Sraf•••• was too hard for them all: for none of all the Lawyers nor inquisitors could bring him to appear before them, if it be true that witchmongers write in these matters.

CHAP. VI.

Lawes provided for the punishment of such witches as work miracles, whereof some are mentioned, and of certain popish lawes published against them.

THere are other lawes of other nations made to this incredible effects Lex Salicarum provideth punishment for them that flie in the aire from place to place,* 1.482 and meet at their nightly assemblies, and brave bankets carrying wi••h them plate, and such stuffe▪ &c. even as we should make a 〈◊〉〈◊〉 to hang him that should take a church in his hand at Dover, & throw it to Callice. And because in this case als•• popish lawes shall be seen be to as foolish and lewd as any other whatsoever, & specially as tyrannous as that which is most cruel: you shall heare what trim new lawes the church of Rome hath lately devised. These are therefore the words of pope Inno∣cent the eight to the inquisitors of Almanie,* 1.483 and of pope Julius the second sent to the inquisitors of Bergomen. It is come to our eares, that many lewd persons, of both kinds, as well male as female, using the company of the devils Incubus and Succubus, wi••h incantations, charmes, conjuta∣tions, &c. do destroy, &c. the births of women with child, the young of all cattel, the corne of the field, the grapes of the vines, the fruit of the trees: Item, men, women, and all kind of cattel and beasts of the field: and with their said inchantments, &c. do utterly extinguish, suf∣focate, and spoile all vineyards, orchards, meadowes, pastures, grasse, greene corne, and ripe corne, and all other podware: yea men and wo∣men themselves are by their imprecations so afflicted with externall and inward paines and diseases, that men cannot beget, nor women bring forth any children, nor yet accomplish the duty of wedlock, denying the faith which they in baptisme prosessed, to the destruction of their own soules, &c. Our pleasu•••• therefore is, that all impediments that may hin∣der the inquisitors office be utterly removed from among the people, lest this blot of heresie proceed to poison, and defile them that be yet Inno∣cent, And therefore we do ordaine, by vertue of the apostolical autho∣rity, that our inquisitors of high Almanie, may execute the office of in∣quisition by all tortures and afflictions, in all places, and upon all per∣sons, what and wheresoever, as well in every place and diocesse, as upon any person; and that as freely, as though they were named, expressed, or cited in this our commission.

CHAP. VII.

••oeticall authorities commonly alleadged by witchmongers, for the proof of witches miraculous actions, and for confirmation of their supernaturall power.

HEre have I a place and opportunity, to discover the whole art of witchcraft; even all their charmes, periapts, characters, amulets, ••rayers, blessings, cursings, hurtings, helpings, knaveries, cosenages, &c. But first I will shew what authorities are produced to defend and maintain the same, and that in serious sort, by Bodin, Spinaeus, Hemingins, Vari∣••••s, Danaeus, Hyperius, M. Mal. and the rest.

Carmina vel caelpossunt de ducere lunam,* 1.484 Carminibus Circe socios mutavit Vlyssis, Frigidus in pratis cantando rumpitur anguis.

Inchantments pluck out of the skie, The moon, though she be plac't one high: Dame Circes with her charmes so fine, Ulysses mates did turne to swine: The snake with charmes is burst in twaine, In meadows, where she doth remain.

Againe out of the same poet they cite further matter.

Has berbas, at{que} haec Ponto mihi lecta venena, Ipsa dedit Maeris:* 1.485 nascuntur plurima Ponto. His ego saepè lupam fieri, & se condere sylvis, Maerim saepè animas imis exirc sepulchris, Atquesatas aliò vidi traducere messes. These herbs did Meris give to me, And poisons pluckt at Pontus, For there they grow and multiply, And do not so amongst us. With these she made herself become, A wolfe, and hid her in the wood, She fetcht up soules out of their tombe, Removing corne from where it stood.

Furthermore out of Ovid they alleadge these following.* 1.486

Nocte volant, puerós{que} petunt nutricis egentes, Et vitiant cunis corpora capta suis: Carpere dicuntur lactentia viscera rostris,

Et plenum potu sanguine guttur habent:

To children they do fly by night, And catch them while their nursses sleep, And spoile their little bodies quite, And home they bear them in their beake.

Again out of Virgil in form following.

* 1.487Hinc mihi Massylae gentis monstrata sacerdos, Hesperidum templi custos, epulásque draconi Quae dabat, & sacros servabat in arbore ramos, Spargens humida mella, soporiferúmque papaver. Haec se carminibus promittit solvere mentes, Quas velit, ast aliis duras immittere curas, Sistere aquam fluviis, & vertere sidera retrò, Nocturnósque ciet manes, mugire videbis Sub pedibus terram, & descendere montibus ornos:

* 1.488From thence a virgine Priest is come, From out Massyla land, Sometimes the Temple there she kept; And from her heavenly hand The dragon meat did take: she kept Also the fruit divine, With herbs and liquors sweet that still To sleep did men incline. The minds of men (she saith) from love With charmes she can unbind, In whom she list: but others can She cast to cares unkind. The running streames do stand, and from Their course the starres do wreath, And souls she conjure can: thou shalt See sister underneath The ground with roring gape, and trees And mountaines turne upright, &c.

Moreover out of Ovid they alledge as followeth.

* 1.489Cùm volui ripis ipsis mirantibus amnes In fontes rediere suos, concussáque sisto, Stantia concu••io, cantu freta nubila pesto, Nubiláque induco, ventos abigóque vocóque, Vipereas rumpo verbis & carmine fauces,

Viváque saxa, suâ convulsáque robora terrâ, Et sylvas inoveo, jubeóque tremescere montes, Et mugire solum, manésque exire sepulchris, Téque luna traho, &c.

The rivers I can make retire, Into the Fountains whence they flowe, (Whereat the bank, themselves admire) I can make standing waters go, With charmes I drive both sea and cloud, I make it calme and blowe aloud. The vipers jawes, the rocky stone, With words and charmes I breake in twaine The force of earth congeal'd in one, I move and shake both woods and plaine; I make the souls of men arise, I pull the moon out of the skies.

Also out of the same poet.

Verbáque ter dixit placidos facientia somnos,* 1.490 Quae mare turbatum, quae flumina concita sistant:

And thrice she spake the words that caus'd Sweet sleep and quiet rest, She staid the raging of the sea, And mighty flouds supprest.

Et miserum tenues in jecur urget acus,* 1.491

She sticketh also needles fine In livers, whereby men do pine.

Also out of other poets.

Carmine laesa Ceres,* 1.492 sterilem vanescit in berbam, Deficiunt laesi carmine fontis aquae, Illicibus glandes, cantantáqne vitibus uva Decidit, & nullo poma movente fluunt:

With charmes the corne is spoiled so, As that it vades to barren grasse, With charmes the Springs are dried lowe, That none can see where watet was, The grapes from vines, the mast from okes, And beats down fruit with charming strokes.

* 1.493Quae sider a excantata voce Thessalâ Lunámque coelo diripit.

She plucks downe moon and starres from skie, With chaunting voice of Thessaly.

* 1.494Hanc ego de coelo ducentem sidera vidi, Fluminis ac rapidi carmine vertititer, Haec cantu findí••que solum, manésque sepulcbris Elicit, & tepido devorat ossa rego: Cùm lubet haec tristi depellit lumina coelo, Cùm lubet aestivo convocat orbe nives.

She plucks each starre out of his throne, And turneth back the raging waves, With charmes she makes the earth to cone, And raiseth souls out of their graves: She burns mens bones as with a fire, And pulleth downe the lights from heaven, And makes it snowe at her desire Even in the midst of summer-season.

* 1.495Mens bausti nullâ sanie polluta veneni, Incantata perit.

A man inchanted runneth mad, That never any poison had.

Cessavere vices rerum, dilatáque longâ * 1.496Haesit nocte dies, legi non paruit ae••ber, Torpuit & praeceps audito carmine mundus.

The course of nature ceased quite, The aire obeyed not his lawe, The day delay'd by length of night, Which made both day and night to yawe; And all was through that charming geare, Which caus'd the world to quake for feare.

* 1.497Carmine Thessalidum dura in praecordia fluxit, Non fatis adductus amor, flaminísque severi Illicitis arsere ignes.

With Thessall charmes, and not by fate Hot love is forced for to flowe, Even where before hath been debate, They cause affection for to grow.

* 1.498Gens invisa diis maculandi callida coeli,

Quos genuit terra, mali qui sidera mundi Iuráque fixarum possunt perver••ere rerum: Nam nunc stare polos, & flumina mittere nôrunt, Aethera sub terras adigunt, montésque revellunt.

These witches hatefull unto God, And cunning to defile the aire, Which can disorder with a nod▪ The course of nature every where, Do cause the wandering starres to stay, And drive the winds below the ground. They send the streames another way, And throw downe hills where they abound.

—linguis dixere volucrum, Consultare fibras,* 1.499 & rumpere vocibus angues, Solicitare umbras, ipsúmque Acheront a movere, In noctémque dies, in lucem vertere noctes, Omnia conando docilis solertia vincit.

They talked with the tongues of birds, Consulting with the salt sea coasts, They burst the snakes with witching words, Solliciting the spirituall ghosts, They turne the night into the day, And also drive the light away: And what' its that cannot be made By them that do apply this trade?

CHAP. VIII.

Poetry and popery compared is inchantments, popish witchmongers have more advantage herein than protestants.

YOu see in these verses, the poets (whether in earnest or in jest I know not) ascribe unto witches and to their charmes, more than is to be found in humane or diabolical power. I doubt not but the most part of the readers hereof will admit them to be fabulous; although the most learned of mine adversaries (for lack of scripture) are ••aine to pro∣duce these poetries for proofes,* 1.500 and for lack of judgement I am sure do think, that Actaeons transformation was true. And why not? As well as the metamorphosis or transubstantiation of Ulysses his companions into swine: which S. Augustine, and so many great clerkes credit and report.

Neverthelesse, popish writers (I con••esse) have advantage herein of our protestants: for (besides these poeticall proofes) they have (for ad∣vantage) the word and authority of the pope himselfe, and others of that

holy crew, whose charmes, conjurations, blessings, cursings. &c. I mean in part (for a taste) to set down; giving you to understand, that poets are not altogether so impudent as papists herein, neither seeme they so ig∣norant, prophane, or impious. And therefore I will shew you how lowd also they lie,* 1.501 and what they on the other side ascribe to their charmes and conjurations; and together will set down with them all manner of witches charmes, as conveniently as I may.

CHAP. IX.

Popish periapts, amulets and charmes, agnus Dei, a wastecote of proofe, a charme for the falling evill, a writing brought to S. Leo from hea∣ven by an angell, the vertues of S. Saviours epistle, a charme against theeves, a writing found in Christs wounds, of the crosse, &c.

THese vertues under these verses (written by pope Urbane the fifth to the emperour of the Grecians) are contained in a periapt or tablet, be continnally worne about one, called Agnus Dei, which is a little cake, having the picture of a lambe carrying of a flag on the one side; and Christs head on the other side, and is hollow: so as the gospel of & Iohn, written in fine paper, is placed in the concavitie thereof: and it is thus compounded or made, even as they themselves report.

Balsamus & munda cera, cum chrismatis unda Conficiunt agnum, quod munus do tibi magnum, Fonte velut natum, per mystica sanctificatum: Fulgura de sur sum depellit & omne malignum, Peccatum frangit, ut Christi sanguis, & angit, Praegnans servatur, simul & partus li••eratur, Dona refert dignis, virtutem destruit ignis, Porta••us mundè de fluctibus eripit undae:

* 1.502Balme, vigine wax, and holy water, An Agnus Dei make: A gift than which none can be greater, I send thee for to take. From fountain clear the same hath issue, In secret sanctified: 'Gainst lightning it hath soveraigne vertue, And thunder crackes beside. Each hainous sinne it weares and wasteth, Even as Christs precious blood, And women, whiles their travel lasteth, It saves, it is so good. It doth bestowe great gifts and graces,

On such as well deserve: And borne about in noisome places, From peril doth preserve. The force of fire, whose heat destroyeth, It breaks and bringeth down: And he or she that this enjoyeth, No water shall them drowne.

A Charme against shot, or a wastecote of proof.

BEfore the coming up of these Agnus Dei's, a holy garment called a wastecote for necessity was much used of our forefathers, as a holy relique, &c. as given by the pope, or some such arch-conjuror, who promised thereby all manner of immunity to the wearer thereof; inso∣much as he could not be hurt with any shot or other violence. And o∣therwise, that woman that would weare it, should have quick deliverance the composition thereof was in this order following.

On Christmas day at night, a threed must be spunne of flax, by a little virgine girle,* 1.503 in the name of the devil: and it must be by her woven, and also wrought with the needle. In the brest or fore-part thereof must be made with needle-worke two heads; on the head at the right side must be a hat, and a long beard; the left head must have on a crowne, and it must be so horrible, that it may resemble Beelzebub, and on each side of the wastecote must be made a crosse.

Against the falling evill.

MOreover, this insuing is another counterfeit charme of theirs, where∣by the falling evill is presently remedied.

Gaspar fert myrrham, thus Melchior, Balthasar aurum, Haec tria qui secum portabit nomina regum, Solvitur à morbo Christi pietate caduco.

Gasper with his mirth beganne These presents to unfold, Then Melchior brought in frankincense, And Balthasar brought in gold. Now he that of these holy kings The names about shall bear, The falling ill by grace of Christ Shall never need to fear.

THis is as true a copy of the holy writing, that was brought downe from heaven by an angell to S. Leo pope of Rome; and he▪ did bid

him take it to king Charles,* 1.504 when he went to the battel at Ronceval. And the angell said, that what man or woman beareth this writing about them with good devotion, and saith every day three Pater nosters, three Aves, and one Creede, shall not that day be overcome of his enemies, either bodily or ghostly; neither shall be robbed or slaine of theeves, pesti∣lence, thunder, or lightning, neither shall be hurt with fire or water, not combred with spirits, neither shall have displeasure of lords or ladies: he shall not be condemned with false witnesse, nor taken with fairies, or any manner of axes, nor yet with the falling evil. Also, if a woman be in travel, lay this writing upon her belly, she shall have easie deliverance, and the child right shape and christendome, and the mother purification of holy church, and all through vertue of these holy names of Jesus Christ following.

✚ Iesus ✚ Christus ✚ Messias ✚ Soter ✚ Emmanuel ✚ Sab∣baoth ✚ Adonai ✚ Vnigenitus ✚ Majestas ✚ Paracleius ✚ Salva••or noster ✚ Agiros iskiros ✚ Agios ✚ Adona••os ✚ Gasper ✚ Melchior ✚ & Balthasar ✚ Matthaeus ✚ Marcus ✚ Lucas ✚ Iohannes.

The epistle of S. Saviour, which pope Leo sent to King Charles, say∣ing, that whosoever carrieth the same about him, or in what day soever he shall reade it, or shall see it, he shall not be killed with any iron toole; nor be burned with fire, nor be drowned with water, neither any evill man or other creature may hurt him. The crosse of Christ is a wonder∣full defence ✚ the crosse of Christ be alwaies with me ✚ the crosse is it which I do alwaies worship ✚ the crosse of Christ is true health ✚ the crosse of Christ doth lose the bands of death ✚ the crosse of Christ is the truth and the way ✚ I take my journey upon the crosse of the Lord ✚ the crosse of Christ beateth down every evill ✚ the crosse of Christ gi∣veth all good things ✚ the crosse of Christ taketh away paines everlasting ✚ the crosse of Christ save me ✚ O crosse of Christ be upon me, before me, and behind me ✚ because the ancient enemie cannot abide the sight of thee ✚ the crosse of Christ save me, keep me, governe me, and direct me ✚ Thomas bearing this note of thy divine majesty ✚ Alpha ✚ Omega ✚ first ✚ and last ✚ middest ✚ and end ✚ beginning ✚ and first begotten ✚ wisdome ✚ vertue ✚.

A popish periapt or charme, which must never be said, but carried a∣bout one, against theeves.

* 1.505I Do go, and I do come unto you with the love of God, with the hu∣mility of Christ, with the holinesse of our blessed lady, with the faith of Abraham, with the justice of Isaac, with the vertue of David, with the might of Peter, with the constancy of Paul, with the word of God, with the authority of Gregory, with the prayer of Clement, with the flood of Iordan, p p p c g e g a q q est p t 1 k a b g l k 2 a x t g t b a m g 2 4 2 1 {que} p x c g k q a 9 9 p o q q r. Oh onely Father ✚ oh onely lord ✚ And Iesus ✚ passing through the middest of them ✚ went In ✚ the name of

the father ✚ and of the Sonne ✚ and of the Holy Ghost ✚.

Another amulet.

JOseph of A••imathea did find this writing upon the wounds of the side of Iesus Christ, written with Gods finger, when the body was taken a∣way from the crosse. Whosoever shall carry this writing about him, shall not dye any evill death, if he beleeve in Christ, and in all perplexities he shall soone be delivered, neither let him fear any danger at all. Fons alpha & omega ✚ figa ✚ figalis ✚ Sabbaoth ✚ Emmanuel ✚ Adonai ✚ o ✚ Neray ✚ Elay ✚ ••he ✚ Rentone ✚ Neger ✚ Sahe ✚ Pange∣ton ✚ Commen ✚ a ✚ g ✚ l ✚ a ✚ Mattheus ✚ Marcus ✚ Lucas ✚ Iohannes ✚ ✚ ✚ titulus triumphalis ✚ Iesus Nasareuus rex Iudaeorum ✚ ecce dominicae crucis signnm ✚ fugite partes adversae, vicit leo de tribu Iudae, radix, David, aleluijah, Kyrie eleeson, Christe eleeson, pater noster, ave Maria, & ne nos, & veniat super nos salutare tuum. Oremus, &c.

I find in a Primer intituled The houres of our Lady, after the use of the church of Yorke, printed anno 1516. a charme with this titling in red letters; To all them that afore this image of pity devoutly shall say five Pater nosters, five Aves, and one Credo, pitiously beholding these armes of Christs passion,* 1.506 are granted thirty two thousand seven hundred fifty five years of pardon. It is to be thought that this pardon was grant∣ed in the time of pope Boniface the nineth; for Platina saith that the par∣dons were sold so cheape, that the apostolicall authority grew into con∣tempt.

A papistical charme.

SIgnum sanctae crucis defendat me a malis praesentibus, praeteritis, & futu∣ris, interioribus & exterioribus: That is, The signe of the crosse de∣fend me from evils present, past, and to come, inward and outward.

A charme found in the canon of the masse.

ALso this charge is found in the canon of the masse, Haec sacrosancta commixtio corporis & sanguinis domini nostri Iesu Christi fiat mihi, om∣nibusque sumentibus salus mentis & corporis, & ad vitam promerendam, & capessendam, praeparatio salutaris: that is, Let this holy mixture of the body and blood of our Lord Jesus Christ, be unto me, and unto all re∣ceivers thereof, health of mind and body, and to the deserving and re∣ceiving of life an healthful preparative.

Other papisticall charmes.

Aqua benedicta, sit mihi salus & vita.

Let holy water be,* 1.507 both health and life to me.

Adque nomen Martini omnis haereticus fugiat palladus,

When Martins name is sung or said, Let hereticks flie as men dismaid.

But the papists have a harder charme than that; to wit, Fire and ••agot Fire and fagot.

A charme of the holy crosse.

Nulla salus est in domo, Nisi cruce munit homo Superliminaria. Neque sentit gladium, Nec amisit filium, Quisquis egit talia:

No health within the house doth dwell, Except a man do crosse him well, At every doore or frame, He never feeleth the swords point, Nor of his sonne shall lose a joint, That doth performe the same.

Furthermore as followeth.

* 1.508Ista suos fortiores Semper facit, & victores, Morbos sanat & languores, Reprimit daemonia. Dat captivis libertatem, Vitae confert novitatem, Ad antiquam dignitarem, Crux reduxit omnia. O Crux lignum triumphale, Mundi vera salus vale, Inter ligna nullum tale, Frande, flore, germine. Medicina Christiana, Salva sanos, aegros sana, Quod non valet vis humana, Fit in tuo nomine, &c.

It makes her souldiers excellent. And crowne••h them with victory, * 1.509Restores the lame and impotent, and healeth every malady. The devils of hell it conquereth, releaseth from imprisonment, Newnesse of life it offereth, It hath all at commandement. O crosse of wood incomparable, To all the world most wholesome: No wood is half so honourable.

In branch, in bud or blossome. O medicine which Christ did ordaine, The sound save every hower, The sick and sore make whole again, By vertue of thy power. And that which mans unablenesse, Hath never comprehended, Grant by thy name of holynesse, It may be fully ended, &c.

A charme taken out of the Primer.

THis charm following is taken out of the Primer afore∣said. Omnipotens ✚ Dominus ✚ Christus ✚ Messias ✚ with 34. names more, and as many crosses, and then proceeds in this wife; Ista nomina me protegant ab omni adversitate, plaga, & infirmitate corporis & animae, plenè liberent, & assistent in auxilium ista nomina regum, Gasper, &c. & 12. Apostoli (videlicet) Petrus, &c. & 4. Evangelistae (vedelicet) Matthaeus, &c. mibi assistent in omnibus necessitatibus meis, ac me defendant & liberent ab om∣nibus periculis & corporis & animae, & omnibus malis praeteritis, praesentibus, & futuris, &c.

CHAP. X.

How to make holy water, and the vertues thereof, St. Rufins charm, of the wearing and bearing of the name of Iesus, that the sacra∣ment of confession and the eucharist is of as much efficacy as other charms and magnified by L. Vairus.

IF I did well, I should shew you the confection of all their stuffe, and how they prepare it; but it would be too long. And therefore you shall only have in this place a few notes for the composition of certaine receipts, which instead of an Apothecary if you deliver to any morrow∣m••sse priest, he will make them as well as the pope himselfe. Mary now they wax every Parliament deerer and deerer, although therewithall, they utter many stale drugs of their own.

If you look in the popish pontifical,* 1.510 you shall see how they make their holy water; to wit, in this sort: I conjure thee thou creature of water in the name of the Father, and of the Sonne, and of the Holy-ghost, that thou drive the devill out of every corner and hole of this church, and al∣tar; so as he remaine not within our precincts that are just and righte∣ous. And water thus used (as Durandus saith) hath power of his own nature to drive away divels.* 1.511 If you will learn to make any more of this popish stuffe, you may go to the very masse-book, and find many good receipts: marry if you search Durandus, &c. you shall find abundance.

I know that all these charmes, and all these paltery confections (though

they were far more impious and foolish) will be maintained and defend∣ed by massemongers, even as the residue will be by witchmongers: and therefore I will in this place insert a charm, the authority whereof is equal with the rest, desiring to have their opinions herein I find in a book called Pomoerium sermonum quadragefimalium,* 1.512 that S. Francis seeing Rufinus provoked of the devil to think himself damned, charged Rufinus to say this charme, when he next met with the devill; Aperios, & ibi 〈◊〉〈◊〉 nam stercus, which is as much to say in English as, Open thy mouth, and I will pu•• in a plum: a very ruffinly charme.

Leonard Vairus writeth, De veris, piis, ac sanctis amuletis fascinum ••••que omnia veneficia destruent ibus;* 1.513 wherein he specially commendeth the name of Jesus to be worne. But the sacrament of confession he extolleth above all things, saying, that whereas Christ with his power did be••throw divels out of mens bodies,* 1.514 the priest driveth the devil out of man soul by confession. For (saith he) these words of the priest, when he saith, Ep te absolvo, are as effectuall to drive away the princes of darknesse, throo•• the mighty power of that saying, as was the voice of God to drive away the darknesse of the world,* 1.515 when at the beginning he said Fiat lux. He commendeth also as wholesome things to drive away devils, the sacra∣ment of the eucharist, and solitarinesse, and silence. Finally he saith, tha•• if there be added hereunto an Agnus Dei, & the same be worne about on•• neck by one void of sin, nothing is wanting that is good and wholesome for this purpose. But he concludeth, that you must wear and make 〈◊〉〈◊〉 in your forehead, with crossing your selfe when you put on your shoe▪ and at every other action, &c. and that is also a present remedie to din•• away devils, for they cannot abide it.

CHAP. XI.

Of the Noble balme used by Moses, apishly counterfeited in the ch••rc•• of Rome.

THe noble balme that Moses made, having indeed many excellent v••••••tues, besides the pleasant and comfortable savour thereof; whe•• withall Moses in his politike lawes enjoined Kings, Queens, and Prince to be anointed in their true and lawful elections and coronations, 〈◊〉〈◊〉 the everlasting King had put on man upon him, is apishly counterfeit in the Romish Church, with divers terrible conjurations, three bre••••••ings, crossewise, (able to make a quezie stomach spue) nine mumbli•••• and three curtsies, saying thereunto, Ave sanctum oleum, ter ave sancta balsamum. And so the devil is thrust out, and the Holy Ghost let 〈◊〉〈◊〉 to his place. But as for Moses his balm, it is not now to be found either 〈◊〉〈◊〉 Rome or elsewhere that I can learn. And according to this papisti•••• order, witches and other superstitious people follow on, with charm•• and conjurations made in form; which many bad Physicians also practi•••••• when their learning faileth, as may appear by example in the sequele.

CHAP. XII.

The opin••on of Ferrarins touching charmes, periapis, appensions, amu∣lets, &c. Of Homericall medicines, of constant opinion, and the ef∣fects thereof.

ARgerius Ferrarius, a physician in these dayes of great account, doth say, that forsomuch as by no diet nor physicke any disease can be so taken away or extinguished,* 1.516 but that certain dregs and reliques will re∣maine: therefore physicians use physical alligations, appensions, peraipts, amulets, charmes, characters. &c. which he supposeth may do good; but harm he is sure they can do none: urging that it is necessary and ex••pedient for a physician to leave nothing undone that may be devised for his patients recovery; and that by such means many great cures are done. He citeth a great number of experiments out of Alexander Trallianus, Aetius, Octavianus, Marcellus, Philodotus, Archigines, Philostratus, Plinie, &c Dioscorides; and would make men beleeve that Galen (who in truth despised and derided all those vanities) recanted in his latter dayes his former o∣pinion,* 1.517 and all his invectives tending against these magicall cures: wri∣ting also a book intituled De Homerica medicatione, which no man could e∣ver see, but one Alexander Trallianus, who saith he saw it: and further affirmeth, that it is an honest mans part to cure the sicke, by hook or by crooke, or by any means whatsoever. Yea he saith that Galen (who indeed wrote and taught that Incantamenta sunt muliercularum figmenta, and be the onely clokes of bad physicians) affirmeth, that there is vertue and great force in incantations. As for example (saith Trallian) Galen, being now reconciled to this opinion, holdeth and writeth, that the bones which stick in ones throate, are avoided and cast out with the vio∣lence of charmes and inchanting words; yea and that thereby the stone, the chollick, the falling sicknesse, and all feavers, gowts, fluxes, fistula's, issues of blood, and finally whatsoever cure (even beyond the skill of him∣selfe or any other foolish physician) is cured and perfectly healed by words of inchantment. Marry M. Ferrarius (although he allowed and practised this kind of physick) yet he protesteth that he thinketh it none other∣wise effectuall, than by the way of constant opinion: so as he affirmeth that neither the character, nor the charme, nor the witch, nor the devill accomplish the cure; as (saith he) the experiment of the toothach will manifestly declare, wherein the cure is wrought by the confidence or diffidence as well of the patient, as of the agent; according to the po∣ets saying.

Nos habitat non tartara, sed nec sider coeli, Spiritus in nobis qui viget illa facit. a

Not hellish furies dwell in us, Nor starres with influence heavenly;* 1.518 The spirit that lives and rules in us, Doth every thing ingeniously,

This (saith he) commeth to the unlearned, through the opinion which they conceive of the characters and holy words: but the learned that know the force of the mind and imagination, worke miracles by mira∣cles by means thereof; so as the unlearned must have external helps, to do that which the learned can do with a word onely. He saith that this is called Homerica medicatio, because Homer discovered the blood of the word suppressed, and the infections healed by or in mysteries.

CHAP. XIII.

Of the effects of amulets, the drift of Argerius Ferrarius in the com∣mendation of charmes, &c. foure sorts of Homericall medicines, and the choice thereof; of imagination.

AS touching mine opinion of these amulets, characters, and such other bables, I have sufficiently uttered it else-where: and I will bewray the vanity of these superstitious trifles more largely hereafter. And therefore at this time I onely say, that those amulets, which are to be hanged or carried about one, if they consist of herbs, rootes, stones, or some other metall, they may have diverse medicinable operations; and by the vertue given to them by God in their creation, may worke strange effects and cures: and to impute this vertue to any other matter is witch∣craft. And whereas A. Ferrarius commendeth certaine amulets, that have no shew of physicall operation; as a naile taketh from a crosse, ho∣ly water, and the very signe of the crosse, with such like popish stuffe: I think he laboureth thereby rather to draw men to popery, than to teach or perswade them in the truth of physick or philosophie. And I think thus the rather, for that he himselfe seeth the fraud hereof; confessing that where these magical physicians apply three seeds of three-leaved grass to a tertian ague, and foure to a quartaine, that the number is not mate∣rial.

* 1.519But to these Homerical medicines he saith there are foure sorts, where∣of amulets, characters, and charmes, are three: howbeit he commend∣eth and preferreth the fourth above the rest; and that he saith consisteth in illusions, which he more properly calleth stratagems. Of which sort of illusions he alleadgeth for example, how Philodotus did put a cap of lead upon ones head, who imagined he was headlesse, whereby the party was delivered from his disease or conceipt. Item another cu∣red a woman that imagined, that a serpent or snake did continually gnaw and teare her entrailes; and that was done onely by giving her a vomit, and by foisting into the matter vomited a little serpent or snake, like un∣to that which she imagined was in her belly.* 1.520

Item, another imagined that he alwaies burned in the fire, under whose bed a fire was privily conveyed, which being raken out before his face, his fansie was satisfied, and his heat allayed. Hereunto pertain∣eth, that the hickot is cured with sudden feare or strange newes: yea by that meanes agues and many other strange and extreame diseases have been healed. And some that have lien so sick and sore of the gowt, that they could not remove a joint, through sudden feare of fire, or ruin

of houses, have forgotten their infirmities and greefs, and have run a∣way. But in my tract upon melancholy, and the effects of imagination, and in the discourse of natural magick, you shall see these matters large∣ly touched.

CHAP. XIV.

Choice of Charmes against the falling evill, the biting of a mad dog, the stinging of a Scorpion, the tooth-ach, for a woman in travel, for the kings evil, to get a thorne out of any member, or a bone out of ones throte, charmes to be said fasting, or at the gathering of hearbs, for sore eyes, to open locks, against spirits, for the bots in a horse, and specially for the Duke of Alba's horse, for sower Wines, &c.

THere be innumerable charmes of conjurers, bad physitians, lewd Chirurgians, melancholike witches, and couseners, for all diseases and griefs; specially for such as bad Physitians and Chirurgians know not how to cure, and in truth are good stuffe to shadow their ignorance, wher∣of I will repeate some.

For the falling evill.

TAke the sick man by the hand, and whisper these words softly in his ear, I conjure thee by the sun and moon, and by the gospel of this day delivered by God to Hubert, Giles, Cornelius and John, that thou rise and fall no more. Otherwise: Drink in the night at a spring water out of a skull of one that hath been slaine. Otherwise: Eat a pig killed with a knife that flew a man. Otherwise as followeth.

Ananizapta ferit mortem, dum laedere quaerit, Est mala mors capta, dum dicitur Ananizapta, Ananizapta Dei nunc miserere mei.

Ananizapta smiteth death, Whiles harm intendeth he,* 1.521 This word Ananizapta say, And death shall captive be, Ananizapta O of God, Have mercy now on me.

Against the biting of a mad dog.

PUt a silver ring on the finger,* 1.522 within the which these words are gra∣ven ✚ Habay ✚ habar ✚ hebar ✚ and say to the person bitten with a mad dog, I am thy saviour, lose not thy life: and then prick him in the nose thrice, that at each time he bleed. Otherwise: take pilles made of the skull of one that is hanged. Otherwise: write upon a peece of bread, Irioni, khiriora, esser, khuder, fer••s; and let it be eaten by the

party bitten. Otherwise: O Rex gloriae Iesu Christe, veni cum pace 〈◊〉〈◊〉 nomine patris max, in nomine filii max, in nomine spiritus sancti prax •• Ga∣sper, Melchior, Balthasar ✚ prax ✚ max ✚ Deus I max ✚

But in troth this is very dangerous; insomuch as if it be not speedily and cunningly prevented, either death or frensie insueth, through infe∣ction of the humour left in the wound bitten by a mad dog: which be∣cause bad Chirurgians cannot cure, they have therefore used foolish co••∣sening charms. But Dodonaeus in his hearball saith, that the hearb A∣lysson cureth it: which experiment, I doubt not, will prove more true then all the charms in the world. But where he saith, that the same hang∣ed at a mans gate or entry, preserveth him and his cattel from inchant∣ment, or bewitching, he is overtaken with folly.

Against the biting of a Scorpion.

SAy to an asse secretly, and as it were whispering in his eare; I am bit∣ten with a Scorpion.

Against the toothach.

SCarifie the gums in the griefe, with the tooth of one that hath been slaine. Otherwise: Galbes galbat, galdes galdat. Otherwise, A ••••¦hur hus, &c. Otherwise: At saccaring of masse hold your teeth together and say * 1.523 Os non comminuetis ex eo. Otherwise: Strigiles falcesque de••t••∣tae, dentium dolorem persanate; O horse-combs and sickles that have so many teeth, come heal of my toothach.

A charme to release a woman in travel.

THrowe over the top of the house, where a woman in travel lieth, •• stone, or any other thing that hath killed three living creatures, name∣ly, a man, a wild bore, and a she-bear.

To heale the Kings or Queens evil, or any other sorenesse in the throte.

REmedies to cure the Kings or Queens evil, is first to touch the place with the hand of one that died an untimely death. Otherwise: Let a virgine fasting lay her hand on the sore, and say; Apollo denieth that the heate of the plague can increase, where a naked virgine quench∣eth it: and spet three times upon it.

A charm read in the Romish church, upon Saint Blazes day, that will fetch a thorne out of any place of ones body, a bone out of the throte, &c. Lect. 3.

FOr the fetching of a thorne out of any place of ones body, or a bone out of the throte, you shall reade a charm in the Romish church up∣on St. Blazes day; to wit, call upon God▪ and remember St. Blaze. This St. Blaze could also heale all wild beasts, that were sick or lame, with laying on of his hands: as appeareth in the lesson read on his day, where you shall see the matter at large.

A Charme for the head-ach.

TIe a halter about your head, wherewith one hath been hang∣ed.

A charme to be said each morning by a witch fasting, or at least before she go abroad.

THe fire bites, the fire bites, the fire bites; Hogs turd over it, hogs turd over it, hogs turd over it; The father with thee, the sonne with me, the holy ghost between us both to be: ter. Then spit over one shoulder, and then over the other, and then three times right forward.

Another charme that witches use at the gathering of their medicin∣able herbs.

Haile be thou holy herbe Growing on the ground, All in the mount * 1.524 Calvarie First wert thou found, Thou art good for many a sore, And healest many a wound, In the name of sweet Iesus I take thee from the ground.

An old womans charme, wherewith she did much good in the countrey, and grew famous thereby.

AN old woman that healed all diseases of cattel (for the which she ne∣ver took any reward but a peny & a loafe) being seriously examined by what words she brought these things to pass, confessed that after she had touched the sick creature, she alwayes departed immediately; saying:

My loase in my lap, My penny in my purse; Thou art never the better, And I am never the worse.

Another like charme.

A Gentlewoman having sore eyes, made her mone to one, that pro∣mised her helpe, if she would follow his advise: which was onely to weare about her neck a scroll sealed up, whereinto she might not looke. and she conceaving hope of cure thereby, received it under the conditi∣on, and left her weeping and teares, wherewith she was wont to bewaile the miserable darknesse,* 1.525 which she doubted to indure: whereby in short time her eyes were well amended: But alas! she lost soon after that pre∣tious, jewell, and thereby returned to her wonted weeping, and by con∣sequence to her sore eyes. Howbeit, her jewell or scroll being sound againe, was looked into by her deer friends, and this onely posie was contained therein.

The devill pull out both thine eyes, And * 1.526etish in the holes likewise.

Whereby partly you may see what constant opinion can do, accord∣ing to the saying of Plato; if a mans fansie or mind give him assurance th•••• a hurtfull thing shall do him good, it may do so, &c.

A charme to open locks.

AS the herbs called Aethiopides will open all locks (if all be true that inchanters say) with the help of certain words: so be there charmes also and periap••s, which without any herbs can do as much: •• for example. Take a peece of wax crossed in baptisme, and do but pri•••• certain flowers therein, and tie them in the hinder fl••irt of your shirt and when you would undo the lock, blow thrice therein, saying; Arato 〈◊〉〈◊〉 partiko ho•• maratarykin. I open this doore in thy name that I am forced to breake, as thou brakest hell-gates, In nomine patris, & filii, & spi••i•••• sancti, Amen.

* 1.527A charme to drive away spirits that haunt any house.

HAng in every of the foure corners of your house this sentence writ∣ten upon virgin parchment, Omnis spiritus l••udet Dominum: M••se•• habent & prophetas: Exurgat Deus, & dissipan••ur inimici ejus.

A pretty charme or conclusion for one possessed.

THe possessed body must go upon his or her knees to the church, ho•• farre so ever it be off from their lodging; and so must creep with∣out going out of the way, being the common high way, in that sort, 〈◊〉〈◊〉 soule and dirty soever the same be; or whatsoever lie in the way, 〈◊〉〈◊〉 shunning any thing whatsoever▪ untill he come to the church, where 〈◊〉〈◊〉 must heare masse devoutly,* 1.528 and then followeth recovery.

Another for the same purpose.

THere must be commended to some poore begger the saying of 〈◊〉〈◊〉 Pater nosters, and five Aves; the first so be said in the name of the party possessed, or bewitched: for that Christ was led into the garden▪ secondly, for that Christ did sweat both water and blood; thirdly, for that Christ was condemned; fourthly, for that he was crucified gui••••∣lesse; and fiftly, for that he suffered to take away our sins. Then 〈◊〉〈◊〉 the sick body heare masse eight daies together, standing in the 〈◊〉〈◊〉 where the gospell is said, and must mingle holy water with his meate 〈◊〉〈◊〉 his drink, and holy sal•• also must be a portion of the mixture.

Another to the same effect.

* 1.529THe sick man must fast three dayes, and then he with his parents 〈◊〉〈◊〉 come to church, upon an embering friday; and must heare the 〈◊〉〈◊〉 for that day appointed, and so likewise the saturday and sunday following And the priest must read upon the sick-mans head that gospel, which is 〈◊〉〈◊〉 in September, and in grap-hearvest, after the feast of holy crosse. In 〈◊〉〈◊〉 quatuor temporum, in ember-daies: then let him write and carry it abo•••• his necke, and he shall be cured.

Another charme or witch-craft for the same.

THis office or conjuration following was first authorized and printed at Rome, and afterwards at Avenion, Anno 1515. And lest that the devill should lie hid in some secret part of the body, every part thereof is named; Obsecro te Iesu Christe, &c. that is: I beseech thee O Lord Je∣sus Christ, that thou pull out of every member of this man all infirmities, from his head, from his haire, from his braine, from his forehead, from his eyes, from his nose, from his eares, from his mouth, from his tongue, from his teeth, from his jawes, from his throate, from his neck, from his backe, from his brest, from his paps, from his heart, from his stomach, from his sides, from his flesh, from his blood, from his bones, from his legs, from his feet, from his fingers, from the soles of his feet, from his marrow, from his sinewes, from his skin, and from every joint of his members, &c.

Doubtlesse Jesus Christ could have no starting hole, but was hereby every way prevented and pursued; so as he was forced to do the cure: for it appeareth hereby, that it had been insufficient for him to have said; Depart out of this man thou unclean spirit, and that when he so said he did not performe it. I do not think that there will be found among all the heathens superstitious fables, or among the witches, conjurors, poets; knaves, coseners, fooles, &c. that ever wrot, so impudent and impious a lie or charm as is read in Barnardine de bustis;* 1.530 where, to cure a sick man, Christs body, to wit: a wafer-cake, was outwardly applied to his side, and entered into his heart, in the sight of all the standers by. Now, if grave authors report such lies, what credit in these cases shall we attri∣bute unto the old wives ales, that Sprenger, Institor, Bodin, and o∣thers write? Even as much as to Ovids Metamorphosis, Aesops fables, Moores Utopia, and divers other ••ansies; which have as much truth in them, as a blind man hath sight in his eye.

A charme for the bots in a horse.

You must both say and do thus upon the diseased horse three dayes to∣gether, before the sunne rising: In nomine pa✚tris & fi✚lii & spi∣ritus ✚ sancti; Exorcizo te ve••mem per Deum pa✚trem, & si✚lium & spiri∣tum ✚ sanctum: that is, In the name of God the father, the sonne, and the Holy Ghost, I conjure thee O worm by God the Father, the son, and the Holy Ghost; that thou neither eate nor drink the flesh, blood or bones of this horse; and that thou hereby maist be made as patient as Iob, and as good as S. Iohn Baptist, when he baptized Christ in Iordan, In nomine pa✚ ••ris & fi✚lii et spiritus ✚ sancti. And then say three Pater nosters, and three Aves, in the right eare of the horse, to the glory of the holy trinity. Do✚minus fili✚us spiri✚tus Mari✚a.

There are also divers bookes imprinted, as it should appeare with the authority of the church of Rome, wherein are contained many medici∣nall prayers, not onely against all diseases of horses, but also for every impediment and fault in a horse: insomuch as if a shoe fall off in the middest of his journey, there is a prayer to warrant your horses

hoof,* 1.531 so as it shall no •• breake, how farre so ever he be from the Smithes forge.

Item, The Duke of Alba his horse was consecrated, or canonized in the Low-Countries, at the solemne masse; wherein the Popes bull, and also his charm was published (which I will hereafter recite) he in the mean time sitting as Vice-roy with ••his consecrated standart in his hand, till masse was done.

A charm against vineger.

* 1.532THat wine wax not eager, write on the vessel, Gustate & videte, qu•••• am suavis est Dominus.

CHAP. XV.

The inchanting of serpents and snakes, objections answered concern∣ing the same; fond reasons why charmes take effect the rein, M••∣homets pigeon, miracles wrought by an asse at Memphis in Aegypt, popish charmes against serpents, of miracleworkers, the taming, 〈◊〉〈◊〉 snakes, Bodins lie of snakes.

COncerning the charming of Serpents and snakes, mine adversaries (〈◊〉〈◊〉 I have said) think they have great advantage by the words of David is the fifty eight psalme; and by Jeremy; chap. eight; expounding the one prophet by Virgil, the other by Ovid. For the words of David are these Their poison is like the poison of a Serpent,* 1.533 and like a deafe Adder, th•• Stoppeth his eare, and heareth not the voice of the charmer, charm 〈◊〉〈◊〉 never so cunningly. The words of Virgil are these; Frigidus, in 〈◊〉〈◊〉 cantando rumpitur anguis.* 1.534 As he might say, David thou liest; for the cold-natured snake is by the charms of the inchanters broken all to peece in the field where he lieth. Then cometh Ovid, and he taketh his coun∣treymans part,* 1.535 saying in the name and person of a witch; Vipereas 〈◊〉〈◊〉 verbis & carmine fauces; that is, I with my words and charmes can bre•••• in sunder the vipers jawes. Matry Jeremy on the other side encounter∣eth this poetical witch, and he not onely defendeth, but expoundeth his fellowe prophets words, and that not in his own name but in the na•••• of Almighty God; saying; I will send serpents and cockatrices among you, which cannot be charmed.

Now let any indifferent man (christian or heathen) judge, whe th•••• the words and minds of the prophets do not directly oppugne these po•••• words (I will not say minds) for that I am sure they did therein but jest 〈◊〉〈◊〉 trifle, according to the common fabling of lying poets. And certainly, I 〈◊〉〈◊〉 encounter them two with other two poets, namely Propertius and Horace the one merrily deriding, the other seriously impugning their fantastic•• poetries, concerning the power and omnipotency of witches. For when Virgil, Ovid, &c. write that witches with their charmes fetch down the Moon and starres from heaven, &c. Propertius mocketh them in the words following:

At vos deductae quibus est fallacia Lunae, Et labor in magicis sacra piare focis, En agedum dominae mentem convertite nostrae, Et facite illa meo palle at ore magis, Tunc ego crediderim vobis & sidera & amnes Posse Circeis ducere carminibus.

But you that have the subtil slight,* 1.536 Of fetching down the moon from skies; And with inchanting fire bright, Attempt to purge your sacrifice: Lo now, go too, turn (if you can) Our madams mind and sturdy heart, And make her face more pale and wan, Than mine: which if by magick art You do, then will I soon believe, That by your witching charmes you can From skies aloft the starres remeeve, And rivers turne from whence they ran.

And that you may see more certainly, that these poets did but jest and deride the credulous and timerous sort of people, I thought good to shew you what Ovid saith against himself, and such as have written so in∣credibly and ridiculously of witches omnipotency:

Nec mediae magicis finduntur cantibus angues, Nec redit in fonies unda supina suos.

Snakes in the middle are not riven With charmes of witches cunning,* 1.537 Nor waters to their Fountains driven By force of backward-running.

As for Horace his verses I omit them, because I have cited them in a∣nother place. And concerning this matter Card anus saith, that at every eclipse they were wont to thinke,* 1.538 that witches pulled down the sun and moon from heaven. And doubtlesse, hence came the opinion of that matter, which spred so farre, and continued so long in the common peo∣ples mouthes, that in the end learned men grew to believe it, and to af∣firm it in writing.

But here it will be objected,* 1.539 that because it is said (in the places by me alleadged) that snakes or ••ipers cannot be charmed; Ergo other things may: To answer this argument, I would aske the witchmonger this que∣stion, to wit, Whether it be expedient, that to satisfy his folly, the Holy Ghost must of necessity make mention of every particular thing that he imagineth may be bewitched? I would also ask of him, whatt priviledge a snake hath more then other creatures, that he only may no, and all o∣ther creatures may be bewitched; I hope they will not say, that either

their faith or infidelity is the cause thereof;* 1.540 neither do I admit the an∣swer of such divines as say, that he cannot be bewitched: for that he seduced Eve; by meanes whereof God himselfe cursed him; and there∣by he is so priviledged, as that no witches charme can take hold of him. But more shall be said hereof in the sequel.

Danaeus saith, that witches charmes take soonest hold upon snakes and adders; because of their conference and familiarity with the devil, where∣by the rather mankind through them was seduced. Let us seek then an answer for this cavil; although in truth it needeth not: for the phrase of speech is absolute, and imports not a special quality proper to the na∣ture of a viper any more, than when I say: A cony cannot flie: you should gather and conclude thereupon, that I meant that all other beasts could flie. But you sha••l understand, that the cause why these vipers can rather withstand the voice and practise of inchanters and sorcerers, than other c••eatures, is, for that they being in body and nature venomous cannot so soone or properly receive their destruction by venome, where∣by the witches in other creatures bring their mischievous practises more easily to passe, according to Virgile saying;

* 1.541Corrup•• que lacius, infecit pabula tabo.

She did infect with poison strong Both ponds and pastures all along.

And thereupon the prophet alludeth unto their corrupt and inflexi∣ble nature, with that comparison; and not (as Tremelius is f••in to shift it) with stopping one eare with his tale, and laying the other close to the ground; because he would not heare the charmers voice. For the snake hath neither such reason, nor the words such effect: otherwise the snake must know our thoughts. It is also to be considered, how untame by nature these vipers (for the most part) are, insomuch as they be not by mans industry or cunning to be made familiar, or train'd to do any thing, whereby admiration may be procured: as Bomelio Feats his dog could do; or Mahomets pigeon, which would resort unto him, being in the middest of his campe, and picke a pease out of his eare▪ in such sort that many of the people thought that the holy ghost came and told him a tale in his eare:* 1.542 the same pigeon also brought him a scroll, wherein was written, Re••e esto, and laid the same in his neck. And because I have spoken of the docility of a dog and a pigeon, though I could cite an in∣finite number of like tales, I will be bold to trouble you but with one more.

At Memphis in Aegypt, among other juggling knacks, which were there usually shewed, there was one that took such paines with an asse, that he had taught him all these qualities following.* 1.543 And for gaine he caused a stage to be made, and an assembly of people to meet; which being done, in the manner of a play, he came in with his asse, and said; The Sultane hath great need of asses to help to carry stones and other stuffe, towards his great building which he hath in hand. The asse im∣mediately

fell downe to the ground, and by all signes shewed himselfe to be sick, and at length to give up the ghost: so as the juggler begged of the assembly money towards his losse. And having gotten all that he could, he said; Now my masters, you shall see mine asse is yet alive, and doth but counterfeit; because he would have some money to buy him provender, knowing that I was poor, and in some need of releef. Here∣upon he would needs lay a wager, that his asse was alive, who to every mans seeming was starke dead. And when one had laid money with him thereabout, he commanded the asse to rise, but he lay still as though he were dead: then did he beat him with a cudgel, but that would not serve the turne, untill he addressed his speech to the asse, saying (as be∣fore) in open audience; The Sultan hath commanded, that all the peo∣ple shall ride out to morrow, and see the triumph, and that the faire la∣dies will then ride upon the fairest asses, and will give notable provender unto them, and every asse shall drink of the sweet water of Nilus: and then lo the asse did presently start up, and advance himself exceedingly. Lo (quoth his master) now I have wonne: but in troth the Major hath borrowed mine asse, for the use of the old ill-favoured witch his wife: and thereupon immediately he hung down his eares, and halted down right, as though he had been stark lame. Then said his master; I perceive you love young pretty wenches: at which words he looked up, as it were with joyful cheere. And then his master did bid him go choose one that should ride upon him; and he ran to a very handsome woman, and touched her with his head,* 1.544 &c. A snake will never be brought to such familiarity, &c. Bodin saith, that this was a man in the likenesse of an asse: but I may rather think that he is an asse in the likenesse of a man. Well, to returne to our serpents, I will tell you a story concerning the charming of them, and the event of the same.

In the city of Salisborough there was an inchanter, that before all the people tooke upon him to conjure all the serpents and snakes within one mile compasse into a great pit or dike,* 1.545 and there to kill them. When all the serpents were gathered together, as he stood upon the brinke of the pit, there came at the last a great and horrible serpent, which would not be gotten downe with all the force of his incantations: so as (all the rest being dead) he flew upon the inchanter, and clasped him in the mid∣dest, and drew him down into the said dike, and there killed him. You must think that this was a devil in a serpents likenesse, which for the love he bare to the poore snakes, killed the sorcerer; to reach all other witches to beware of the like wicked practise. And surely, if this be not true, there be a great number of lies contained in M. Mal. and I. Bodin. And if this be well weighed, and conceived, it beateth downe to the ground all those witchmongers arguments, that contend to wring witching mi∣racles out of this place. For they disagree notably, some denying and some affirming that serpents may be bewitched. Neverthelesse, because in every point you shall see how popery agreeth with paganisme, I will recite certaine charmes against vipers, allowed for the most part in and by the church of Rome: as followeth.

I conjure thee O serpent in this house, by the five holy wounds of our

Lord,* 1.546 that thou remove not out of this place, but here stay, as certainly as God was borne of a pure virgine. Otherwise I conjure thee serpent In nomine patris, & filii, & spiritus sancti: I command thee serpent by our lady S. Mary, that thou obey me, as wax obeyeth the fire, and as fire obey∣eth water; that thou neither hurt me, nor any other christian, as cer∣tainly as God was borne of an immaculate virgine, in which respect I take thee up, In nomine patris, & filii, & spiritus sancti: Ely lash eiter, ely lash eiter, ely lash eiter. Otherwise: O vermine, thou must come as God came unto the Iewes.* 1.547 Otherwise L. Vairus saith, that Serpens quernis frondi∣bus contacta, that a serpent touched with oake-leaves dieth, and stayeth even in the beginning of his going, if a feather of the bird Ibis be cast or thrown upon him: and that a viper smitten or hot with a reed is astoni∣ed, and touched with a beechen branch is presently numme and stiffe.

Here is to be remembered, that many use to boast that they are of S. Pauls race and kindred, shewing upon their bodies the prints of serpent•• which (as the papists affirme) was incident to all them of S. Pauls stock.* 1.548 Marry they say herewithall, that all his kinsfolks can handle serpents, or any poison without danger. Others likewise have (as they brag) a Ka∣tharine-wheele upon their bodies, and they say they are kinne to S. Ka∣tharine, and that they can carry burning coales in their bare hands, and dip their said hands in hot skalding liquor, and also go into hot ovens. Whereof though the last be but a bare jest, and to be done by any that will prove (as a bad fellow in London had used to do, making no tarrianc••e at all therein:) yet there is a shew made of the other, as though it were certaine and undoubted;* 1.549 by anointing the hands with the juice of mal∣lowes, mercury, urine, &c. which for a little time are defensatives a∣gainst these scalding liquors, and scorching fires.

But they that take upon them to worke these mysteries and miracles, do indeed (after rehearsall of these and such like words and charmes) take up even in their bare hands, those snakes and vipers, and sometimes p•••• them about their necks, without receiving any hurt thereby, to the ter∣ror and astonishment of the beholders, which naturally both feare and abhorre all serpents. But these charmers (upon my word) dare not trust to their charmes, but use such an inchantment, as every man may law∣fully use, and in the lawfull use thereof may bring to passe that they shall be in security, and take no harme, how much soever they handle them: marry with a woollen rag they pull out their teeth before hand, as some men say; but as truth is, they weary them, and that is of certainty. And surely this is a kind of witchcraft, which I terme private confederacy. Bodin saith, that all the snakes in one countrey were by charmes and verses driven into another region: perhaps he meaneth Ireland, where S. Patrik is said to have done it with his holynesse, &c.

James Sprenger and Henry Institor affirme, that serpents and snakes, and their skins exceed all other creatures for witchcraft: insomuch as witches do use to bury them under mens thresholds, either of the house or stalles, whereby barrennesse is procured both to woman and beast: yea and that the very earth and ashes of them continue to have force of fascination. In respect whereof they wish all men now and then to dig

away the earth under their thresholds, and to sprinkle holy water in the place, and also to hang boughes (hallowed on midsummer day) at the stall doore where the cattel stand: and produce examples thereupon, of witches lies, or else their owne, which I omit, because I see my book groweth to be greater than I meant it should be.

CHAP. XVI.

Charmes to carry water in a sive, to know what is spoken of us be∣hind our backs, for bleere eyes, to make seeds to grow well, of i∣mages made of wax, to be rid of a witch, to hang her up, notable authorities against waxen images, a story bewraying the knavery of waxen images.

LEonardus Vairus saith,* 1.550 that there was a prayer extant, whereby might be carried in a sive, water, or other liquor: I think it was clam clay; which a crow taught a maid, that was promised a cake of so great quanti∣ty, as might be kneaded of so much floure, as she could wet with the wa∣ter that she brought in a sive, and by that meanes she clamd it with clay, and brought in so much water, as whereby she had a great cake, and so beguiled her sisters, &c. And this tale I heard among my grandams maides, whereby I can decipher this witchcraft. Item, by the tingling of the eare, men heretofore could tell what was spoken of them. If any see a scorpion, and say this word (Bud) he shall not be stung or bitten therewith. These two Greek letters Π and A written in a paper,* 1.551 and hung about ones neck, preserve the party from bleereyednesse. Cummin or hempseed sowen with cursing and opprobrious words grow the faster and the better. Berosus Anianus maketh witchcraft of great antiquity: for he saith, that Cham touching his fathers naked member uttered a charme, whereby his father became emasculated or deprived of the powers generative.

A charme teaching how to hurt whom you list with images of wax, &c.

MAke an image in his name, whom you would hurt or kill, of new virgine wax; under the right arme-poke whereof place a swallows heart, and the liver under the left; then hang about the neck thereof a new thred in a new needle pricked into the member which you would have hurt, with the rehearsall of certain words: which for the avoiding of foolish superstition and credulity in this behalf is to be omitted. And if they were inserted, I dare undertake▪ they would do no harme, were it not to make fooles, and catch gudgins. Otherwise; Some∣times these images are made of brasse, and then the hand is placed where the foot should be, and the foot where the hand, and the face down∣ward. Otherwise; For a greater mischiefe, the like image is made in the forme of a man or woman, upon whose head is written the certain name of the party; and on his or her ribs these words, Ailif, casyl, zaze, hit,

mel meltat;* 1.552 then the same must be buried. Otherwise; In the dominio•• of Mars, two images must be prepared, one of wax, the other of the earth of a dead man; each image must have in his hand a sword where∣with a man hath been slain, and that he must be slain may have his head thrust through with a foin. In both must be written certain peculiar chara∣cters, and then must they be hid in a certain place. Otherwise; To obtain a womans love, an image must be made in the hour of Venus, of virgine wax, in the name of the beloved, whereupon a character is written, and is warmed at a fire, and in doing thereof the name of some Angell must be mentioned. To be utterly rid of the witch, and to hang her up by the haire, you must prepare an image of the earth of a dead 〈◊〉〈◊〉 to be baptized in another mans name, whereon the name, with a cha∣racter, must be written: then must it be perfumed with a rotten bone, and then these psalmes read backward; Domine Dominus noster, Dominus illuminatio mea, Domine exaudi orationem meam, Deus laudem meam 〈◊〉〈◊〉 tacueris; and then bury it, first in one place, and afterwards in another. Howbit, it is written in the 21. article of the determination of Paris, th•••• to affirme that images of brasse, lead, gold, of white or red wax, or of any other stuffe, conjured, baptized, consecrated, or rather execrated through these magical arts at certaine daies, have wonderful vertue••, or such as are avowed in their bookes or assertions, is error in faith, 〈◊〉〈◊〉 philosophy, and true astronomy; yea it is concluded in the 22. article of that councell, that it is as great an error to believe those things, as to do them.

But concerning these images, it is certain that they are much feare•• among the people, and much used among cousening witches, as party appeareth in this discourse of mine else-where, and as partly you may see by the contents of this story following. Not long sithence, a young maid∣en (dwelling at New Romny here in Kent) being the daughter of one ••. L. Stuppeny (late Jurat of the same town but dead before the execution hereof) and afterwards the wife of Thom. Eps (who is at this instant Ma••or of Romny) was visited with sicknesse,* 1.553 whose mother and father in 〈◊〉〈◊〉 being abused with credulity concerning witches supernatural power, re∣paired to a famous witch called mother Baker, dwelling not farre from thence at a place called Stonstreet, who, according to witches couse••ing custome, asked whether they mistrusted not some bad neighbour, 〈◊〉〈◊〉 whom they answered that indeed they doubted a woman neer unto them (and yet the same was of the honester and wiser sort of her neighbour, reputed a good creature.) Neverthelesse the witch told them that these was great cause of their suspition: for the same, said she, is the very part•• that wrought the maidens destruction, by making a heart of wax, & pri••••∣ing the same with pins and needles; affirming also that the same neighbor of hers had bestowed the same in some secret corner of the house. This being beleeved, the house was searched by credible persons, but nothing could be found. The witch or wise woman being certified hereof, con∣tinued her assertion, and would needs go to the house where she her∣self (as she affirmed) would certainly find it. When she came thither, she used her cunning, as it chanced, to her own confusion, or at least∣wise

to her detection: for herein she did, as some of the wiser sort mi∣strusted that she would do, laying down privily such an image, as she had before described, in a corner, which by others had been most dili∣gently searched and looked into, and by that meanes her cousenage was notably bewrayed. And I would wish that all witchmongers might pay for their lewd repaire to inchanters, and consultation with witches, and such as have familiar spirits, as some of these did, and that by the order of the high Commissioners, which partly for respect of neighbourhood, and partly for other considerations, I leave unspoken of.

CHAP. XVII.

Sundry sorts of charms tending to diverse purposes, and first, cer∣tain charms to make taciturnity in tortures.

IMparibus meritis tria* 1.554 Pendont corpora ramis, Dismas & Gestas, In medio est divina potestas, Dismas damnatur, Gestas ad astra levatur:

Three bodies on a bough do hang,* 1.555 For merits of inequality, Dismas and Gestas, in the midst The power of the divinity. Dismas is damn'd, but Gestas lif∣ted up above the starres on high.

Also this:* 1.556 Eructavit cor meum verbum bonum: veritatem nun quam di••am regi. Otherwise: As the milk of our lady was lussious to our Lord Jesus Christ; so let this torture or rope be pleasant to mine armes and mem∣bers. Otherwise; Iesus autem transiens per medium illorum ibat. O∣therwise; You shall not breake a bone of him.

Counter-charms against these and all other witchcrafts, in the say∣ing also whereof witches are vexed, &c.

ERuctavit cor meum verbum bonum,* 1.557 dicam cuncta opera mea regi. Otherwise: Domine labia mea aperies, & os meum annunci∣abit veritatem. Otherwise: Contere brachia iniqui rei, & lin∣gua maligna subvertet ur.

A charm for the choine cough.

TAke three sips of a chalice, when the priest hath said masse, and swal∣low it down with good devotion, &c.

For corporall or spiritual rest.

In nomine patris, up and downe, Et filii & spiritus sancti upon my crowne, Crux Christi upon my brest, Sweet lady send me eternal rest.

Charmes to find out a theefe.

* 1.558THe meanes how to find out a theefe, is thus: Turne your face to the east, and make a crosse upon christall with oile alive, and un∣der the crosse write these two words (Saint Helen.) Then a child that is innocent, and a chaste virgine borne in true wedlock, and not base be∣gotten, of the age of ten yeares, must take the christall in his hand, and behind his back, kneeling on thy knees, thou must devoutly and reve∣rently say over this prayer thrice: I beseech thee my lady S. Helen, mo∣ther of king Constantine, which diddest find the crosse whereupon Christ died: by that thy holy devotion, and invention of the crosse, and by the same crosse, and by the joy which thou conceivedst at the finding thereof, and by the love which thou bearest to thy sonne Constantine, and by the great goodnesse which thou doest alwaies use, that thou shew me in this christall, whatsoever I aske or desire to know; Amen. And when the child seeth the angel in the christal, demand what you will, and the angel will make answer thereunto. Memorandum, that this be done just at the sunne-rising, when the weather is faire and cleer.

Cardanus derideth these and such like fables; and setteth downe his judgement therein accordingly,* 1.559 in the sixteenth booke De rerum ver. These conjurors and coseners forsooth will shew you in a glasse the theefe that hath stolne any thing from you, and this is their order. They take a glasse-viall full of holy water, and set it upon a lin∣nen cloth, which hath been purified, not onely by washing, but by sa∣crifice, &c. On the mouth of the viall or urinall, two olive-leaves must be laid acrosse, with a little conjuration said over it, by a child; to wit thus: Angele bone, angele candide, per tuam sanctitatem, meam{que} virginite∣••em, ostende mihi furem: with ••hree Pater noste••s, three Aves, and be∣twixt either of them a * 1.560crosse made with the naile of the thombe upon the mouth of the viall; and then shall be seen angels ascending and de∣scending as it were motes in the sunne-beames. The theefe all this while shall suffer great torments, and his face shall be seen plainly, even as plainly I beleeve as the man in the moone. For in truth, there are toies artificially conveyed into glasse, which will make the water bubble, and devises to make images appeare in the bubbles, as also there be artifici∣al glasses, which will shew unto you that shall looke thereinto, many i∣mages of divers formes, and some so small and curious, as they shall in favour resemble whomsoever you think upon. Looke in John Bap. Neap▪ for the confection of such glasses. The subtilties hereof are so de••ected, and the mysteries of the glasses so common now, and their

cosenage so well knowne, &c. that I need not stand upon the particular confutation hereof. Cardanus in the place before cited reporteth, how he tried with children these and divers circumstances the whole illusion, and found it to be plaine knavery and cosenage.

Another way to find out a theefe that ahht stolne any thing from you.

GO to the sea-side, and gather as many pebles as you suspect persons for that matter; carry them home, & throw them into the fire, & bury them under the threshold, where the parties are like to come over. There let them lie three dayes, and then before sun rising take them away. Then set a porrenger full of water in a circle, wherein must be made crosses every way, as many as can stand in it; upon the which must be written; Christ o∣vercometh, Christ reigneth, Christ commandeth. The porrenger also must be signed with a crosse, and a form of conjuration must be pronounced. Then each stone must be thrown into the water, in the name of the suspected. And when you put in the stone of him that is guilty, the stone will make the water boile, as though glowing iron were put thereinto. Which is a meere knack of legierdemaine, and to be accomplished divers waies.

To put out the theeves eye.

Reade the seven psalmes with the Letany, and then must be said a horrible prayer to Christ, and God the father, with a curse against the theefe. Then in the middest of the step of your foote, on the ground where you stand, make a circle like an eye, and write thereabout certain barbarous names, and drive with a coopers hammer, or addes into the middest thereof a brazen naile consecrated, saying: Iustus es Domine, et justa judicia tua. Then the thiefe shall be bewraied by his crying out.

Another way to find out a thiefe.

STick a paire of sheeres in the rind of a sive, and let two persons set the top of each of their forefingers upon the upper part of the sheeres, holding it with the sive up from the ground steddily,* 1.561 and aske Peter and Paul whether A. B. or C. hath stolne the thing lost, and at the nomina∣tion of the guilty person, the sive will turne round. This is a great pra∣ctise in all countries, and indeed a very bable. For with the beating of the pulse some cause of that motion ariseth, some other cause by slight of the fingers, some other by the wind gathered in the ••ive to be staid, &c. at the pleasure of the holders. Some cause may be the imagination, which upon conceit at the naming of the party altereth the common course of the pulse. As may well be conceived by a ring held steddily by a thred betwixt the finger and the thombe, over or rather in a goblet or glasse; which within short space will strike against the side thereof so many strokes as the holder thinketh it a clocke, and then will stay: the which who so proveth shall find true.

A Charme to find out or spoile a theefe.

OF th••s matter, concerning the apprehension of theeves by w••••ds, I will ci••e one charme, called S. Adelberts curse; being both for

length of words sufficient to wery the reader, and for substantiall stuffe comprehending all that appertaineth unto blasphemous speech or cursing, allowed in the church of Rome, as an excommunication and inchant∣ment.

Saint Adelberts curse or charme against theeves.

BY the authority of the omnipotent Father, the Sonne, and the ho∣ly ghost, and by the holy virgine Mary mother of our Lord Jesu Christ, and the holy angels and archangels, and S. Michael, and S. John Baptist, and in the behalfe of S. Peter the apostle, and the risidue of the apostles, and of S. Stephen, and of all the martyrs, of S. Sylvester, and of S. Adelbert, and all the confessors, and S. Alegand, and all the holy virgins, and of all the saints in heaven and earth, unto whom there is given power to bind and loose: we do excommunicate, damne, curse, and bind with the knots and bands of excommunication, and we do se∣gregate from the bounds and lists of our holy mother the church, all those theeves, sacrilegious persons, ravenous catchers, doers, counsellers, coadjutors, male or female, that have committed this theft or mischiefe, or have usurped any part thereof to their owne use. Let their share be with Dathan and Abiran,* 1.562 whom the earth swallowed up for their such and pride, and let them have part with Iudas that betrayed Christ, Amen▪ and with Pontius Pilat, and with them that said to the Lord, Depart from us, we will not understand thy wayes; let their children be made orphanes. Cursed be they in the field, in the grove, in the woods, in their houses, barnes, chambers, and beds, and cursed be they in the court, in the way, in the towne, in the castle, in the water, in the church, in the churchyard, in the tribunall place, in battell, in their a∣bode, in the market place, in their talke, in silence, in eating, in watch∣ing, in sleeping, in drinking, in feeling, in sitting, in kneeling, in stand∣ing, in lying, in idlenesse, in all their worke, in their body and soule, in their five wits, and in every place. Cursed be the fruit of their womb••, and cursed be the fruit of their lands, and cursed be all that they ha••e. Cursed be their heads, their mouthes, their nostrels, their noses, their lips, their jawes, their teeth, their eyes and eye-lids, their braines, the roofe of their mouthes, their tongues, their throats, their breast, their hearts, their bellies, their livers, all their bowels, and their stomach.

Cursed be their navels, their spleenes, their bladder. Cursed be their thighes, their legs, their feet, their toes, their necks, their shoul∣ders. Cursed be their backs, cursed be their armes, cursed be their elbowes, cursed be their hands, and their fingers, cursed be both the nails of their hands and feet; cursed be their ribbs and their genitals, and their knees, cursed be their flesh, cursed be their bones, cursed be their bloud, cursed be the skin of their bodies, cursed be the marrows in their bones, cursed be they from the crown of the head, to the sole of the foot: and whatsoever is betwixt the same, be it accursed', that is to say, their five senses; to wit, their seeing, their hearing, their smelling, their tasting and their feeling. Cursed be they in the holy crosse, in the passion of Christ, with his five wounds, with the effusi∣on

of his bloud, and by the milk of the Virgine Mary. I conjure thee Lu∣cifer, with all thy Souldiers, by the * 1.563 Father, the Son and the Holy Ghost, with the humanity and nativity of Christ, with the vertue of all Saints, that thou rest not day nor night, till thou bringest them to de∣struction, either by drowning or hanging, or that they be devoured by wild beasts, or burnt, or slain by their enemies, or hated of all men living. And as our Lord hath given authority to Peter the Apostle, and his successors, (whose place we occupy, and to us (though unworthy) that whatsoever we bind on earth, shall be bound in heaven: and whatsoever we loose on earth, shall be loose in heaven, so we ac∣cordingly, if they will not amend, do shut from them the gates of hea∣ven, and deny unto them Christian burial, so as they shall be buried in asses leaze. Furthermore, curssed be the ground wherein they are bu∣ried, let them be confounded in the last day of Judgement, let them have no conversation among Christians, nor be houseled at the hour of death, let them be made as dust before the face of the wind: and as Lucifer was expelled out of heaven, and Adam and Eve out of paradise; so let them be expelled from the daylight.* 1.564 Also let them be joyned with those, to whom the Lord saith at the Judgement, Go ye curssed into everlasting fire, which is prepared for the devill and his angels, where the worme shall not die, nor the fire be quenched. And as the candle, which is throwne out of my hand here, is put out: so let their works and their soul be quenched in the stench of hell fire, except they restore that which they have stolne, by such a day: and let every one say, Amen. After this must be sung * 1.565 In media vita in morte sumus, &c.

This terrible curse with bell, book, and candle added thereunto, must needs work wonders: howbeit among theeves it is not much weigh∣ed, among wise and true men it is not well liked, to them that are rob∣bed it bringeth small releef: the priests stomach may well be eased, but the goods stolne will never the sooner be restored. Hereby is bewrayed both the malice and folly of popish doctrine, whose uncha••itable impie∣tie is so impudently published, and in such order uttered, as every sen∣tence (if opportunity served) might be proved both heretical and diabo∣lical. But I will answer this cruel curse with another curse far more mild and civil, performed by as honest a man (I dare say) as he that made the other, whereof mention was lately made.

So it was, that a certain Sir John, with some of his company, once went abroad a jetting, and in a moon-light evening robbed a millers weire and stole all his eeles. The poor miller made his mone to Sir John him∣self, who willed him to be quiet; for he would so curse the theef, and all his confederates, with bell, book and candel, that they should have small joy of their fish. And therefore the next sunday, Sir John got him to the pulpit, with his surplisse on his back, and his stole about his neck,* 1.566 and pronounced these words following in the audience of the people.

All you that have stolne the millers eeles, Laudate Dominum de coelis, And all they that have consented thereto,

Benedicamus Domino. Lo (saith he) there is savoe for your eeles my masters.

Another inchantment.

CErtaine priests use the hundred and eight psalm as an inchantment or charm, or at the leastwise saying, that against whomsoever they pronounce it, they cannot live one whole year at the uttermost.

CHAP. XVIII.

A charme or experiment to find out a witch.

IN die dominico sotularia juvenum axungia seu pinguedine porci, ut moris est, pro restauratione fieri perungunt: and when she is once come into the church, the witch can never get out, untill the searchers for her give her expresse leave to depart.

But now it is necessary to shew you how to prevent and cure all mis∣chiefs wrought by these charmes and witchcrafts, according to the opi∣nion of M. Mal. and others.* 1.567 One principal way is to naile a horse-shoe at the inside of the outmost threshhold of your house, and so you shall be sure no witch shall have power to enter thereinto. And if you marke it, you shall find that rule observed in many countrey-houses. Otherwise: Item the triumphant title to be written crossewise, in every corner of the house, thus: Iesus ✚ Nazarenus ✚ rex ✚ Iudaeorum ✚ Memorandum: you may join herewithal, the name of the virgine Mary, or of the four E∣vangelists, or Verbum caro factum est. Otherwise: Item in some coun∣tries they naile a wolves head on the door. Otherwise: Item they hang Scilla, (which is either a root, or rather in this place garlike) in the roof of the house, for to keep away witches and spirits: and so they do Ali∣cium also. Otherwise: Item perfume made of the gall of a black dog and his bloud besmeered on the posts and walles of the house, driveth out of the doors both devils and witches. Otherwise: The house where Herba betonica is sown, is free from all mischiefes: Otherwise: It is not unknown that the Romish church allowed and used the smoak of Sul∣phur, to drive spirits out of their houses; as they did frankincense and water hallowed. Otherwise: Apuleius saith, that Mercury gave to U∣lysses, when he came neer to the inchantresse Circe, an herb called Verbascum, which in English is called Mullein, or Tapsus barbatus, or Longwoort; and that preserved him from the inchantments. Other∣wise. Item Pliny and Homer bo do say, that the herb call'd Moly is an excellent herb against inchantments, and say all, that thereby Ulysses esca∣ped Circes her sorceries, and inchantments. Otherwise also diverse waies they went to worke in this case, and some used this defensive, some that preservative against incantations.

And herein you shall see, not only how the religion of papists, and infidels agree; but also how their ceremonies and their opinions are all one concerning witches and spirits.

For thus writeth Ovid touching that matter.

* 1.568Térque senem flamma, ter aquâ, ter sulphure lustrat: * 1.569She purifies with fire thrice Old ho••y-headed Aeson,

With water thrice, and sulphur thrice, As she thought meete in reason.

Againe, the same Ovid cometh in as before:

Advenient, quae lustret anus, lectumque locumque, Deferat & tremula sulphur & ova manu. Let some old woman hither come, And purge both bed and place,* 1.570 And bring in trembling hand new-egs And sulphur in like case.

And Virgill also harpeth upon the like string:

— baccare frontem* 1.571 Cingiteine vati noceat mala ligua future: Of berry-bearing baccar bowze A wreath or garland knit, And round about his head and browze See decently it sit; That of an ill talking tongue Our future poet be not stung.

Furthermore, was it not in times of tempests the papists use, or super∣stition, to ring their bells against devils; trusting rather to the tonging of their bells, than to their owne cry unto God with fasting and prayer, assigned by him in all adversities and dangers: according to the order of the Thracian priests, which would rore and cry, with all the noise they could make,* 1.572 in those tempests. Olaus Gothus, saith that his countreymen would shoote in the aire, to assist their gods, whom they thought to be then together by the eares with others▪ and had consecrated arrowes, cal∣led Sagittae Ioviales, even as our papists had. Also in stead of bells, they had great hammers, called Mallei Ioviales, to make a noise in▪ time of thunder. In some countries they runne out of the doores in time of tempest, blessing themselves with a cheese, whereupon there was a crosse made with a ropes end upon ascension day. Also three hailestones to be throwne into the fire in a tempest, and thereupon to be said three Pater nosters, and three Aves, S. Iohns gospel, and In fine fugiat tempestas, is a present remedy. Item, to hang an eg laid on ascension day in the roof of the house, preserveth the same from all hurts. * 1.573Item, I conjure you haile and wind by the five wounds of Christ, by the three miles which pearced his hands and his feet, and by the foure evangelists, Matthew, Marke, Luke, and Iohn, that thou come down dissolved into water. Item, it hath beene an usuall matter, to carry out in tempests the sacraments and reliques, &c. Item, against stormes, and many dumme creature••, the popish church useth excommunication as a principal charme. And now to be delivered from witches themselves, they hang in their en∣tries an herbe called pentaphyllon, cinquefoile, also an oliveb-ranch, also ••rankincense, myrrh, valerian, verven, palme, antirchmon, &c. also hay-••horne, otherwise white-thorne gathered on May-day: also the smoake of •• lappoints feathers driveth spirits away. There be innumerable popish exorcismes, and conjurations for hearbs and other things, to be thereby made wholsense both for the bodies and souls of men & beasts, and also or

contagion of weather.* 1.574 Memorandum, that at the gathering of these ma∣gicall herbes, the Credo is necessary to be said, as Vairus affirmeth; and also the Pater noster, for that is not superstitious. Also Sprenger saith, that to throw up a black chicken in the aire, will make all tempests to cease: so it be done with the hand of a witch. If a soule wander in the likenesse of a man or woman by night, molesting men, with bewailing their torments in purgatory, by reason of tithes forgotten, &c. and nei∣ther masses nor conjurations can helpe; the exorcist in his ceremoniall apparel must go to the tombe of that body, and spurne thereat, with his soot, saying: Vade ad gehennam, Get thee packing to hell: and by and by the soule goeth thither, and there remaineth for ever. Otherwise: If there be no masses of purpose for this matter, to unbewitch the bewitch∣ed. Otherwise: You must spet into the pisse-pot, where you have made watter. Otherwise: Spet into the shoe of your right foot, before you put it on: and that Vairus saith is good and wholseme to do, before you go into any dangerous place. Otherwise: that neither hunters nor their dogs may be bewitched, they cleave an oaken branch, and both they and their dogs passe over it.* 1.575 Otherwise: S. Agustine saith, that to pacifie the God Liber, whereby women might have fruite of the seeds they sowe, and that their gardens and fields should not be bewitched; some chiefe 〈◊〉〈◊〉 matrone used to put a crowne upon his genital member, and that must be publiquely done.

To spoile a thiefe, a witch, or any other enemie, and to be delivered from the evil.

VPon the sabbath day before sun-rising, cut a hazel-wand, saying▪ I cut thee O bough of this summers growth, in the name of him whom I meane to beate or maime. Then cover the table, and say ✚ In nomine patris ✚ & filii ✚ & spiritus sancti ✚ ter. And striking the•••• on say as followeth (english it he that can) Drochs myroch, esenaroth ✚ ••e∣tu ✚ baroch ✚ ass ✚ maaroth ✚: and then say; Holy trinity punish him that hath wrought this mischiefe, and take it away by thy great justice, Eson ✚ elion ✚ emaris, ales, age; and strike the carpet with your wand. A notable charme or medicine to pull out an arrow-head, or any such thing that sticketh in the flesh or bones,* 1.576 and cannot otherwise be had o••••.

Say three severall times kneeling; Oremus, praeceptis salutaribus moniti, Pater noster, ave Maria. Then make a crosse saying: The Hebrew knight strake our Lord Jesu Christ, and I beseech thee, O Lord Jesu Christ ✚ by the same iron, speare, blood and water, to pull out this iron▪ is nomine patris ✚ & filii ✚ & spiritus sancti ✚

Coarmes against a qu tidian ague.

CUt an apple in three peeces, and write upon the one; The father is uncreated: upon the other; The father is incomprehensible: up∣on the third; The father is eternall. Otherwise: Write upon a masse-cake cut in three peeces; O ague to be worshipped: on the second; O sicknesse to be ascribed to health and joyes; on the third; Pax ✚ max ✚ fax ✚ and let it be eaten fasting. Otherwise; Paint upon three like pieces of a masse-cake, Pater pax ✚ Adonai✚••ilius vita ✚ sabbaoth ✚ spiritus sanc∣tus ✚ Tetragrammaton ✚ and eate it, as is aforesaid.

For all manner of agues intermittent.

JOyn two little sticks together in the middest,* 1.577 being of one length, and hang it about your neck in the forme of a crosse. Otherwise: For this disease the Turkes put within their doublet a ball of wood, with another peece of wood, and strike the same, speaking certain frivolous words. Otherwise: Certain monkes hanged scrolles about the necks of such as were sick, willing them to say certain prayers at each fit, & at the 3d. fit to hope well: and made them believe that they should thereby receive cure.

Periapts, characters, &c. for agues, and to cure all diseases, and to de∣liver from all evill.

THe first Chapter of St. Johns Gospell in small letters consecrated at a masse,* 1.578 and hanged about ones neck, is an incomparable amulet or tablet, which delivereth from all witchcrafts and devilish practises. But me thinks, if one should hang a whole testament, or rather a bible, he might beguil the devil terribly. For indeed so would S. Barnard have don, whom the devil told, that he could shew him seven verses in the psalter, which being dayly repeated, would of themselves bring any man to heaven, and preserve him from hell. But when St. Barnard desired the devil to tell him which they were, he refused, saying, he might then think him a fool so to prejudice himself. Well (quoth St. Barnard) I will do well enough for that,* 1.579 for I will dayly say over the whole psalter. The devil hea••ing him say so, told him which were the verses, lest in reading over the whole psalter daily, he should merit too much for others. But if the hang∣ing of St. Johns Gospel about the neck be so beneficial; how if one should eate up the same?

More charmes for agues.

TAke the party by the hand and say; Aeque facilis sit tibi haec febris, atque Mariae virgini Christi partus. Otherwise: Wash with the par∣ty, and privily say this Psalme, Exaltabo te Deus meus, rex, &c. Other∣wise: Wear about your neck a piece of a naile taken from a crosse, and wrapped in wool. Otherwise drink wine, wherein a sword hath been drowned that hath cut off ones head. Otherwise: take three consecrated masse cakes; and write upon the first, Qualis est pater talis est vita: on the second; Qualis est filius, talis est sanctus: on the third; Qualis est spiritus,* 1.580 tale est remedium. Then give them to the sick man, enjoining him to eate none other thing that day wherein he eateth any of them, nor yet drink; and let him say fifteen Pater nosters, and as many Aves, in the honour and praise of the Trinity. Otherwise: Lead the sick man on a Friday before sun-rising towards the east, and let him hold up his hands towards the sun, and say: This is the day, wherein the Lord God came to the crosse. But as the crosse shall never more come to him; so let never the hot or cold fit of this ague come any more unto this man, In nomine patris ✚ & fi✚lii, & spiritus ✚ sancti ✚. Then say seven and twenty Pater nosters, and as many Aves, and use this three daies together. Otherwise:

Fécana, cagé ti, daphnes, gebáre, gedáco,* 1.581 Gébali stant, sed non stant phebas, hecas, & hedas.

Every one of these words must be written upon a peece of bread, and

be given in order one day after another to the sick body, and so must he be cured. This saith Nicholas Hemingius he chanced to read in the schools in jest; so as one noting the words, practised the medicine in earnest; and was not onely cured himself, but also cured many others thereby. And therefore he concludeth, that this is a kind of miraculous cure▪ wrought by the illusion of the devill: whereas in truth, it will fall on most commonly, that a tertian ague will not hold any man longer then so, though no medicine be given, or any words spoken. Otherwise: This word,* 1.582 Abra cadabra written on a paper, with a certain figure join∣ed therewith, and hanged about ones neck helpeth the ague. Otherwise▪ let the urine of the sick body made early in the morning be softly heated nine daies together continually, untill all be consumed into vapour. O∣therwise: A crosse made of two little twigs joined together, wherewith when the party is touched, he will he whole; specially if he wear it a∣bout his neck. Otherwise: Take a like quantity of water out of three ponds of equal bignesse, and taste thereof in a new earthen vessel, and drink of it when the fit commeth.

* 1.583In the year of our Lord 1568. the Spaniards and Italians received from the pope, this incantation following; whereby they were promised both remission of sins, and good successe in their warres in the Lo•••• Countries. Which whether it be not as prophane and impious, as my witches charm, I report me to the indifferent Reader. ✚ Crucem pro 〈◊〉〈◊〉 subiit ✚ & stans in illa sitiit ✚ Iesus sacratis manibus; clavis ferreis, 〈◊〉〈◊〉 bus perfossis, Iesus, Iesus, Iesus: Domine libera nos ab hoc malo, & 〈◊〉〈◊〉 peste: then three Pater nosters, and three Ave Maries. Also the same year their ensigns were by the authority aforesaid conjured with certaine ceremonies, and consecrated against their Enemies. And if you read the histories of these warres, you may see what victory they gained hereby. Item, they baptised their chief standard, and gave it to name & Margaret, who overthrew the devill. And because you shall understand the mystery hereof, I have the rather set it down elsewhere, being in∣deed worth the reading.

For a bloody flux, or rather an issue of bloud.

TAke a cup of cold water, and let fall thereinto three drops of the same bloud, and between each drop say a Pater noster, and an Art, then drink to the patient, and say; who shall help you? The patience must answer St. Mary. Then say you, St. Mary stop the issue of blo••d. Otherwise:* 1.584 Write upon the patients forehead with the same bloud; C•••• summatum est. Otherwise: say to the patient; Sanguis mane in te, 〈◊〉〈◊〉 fecit Christus in se; Sanguie mane in tua vena, ficut Christus in sua 〈◊〉〈◊〉 Sanguis mane fixus, sicut Christus quando fuit crucifixus; ter. Otherwise, as followeth.

In the bloud of Adam death was taken ✚ In the bloud of Christ it was all to shaken ✚ And by the same bloud I do thee charge, That thou do run no longer at large. Otherwise

Christ was borne at Bethelem, and suffered at Jerusalem, where his bloud was troubled. I command thee by the vertue of God, and through

the help of all Saints, to stay even as Jordan did, when John baptised Christ Jesus; In nomine patris ✚ & filii ✚ & spiritus sancti ✚ Otherwise Put thy namelesse finger in the wound, and make therewith three crosses upon the wound, and say five Pater nosters, five Aves, and one Credo, in the honour of the five wounds.* 1.585 Otherwise: Touch that part and say, De latere ejus exivit sanguis & aqua. Otherwise; In nomine patris ✚ & filii ✚ & spiritus sancti ✚ &c. Chimrat; chara, sarite, confirma, consona, ••∣••••ohalite. Otherwise; Sepa ✚ sepaga ✚ sepagoga ✚ sta sanguis in nomine patris ✚ podendi ✚ & filii ✚ podera ✚ & spiritus sancti ✚ pandorica ✚ pax tecum, Amen.

Cures commenced and finished by witchcraft.

THere was a jolly fellow that took upon him to be a notable Chirur∣gian, in the dutchy of Mentz, 1567. to whom there resorted a Gen∣tleman that had been vexed with sicknesse, named Elibert, having a kerchiefe on his head, according to the guise of sick folke. But the Chi∣rurgian made him pull off his kerchiefe, and willed him to drink with him freely. The sick man said he durst not; for he was forbidden by physick so to do. Tush (said this cunning man) they know not your disease; be ruled by me, and take in your drink lustily. For he thought that when he was well tippled, he might the more easily beguile him in his bargaine, and make his reward the greater▪ which he was to receive in part afore∣hand. When they had well drunk, he called the sick man a∣side, and told him the greatnes and danger of his disease, and how that it grew by meanes of withcraft, and that it would he universally spread in his house, and among all his cattel, if it were not prevented: and impudently perswaded the sick man to receive c••re of him.* 1.586 And after bar∣gain made, he demanded of the sick man, whether he had not any at home, whom he might assuredly trust. The sick man answered, that he had a daughter and a servant. The cousener asked how old his daughter was? The patient said twenty. Well (said the cousener) that is fit for our turn. Then he made the mother and father to kneel on their knees to their daughter, and to desire her in all things to obey the physician, and that she would do in every thing as he commanded her; otherwise her father could not be restored to his health. In which respect her parents humbly besought her on their knees so to do. Then he assigned her to bring him into his lodging her fathers haire, and her mothers, and of all those which he kept in his house, as well of men and woman, as also of his cattel. When she came therewith unto him, according to the match made, and her parents commandment, he lead her down into a low parlour, where having made a long speech, he opened a book that lay on the boord, and layeth thereon two knives acrosse, with much circumstance of words.* 1.587 Then conjureth he, and maketh strange characters, and at length he maketh a circle on the ground, wherein he causeth her to stick one of those conjured knives; and after many more strange words, he ma∣keth her stick the other knife beside it. Then fell down the maid in a swoon for fear; so as he was fain to frote her and put a sop into her mouth, after the receipt whereof she was sore troubled and amazed. Then he made her breasts to be uncovered, so as when they were bare, he dal∣lied

with them, diversly and long together. Then he made her lie right upward all uncovered and bare below her pappes. Wherein the maid be∣ing loath to obey him, resisted, and in shame forbad that villainy. Then said the knave; Your fathers destruction is at hand: for except you will be ruled, he and all his family shall sustaine greater griefe and inconveni∣ence, then is yet happened unto him. And no remedy, except you will seeke his utter overthrow, I must have carnall copulation with you, & therewithal sell into her, bosome, and overthrew her and her virginity. So did he the second day,* 1.588 and attempted the like on the third day. But he failed then of his purpose, as the wench confessed afterwards. In the meane time he ministred so cruel medicines to the sick man, that through the torments thereof he feared present death, and was faine to keep his bed, whereas he walked about before very well and lustily. The pati∣ent in his torments calleth unto him for remedy, who being slack and neg∣ligent in that behalfe, made roome for the daughter to accompany her fa∣ther, who asked her what she thought of the cure, and what hope she had of his recovery? Who with teares remained silent, as being oppressed with grief; till at the last in abundance of sorrow she uttered the whole matter to her father. This doth Iohannes Wierus report, saying, that it came unto him by the lamentable relation of the father himselfe. And this is here at this time for none other purpose rehearsed, but that men may hereby learne to take heed of such cosening merchants, and know what they be that take upon them to be so cunning in witchcraft; le••t they be bewitched; as master Elibert and his daughter were.

Another witchraft or knavery, practised by the same Chirurgian.

THis Chirurgian ministred to a noble man, that lay sick of an ague, of∣fering unto him three pieces of a roote to be eaten at three morsels, saying to the first;* 1.589 I would Christ had not been borne; unto the second. I would he had not suffered; unto the third; I would he had not risen a∣gaine. And then putting them about the sick mans neck, said; Be of good cheere. And if he lost them, whosoever tooke them up, should therewithall take away his ague. Otherwise; Jesus Christ which was Born, deliver thee from this infirmity ✚ Jesus Christ which died ✚ deliver thee from this infirmity ✚ Jesus Christ which rose againe ✚ deliver thee from this infirmity. Then dayly must be said five Pater nosters and five Aves.

Another experiment for one bewitched.

* 1.590ANother such cosening physician perswaded one which had a timpany that it was one old viper, and two young maintained in his belly by witchcraft. But being watched, so as he could not convey vipers into his ordure or excrements, after his purgations; at length he told the party, that he should suffer the paines of childbirth, if it were not prevented; and therefore he must put his hand into his breech, and rake out those wormes there. But the mother of the sick party having warning hereof said she could do that her selfe. So the cosener was prevented, and the party died onely of a timpany, and the knave ran away out of the coun∣trey.

Otherwise.

* 1.591MOnsieur Bodin telleth of a witch, who undertaking to cure a woman bewitched, caused a masse to be sung at midnight in our ladies chap∣pel.

And when she had overlaien the sick party, and breathed certaine words upon her,* 1.592 she was healed. Wherein Bodin saith, she followed the example of Elisha the prophet, who raised the Shunamits son. And this story must needs be true; for goodman Hardivin Blesensis his host at the signe of the lion told him the story.

A knack to know whether you be bewitched, or no, &c.

JT is also expedient to learne how to know whether a sick man be be∣witched or no;* 1.593 this is the practise hereof. You must hold molten lead over the sick body, and poure it into a porrenger full of water; and then if there appeare upon the lead, any image, you may then known the party is bewitched.

CHAP. XIX.

That one witchcraft may lawfully meete with another.

SCotus, Hostiensis, Gofridus, and all the old canonists agree, that it is lawful to take away witchcraft by witchcraft,* 1.594 Et vana vanis conlunde∣re. And Scotus saith, It were folly to forbear to encounter withcraft by witchcraft, for (saith he) there can be none inconvenience therein, because the overthrower of witchcraft assenteth not to the works of the devil. And therefore he saith further, that it is meritorious so to extin∣guish and overthrow the devils works. As though he should say; It maketh no matter, though S. Paul say; Non facies malum, ut inde veniat bonum, Thou shalt not do evil, that good may come thereof. Lombertus saith,* 1.595 that witchcraft may be taken away by that meanswhereby it was brought. But Gofridus inveyeth sore against the oppugners thereof.* 1.596 Pope Nicho∣las the fifth gave indulgence and leave to bishop Miraties (who was so bewitched in his privities, that he could not use the gift of venery) to seeke remedy at witches hands. And this was the clause of his dispensation, Vt ex duobus malis fugiatur majus, that of two evils, the greater should be avoided. And so a witch, by taking his doublet cured him, and killed the other witch; as the story saith, which is to be seene in M. Mal. and divers other writers.

CHAP. XX.

Who are priviledged from witches, what bodies are aptest to be be∣witched, or to be witches, why women are rather witches than men, and what they are.

NOw if you will know who and what persons are priviledged from witches,* 1.597 you must understand, that they be even such as cannot be bewitched. In the number of whom first be the inquisitors, and such as exercise publique justice upon them. Howbeit, * 1.598 a Justice in Essex, whom for divers respects I have left unnamed, not long since thought he was bewitched, in the very instant whiles he examined the witch, so as his leg was broken thereby, &c. which either was false, or else this rule un∣true, or both rather injurious unto Gods providence. Secondly, such as observe duly the rites & ceremonies of the holy church, & worship them with reverence, through the sprinkling of holy water, and receiving con∣secrated salt, by the lawful use of candle hallowed on Candlemas day, and greene leaves consecrated on palme sunday (which things they say the

church useth for the qualifying of the devils power) are preserved from witchcraft. Thirdly, some are preserved by their good angels, which attend and waite upon them.

But I may not omit here the reasons, which they bring, to prove what bodies are the more apt & effectual to execute the art of fascination. And that is, first they say the force of celestiall bodies, which indifferently communicated their vertues unto men, beasts, trees, stones, &c. But this gift and naturall influence of fascination may be increased in man,* 1.599 according to his affections and perturbations; as through anger, feare, love, hate &c. For by hate (saith Vairus) entereth a firy infla∣mation into the eye of man, which being violently sent out by beames and streames, &c. infect and bewitch those bodies against whom they are opposed. And therefore he saith (in the favour of women) that is the cause that women are oftner found to be witches than men. For (saith he) they have such an unbridled force of fury and concupiscence na∣turally, that by no meanes it is possible for them to temper or moderate the same. So as upon every trifling occasion, they (like brute beasts) fix ther furious eyes upon the party whom they bewitch. Hereby it com∣eth to passe,* 1.600 that whereas women having a marvellous fickle nature, what griefe soever happeneth unto them, immediately all peaceablenesse of minde departeth; and they are so troubled with evil humours, that out go their venemous exhalatinos, ingendred thorough their ill-favoured di∣et; and increased by means of their pernicious excrements, which they expel. Women are also (saith he) monethly filled full of superfluous humours, and with them the melancholike blood boileth; whereof spring vapours, and are carried up, and conveyed through the nostrels and mouth, &c. to the bewitching of whatsoever it meeteth. For they belch up a certaine breath, wherewith they bewitch whomsoever they li••t. And of all other women,* 1.601 leane, hollow-eyed, old, beetlebrowed wo∣men (saith he) are the most infectious. Marry he saith, that hot, sub∣til, and thinne bodies are most subject to be bewitched, if they be moist, and all they generally, whose veines, pipes, and passages of their bodies are open. And finally he saith, that all beautiful things wha••soever, are soo•• subject to be bewitched; as namely goodly young men, faire women, such as are naturally borne to be rich, goodly beasts, faire horses, ranke corn, beautiful trees, &c. Yea a friend of his told him, that he saw one with his eye break a precious stone in peeces. And all this he telleth as sober∣ly, as though it were true. And if it were true, honest women may be witches, in despight of all inquisitors: neither can any avoid being a witch, except she lock her selfe up in a chamber.

CHAP. XXI.

What miracles withmongers report to have been done by witches words, &c. contradictions of witchmongers among themselves, how beasts are cured hereby, of bewitched butter, a charme against witches, and a counter-charme, the effect of charmes and words pro∣ved by L. Vairus to be wonderfull.

IF I should go about to recite all charmes, I should take an infinite work in hand. For the witching writers hold opinion, that any thing al∣most

may be thereby brought to passe; and that whether the words of the charm be understandable or not, it skilleth not: so the charmer gave a steddy intention to bring Lis desire about. And then what is it that cannot be done by words?* 1.602 For L. Vairus saith, that old women have in∣feebled and killed children with words, and have made women with child miscarry; they have made men pine away to death, they have killed horses, deprived sheep of their milk, * 1.603 transformed men into beasts, flown in the aire, tamed and stayed wild beasts, driven all noisom cat∣tel and vermine from corne, vines and herbs, stayed serpents, &c. and all with words. Insomuch as he saith, that with certain words spoken in a bulls eare by a witch, the bull hath fallen down to the ground as dead. Yea some by vertue of words have gone upon a sharpe sword, and walked upon hot glowing coles, without hurt; with words (saith he) very hea∣vy weights and burthens have been lifted up; and with words wild hor∣ses and wild bulls have been tamed, and also mad dogs; with words they have killed wormes and other vermine, and staied all manner of bleed∣ings and fluxes: with words all the diseases in mans body are healed, and wounds cured; arrowes are with wonderful strangenesse and cunning plucked out of mens bones. Yea (saith he) there be many that can heal all bitings of dogs, or stingings of Serpents, or any other poison: and all with nothing but words spoken. And that which is most strange, he saith, that they can remedy any stranger, and him that is absent, with that very sword wherewith they are wounded. Yea and that which is beyond all admiration, if they stroke the sword upwords with their fin∣gers, the party shall feel no pain: whereas if they draw their finger down∣wards thereupon, the party wounded shall feel intolerable pain. With a number of other cures, done altogether by the vertue and force of words uttered and spoken.

Where,* 1.604 by the way, I may not omit this special note given by M. Mal. to wit, that holy water may not be sprinkled upon bewitched beasts, but must be powred into their mouthes. And yet he, and also Nider say, that It is lawful to blesse and sanctifie beasts, as well as men; both by charmes written, and also by holy words spoken. For (saith Nider) if your cow be bewitched, three crosses, three Pater nosters, and three Aves will certainly cure her; and likewise all other ceremonies ecclesiasticall. And this is a sure Maxime, that they which are delivered from witchcraft by shrift, are ever after in the night much molested (I believe by their ghost∣ly fathers.) Also they lose their money out of their purses and caskets; as M. Mal. saith he knoweth by experience. Also one general rule is gi∣ven by M Mal. to all butter-wives,* 1.605 anh dairy-maides, that they neither give nor lend any butter, milk, or cheese, to any witches, which al∣waies use to beg thereof, when they mean to work mischief to their kine or white-meats. Whereas indeed there are in milk three substances com∣mixed; to wit, butter, cheese and whaie; if the same be kept too long or in an evil place, or be sluttishly used, so as it be stale and sower, which hapneth sometimes in the winter, but oftner in the summer, when it is set over the fire, the cheese and butter runneth together, and congealeth, so as it will rope like birdlime, that you may wind it about a stick, and

in short space it will be so dry, as you may beate it to powder. Which alteration being strange, is wondered at and imputed to witches. And herehence sometimes proceedeth the cause, why butter commeth not, which when the countrey people see that it commeth not, then get they out of the suspected witches house, a little butter, whereof must be made three balls, in the name of the holy Trinity; and so if they be put into the chern, the butter will presently come, and the witchcraft will cease; Sic ars deluditur arte. But if, you put a little sugar or sope into the cherne, among the creame, the butter will never come; which is plaine witchcraft, if it be closely, cleanly, and privily handled. There be twenty several waies to make your butter come, which for a brevity I omit▪ as to bind your chern with a rope, to thrust thereinto a red hot spit, 〈◊〉〈◊〉 but your best remedie and surest way is, to look well to your dairy-maid or wise, that she neither eat up the cream, nor sell away your butter.

A charme to find her that bewitched your kine.

* 1.606PUt a paire of breeches upon the cowes head, and beat her out of the pasture with a good cudgel upon a fryday, and she will run right to the witches door, and strike thereat with her hornes.

Another, for all that have bewitched any kind of cattel.

WHen any of your cattel are killed with witchcraft, hast you to the place where the carcase lieth, and traile the bowels of the beast unto your house, and draw them not in at the door, but under the threst∣hold of the house into the kitchin; and there make a fire, and set over the same a grediron, and thereupon lay the inwards or bowels; and as they wax hot, so shall the witches entrails be molested with extreame heate and pain. But then must you make fast your doors, lest the witch come and fetch away a cole of your fire: for then ceaseth her torments. And we have known saith M. Mal. when the witch could not come in, that the whole house hath been so darkned, and the aire round about the same so troubled, with such horrible noise and earthquakes; that except the door had been opened, we had thought the house would have fallen on our heads. Thomas Aquinas, a principall treater herein, alloweth con∣jurations against the changelings, and in diverse other cases: whereoft will say more in the word lidoni.

A speciall charm to preserve all cattel from witchcrafs.

* 1.607AT Easter you must take certaine drops, that ly uppermost of the ho∣ly paschal candle, and make a little wax-candle thereof: and upon some sunday morning rath, light it, and hold it, so as it may drop up∣on and between the hornes and ears of the beast, saying: In nomine patri••▪ & filii, & duplexss. &c burn the beast a little between the horns on the ears with the same wax, and that which is left therof, stick it in crossewise about the stable or stall, or upon the threshhold, or over the door, where the cat∣tel use to go in in and out, and for all that year your cattel shal never be be∣witched.

Otherwise: Jacobus de Chusa Carthusianus sheweth how bread, water and salt is conjured, and saith, that if either man or beast receive holy bread and holy water nine daies together, with three Paster nosters, & three Aves, in the honour of the Trinity, and of S. Hubert, it preserveth that man or beast from all diseases, and defendeth them against all assaults of witchcraft, of Satan, or of a mad dog, &c.

Lo this is their stuffe, maintained to be at the least effectuall, if not wholesome, by all papists and witchmongers, and specially of the last and proudest writers. But to prove these things to be effectual, God know∣eth their seasons are base and absurd. For they write so, as they take the matter in question as granted, and by that meanes go away therewith. For L. Vairus saith in the beginning of his booke,* 1.608 that there is no doubt of this supernaturall matter, because a number of writers agree herein, and a number of stories confirme it, and many poets handle the same argument, and in the twelve tables there is a law against it, and because the consent of the common people is fully with it, and because immoderate praise is to be approved a kind of witchcraft, and because old women have such charmes and superstitious meanes as preserve themselves from it, and be∣cause they are mocked that take away the credit of such miracles, and because Solomon saith; Fascinatio malignitatis obscurat bona, and because the apostle saith; O insensati Galatae, quis vos facinavit? And because it is written, Qui timent te, videbunt me. And finally he saith, lest you should seeme to distrust and detract any thing from the credit of so ma∣ny grave men,* 1.609 from histories, and common opinion of all men: he meaneth in no wise to prove that there is miraculous working by witchcraft and fascination; and proceedeth so, according to his promise.

CHAP. XXII.

Lawfull charmes, or rather medicinable cures for diseased cattel. The charme of charmes, and the power thereof.

BUt if you desire to learne true and lawfull charmes, to cure diseased cattel,* 1.610 even such as seeme to have extraordinary sicknesse, or to be bewitched, or (as they say) strangely taken; looke in B Googe his third book, treating of cattel, and happily you shall find some good medicine or cure for them: or if you list to see more antient stuffe, reade Vegetius his four bookes thereupon: or, if you be unlearned, seek some cunning bul∣locke-leech. If all this will not serve, then set Jobs patience before your eyes. And never think that a poore old woman can alter supernaturally the notable course, which God hath appointed among his creatures. If it had been Gods pleasure to have permitted such a course, he would no doubt have both given notice in his word, that he had given such power unto them, and also would have taught remedies to have prevented them.

Furthermore, if you will know assured meanes, and infallible charmes, yielding indeed undoubted remedies, and preventing all manner of witch∣crafts, and also the assaults of wicked spirits; then despise first all co∣sening

knavery of priests, witches, and coseners; and with true faith reade the sixt chapter of S. Paul to the Epesians, and follow his counsell, which is ministred unto you in the words following, deserving worthily to be called, by the name insuing:

The charme of charmes:

Finally my brethren, be strong in the Lord, and in the power of his might.* 1.611 Put on the whole armour of God, that you may stand against the assaults of the devil. For we wrestle not against flesh and blood, 〈◊〉〈◊〉 against principalities and powers, and against wordly governo•••••• the princes of the darknesse of this world, against spiritual wickednesse, which are in the high places. For this cause take unto you the armour of God, that you may be able to resist in the evill day; and having finished all things, stand fast. Stand therefore, and your loines gi••ded a∣bout with verity, and having on the brestplate of righteousnesse, &c. •• followeth in that chapter, verses 15, 16, 17, 18. 1 These 5. 1 Pet. 5. verse 8. Ephes. 1. and elsew-here in the holy scripture.

Otherwise.

JF you be unlearned, and want the comfort of friends, repaire to 〈◊〉〈◊〉 learned, godly, and discreet preacher. If otherwise need require •••• to a learned physician, who by learning and experience knoweth and 〈◊〉〈◊〉 discerne the difference, signes, and causes of such diseases, as 〈◊〉〈◊〉 lesse men and unskilful physicians impute to witchcraft.

CHAP. XXIII.

A confutation of the force and vertue falsely ascribed to charmes and amulets, by the authorities of ancient writers, both Divines and Physitians.

MY meaning is not, that these words, in the bare letter, can doe any thing towards your ease or comfort in this behalf; or that it were wholesome for your body or soul to wear them about your neck: for then would I wish you to wear the whole Bible, which must needs bee more effectuall than any one parcell thereof. But I find not that the Apostles or any of them in the primitive Church, either carried S. Iohns Gospell, or any Agnus Dei about them, to the end they might be preser∣ved from bugs; neither that they looked into the four corners of the house, or else in the roof, or under the threshold, to find matter of witchcraft, and so to burn it, to be freed from the same; according to the popish rules. Neither did they by such and such verses or prayers made unto Saints, at such or such houres, seek to obtain grace: neither spake they of any old women that used such trades.* 1.612 Neither did Christ at any time use or command holy water, or crosses, &c. to be used as terrours against the Divell, who was not affraid to assault himself, when he was on earth. And therefore a very vain thing it is to think that hee feareth these trifles, or any externall matter. Let us then cast away these prophane and old wives fables.* 1.613 For (as Origen saith) Incantationes sunt daemonum irrisiones, idolatriae faex, animarum infatuatio, &c. Incanta∣tions are the Divels sport, the dregs of Idolatry, the besotting of souls, &c.

Chrysostome saith;* 1.614 there be some that carry about their necks a peece of a Gospell. But * 1.615 is it not dayly read (saith he) and heard of all men? But if they be never the better for it, being put into their ears, how shall they be saved, by carrying it about their necks? And further hee saith; Where is the vertue of the Gospell? In the figure of the letter, or in the understanding of the sense? If in the figure, thou doest well to wear it about thy neck; but if in the understanding, then thou shouldst lay it up in thine heart.* 1.616 Augustine saith; Let the faithfull Ministers admonish and tell their people, that these Magicall Arts and incantations doe bring no remedy to the infirmities either of men or cattell, &c.

The heathen Philosophers shall at the last day confound the infidelity and barbarous foolishnesse of our christian or rather antichristian or pro∣phane Witchmongers. For as Aristotle saith, that Incantamenta sunt muliercularum figmenta: Inchantments are womens figments. So doth Socrates (who was said to be cunning herein) affirm, that Incantationes sunt verba animas decipientia humanas, Incantations are words decei∣ving humane soules. Others say, Inscitiae pallium sunt carmina, ma∣leficium, & incantatio,* 1.617 The cloak of Ignorance are charms, witchery, and incantation. Galen also saith, that such as impute the falling e∣vill,

and such like diseases to divine matter, and not rather to natu∣rall causes,* 1.618 are Witches, Conjurers, &c. Hippocrates calleth them ar∣rogant; and in another place affirming that in his time there were ma∣ny deceivers and couseners, that would undertake to cure the falling evill, &c. by the power and help of Divels, by burying some lots or inchantments in the ground, or casting them into the Sea, conclu∣deth thus in their credit, that they are all knaves and couseners; for God is our only defender and deliverer. O notable sentence of a bea∣then Philosopher!

The thirteenth Book.

CHAP. I.

The signification of the Hebrew word Hartumim, where it is found written in the Scriptures, and how it is diversly translated: whereby the objection of Pharaohs Magicians is afterward answered in this Book; also of naturall magick not evill in it self.

HArtumim is no naturall Hebrew word, but is borrowed of some other nation•• how∣beit, it is used of the Hebrews in these places; to wit, Gen. 4.1.8.24. Exod. 7.13.24 & 8.7.18. & 9.11. Dan. 1.20. & 2.2. Hierom sometimes translateth it Conjectores,* 1.619 some∣times Malefici, sometimes Arioll: which we for the most part translate by this word witches. But the right signification hereof may be conceived, in that the inchanters of Phaeraoh, being Magicians of Aegypt, were called Hartumim. And ye•• in Exodus they are named in some latine translations Venefici. Rabbi L••i saith, it betokeneth such as doe strange and wonderfull things, naturally, artificially, and deceitfully. Rabbi Isaac Natar affirmeth, that such were so termed, as amongst the Gentiles professed singular wisdome. A•••••• Ezra expoundeth it, to signifie such as know the secrets of nature, and the quality of stones and hearbs, &c. which is attained unto by Art, and

specially by naturall magick. But we either for want of speech, or know∣ledge, call them all by the name and term of witches.

Certainly, God induceth bodies with wonderfull graces, the perfect knowledge whereof man hath not reached unto: and on the one side, there is amongst them such mutuall love, society, and consent; and on the other side, such naturall discord, and secret enmity, that therein ma∣ny things are wrought to the astonishment of mans capacity. But when deceit and diabolicall words are coupled therewith, then extendeth it to witchcraft and conjuration, as whereunto those naturall effects are false∣ly imputed.* 1.620 So as here I shall have some occasion to say somewhat of na∣turall Magick; because under it lyeth hidden the venome of this word Hartumim. This art is said by some to be the profoundnesse, and the very absolute perfection of naturall Philosophy, and shewing forth the active part thereof, and through the aid of naturall vertues, by the con∣venient applying of them, works are published, exceeding all capacity and admiration; and yet not so much by art as by nature. This art of it self is not evill; for it consisteth in searching forth the nature, causes and effects of things. As far as I can conceive, it hath beene more corrupted and prophaned by us Christians, than either by Jewes or Gentiles.

CHAP. II.

How the Philosophers in times past travelled for the knowledge of naturall Magicke, of Salomons knowledge therein, who is to bee called a naturall Magician, a distinction thereof, and why it is con∣demned for Witchcraft.

MAny Philosophers; as namely Plato, Pythagoras, Empedocles, Demo∣crituus, &c. travelled over al the world to find out and learn the know∣ledge of this art: and at their return they preached and taught, pro∣fessed and published it. Yea, it should appear by the Magicians that came to adore Christ, that the knowledge and reputation thereof was greater than we conceive or make account of. But of all other, Salomon was the greatest traveller in this Art, as may appear throughout the Book of Ecclesiastes; and specially in the Book of Wisedome, where he saith * 1.621 God hath given me the true science of things, so as I know how the world was made, and the power of the Elements, the beginning and the end, and the midst of times, how the times alter, and the change of seasons, the course of the year, and the situation of the Stars, the nature of living things and the furiousnesse of beasts, the power of the wind, and the imaginations of men, the diversities of plants, & the vertues of roots, and all things both secret and known,* 1.622 &c. Finally, he was so cunning in this Art,* 1.623 that he is said to have been a Conjurer or Witch, and is so re∣puted in the Romish Church at this day. Whereby you may see, how fools and papists are inclined to credit false accusations in matters of

witchcraft and conjuration. The lesse knowledge we have in this art, the more we have it in contempt: in which respect Plato saith truly to Dio∣nysius; They make Philosophy a mockery, that deliver it to prophane and rude people. Certainly the witchcraft, conjuration, and inchant∣ment that is imputed to Salomon,* 1.624 is gathered out of these his words fol∣lowing: I applyed my minde to knowledge, and to search and seek out science, wisedome and understandiug, to know the foolishnesse of the ungodly, and the error of doting fools. In this art of naturall magick (without great heed be taken) a student shall soon be abused. For many (writing by report, without experience) mistake their authors, and set down one thing for another. Then the conclusions being found false, the experiment groweth into contempt, and in the end seemeth ridiculous, though never so true. Pliny and Albert being curious writers herein, are often deceived; insomuch as Pliny is called a noble lier, and Albert a rusti∣call lier; the one lying by hearsay, the other by authority.

* 1.625A Magician is indeed that which the Latines call a wise man, as N••∣ma Pompilius was among the Romans; the Greeks, a Philosopher, as So∣crates was among them; the Aegyptians a Priest, as Hermes was; the Cabalists called them Prophets. But although these distinguished this art, accounting the one part thereof infamous, as being too much given unto wicked, vain, and impious curiosity, as unto movings, numbers; figures, sounds, voices, tunes, lights, affections of the mind, and words; and the other part commendable, as teaching many good and necessary things, as times and seasons to sow, plant, till, cut, &c. and divers other things, which I will make manifest unto you hereafter; yet we generally condem•• the whole art without distinction, as a part of witchcraft; having learn∣ed to hate it, before we know it; affirming all to be witchcraft, which our grosse heads are not able to conceive, and yet can think that an old doting woman seeth through it, &c. Wherein we consider not how God bestoweth his gifts, and hath established an order in his works, graffing in them sundrie vertues to the comfort of his severall creatures; and speci∣ally to the use and behoof of man: neither doe we therein weigh that art is servant unto nature, and waiteth upon her as her handmaiden.

CHAP. III.

What secrets doe lye hidden, and what is taught in naturall Magicke, how Gods glory is magnified therein,* 1.626 and that it is nothing but the work of nature.

IN this art of naturall Magick, God Almighty hath hidden many se∣cret mysteries; as wherein a man may learn the properties, qualities, and knowledge of all nature. For it teacheth to accomplish matters in such sort and opportunity, as the common people thinketh the same to be miraculous; and to be compassed none other way, but only by witchcraft. And yet in truth, naturall Magick is nothing else, but the work of na∣ture.

For in tillage, as nature produceth corn and hearbs; so art, being natures minister, prepareth it. Wherein times and seasons are greatly to be respected: for Annus non arvus producit aristas.

But as many necessary and sober things are herein taught; so doth it partly (I say) consist in such experiments and conclusions as are but toies, but neverthelesse lie hid in nature, and being unknown, doe seem miracu∣lous, specially when they are intermedled and corrupted with cunning il∣lusion, or legierdemain, from whence is derived the estimation of witch∣craft. But being learned and known, they are contemned, and appear ri∣diculous; for that only is wonderfull to the beholder, whereof he can conceive no cause nor reason, according to the saying of Ephesius, Miracu∣lum solvitur uade videtur esse miraculum. And therefore a man shall take great pains herein, and bestow great cost to learn that which is of no value and a meer jugling knack. Whereupon it is said that a man may not learn Philosophy to be rich; but must get riches to learn philoso∣phy: for to sluggards, niggards, and dizzards, the secrets of nature are never opened.* 1.627 And doubtlesse a man may gather our of this art, that which being published, shall set forth the glory of God, and be many wayes beneficiall to the Common-wealth: the first is done by the ma∣nifestation of his workes; the second, by skilfully applying them to our use and service.

CHAP. IV.

What strange things are brought to passe by naturall magick.

THE daily use and practise of medicine taketh away all admiration of the wonderfull effects of the same. Many other things of lesse weight, being more secret and rare, seem more miraculous. As for example (if it be true that I. Bap. Neap. and many other writers doe constantly affirm) Tye a wild Bull to a fig-tree, and he will be presently tame; or hang an old cock thereupon, and he will immediately be tender; as also the fea∣thers of an Eagle consume all other feathers, if they be intermedled to∣gether. Wherein it may not be denyed, but nature sheweth herself a proper workwoman. But it seemeth unpossible, that a little fish being but half a foot long,* 1.628 called Remora or Remiligo, or of some Echeneis, stayeth a mighty ship with all her load and tackling, and being also undersail. And yet it is affirmed by so many and so grave Authors, that I dare not de∣ny it; specially, because I see as strange effects of nature otherwise: as the property of the loadstone, which is so beneficiall to the marine••; and of Rheubarb, which only medleth with choler, and purgeth neither fleg ••n nor melancholy, and is as beneficiall to the Physitian, as the other to the Mariner.

CHAP. V.

The incredible operation of Waters, both standing and running; of wels, lakes, rivers, and of their wonderfull effects.

THe operation of waters, and their sundry vertues are also incredible, I mean not of waters compounded and distilled: for it were endlesse to treat of their forces, specially concerning medicines. But we have here even in England naturall springs, wels, and waters, both standing and running, of excellent vertues, even such as except we had seen, and had ex∣periment of, we would not beleeve to be in rerum natura. And to let the physicall nature of them passe, (for the which we cannot be so thank∣full to God,* 1.629 as they are wholesome for our bodies) is it not miraculous, that wood is by the quality of divers waters here in England transubstan∣tiated into a stone? The which vertue is also found to be in a lake be∣sides the City Masaca in Cappadocia, there is a river called Scarmandru••, that maketh yellow sheep. Yea, there be many waters, as in Pontus and Thessalia,* 1.630 and in the land of Assyrides, in a river of Thracia (as Aristotle saith) that if a white sheep being with lamb drink thereof, the lamb will be black. Strabo writeth of the river called Crantes, in the borders of I∣taly, running towards Tarentum, where mens hair is made white and yel∣low being washed therein.* 1.631 Pliny doth write that of what colour the vein•• are under the rams tongue, of the same colour or colours will the lambs be. There is a lake in a field called Cornetus, in the bottome whereof manifestly appeareth to the eye, the carkasses of Snakes, Ewts, and other Serpents; whereas if you put in your hand, to pull them out, you shall find nothing there. There droppeth water out of a Rock in Arcadia, the which neither a silvern nor a brazen boll can contain, but it leapeth out, and sprinkleth away; and yet will it remain without motion in the hoof of a mule. Such conclusions (I warrant you) were not unknown to Iames and Iambres.

CHAP. VI.

The vertues and qualities of sundry precious stones, of cousening La∣pidaries, &c.

THe excellent vertues and qualities in stones, found, conceived and tri∣ed by this art, is wonderfull. Howbeit many things most false and fabulous are added unto their true effects, wherewith I thought good in part to try the Readers patience and cunning withall. An Aggat (they say) hath vertue against the biting of Scorpions or Serpents. It is writ∣ten (but I will not stand to it) that it maketh a man eloquent, and pro∣cureth the favour of Princes; yea that the fume thereof doth turn away tempests. Alectorins is a stone about the bignesse of a bean, as clear as

the crystall,* 1.632 taken out of a Cocks belly which hath been gelt or made a Cap••n four years. If it be held in ones mouth, it asswageth thirst, it maketh the husband to love the wife, and the bearer invincible: for here∣by Milo was said to overcome his enemies. A Crawpock delivereth from prison. Chelidonius is a stone taken out of a Swallow, which cureth me∣lancholy: howbeit, some Authours say, it is the hearb whereby the swal∣lows recover the sight of their young, even if their eyes be picked out with an instrument. Geranites is taken out of a Crane, and Draconites out of a Dragon. But it is to be noted, that such stones must be taken out of the bellies of the serpents, beasts, or birds (wherein they are) whiles they live: otherwise, they vanish away with the life, and so they retaine the vertues of those stars under which they are. Amethysus maketh a drun∣ken man sober, and refresheth the wit. The * 1.633 corrall preserveth such as hear it from fascination or bewitching, and in this respect they are han∣ged about childrens necks. But from whence that superstition is derived, and who invented the lie, I know not: but I see how ready the people are to give credit thereunto, by the multitude of corrals that were employed. I find in good Authours, that while it remaineth in the sea, it is an hearb; and when it is brought thence, into the air, it hardeneth, and becommeth a stone.

Heliotropius stancheth bloud, driveth away poysons, preserveth health; yea, and some write, that it provoketh rain, and darkneth the Sun, suffering not him that beareth it to be abused. Hyacinthus doth all that the other doth, and also preserveth from lightning. Oinothera hanged a∣bout the neck, collar, or yoke of any creature, tameth it presently. A Topase healeth the lunatike person of his passion of lunacie. Aitites, if it be shaken, soundeth as if there were a little stone in the belly thereof: it is good for the falling Sicknesse, and to prevent untimely birth. Amethy∣sus aforesaid resisteth drunkennesse, so as the bearers shall be able to drink freely, and recover themselves soon being drunk as Apes: the same maketh a man wise. Chalcedonius maketh the bearer lucky in Law, quickeneth the power of the body, and is of force also against the illusi∣ons of the divell, and phantasticall cogitations arising of melancholy. Co••∣neolus mitigateth the heat of the minde, and qualifieth maiice, it stancheth bloudy fluxes,* 1.634 specially of women that are troubled with their flowers. He∣liotropius aforesaid darkeneth the Sun, raiseth showers, stancheth bloud, procureth good fame, keepeth the bearer in health, and suffereth him not to be deceived. If this were true, one of them would be dearer then a thousand Diamonds.

Hyacinthus delivereth one from the danger of lightening, driveth away poison and pestilent infection, and hath many other vertues. Iris helpeth a woman to speedy deliverance, and maketh rainbows to appear. A Saphire preserveth the members, and maketh them lively, and helpeth Agues and Gowts, and suffereth not the bearer to be afraid: it hath vertue against venome, and stayeth bleeding at the nose being often put thereto. A * 1.635 Smarag is good for the eye-sight, and suffereth not carnall copulation, it maketh one rich and eloquent. A Topase increaseth riches, healeth the lunatique passion, and stancheth bloud. Mephis (as Aaron and Hermes

report out of Albertus Magnus) being broken into powder,* 1.636 and drunk with water, maketh insensibility of torture. Hereby you may under∣stand, that as God hath bestowed upon these stones, and such other like bodies, most excellent and wonderfull vertues: so according to the a∣boundance of humane superstitions and follies, many ascribe unto them ei∣ther more vertues, or other than they have; other boast that they are able to adde new qualities unto them. And herein consisteth a part of witch∣craft and common cousenage used sometimes of the Lapidaries for gains; sometimes of others for cousening purposes. Some part of the vanity here∣of I will here describe, because the place serveth well therefore. And it is not to be forgotten or omitted, that Pharaohs Magicians were like e∣nough to be cunning therein.

Neverthelesse, I will first give you the opinion of one, who professed himself a very skilfull and well experimented Lapidary, as appeareth by a book of his own penning, published under this title of Dactylotheca, and (as I thinke) to be had among the Booksellers. And thus followeth his asser∣tion:

* 1.637Evax rex Arabum sertur scripsisse Neroni, (Qui post Augustum reguavit in orbe secundus) Quot species lapidis, quae nomina, quive colores, Quae{que} sit his ••egio, vel quanta potentia cni{que}. Ocultas etenim lapidum cognoscere vires, Quorum causa latens eff••••tus dat manifestos, Egregium quiddam volumus rarumque videri. Scilicet hinc solers medicorum cura juvatur, Auxilio lapidum morbos expellere docta. Nec minus inde dari cunctarum commoda rerum Aulores perhibent, quibus haet perspecta feruntur. Nec dubium cuiquam debet salsumque videri, Quiu sua sit gemmis divinitus insita virtus.

* 1.638Evax an old Arabian king is named to have writ A treatise, and on Nero's Grace to have bestowed it, (Who in the World did second raign after Augustus time) Of pretious stones the sundry sorts, their names, and in what clime And country they were to be found, their colours and their hue, Their privy power and secret force, the which with knowledge true To understand their hidden cause most plain effects declare: And this will we a noble thing have counted be and rare.

The skillfull care of leeches* 1.639 learn'd is aided in this case, And hereby holpen, and are taught with aid of stones to chase Away from men such sicknesses as have in them a place. No lesse precise commodities of all things else thereby Are ministred and given to men, if authors do not lie, To whom these things are said to be most manifestly known. It shall no false or doubtfull case appear to any one, But that by heavenly influence each precious pearl and stone, Hath in his substance fixed force and vertue largely sowne.

Whereby it is to be concluded, that stones have in them certain proper vertues, which are given them of a speciall influence of the planets, and a due proportion of the elements, their substance being a very fine and pure compound, consisting of well tempered matter wherein is no grosse mix∣ture: as appeareth by plain proof of India and Aethiopia, where the sun being orient and meridionall, doth more effectually shew his operation, procuring more precious stones there to be ingendred, than in the coun∣tries that are occident and septentrionall.* 1.640 Unto this opinion doe di∣verse ancients accord; namely, Alexander Peripateticus, Hermes, Euax, Bocchos, Zoroastes, Isaac Iudaeus, Zacharias, Babylonicus, and many more beside.

CHAP. VII.

Whence the precious stones receive their operations, how curious Ma∣gicians use them, and of their seales.

CUrious Magicians affirme, that these stones receive their vertues alto∣gether of the planets and heavenly bodies, and have not only the ve∣ry operation of the planets, but sometimes the very images & impressions of the starres naturally ingraffed in them, and otherwise ought alwaies to have graven upon them, the similitudes of such monsters, beasts, and o∣ther devices, as they imagine to be both internally in operation, and ex∣ternally in view,* 1.641 expressed in the planets; As for example, upon the Achate are graven serpents or venemous beasts; and sometimes a man riding on a serpent; which they know to be Aesculapius, which is the colestiall serpent, whereby are cured (they say) poisons and stingings of serpents and scorpions. These grow in the river of Achates, where the

greatest scorpions are ingendred,* 1.642 and their noisomnesse is thereby qua∣lified, and by the force of the scorpions, the stones vertue is quickned and increased. Also, if they would induce love for the accomplishment of venery, they inscribe and expresse in the stones, amiable embracings and lovely countenances and gestures, words and kissings in apt figures. For the desires of the mind are consonant with the nature of the stones, which must also be set in rings, and upon foiles of such metals as have affinity with those stones, through the operation of the planets whereunto they are addicted, whereby they may gather the greater force of their wor∣king.

* 1.643As for example, They make the images of Saturne in lead, of Sol in gold, of Luna in silver. Marry there is no small regard to be had for the certain and due times to be observed in the graving of them: for so are they made with more life, and the influences and configurations of the planets are made thereby the more to abound in them. As if you will procure love, you must work in apt, proper, and friendly aspects, as in the hour of Venus, &c. to make debate, the direct contrary order is to be ta∣ken. If you determine to make the image of Venus, you must expect to be under Aquarius or Capricornus: for Saturne, Taurus, and Libra must be taken heed of. Many other observations there be, as to avoid the in∣fortunate seat and place of the Planets, when you would bring a happy thing to passe, and specially that it be not done in the end, delineation •••• heel (as they term it) of the course thereof for then the planet mou•••••••• and is dull.

Such signes as ascend in the day, must be taken in the day; if in 〈◊〉〈◊〉 night they increase, then must you go to work by night, &c. For is Aries, Leo, and Sagittarie is a certain triplicity, wherein the Sun hath do••••∣nion by day, Iupiter by night, and in the twilight the cold star of 〈◊〉〈◊〉. But because there shall be no excuse wanting for the faults espied herein, they say that the vertues of all stones deoay through tract of time so as such things are not now to be looked for in all respects as are written. How∣beit Iannes and Iambres were living in that time, and in no inconveni∣ent place; and therefore not unlike to have that help towards the abu∣sing of Pharaoh. Cardane saith, that although men attribute no smal force unto such seales; as to the seal of the Sun,* 1.644 authorities, honours, and favours of princes; of Iupiter, riches and friends; of Venus, pleasures; of Mars, boldnesse; of Mercurie, diligence; of Saturne, patience and induring of labour; of Luna, favour of people: I am not ignorant (saith he) that stones do good, and yet I know the seales or figures do none at all. And when Cardano had shewed fully that art, and the folly thereof, and the manner of those terrible,* 1.645 prodigious, and deceitfull figures of the 〈◊〉〈◊〉 with their characters, &c. he saith that those were deceitfull inventions devised by couseners, and had no vertue indeed nor truth in them. But because we spake somewhat even now of signets and seals, I will shew you what I read reported by Vincentius in suo speculo, where making mention of the Jasper stone, whose nature and property Marbodeus Gallus descri∣beth in the verses following;

Iaspides esse decem species septemque feruntur,* 1.646 His & multorum cognoscitur esse colorum, Et multis naset perbibetur partibus orbis, Optimus in viridi translucentique colore, Et qui plus soleat virtutis habere pro batur, Coste gestatus fibrem fugat, arcet hydropem, Adpositusque juvat mulierem parturientem, Et tutamentum portants creditur esse. Nam consecratus gratum facit abque potentem, Et, sicut perhibent, phantasmata noxia p••llit, Cuiusin argento visfortior esse putatur.

Seven kindes and ten of Jasper stones reported are to be,* 1.647 Of many colours this is known which noted is by me, And said in many places of the world for to be seen, Where it is bred; but yet the best is through shining green, And that which proved is to have in it more vertue plaste;* 1.648 For being borne about of such as are of living chaste. It drives away their ague fist, the dropsie thirsting dry, And put upon a woman weak in travell which doth lie, It helps, assists, and comforts her in pangs when she doth crie. Again, it is beleev'd to be a safegard frank and free, To such as wear and bear the same; and if it hallowed bee, It makes the parties gratious, and mighty too that have it, And noisome fansies (as they write that meant not to deprave it) It doth displace out of the mind: The force thereof is stronger, In silver if the same he set, and will endure the longer.

But (as I said) Vincentius making mention of the Iasper stone,* 1.649 tou∣ching which (by the way of a parenthesis) I have inferred Marbodeus his verses, he saith that some Iasper stones are found having in them the live∣ly image of a naturall man, with a shield at his neck and a spear in his

hand, and under his feet a serpent; which stones so marked and signed, he preferreth before all the rest, because they are antidotaries or remedies notably resisting poison. Othersome also are found figured and mar∣ked with the form of a man bearing on his neck a bundle of hearbs and flowers, with the estimation and value of them noted, that they have in them a faculty or power restrictive, and will in an instant or moment of time stanch bloud. Such a kind of stone (as it is reported) Galen wore on his finger. Othersome are marked with a crosse, as the same author writeth, and these be right excellent against inundations or overflowings of waters. I could hold you long occupied in declarations like unto these, wherein I lay before you what other men have published and set forth to the world, choosing rather to be an academical discourser, than an univer∣sall determiner: but I am desirous of brevity.

CHAP. VIII.

The sympathy and antipathy of natural and elementary bodies de∣clared by divers examples of beasts, birds, plants, &c.

* 1.650IF I should write of the strange effects of Sympathia and Antipathia, I should take great pains to make you wonder, and yet you would scarse beleeve me. And if I should publish such conclusions as are common and known, you would not regard them. And yet Empedocles thought all things were wrought hereby. It is almost incredible, that the grunting or rather the wheeking of a little pig, of the sight of a simple sheep should terrifie a mighty Elephant: and yet by that means the Romans did put to flight Pyr••hus and all his hoast. A man would hardly beleeve, that a cocks combe or his crowing should abash a puissant lion: but the experience hereof hath satisfied the whole world. Who would think that a serpent should abandon the shadow of an ash, &c? But it seemeth not strange, because it is common, that some man otherwise hardy and stout enough, should not dare to abide or endure the sight of a cat. Or that a draught of drink should so overthrow a man, that never a part or member of his body should be able to performe his duty and office; and should also so corrupt and alter his senses, understanding, memorie, and judgement, that he should in every thing, saving in shape, become a very beast. And herein the poets experiment of liquor is verified, in these words follow∣ing.

— sunt qui non corpora tantum, * 1.651Verum animas etiam valeant mutare liquores:

Some waters have so powerfell been, As could not only bodies change, But even the very minds of men, Their operation is so strange.

The friendly society betwixt a fox and a serpent is almost incredible?* 1.652 how loving the lizzard is to a man, we may read though we cannot see. Yet some affirm that our newt is not only like to the lizzard in shape, but also in condition. From the which affection towards a man, a spaniell doth not much differ, whereof I could cite incredible stories. The ami∣ty betwixt a castrell and a pigeon is much noted among writers; and specially how the castrell defendeth her from her enemie the sparrow-hawke; whereof they say the dove is not ignorant. Besides, the wonder∣full operation and vertue of hearbs, which to repeat were infinite; and therefore I will only refer you to Mattheolus his herball, or to Dodonaeus. There is among them such naturall accord and discord, as some prosper much the better for the others company, stand some wither away being planted near unto the other. The lillie and the rose rejoyce in each others neighbour-hood. The flag and the fernebush abhorre each other so much, that the one can hardly live besides the other. The cowcumber loveth water, and hateth oil to the death. And because you shall not say that hearbs have no vertue, for that in this place I cite none, I am content to discover two or three small qualities and vertues, which are affirmed to be in hearbs; marry as simple as they be, Iannes and Iambre's might have done much with them, if they had had them. If you prick out a young swallowes eies, the old swallow restoreth again their sight, with the appli∣cation (they say) of a little Celandine.* 1.653 Xanthus the author of histories reporteth, that a young dragon being dead, was revived by her dam, with an hearb called Balim. And Iuba saith, that a man in Arabia being dead was revived by the vertue of another hearb.

CHAP. IX.

The former matter proved by many examples of the living and the dead.

ANd as we see in stones, hearbs, &c. strange operation and naturall love and dissention;* 1.654 so do we read, that in the body of a man, there be as strange properties and vertues naturall. I have heard by credible report, and I have read many grave authors, constantly affirme, that the wound of a man murthered reneweth bleeding, at the presence of a dear friend, or of a mortall enemy. Diverse also write, that if one passe by a murthered body (though unknowne) he shall be stricken with fear, and fell in him selfe some alteration by nature. Also that a woman, above the age of fifty years, being bound hand and foot, her clothes being upon her, and laid down softly into the water sinketh not in a long time;* 1.655 some say not at all. By which experiment they were wont to try witches, as well as by Ferrum candens;* 1.656 which was, to hold hot iron in their hands, and by not burning to be tried. Howbeit, Plutarch saith that Py••••bus his great toe had in it such naturall or rather divine vertue, that no fire could burne it.

And Albertus saith, and many other also repeat the same storie, saying,

that there were two such children borne in Germanie, as if that one of them had been carryed by any house, all the doores right against one of his sides would flie open: and that vertue which the one had in the left side, the other brother had in the right sides. He saith further, that ma∣ny saw it,* 1.657 and that it could be referred to nothing, but to the propriety of their bodies, Pompanatius writeth that the kings of France do cure the disease called now the Kings evill, or Queens evill; which hath been 〈◊〉〈◊〉 wayes thought, and to this day is supposed to be a miraculous and a pecu∣liar gift, and a speciall grace given to the kings and queenes of England. Which some referre to the propriety of their persons, some to the peculi∣ar gift of God, and some to the efficacy of words. But if the French king use it no worse then our Princesse doth, God will not be offended 〈◊〉〈◊〉▪ for her Majesty only useth godly and divine prayer, with some al•••••• and referreth the cure to God and to the Physitian.* 1.658 Plutarch writeth that there be certain men called Psilli, which with their mouthes heal the bitings of serpents. And I. Bap. Neap. saith, that an olive being planted by the hand of a virgine, prospereth; which if a harlot do, it withereth away.* 1.659 Also if a serpent or viper lie in a hole it may easily be pulled 〈◊〉〈◊〉 with the left hand, whereas with the right hand it cannot be removed. Al∣though this experiment, and such like are like enough to be false, 〈◊〉〈◊〉 are they not altogether so impious as the miracles said to be done by cha∣racters, charmes, &c. For many strange properties remain in sundry parts of a living creature, which is not universally dispersed, and indife∣rently spread through the whole body: as the eye smelleth not, the nose seeth not, the ear tasteth not, &c.

CHAP. X.

The bewitching venome contained in the body of an Harlot, how her eye, her tongue, her beauty and behaviour bewitcheth some men: of bones and hornes yeelding great vertue.

* 1.660THe vertue contained within the body of an harlot, or rather the venome proceeding out of the same, may be beheld with great admiration. For her eye infecteth, enticeth, and (if I may so say) bewitcheth them many times, which think themselves well armed against such manner of people. Her tongue, her gesture, her behaviour, her beauty, and other allure•••••••• poison and intoxicate the minde: yea, her company induceth impudency, corrupteth, virginity, confoundeth and consumeth the bodies, goods, and the very souls of men. And finally her body destroyeth and rotteth the very flesh and bones of mans body. And this is common that we won∣der not at all thereat, nay we have not the course of the sunne, the moone, or the starres in so great admiration, as the globe, counterfeiting their or∣der: which is in respect but a boble made by an artificer. So as (I think) if Christ himselfe had continued long in the execution of mira∣cles, and had left that power permanent and common in the Church; they would have grown into contempt, and not have been esteemed, according

to his owne saying:* 1.661 A prophet is not regarded in his own countrey▪ I might retire infinite properties, wherwith God hath indued the body of man, wor∣thy of admiration, and fit for this place. As touching other living crea∣tures; God hath likewise (for his glorie, and our behoofe) bestowed most excellent and miraculous gifts and vertues upon their bodies and mem∣bers, and that in severall and wonderfull wise.* 1.662 We see that a bone taken out of a carps head, stancheth bloud, and so doth none other part besides of that fish. The bone also in a hares foot mitigateth the cramp, as none other bone nor part else of the hare doth. How precious is the bone growing out of the forehead of a Unicorne; if the horne, which we see grow there, which is doubted: and of how small account are the residue of all his bones? At the excellencie whereof, as also at the noble and innumerable vertues of herbs we muse not at all; because it hath pleased God to make them common unto us. Which perchance might in some part assist Iannes and Iambre, towards the hardning of Pharaohs heart. But of such secret and strange operations read Albert. De mineral. cap. 1▪ 11 17. Also Marsilius Picinus, cap. 1. lib. 4. Cardan. de rerum verielate. J. Bap. Neap. de magia naturali. Peucet, Wier, Pompanatius, Fernelius, and o∣thers.

CHAP. XI.

Two notorious wonders and yet not marvelled at.

I Thought good here to insert two most miraculous matters; of the one I am Testis oculatus, an eie-witnesse; of the other I am so credibly and cer∣tainly informed, that I dare and do beleeve it to be very true. When Ma∣ster T. Randolph returned out of Russia, after his ambassage dispatched, a gentleman of his train brought home a monument of great accompt, in nature and in property very wonderfull. And because I am loath to be long in the description of circumstances, I will first describe the thing it selfe: which was a piece of earth of a good quantity, and most excellently proportioned in nature,* 1.663 having these qualities and vertues following. If one had taken a piece of perfect steel, forked and sharpned at the end, and heated it red hot, offering therewith to have touched it; it would have fled with great celerity: and on the other side, it would have pursued gold, either in coin or bulloin, with as great violence and speed as it shunned the other. No bird in the air durst approach near it; no beast of the field but feared it, and naturally fled from the sight thereof. It would be hear to day, and to morrow twenty miles of, and the next day after in the very place it was the first day, and that without the help of any other crea∣ture.

Iohannes Fernelius writeth of a strange stone lately brought out of In∣dia,* 1.664 which hath in it such a marvellous brightnesse, puritie and shining, that therewith the air round about is so lightned and cleared, that one may see to read thereby in the darknesse of night. It will not be contained in a close room, but requireth an open and free place. It would not willing∣lie

lie rest or stay here below on the earth, but alwaies laboureth to ascend up into the air. If one presse it down with his hand, it resisteth, and stri∣keth very sharply. It is beautifull to behold, without either spot or blemish, and yet very unpleasant to taste or feel. If any part thereof be taken a∣way it is never a whit diminished, the form thereof being inconstant, and at every moment mutable. These two things last rehearsed are strange, and so long wondred at, as the mysterie and moralitie thereof remaineth undiscovered: but when I have disclosed the matter, and told you that by the lump of earth a man is meant, and some of his qualities described; and that that which was contained in the farre fetcht stone, was fire, or ra∣ther flame: the doubt is resolved, and the miracle ended. And ye•• (I confesse) there is in these two creatures contained more miraculous mas∣ter, then in all the loadstones and diamonds in the world. And hereby is to be noted, that even a part of this Art, which is called naturall or wit∣ching magick, consisteth as well in the deceit of words, as in the sleight of hand: wherein plain lying is avoided with a figurative speech, in the which, either the words themselves, or their interpretation have a double or doubtfull meaning, according to that which hath been said before in the title * 1.665 Ob or Pytho: and shall be more at large hereafter in this treater manifested.

CHAP. XII.

Of illusions, confederacies, and legierdemaine, and how they may be well or ill used.

MAny writers have been abused, as wel by untrue reports, as by illusion, and practices of confederacy and logierdemain, &c. sometimes impu∣ting unto words that which resteth in the nature of the thing; and some∣times to the nature of the thing, that which proceedeth of fraud and de∣ception of sight. But when these experiments grow to superstition or in•• piety, they are either to be forsaken as vain, or denied as false. Howbeit, if these things be done for mirth and recreation, and not to the hurt of our neighbour, nor to the abusing or prophaning of Gods name, in mine opini∣on they are neither impious nor altogether unlawful: though herein or here∣by a naturall thing be made to seem supernaturall.* 1.666 Such are the miracles wrought by juglers, consisting in fine and nimble conveyance, called legier∣demain as when they seem to cast away, or to deliver to another that, which they retein still in their owne hands; or convey otherwise: or seem to eat a knife, or some such other thing, when indeed they bestow the same secretly into their bosomes or laps. Another point of juggling is when they thrust a knife through the brains and head of a chicken or pullet, and seem to cure the same with words: which would live and do well, though never a word were spoken. Some of these toies also consist in arithmeticall de∣vises, partly in experiments of naturall magick, and partly in private, as al∣so in publick confederacie.

CHAP. XIII.

Of private confederacy, and of Brandons Pigeon.

PRivate confederacie I mean, when one (by a speciall plot laid by him∣self, without any compact made with others) perswadeth the beholders, that he will suddenly and in their presence doe some miraculous feat, which he hath already accomplished privily. As for example, he will shew you a card, or any other like thing: and will say further unto you; Be∣hold and see what a mark it hath, and then burneth it; and neverthelesse ••etcheth another like card so marked out of some bodies pocket, or out of some corner where he himself before had placed it; to the wonder and a∣stonishment of simple beholders, which conceive not that kind of illusion, but expect miracles and strange works.

What wondering and admiration was there at Brandon the juggler,* 1.667 who painted on the wall the picture of a dove, and seeing a pigeon sitting on the top of a house, said to the King; Lo now your grace shall see what a juggler can do, if he be his crafts master; and then pricked the picture with a knife so hard and so often, and with so effectua•• words, as the pigeon fel down from the top of the house stark dead. I need not write any further circumstance to shew how the matter was taken, what wondering was there∣at, how he was prohibited to use that feat any further, lest he should imploy it in any other kind of murther, as though he, whose picture soever he had pricked,* 1.668 must needs have died, and so the life of all men in the hands of a juggler: as is now supposed to be in the hands & wils of witches. This story is, untill the day of the writing hereof, in fresh remembrance, and of the most part beleeved as canonicall, as are all the fables of witches: but when you are taught the feat or sleight (the secrecy and sorcery of the matter being bewraied, and discovered) you will think it a mockery, and simple illusion.* 1.669 To interpret unto you the revelation of this mysterie; so it is, that the poor pigeon was before in the hands of the juggler, into whom he had thrust a dramme of Nux vomica, or some other such poison, which to the nature of the bird was so extream a venome, as after the re∣ceipt thereof it could not live above the space of half an hour, and being let lose after the medicine ministred▪ she alwaies resorted to the top of the next house: which she will the rather do, if there be any pigeons already sitting there, and (as it is already said) after a short space falleth downe, ei∣ther stark dead, or greatly astonied. But in the mean time the juggler used words of art, partly to protract the time, and partly to gain credit and admiration of the beholders. If this or the like feat should be done by an old woman, every body would cry out for fire and faggot to burn the witch.

CHAP. XIV.

Of publick confederacie, and whereof it consisteth.

PUblick confederacy is, when there is beforehand a compact made be∣twixt diverse persons; the one to be principall, the rest to be assistants in working of miracles, or rather in cousening and abusing the beholders. As when I tell you in the presence of a multitude what you have thought or done, or shall do or think, when you and I were thereupon agreed be∣fore. And if this be cunningly and closely handled, it will induce great admiration to the beholders; specially when they are before amazed and abused by some experiments of naturall magick, arithmeticall conclusions, or legierdemain. Such were, for the most part, the conclusions and devices of ••eats: wherein doubt you not, but Iannes and Iambres were expert, active, and ready.

CHAP. XV.

How men have been abused with words of equivocation, with sundry examples thereof.

SOme have taught, and others have written certain experiments; in the expressing whereof they have used such words of equivocation, as where∣by many have been overtaken and abused through rash credulity: so 〈◊〉〈◊〉 sometimes (I say) they have reported, taught, and written that which their capacity took hold upon,* 1.670 contrary to the truth and sincere meaning of the author. It is a common jest among the water men of the Thames, to shew the parish Church of Stone to the passengers, calling the same by the name of the lanterne of Kent; affirming, and that not untruly, that the said church is as light (meaning in weight and not in brightnesse) at midnight, as at noonday. Whereupon some credulous person is made be∣leeve, and will not stick to affirm and swear, that in the same church is such continuall light, that any man may see to read there at all times of the night without a candle.

An excellent philosopher, whom (for reverence unto his same and lear∣ning) I will forbear to name, was overtaken by his hossesse at Dover; who merrily told him, that if he could retein and keep in his mouth certain pibbles (lying at the shore side) he should not perbreak untill he came to Calice, how rough and tempestuous so ever the seas were. Which when he had tryed, and being not forced by sicknesse to vomit, nor to lose his stones, as by vomitting he must needs do, he thought his hostesse had dis∣covered unto him an excellent secret, nothing doubting of her amphibo∣logicall speech: and therefore thought it a worthy note to be recorded a∣mong miraculous and medicinable stones; and inserted it accordingly into his book, among other experiments collected with great industry, learning, travell, and judgement. All these toies help a subtle cousener

to gain credit with the multitude. Yea, to further estimation, many will whisper prophecies of their own invention into the ears of such as are not of quickest capacity;* 1.671 as to tell what weather, &c. shall follow. Which if it fall out true, then boast they and triumph, as though they had gotten some notable conquest; if not, they deny the matter, forget it, excuse it, or shift it off; as that they told another the contrary in earnest, and spake that but in jest. All these helps might Pharaohs jugglers have to main∣tain their cousenages and illusions, towards the hardening of Pharaohs hearts.

Hereunto belong all manner of charmes, periapts, amulets, characters, and such other superstitions, both popish and prophane: whereby (if that were true, which either papists, conjurors, or witches undertake to do) we might daily see the very miracles wrought indeed, which Pharaoh's magi∣cians seemed to performe. Howbeit, because by all those devices or cou∣senages, there cannot be made so much as a nit, so as Iannes and Iam∣bres could have no help that way, I will speak thereof in place more con∣venient.

CHAP. XVI.

How some are abused with naturall magick, and sundry exam∣ples thereof when illusion is added thereunto, of Jacobs pied sheep, and of a black Moore.

BUt as these notable and wonderfull experiments and conclusions that are found out in nature it self (through wisdome, learning and indu∣stry) do greatly oppose and astonish the capacity of man: so (I say) when deceit and illusion is annexed thereunto, then is the wit, the faith, and constancy of man searched and tryed. For if we shall yeeld that to be de∣vine, supernaturall, and miraculous, which we cannot comprehend; a witch, a papist, a conjuror, a cousener, and a juggler may make us beleeve they are gods:* 1.672 or else with more impiety we shall ascribe such power and omnipotency unto them, or unto the devill, as only and properly apper∣taineth to God. As for example. By consederacy or cousenage (as be∣fore I have said) I may seem to manifest the secret thoughts of the heart, which (as we learn in Gods book) none knoweth or searcheth, but God himself alone. And therefore, whosoever beleeveth that I can do as I may seem to do maketh a god of me, and is an idolater. In which respect, whensoever we hear papist, witch, conjuror, or cousener, take upon him more than lieth in humane power to performe, we may know and boldly say it is a knack of knavery; and no miracle at all. And further we may know, that when we understand it, it will not be worth the knowing. And at the discovery of these miraculous toies, we shall leave to wonder at them, and begin to wonder at our selves, that could be so abused with bables. Howbeit, such things as God hath laid up secretly in nature are to be weighed with great admiration, and to be searched out with such in∣dustry, as may become a Christian man: I mean, so as neither God, nor

our neighbour be offended thereby, which respect doubtlesse Iannes and Iambres never had. We finde in the Scriptures divers naturall and secret experiments practised; as namely that of Iacob, for pied sheep; which are confirmed by prophane authours, and not only verified in lambs and sheep,* 1.673 but in horses, peacocks, conies, &c. We read also of a woman that brought forth a young black Moore, by means of an old black Moor who was in her house at the time of her conception, whom she beheld in phan∣tasie, as is supposed: howbeit a jealous husband will not bee satisfied with such phantasticall imaginations. For in truth a black Moor never faileth to beget back children, of what colour soever the other be; Et se•• contra.

CHAP. XVII.

The opinion of Winchmo••gers, that Divels can create bodies, and of Pharaohs Magicians.

* 1.674IT is affirmed by Iames Sprenger and Henry Institor, in M. Mal. who cite Albert. In lib. de animalib. for their purpose, that divels and Witches al∣so can truely make living creatures as well as God; though not at an in∣stant, yet very sodainly. Howbeit, all such who are rightly informed in Gods word, shall manifestly perceive and confesse the contrary, as hath been by Scriptures already proved, and may be confirmed by places in∣finite. And therefore Iannes and Iambres,* 1.675 though Satan and also Bel∣zebub had assisted them, could never have made the serpent or the frogs of nothing, nor yet have changed the waters with words. Neverthelesse, all the learned expositors of that place affirm, that they made a shew of crea∣tion, &c. exhibiting by cunning a resemblance of some of those mira∣cles, which God wrought by the hands of Moses. Yea S. Augustine and many other hold, that they made by art (and that truly) the serpents, &c. But that they may by art approach somewhat neerer to those actions, than hath been yet declared, shall and may appear by these and many other conclusions, if they be true.

CHAP. XVIII.

How to produce or make monsters by Art Magicke, and why Pha∣raohs Magicians could not make lice.

* 1.676STrato, Democritus, Empedoclis, and of late, Io. Bap. Neap. teach by what means monsters may be produced, both from beast and also from fowle▪ Aristotle himself teacheth to make a chicken have four legs, and as many wings, only by a double yolked Eg; whereby also a Serpent may be made to have many legs. Or any thing that produceth Egs▪ may like wise be made double, or membred dismembred; & the viler creature the sooner brought to monstrous deformity, which in more noble creatures is more hardly

brought to passe.* 1.677 There are also pretty experiments of an Egge, to pro∣duce any fowle, without the naturall help of the Hen, the which is brought to passe, if the Eg be laid in the powder of the Hens dung, dryed and min∣gled with some of the hens feathers, and stirred every fourth houre. You may also produce (as they say) the most venomous, noisome, and danger∣ous Serpent, called a Cockatrice, by melting a little arsenick, and the poyson of Serpents, or some other strong venome, and drowning an Egg therein, which there must remain certain dayes; and if the Egge be set upright, the operation will be the better. This may also be done, if the Egge be laid in dung, which of all other things giveth the most singular and naturall hea••; and as I. Bap. Neap. saith is * 1.678 Mirabilium rerum pa••ens; who also writeth, that Crines soeminae menstruosae the ha••s of a menstruous woman, are turned into Serpents within short space; and he further saith, that basill being beaten, and set out in a moist place, betwixt a couple of Tiles, doth engender Scorpions. The ashes of a D••ck being put between two dishes, and set in a moist place, doth ingender a huge Toad, Quod etiam efficit sanguis ni enstruosus,* 1.679 which also doth menstruous bloud. Many writers conclude, that there be two manner of ••oads, the one bred by natu∣rall course and order of generation, the other growing of themselves, which are called temporary, being only ingendered of showers and dust; and (as I. Bap. Neap. saith) they are casie to be made. Plutarch and Heracl••les doe say, that they have seen these to▪ descend in rain, so as they have lain and crawled on the tops of houses, &c. Also Aelianus doth say that hee saw frogges and toades, whereof the heads and shoulders were alive, and became flesh; the hinder parts being but earth, and so crawled on two feet, the other being not yet fashioned or fully framed. And Macr••b••us reporteth, that in Egypt, mice grow of earth and showers; as also frogges, toads, and serpents in other places. They say that Danmatns Hispa••us could make them when and as many as he listed.* 1.680 He is no good angler, that knoweth not how soon the entrails of a beast, when they are buried, will engender Maggots (which in a civiler term are called Gen••les) a good bait for small fishes. Whosoever knoweth the order of preserving of silke-worms, may perceive a like conclusion; because in the winter, that is a dead seed, which in the summer is a lively creature. Such and greater experiments might be known to Iannes and Iambres, and serve well to their purpose, especially with such excuses, delayes, and cunning, as they could join therewithall. But to proceed, and come a little neerer to their feats, and to shew you a knack beyond their cunning; I can assure you that of the fat of a man or a woman, lice are in very short space ingen∣dred; and yet I say, Pharaohs Magicians could not make them, with all the cunning they had. Whereby you may perceive, that God indeed per∣formed the other actions, to indurate Phara••h, though he thought his Ma∣gicians did with no lesse d••xt••rity than Moses work miracles and won∣ders. But some of the interpreters of that place excuse their ignorance in that matter,* 1.681 thus; the devill (say they) can make no creature under the quantity of a barly corn, and lice being so little cannot therefore be created by them. As though he that can make the greater, could not make the lesse. A very grosse absurdity. And as though that he which hath power over great, had not the like over small.

CHAP. XIX.

That great matters may be wrought by this art, when Princes esteem and maintain it: of divers wonderfull experiments, and of strange conclusions in glasses of the art perspective, &c.

HOwbeit, these are but trifles in respect of other experiments to this ef∣fect, specially when great Princes maintain and give countenance to students in those magicall arts, which in these countries and in this age is rather prohibited than allowed, by reason of the abuse commonly coupled therewith; which in truth is it that moveth admiration and estimation of miraculous workings. As for example. If I affirm, that with certain charms and popish prayers I can set an horse or an asses head upon a mans shoul∣ders, I shall not be beleeved;* 1.682 or if I doe it, I shall be thought a witch. And yet if I. Bap. Neap. experiments be true, it is no difficult matter to make it seem so; and the charm of a witch or a papist joined with the experiment, will also make the wonder seem to proceed thereof. The words used in such case are uncertain, & to be recited at the pleasure of the witch or cou∣sener. But the conclusion of this, cut off the head of a horse or a •• asse (before they be dead,* 1.683 otherwise the vertue or strength thereof will be the less effectuall) and make an earthen vessell of fit capacity to contain the same, and let it be filled with the oil and fat thereof, cover it close, and dawb it over with lome; let it boil over a soft fire three dayes continually, that the flesh boiled may run into oil, so as the bare bones may be seen; boat the ha••r into powder, and mingle the same with the•• oil, and annoint the heads of the standers by, and they shall seem to have horses or asses heads. If beasts heads bee anointed with the like oil made of a mans head, they shall seem to have mens faces, as divers authours soberly affirm. If a lamp be anointed here with, every thing shall seem most monstrous. It is also writ∣ten, that if that which is called Sperma in any beast be burned, and any bodies face there withall anointed, he shall seem to have the like face as the beast had. But if you beat arsenick very fine, and boil it with a little sul∣phur in a covered pot, and kindle it with a new candle, the standers by will seem to be headlesse. Aqua composita and salt being fired in the night, and all other lights extinguished, make the standers by seem as dead. All these things might be very wel perceived and known,* 1.684 and also practised by Iannes and Iambres. But the wondrous devices, and miraculous sights, and conceits made and contained in glasse, doe far exceed all other; where∣to the art perspective is very necessary. For it sheweth the illusions of them, whose experiments be seen in divers sorts of glasses; as in the hal∣low, the plain, the embossed, the columnary, the pyramidate or piked, the turbinall, the bounched, the round, the cornered, the inversed, the e∣versed, the massie, the regular, the irregular, the coloured and cleare glasses; for you may have glasses so made, as what image or favour so∣ever you print in your imagination, you shall thinke you see the same therein. Others are so framed, as therein one may see what others doe

in places far distant; others, whereby you shall see men hanging in the air; others, whereby you may perceive men flying in the air; others, wherein you may see one comming, and another going; others, where one image shall seem to be one hundred, &c. There be glasses also where∣in one man may see another mans image, and not his own; others, to make many similitudes; others, to make none at all. Others, contra∣ry to the use of all glasses, make the right side turn to the right, and the left side to the left;* 1.685 others, that burn before and behinde; others, that re∣present not the Images received within them, but cast them far off in the air, appearing like airy images, and by the collection of sun beams, with great force setteth fire (very far off) in every thing that may be burned. There be cleer glasses, that make great things seem little, things far oft to be at hand; and that which is neer to be far off; such things as are e∣ver us, to seem under us; and those that are under us, to be above us. There are some glasses also, that represent things in divers colours, and them most gorgeous, specially any white thing. Finally, the thing most worthy of admiration concerning these glasses, is, that the lesser glasse doth lessen the shape; but how big so ever it be, it maketh the shape no bigger than it is. And therefore Augustine thinketh some hidden myst••∣ry to be therein. Vitellius, and I. Bap. Neap. write largely hereof. These I have for the most part seene, and have the receipt how to make them; which if desire of brevity had not forbidden me, I would here have set down. But I think not but Pharaohs Magicians had better experience than I for those and such like devices.* 1.686 And as (Pompanacius saith) it is most true, that some for these feats have been accounted Saints, some other witches. And therefore I say, that the Pope maketh rich witches, saints; and burneth the poor witches.

CHAP. XX.

A comparison betwixt Pharaohs Magicians and our Witches, and how their cunning consisted in juggling knacks.

THus you see that it hath pleased God to shew unto men that seek for knowledge, such cunning in finding out, compounding, and framing of strange and secret things, as thereby he seemeth to have bestowed up∣on man, somepart of his Divinity. Howbeit, God (of nothing, with his word) hath created all things, and doth at his will, beyond the power and also the reach of man,* 1.687 accomplish whatsoever he list. And such mira∣cles in times past he wrought by the hands of his Prophets, as here he did by Moses in the presence of Pharaoh, which Iannes and Iambres apishly followed. But to affirm that they by themselves, or by all the devils in hell, could doe indeed as Moses did by the power of the Holy Ghost, is worse than infidelity. If any object and say, that our witches can doe such feats with words and charms, as Pharaohs Magicians did by their art, I deny it: and all the world will never be able to shew it. That which they did was openly done; as our witches and conjurers never doe any

thing;* 1.688 so as these cannot doe as they did. And yet (as Calvine saith of them) they were but Jugglers. Neither could they doe, as many sup∣pose. For as Clemens saith; These Magicians did rather seem to doe these wonders, than work them indeed. And if they made but prestigious shews of things,* 1.689 I say it was more than our witches can doe. For witch∣crafts (as Erastus himselfe confesseth in drift of argument) are but old wives tables. If the Magicians Serpent had been a very Serpent, it must needs have been transformed out of the rod. And therein had beene a double work of God; to wit, the qualifying and extinguishment of one substance,* 1.690 and the creation of another. Which are actions beyond the di∣vels power, for he can neither make a body to be no body, nor yet no body to be a body; as to make something nothing, and nothing something; and contrary things, one; nay, they cannot make one hair either white or black. If Pha••a••••s Magicians had made very frogs upon a sodain, why could they not drive them away again? If they could not hurt the frogs, why should we think that they could make them? Or that our witches, which cannot doe so much as counterfeit them, can kill cattell and other creatures with words or wishes?* 1.691 And therefore I say with Iamblichus, Quae sascinati ima∣ginamu, ••••ter imaginamenta nullam habent actionis & essentiae veritatems Such things as we being bewitched doe imagine, have no truth at all either of action or essence, beside the bare imagination.

CHAP. XXI.

That the Serpents and Frogs were truly prese••ted, and the water poi∣soned indeed by Jannes and Jambres; of false prophets and of their miracles, of Balams asse.

TRuly I think there were no inconvenience granted, though I should ad∣mit that the serpent and frogs were truly presented, and the water truely poisoned by Iames and Iambres;* 1.692 not that they could exe∣cute such miracles of themselves, or by their familiars or divels: but that God, by the hands of those counterfeit couseners, contrary to their owne expectations, overtook them, and compelled them in their ridiculous wick∣ednesse to bee instruments of his will and vengeance, upon their master Pharaoh; so as by their hands God shewed some miracles, which he him∣self wrought;* 1.693 as appeareth in Exodus. For God did put the spirit of tenth into Baalams mouth, who was hired to curse his people. And although he were a corrupt and false prophet, and went about a mischievous in∣terprise; yet God made him an instrument (against his will) to the con∣fusion of the wicked.* 1.694 Which if it pleased God to doe here, as a speciall work, whereby to shew his omnipotency, to the confirmation of his peo∣ples faith, in the doctrine of their Messias delivered unto them by the Pro∣phet Moses, then was it miraculous and extraordinary, and not to be looked for now. And (as some suppose) there were then a consort or crew of false prophets, which could also foretell things to come, and work miracles. I answer, it was extraordinary and miraculous, and that it pleased God so

to try his people; but he worketh not so in these dayes; for the work∣ing of miracles is ceased.* 1.695 Likewise in this case it might well stand with Gods glory, to use the hands of Pharaohs Magicians, towards the harden∣ing of their Masters heart; and to make their illusions and ridiculous con∣ceits to become effectuall. For God had promised and determined to har∣den the heart of Pharaoh. As for the miracles which Moses did, they mol∣lified it so, as he alwayes relented upon the sight of the same. For unto the greatnesse of his miracles were added such modesty and patience, as might have moved even a heart of steel or flint. But Pharaohs froward∣nesse alwayes grew upon the Magicians actions: the like example, or the resemblance whereof, we find not again in the Scriptures. And though there were such people in those dayes suffered and used by God, for the ac∣complishment of his will and secret purpose: yet it followeth not, that now, when Gods will is wholly revealed unto us in his word, and his Son exhibited (for whom, or rather for the manifestation of whose coming all those things were suffered or wrought) such things and such people should yet continue. So as I conclude, the cause being taken away, the thing proceeding thence remaineth not. And to assign our witches and con∣jurers their room, is to mock and contemn Gods wonderfull workes; and to oppose against them cousenages, juggling, knacks and things of nought. And therefore, as they must confesse, that none in these dayes can doe as Moses did; so it may be answered, that none in these dayes can doe as Iannes and Iambres did: who, if they had been false Prophets, as they were Jugglers, had yet been more priviledged to exceed our old women or conjurors, in the accomplishing of miracles, or in prophecying, &c. For who may be compared with Balaam? Nay, I dare say, that Balaams asse wrought a greater miracle, and more supernaturall, than either the Pope or all the conjurors and witches in the world can doe at this day.

To conclude,* 1.696 it is to be avouched (and there bee proofes manifest e∣nough) that our Jugglers approach much neerer to resemble Pharaohs Ma∣gicians, than either witches or conjurors, and make a more lively shew of working miracles than any inchantors can doe: for these practise to shew that in action, which witches doe in words and terms. But that you may think I have reason for the maintenance of mine opinion in this behalfe, I will surcease by multitude of words to amplifie this place, referring you to the tract following of the art of juggling, where you shal read strange pra∣ctises and cunning conveyances; which because they cannot so conveni∣ently be described by phrase of speech, as that they should presently sinke into the capacity of you that would be practitioners of the same; I have caused them to be set forth in form and figure, that your understanding might be somewhat helped by instrumentall demonstrations. And when you have perused that whole discovery of Juggling, compare the wonders thereof with the wonders imputed to conjurors and witches, (not omitting Pharaohs Sorcerers at any hand in this comparison) and I beleeve you will be resolved, that the miracles done in Pharaohs sight by them, and the miracles ascribed unto witches, conjurors, &c. may be well taken for false miracles, meer delusions, &c. and for such actions as are commonly pra∣ctised by cunning jugglers; be it either by legierdemain, confederacy, or o∣therwise.

CHAP. XXII.

The art of juggling discovered, and in what point it doth principally consist.

NOw because such occasion is ministred, and the matter so pertinent to my purpose, and also the life of witchcraft and cousenage so manifest∣ly delivered in the art of juggling; I thought good to discover it, toge∣ther with the rest of the other deceitfull arts; being sorry that it falleth out to my lot, to lay open the secrets of this mystery, to the hinderance of such poor men as live thereby:* 1.697 whose doings herein are not only to∣lerable, but greatly commendable, so they abuse not the name of God, nor make the people attribute unto them his power, but alwayes acknowledge wherein the art consisteth, so as thereby the other unlawfull and impious arts may be by them the rather detected and bewrayed.

The true art therefore of juggling consisteth in legierdemain; to wit, the nimble conveyance of the hand, which is especially performed three wayes.* 1.698 The first and principall consisteth in hiding and conveying of bals, the second in the alteration of mony, the third in the shuffling, of the cards. He that is expert in these may shew much pleasure, and many fe••••••, and hath more cunning than all other witches or magicians. All other parts of this art are taught when they are discovered; but this part can∣not be taught by any description or instruction, without great exercise and expense of time. And forasmuch as I professe rather to discover than teach these mysteries, it shall suffice to signifie unto you, that the endevour and drift of jugglers is only to abuse mens eyes and judgements. Now there∣fore my meaning is, in words as plain as I can, to rip up certain proper tricks of that art; whereof some are pleasant and delectable, othersome dreadfull and desperate, and all but meer delusions, or counterfeit actions as you shall soon see by due observation of every knack by me hereafter deciphered.

CHAP. XXIII.

Of the ball, and the manner of legierdemain therewith, also notable feats with one or divers bals.

* 1.699COncerning the Ball, the plays and devices thereof are infinite, in so∣much as if you can by use handle them well, you may shew there with a hundreth feats. But whether you seem to throw the ball into your left hand or into your mouth, or into a pot, or up into the air, &c. it is to be kept stil in your right hand. If you practise first with a leaden bullet, you shall 〈◊〉〈◊〉 sooner and better doe it with bals of cork. The first place at your first learning, where you are to bestow a great ball, is in the palm of your hand, with your ring finger; but a small ball is to be placed with your

thumb, betwixt your ring-finger and middle-finger, then are you to pra∣ctise to doe it betwixt the other fingers, then betwixt the fore-finger and the thumb, with the fore-finger and middle-finger jointly, and therein is the greatest and strangest cunning shewed.* 1.700 Lastly, the same ball is to be practised in the palm of the hand, and by use you shall not only seem to put any one ball from you, and yet retain it in your hand; but you shall keep four or five as cleanly and certainly as one. This being attained unto, you shall work wonderfull feats; as for example.

Lay three or four bals before you, and as many small candlesticks, bols, saltsetter's or saltseller covers, which is the best. Then first seeme to put one bal into your left hand, & therewithall seem to hold the same fast: then take one of the candlesticks, or any other thing (having a hollow foot, and not being too great) and seem to put the ball which is thought to be in your left hand, underneath the same, and so under the other candlesticks seem to bestow the other bals: and all this while the beholders will suppose each ball to be under each candlestickt this done, some charm or form of words is commonly used. Then take up one candlestick with one hand, and blow, saying; Lo, you see that is gone: and so likewise look under each can∣dlestick with like grace and words,* 1.701 and the beholders will wonder where they are become. But if you, in lifting up the candlesticks with your right hand, leave all those three or four bals under one of them (as by use you may easily doe, having turned them all down into your hand, and holding them fast with your little and ring-fingers) and take the candlestick with your other fingers, and cast the bals up into the hollownesse thereof (for so they will not roll so soon away) the standers by will be much astonied. But it will seem wonderfull strange, if also in shewing how there remain∣eth nothing under another of those candlesticks, taken up with your left hand, you leave behind you a great ball or any other thing, the miracle will be the greater. For first they think you have pulled away all the bals by miracle; then, that you have brought them all together again by like means, and they neither thinke nor looke that any other thing remaineth behind under any of them. And therefore, after many other feats done, re∣turn to your candlesticks, remembring where you left the great ball, and in no wise touch the same; but having another like ball about you, seem to bestow the same in manner and form aforesaid, under a candlestick which standeth furthest off from that where the ball lieth. And when you shall with words or charms seeme to convey the same ball from under the same candlestick and afterward bring it under the candlestick which you touched not, it will (I say) seem wonderfull strange.

To make a little ball swell in your hand till it be very great.

TAke a very great ball in your left hand, or three indifferent big bals; & shewing one or three little bals, seem to put them into your said left hand, concealing (as you may well doe) the other bals which were there in before: then use words, and make them seem to swell, and open your hand, &c. This play is to be varied a hundreth wayes: for as you finde them all under one candlestick, so may you goe to a stander by, and take

off his hat or cap, and shew the bals to be there, and conveying them there∣into, as you turn the bottome upward.

To consume (or rather to convey) one or many bals into nothing.

IF you take one ball, or more, and seem to put it into your other hand, and whilest you use charming words, you convey them out of your right hand into your lap; it will seem strange. For when you open your left hand immediately, the sharpest lookers on will say it is in your other hand, which also then you may open; and when they see nothing there, they are greatlie overtaken.

How to wrap a wag upon the knuckles.

BUt I will leave to speak any more of the ball, for herein I might hold you all day, and yet shall I not be able to teach you to use it, nor scarsly to understand what I mean or write concerning it: but certainly many are perswaded that it is a spirit or a flie, &c. Memorandum, that alwaies the right hand be kept open and straight, only keep the palm from view, and therefore you may end with this miracle. Lay one ball upon your shoulder, another on your arme, and the third on the table: which because it is round,* 1.702 and wil not easily lie upon the point of your knife, you must bid a stander by lay it thereon, that you mean to throw all those three bals in∣to your mouth at once: and holding a knife as a pen in your hand, when he is laying it upon the point of your knife, you may easily with hast rap him on the fingers, for the other matter wil be hard to do.

CHAP. XXIIII.

Of conveyance of money.

* 1.703THe conveying of money is not much inferior to the ball, but much ea∣sier to doe. The principall place to keep a piece of money is the palm of your hand, the best piece to keep is a testor; but with exercise all will be alike, except the money be very small, and then it is to be kept betwixt the fingers, almost at the fingers end, whereas the ball is to be kept below neer to the palm••.

To convey money out of one of your hands into the other by legierdemain.

FIrst you must hold open your right hand, and lay therein a testor, or some big piece of mony: then lay thereupon the top of your long left finger, and use words, and upon the sudden slip your right hand from your finger wherewith you held down the testor, and bending your hand a ve∣ry little, you shall remain the testor still therein: and suddenly (I say) drawing your right hand through your left, you shall seem to have left the testor there, specially when you shut in due time your left hand, Which

that it may more plainly appear to be truly done,* 1.704 you may take a knife, and seem to knock against it, so as it shall make a great sound: but in stead of knocking the piece in the left hand (where none is) you shall hold the point of the knife fast with the left hand, and knock against the testor held in the other hand, and it will be thought to hit against the mo∣ney in the left hand. Then use words, and open your hand, and when nothing is seen, it will be wondred at how the testor was remo∣ved.

To convert or transubstantiate money into counters, or counters into money.

ANother way to deceive the lookers on, is to do as before, with a testor; and keeping a counter in the palm of the left hand secretly to seem to put the testor thereinto; which being reteined still in the right hand, when the left hand is opened, the testor will seem to be transubstantiated into a counter.

To put one testor into one hand, and another into the other hand, and with words to bring them together.

HE that hath once attained to the facility of retaining one piece of mo∣ney in his right hand,* 1.705 may shew a hundreth pleasant conceipts by that means, and may reserve two or three as well as one. And lo them may you seem to put one piece into your left hand, and retaining it still in your right hand, you may together therewith take up another like piece, and so with words seem to bring both pieces together.

To put one testor into a strangers hand, and another into your own, and to con∣vey both into the strangers hand with words.

ALso you may take two testors evenly set together, and put the same in stead of one testor, into a strangers hand, & then making as though you did put one testor into your left hand, with words you shall make it seem that you convey the testor in your hand, into the strangers hand: for when you open your said left hand, there shall be nothing seen; and he opening his hand shall find two, where he thought was but one. By this device (I say) a hundreth conceipts may be shewed.

How to do the same or the like seat otherwise.

TO keep a testor, &c. betwixt your finger, serveth specially for this and such like purposes.* 1.706 Hold out your hand, and cause one to lay a te∣stor upon the palm thereof, then shake the same up almost to your fingers ends, and putting your thumbe upon it; you shall easily, with a little practice, convey the edge betwixt the middle and forefinger, whilest you proffer to put it into your other hand (provided alwayes that the edge ap∣pear not through the fingers on the backside) which being done, take up

another testor (which you may cause a stander by to lay down) and put them both together, either closely in stead of one into a strangers hand, or keep them still in your owne: and (after words spoken) open your hands and there being nothing in one, and both pieces in the other, the beholder will wonder how they came together.

To throw a piece of money away, and to find it again where you lost.

* 1.707YOu may, with the middle or ring finger of the right hand, convey a te∣stor into the palme of the same hand, and seeming to cast it away, 〈◊〉〈◊〉 it still: which with confederacy will seem strange; to wit, when you find it again, where another hath bestowed the very like piece. But these things without exercise cannot be done, and therefore I will proceed to shew things to be brought to passe by mony, with lesse difficulty; and yet as strange as the rest: which being unknown are marvellously commended, but being knowne are decided, and nothing at all regarded.

With words to make a groat or a testor to leap out of a pot, or to run along upon a table.

* 1.708YOu shal see a juggler take a groat or a testor, and throw it into a pot, or lay it in the midst of a table, and with inchanting words cause the sa•••• to leap out of the pot, or run towards him, or from him ward alongst the table. Which will seem miraculous, untill you know it is done with a long black hair of a woman, head, fastned to the brim of a groat, by means of a little hole driven through the same with a Spanish needle. In like son you may use a knife, or any other small thing: but if you would have it go from you, you must have a confederate, by which means all juggling is graced and amended.

To make a great or a testor to sink through a table, and to vanish out of a hand∣kercher very strangely.

A Juggler also sometimes will borrow a groat or a testor, &c. and make it before you, and seem to put the same into the midst of a handkercher, and wind it so, as you may the better see and feel it. Then will he take you the handkercher, and bid you feel whether the groat be there or nay; and he will also require you to put the same under a candlestick, or some such thing. Then will he send for a bason, and holding the same under the boord right against the candlestick, will use certaine words of inchant∣ments; and in short space you shall hear the groat fall into the bason. This done one takes off the candlestick, and the juggler taketh the hand∣kercher by a tassell,* 1.709 and shaketh it; but the money is gone: which seemeth as strange as any feat whatsoever, but being known, the miracle is turned to a bable. For it is nothing else, but to sow a groat into the corner of a handkercher, finely covered with a piece of linnen, little bigger then your groat: which corner you must convey instead of the groat delivered to you, into the middle of your handkercher; leaving the other either in your hand

or lap, which afterwards you must seem to pull through the board, let∣ting it fall into a bason, &c.

A notable trick to transforme a counter to a groat.

TAke a groat, or some lesse piece of money, and grind it very thin at the one side; and take two counters, and grind them, the one at the one side, the other on the other side: glew the smooth side of the groat to the smooth side of one of the counters, joyning them so close together as may be, specially at the edges, which may be so filed, as they shall seem to be but one piece; to wit, one side a counter, and the other side a groat, then take a very little green waxe (for that is so frest and therefore best) and lay it so upon the smooth side of the other counter, as it do not much discolour the groat:* 1.710 and so will that counter with the groat cleave together, as though they were glewed; and being filed even with the groat and the other coun∣ter, it will seem so like a perfect entire counter, that though a stranger handle it, he shall not bewray it; then having a little touched your fore∣finger, and the thumb of your right hand with soft waxe, take therewith this counterfeit counter and lay it down openly upon the palm of your left hand, in such sort as an auditor layeth down his counters, wringing the same hard, so as you may leave the glewed counter with the groat ap∣parently in the palm of your left hand; and the smooth side of the waxed counter will stick fast upon your thumb, by reason of the waxe wherewith it is smeared, and so may you hide it at your pleasure. Provided alwaies, that you lay the waxed side downward, and the glewed side upward: then close your hand, and in or after the closing thereof turne the piece, and so in stead of a counter (which they supposed to be in your hand) you shall seem to have a groat, to the astonishment of the beholders, if it be well handled.

CHAP. XXV.

An excellent feat, to make a two penie peece lie plaine in the palme of your hand, and to be passed from thence when you list.

PUt a little red wax (not too thin) upon the naile of your longest fin∣ger, then let a stranger put a two penny piece into the palm of your hand, and shut your fist suddenly, and convey the two penny piece upon the wax, which with use you may so accomplish, as no man shal perceive it. Then and in the mean time use * 1.711 words of course, and suddenly open your hand, holding the tips of your fingers rather lower than higher than the palme of your hand, and the beholders will wonder where it is become Then shut your hand suddenly again, and lay a wager whether it be there or no; and you may either leave it there, or take it away with you at your pleasure. This (if it be well handled) hath more admiration than any o∣ther feat of the hand. Memorandum this may be best handled, by putting the waxe upon the two penny piece, but then must you lay it in your hand your self.

To convey a testor out of ones hand that holdeth it fast.

STick a little waxe upon your thumb, and take a stander by by the fin∣ger, shewing him the testor, and telling him you wil put the same into his hand: then wring it down hard with your waxed thumb, and using many words look him in the face, and as soon as you perceive him to look in your face, or from your hand, suddenly take away your thumb, and close his hand, and so will it seem to him that the testor remaineth, even as if you wring a testor upon ones forehead, it will seem to stick, when it is taken away, especially if it be wet. Then cause him to hold his hand still, and with speed put it into another mans hand (or into your owne) two testor•• in stead of one, and use words of course, whereby you shall make not on∣ly the beholders, but the holders beleeve, when they open their hands, that by inchantment you have brought both together.

To throw a piece of money into a deep pond, and to fetch it again from whence you list.

* 1.712THere be a marvellous number of feats to be done with money, but if you will work by private confederacy, as to mark a shilling, or any o∣ther thing, and throw the same into a river or deep pond, and having bid a shilling before with like marks in some other secret place; bid some go presently and fetch it, making them beleeve that it is the very same which you threw into the river: the beholders will marvell much at it. And of such feats there may be done a marvellous number; but many more by publick confederacy, whereby one may tell another how much money he hath in his purse, and a hundreth like toies, and all with money.

To convey one shilling being in one hand into another, holding your hands a∣broad like a rood.

* 1.713EVermore it is necessary to mingle some merry toies among your grave miracles, as in this case of money, to take a shilling in each hand, and holding your armes abroad, to lay a wager that you will put them both into one hand, without bringing them any whit nearer together. The wa∣ger being made, hold your arms abroad like a rood, and turning about with your body, lay the shilling out of one of your hands upon the table, and turning to the other side take it up with the other hand: and so you shall win your wager.

How to rap a wag on the knuckles.

* 1.714DEliver one piece of money with the left hand to one, and to a second person another, and offer him that you would rap on the fingers the third; for he (though he be ungratious and subtle) seeing the other re∣ceive money, will not lightly refuse it, and when he offereth to take it, you may rap him on the fingers with a knife, or somewhat else held in the right

hand, saying that you knew by your familiar, that he meant to have kept it from you.

CHAP. XXVI.

To transforme any one small thing into any other forme by folding of paper.

TAke a sheet of paper, or a handkercher, and fold or double the same, so as one side be a little longer then another: then put a counter be∣tween the two sides or leaves of the paper or handkercher, up to the mid∣le of the top of the fold, holding the same so as it be not perceived, and any a groat on the outside thereof, right against the counter, and fold it down to the end of the longer side: and when you unfold it again, the groat will be where the counter was, and the counter where the groat was; so as some will suppose that you have transubstantiated the money into a counter, and with this many feats may be done.

The like or rather stranger than it may be done, with two papers three inches square a piece, divided by two folds into three equall parts at either side, so as each folded paper remain one inch square: then glow the back∣sides of the two papers together as they are folded, & not as they are open, and so shall both papers seem to be but one; and which side soever you o∣pen, it shall appear to be the same, if you hide handsomely the bottome, as you may well do with your middle finger, so as if you have a groat in the one and a counter in the other, you (having shewed but one) may by turning the paper seem to transubstantiate it. This may be best performed, by putting it under a candlestick, or a hat, &c. and with * 1.715 words seem to do the feat.

CHAP. XXVII.

Of cards, with good cautions how to avoid cousenage therein: speciall rules to convey and handle the cards, and the manner and order how to accomplish all difficult and strange things wrought with cards.

HAving now bestowed some waste money among you, I will set you to cards; by which kind of witchcraft a great number of people have jug∣gled away not only their money, but also their lands, their health, their time, and their honesty. I dare not (as I could) shew the lewd juggling that cheaters practice, lest it minister some offence to the well disposed, to the simple hurt and losses, and to the wicked occasion of evil doing. But I would wish all gamesters to beware, not only with what cards and dice the play, but especially with whom and where they exercise gaming. And to let dice passe (as whereby a man may be inevitably cousened) one that is skilful to make and use Bumcards, may undoe a hundreth wealthy men that are given to gaming: but if he have a confederate present, either of

the players or standers by, the mischief cannot be avoided. If you play a∣mong strangers, beware of him that seems simple or drunken; for under their habit the most speciall couseners are presented, and while you think by their simplicity and imperfections to beguile them (and thereof per∣chance are perswaded by their confederates, your very friends as you think) you your self will be most of all overtaken. Beware also of the ••••••∣tors by, and lookers on, and namely of them that bet on your side, for whilest they look on your game without suspition, they discover it by signes to your adversaries, with whom they bet, and yet are their confe∣derates.

But in shewing feats, and juggling with cards the principal point con∣sisteth in shuffling them nimbly, and alwaies keeping one certain card ei∣ther in the bottome, or in some known place of the stock, four or five cards from it. Hereby you shall seem to work wonders; for it will be easie for you to see or spie one card, which though you be perceived to do, it will not be suspected,* 1.716 if you shuffle them well afterwards. And this note I must give you, that in reserving the bottome card, you must alwaies (whilest you shufflle) keep him a little before or a little behind all the cards lying underneath him, bestowing him (I say) either a little beyond his fellowes before, right over the forefinger, or else behind the rest, so as the little finger of the left hand may meet with it: which is the easier, the rea∣dyer, & the better way. In the beginning of your shuffling, shuffle as thick as you can; and in the end throw upon the stock the neather card (with so many mo at the least as you would have preserved for any purpose) a little before or behind the rest. Provided alwaies, that your fore finger, if the pack be laid before, or the little finger, if the pack lie behinde, creep up to meet with the bottome card, and not lie betwixt the cards: and when you feel it, you may there hold it, untill you have shuffled over the cards again, still leaving your kept card below. Being perfect herein, you may do almost what you list with the cards. By this means, what pack soever you make, though it consist of eight, twelve, or twenty cards, you may keep them stil together unsevered next to the neather card, and yet shuffle them often to satisfie the curious beholders. As for example, and for brevity sake, to shew your divers feats under one.

How to deliver out four aces, and to convert them into four knaves.

MAke a pack of these eight cards; to wit, four knaves and four aces and although, all the eight cards must lie immediately together, yet must each knave and ace be evenly severed, and the same eight cards must lie also in the lowest place of the bunch.* 1.717 Then shuffle them so, as alwaies at the second shuffling, or at least wise at the end of your shuffling the said pack, and of the pack one ace may lie neathermost, or so as you may know where he goeth and lyeth: and aiwaies (I say) let your foresaid pack with three or four cards more lie unseparably together immediately upon and with that ace. Then using some speech or other device, and putting your hands with the cards to the edge of the table to hide the action, let our privily a piece of the second card which is one of the knaves, holding

forth the stock in both your hands, and shewing to the standers by the nea∣ther card (which is the ace or kept card) covering also the head or piece of the knave (which is the next card) with your four fingers, draw out the same knave, laying it down on the table: then shuffle again, keeping your pack whole, and so have you two aces lying together in the bottome. And therefore, to reforme that disordered card, as also for a grace and countenance to that action, take off the uppermost card of the bune••, and thrust it into the midst of the cards; and then take away the neathermost card, which is one of your said aces, & bestow him likewise. Then may you begin as before, shewing another ace, and instead thereof lay down ano∣ther knave: and so forth, untill instead of four aces you have laid downe four knaves. The beholders all this while thinking that there lie four aces on the table, are greatly abused, and will marvel at the transfor∣mation.

How to tell one what card he seeth in the bottome, when the same card is shuffled into the stock.

WHen you have seen a card privily, or as though you marked it not, lay the same undermost, and shuffle the cards as before you are taught, till your card lie again below in the bottome. Then shew the same to the beholders, willing them to remember it: then shuffle the cards, or let any other shuffle them; for you know the card already, and therefore may at any time tell them what card they saw: which * 1.718 neverthelesse would be done with great circumstance and shew of difficultie.

Another way to do the same, having your selfe indeed never seene the card.

IF you can see no card, or be suspected to have seen that which you mean to shew, then let a stander by first shuffle, and afterwards take you the cards into your hands, and (having shewed and not seen the bottome card) shuffle again and keep the same card as before you are taught; and either make shift then to see it when their suspicion is past, which may be done by letting some cards fall, or else lay down all the cards in heaps, remembring where you laid your bottome card. Then spie how many cards lye in some one heap, and lay the heap where your bottome card is upon that heap, and all the other heaps upon the same: and so, if there were five cards in the heap whereon you laid your card, then the same must be the sixt card, which now you may throw out, or look upon without suspicion; and tell them the card they saw.

To tell one without confederacy what card he thinketh▪

LAy three cards on a table,* 1.719 a little way distant, and bid a stander by be true and not waver, but think one them of three; and by his eie you shall assuredly perceive which he both seeth and thinketh. And you shall do the like, if you cast down a whole pair of cards with the faces upward,

whereof there will be few or none plainly perceived, and they also co•• cards. But as you cast them down sodainly, so must you take them up pre∣sently, marking both his eie and the card whereon he looketh.

CHAP. XXVIII.

How to tell what card any man thinketh, how to convey the same into •• kernell of a nut or cheristone, &c. and the same again into ones pocket, how to make one draw the same or any card you list, and all under one devise.

* 1.720TAk a nut; or a cheristone, and burn a hole through the side of the top of the shell, and also through the kernell (if you will) with a hot bodkin, or boar it with an awll; and with the eie of a needle pull out some of the kernell, so as the same may be as wide as the hole of the shell. Then write the number or name of the card in a peece of some paper one inch or half an inch in length, and half so much in breadth, and roll it up hard; then put it into a nut, or cheristone, and close the hole with a little red wax, and rub the same with a little dust, and it will not be perceived, if the nut or cheristone bee brown or old. Then let your confederate think that card which you have in your 〈◊〉〈◊〉, &c. and either convey the same nut or cheristone into some bodies pocket, or lay it in some strange place: then make one draw the same out of the stock held in your hand, which by use you may well doe. But say not; I will make you perforce draw such a card: but require some stander by to draw a card, saying that it skils not what card he draw. And if your hand serve you to use the cards well, you shall preferre unto him, and he shall receive (even though he snatch at another) the ve∣ry card which you kept, and your confederate thought, and is written in the nut, and hidden in the pocket, &c. You must (while you hold the stock in your hands, tossing the cards to and fro) remember al∣wayes to keep your card in your eies and not to loose the sight thereof. Which feat, till you be perfect in, you may have the same privily marked and when you perceive his hand ready to draw, put it a little out towards his hand, nimblie turning over the cards, as though you numbred them, holding the same more loose and open than the rest, in no wise suffering him to draw any other; which if he should doe, you must let three or four fall, that you may begin again. This will seem most strange, in your said paper be inclosed in a button, and by confederacie sowed upon the doublet or coat of any body.* 1.721 This trick they commonly end with a nut full of ink, in which case some wag or unhappy boy is to bee required to think a card; and having so done, let the nut be delivered him to crack, which he will not refuse to doe, if he have seen the other feat played be∣fore.

CHAP. XXIX.

Of fast or loose, how to knit a hard knot upon a handkercher, and to un∣doe the same with words.

THe Aegyptians juggling witchcraft or sortilegie standeth much in fast or loose, whereof though I have written somewhat generally already, yet having such opportunity I will here shew some of their particular feats; not treating of their common tricks which is so tedious, nor of their fortune∣telling which is so impious; and yet both of them meer cousenage. * 1.722 Make one plain loose knot, with the two corner ends of a handkercher, and seeming to draw the same very hard, hold fast the body of the said hand∣kercher (neer to the knot) with your right hand, pulling the contrary end with the left hand, which is the corner of that which you hold. Then c••••se up handsomely the knot, which will be yet somewhat loose, and pull the handkercher so with your right hand, as the left hand end may be neer to the knot: then will it seem a true and a firm knot. And to make it appear more assuredly to be so indeed, let a stranger pull at the end which you hold in your left hand, whilest you hold fast the other in your right hand: and then holding the knot with your fore-finger and thumb, and the neither part of your handkercher with your other fingers, as you hold a bridle when you would with one hand slip up the knot and lengthen your reins. This done, turn your handkercher over the knot with the left hand, in doing whereof you must sodainly slip out the end or corner, putting up the knot of your handkercher with your fore-finger and thumb, as you would put up the foresaid knot of your bridle. Then deliver the same (covered and wrapt in the midst of your handkercher) to one, to hold fast, and so after some words used, and wagers layed, take the handkercher and shake it, and it will be loose.

A notable seat of fast or loose; namely, to pull three beadstones from off a cord, while you hold fast the ends thereof, without removing of your hand.

TAke two little whipcords of two foot long a peece,* 1.723 double them equally so as there may appear four ends. Then take three great bead-stones, the hole of one of them being bigger than the rest; and put one beadstone upon the eye or bowt of the one cord, and another on the other cord. Then take the stone with the greatest hole, and let both the bowts be hidden therein: which may be the better done, if you put the eie of the one into the eie or bowt of the other. Then pull the middle bead upon the same, being doubled over his fellow, and so will the beads seem to be put over the two cords without partition. For holding fast in each hand the two ends of the two cords, you may toss them as you list, and make it seem manifest to the beholders, which may not see how you have done it, that the beadstones are put upon the two cords without any fraud. Then must you seem to adde more effectuall binding of those beadstones to the string, and make one

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halfe of a knot with one of the ends of each side; which is for no other purpose,* 1.724 but that when the bead-stones be taken away, the cords may be seen in the case which the beholders suppose them to be in before. For when you have made your half knot (which in any wise you may not dou∣ble to make a perfect knot) you must deliver into the hands of some stan∣ders by those two cords; namely, two ends evenly set in one hand, and two in the other, and then with a wager, &c. begin to pull off your bead∣stones, &c. which if you handle nimbly, and in the end cause him to pull his two ends, the two cords will shew to be placed plainly, and the bead∣stones to have come through the cords. But these things are so hard and long to be described, that I will leave them; whereas I could shew great varietie.

CHAP. XXX.

Iuggling knacks by confederacie, and how to know whether one ca•• crosse or pile by the ringing.

LAy a wager with your confederate (who must seem simple, or obsti∣nately opposed against you) that standing behind a door, you will (by the found or ringing of the mony) tell him whether he cast crosse or pile; so as when you are gone, and he hath fillipped the monie before the wit∣nesses who are to be cousened,* 1.725 he must say; What is it, if it be crosse; or What ist, if it be pile: or some other such sign, as you are agreed upon, and so you need not fail to guesse rightly. By this means (if you have any inven∣tion) you may seem to doe a hundreth miracles, and to discover the secrets of a mans thoughts, or words spoken a far off.

To make a shoal of goslings draw a timber log.

TO make a shoal of goslings, or (as they say) a gaggle of Geese to seem to draw a timber log, is done by that very means that is used, when a cat doth draw a fool through a pond or river: but handled some what fur∣ther off from the beholders.

To make a pot or any such thing standing fast on the cupboard, to fall down thence by vertue of words.

LEt a cupboard be so placed, as your confederate may hold a black thred without in the court, behind some window of that room; and at a certain loud word spoken by you, he may pull the same thred, being wound about the pot,* 1.726 &c. And this was the feat of Eleazer, which Iosephus reporteth to be such a miracle.

To make one dance naked.

Make a poor boy confederate with you, so as after charms, &c. spoken by you, he uncloth himself, and stand naked, seeming (whilest hee undres∣seth

him) to shake, stamp, and crie, still hastening to be unclothed; till he be stark naked; or if you can procure none to goe so far, let him only be∣gin to stamp and shake, &c. and to uncloth him, and then you may (for the reverence of the companie) seem to release him.

To transform or alter the colour of ones cap or hat.

TAke a confederates hat, and use certain * 1.727 words over it, and deliver it to him again, and let him seem to be wroth, and cast it back to you a∣gain, affirming that his was a good new black hat, but this is an old blew hat, &c. and then you may seem to counter charm it, and redeliver it, to his satisfaction.

How to tell where a stollen horse is become.

BY means of confederacie, Steven Tailor, and one Pope abused divers countrie people. For Stephen Tailor would hide away his neighbours horses,* 1.728 &c. and send them to Pope, (whom he before had told where they were) promising to send the parties unto him, whom he described and made known by divers signs: so as this Pope would tell them at their first entrance unto the door. Wherefore they came, & would say that their horses were stollen, but the theef should be forced to bring back the horses, &c. and leave them within one mile south and by west, &c. of his house, even as the plot was laid, and the pack made before by Stephen and him. This Pope is said of some to be a witch, of others he is accounted a conjurer; but commonly called a wise man, which is all one with soothsaier or witch.

CHAP. XXXI.

Boxes to alter one grain into another, or to consume the grain or corn to nothing.

THere be divers juggling boxes with false bottoms, wherein many false feats are wrought. First they have a box covered or rather footed a∣like at each end, the bottom of the one end being no deeper than as it may contain one lane of corn or pepper glewed thereupon.* 1.729 Then use they to put into the hollow end thereof some other kind of grain, ground or unground; then doe they cover it, and put it under a hat or candlestick: and either in putting it thereinto, or pulling it thence, they turn the box, and open the contrarie end, wherein is shewed a contrary grain▪ or else they shew the glewed end first (which end they sodainly thrust into a boll or bag such of grain as is glewed already thereupon) and secondly the empty Box.

How to convey (with words or charms) the corn contained in one box into a∣nother.

THere is another box fashioned like a bell, whereinto they doe put so much, and such corn or spice as the aforesaid hollow box can contain. Then they stop or cover the same with a peece of leather, as broad as a te∣stor, which being thrust up hard towards the middle part or waste of the said bell will stick fast, and bear up the corn. And if the edge of the lea∣ther be wet, it will hold the better. Then take they the other box dip∣ped (as is aforesaid) in corn, and set down the same upon the table, the emptie end upward, saying that they will convey the grain therein into the other box or bell:* 1.730 which being set down somewhat hard upon the table, the leather and the corn therein will fall down, so as the said bell being taken up from the table, you shall see the corn lying thereon, and the stopple will be hidden therewith, and covered; and when you uncover the other box, nothing shall remain therein. But presently the corn must be swept down with one hand into the other, or into your lap or hat. Many feats may be done with this box, as to put therein a toad, affirming the same to have been so turned from corn, &c. and then many beholders will suppose the same to be the jugglers devill, whereby his fears and miracles are wrought. But in truth, there is more cunning witchcraft used in transferring of corn after this sort, than is in the transferring of one mans corn in the grasse into another mans field▪ which the law of the twelve tables doth so forcibly condemn; for the one is a cousening sleight, the other is a false lie.

Of another box to convert wheat into flower with words, &c.

THere is another box usuall among Jugglers, with a bottome in the middle thereof, made for the like purposes. One other also like a tun, wherein is shewed great variety of stuffe, as well of liquors as spices, and all by means of another little tun within the same, wherein and where∣on liquor and spices are shewed. But this would ask too long a time of description.

Of divers petty juggling knacks.

* 1.731THere are many other beggerlie feats able to beguile the simple, as to make an oat stir by spetting thereon, as though it came to passe by words. Item to deliver meal, pepper, ginger, or any powder out of the mouth af∣ter the eating of bread, &c. which is done by retaining any of those things stuffed in a little paper or bladder conveyed into your mouth, and grinding the same with your teeth. Item, a rish through a peece of a trencher, having three holes, and at the one side the rish appearing out in the second, at the other side in the third hole, by reason of a hollow place made be∣twixt them both, so as the sleight consisteth in turning the peece of tren∣cher.

CHAP. XXXII.

To burn a thred, and to make it whole againe with the ashes thereof.

IT is not one of the worst feats to burn a thred handsomly,* 1.732 and to make it whole again; the order whereof is this. Take two threds, or small laces, of one foot in length a peece: roll up one of them round, which will be then of the quantitie of a pease, bestow the same between your left fore-finger and your thumb. Then take the other thred, and hold it forth at length,* 1.733 betwixt the fore-finger and thumb of each hand, holding all your fingers daintilie, as yong gentlewomen are taught to take up a morsell of meat. Then let one cut asunder the same thred in the middle. When that is done, put the tops of your two thumbs together, and so shall you with lesse suspition receive the peece of thred which you hold in your right hand into your left, without opening of your left finger and thumb; then holding these two peeces as you did the same before it was cut, let those two be cut also a sunder in the midst, and they conveyed againe as before, untill they be cut very short, and then roll all those ends together, and keep that ball of small threds before the other in your last hand, and with a knife thrust out the same into a candle, where you may hold it untill the said ball of short threds be burn•• to ashes. Then pull back the knife with your right hand, and leave the ashes with the other ball betwixt the fore-finger and thumb of your left hand, and with the two thumbs and two fore-fingers together seem to take pains to frot and rub the ashes, un∣till your thred be renewed,* 1.734 and draw out that thred at length which you kept all this while betwixt your left finger and thumb. This is not infe∣riour to any jugglers feat if it be well handled, for if you have legierde∣main to bestow the same ball of thred, and to change it from place to place betwixt your other fingers (as may easily be done) then will it seeme very strange.

To cut a lace asunder in the midst, and to make it whole again.

BY a devise not much unlike to this, you may seem to cut asunder any lace that hangeth about ones neck, or any point, girdle, or garter, &c. and with witchcraft or conjuration to make it whole and closed together again.* 1.735 For the accomplishment whereof, provide (if you can) a peece of the lace, &c. which you mean to cut, or at the least a pattern like the same, one inch and a half long, (and keeping it double privily in your left hand, betwixt some of your fingers neer to the tips thereof) take the other lace which you mean to cut, still hanging about ones neck, and draw downe your said left hand to the bought thereof; and putting your own peece a little before the other (the end or rather middle whereof you mus•• hide betwixt your ore-finger and thumb) making the eie or bought, which shall be seen, of your own pattern, let some stander by cut the same a∣sunder,

and it will be surely thought that the other lace is cut; which with words and frotting, &c. you shall seem to renew and make whole again, This, if it be well handled, will seem miraculous.

How to pull laces innumerable out of your mouth, of what colour or length you list, and never any thing seen to be therein.

* 1.736AS for pulling laces out of the mouth, it is somewhat a stale jest, where∣by jugglers gain mony among maids, selling lace by the yard, putting into their mouths one round bottom as fast as they pull out another, and at the just end of every yard they tie a knot, so as the same resteth upon their teeth: then cut they off the same, and so the beholders are double and treble deceived, seeing as much lace as will be contained in a hat, and the same of what colour you list to name, to be drawn by so even yards out of his mouth, and yet the juggler to talk as though there were nothing at all in his mouth.

CHAP. XXXIII.

How to make a booke, wherein you shall shew every leaf therein to be white, blacke, blew, red, yellow, green, &c.

THere are a thousand jugglings, which I am loath to spend time to de∣scribe, whereof some be common, and some rare, and yet nothing else but deceit,* 1.737 cousenage, or confederacie▪ whereby you may plainly see the art to be a kind of witchcraft. I will end therefore with one devise, which is not common, but was specially used by Claruis, whom though I never saw to exercise the feat, yet am I sure I conceive aright of that inven∣tion. He had (they say) a book, whereof he would make you think first, that every leaf was clean white paper: then by vertue of words he would shew you every leaf to be painted with birds, then with beasts, then with serpents, then with angels, &c. the devise thereof is this. * 1.738 Make a book seven inches long, and five inches broad, or according to that proportion; and let there be 49 leaves; to wit, seven times seven contained therein, so as you may cut upon the edge of each leaf six notches, each notch in de•••• half a quarter of an inch, and one inch distant. Paint every fourteenth and fifteenth page (which is the end of every sixt leaf, and the beginning of every seventh) with like colour or one kind of picture. Cut off with a pair of sheers every notch of the first leaf, leaving only one inch of pa∣per in the uppermost place uncut, which will remain almost half a quar∣ter of an inch higher than any part of that leaf. Leave another like inch in the second place of the second leaf, clipping away one inch of paper in the highest place immediately above it, and all the notches below the same and so orderly to the third, fourth, &c. so as there shall rest upon each leaf one only inch of paper above the rest. One high uncut inch of paper 〈◊〉〈◊〉 answer to the first, directly, in every seventh leaf of the book; so •••• when you have cut the first seven leaves, in such sort as I first described

you are to begin in the self same order at the eight leaf, descending in such wise in the cutting of seven other leaves, and so again at the fifteenth, to 21, &c. untill you have passed through every leafe, all the thicknesse of your book.

Now you shall understand, that after the first seven leaves, every seventh leaf in the book is to be painted, saving one seven leaves, which must re∣main white. Howbeit, you must observe, that at each Bumleaf or high inch of paper, seven leaves distant, opposite one directly and lineally against the other, through the thicknesse of the book, the same page with the page precedent so to be painted with the like colour or picture, and so must you passe through the book with seven severall sorts of colours or pictures; so as,* 1.739 when you shall rest your thumb upon any of those Bumleaves, or high inches, and open the book, you shall see in each page one colour or picture throughout the book; in another row, another colour, &c. To make that matter more plain unto you, let this be the description hereof. Hold the book with your left hand, and (betwixt your fore-finger and thumb of your right hand) slip over the book in what place you list, and your thumb will always rest at the seventh leaf; to wit, at the bumleaf or high inch of pa∣per from whence when your book is strained, it will fall or slip to the next, &c. Which when you hold fast, and open the book, the beholders seeing each leaf to have one colour or picture with so many varieties, all passing continually and directly through the whole book, will suppose that with words you can discolour the leaves at your pleasure. But because perhaps you will hardly conceive hereof by this description, you shall (if you bee disposed) see or buy for a small value the like book, at the shop of W. Brome in Pauls churchyard, for your further instruction. * 1.740 There are certaine feats of activity, which beautifie this art exceedingly: howbeit even in these, some are true, and some are counterfeit; to wit, some done by pra∣ctise, and some by confederacy. * 1.741 There are likewise divers feats, arith∣meticall and geometricall: for them read Gemma Phrysius, and Record, &c. which being exercised by jugglers, add credit to their Art. * 1.742 There are also (besides them which I have set down in this title of Hartumim) sundry strange experiments reported by Pliny, Albert, Ioh. Bap. Port. Neap. and Thomas Lupton, whereof some are true, and some false, which being known to Iames and Iambres, or else to our jugglers, their occupation is the more magnified, and they thereby more reverenced. * 1.743 Here is place to discover the particular knaveries of casting of lots, and drawing of cuts (as they term it) whereby many cousenages are wrought: so as I dare not teach the sundry devises thereof, left the ungodly make a pra∣ctise of it in the common-wealth, where many things are decided by those means, which being honestly meant may bee lawfully used. But I have said already somewhat hereof in generall, and therefore also the rather have suppressed the particularities, which (in truth) are meer juggling knacks: whereof I could discover a great number.

CHAP. XXXIII.

Desperate or dangerous juggling knacks, wherein the simple are made to think, that a silly juggler with words can hurt and help, kill and revive any creature at his pleasure: and first to kill any kind of pullen, and to give it life again.

TAke a hen, a chick, or a capon, and thrust a nail or a fine sharp poin∣ted knife through the midst of the head thereof, the edge towards the bill, so as it may seem impossible for her to escape death: then use words, and pulling out the knife, lay oats before her, &c. and she will ea•• and live,* 1.744 being nothing at all grieved or hurt with the wound; because the brain lyeth so farre behind in the head as it is not touched, though you thrust your knife between the combe and it; and after you have done this, you may convert your speech and actions to the grievous wounding and present recovering of your own selfe.

To eat a knife, and to fetch it out of any other place.

TAke a knife, and contain the same within your two hands, so as no part be seen there of but a little of the point, which you must so bite at the first, as noise may be made therewith. Then seem to put a great par•• thereof into your mouth, and letting your hand slip down, there will ap∣pear to have been more in your mouth then is possible to be contained therein. Then send for drink, or use some other delay, untill you have let the said knife slip into your lap,* 1.745 holding both your fists close together as before, and then raise them so from the edge of the table where you sit (for from thence the knife may most privily slip downe into your lap) and instead of biting the knife, knable a little upon your nail, and the•• seem to thrust the knife into your mouth, opening the hand next unto ••, and thrust up the other, so as it may appear to the standers by, that you have delivered your hands thereof, and thrust it into your mouth; the•• call for drink, after countenance made of pricking and danger, &c. Last∣ly, put your hand into your lap, and taking that knife in your hand, you may seem to bring it out from behind you, or from whence you list. * But if you have another like knife and confederate, you may do twenty no∣table wonders hereby; as to send a stander by into some garden or or∣chard, describing to him some tree or herbe, under which it sticked or else some strangers sheath or pocket, &c.

To thrust a Bodkin into your head without hurt.

* 1.746TAke a bodkin so made, as the hast being hollow, the blade thereof may slip thereinto assoon as you hold the point upward; and let the same to your forehead, and seem to thrust it into your head, and so (with a lime sponge in your hand) you may bring out bloud or wine, making the be∣holders

think the bloud or the wine (whereof you may say you have drunk very much) runneth out of your forehead. Then, after countenance of pain and grief, pull away your hand suddenly, holding the point down∣ward; and it will fall so out, as it will seem never to have been thrust into the hast; but immediately thrust that bodkin into your lap or pocket, and pull out another plain bodkin like the the same, saving in that conceipt.

To thrust a Bodkin through your tongue, and a knife through your arme; a pitifull sight, without hurt or danger.

MAke a bodkin, the blade thereof being sundred in the middle, so as the one part be not near to the other almost by 3. quarters of an inch, each part being kept asunder with one small bought or crooked piece of iron, of the fashion described hereafter in place convenient. Then thrust your tongue betwixt the foresaid space; to wit, into the bought left in the bod∣kin blade, thrusting the said bought behind your teeth, and biting the same: and then shall it seem to stick so fast in and through your tongue, that one can hardly pull it out. * 1.747 Also the very like may be done with a knife so made, and put upon your arme: and the wound will appear the more terrible, if a little bloud be powred thereupon.

To thrust a piece of lead into one eye, and to drive it about (with a flick) be∣tween the skin and flesh of the forehead, untill it be brought to the other eye, and there thrust out.

PUt a piece of lead into one of the neather lids of your eie, as big as a tag of a point, but not so long (which you may do without danger) and with a little juggling stick (one end thereof being hollow) seem to thrust the like piece of lead under the other eie lid; but convey the same indeed into the hollownesse of the stick, the stopple or peg thereof may be privily kept in your hand untill this fe••t be done. Then seem to drive the said piece of lead, with the hollow end of the said stick, from the same eie: and so with the end of the said stick, being brought along upon your forehead to the other eie, you may thrust out the piece of lead, which before you had put thereinto; to the admiration of the beholders. * Some eat the lead, and then shove it out of the eie: and some put it into both, but the first is best.

To cut half your nose asunder, and to heal it again presently without any salve.

TAke a knife having a round hollow gap in the middle,* 1.748 and lay it up∣on your nose, and so shall you seem to have cut your nose half asun∣der. Provided alwaies, that in all these you have another like knife without a gap, to be shewed upon the pulling out of the same, and words of inchantment to speak, bloud also to bewray the wound, and nimble con∣veyance.

To put a ring through your cheek.

THere is another old knack, which seemeth dangerous to the cheek. For the accomplishing whereof you must have two rings, of like colour and quantity: the one filed asunder, so as you may thrust it upon your cheek; the other must be whole and conveyed upon a stick, holding your hand thereupon in the middle of the stick, delivering each end of the same stick to be holden fast by a stander by. Then conveying the same cleanly in∣to your hand, or (for lack of good conveyance) into your lap or pocket, pull away your hand from the stick: and in pulling it away, whirle about the ring, and so wil it be thought that you have put thereon the ring which was in your check.

To cut off ones head, and to lay it in a platter, &c. which the jugglers call the decollation of Iohn Baptist.

* 1.749TO shew a most notable execution by this art, you must cause a boord, a cloth, and a platter to be purposely made, and in each of them holes fit for-a bodyes neck. The boord must be made of two planks, the longer and broader the better: there must be left within half a yard of the end of each plank half a hole; so as both the planks being thrust together, there may remain two holes, like to the holes in a pair of stocks; there must be made likewise a hole in the tablecloth or carpet. A platter also must be set directly over or upon one of them, having a hole in the mid∣dle thereof, of the like quantitie, and also a piece cut out of the same, so big as his neck, through which his head may be conveyed into the midst of the platter; and then sitting or kneeling under the boord, let the head only remain upon the boord in the same. Then to make the sight more dreadfull) put a little brimstone into a chasing dish of coals, setting is be∣fore the head of the boie, who must gaspe two or three times, so as the smoke enter a little into his nosthrils and mouth (which is not unwhol∣some) and the head presently will appear stark dead; if the boie set his countenance accordingly; and if a little bloud be sprinkled on his face, the sight will be the stranger.

This is commonly practiced with a boie instructed for that purpose, who being familiar and conversant with the company, may be known as well by his face, as by his apparell. In the other end of the table, where the like hole is made, another boie of the bignesse of the known boie must be placed, having upon him his usuall apparell; he must lean or lie upon the board, and must put his head under the board through the said hole, so as his body shall seem to lie on the one end of the boord, and his head shal lie in a platter on the other end. * 1.750 There are other things which might be performed in this action, the more to astonish the beholders, which be∣cause they offer long descriptions, I omit; as to put about his neck a little dough kneaded with bullocks bloud, which being cold will appear like dead flesh; and being pricked with a sharp round hollow quill, will bleed, and seem very strange, &c. * 1.751 Many rules are to be observed herein, as to

have the table cloth so long and wide as it may almost touch the ground. * 1.752 Not to suffer the company to stay too long in the place, &c.

To thrust a dagger or bodkin into your guts very strangely, and to recover im∣mediately.

ANother miracle may be shewed touching counterfeit executions; name∣le, that with a bodkin or a dagger you shall seem to kill your selfe, or at the least make an unrecoverable wound in your belly: as (in truth) not long since a juggler caused himself to be killed at a tavern in Cheapside, from whence he presently went into Pauls churchyard and dyed.* 1.753 Which misfortune fell upon him through his owne folly, as being then drunken, and having forgotten his plate, which he should have had for his defence. The devise is this. * 1.754 You must prepare a paste boord, to be made ac∣cording to the fashion of your belly and brest: the same must by a pain∣ter be coloured cunningly, not only like to your flesh, but with paps, na∣vill, hair, &c. so as the same (being handsomely trussed unto you) may shew to be your naturall belly. Then next to your true belly you may put a linnen cloth, and thereupon a double plate (which the juggler that killed himself forgot, or willfully omitted) over and upon the which you may place the false belly. Provided alwaies, that betwixt the plate and the false belly you place a gut or bladder of bloud, which bloud must be of a calf or of a sheep; but in no wise of an oxe or a cow, for that will be too thick.* 1.755 Then thrust, or cause to be thrust into your brest a round bodkin, or the point of a dagger, so far as it may pearse through your gut or bladder: which being pulled ou again, the said bloud will spin or spirt out a good di∣stance from you, especially if you strain your body to swell, and thrust therewith against the plate. You must ever remember to use (with words, countenance and gesture) such a grace; as may give a grace to the action, and move admiration in the beholders.

To draw a cord through your nose, mouth or hand, so sensible as is wonder∣full to see.

THere is another juggling knack,* 1.756 which they call the bridle, being made of two elder sticks, through the hollownesse thereof is placed a cord, the same being put on the nose like a pair of tongs or pinsers; and the cord, which goeth round about the same, being drawn to and fro, the be∣holders will think the cord to go through your nose very dangerously. The knots at the end of the cord, which doe stay the same from being drawne out of the stick, may not be put out at the very top (for that must be stop∣ped up) but half an inch beneath each end: and so I say, when it is pulled, it will seem to passe through the nose; and then may you take a knife, and seem to cut the cord asunder, and pull the bridle from your nose.

The conclusion, wherein the reader is referred to certain patternes of instru∣ments wherewith divers feats here specified are to be executed.

Herein I might wade infinitely, but I hope it sufficeth, that I have deli∣vered unto you the principles, and also the principall feats belonging to this art of juggling, so as any man conceiving throughly hereof may not only do all these things, but also may devise other as strange, and va∣ry every of these devises into other formes as he can best conceive. And so long as the power of almighty God is not transposed to the juggler, nor offence ministred by his uncomely speech and behaviour, but the acti∣on performed in pastime, to the delight of the beholders, so as alwaies the juggler confesse in the end that these are no supernatural actions, but de∣vices of men, and nimble conveyances, let all such curious conceited, men as cannot afford their neighbours any comfort or commodity, but such as pleaseth their melancholick dispositions say what they list, for this will not only be found among indifferent actions, but such as greatly advance the power and glory of God, discovering their pride and falshood that 〈◊〉〈◊〉 upon them to work miracles, and to be the mighty power of God, as Ian∣nes and Iambres and also Simon Magnus did.* 1.757

If any man doubt of these things, as whether they be not as strange to behold as I have reported, or think with Bodin that these matters are per∣formed by familiars or devils; let him go into S. Martins, and inquire for one Iohn Cautares ( a French man by birth, in conversation an honest man) and he will shew as much and as strange actions as these, who get∣teth not his living hereby, but laboureth for the same with the sweat of his browes, and neverthelesse hath the best hand and conveyance (I think) of any man that liveth this day.

Neither do I speak (as they say) without book herein. For if time, place, and occasion serve, I can shew so much herein, that I am sure Bodin, Spinaeus, and Vairus, would swear I were a witch, and had a familiar de∣vill at commandement. But truly my study and travell herein hath on∣ly beene employed to the end I might prove them fooles, and finde out the fraud of them that make them fooles, as whereby they may become wiser, and God may have that which to him belongeth.

* 1.758And because the manner of these juggling conveyances are not easily conceived by discourse of words; I have caused to be set down divers formes of instruments used in this art; which may serve for patternes to them that would throughly see the secrets thereof, and make them for their own private practices, to trie the event of such devices, as in this tr••ct of legierdemain are shewed. Where note, that you shall find every instrument that is most necessarily occupied in the working of these strange feats, to bear the just and true number of the page, where the use thereof is in ample words declared.

Now will I proceed with another cousening point of witchcraft, apt for the place, necessary for the time, and in mine opinion meet to be discove∣red, or at the least to be defaced among deceitful arts. And because many are abused hereby to their utter undoing, for that it hath had passage under the protection of learning, whereby they pretend to accomplish their works, it hath gone freely without general controlment through all ages, nations, and people.

Here follow patterns of certain instruments to be used in the former juggling knacks.

[illustration]

* 1.759 * 1.760 TO be instructed in the right use of the said beadstones, read pag. 237. and 238. As for the bridle, read pag. 247.

Place this after 248. fol.

To thrust a Bodkin into your head, and through your tongue, &c.

[illustration]

* 1.761 TO be instructed and taught in the right use and ready practise of these bodkins, read pag. 244.245.

To thrust a knife through your arme, and to cut halfe your nose asunder, &c.

[illustration]

* 1.762 TO be ready in the use and perfect in the practice of these knives here portraied, see page 245.246.

To cut off ones head, and to lay it in a platter, which the jugglers call the decollation of John Baptist.

[illustration]

* 1.763 * 1.764 WHat order is to be observed for the practising hereof with great ad∣miration, read pag. 246.247.

The xiiii. Book.

Of the Art of Alchimistry, of their words of Art and devices to blear mens eyes, and to procure credit to their profession.

CHAP. I.

HEre I thought it not impertinent to say somewhat of the Art or rather the craft of Alchimistry,* 1.765 otherwise called Multiplication; which Chaucer, of all other men, most lively deciphereth. In the bowels here∣of doth both witchcraft and conjuration lie hidden, as whereby some cousen others, and some are cousened themselves. For by this mystery (as it is said in the Chanons mans prologue)

They take upon them to turn upside downe,* 1.766 All the earth between Southwark and Canterburie towne, And to pav̄e it all of silver and gold, &c. But ever they lack of their conclusion, And to much folk they doe illusion. For their stuffe slides away so fast, That it makes them beggers at the last, And by this craft they doe never win, But make their purse empty, and their wits thin.

And because the practisers hereof would be thought wise, learned, ••••ing, and their crafts masters, they have devised words of art, sen∣••ces and epithers obscure, and confections so innumerable (which are 〈◊〉〈◊〉 compounded of strange and rare simples) as confound the capaci∣ty of them that are either set on work herein, or be brought to behold 〈◊〉〈◊〉 expect their conclusions. For what plain man would not beleeve, that they are learned and jolly fellowes, that have in such readinesse 〈◊〉〈◊〉 many mysticall termes of art:* 1.767 as (for a taste) their subliming, amal∣••••ming, englutting, imbibing, incorporating, cementing, retrination, terminations, mollifications, and indurations of bodies, matters 〈◊〉〈◊〉 and coagulat, ingots, tests, &c. Or who is able to conceive (by ••eason of the abrupt confusion, contrariety, and multitudes of drugs, ••••mples, and confections) the operation and mystery of their stuffe and ••orkmanship. For these things and many more, are of necessity to 〈◊〉〈◊〉 prepared and used in the execution of this indeavour; namely orpi∣••ent, sublimed Mercury, iron squames, Mercury crude, groundly large, 〈◊〉〈◊〉 armoniack, verdegrece, borace, holes, gall, arsenick, sal armoniack,

brimstone, salt, paper, burnt bones, un••••aked lime, clay, saltpeter, 〈◊〉〈◊〉 triall, saltartre, alcalie, sal preparat, clay made with horse dung 〈◊〉〈◊〉 hair, oile of tartre, allum; glasse, woort, yest, argoll, resagor, gleir o•• an eye, powders, ashes, dung, pisse, &c. Then have they waters con∣sive and lincall, waters of albification, and water, rubifying, &c. Also oiles, ablusion, and metals fusible. Also their lamps, their urinals 〈◊〉〈◊〉 censories, sublimatories, alembecks, viols, croslets, cucurbin, still••••∣tories, and their furnace of calcination: also their soft and subtle 〈◊〉〈◊〉 some of wood, some of coale, composed specially of beech, &c. And because they will not seem to want any point of cousenage to astonish the simple, or to move admiration to their enterprises, they have (•• they affirme) four spirits to work withall, whereof the first is orpimen; the second, quicksilver; the third, sal armoniack; the fourth, brimstone. Then have they seven celestiall bodies; namely, Sol, Luna, Mars, Mer∣curie, Saturne, Iupiter, and Venus; to whom they apply seven terrestrial bodies; to wit, gold, silver, iron, quicksilver, lead, tinno, and copper attributing unto these the operation of the other; specially if the ter∣restriall bodies be qualified, tempered, and wrought in the house 〈◊〉〈◊〉 day according to the feats of the celestiall bodies: with more life u∣nity.

CHAP. II.

The Alchymisters drift, the Chanons yeomans tale, of Alchymi∣call stones and waters.

NOw you must understand that the end and drift of all their work, to attain unto the composition of the philosophers stone, called 〈◊〉〈◊〉 and to the stone called Titanus; and to Magnatia, which is a 〈◊〉〈◊〉 made of the four elements, which (they say) the philosophers 〈◊〉〈◊〉 sworne neither to discover, nor to write of. And by these they m•••• quicksilver, and make it malleable, and to hold touch: hereby also to convert any other, metall (but specially copper) into gold. This •• ence (forsooth) is the secret of secrets; even as Solomons conjure is said among the conjurors to be so likewise, And thus, when the chance to meet with young men, or simple people, they boast 〈◊〉〈◊〉 brag, and say with Simon Magus, that they can work miracles, 〈◊〉〈◊〉 bring mighty things to passe.* 1.768 In which respect Chaucer truly hereof 〈◊〉〈◊〉

* 1.769Each man is as wise as Solomon, When they are together everichone: But he that seemes wisest, is most fool in preef, And he that is truest, is a very cheef. They seem friendly to them that know nought, But they are fiendly both in word and thought, Yet many men ride and seek their acquaintance, Not knowing of their false governance.

He also saith, and experience verifieth his assertion, that they look ill favoaredly, and are alwayes beggerly attired: his words are these:

These fellowes look ill favouredly,* 1.770 And are alwaies tired beggerly, So as by smelling and thred bare aray. These folk are known and discerned alway. But so long as they have a street to wrap them in by night, Or a rag to hang about them in the day light, They will it spend in this craft, They cannot stint till nothing be laft. Here one may learn if he have ought, To multiply and bring his good to nought. But if a man ask them privily, Why they are clothed so unthriftily, They will round him in the eare and say. If they espied were, men would them slay, And all because of this noble science: Loe thus these folk betraien innocence.

The tale of the chanons yeoman published by Chaucer,* 1.771 doth make (by way of example) a perfect demonstration of the art of Alchymistry or multiplication the effect whereof is this. A chanon being an Alchy∣mister or cousener, espied a covetous priest, whose purse he knew to be well lined, whom he assaulted with flattery and subtill speech, two prin∣cipall points belonging to this art. At the length he borrowed money of the priest, which is the third part of the Art, without which the pro∣fessors can doe no good, nor indure in good estate. Then he at his day repayed the money, which is the most difficult point in this art, and a rare experiment. Finally, to requite the priests courtesie, he promised into him such instructions, as whereby with expedition he should be∣come infinitely rich, and all through this art of multiplication. And this is the most common point in this science; for herein they must be skil∣full before they can be famous, or attain to any credit. The priest dis∣liked not his proffer; specially because it tended to his profit, and em∣braced his courtesie. Then the chanon willed him forthwith to send for three ounces of quicksilver, which he said he would transubstantiate (by his art) into perfect silver. The priest thought that a man of his pro∣fession could not dissemble, and therefore with great joy and hope accom∣plished his request.

And now (forsoeth) goeth this jolly Alchymist about his businesse and work of multiplication, and causeth the priest to make a fire of coales, in the bottome whereof he placeth a croslet; and pretending only to help the priest to lay the coals handsomely, he foisteth into the middle ward of lane of coals, a beechen coal, within the which was conveyed an ingot of perfect silver;* 1.772 which (when the coal was consumed) slipt down into the croslet, that was (I say) directly under it. The priest perceived not the fraud, but received the ingot of silver, and was not a little joy∣full

to see such certain successe proceed from his owne handy 〈◊〉〈◊〉 wherein could be no fraud (as he surely conceived) and therefore ••oy willingly gave the chanon forty pounds for the receipt of this experiment, who for that sum of money taught him a lesson in Alchymistry, but he ne∣ver returned to hear repetitions, or to see how he profited.

CHAP. III.

Of a yeoman of the countrey cousened by an Alchymist.

I Could cite many Alchymisticall cousenages wrought by Doctor ••••••∣cot, Feates, and such other; but I will passe them over, and only re∣peat three experiments of that art; the one practiced upon an honest yeoman in the country of Kent, the other upon a mighty prince, the child upon a covetous priest. And first touching the yeoman, he was o••••••a∣ken and used in manner and forme following, by a notable cousening varlet, who professed Alchymistry, juggling, witchcraft, and conjura∣tion: and by means of his companions and confederates discussed the sim∣plicity and ability of the said yeoman, and found out his estate and hu∣mour to be convenient in this purpose; and finally came a wooing (as they say) to his daughter, to whom he made love cunningly in words, though his purpose tended to another matter. And among other illusi∣ons and tales concerning his owne commendation, for wealth, parents inheritance, alliance, activity, learning, pregnancy, and cunning, he boasted of his knowledge and experience in Alchymistry, making the sim∣ple man beleeve that he could multiply, and of one angell make two or three. Which seemed strange to the poor man, insomuch as he because willing enough to see that conclusion: whereby the Alchymister had more hope and comfort to attain his desire, than if his daughter had yeelded to have married him.* 1.773 To be short, he in the presence of the said yeoman, did include within a little ball of virgine wax, a couple of angels; and after certain ceremonies and conjuring words he seemed to deliver the same unto him: but in truth (through legierdemain) he con∣veyed into the yeomans hand another ball of the same scantling, wherein were inclosed many more angels than were in the ball which he thought he had received. Now (forsooth) the Alchymister ••ad him lay up the same ball of wax, and also use certain ceremonies (which I thought good here to omit.) And after certain dayes, hours, and minutes, they re∣turned together, according to the appointment, and found great gaines by the multiplication of the angels. Insomuch as he, being a plain man, was hereby perswaded, that he should not only have a rare and notable good sonne in law; but a companion that might help to adde unto his wealth much treasure, and to his estate great fortune and felicity. And to increase this opinion in him, as also to win his further favour; but especially to bring his cunnnig Alchymistry, or rather his lewd purpose to passe; he told him that it were folly to multiply a pound of gold, when as easily they might multiply a million: and therefore counselled him

to produce all the money he had, or could borrow of his neighbours and friends; and did put him out of doubt, that he would multiply the same, and redouble it exceedingly, even as he saw by experience how he dealt with the small summe before his face.* 1.774 This yeoman in hope, of gains and preferment, &c. consented to this sweet motion; and brought out and laid before his feet, not the one halfe of his goods, but all that he had, or could make or borrow any manner of way. Then this juggling Alchy∣mister, having obtained his purpose, folded the same in a ball, in quanti∣ty farre bigger then the other, and conveying the same into his bosome or pocket, delivered another ball (as before) of the like quantity unto the yeoman, to be reserved and safely kept in his chest; whereof (be∣cause the matter was of importance) either of them must have a key, and a severall lock, that no interruption might be made to the ceremony, nor abuse by either of them;* 1.775 in defranding each other. Now (forsooth) these circumstances and ceremonies being ended, and the Alchymisters purpose thereby performed; he told the yeoman that (untill a certain day and hour limited to returne) either of them might imploy themselves about their businesse and necessary affairs; the yeoman to the plough, and he to the city of London, and in the mean time the gold should mul∣tiply, &c. But the Alchymister (belike) having other matters of more importance came not just at the hour appointed, nor yet at the day, nor within the year: so as, although it were somewhat against the yeomans conscience to violate his promise, or break the league; yet partly by the longing he had to see, and partly the desire he had to enjoy the fruit of that excellent experiment, having (for his owne security) and the others satisfaction, some testimony at the opening thereof, to witnesse his sin∣cere dealing, he brake up the coffer, and loe he soon espied the ball of waxe, which he himselfe had laid up there with his owne hand. So as he thought (if the hardest should fall) he should find his principall: and why not as good increase hereof now, as of the other before? But alas! when the waxe was broken, and the metall discovered, the gold was much based, and became perfect lead.

Now who so list to utter his folly,* 1.776 Let him come forth and learn to multiply; And every man that hath ought in his cofer, Let him appear, and waxe a Philosopher, In learning of his elvish nice lore, All is in vain, and pardee much more Is to learn a lewd man (his sutreltee,) Fie, speak not thereof it woll not bee: For he that hath learning, and he that hath none, Conclude alike in multiplicatione,

CHAP. IV.

A certain King abused by an Alchymist, and of the Kings souls a pretty jest.

* 1.777THe second example is of another Alchymist that came to a certain King, promising to work by his art many great things, as well in compounding and transubstantiating of metals, as in executing of other exploites of no lesse admiration. But before he began, he found the means to receive by vertue of the kings warrant, a great sum of money in prest, assuring the King and his councell, that he would shortly returne, and accomplish his promise, &c. Soone after, the Kings foole among other jests, fell into a discourse and discovery of fooles, and handled that common place so pleasantly, that the King began to take delight therein, and to like his merry vein. Whereupon he would needs have the foole deliver unto him a schedull or scroll, containing the names of all the most excellent fools in the land.

So he caused the Kings name to be first set downe, and next him all the names of his privy councell. The King seeing him so sawcy and malepert, meant to have had him punished: but some of his councell, knowing him to be a fellow pleasantly conceipted, besought his Majesty rather to demand of him a reason of his libell,* 1.778 &c. than to proceed in extremity against him. Then the foole being asked why he so sawcily ac∣cused the King and his councell of principall folly, answered; Because he saw one foolish knave beguile them all, and to cousen them of so great a masse of money, and finally to be gone out of their reach. Why (saith one of the councell) he may returne and performe his promise, &c. Then (quoth the foole) I can help all the matter easily. How (said the King) canst thou doe that? Marry sir (said he) then I will blot out your name and put in his, as the most foole in the world. Many other practices of the like nature might be hereunto annexed, for the detection of the knavery and deceipts whereupon this art dependeth, whereby the reader may be more delighted in reading, than the practisers benefited in sim∣ply using the same. For it is an art consisting wholly of subtlety and deceipt, whereby the ignorant and plain minded man through this too much credulity is circumvented, and the humour of the other slye cou∣sener satisfied.

CHAP. V.

A notable story written by Erasmus of two Alchymists, also of longation and curtation.

THe third example is reported by Erasmus, whose excellent learning and wit is ••ad to this day in admiration.* 1.779 He in a certain dialogue intituled Alchymistica doth finely bewray the knavery of this crafty art;

wherein he proposeth one Balbine, a very wise, learned, and devout priest, howbeit such a one as was bewitched, and mad upon the art of Alchymi∣stry. Which thing another cousening priest perceived, and dealt with him in manner and forme following.

M. Doctor Balbine (said he) I being a stranger unto you may seem ve∣ry saucy to trouble your worship with my bold suit, who alwayes are bu∣sied in great and divine studies.* 1.780 To whom Balbine, being a man of few words, gave a nodde: which was more then he used to every man. But the priest knowing his humour, said; I am sure sir, if you knew my suit, you would pardon my importunity. I pray thee good sir Iohn (said Balbine) shew my thy minde, and be brief. That shall I doe sir (said he) with a good will, You know M. Doctor, through your skill in Philosophy, that every mans destiny it not alike; and I for my part am at this point, that I cannot tell whether I may be counted happy or infortun∣nate. For when I weigh mine owne case, or rather my state, in part I seem fortunate, and in part miserable. But Balbine being a man of some surlinesse, alwaies willed him to draw his matter to a more compendi∣ous forme: which thing the priest said he would doe, and could the bet∣ter performe, because Balbine himselfe was so learned and expert in the very matter he had to repeat, and thus he began.

I have had, even from my childhood, a great felicity in the art of Al∣chymistry, which is the very marrow of all Philosophy. Balbine at the naming of the word Alchymistry, inclined and yeelded himselfe more attentively to hearken unto him: marry it was only in gesture of body; for he was spare of speech, and yet he bad him proceed with his tale. Then said the priest, wretch that I am, it was not my luck to light on the best way: for you M. Balbine know (being so universally learned) that in this art there are two wayes, the one called Longation, the other Cur∣tation; and it was miue ill hap to fall upon Longation.* 1.781 When Balbine asked him the difference of those two wayes; Oh sir said the Priest, you might coun•• me impudent to take upon me to tell you, that of all other are best learned in this art, to whom I come, most humbly to beseech you to teach me that lucky way of curtation. The cunninger you are, the more easily you may teach it me: and therefore hide not the gift that God hath given you, from your brother, who may perish for want of his desire in this behalf; and doubtlesse Jesus Christ will inrich you with greater blessings and endowments.

Balbine being abashed partly with his importunity, and partly with the strange circumstance, told him that (in truth) he neither knew what Longation or Curtation meant; and therefore required him to expound the nature of these words. Well (quoth the priest) since it is your plea∣sure, I will doe it, though I shall thereby take upon me to teach him that is indeed much cunninger than my selfe.* 1.782 And thus he began: Oh sir, they that have spent all the dayes of their life in this divine faculty, doe turne one nature and form: into another, two wayes, the one is very brief, but somewhat dangerous; the other much longer, marry very safe, sure, and commodious. Howbeit, I think my selfe most unhappy that have spent my time and travel in that way which utterly misliketh me, and

never could get any one to shew me the other that I so earnestly desire. And now I come to your worship, whom I know to be wholly learned and expert herein, hoping that you will (for charities sake) comfort your brother, whose felicity and well doing now resteth only in your hands; and therefore I beseech you relieve me with your counsell.

By these and such other words when this cousening varlot had avoided suspition of guile, and assured Balbine that he was perfect and cunning in the other way: Balbine his fingers itched, and his heart tickled; so as he could hold no longer, but burst out with these words: Let this Curtation goe to the devill, whose name I did never so much as once hear of before, and therefore doe much lesse understand it. But tell me in good faith, doe you exactly understand longation? Yea said the priest, doubt you not hereof: but I have no fansie to that way, it is so tedious. Why (quoth Balbine) what time is required in the accom∣plishment of this work by way of longation? Too too much said the Alchymister, even almost a whole year: but this is the best, the surest and safest way,* 1.783 though it be for so many moneths prolonged, be∣fore it yeeld advantange for cost and charges expended thereabouts. Set your heart at rest (said Balbine) it is no matter, though it were two years, so as you be well assured to bring it then to passe.

Finally, it was there and then concluded, that presently the priest should goe in hand with the work, and the other should bear the charge, the gains to be indifferently divided betwixt them both, and the work to be done privily in Balbine's house. And after the mutuall oath was ta∣ken for silence, which is usuall and requisite alwaies in the beginning of this mysterie; Balbine delivered money to the Alchymister for bellowes glasses, coales, &c. which should serve for the erection and furniture of the forge. Which money the Alchymister had no sooner fingered, but he ran merrily to the dice, to the alebouse, and to the stewes, and who there so lusty as cousening sir Iohn: who indeed this way made a kinde of alchymisticall transformation of money. Now Balbine urged him to go about his businesse, but the other told him, that if the matter were once begun, it were halfe ended: for therein consisted the greatest diffi∣culty.

Well, at length he began to furnish the furnace, but now forsoeth •• new supply of gold must be made, as the seed and spawn of that which must be ingendred and grow out of this work of Alchymistry. For even as a fish is not caught without a bait, no more is gold multiplied with∣out some parcels of gold: and therefore gold must be the founda∣tion and groundwork of that art, or else all the fat is in the fire. But all this while Balbine was occupied in calculating, and musing upon his ac∣compt; casting by arithmetick, how that if one ownce yeelded fifteen, then how much gaines two thousand ownces might yeeld: for so much he determined to employ that way.

When the Alchymist had also consumed this mony, shewing great travell a moneth or twain, in placing the bellowes, the coales, and such other stuffe, and no whit of profit proceeding or comming thereof. Bal∣bine demanded how the world went, our Alchymist was as a man amazed.

Howbeit he said at length; forsooth even as such matters of importance commonly doe goe forward, whereunto there is alwaies very difficult accesse. There was (saith he) a fault (which I have now found out) in the choyce of the coales, which were of oake, and should have been of beech. One hundreth duckets were spent that way, so as the dicing house and the stewes were partakers of Balbines charges. But after a new sup∣ply of money, better coales were provided, and matters more circum∣spectly handled. Howbeit, when the forge had travelled long, and brought forth nothing,* 1.784 there was was another excuse found out; to wit that the glasses were not tempered as they ought to have been. But the more money was disbursed hereabouts, the worse willing was Balbine to give over, according to the dicers vein, whom fruitlesse hope bringeth into a fooles paradise.

The Alchymist, to cast a good colour upon his knavery, took on like a man moonsick, and protested with great words full of forgery and lies, that he never had such luck before. But having found the errour, he would be sure enough never hereafter to fall into the like oversight, and that hence forward all should be safe and sure, and throughly recompen∣ced in the end, with large increase. Hereupon the workhouse is now the third time repaired, and a new supply yet once againe put into the Alchymists hand; so as the glasses were changed. And now at length the Alchymist uttered annother point of his art and cunning to Balbine;* 1.785 to wit, that those matters would proceed much better, if he sent our Lady a few french crownes in reward; for the art being holy, the matter can∣not prosperously proceed, without the favour of the saints. Which coun∣sell exceedingly pleased Balbine, who was so devout and religious, that no ••ay escaped him but he said our Lady mattens.

Now our Alchymister having received the offering of money,* 1.786 goeth on his holy pilgrimage, even to the next village, and there consumeth it very penny, among bawds and knawes: and at his returne, he told Balbine that he had great hope of good luck in his business; the holy virgin have such favourable countenance, and such attentive ear unto his pray∣ers and vowes. But after this, when there had been great travell be∣stowed, and not a dram of gold yeelded nor levied from the forge; Bal∣bine began to expostulate, and reason somewhat roundly with the cou∣sening fellow; who still said he never had such filthy luck in all his life before, and could not devise by what means it came to passe, that things sent so overthwartly. But after much debating betwixt them upon the matter, at length it came into Balbine's head to aske him if he had not ••reslowed to hear masse, or to say his hours: which if he had done, ••othing could prosper under his hand. Without doubt (said the cousener) you have hit the nail of the head. Wretch that I am! I remember once or twice being at a long feast, I omitted to say mine Ave Mary after dinner. So so (said Balbine) no marvell then that a matter of such impor∣tance hath had so ill successe. The Alchymister promised to do penance; to hear twelve masses for two that he had foreslowed; and for every 〈◊〉〈◊〉 overslipped, to render and repeat twelve to our Lady.

Soone after this, when all our Alchymisters money was spent, and also

his shifts failed how to come by any more, he came home with this ad∣vice, as a man wonderfully fraied and amazed, piteously crying and la∣menting his misfortune.* 1.787 Whereat Balbine being astonished, desired to know the cause of his complaint. Oh (said the Alchymister) the cou∣tiers have spied our enterprise; so as I for my part look for nothing •••• present imprisonment. Whereat Balbine was abashed, because it was •••• fellony to goe about that matter, without speciall licence. But (quoth the Alchymister) I fear not to be put to death, I would it would fall our •••• marry I fear lest I should be shut up in some castle or tower, and then shall be forced to tug about this work and broile in this businesse all the daies of my life.

Now the matter-being brought to consultation, Balbine, because •••• was cunning in the art of Rhetorick, and not altogether ignorant in la•• beat his braines in devising how the accusation might be answered, and the danger avoided. Alas (said the Alchymister) you trouble your s•••• all in vain, for you see the crime is not to be denyed, it is so general bruited in court: neither can the fact be defended, because of the mani∣fest law published against it. To be short, when many waies were der•••• and diverse excuses alledged by Balbine, and no sure ground to 〈◊〉〈◊〉 on for their security; at length the Alchymister having present want 〈◊〉〈◊〉 need of money,* 1.788 framed his speech in this sort; Sir, said he to Balbine, use slow counsell, and yet the matter requireth hast. For I think they are comming for me yet this time to hale me away to prison; and I 〈◊〉〈◊〉 no remedy: but to die valiantly in the cause. In good faith (said Balbine) I know not what to say to the matter. No more doe I, said the Alchy∣mister, but that I see these courtiers are hungry for money, and so 〈◊〉〈◊〉 the readier to be corrupted and framed to silence. And though it be a 〈◊〉〈◊〉 matter to give those rakehels till they be satisfied, yet I see no better 〈◊〉〈◊〉 sell or advice at this time. No more could Balbine, who gave him that ducats of gold to stop their mouthes, who in an honest cause would ••••∣ther have given so many teeth out of his head, then one of those point out of his pouch. This coin had the Alchymister, who for all his pre∣tenses and gay gloses was in no danger, other than for lack of money •• leese his leman or concubine, whose acquaintance he would not gi••∣ver, nor forbear her company, for all the goods that he was able to •••• were it by never so much indirect dealing and unlawfull means.

Well, yet now once againe doth Balbine newly furnish the forge, a 〈◊〉〈◊〉 being made before to our Lady to blesse the enterprise, and all these being provided and made ready according to the Alchymisters own 〈◊〉〈◊〉 king, and all necessaries largely ministred after his owne liking; a wh•••• year being likewise now consumed about this bootlesse business, and any∣thing brought to passe; there fell out a strange chance, and that by the means ensuing, as you shall hear.

Our Alchimister forsooth used a little extraordinary lewd compared with a courtiers wife, while he was from home, who suspecting 〈◊〉〈◊〉 matter, came to the door unlooked for, and called to come in, threatened them that he would break open the doores upon them: Some present ad∣vice (you see) was now requisite, and there was none other to be 〈◊〉〈◊〉

such as the opportunity offered; to wit, to leap out at a back window; which he did,* 1.789 not without great hazard, and some hurt. But this was soon blazed abroad, so as it came to Balbines ear, who shewed in coun∣tenance that he had heard hereof, though he said nothing. But the Al∣chymister knew him to be devout, and somewhat superstitious; and such men are easie to be intreated to forgive, how great soever the fault be, and devised to open the matter in manner and forme following.

O Lord (saith he before Balbine) how infortunately goeth our busi∣nesse forward! I marvell what should be the cause. Whereat Balbine, being one otherwise that seemed to have vowed silence, took occasion to speak, saying; it is not hard to know the impediment and stop hereof: for it is sinne that hindereth this matter; which is not to be dealt in but with pure hands. Whereat the Alchymister fell upon hisknees, beating his brest, and lamentably cryed, saying; Oh master Balbine, you say most truly, it is sinne that hath done us all this displeasure, not your sinne sir, but mine owne, good master Balbine. Neither will I be asha∣med to discover my filthinesse unto you, as unto a must holy and ghostly father. The infirmity of the flesh had overcome me, and the Devill had caught me in his snare. Oh wretch that I am! Of a Priest I am be∣come an adulterer. Howbeit, the money that erst while was sent to our Lady, was not utterly lost; for if she had not been, I had certainly been slain. For the good man of the house brake open the door, and the window was lesse than I could get out thereat. And in that extremity of danger it came into my minde to fall down prostrate to the virgine; beseeching her (if our gift were acceptable in her sight) that she would, in consideration thereof, assist me with her help. And to be short, I ran to the window,* 1.790 and found it big enough to leap out at. Which thing Balbine did not only beleeve to be true, but in respect thereof forgave him, religiously admonishing him to shew himself thankfull to that pitiful and blessed Lady.

Now once again more is made a new supply of money, and mutuall promise made to handle this divine matter hence forward purely and ho∣lily. To be short, after a great number of such parts played by the Al∣chymister; one of Balbine's acquaintance espied him, that knew him from his childehood to be but a cousening merchant; and told Balbine what he was, & that he would handle him in the end, even as he had used many others; for a knave he ever was, and so he would prove. But what did Balbine,* 1.791 ••hink you? Did he complain of this counterfeit, or cause him to be punished? No, but he gave him money in his purse, and sent him away; desiring him, of all courtesie, not to bla•• abroad how he had cou∣sened him. And as for the knave Alchymister, he need not care who knew it, or what came of it; for he had nothing in goods or fame to be lost. And as for his cunning in Alchymistry, he had as much as an asse. By this discourse Erasmus would give us to note, that under the golden name of Alchymistry there lyeth lurking no small calamitie; wherein there be such severall shifts and suits of rare subtleties and deceipts, as that not only wealthy men are thereby many times impoverished, and that with the sweet allurement of this art, through their owne covetousnesse;

as also by the flattering baits of hoped gain: but even wise and learned men hereby are shamefully overshot, partly for want of due experience in the wiles and subtleties of the world, and partly through the softnesse and pliablenesse of their good nature, which cousening knaves doe common∣ly abuse to their owne lust and commodity, and to the others utter un∣doing.

CHAP. VI.

The opinion of diverse learned men touching the folly of Alchy∣mistry.

* 1.792ALbert in his book of Minerals reporteth, that Avicenna treating of Al∣chymistry, saith; Let the dealers in Alchymistry understand, that the very nature and kinde of things cannot be changed, but rather made by art to resemble the same in shew and likenesse; so that they are not the very things indeed, but seem so to be in appearance; as castles and towers do seem to be built in the clouds, whereas the representations there shewed, are nothing else but the resemblance of certain objects below, caused in some bright and clear cloud, when the aire is void of thicknesse and grossnesse. A sufficient proofe hereof may be the looking glasse. And we see (saith he) that yellow or orrenge colour laid upon red, seemeth to be gold.* 1.793 Francis Petrarch treating of the same matter in forme of a dia∣logue, introduceth a disciple of his, who fansied the foresaid fond professi∣on and practice, saying; I hope for prosperous successe in Alchymistry. Pe∣trach answereth him; It is a wonder from whence that hope should spring, sith the fruit thereof did never yet fall to thy lot, nor yet at any time chance to any other; as the report commonly goeth, that many rich men, by this vanity and madnesse have been brought to beggery, whiles they have wearied themselves therewith, weakned their bodies, and wa∣sted their wealth in trying the means to make gold ingender gold. I hope for gold according to the workmans promise, saith the disciple. He that hath promised the gold, will run away with thy gold, and thou ne∣ver the wiser, saith Petrarch. He promiseth me great good, saith the disciple. He will first serve his own turn, and relieve his private pover∣ty, saith Petrarch; for Alchymisters are a beggerly kind of people, who though they confesse themselves bare and needy, yet will they make others rich and wealthy; as though others poverty did more molest and pity them then their owne. These be the words of Petrarch, a man of great learning and no lesse experience; who as in his time he saw the frau∣dulent fetches of this compassing craft; so hath there been no age, since the same hath been broached, wherein fome few wise men have not smelt out the evill meaning of these shifting merchants,* 1.794 and bewrayed them to the world.

An ancient writer of a religious order, who lived above a thousand years since, discovering the diversities of thefts, after a long enumerati∣on, in Alchymisters, whom he calleth Falsificantes metallorum & mine∣ralium, witches and counterfeiters of metals and minerals; and setteth

them as deep in the degree of theeves, as any of the rest, whose inju∣rious dealings are brought to open arreignment. It is demanded (saith he) why the art of Alchymistry doth never prove that in effect, which it pretendeth in precept and promise. The answer is ready; that if by art gold might be made, then were it behoovefull to know the man∣ner and proceeding of nature in generation; sith art is said to imitate and counterfeit nature.* 1.795 Againe, it is because of the lamenesse and unperfect∣ness of phylosophy, specially concerning minerals no such manner of pro∣ceeding being set down by consent and agreement of philosophers in wri∣ting, touching the true and undoubted effect of the same. Whereupon one supposeth that gold is made of one kind of stuffe this way, others of another kind of stuffe that way. And therefore it is a chance if any at∣taine to the artificiall applying of the actives and passives of gold and silver. Moreover, it is certain, that quicksilver and sulphur are the materials (as they terme them) of metals, and the agent is heat, which directeth; howbeit it is very hard to know the due proportion of the mixture of the materials; which proportion the generation of gold doth require. And admit that by chance they attaine to such proportion; yet can they not readily resume or doe it again in another work, because of the hidden diversities of materials, and the uncertainty of applying the actives and passives.

The same ancient author concluding against this vain art,* 1.796 saith, that of all christian lawmakers it is forbidden, and in no case tolerable in any commonwealth; first because it presumeth to forge Idols for co∣vetousnesse, which are gold and silver; whereupon saith the apostle, Co∣vetousnesse is idolworship; secondly, for that (as Aristotle saith) coin should be skant and rare,* 1.797 that it might be dear; but the same would waxe vile, and of small estimation, if by the art of Alchymistry gold and silver might be multiplied; thirdly, because (as experience proveth) wise men are thereby bewitched, couseners increased, princes abused, the rich impoverished, the poor beggered, the multitude made fooles, and yet the craft and craftmasters (oh madnesse!) credited. Thus farre he. Whereby in few words he discountenanceth that profession, not by the imaginations of his owne brain, but by manifold circum∣stances of manifest proof. Touching the which practice I think enough hath been spoken, and more a great deal than needed; sith so plain and de∣monstrable a matter requireth the lesse travell in confutation.

CHAP. VII.

That vain and deceitfull hope is a great cause why men are se∣duced by this alluring art, and that their labours therein are bootlesse, &c.

HItherto somewhat at large I have detected the knavery of the art Al∣chymisticall, partly by reasons, and partly by examples: so that the thing it selfe may no lesse appear to the judiciall eye of the considerers,

than the bones and sinewes of a body anatomized, to the corporall eye of the beholders. Now it shall not be amisse nor impertinent, to treat somewhat of the nature of that vain and fruitlesse hope, which induceth and draweth men forward as it were with chords, not only to the admi∣ration, but also to the approbation of the same: in such sort that some are compelled rufully to sing (as one in old time did,* 1.798 whe∣ther in token of good or ill luck, I do not now well remember) Spes •• fortuna valete; Hope and good hap adieu.

No marvell then though Alchymistry allure men so sweetly, and in∣tangle them in snares of folly; sith the baits which it useth is the hope of gold, the hunger whereof is by the poet termed Sacra, which some doe English, Holy; not understanding that it is rather to be interpreted, * 1.799 Cursed or detestable, by the figure Acy••on, when a word of an unpro∣per signification is cast in a clause as it were a cloud: or by the figure Antiphrasis, when a word importeth a contrary meaning to that which it commonly hath. For what reason can there be, that the hunger of gold should be counted holy, the same having (as depending upon it) so many milions of mischiefs and miseries: as treasons, thefts, adul∣teries, manslaughters, trucebreakings, perjuries, cousenages, and a great troope of other enormities, which were here too long to rehearse. And if the nature of every action be determinable by the end thereof,* 1.800 then cannot this hunger be holy, but rather accursed, which pulleth after it as it were with iron chains such a band of outrages and enor∣mities, as of all their labour, charge, care, and cost, &c. they have no∣thing else left them in lien of lucre, but only some few burned bricks of a ruinous furnace, a peck or two of ashes, and such light stuffe, which they are forced peradventure in fine to sell when beggery hath arrested and laid his mace on their shoulders. As for all their gold, it is resolved In primam materiam, or rather In levem quendam fumulum, into a light smoke or fumigation of vapors, than the which nothing is more light, no∣thing lesse substantiall, spirits only excepted, out of whose nature and num∣ber these are not to be exempted.

CHAP. VIII.

A continuation of the former matter, with a conclusion of the same.

THat which I have declared before, by reasons, examples, and au∣thorities, I will now prosecute and conclude by one other example;* 1.801 to the end that we, as others in former ages, may judge of vain hope ac∣cordingly, and be no lesse circumspect to avoid the inconveniences there∣of, than Vlysses was warie to escape the incantations of Circes that old transforming witch. Which example of mine is drawne from Lewes the French King, the eleventh of that name, who being on a time at Bur∣gundie, fell acquainted by occasion of hunting with one Conon, a clownish but yet an honest and hearty good fellow. For princes and great men de∣light

much in such plain clubhutchens. The king oftentimes, by means of his game, used the countrymans house for his refreshing; and as no∣ble men sometimes take pleasure in homely and course things, so the King did not refuse to eat turnips and rape roots in Conons cotage. Shortly after King Lewes being at his palace, void of troubles and dis∣quietnesse, Conons wife will'd him to repair to the court, to shew himse••f to the King, to put him in minde of the old entertainment which he had at his house, and to present him with some of the fairest and choi∣sew rape roots that she had in store. Conon seemed loth, alledging that he should but lose his labour: for princes (saith he) have other matters in hand, than to intend to think of such trifling courtesies. But Conons wife overcame him, and perswaded him in the end, choosing a certaine number of the best and goodliest rape roots that she had: which when she had given her husband to carry to the court, he set forward on his journey a good trudging pace. But Conon being tempted by the way, partly with the desire of eating,* 1.802 and partly with the toothsomenesse of the meat which he bare, that by little and little he devoured up all the roots saving one, which was a very fair and a goodly great one indeed. Now when Conon was come to the court, it was his luck to stand in such a place, as the King passing by, and spying the man, did well remember him, and commanded that he should be brought in. Conon v••ry chee∣rily followed his guide hard at the heeles, and no sooner saw the King, but bluntly comming to him, reached out his hand, and presented the gift to his Majesty. The King received it with more cheerfulnesse than it was offered, and bad one of those that stood next him, to take it, and lay it up among those things which he esteemed most, and had in greatest accompt. Then he bad Canon to dine with him, and after dinner gave the countryman great thanks for his rape root; who made no bones of the matter,* 1.803 but boldly made challenge and claim to the Kings promised cour∣tesie. Whereupon the King commanded, that a thousand crownes should be given him in recompense for his root.

The report of this bountifulnesse was spread in short space over all the kings houshold: in so much as one of his courtiers, in hope of the like or a larger reward gave the king a very proper gennet. Whose drift the King perceiving, and judging that his former liberality to the clowne, pro∣voked the courtier to this covetous attempt, took the gennet very thank∣fully: and calling some of his noblemen about him, began to consult with them, what mends he might make his servant for his horse. Whiles this was a doing, the courtier conceived passing good hope of some princely largesse, calculating and casting his cards in this manner; If his ma∣jesty rewarded a silly clown so bountifully for a simple rape root, what will he do to a jolly courtier for a gallant gennet? Whiles the King was debating the matter, and one said this, another that, and the courtier travelled all the while in vain hope, at last saith the King, even upon the sudden; I have now bethought me what to bestow upon him: and calling one of his nobles to him, whispered him in the eare, and willed him to fetch a thing,* 1.804 which he should finde in his chamber wrapped up in silk. The root is brought wrapped in silk, which the

King with his owne hands gave to the courtier, using these words therewithall, that he sped well, insomuch as it was his good hap to have for his horse a jewell that cost him a thousand crownes. The cour∣tier was a glad man, and at his departing longed to be looking what it was, and his heart danced for joy. In due time therefore he unwrapped the silk (a sort of his fellow courtiers flocking about him to testifie his good luck) and having unfolded it, he found therein a dry and withered rape root. Which spectacle though it set the standers about in a loud laughter, yet it quailed the courtiers courage, and cast him into a shrewd fit of pensivenesse. Thus was the confidence of this courtier turned to vanity, who upon hope of good speed was willing to part from his horse for had I wist.

* 1.805This story doth teach us into what folly and madnesse vain hope may drive undiscreet and unexpert men. And therefore no marvell though Al∣chymisters dream and dote after double advantage, faring like Aesops dog, who greedily coveting to catch and snatch at the shadow of the flesh which he carried in his mouth over the water, lost both the one and the other: as they doe their increase and their principall. But to break off abruptly from this matter, and to leave these hypocrites (for why may they not be so named, who as Homer, speaking in detestation of such rakehels, saith ve∣ry divinely and truly;

* 1.806Odi etenim ceu claustra Erebi, quicunque loquuntur Ore aliud, tacitoque aliud sub pectore claudunt:

* 1.807I hate even even as the gates of hell, Those that one thing with tongue do tell, And notwithstanding closely keep Another thing in heart full deep)

To leave these hypocrites (I say) in the dregs of their dishonesty, I will conclude against them peremptorily, that they, with the rable above re∣hearsed, and the rout hereafter to be mentioned, are rank couseners, and consuming cankers to the common wealth, and therefore to be rejected and excommunicated from the fellowship of all honest men. For now their art, which turneth all kind of metals that they can come by into mist and smoak, is no lesse apparent to the world, than the clear sunny rayes at noon sted; in so much that I may say with the poet.

* 1.808Hos populus videt, multumque torosa juventus Ingeminat tremulos naso crispante cachinnos:

* 1.809All people laugh them now to scorne, each strong and lusty bloud Redoubleth quavering laughters loud with wrinkled nose a good.

So that, if any be so addicted unto the vanity of the art Alchymisticall

as every foole will have his fancy) and that (beside so many experimen∣ted examples of divers, whose wealth hath vanished like a vapor, whiles they have beene over rash in the practise hereof) this discourse will not move to desist from such extreame dotage, I say to him or them and that aptlie,

—dicitque facitque quod ipse Non sani esse hominis non juret Orestes:* 1.810

He saith and doth that every thing,* 1.811 which mad Orestes might With oath averre became a man bereft of reason right.

The xv. Booke.

The exposition of Iidoni, and where it is found, whereby the whole Art of conjuration is deci∣phered.

CHAP. I.

THis word Iidoni is derived of Iada, which pro∣perly signifieth to know: it is sometimes tran∣slated, Divinus, which is a diviner or soothsaier, as in Deut. 18. Levit. 20. sometimes Ariolus, which is one that also taketh upon him to fore∣tell things to come, and is found Levit. 19. 2 Kings 23. Esai. 19.* 1.812 To be short, the opinion of them that are most skilfull in the tongues, is, that it comprehendeth all them, which take upon them to know all things past and to come and to give answers accordingly. It alwayes followeth the word Ob, and in the scriptures is not named severally from it, and differeth little from the same in sense, and doe both concerne oracles uttered by spirits, possessed people, or couseners. What will not couseners or witches take upon them to doe? Wherein will they professe ignorance? Aske them any question, they will undertake to resolve you, even of that which none but God knoweth. And to bring their purposes the better to passe, as also to winne further credit unto the counterfeit art which they professe, they procure confederates, whereby they work wonders. And when they have either learning,

eloquence, or nimblenesse of hands to accompany their confederacy, or rather knaverie, then (forsooth) they passe the degree of witches, and intitle themselves to the name of conjurors.* 1.813 And these deale with no inferiour causes: these fetch divels out of hell, and angels out of heaven; these raise up what bodies they lift, though they were dead, buried, and rotten long before; and fetch soules out of heaven or hell with much more expedition than the pope bringeth them out of pur∣gatory. These I say (among the simple, and where they feare no law nor accusation) take upon them also the raising of tempests, and earthquakes,* 1.814 and to doe as much as God himselfe can doe. These are no small fooles, they go not to work with a baggage tode, or a cat, as witches doe; but with a kind of majesty, and with authority they call up by name, and have at their commandement seventy and nine prin∣cipall and princely divels, who have under them as their mini∣sters, a great multitude of legions of petty divels; as for exam∣ple.

CHAP. II.

An inventarie of the names, shapes, powers, governement, and effects of divels and spirits, of their severall segnio∣ries and degrees: a strange discourse worth the rea∣ding.

* 1.815THeir first and principall king (which is of the power of the east) is called Baell; who when he is conjured up, appeareth with three heads; the first, like a tode; the second like a man; the third like a ca••. He speaketh with a hoarse voice, he maketh a man go invisible, he hath under his obedience and rule sixty and six legions of divels.

* 1.816The first duke under the power of the east, is named Agares, he com∣meth up mildly in the likenes of a faire old man, riding upon a croco∣dile, and carrying a hawk on his fist; he teacheth presently all manner of tongues, he fetcheth backe all such as run away, and maketh them run that stand still; he overthroweth all dignities supernaturall and temporall, hee maketh earthquakes, and is of the order of vertues, having under his regiment thirty one legions.

* 1.817Marbas, alias Barbas, is a great president, and appeareth in the forme of a mighty lion; but at the commandement of a conjuror commeth up in the likenes of a man, and answereth fully as touching any thing which is hidden or secret; he bringeth diseases and cureth them, be promoteth wisdome; and the knowledge of mechanicall arts, or handicrafts; he changeth men into other shapes: and under his presidency or govenment are thirty six legions of devils contain∣ed.

* 1.818Amon, or Aamon, is a great and mighty marques, and commeth a∣broad in the likenesse of wolfe, having a serpents taile, spetting out and

breathing flames of fire; when he patteth on the shape of a man, he sheweth out dogs teeth, and a great head like to a mighty raven, he is the strongest prince of all other, and understandeth all things past and to come, he procureth favour, and reconcileth both friends and foes, and ru∣leth fourty legions of divels.

Barbatos,* 1.819 a great county or earle, and also a duke, he appeareth in Signo sagittarii sylvestris, with foure kings, which bring companies and great troopes. He understandeth the singing of birds, the barking of dogs, the lowing of bullocks, and the voice of all living creatures. He detecteth treasures hidden by magicians and inchanters, and is of the order of vertues, which in part beare rule: he knoweth all things past and to come, and reconcileth friends and powers; and governeth thirty legions of divels by his authority.

Buer is a great president,* 1.820 and is seene in this signe; he abso∣lutely teacheth philosophy morall and naturall, and also logicke, and the vertue of herbes: he giveth the best familiars, he can heale all diseases, specially of men, and reigneth over fifty legi∣ons.

Gusoin is a great duke,* 1.821 and a strong, appearing in the forme of a Xenophilus, he answereth all things, present, past, and to come, expounding all questions. He reconcileth friendship, and distribu∣teth honours and dignities, and ruleth over fourty legions of di∣vels.

Botis,* 1.822 otherwise Otis, a great president and an earle, he commeth forth in the shape of an uglie viper, and if he put on humane shape, he shew∣eth great teeth, and two hornes, carrying a sharpe sword in his hand; he giveth answers of things present past, and to come, and reconcileth friends and foes, ruling sixty legions.

Bathin,* 1.823 sometimes called Mathim, a great duke and a strong, he is seene in the shape of a very strong man, with a serpents taile, sitting on a pale horse, understanding the vertues of herbs and pretious stones, transf∣ferring men suddenly from country to country, and ruleth thirty legions of divels.

Purson, alias Curson,* 1.824 a great king, he commeth forth like a man with a lions face, carrying a most cruell viper, and riding on a beare; and before him go alwayes trumpets, he knoweth things hidden, and can tell all things present, past, and to come; he beraieth treasure, he can take a body either humane or ajerie, he answereth truly of all things earthly and secret, of the divinity and creation of the world, and bring∣eth forth the best familiars; and there obey him two and twenty le∣gions of divels, partly of the order of vertues, and partly of the order of thrones.

Eligor,* 1.825 alias Abigor, is a great duke, and appeareth as a goodly knight, carrying a lance, an ensigne, and a scepter; he answereth fully of things hidden, and of warres, and how souldiers should mee••••••he knoweth things to come, and procureth the favour of lords and knights, governing sixty le∣gions of devils.

Leraje,* 1.826 alias Oray, a great marquesse, shewing himselfe in the like∣nesse

of a gallant archer, carrying a bowe and a quiver, he is author of all battels, he doth putrifie all such wounds as are made with arrowes by archers, Quos optimos objicit tribus diebus dicbus, and he hath regiment over thirty legions.

* 1.827Valesar, alias Malephar, is a strong duke, comming forth in the shape of a lion, and the head of a theefe, he is very familiar with them to whom he maketh himselfe acquainted, till he hath brought them to the gallowes, and ruleth ten legions.

* 1.828Morax, alias Furaji, a great earle and a president, he is seene like a bull, and if he take unto him a mans face, he maketh men wonderfull cunning in astronomy, and in all the liberall sciences: he giveth good familiars and wiie, knowing the power and vertue of hearbs and stones which are precious, and ruleth thirty six legions.

* 1.829Ipos, alias Ayporos, is a great earle and a prince, appearing in the shape of an angell, and yet indeed more obscure and filthy than a lion, with a lions head, a gooses feet, and a hares taile; he knoweth things to come and past, he maketh a man witty, and bold, and hath under his jurisdiction thirty six legions.

* 1.830Naberius, alias Carberus, is a valiant marquesse, showing himselfe in the form of a crow, when he speaketh with a hoarse voice; he maketh a man amiable and cunning in all arts, and specially in rhetorick, he procureth the losse of prelacies and dignities, ninteene legions heare and obey him.

* 1.831Glasya Labolas, alias Caacrinolaas, or Caassimolar, is a great president, who commeth forth like a dog, and hath wings like a griffin, he giveth the knowledge of arts, and is the captaine of all manslayers: he understandeth things present and to come, he gaineth the minds and love of friends and foes, he maketh a man go invisible, and hath the rule of six and thirty legions.

* 1.832Zepar is great duke, appearing as a souldier, inflaming wo∣men with the love of men, and when he is hidden he changeth their shape, untill they may enjoy their beloved, he also maketh them barren, and six and twenty legions are at his obey and commande∣ment.

* 1.833Bileth is a great king and a terrible, riding on a pale horse, before whom go trumpets, and all kind of melodious musicke. When he is called up by an exorcist, he appeareth rough and furious, to deceive him. Then let the exorcist or conjuror take heed to himselfe, and to allay his courage, let him hold a hazell bat in his hand, wherewithall he must reach out to∣ward the east and south, and make a triangle without besides the circle; but if he hold not our his hand unto him, and he bid him come in; and be still refuse the bond or chaine of spirits; let the conjuror proceed to read∣ing, and by and by he wil submit himselfe, and come in, and do whatsoever the exorcist commandeth him, and he shall be safe. If Bileth the king be more stubborne, and refuse to enter into the circle at the first call, and the conjuror shew himselfe fearefull, or if he have not the chaine of spirits, certainly he will never feare nor regard him after. Also if the place be unapt for a triangle to be made without the circle, then set there a boll of

wine, and the exorcist shall certainly know when he commeth out of his house, with his fellowes, and that the aforesaid Bileth will be his helper, his friend, and obedient unto him when he commeth forth. And when be commeth, let the exorcist receive him courteously, and glorifie him in his pride, and therefore he shall adore him as other kings do, because he saith nothing without other princes. Also, if he be cited by an exorcist, alwayes a silver ring of the middle finger of the left hand must be held against the exorcists face,* 1.834 as they do for Amaimon. And the domi∣nio•• and power of so great a prince is not to be determined; for there 〈…〉〈…〉 under the power and dominion of the conjuror, but he that de∣taineth both men and women in doting love, till the exorcist hath had his pleasure. He is of the orders of powers, hoping to returne to the seaventh throne, which is not altogether credible, and he ruleth eighty five legions.

Sitri,* 1.835 alias Bitru, is a great prince, appearing with the face of a leopard, and having wings as a griffin: when he taketh humane shape, he is very beautifull, he inflameth a man with a womans love, and also stirreth up women to love men, being commanded he wil∣lingly deteineth secrets of women, laughing at them and mocking them, to make them luxuriously naked, and there obey him sixty legions.

Paimon is more obedient to Lucifer than other kings are.* 1.836 Lucifer is here to be understood he that was drowned in the depth of his know∣ledge: he would needs be like God, and for his arrogancy was throwne out into destruction, of whom it is said; Every prtious stone is thy co∣vering. Paimon is constrained by divine vertue to stand before the exorcist where he putteth on the likenesse of a man:* 1.837 he sitteth on a beast called; a dromedary, which is a swift runner, and weareth a glorious crowne, and hath an effeminate countenance. There goeth before him an host of men with trumpets and well sounding cimbals, and all musicall instru∣ments. At the first he appeareth with a great cry and roring, as in Circulo Salomonis, and in the art is declared. And if this Paimon speake some∣time that the conjuror understand him nor, let him not therefore be dis∣maied. But when he hath delivered him the first obligation, to ob∣serve his desire, he must bid him also answer him distinctly and plainely to the questions he shall aske you, of all philosophy, wisedome, and science, and of all other secret things. And if you will know the disposi∣tion of the world, and what the earth is, or what holdeth it up in the water, or any other thing, or what is Abyssus, or where the wind is, or from whence it commeth, he will teach you aboundantly. Consecrati∣ons also as well of sacrifices as otherwise may be reckoned. He giveth dignities and confirmations; he bindeth them that resist him in his owne chaines, and subjecteth them to the conjuror; he prepareth good fami∣liars, and hath the understanding of all arts.* 1.838 Note, that at the calling up of him, the exorcist must looke towards the northwest, because there is his house. When he is called up, let the exorcist receive him constantly without feare, let him aske what questions or demands he lift, and no doubt he shall obtaine the same of him. And the exorcist must beware

he forget not the creator, for those things, which have been rehearsed before of Paimon, some say, he is of the order of dominations; others say, of the order of cherubim. There follow him two hundred legions, partly of the order of angels, and partly of potestates. Note that if Paimon be cited alone by an offering or sacrifice, two kings follow him; to wit, Beball and Abalam, and other potentares: in his host are twenty five legions, because the spirits subject to them are not alwayes with them, except they be compelled to appeare by divine ver∣tue.

* 1.839Some say that the king Beliall was created immediatly after 〈…〉〈…〉 and therefore they thinke that he was father and seducer of them 〈◊〉〈◊〉 fell being of the orders. For he fell first among the worthier and wi∣ser sort, which went before Michael and other heavenly angels, which were lacking. Although Beliall went before all them that were throwne downe to the earth, yet he went not before them that tarrieth in hea∣ven. This Beliall is constrained by divine vertue, when he taketh sa∣crifices, gifts, and offerings, that he againe may give unto the offences true answers. But he tarrieth not one houre in the truth, except he be constrained by the divine power, as is said. He taketh the forme of a beautifull angell, fitting in a fiery chariot; he speaketh faire, he distribu∣teth preferments of senatorship, and the favour of friends, and excellent familiars: he hath rule over eighty legions, partly of the order of vertues, partly of angels; he is found in the forme of an exorcist in the bonds of spirits. The exorcist must consider, that this Beliall doth in every thing assist his subjects. If he will not submit himselfe, let the bond of spirits be read:* 1.840 the spirits chaine is sent for him, wherewith wise Solomon ga∣thered them together with their legions in a brasen vessell, where were inclosed among all the legions seventy two kings, of whom the cheefe was Bileth, the second was Beliall, the third Asmoday, and above a thousand thousand legions. Without doubt (I must confesse) I learned this of my master Salomon; but he told me not why he gathered them together, and shut them up so but I beleeve it was for the pride of this Beliall. Certaine ••ig romancers do say, that Solomon being on a certaine day seduced by the craft of a certaine woman, inclined himselfe to pray before the same idoll, Beliall by name: which is not credible. And therefore we must rather thinke (as it is said) that they were gathered together in that great brasen vessell for pride and arrogancy, and throwne into a deep lake or hole in Babylon. For wise Salamon did accomplish his workes by the divine power, which never forsooke him. And therefore we must thinke he worshipped not the image Beliall; for then he could not have constrained the spirits by divine vertue: for this Beliall, with three kings were in the lake. But the Babylonians wondering at the matter,* 1.841 supposed that they should find therein a great quantity of treasure, and therefore with one consent went downe into the lake, and uncovered and brake the vessell, out of the which immediately flew the captaine divels, and were delivered to their former and proper places. But this Beliall entred into a certaine image, and there gave answer to them that offered and sacrificed unto him: as Toex. in his sentences reporteth, and the Babylonians did wor∣ship and sacrifice thereunto.

Bune is a great and a strong duke,* 1.842 he appeareth as a dragon with three heads, the third whereof is like a man, he speaketh with a divine voice, he maketh the dead to change their place, and devils to assemble upon the sepulchres of the dead: he greatly inricheth a man, and maketh him eloquent and wise, answereth truly to all demands, and thirty legions obey him.

Forneus is a great marquesse,* 1.843 like unto a monster of the sea, he maketh men wonderfull in rhetorick, he adorneth a man with a good name, and the knowledge of tongues, and maketh one beloved as well of foes as friends; there are under him nine and twenty legions, of the order partly of thrones, and partly of angels.

Ronove a marquesse and an earle,* 1.844 he is resembled to a monster, he bringeth singular understanding in rhetorick, faithfull servants, knowledge of tongues, favour of friends and foes; and nineteen legions obey him.

Berith is a great and a terrible duke,* 1.845 and hath three names. Of some he is called Beall; of the Jewes Berith; of Nigromancers Belfry: he commeth forth as a red souldier, with red clothing, and upon a horse of that colour, and a crowne on his head. He answereth truly of things present, past, and to come. He is compelled to a certain hour, through di∣vine vertue, by a ring of art magick. He is also a lier, he turneth all me∣tals into gold, he adorneth a man with dignities, and confirmeth them, he speaketh with a clear and subtill voice, and six and twenty legions are un∣der him.

Astaroth is a great and a strong duke, comming forth in the shape of a foule angell,* 1.846 sitting upon an infernall dragon, and carrying on his right hand a viper: he answereth truly to matters present, past, and to come, and also of all secrets. He talketh willingly of the creator of spirits, and of their fall, and how they sinned and fell: he saith he fell not of his owne accord. He maketh a man wonderfull learned in the liberall sci∣ences, he ruleth fourty legions. Let every exorcist take heed, that he admit him not too near him, because of his stinking breath. And there∣fore let the conjuror hold near to his face a magicall ring, and that shall defend him.

Foras,* 1.847 alias Forcas is a great president, and is seen in the form of a strong man, and in humane shape, he understandeth the vertue of hearbs and pretious stones: he teacheth fully logick, ethick, and their parts: he maketh a man invisible, witty, eloquent, and to live long; he recove∣reth things lost, and dicovereth treasures, and is lord over nine and twen∣ty legions.

Fursur is a great earle,* 1.848 appearing as an hart, with a fiery taile, he ly∣eth in every thing, except he be brought up within a triangle: being bid∣den, he taketh angelicall forme, he speaketh with a hoarse voice, and willingly maketh love between man and wife; he raiseth thunders and lightnings, and blasts. Where he is commanded, he answereth well, both of secret and also of divine things, and hath rule and dominion over six and twenty legions.

Marchosias is a great marquesse,* 1.849 he sheweth himself in the shape of a

cruell she wolfe, with a griphens wings, with a serpents taile, and 〈…〉〈…〉 I cannot tell what out of his mouth. When he is in a mans shape•• is an excellent fighter, he answereth all questions truly, he is faithful 〈◊〉〈◊〉 all the conjurors businesse; he was of the order of dominations, 〈…〉〈…〉 him are thirty legions: he hopeth after 1200. years to returne to the ••∣venth throne, but he is deceived in that hope.

* 1.850Malphas is a great president, he is seen like a crowe, but being cloth with humane image, speaketh with a hoarse voice, he buildeth 〈…〉〈…〉 and high towres wonderfully, and quickly bringeth artificers together, 〈◊〉〈◊〉 throweth downe also the enemies edifications, he helpeth to good 〈…〉〈…〉, he receiveth sacrifices willingly, but he deceiveth all the sacrifices there obey him fourty legions.

* 1.851Vepar, alias Separ, a great duke and a strong, he is like a mermaid, he is the guide of the waters, and of ships laden with armour; he bringeth to p••sse (at the commandement of his master) that the sea shall be roug•• and stormy, and shall appear full of ships; he killeth men in three dayes with purrefying their wounds, and producing maggots into them; 〈…〉〈…〉, they may be all healed with diligence, he ruleth nine and 〈…〉〈…〉 legions.

* 1.852Sabnack, alias Salmack, is a great marquesse and a strong, he cometh forth as an armed souldier with a lions head, sitting on a pale horse, ••e doth marvellously change mans forme and favour, he buildeth high to••∣ers full of weapons, and also castles and cities; he inflicteth men 〈◊〉〈◊〉 dayes with wounds both rotten and full of maggots, at the exorcists com∣mandement, he provideth good familiars, and hath dominion over 〈◊〉〈◊〉 legions.

* 1.853Sidonay, alias Asmoday, a great King, strong and mighty, he is 〈◊〉〈◊〉 with three heads, whereof the first is like a bull, the second like a 〈◊〉〈◊〉 the third like a ram, he hath a serpents taile, he belcheth flames out of 〈◊〉〈◊〉 mouth, he hath feet like a goose, he sitteth on an infernall dragon 〈◊〉〈◊〉 carryeth a launce and a flag in his hand, he goeth before others, 〈◊〉〈◊〉 are under the power of Amaymon. When the conjuror exerciseth 〈◊〉〈◊〉 office, let him be abroad, let him be wary and standing on his feet 〈◊〉〈◊〉 his cap be on his head, he will cause all his doings to be bewrayed, 〈◊〉〈◊〉 if he doe not, the exorcist shall be deceived by Amaymon in every thing▪ But so soon as he seeth him in the forme aforesaid, he shall call him by his name, saying; Thou art Asmoday; he will not deny it, and by and by he boweth downe to the ground; he giveth the ring of vertues, he abso∣lutely teacheth geometry, arithmetick, astronomy, and handicrafts. 〈◊〉〈◊〉 all demands he answereth fully and truly, he maketh a man 〈…〉〈…〉, hee sheweth the places where treasure lyeth, and gardeth it▪ 〈…〉〈…〉 be among the legions of Amaymon, he hath under his power sey 〈◊〉〈◊〉 two legions.

* 1.854Gaap, alias Tap, a great president and a prince, he appeareth in a 〈…〉〈…〉 ridionall signe, and when he taketh humane shape he is the guide of 〈◊〉〈◊〉 foure principall Kings, as mighty as Bileth. There were certain ne••••∣mancers that offered sacrifices and burnt offerings unto him; and 〈◊〉〈◊〉 call him up, they excercised on art, saying that Solomon the wise made it

which is false:* 1.855 for it was rather Cham, the sonne of Noah, who after the floud began first to invocate wicked spirits. He invocated Bil••th, and made an art in his name, and a book which is known to many mathe∣ma••••••ians. There were burnt offerings and sacrifices made, and gifts-gi∣••••n and much wickednesse wrought by the exorcists, who mingled there∣withall the holy names of God, the which in that art are every where ex∣p••ssed. Marry there is an Epistle of those names written by Solomon, as also write Helids Hierosolymitanus and Helisaeus. It is to be noted, that if any exorcist have the art of Bileth, and cannot make him stand before him, nor see him, I may not bewray how and declare the means to con∣tain him, because it is an abomination, and for that I have learned no∣thing from Solomon of his dignity and office, But yet I will not hide this; to wit, that he maketh a man wonderfull in philosophy and all the liberall sciences: he maketh love, hatred; insensibility, consecration, and consecration of those things that are belonging unto the domination of Amaymon, and delivereth familiar 〈…〉〈…〉 of the possession of other conjurors, answering truly and perfectly of things present, past, and to come, and transferreth men most speedily into other nations, he ruleth sixty six legi∣ons, and was of the order of potestates.

Shax alias Scox,* 1.856 is a dark and great marquesse, like unto a stork, with a hoarse and subtill voice he doth marvellously take away the sight, hea∣ring, and understanding of any man, at the commandement of the 〈…〉〈…〉 he taketh away money out of every Kings house, and carrieth it back after 1200. years, if he be commanded, he is a horsestealer, he is thought to be faithfull in all commandements; and although he promise to be obedient to the conjuror in all things; yet is he not so, he is a lier, except he be brought into a triangle, and there he speaketh divinely, and telleth of things which are hidden, and not kept of wicked spirits, he pro∣miseth good familiars, which are accepted if they be not deceivers, he hath thirty legions.

Procell is a great and a strong duke,* 1.857 appearing in the shape of an 〈…〉〈…〉 but speaketh darkly of things hidden, he teacheth geometry and all the liberall arts, he maketh great noises, and causeth the waters to rore, there are none; he warmeth waters, and distemporeth bathes at certain times, as the exorcist appointeth him, he was of the order of potestates, and hath fourty eight legions under his power.

Eurcas is a Knight and cometh forth in the similitude of a cruell man,* 1.858 with a long beard and a boary head, he sitteth on a pale horse, carrying in his hand a sharp weapon, he perfectly teacheth practick philosophy, rhe∣torick, logick, astronomy, chiromancy, pyromancy, and their parts: there obey him twenty legions.

Murmur is a great duke and an earle,* 1.859 appearing in a shape of a souldier, riding on a griphen, with a dukes crown on his head; there go before him two of his ministers, with great trumpets, he teacheth philosopy ab∣solutely, he constraineth soules to come before the exorcist, to answer what he shall aske them, he was of the order partly of thrones, and partly of angels, and ruleth thirty legions.

Caim is a great president,* 1.860 taking the form of a thrush, but when he put∣teth

on mans shape, he answereth in burning ashes, carrying in his hand a most sharp sword, he maketh the best disputers, he giveth men the un∣derstanding of all birds, of the lowing of bullocks, and barking of dog•• and also of the sound and noise of waters, he answereth best things to come; he was of the order of angels, and ruleth thirty legio•••• of devils.

* 1.861Raum, or Raim is a great earle, he is seen as a crow, but when putteth on humane shape, at the commandement of the exorcist, he 〈◊〉〈◊〉 wonderfully out of the Kings house, and carryeth it whither he 〈◊〉〈◊〉 as∣signed, he destroyeth cities, and hath great despite unto dignities▪ he knoweth things present, past, and to come, and reconcileth friends and foes; he was of the order of thrones, and governeth thirty legions.

* 1.862Halphas is a great earle, and commeth abroad like a stork, with a hoarse voice, he notably buildeth up townes full of munition and wea∣pons, he sendeth men of war to places appointed, and hath under him 〈◊〉〈◊〉 and twenty legions.

* 1.863Focalor is a great duke cometh forth as a man, with wings like a gript 〈◊〉〈◊〉 he killeth men, and drowneth them in the waters, and overturneth 〈◊〉〈◊〉 of war, commanding and ruling both windes and seas. And let the Con∣juror note, that if he bid him hurt no man, he willingly conseneth thereto: he hopeth after 1000. years to returne to the seventh throne, 〈◊〉〈◊〉 he is deceived, he hath three legions.

* 1.864Vine is a great king and an earle, he sheweth himself as a lion, riding black horse, and carryeth a viper in his hand, he gladly buildeth 〈◊〉〈◊〉 towres, he throweth down stone walles, and maketh waters rough. 〈◊〉〈◊〉 commandement of the exorcist he answereth of things hidden, of 〈◊〉〈◊〉, and of things present, past, and to come.

* 1.865Bisrons is seen in the similitude of a monster, when he taketh the 〈◊〉〈◊〉 of man, he maketh one wonderfull eunning in astrology, absolutely ••••∣claring the mansions of the planets, he doth the like in geomet••y, and 〈◊〉〈◊〉 admeasurements, he perfectly understandeth the strength and vertue hearbs, precious stones, and woods, he changeth dead bodies from 〈◊〉〈◊〉 place; he seemeth to light candles upon the sepulchres of the dead, and 〈◊〉〈◊〉 under him six and twenty legions.

* 1.866Gamigin is a great marquesse, and is seen in the forme of a little 〈◊〉〈◊〉 when he taketh humane shape he speaketh with a hoarse voice, 〈◊〉〈◊〉 of all liberall sciences; he bringeth also to passe, that the soules, 〈◊〉〈◊〉 are drowned in the sea, or which dwell in purgatoy (which is called Ca••∣tagra, that is, affliction of soules) shall take airy bodyes, and evidently ap∣pear and answer to interrogatories at the conjurors commandement 〈◊〉〈◊〉 tarrieth with the exorcist, untill he have accomplished his desire, and hath thirty legions under him.

* 1.867Zagan is a great King and a president, he commeth abroad like a bull, with griphens wings, but when he taketh humane shape, he maketh men witty, he turneth all metals into the coine of that dominion, and turned water into wine, and wine into water, he also turneth bloud into wine▪ and wine into bloud, and a foole into a wise man, he is head of thirty and three legions.

Orias is a great marquesse,* 1.868 and is seen as a lion riding on a strong horse, with a serpents taile, and carryeth in his right hand two great ser∣pents hissing, he knoweth the mansion of planets, and perfectly teacheth the vertues of the starres, he transformeth men, he giveth dignities, prela∣cles; and confirmations, and also the favour of friends and foes, and hath under him thirty legions.

Valac is a great president,* 1.869 and commeth abroad with angels wings like a boy, riding on a two headed dragon, he perfectly answereth of treasure hidden, and where serpents may be seen, which he delivereth into the conjurors hands, void of any force or strength, and hath dominion over thirty legions of divels.

Gemory a strong and mighty duke,* 1.870 he appeareth like a fair woman with a duchesse crownet about her middle, riding on a camell, he answe∣reth well and truly of things present, past, and to come, and of treasure hid, and where it lyeth: he procureth the love of women, especially of maids, and hath six and twenty legions.

Decarabia or Carabia, he commeth like a * 1.871 and knoweth the force of herbos and precious stones, and maketh all birds flie before the exorcist, and to tarry with him, as though they were tame, and that they shall drink and sing, as their manner is, and hath thirty legions.

Amduscias a great and a strong duke,* 1.872 he cometh forth as an unicorne, when he standeth before his master in humane shape, being commanded, he easily bringeth to passe, that trumpets and all musicall instruments may be heard and not seen, and also that trees shall bend and incline, ac∣cording to the conjurors will, he is excellent among familiars, and hath nine and twenty legions.

Andras is a great marquesse,* 1.873 and is seen in an angels shape with a head like a black night raven, riding upon a black and a very strong wolfe, flourishing with a sharp sword in his hand; he can kill the master, the servant, and all assistants, he is author of discords, and ruleth thir∣ty legions.

Andrealphus is a great marquesse,* 1.874 appearing as a peacock, he raiseth great noises, and in humane shape perfectly teacheth geometry, and all things belonging to admeasurements, he maketh a man to be a subtill dis∣puter, and cunning in astronomy, and transformeth a man into the like∣nesse of a bird; and there are under him thirty legions.

Ose is a great president,* 1.875 and cometh forth like a leopard, and counter∣feiting to be a man, he maketh one cunning in the liberall sciences, he answereth truly of divine and secret things, he transformeth a mans shape, and bringeth a man to that madnesse, that he thinketh himselfe to be that which he is not; as he that is a king or a pope, or that he weareth a crown on his head, Duralque id regnum ad horam.

Aym or Haborim is a great duke and a strong, he commeth forth with three heads, the first like a serpent, the second like a man having two * 1.876, the third like a cat, he rideth on a viper, carrying in his hand a light fire brand, with the flame whereof castles and cities are fired, he maketh one witty every kinde of way, he answereth truly of privy matters, & reign∣eth over twenty six legions.

* 1.877Orobas is a great prince, he cometh forth like a horse, but when he put∣teth on him a mans idol, he talketh of divine vertue, he giveth true an∣swers of things present, past and to come, and of the divinity, and of the creation, he deceiveth none, nor ••uffereth any to be tempted, he giveth dignities and prelacies, and the favour of friends and foes, and hath rule over twenty legions.

* 1.878Vapula is a great duke and a strong, he is seen like a lion with gri∣phens wings, he maketh a man subtill and wonderfull in handi∣crafts, philosophy, and in sciences contained in books, and is ruler 〈◊〉〈◊〉 thirty six legions.

* 1.879Cimeries is a great marquesse and a strong, ruling in the parts of Aph••••∣ca; he teacheth perfectly grammar, logick, and rhetorick, he discove∣reth treasures and things hidden, he bringeth to passe, that a man shall seem with expedition to be turned into a souldier, he rideth upon a 〈◊〉〈◊〉 black horse, and ruleth twenty legions.

* 1.880Amy is a great president, and appeareth in a flame of fire, but having taken mans shape, he maketh one marvellous in astrology, and in all the liberall sciences, he procureth excellect familiars, he bewrayeth treasure preserved by spirits, he hath the government of thirty six legions, 〈◊〉〈◊〉 is partly of the order of angels, partly of potestates, he hopeth after a thou∣sand two hundreth years to returne to the seventh throne: which is not credible.

* 1.881Flauros is a strong duke, is seen in the forme of a terrible strong leopard in humane shape, he sheweth a terrible countenance, and fiery eye•••• 〈◊〉〈◊〉 answereth truly and fully of things present, past, and to come; if he 〈◊〉〈◊〉 in a triangle, he lyeth in all things and deceiveth in other things, and beguileth in other businesses, he gladly talketh of divinity, and of the creation of the world, and of the fall; he is constrained by divine ••••••∣tue, and so are all divels or spirits, to burne and destroy all the con••••••rors adversaries. And if he be commanded, he suffereth the conjuro•••• to be tempted, and he hath legions under him.

* 1.882Balam is a great and a terrible king, he commeth forth with the heads, the first of a bull, the second of a man, the third of a ram, he ha•••• a serpents taile, and flaming eyes, riding upon a furious beare, and carry∣ing a hawke on his fist, he speaketh with a hoarse voice, answering per∣fectly of things present, past, and to come, he maketh man invisible and wise, he governeth fourty legions, and was of the order of dominiti∣ons.

* 1.883Allocer is a strong duke and a great, he commeth forth like a souldier, riding on a great horse, he hath a lions face, very red, and with flaming eyes, he speaketh with a big voice, he maketh a man wonderfull in astro∣nomy, and in all the liberall sciences, he bringeth good familiars, and ru∣leth thirty six legions.

* 1.884Saleos is a great earle, he appeareth as a gallant souldier, riding on a crocodile, and weareth a dukes crowne, peaceable, &c.

* 1.885Vuall is great duke and a strong, he is seen as a great and terri∣ble dromedary, but in humane forme, he soundeth out in a base voice the Egyptian tongue. This man above all other procureth the especiall love

of women, and knoweth things present, past, and to come, precuring the love of friends and foes, he was of the order of potestates, and governeth thirty seven legions.

Haagenti is a great president,* 1.886 appearing like a great bull, having the wings of a griphen, but when he taketh humane shape, he maketh a man wise in every thing, he changeth all metals into gold, and changeth wine and water the one into the other, and commandeth as many legions as Zagan.

Phoenix is a great marquesse, appearing like the bird Phoenix,* 1.887 having a childs voyce: but before he standeth still before the conjuror, he singeth many sweet notes. Then the exorcist with his companions must beware he give no eare to the melody, but must by and by bid him put on humane shape; then will he speake marvellously of all wonderfull sciences. He is an excellent poet, and obedient, he hopeth to returne to the seventh throne after a thousand two hundreth yeares, and governeth twenty le∣gions.

S••olas is a great prince,* 1.888 appearing in the forme of a night-raven, before the exorcist, he taketh the image and shape of a man, and teacheth astro∣nomy, absolutely understanding the vertu••s of herbs and pretious stones; there are under him twenty six legions.

¶Note that a legion is 6666. and now by Multiplication count how many legions d••e arise out of every particu∣lar.

✚ Secretum secretorum,* 1.889 The secret of secrets; Tu operus sis secretus horum, Thou that workst them, be secret in them.

CHAP. III.

The houres wherein principall divels may be bound, to wit, raised and restrained from doing of hurt.

A Maymon king of the east, Corson king of the south, Zimimar king of the north, Goap king and prince of the west, may be bound from the third houre, till noone, and from the ninth houre till evening. Marquesses may be bound from the ninth houre till compline, and from compline till the end of the day. Dukes may be bound from the first houre till noone; and cleare weather is to be observed. Prelates may be bound in any houre of the day. Knights from day dawning, till sunne rising; or from evensong, till the sunne set. A President may not be bound in any houre of the day, except the king whom he o∣bayeth,

be invocated; nor in the shutting of the evening. Counties or ear•••• may be bound at any houre of the day, so it be in the woods or ••el•• where men resort not.

CHAP. IV.

The forme of adjuring or citing of the spirits aforesaid to arise 〈◊〉〈◊〉 appeare.

WHen you will have any spirit, you must know his name and 〈◊〉〈◊〉 you must also fast, and be cleane from all pollution, three or fo•••• dayes before; so will the spirit be the more obedient unto you. 〈◊〉〈◊〉 make a circle, and call up the spirit with great intention, and bo•••• a ring in your hand, rehearse in your owne name, and your company (for one must alwayes be with you) this prayer following, and ••o spirit shall annoy you, and your purpose shall take effect. And note 〈◊〉〈◊〉 this agreeth with popish charmes and conjurations.

In the name of our Lord Iesus Christ the ✚ father ✚ and the sone and the Holy ghost ✚ holy trinity and unseparable unity, I call upon them that thou mayest be my salvation and defense, and the protection of the body and soule, and of all my goods through the vertue of thy holy cross and through the vertue of thy passion, I beseech thee O Lord Jesus Christ by the merits of thy blessed mother S. Mary, and of all thy saints, thou give me grace and divine power over all the wicked spirits, 〈◊〉〈◊〉 which of them soever I do call by name▪ they may come by and by 〈◊〉〈◊〉 every coast, and accomplish my wil, that they neither be hurtfull nor 〈◊〉〈◊〉 full unto me, but rather obedient and diligent about me. And through vertue streightly commanding them, let them fulfill my commandement▪ Amen. Holy, holy, holy, Lord God of sabbaoth, which wilt come to 〈◊〉〈◊〉 the quicke and the dead, thou which art A and Ω, first and last, King of kings and Lord of lords,* 1.890 Ioth, Aglanabrath, El, Abiel, Anathiel 〈◊〉〈◊〉, Sedonel, Grayes, Heli, Messias, Tolimi, Elias, Ischeros, 〈◊〉〈◊〉 Imas. By these thy holy names, and by all other I doe call upon thee, •••• beseech thee O Lord Jesus Christ, by thy nativity and baptisme, thy crosse and passion, by thine ascension, and by the comming of the 〈◊〉〈◊〉 ghost, by the bitternes of thy soule when it departed from the body, thy five wounds, by the bloud and water which went out of thy body, thy vertue, by the sacrament which thou gavest thy disciples the day before thou sufferedst, by the holy trinity, and the inseparable unity, by blessed Mary thy mother, by thine angels, arch-angels, prophets, patriarchs, and by all thy saints, and by all the sacraments which are made in thine honor I doe worship and beseech thee, to accept these prayers, conjurations, and words of my mouth, which I will use. I require thee O Lord Jesus Christ, that thou give me thy vertue and power over all thine ange•••• (which were throwne downe from heaven to deceive mankind) to draw them to me, to tie and bind them, and also to loose them, to gather them together before me, and to command them to do all that they can, and that by no meanes they contemne my voyce, or the words of my mouth

but that they obey me and my sayings, and feare me. I beseech thee by thine humanity, mercy and grace, and I require thee Adony, Amay, Horia, Vege dova, Mita••, Hel, Suranat, Ysion, Ysesy, and by all thy holy names, and by all thine holy he saints and the saints, by all thine angels and archangels, powers, dominations, and ver••ues, and by that name that Solomon did bind the divels, and shut them up, Elbrach, Ebanher, Agle, Goth, Ioth, Othie, Venoch, Nabrat, and by all thine holy names which are written in this booke, and by the vertue of them all, that thou enable me to congrerate all thy spirits throwne downe from heaven,* 1.891 that they may give me a true answer of all my demands, and that they satisfie all my requests, without the hurt of my body or soule, or any thing else that of mine through our Lord Jesus Christ thy sonne, which liveth and reign∣eth with thee in the unity of the Holy ghost, one God world without end.

Oh father omnipotent, oh wise sonne, oh Holy ghost, the searcher of hearts, oh you three in persons, one true Godhead in substance, which drift spare Adam and Eve in their sinnes, and oh though sonne, which diedst for their sinnes a most filthy death, sustaining it upon the holy 〈◊〉〈◊〉; oh thou most mercifull, when I flie unto thy mercy, and beseech thee by all the means I can, by these thy holy names of thy sonne; to 〈◊〉〈◊〉, A and Q, and all other his names, grant me thy vertue and power, that I may be able to cite before me, thy spirits which where thrown downe from heaven, and that they may speak with me, and dis∣patch by and by without delay, and with a good will, and without the hurt of my body, soule, or goods, &c. as is contained in the book called Annulus S. Lomonis.

Oh great and eternall vertue of the highest, which through disposition, these being called to judgement, Vaich••on, Stimulamaton, Esphares, Tetragrammaton, Oliora••, Cryon, Esytion, Existion, E••iona, Onela▪ Bra∣sim, Noym, Messias, Soter, Emanuel, Sabbath, Adonay, I worship thee, I invocate thee, I imploy thee with all the strength of my mind, that by thee, my present prayers consecrations, and conjurations be hollowed: and wheresoever wicked spirits are called in the vertue of thy names, they may come together from every coast, and diligently fulfill the will of me the exorcist Fiat, fiato, fiat, Amen.

CHAP. V.

A confutation of the manifold vanities conteined in the pre∣cedent chapters, specially of commanding of divels.

HE that can be perswaded that these things are true, or wrought indeed according to the assertion of conseners, or according to the supposition of witch mongers and papists, may soone be brought to beleeve that the moone is made of green cheese. You see in this which is called Salomons conjuration, there is a perfect inventary registred of the number of divels, of their names, of their offices, of their personages, of their qualities, of their powers, of their properties, of their kingdomes,

of their govern••rs, of their orders, of their dispositions, of their 〈◊〉〈◊〉, of their submission, and of the wayes to bind or loose them with a note what wealth,* 1.892 learning, office, commodity, pleasure, 〈◊〉〈◊〉 they can give, and may be forced to yeeld in spight of their hearts, to 〈◊〉〈◊〉 (forsooth) as are cunning in this art: of whom yet was never seen 〈◊〉〈◊〉 rich man, or at least that gained any thing that way; or any 〈◊〉〈◊〉 man, that became learned by that meanes; or any happy man▪ 〈◊〉〈◊〉 could with the helpe of this art either deliver himselfe, or his 〈◊〉〈◊〉 from adversity, or adde unto his estate any point of felicity: yet 〈◊〉〈◊〉 men, in all worldly happine••se, must need exceed all others; 〈◊〉〈◊〉 things could be by them accomplished, according as it is presupposed. 〈◊〉〈◊〉 if they may learne of Marbas,* 1.893 all secrets, and to cure all diseases; and Furcas, wisdome, and to be cunning in all mechanicall arts; and change any mans shape, of Zepar: if Bune can make them rich and elo∣quent, if Bero••h can tell them of all things present, past, and to 〈◊〉〈◊〉 if Asmodie can make them go invisible and shew them all hidden treasure if Salmacke will afflict whom they list, and Allocer can procure the 〈◊〉〈◊〉 of any woman; if Amy can provide them excellent familiars; if 〈◊〉〈◊〉 can make them understand the voyce of all birds and beasts, and 〈◊〉〈◊〉 and Bifrons can make them live long; and finally, if Orias could pro•••• unto them great friends, and reconcile their enemies, and they 〈◊〉〈◊〉 end had all these at commandement; should they not live in all world honor and felicity? whereas contrariwise they lead there lives in all o••••∣quy, misery, and beggery, and in fine come to the gallowes; as thou they had chosen unto themselves the spirit Valefer, who they say, 〈◊〉〈◊〉 all them with whom he entereth into familiarity, to no better end▪ than the gibbet or gallowes.* 1.894 But before I proceed further to the confu••••∣tion of this stuffe, I will shew other conjurations, devised more lately and of more authority; whe••ein you shall see how fooles are trained to beleeve these absurdities, being wonne by little and little to such credulity. For the author hereof beginneth, as though all the cunning of conjurors were de••••∣ved and fetcht from the planetary motions, and true course of the 〈◊〉〈◊〉 celestiall bodies, &c.

CHAP. VI.

The names of the Planets, their characters, together with the twelve signes of the zodiake, their dispositions, aspects, and go∣vernment, with other observations.

[illustration]

The disposition of the Planets.

[illustration]

The aspects of the Planets.

• * 1.895 ☌ Is the best aspect, with good planets, and the worst with evill.
• ✶ Is a meane aspect in goodnese or badnesse.
• △ Is very good in aspect to good planets, and h••rteth not in evill.
• □ This aspect is of enimity not full perfect.
• ☍ This aspect is of enimity most perfect.

How the day is divided or distinguished.

A day naturall is the space of foure and twenty houres, accounting the night withall, and beginneth at one of the clocke after midnight.

An artificiall day is that space of time, which is betwixt the rising and falling of the ☉ &c. All the rest is night 〈◊〉〈◊〉 beginneth at the ☉ rising▪

Hereafter followeth a table, shewing how the day and the night is divi∣ded by houres, and reduced to the regiment of the planets.

The division of the day, and the planetary regiment.

[illustration]

The division of the night, and the planetary regiment.

[illustration]

CHAP. VII.

The characters of the angels of the seven days, with their names: of figures, scales and periapts.

[illustration]

These figures are called the scales of the earth, without the which no spirit will appeare, except thou have them with thee.

[illustration]

CHAP. VIII.

An experiment of the dead.

FIrst fast and pray three dayes,* 1.896 and abstaine thee from all filthynesse; go to one that is new buried, such a one as killed himselfe, or destroyed himselfe willfully: or else get thee promise of one that shall be hanged, and let him sweare an oath to thee, after his body is dead, that his spirit shall come to thee, and do thee true service, at thy commandements, in all dayes, houres, and minuts. And let no persons see thy doings, but * 1.897 thy fellow. And about eleven a clocke in the night, goe to the place where he was buried, and say with a bold faith, and hearty desire, to have the spirit come that thou doest call for, thy fellow having a candle in his left hand, and in his right hand a crystall stone, and say these words following, the master having a hazell wand in his right hand, and these names of God written thereupon, Tetragrammaton ✚ Adonay ✚ Agla ✚ Craton ✚▪ Then strike three strokes on the ground, and say; Arise N. Arise N. Arise N. I conjure thee spirit N. by the resurrection of our Lord Jesu Christ, that thou do obey to my words, and come unto me this night verily and truly, as thou beleevest to be saved at the day of judgement. And I will swear to the an oath, by the perill of my soule, that if thou wilt come to me, and appeare to me this night, and shew me true visions in this crystall stone, and fetch me the fairie Sibylia, that I may talke with her visibly, and she may come before me, as the conjuration leadeth: and in so doing, I will give thee an

almesse deed,* 1.898 and pray for thee N. to my Lord God, whereby thou mayest be restored to thy salvation at the resurrection day, to be received as one of the elect of God, to the everlasting glory, A∣men.

The master standing at the head of the grave, his fellow having in his hands the candle and the stone, must begin the conjuration as followeth, and the spirit will appeare to you in the crystall stone, in a faire forme of a child of twelve yeares of age. And when he is in, feele the stone, and it will be hot; and feare nothing, for he or she will shew many delusions, to drive you from your worke. Feare God, but feare him not. This is to constraine him, as follow∣eth.

I conjure thee spirit N. by the living God, the true God, and by the ho∣ly God, and by their vertues and powers which have created both thee and me, and all the world. I conjure thee N. by these holy names of God,* 1.899 Tetragrammaton ✚ Adonay ✚ Algramay ✚ Saday ✚ Sabaoth ✚ Pla••••∣both ✚ Panthon ✚ Craton ✚ Neupuraton ✚ Deus ✚ Homo ✚ Omnipotens ✚ Simpiternus ✚ Ysus ✚ Terra ✚ Vnigeniius ✚ Salvator ✚ Via ✚ Vita ✚ Manus ✚ Fons ✚ Origo ✚ Filius ✚. And by their vertues and powers, and by all their names, by the which God gave power to man, both to speak or think; so by their vertues and powers I conjure thee spirit N. that now immediately thou doe appeare in this crystall stone visibly to me and to my fellow, without any tarrying or deceipt. I conjure thee N. by the excellent name of Jesus Christ A and Ω the first and the last. For this holy name of Jesus is above all names; for in this name of Je∣sus every knee doth bow and obey, both of heavenly things, earthly things, and infernall. And every tongue doth confesse that our Lord Jesus Christ is in the glory of the Father: neither is there any other name given to man, whereby he must be saved. Therefore in the name of Jesus of Nazareth, and by his nativity, resurrection, and ascension, and by all that appertaineth unto his passion, and by their vertues and powers I conjure the spirit N. that thou doe appeare visible in this crystall stone to me, and to my fellow, without any dissimulation, I conjure thee N. by the blood of the innocent lambe Jesus Christ, which was shed for us upon the crosse; for all those that * 1.900 doe beleeve in the vertue of his bloud, shall be saved. I conjure thee N. by the vertues and powers of all the royall names and words of the living God of me pronounced, that thou be obedient unto me and to my words rehearsed. If thou refuse this to doe, I by the holy trinity, and by their vertues and powers doe condemne thee thou spirit N. into the place where there is no hope of re∣medy or rest,* 1.901 but everlasting horror of paine there dwelling, and a place where there is pain upon pain, dayly, horribly, and lamentably, thy pain to be there augmented as the starres in the heaven, and as the gra∣vell or sand in the Sea: except thou spirit N. doe appeare to me and to my fellow visibly, immediately in this crystall stone, and in a fair form and shape of a childe of twelve yeares of age, and that thou alter not thy shape, I charge thee upon pain of everlasting condemnation. I conjure thee spirit N. by the golden girdle, which girdeth the loins of our Lord

Jesus Christ; so thou spirit N. be thou bound into the perpetuall paines of hell fire, for thy disobedience and unreverent regard, that thou hast to the holy names and words, and his precepts. I conjure thee N. by the two edged sword, which Iohn saw proceed out of the mouth of the Almighty; and so thou spirit N. be torne and * 1.902 cut in peeces with that sword, and to be condemned into everlasting pain, where the fire goeth not out, and where the worm dyeth not. I conjure thee N. by the heavens, and by the celestiall city of Ierusalem, and by the earth and the sea, and by all things contained in them, and by their vertues and powers; I conjure thee spirit N. by the obedience that thou dost owe unto the principall prince. And except thou spirit N doe come and appear visibly in this cry∣stall stone in my presence, here immediately as it is aforesaid. Let the great curse of God, the anger of God, the shadow and darknesse of death, and of eternall condemnation be upon thee spirit N. for ever and ever; because thou hast denyed thy faith, thy health, and salvation. For thy great dis∣obedience, thou art worthy to be condemned. Therefore let the divine tri∣nity, thrones, dominions, principats, potestats, virtutes, cherubim and seraphim; and all the soules of saints, both of men and women, condemn thee for ever, and be a witnesse against thee at the day of judgement, be∣cause of thy disobedience. And let all creatures of our Lord Jesus Christ, say thereunto; Fiat, fiat, fiat. Amen.

And when he is appeared in the crystall stone, as is said before, bind him with this bond as followeth; to wit, I conjure thee spirit N. that an appeared to me in this crystall stone, to me and to my fellow; I conjure thee by * 1.903 all the royall words aforesaid, the which did constrain thee to appeare therein, and their vertues; I charge thee by them all, that thou shall not depart out of this crystall stone, untill my will be∣ing fulfilled, thou be licensed to depart. I conjure and bind thee spirit N. by that omnipotent God, which commanded the angell S. Micha••ll, to drive Lucifer out of the heavens with a sword of vengeance, and to fall from joy to paine; and for dread of such paine as he is in, I charge thee spirit N. that thou shalt not goe out of the crystall stone; nor yet to alter thy shape at this time, except I command thee otherwise; but to come unto me at all places and in all houres and minutes, when and wheresoever I shall call thee, by the vertue of our Lord Jesus Christ, or by any conjuration of words that is written in this book, and to shew me and my friends true visions in this crystall stone, of any thing or things that we would see, at any time or times; and also to goe and fetch me the fairy Sibylla, that I may talk with her in all kinde of talk, as I shall call her by any conjuration of words contained in this book. I conjure thee spi∣rit N. by the great wisdome and divinity of his Godhead, my will to ful∣fill as is aforesaid; I charge thee upon pain of condemnation, both in this world, and in the world to come; Fiat, fiat, fiat, Amen.

This done goe to a place fast by, and in a faire parlor or chamber, make a circle with chalk, as hereafter followeth: and make another cir∣cle for the fairie Sibylla to appeare in foure foot from the circle thou art 〈◊〉〈◊〉 and make no names therein; or cast any holy thing therein; but

make a circle round with chalk; and let the master and his fellow sit

[illustration]

down in the first circle, the master ha∣ving the book in his hand, his fellow having the crystall stone in his right hand, looking in the stone when the fairie doth appear. The master also must have upon his brest this figure here written in parchment, and begin to work in the new of the ☽ and in the hour of ♃ the ☉ and the ☽ to be in one of inhabiters signes, as ♋ ♐ ♓. This bond as followeth, is to cause the spirit in the crystall stone, to fetch unto thee the fairy Sibylia. All things fulfilled, be∣gin this bond as followeth, and be bold, for doubtlesse they will come before thee, before the conjuration be read seven times.

I conjure thee spirit N. in this crystall stone, by God the father, by God the son Jesus Christ, and by God the Holy Ghost, three persons and one God,* 1.904 and by their vertues. I conjure thee spirit, that thou do goe in peace, and also to come again to me quickly, and to bring with thee into that circle appointed, Sibylia fairie, that I may talk with her in those matters that shall be to her honour and glory; and so I change thee declare unto her. I conjure thee spirit N. by the bloud of the in∣nocent lamb, the which redeemed all the world, by the vertue thereof. I charge thee thou spirit in the crystal stone, that thou do declare unto her this message. Also I conjure thee spirit N. by all angels and archan∣gels, thrones, dominations, principats, potestates, virtues, cherubim and seraphim, and by their vertues and powers. I conjure thee N. that thou do depart with speed, and also to come again with speed, and to bring with thee the fairie Sibylia, to appeare in that circle, before I doe read the conjuration in this booke seven times. Thus I charge thee my will to be fulfilled, upon pain of everlasting condemnation: Fiat, fiat, fiat, Amen.

Then the figure aforesaid pinned on thy brest, rehearse the words therein, and say, ✚ Sorthie ✚ Sorthia ✚ Sorthios ✚ then begin your conjuration as followeth here, and say; I conjure thee Sibylia, O gen∣tle virgine of fairies, by the mercy of the Holy Ghost; and by the dreadfull day of doom; and by their vertues and powers; I conjure thee Sibylia,* 1.905 O gentle virgin of fairies, and by all the angels of ♃ and their characters and vertues, and by all the spirits of ♃ and ♀ and their cha∣racters and vertues, and by all the characters that be in the firmanent and by the king and queen of fairies, and their vertues, and by the faith and obedience that thou bearest unto them. I conjure thee Sibylia, by the bloud that ran out of the side of our Lord Jesus Christ crucified, and by the opening of heaven, and by the renting of the Temple, and by the darknesse of the Sunne in the time of his death, and by the rising, up of the dead in the time of his resurrection, and by the Virgin Mary,

Mother of our Lord Jesus Christ, and by the unspeakable name of God Tetragrammaton. I conjure thee O Sibylia; O blessed and beautifull Virgine, by all the riall words aforesaid, I conjure thee Sibylia by all their vertues to appeare in that circle before me visible, in the form and shape of a beautifull woman in a bright and white vesture, adorned and garnished most fair, and to appeare to me quickly without deceit or tar∣rying; and that thou faile not to fulfill my will and desire effectually. For I will choose thee to be my blessed virgin, and will have common copulation with thee. Therefore make hast and speed to come unto me, and to appear as I have said before. To whom be honor and glory for ever ever; Amen.

The which done and ended, if thee come not, repeat the conjuration till they doe come: for doubtlesse they will come. And when shee is appeared, take your censers, and incense her with frankincense; then bind her with the bond as followeth. * 1.906 I doe conjure thee Sibylia, by God the Father, God the Son, and God the Holy Ghost, three persons and one God, and by the blessed virgine Mary mother of our Lord Je∣sus Christ; and by all the whole and holy company of heaven, and by the dreadfull day of doome, and by all angels and archangels, thrones, dominations, principates, potestates, virtutes, cherubim and se∣raphim, and their vertues and powers. I conjure thee and binde thee Sibylia, that thou shalt not depart out of the circle wherein thou art ap∣peared, nor yet to alter thy shape; except I give thee licence to depart. I conjure thee Sibylia by the bloud that ran out of the side of our Lord Je∣sus Christ crucified, and by the vertue hereof I conjure thee Sibylia to come to me, and to appeare to me at all times visibly, as the conjuration of words leadeth, written in this book. I conjure thee Sibylia, O blessed Virgine of fairies, by the opening of heaven, and by the renting of the Temple, and by the darknesse of the Sun at the time of his death, and by the rising of the dead in the time of his glorious resurrection, and by the unspeakable name of God ✚ Tetragrammaton ✚ and by the king and queen of fairies,* 1.907 and by their vertues I conjure thee Sibylia to appeare, before the conjuration be read over four times, and that visibly to ap∣peare, as the conjuration leadeth written in this book, and to give mee good counsell at all times, and to come by treasures hidden in the earth, and all other things that is to do me pleasure, and to fulfill my will with∣out any deceit or tarrying; nor yet that thou shalt have any power of my body or soul, earthly or ghostly; nor yet to perish so much of my body as one haire of my head. I conjure thee Sibylia by all the riall words aforesaid, and by their vertues and powers, I charge and binde thee by the vertue thereof, to be obedient unto me, and to all the words aforesaid, and this bond to stand between thee and me, upon pain of ever∣lasting condemnation, Fiat, fiat, fiat; Amen.

CHAP. IX.

A license for Sibylia to goe and come by at all times.

I Conjure thee Sibyliae, which art come hither before me, by the com∣mandement of thy Lord and mine, that thou shalt have no powers is thy going or comming unto me, imagining any evill in any manner of wayes, in the earth or under the earth, of evill doings, to any person or persons. I conjure and command thee Sibylia by all the riall work and vertues that be written in this Book, that thou shalt not goe to the place from whence thou camest, but shalt remaine peaceably, invisibly and look thou be ready to come unto me, when thou are called by any conjuration of words that be written in this book, to come (I say) at my commandement, and to answer unto me truly and duly of all things, my will quickly to be fulfilled. Vade in pace, in nomine patris, & filii, & spirtus sancti. And the holy ✚ crosse ✚ be between thee and me, or be∣tween us and you, and the Lion of Iuda, the root of Iesse, the kin∣dred of David, be between thee and mee ✚ Christ commeth ✚ Christ commandeth ✚ Christ giveth power ✚ Christ defend me ✚ and his inno∣cent bloud ✚ from all perils of body and soul, sleeping or waking: Fiat, fiat, Amen.

CHAP. X.

To know of treasure hidden in the earth.

* 1.908WRite in paper these characters following, on the saturday, in the 〈◊〉〈◊〉 of ☽, and lay it where thou thinkest treasure to be: if there be any the paper will burn, else not. And these be the characters.

[illustration]

This is the way to goe invisible by these three sisters of Fairies.

In the name of the Father, and of the Son, and of the Holy Ghost. First goe to a fair parlor or chamber, and an even ground, and in no lost, and from people nine dayes; for it is the better: and let all thy clothing be clean and sweet. Then make a candle of Virgine wax, and light it, and make a faire fire of charcoles, in a fair place, in the midle of the parlour or chamber. Then take fair clean water, that runneth a∣gainst the east, and set it upon the fire: and yet thou wathest thy selfe, say these words, going about the fire three times holding the candle in the right hand ✚ Panthon ✚ Craton ✚ Muriton ✚ Lisecognaton ✚ Seston ✚ Diaton ✚ Maton ✚ Tet••agrammaton ✚ Agla ✚ Agarion ✚ Tegra ✚ Pentessaron ✚ Tendicata ✚ Then rehearse these names ✚ So thie ✚ Sor∣thia ✚ Sortheos ✚ Milia ✚ Achilia ✚ Sibylia ✚ In nomine patris, & filii, & spiritus sancti;* 1.909 Amen. I conjure you three sisters of fairies, Milia, Achi∣lia, Sibylia; by the Father, by the Son, and by the Holy Ghost, and by their vertues and powers, and by the most mercifull and living God, that will command his angell to blow the trump at the day of Judgement; and he shall say, Come, come, come to judgement; and by all angels, arch∣angels, thrones, dominations, principats, potesta••es, virtutes, cherubim and seraphim, and by their vertues and powers. I conjure you three sisters, by the vertue of all the riall words aforesaid: I charge you that you doe appeare before me visibly, in form and shape of faire women, in white vestures, and to bring with you to me, the ring of invisibility, by the which I may goe invisible at mine owne will and pleasure, and that in all houres and minutes: In nomine patris, & filii, & spiritus sancti, Amen.

* Being appeared, say this bond following.

O blessed virgins ✚ Milia ✚ Achili•• ✚ I conjure you in the name of the Father, in the name of the Son, and in the name of the Holy Ghost, & by their vertues I charge you to depart from me in peace for a time. And Si∣bylia I conjure thee, by the vertue of our Lord Jesus Christ, and by the ver∣tue of his flesh and pretious bloud, that he took of our blessed Lady the Virgine, and by all the holy company in heaven I charge thee Sibylia, by all the vertues aforesaid, that thou be obedient unto me, in the name of God; that when, and in what time and place I shall call thee by this foresaid conjuration written in this book, looke thou be ready to come unto me,* 1.910 at all houres and minutes, and to bring unto me the ring of in∣visibility, whereby I may goe invisible at my will and pleasure, and that at all houres and minutes; Fiat, fiat. Amen.

And if he come not the first night, then doe the same the second night and so the third night, untill they doe come, for doubtlesse they will come, and lie thou in thy bed, in the same parlor or chamber. And lay thy right hand out of the bed, and look thou have a faire silken kercher bound abound thy head, and be not afraid, they will doe thee no harm. For there will come before thee three fair women, and all in white clothing: and one of them will put * 1.911 a ring upon thy finger, wherewith thou shalt goe

invisible. Then with speed bind them with the bond aforesaid. When thou hast this ring on thy finger, looke in a glasse, and thou shalt not see thy self. And when thou wilt goe invisible, put in on thy finger, the same finger that they did put it on, and every new ☽ renew it again▪ For after the first time thou shalt ever have it, and ever begin this work in the new of the ☽ and in the houre of ♃ and the ☽ in ♋ ♐ ♓.

CHAP. XI.

An experiment following, of Citrael, &c. angeli diei dominici.

Say first the prayers of the angels every day, for the space of seaven dayes.

[illustration]

O Ye glorious angels written in this square, be you my coadjutors and helpers in all q••estions and demands, in all my businesse, and other causes, by him which shall ••ome to judge both the quick and the dead, and the world by fire. O angeli gloriosi in hac quadra scripti, estote c••ad∣jutores & auxiliatores in omnibus quaestionibus & inter∣vogationibus, in omnibus negotiis, caeterisque causis per eum qui venturus est judicare vivos & mortuos & mum∣dum per ignem.

Say this prayer fasting, called * 1.912 Regina linguae.

✚ Lemae ✚ solma ac ✚ elmay ✚ gezagra ✚ raamaasin ✚ ezierego ✚ mial ✚ egziephiaz Iosamin ✚ sabach ✚ ha ✚ aem ✚ re ✚ be ✚ esepha ✚ sephar ✚ ••••∣mar ✚ semoit ✚ lemajo ✚ pheralon ✚ amic ✚ phin ✚ gergoin ✚ le••o•• ✚ Amin ✚ amin ✚

In the name of the most pitifullest and and mercifullest God of Is•••••••• and of paradise, of heaven and of earth, of the seas and of the infernals, by thine omnipotent help may perform this work, which livest and reig••∣est over one God world without end, Amen.

O most strongest and mightiest God, without beginning or end∣ing, by thy clemency and knowledge I desire, that my questions, work, and labour may be fully and truely accomplished through thy worthinesse, good Lord, which livest and reignest, ever one God world without e•••• Amen.

O holy, patient, and mercifull great God, and to be worshipped, the Lord of all wisdome, clear and just; I most heartily desire thy holinesse and clemency, to fulfill, perform and accomplish this my whole work, through thy worthynesse and blessed power: which livest and reignest ever one God; Per omnia saecula saeculorum; Amen.

CHAP. XII.

How to inclose a spirit in a crystall stone.

THis operation following, is to have a spirit inclosed into a crystall stone or beryll glasse, or into any other like instrument, &c. * 1.913 First thou in the new of the ☽ being clothed with all new, and fresh and clean aray, and shaven, and that day to fast with bread and water; and being cleane confessed, say the seven Psalmes, and the Letany for the space of two days, with this prayer following.

I desire thee O Lord God, my mercifull and most loving God, the giver of all graces, the giver of all sciences; grant that I thy wel-be∣loved N. (although unworthy) may know thy grace and power, against all the deceipts and craftinesse of devils. And grant to me thy power good Lord, to constrain them by this art: for thou art the true, and lively, and eternall God, which livest and reignest ever one God through all worlds; Amen.

Thou must doe this five dayes▪ and the sixt day have in a readinesse, five bright swords:* 1.914 and in some secret place make one circle with one of the said swords. And then write this name, Sitrael, which done standing in the circle, thrust in thy sword into that name. And write again Ma∣lanthon, with another sword; and Thamaor, with another; and Falaur, with another; and Sitrami, with another: and ode as ye did with the first. All this done, turn thee to Sitrael, and kneeling say thus; having the crystall stone in thine hands.

O Sitrael, Malantha, Thamaor, Falaur, and Sitrami, Written in these circles, appointed to this work; I doe conjure, and I doe exorcise you, by the Father, by the Sonne, and by the Holy-Ghost, by him which cast you out of Paradise, and by him which spake the word and it was done, and by him which shall come to judge the quick and the dead, and the world by fire, that all you five infernall masters and princes doe come unto mee, to accomplish and to fulfill all my desire and request, which I shall command you.* 1.915 Also I conjure you divels, and command you, I bid you, and appoint you, by the Lord Jesus Christ, the sonne of the most highest God, and by the blessed and glorious Virgine Mary, and by all the Saints, both of men and women of God, and by all the Angels, Archangels, Patriarches, and prophets, Apostles, Evangelists, martyrs and confessours, virgins, and widowes, and all the elect of God. Also I conjure you, and every of you, ye infernall Kings by the hea∣ven, by the starres, by the ☉ and by the ☽ and by all the planets, by the earth, fire, air and water, and by the terrestriall paradise, and by all things in them contained, and by your hell, and by all the divels in it, and dwelling about it, and by your vertue and power, and by all what∣soever, and with whatsoever it be, which may constraine and binde you. Therefore by all these foresaid vertues and powers, I doe bind you and constrain you into my will and power; that you being thus bound, may

come unto me in great humility, and to appeare in your circles befor•• me visibly, in fair form and shape of mankind kings, and to obey unto me all things, whatsoever I shall desire, and that you may not depart from me without my licence.* 1.916 And if you doe against my precepts, I will promise unto you that you shall descend into the profound deep••••sse of the Sea, except that you doe obey unto me, in the part of the living son of God, which liveth and reigneth in the unity of the Holy Ghost, by all world of worlds, Amen.

Say this true conjuration five courses, and then shalt thou see co••e out of the Northpart five Kings with a marvellous company: which wh•••• they are come to the circle, they will alight down off from their hors•• and will kneel downe before thee, saying: Master, command us w•••••• thou wilt, and we will out of hand be obedient unto thee. Unto whom thou shalt say; see that ye depart not from me, without my licence; and that which I will command you to doe, let it be done truely, su••ely, faith∣fully, and essentially. And then they all will sweare unto thee to doe all thy will; And after they have sworn, say the conjuration immedi∣ately following.

* 1.917I conjure, charge, and command you, and every of you Sirrael, Mal••••∣than, Thamaar, Falaur, and Sitrami, you infernal kings, to put into the crystall stone one spirit learned ••••d expert in all arts and sciences, by the vertue of this name of God Tetragrammaton, and by the crosse of our Lo•••• Jesus Christ, and by the bloud of the innocent lambe, which redeemed all the world, and by all their virtues and powe••s I charge you, ye ••o∣ble kings, that the said spirit may teach, shew and declare unto me, and to my friends, at all houres and minuts, both night and day, the m•••• of all things both bodily and ghostly, in this world, whatsoever I shall request or desire, declaring also to me my very name. And this I com∣mand in your part to doe, and to obey thereunto, as unto your ow•• Lord and Master. That done, they will call a certain spirit, whom th•••• will command to enter into the centre of the circled or round crystal. T•••••• put the crystall between the two circles, and thou shalt see the crys•••••••• made black.

Then command them to command the spirit in the crystall, not 〈◊〉〈◊〉 depart out of the stone, till thou give him licence, and to fulfill 〈◊〉〈◊〉 will for ever. That done, thou shalt see them goe upon the crystall both to answer your requests, and to tarry your licence. That done the spirits will crave licence: and say; Goe ye to your place appoin•••••• of Almighty God, in the name of the father, &c. And then take up 〈◊〉〈◊〉 crystall, and look therein, asking what thou wilt, and it will shew it ••••∣to thee. Let all your circles be nine foot every way, and made as fo••∣loweth. Work this work in ♋ ♏ or ♓ in the houre of the ☽ or •• And when the spirit is inclosed, if thou feare him, binde him with some bond, in such sort as is elsewhere expressed already in this 〈◊〉〈◊〉 treatise.

[illustration]

A figure or type proportionall, shewing what form must be observed and kept, in making the figure whereby the former secret of inclosing a spirit in crystall is to be accomplished, &c.

* 1.918

CHAP. XIII.

An experiment of Bealphares.

THis is proved the noblest carrier that ever did serve any man upon the earth, and here beginneth the inclosing of the said spirit, and how to have a true answer of him, without any craft or harm; and he will appeare unto thee in the likenesse of a fair man or fair woman; the which spirit will come to thee at all times. And if thou wilt com∣mand him to tell thee of hidden treasures that be in any place, hee will tell it thee: or if thou wilt command him to bring to thee gold or silver, he will bring it thee: or if thou wilt goe from one country to another, he will bear thee without any harm of body or soul. Therefore * 1.919 he that will doe this work, shall abstaine from leacherousnesse and drunkennesse, and from false swearing, and doe all the abstinence that he may doe▪ and namely three dayes before he goe to work, and in the third day when the night is come, and when the starres doe shine, and the element faire and clear, he shall bath himselfe and his fellows (if he have any) all together in a quick welspring. Then he must be cloathed in cleane white cloathes, and he must have another privy place, and beare him inke and pen, wherewith he shall write this holy name of God Almighty in his right hand ✚ Agla ✚ and in his left hand this name ✚ ♊ •••••• ✚ and he must have a dry thong of a lions or of a h••••e skin, and make thereof a girdle, & write the holy names of God all above and in the end ✚ A & Ω ✚. And upon his brest he must have this presen•• figure or mark written in virgin parch∣ment,

[illustration]

as it is here shewed.* 1.920 And it must b••∣sowed upon a peece of new linnen, an•• so made fast upon thy brest. And if tho•• wilt have a fellow to worke with thee, hee must bee appointed in the same manner. You must have also a bright knife that was never occupied, and hee must write on the one side of the blade of the knife ✚ Agla ✚ and on the other side of the knifes blade ✚ ♊ •••••• ✚ And with the same knife he must make a circle,* 1.921 as hereafter followeth: the which is called Salomons circle. When that hee is made, goe into the circle, and close again the place, there where th•• wentest in, with the same knife, and say; Per crucis ho•• signum ✚ su•• at procui omne malignum; Et per idem signum ✚ salvetur quodque bex••∣num, By the sign of the Crosse ✚ may all evill fly farre away, and by the same signe ✚ may all that is good be preserved; and make suffur••∣gations to thy self, and to thy fellow or fellows, with frankincense, m••∣stike, lignum aloes: then put it in wine, and say with good devotion,

in the worship of the high God Almighty, all together, that he may de∣fend you from all evils. And when he that is master will close the spi∣rit, he shall say towards the east with meeke and devout devotion, these psalmes and prayers as followeth here in order.

The two and twentieth Psalm.

O My God my God, look upon me, why hast thou forsaken me, and art so farre from my health, and from the words of my complaint? * 1.922 And so forth to the end of the same psalm, as it is to bee found in the book.

This psalm also following, being the fifty one psalme, must be said three times ever, &c.

HAve mercy upon me, O God, after thy great goodnesse, according to the multitude of thy mercies, doe away mine offences, And so forth to the end of the same psalm, concluding it with, Glory to the Father and to the Son, and to the Holy Ghost, As it was in the beginning, is now and ever shall be world without end, Amen. Then say this verse: O Lord leave not my soul with the wicked; nor my life with the bloud-thirsty. Then say a Pater noster, an Ave Maria, and a Credo, & ne nos in∣ducas. O Lord shew us thy mercy, and we shall be saved. Lord heare our prayer, and let our cry come unto thee. Let us pray.

O Lord God almighty, as thou warnedst by thine angell, the three kings of Cullen, Iasper, M••lchior, and Balthasar, when they came with worshipfull presents toward Bethlehem; Iasper brought myrrh; Melchi∣or, incense, Balthasar, gold; worshipping the high king of all the world, Jesus Gods son of heaven, the second pe••son in Trinity, being born of the holy and clean virgine S. Mary queen of heaven, empresse of hell, and lady of all the world: at that time the holy angell Gabriel warned and had the foresaid three kings, that they should take another way, for dread of perill, that Herod the king by his ordinance would have destroyed these * 1.923 three noble kings, that meekly sought out our Lord and Saviour. As wittily and truly as these three Kings turned for dread, and took another way; so wisely and so truly, O Lord God, of thy migh∣tifull mercy, blesse u•• now at this time, for thy blessed passion save us, and keep us all together from all evill; and thy holy angell defend us. Let us pray.

O Lord, King of all Kings, which containest the throne of heavens, and beholdest all deeps, weighest the hils, and shuttest up with thy hand the earth, hear us most meeke••t God, and grant unto us (being unworthy) according to thy great mercy, to have the verity and vertue of knowledge of hidden treasure by this spirit invōcated, through thy help O Lord Jesus Christ, to whom be all honour and glory, from worlds to worlds ever∣lastingly, Amen. Then say these names ✚ Helic ✚ ••ely•• ✚ essejero ✚ D••us ••••ternus ✚ cloy ✚ clemen•• ✚ ••eloye ✚ Deus sanctus ✚ sab••oti ✚ Deus exerc•••••• ••donay ✚ Deus mirabilis ✚ jao ✚ verax ✚ aneph••neton ✚ Deus ineffabilis ✚ so∣doy

✚ dominator dominus ✚ on sortissimus ✚ Deus ✚ qui, the which wouldest be prayed unto of sinners receive ( we beseech thee) these sacrifices of praise, and our meek prayers, which we unworthy doe offer unto thy divine majesty. Deliver us, and have mercy upon us, and prevent with thy holy spirit this work, and with thy blessed help to follow after; that this our work begun of thee, may be ended by thy mighty power. Amen. Then say this anon after ✚ homo ✚ sacarus ✚ Museolameus ✚ ••herubor∣ca ✚ being the figure upon thy brest aforesaid, the girdle about thee, the circle made, blesse the circle with holy water, and sit down in the midst and read this conjuration as followeth, sitting back to back at the first time.

I exorcise and conjure Bealphares, the practiser and preceptor of this art, by the maker of heavens and of earth, and by his vertue and by his unspeakable name Tetragrammaton, and by all the holy sacraments, and by the holy majesty and deity of the living God. I conjure and exor∣cise thee Bealphares by the vertue of all angels, archangels, thrones, domi∣nations, principa••s, potestats, virtures, cherubim and seraphim; and by their vertues, and by the most truest and speciallest name of your master that you doe come unto us, in faire form of man or woman kinde, been visibly before this circle; and not terrible by any manner of wayes▪ This * 1.924 circle being our tuition and protection, by the mercifull good∣nesse of our Lord and Saviour Jesus Christ, and that you doe make an∣swer truly, without craft or deceit, unto all my demands and questions, by the vertue and power of our Lord Jesus Christ, Amen.

CHAP. XIIII.

To bind the spirit Bealphares, and to loose him again.

NOw when he is appeared, bind him with these words which follow * 1.925 I conjure thee Bealphares, by God the father, by God the son and by God the Holy Ghost, and by all the holy company in heaven; and by their vertues and powers I charge thee Bealphares, that thou shalt not depart out of my sight, nor yet to alter thy bodily shape, that thou art ap∣peared in, nor any power shalt thou have of our bodies or soules, eart∣ly or ghostly, but to be obedient to me, and to the words of my con∣juration, that be written in this book. I conjure thee Bealphares, by all angels and archangels, thrones, dominations, principats, potestates, ver∣tutes, cherubim and seraphim, and by their vertues and powers. I con∣jure and charge, binde and constraine thee Bealphares, by all the 〈◊〉〈◊〉 words aforesaid, and by their vertues that thou be obedient unto me, and to come and appeare visibly unto me, and that in all dayes, houres and minutes, wheresoever I be, being called by the vertue of our Lord Jesus Christ, the which words are written in this book. Look ready thou be to appeare unto me, and to give mee good counsell, how to come by treasures hidden in the earth, or in the water, and how to come to dig∣nity

and knowledge of all things, that is to say, of the magick art, and of grammar, dialectike, rhetorike, arithmeticke, musick, geometry, and of a∣stromomy, and in all other things my will quickly to be fulfilled; I charge upon pain of everlasting condemnation, Fiat, fiat, fiat, Amen.

When he is thus bound,* 1.926 ask him what thing thou wilt, and he will tell thee, and give thee all things that thou wilt request of him, without a∣ny sacrifice doing to him, and without forsaking thy God, that is, thy maker. And when the spirit hath fulfilled thy will and intent, give him license to depart as followeth.

A license for the spirit to depart.

GO unto the place predestinated and appointed for thee; where thy Lord God hath appointed thee, untill I shall call thee again. Be thou ready unto me and to my call, as often as I shall call thee, upon pain of ever∣lasting damnation. And if thou wilt, thou mayst recite, two or three times the last conjuration, untill thou doe come to this ••earin, In throno, If he will not depart, and then say In throno, that thou depart from this place, without hurt or damage of any body, or of any deed to be done; that all creatures may know, that our Lord is of all power, most mightiest, and that there is none other God but he, which is three, and one, living for ever and ever. And the malediction of God the father omnipotent, the son and the holy ghost, descend upon thee, and dwell alwayes with thee, except thou doe depart without damage of us, or of any creature, or any other evill deed to be done; and thou to goe to the place predestinated. And by our Lord Jesus Christ I do else send thee to the great pit of hell, except (I say) that thou depart to the place, whereas thy Lord God hath appointed thee And see thou be ready to me and to my call, at all times and places, at mine own will and pleasure, day or night, without damage or hurt of me, or of any creature; upon pain of everlasting damnation: Fiat, fiat, fiat, Amen, Amen. The peace of Jesus Christ be between us and you; in the name of the Father, and of the Son, and of the Holy Ghost, Amen. Por crucis hoc ✚ signum &c. Say In principio erat verbum, & verbum erat apud Deum; In the beginning was the word, and the word was with God, and God was the word: and so forward, as followeth in the first chapter of saint Iohns Gospell, staying at these words, Full of grace and truth: to whom bee all honour and glory world without end, Amen.

[illustration]

* 1.927

A type or figure of the circle for the master and his fel∣lowes to sit in, shewing how, and after what fashi∣on it should be made.

[illustration]

THis is the circle for the master to sit in, and his fellow or fellowes, at the first calling, sit back to back, when hee calleth the spirit; and for the fairies make this circle with chalk on the ground, as is said before. This spirit Bealphares being once called and found, shall never have power to hurt thee. Call him in the houre of ♃ or ♀ the ☽ in∣creasing.

CHAP. XV.

The making of the holy water.

EXorciso te creaturam salis,* 1.928 per Deum vivum ✚ per Deum ✚ verum ✚ per Deum sanctum ✚ per Duem qui te per Elizaeum prophetam in aquam mitli jussit, ••t••s naretur sterrilitas aquae, ut efficia••is sal exorcisa••us in salu∣um credentium; ut sit omnibus te sumentibus sanitas animae & corporis, & essugiat atque discedat ab co loco qui aspersus st••••at omnis phanta∣sia & nequitia, vel versutia diabolicae fraudis, omnisque spiritus, adjuratus per cum, qui venturus est judicare vivos & mo tuos, & saeculum perignem Amen. Oremus:

Imunsam clementiam tuam, omnipotens aeterne Deus, humiliter implora∣mus, ut hanc creaturam salis, quam in usum generis humani tribuisti, bene ✚ dicere & sancti ✚ ficare tua prelate digneris, ut sit omnibus sumentibus sa••is menlis & corporis, ut quicquid ex co tactum suerit, vel respersum, careat omni immundicia, omni{que} impugnatione spiritualis nequitia, per Dominum nostrum Iesum Christum filium tuum, qui tecum vivit & regnat in unitate spiritus sancti, Deus per omnia saecula saeculorum, Amen.

To the water say also as followeth.

Exorciso te creaturam aquae in nomine ✚ patris ✚ & Iesu Christi filii ejus Domini nostri, & in virtute spiritus ✚ sanct ✚ ut siat aquae exorcisata, ad estisgandam omnem potestatem inimici, & ipsum inimicum erodicare & ex∣plantare valeas, cum angelis suis apostatis, per virtutem ejusdem Domini nostri Iesu Christi, qui venturus est judicare vivos & mortuos, & saeculum per ignem, Amen. Oremus:

Deus, qui ad salutem humani generis maxima quaeque sacramenta in aqua∣rum substantia condidisti, adesto propitius invocationibus, nostris, & elemento buic, m••ltimodis purificationibus praeparato, virtutem tuae bene ✚ dictionis in∣sunde, ut creatura tua mysteriis tuis servicas, ad abigendos daemones, ma••∣bosque pellendos, divinae gratiae sumat effectum, ut quicquid in domibus, vel inlocis fidelium haec unda resperserit, careat omni immunditia, liberetur a noxa, non illic residea•• spiritus, pestilens, non aura corrumpens, discedant omnes insidi•• latentis inimici, & si quid est, quod aut incolumitati habitantium in∣videt aut quieti, asper sione hujus aquae effugiat, ut salubritas per invocati∣onem sancti tui nominis expetita ab omnibus sit impugnationibus desensa, per Dominum nostrum Iesum Christum filium tuum, qui tecum vivil & regnat, in unitate spiritus sancti, Deus per omnia saecula saeculorum, Amen.

Then take the salt in thy hand, and say putting it into the water, making in the manner of a Cross.

Commixtio salis & aquae pariter fiat, in nomine patris, & filii, & spiritus sancti, Amen. Dom••aus v••biscum, Et cum spiritu tuo Oremus: * 1.929 Deus m••cte virtutis author, & insuperabil••s imperit ••ex, a•• semper magnificus ritum•• bator, qui ad: ••••••ae dominationis v••••••s rep••••mis, qui inimici rugi••u•• sa vitiam superas, qui hostiles nequittas potens ••a pugnas; te Domine tre∣mentes & su plices d••p••••••a••u•• a•• potimus, ut hanc ••r••••••t••am salis & aquae aspi••ias, bemguus 〈…〉〈…〉 es, putails tuae rore sanct. ✚ fices, ubicun{que} fu••••ll aspersa, per invocationem sancti tui nominis, omnis infestatio in mundi spi∣ritus ab••••tatur, terrorque venenosi se pantis procul pellatur; & praesevita sancti spiritus nobis 〈◊〉〈◊〉 tuam poscentibus ubique adesse dignetur, per Dominum nostrum Ipsum •• brisium filium ••••••un, qui ••••cum vivit & regnat in unitate spiritus sancti Deus per omnia soecula saecu∣lerum, Amen.

Then sprinkle upon any thing, and say as followeth.

* 1.930Asperges me Domine ••yssopo, & mundabor, lavabis me, & supra niven dealbabor. Miscrere mei Deus, secundum magnam misericordiaum tuam, & supra nivem deal••abor. Gloria patri, & filio, & spiritus sancto: Sicut 〈◊〉〈◊〉 in principio, & nunc, & semper, & in saecula saeculorum, Amen. Et supra nivem dealbabor, aspergesme &c. Oslende nobis domine mis••rcordiam tuam, & salutare tuum da nobis; exaudi nos Domine sancte, pater omnipoteus, aete•••••• Deus, & mittere dignere sanctum angelum tuum de coelis, qui custodiat, so••••••, visitet, & defendat omnes habitantes in hoc ••abitaculo, per Christum Dominus nostrum. Amen, Amen.

CHAP. XVI.

To make a spirit to appeare in a crystall.

I Do conjure thee N. by the father, and the sonne, and the Holy ghost, the which is the beginning and the ending, the first and the last, an by the latter day of judgement, that thou N. do appeare in this crystall stone, or any other instrument, at my pleasure, to me and my fellow, gently and beautifully, in faire forme of a boy of twelve yeares of age, without hurt or damage of any of our bodyes or soules; and certainly to informe and to shew me, without any guile or craft, all that we do desire or de∣mand of thee to know, by the vertue of him, which shall come to judge the quicke and the dead, and the world by fire, Amen.

* 1.931Also I conjured and exorcise thee N. by the sacrament of the altar, and by the substance thereof, by the wisdome of Christ, by the sea, and by his vertue, by the earth, and by all things that are above the earth, and

by their vertues, by the ☉ and the ☽ by ♄ ♃ ♂ and ♀ and by their vertues, by the apostles, martyrs, confessors, and the virgins and widowes, and the chast, and by all saints of men or of women, and innocents, and by their vertues, by all the angels and archangels, thrones, dominations, principats, potestats, virtutes, cherubim, and seraphim, and by their ver∣tues, and by the holy names of God, Tetragrammaton, El O••sion, A••la, and by all the other holy names of God, and by their vertues, by the cir∣cumcision, passion, and resurrection of our Lord Iesus Christ, by the hea∣vines of our lady the virgine, and by the joy which she had when she saw her sonne rise from death to life, that thou N. do appeare in this crystall stone, or any other instrument, at my pleasure, to me and to my ••e low, gently, and beautifully, and visibly, in faire forme of a child of twelve yeares of age, without hurt or damage of any of our bodyes or soules, and truly to informe and shew unto me and to my fellow, without fraud or guile, all things according to thine oath and promise to me, whatsoever I shall demand or desire of thee, without any hindrance or ca••rying, and this conjuration be read of me three times, upon paine of e∣ternall condemnation, to the last day of judgement: Fiat, fiat, fiat, Amen.

And when he is appeared, bind him with the hand of the dead above written: then say as followeth. * 1.932 I charge thee N. by the father, to shew me true visions in this crystall stone, if there be any treasure hidden in such a place N and wherein it lieth, and how many foot from this peece of earth, east, west, north, or south.

CHAP. XVII.

An experiment of the dead.

FIrst go and get of some person that shalbe put to death, a promise, and sweare an oath unto him, that it he will come to thee, after his death, his spirit to be with thee, and to remaine with thee all dayes of thy life, and will do thee true service, as it is contained in the oath and promise following.* 1.933 Then lay thy hand on thy booke, and sweare this oath unto him. I N. do sweare and promise to thee N. to give for thee an almesse e∣very moneth, and also to pray for thee once in every weeke, to say the Lords prayer for thee, and so to continue all the dayes of my life, as God me helpe and holy doome, and by the contents of this booke, A∣men.

Then let him make his oath to thee as followeth, and let him say after thee, laying his hand upon the booke. * I N. do sweare this oath to thee N. by God the father omnipotent, by God the son Jesus Christ, and by his precious bloud which hath redeemed all the world, by the which bloud I do trust to be saved at the generall day of judgment, and by the ver∣tues thereof, I N. doe sweare this oath to thee N. that my spirit that is within my body now, shall not ascend, nor descend, nor go to any place of rest, but shall come to thee N. and be very well pleased to remaine

with thee N. all the dayes of thy life, and so to be bound to thee N. and to appeare to thee N. in any crystall stone, glasse, or other mirror, and so to take it for my resting place. And that, so soone as my spirit is depar∣ted out of my body, straightway to be at your commandements, and that in and at all days, nights, houres, and minutes, to be obedient unto thee N. being called of the e••by the vertue of our Lord Jesu•• Christ, and our of hand to have common talke with thee at all times, and in all houres and minutes, to open and declare to thee N. the truth of all things present, past and to come, and how to worke the magick art and all other noble sciences, under the throne of God. If I do not performe this oath and promise to thee N. but doe flie from any part thereof,* 1.934 then to be condemned for ever and ever, Amen.

Also I N. do sweare to thee by God the Holy ghost, and by the great wisedome that is in the divine Godhead, and by their vertues, and by all the holy angels, archangels, thrones, dominations, principats, poteslaus, virtutes, cherubim and seraphim, and by all their vertues do I N. sweare, and promise thee to be obedient as is rehearsed. And here, for a witnesse, do I N. give thee N. my right hand, and do plight thee my faith and troth, as God me helpe and holydome. And by the holy con∣tents in this booke do I N. sweare, that my spirit shall be thy true servant, all the dayes of thy life, as is before rehearsed and here for a witnesse, that my spirit shal be obedient unto thee N. and to those bonds of words that be written in this N. before the bonds of words shall be rehearsed thrise; else to be damned for ever: and thereto say all faithfull soules and spirits, Amen, Amen.

Then let him sweare this oath * 1.935 three times, and at every time kisse the book, and at every time make marks to the bond. Then perceiving the time that he will depart, get away the people from you, and get or take your stone or glasse, or other thing in your hand, and say the Pater noster, Ave and Credo, and this prayer as followeth. And in all the time of his departing, rehearse the bonds of words; and in the end of every bond, say oftentimes; Remember thine oath and promise. And bind him strongly to thee, and to thy stone, and suffer him not to depart, reading thy bond 24. times And every day when you do call him by your other bond, bind him strongly by the first bond: by the space of 24. dayes apply it, and thou shalt be made a man for ever.

Now the Pater noster, Ave, and Credo must be said, and then the prayer immediately following.

O God of Abraham, God of Isaac, God of Iacob, God of Tobias; ••he which diddest deliver the three children from the hot burning oven, Sidrac, Misac, and Abednago, and Susanna from the false crime, and Da∣niel from the lions power: even so O Lord omnipotent, I beseech thee, for thy great mercy sake, to helpe me in these my works, and to deliver me this spirit of N. that he may be a true subject unto me N. all the dayes of my life, and to remaine with me, and with this N. all the dayes of my life.

O glorious God, Father, Sonne, and Holy ghost, I beseech thee to help me at this time, and to give me power by thy holy name, merits and vertues, wherby I may conjure and constraine this spirit of N. that he may be obedient unto me, and may fulfill his oath and promise, at all times, by the power of all thine holinesse. This grant O Lord God of hosts, as thou art righteous and holy, and as thou art the word, and the word God, the beginning and the end, sitting in the thrones of thine everlasting kingdomes, and in the divinity of thine everlasting Godhead, to whom be all honour and glory, now and for ever and ever, Amen, Amen.

CHAP. XVIII.

A bond to binde him to thee, and to thy N. as followeth.

IN conjure and constraine the spirit of N. by the living God,* 1.936 by the true God, and by the holy God, and by their vertues and powers I conjure and constraine the spirit of thee N. that thou shalt not ascend nor descend out of thy body, to no place of rest, but onely to take thy resting place with N. and with this N. all the dayes of my life, according to thine oath and promise I conjure and constraine the spirit of N. by these holy names of God ✚ Tetragrammaton ✚ Adonay ✚ Agla ✚ Saday ✚ Sabaoth ✚ plana∣bothe ✚ panthon ✚ craton ✚ vcupmaton ✚ Deus ✚ homo ✚ omnipotens ✚ sempiternus ✚ ysus ✚ terra ✚ unigenitus ✚ salvator ✚ via ✚ vila ✚ manus ✚ sons ✚ origo ✚ filius ✚ and by their vertues and powers I conjure and constraine the spirit of N. that thou shalt not remaine in the fire, nor in the water, in the aier, nor in any privy pla••e of the earth, but onely with me N. and with this N. all the dayes of my life. I charge the spirit of N. upon paine of everlasting condemnation, remember thine oath and promise. Also I conjure the spirit of N. and constraine thee by the excel∣lent name of Jesus Christ, A and Ω, the first and the last; for this ho∣ly name of Jesus is above all names, for unto * 1.937 it all knees doe bow and obey both of heavenly things, earthly things, and infernals. Nor is there any other name given to man, whereby we have any salvation, but by the name of Iesus. Therefore by the name, and in the name of Jesus of Nazareth, and by his nativity, resurrection and ascension, and by all that appertaineth to his passion, and by their vertues and powers, I do conjure and constraine the spirit of N. that thou shalt not take any resting place in the ☉ not in the ☽ nor in ♄ nor in ♃ nor in ♂ nor in ♀ nor in ☿ nor in any of the twelve signes, nor in the concavity of the clouds, nor in any other privie place, to rest or stay in, but onely with me N. or with this N. all the dayes of my life. If thou be not obedient unto me, according to thine oath and promise, I N. do condemne the spirit of N. into the pit of bell for ever, Amen.

I conjure and constraine the spirit of N. by the bloud of the innocent lambe Jesus Christ, the which was shed upon the crosse, for all those that

do obey into it, and beleeve in it, shall be saved and by vertue thereof, and by all the aforesaid riall names and words of the living God by me pronounced, I do conjure and constraine the spirit of N. that thou do be o∣bedient unto me, according to thine oath and promise. If thou refuse to do as is aforesaid,* 1.938 I N by the holy Trinity, and by his vertue and pow∣er do condemne the spirit of N. into the place whereas there is no hope of ••••ehiedy, but everylasting condemnation, and honor, and paine upon paine daily, horribly, and lamentably, the paines there to be augmented, so thicke as the stars in the firmament, and as the gravell sand in the sea: except thou spirit of N. obey me N. as is afore rehearsed; else I N. do condemne the spirit of N. into the pit of everlast••ng condemnation; Fiat, fiat, Amen.

Also I conjure thee, and constraine the spirit of N. by all angels, archan∣gels, thrones, dominations, principats, porestats, virtutes, cherubim and seraphim, and by the foure evangelist, Matthew, Marke, Luke, and Iohn, and by all things contained in the old law and the new, and by their ver∣tues, and by the twelve apostles, and by all patriarchs, prophets, martyrs, confessors, virgins, innocents, and by all the elect and chosen, is, and shall be, which followeth the lambe of God; and by their vertues and powers I conjure and constraine the spirit of N. strongly, to have common talke with me, at all times, and in all dayes, nights, houres, and minutes, and to talke in my mother tongue plainely, that I may heare it, and understand it, declaring the truth unto me of all things, according to thine oath and promise; else to be condemned for ever; Fiat, fiat, Amen.

Also I conjure and constraine the spirit of N. by the * 1.939 golden girdle, which girdeth the loines of our Lord Jesus Christ, so thou spirit of N. be thou bound and cast into the pit of everlasting condemnation, for thy great disobedience and unreverent regard that thou hast to the holy names and words of God almighty, by me pronounced: Fiat, Amen.

Also I conjure, constraine, command, and binde the spirit of N. by the two edged sword which Iohn saw proceed out of the mouth of God almighty: except thou be obedient as is aforesaid,* 1.940 the sword cut thee in peeces, and condemne thee into the pit of everlasting paines, where the fire goeth not out, and where the worme dieth not; Fiat, fiat, fiat, Amen.

Also I conjure and constraine the spirit of N. by the throne of the God∣head, and by all the heavens under him, and by the celestiall city new Ierusalem, and by the earth, by the sea, and by all things created and contained therein; and by their vertues and powers, and by all the infer∣nalls, and by their vertues and powers, and by all things contained therein, and by their vertues and powers, I conjure and constraine the spirit of N. that now immediatly thou be obedient unto me, at all times hereafter, and to those words of me pronounced according to thine oath and promise: * 1.941 else let the great curse of God, the anger of God, the shadow and darkenesse of everlasting condemnation be upon thee thou spirit of N. for ever and ever, because thou hast denied thine health, thy faith, and salvation, for the great disobedience thou art worthy to be condem∣ned.

Therefore let the divine trinity, angels and archangels, thrones, dominations, principats, ••potesta••es, virtutes, cherubim and seraphim, and all the soules of the saints, that shall stand on the right hand of our Lord Jesus Christ, at the generall day of judgement, condemne the spirit of N. for ever and ever, and be a witnesse against thee, because of thy great disobedience, in and against thy promises, Fiat, fiat, A∣men.

Being thus bound, he must needs be obedient unto thee, whether he will or no: prove this▪ And here followeth a bond to call him to your N. and to shew you true visions at all times, as in the houre of ♄ to bind or inchant any thing,* 1.942 and in the houre of ♃ for peace and concord, in the houre of ♂ to marre, to destroy, and to make sicke, in the houre of the ☉ to bind tongues and other bonds of men in the houre of ♀ to increase love, joy, and good will, in the houre of ☿ to put away enimity or hatred, to know of theft, in the houre of the ☽ for love, goodwill and concord, ♄ lead ♃ tinne ♂ iron ☉ gold ♀ copper ☿ quicksiver ☽ sil∣ver, &c.

CHAP. XIX.

This bond as followeth, is to call him into your crystall stone, or glasse, &c.

ALso I do conjure thee spirit N. by God the father, by God the sonne, and by God the holy ghost, A and Ω, the first and the last, and by the latter day of judgement, of them which shall come to judge the quicke and the dead, and the world by fire, & by their vertues and powers I constraine thee spirit N. to come to him that holdeth the crystall stone in his hand, and to appeare visibly, as hereafter followeth. Also•• I conjure thee spirit N. by these holy names of God ✚ Tetragrammaton ✚ Adonay ✚ El ✚ Ousion ✚ Agla ✚ Iesus ✚ of Nazareth ✚ and by the vertues thereof, and by his na∣tivity, death, buriall, resurrection, and ascension, and by all other things appertaining unto his passion, and by the * 1.943 blessed virgin Mary mother of our Lord Jesus Christ, and by al the joy which she had when she saw her sonne rise from death to life, and by the vertues and powers thereof I constraine thee spirit N. to come into the crystall stone, and to appeare visibly, as hereafter shall be declared. Also I conjure thee N. thou spirit, by all angels, archangels, thrones, dominations, principats, potestats, virtues, cherubim and seraphim, and by the ☉ ☽ ♄ ♃ ♂ ♀ ☿, and by the twelve signes, and by their vertues and powers, and by al things created and confirmed in the firmament, and by their vertues and powers I constraine thee spirit N. to appeare visibly in that crystall stone, in faire * 1.944 forme and ••hape of a white angell, a greene angell, a blacke angell, a man, a woman, boy, a maiden virgine, a white grayhound, a divell with great hornes, without any hurt or danger of our bodyes or soules, and truly to imforme and shew unto us, true visions of all things in that crystall stone, ac∣cording to thine oath and promise, and that without any hindrance or

tarrying, to appeare visibly, by this bond of words read over by 〈◊〉〈◊〉 three times, upon paine of everlasting condemnation▪ Fiat, fiat, Amen.

Then being appeared, say these words following.

I conjure thee spirit, by God the father, that thou shew true visions in that crystall stone, where there be any N. in such a place or no, upon paine of e∣verlasting condemnation, Fiat, Amen. Also I conjure thee spirit N. by God the sonne Iesus Christ, that thou doe shew true visions unto us, whether it be gold or silver, or any other metals, or whether there were any or no, upon paine of condemnation, Fiat, Amen. Also I conjure thee spirit N. by God the Holy ghost, the which doth sanctifie all faithfull soules and spi∣rits, and by their vertues and powers I constraine thee spirit N. to speake, open and to declare the true way, how we may come by these treasures hidden in N. & how to have it in our custody, & who are the keepers there∣of, and how many there be, and what be their names, and by whom it was laid there, and to shew me true visions of what sort and similitude they be, and how long they have kept it, and to know in what dayes and houres 〈◊〉〈◊〉 shall call such a spirit, N. to bring unto us these treasures, into such a plan N. upon paine of everlasting condemnation ✚ Also I constraine thee spirit N. by all angels, archangels, thrones, dominations, principats, potesta••s virtutes, cherubim & seraphim, that you do shew a true vision in this cry∣stall stone,* 1.945 who did convay or steale away such a N. and where, it is, and who hath it, and how far off, and what is his or her name, and how and when to come unto it, upon paine of eternall condemnation, Fiat, Amen. Also I conjure thee spirit N. by the ☉ ☽ ♄ ♃ ♂ ♀ ☿ & by all the cha∣racters in the firmament, that thou do shew unto me a true vision in this crystall stone, where such N. and in what state he is, and how long ••e hath been there, and what time he will be in such a place, what day and houre: and this and all other things to declare plainely, in paine of hell fire; Fiat, Amen.

A licence to depart.

Depart out of the sight of this crystall stone in peace for a 〈◊〉〈◊〉 and ready to appeare therein againe at any time or times I shal call thee, by the vertue of our Lord Iesus Christ, and by the bonds of words which are written in this booke, and to appeare ••••∣sibly, as the words be rehearsed. I constraine thee spirit N. by the di∣vinity of the Godhead, to be obedient unto these words rehearsed, upon paine of everlasting condemnation, both in this world, and in the world•• come, Fiat, fiat, fiat, Amen.

CHAP. XX.

When to talk with spirits, and to have true answers to find out a theife.

THe dayes and houres of ♄ ♂ ☿ and the ☽ is best to doe all crafts of necromancy, and for to speak with spirits, and for to find theft, and to have true answer thereof, or of any other such like. * 1.946 And in the dayes and houres of ☉ ♃ ♀ is best to doe all experiments of love, and to pur∣chase grace, and for to be invisible, and to do any operations whatsoever it be, for any thing, the ☽ being in a convenient signe. * 1.947 As when thou la∣bourest for theft, see the moon be in an earthy signe, as ♉ ♍ ♑, or of the air, as ♊ ♎ ♒, * 1.948 And if it be for love, favour or grace, let the ☽ be in a signe of the fire, as ♈ ♌ ♐, and for hatred, in a signe of the wa∣ter, as ♋ ♏ ♓. For any other experiment, let the ☽ be in ♈. * 1.949 And if thou findest the ☉ and the ☽ in one sign that is called in even number, then thou mayst write, consecrate, conjure, and make ready all manner of things that thou wilt doe, &c.

To speak with spirits.

Call these names, Orimoth, Belimoth, Lym••ck, and say thus: I conjure you up by the names of the angels Satur and Azimor, that you intend to me in this houre, and send unto a me spirit called Sagrigrit, that he do ful∣fill my commandement and desire, and that also can understand my words for one or two years, or as long as I will, &c.

CHAP. XXI.

A confutation of conjuration, especially of the raising, binding and dismissing of the divell, of going invisible, and other lewd practises.

THus far have we waded in shewing at large the vanity of necromancers, conjurors,* 1.950 and such as pretend to have reall conference and consultati∣on with spirits and divels: wherein (I trust) you see what notorious blas∣phemy committed, besides other blind superstitious ceremonies, a disor∣dered heap, which are so far from building up the endeavours of these black art practitioners, that they doe altogether ruinate and overthrow them, making them in their follies and falsehoods as bare and naked as an anatomy. As for these ridiculous conjurations, last rehearsed, being of no small reputation among the ignorant, they are for the most part made by T. R. (for so much of his name he bewrayeth) and Iohn Cokirs,* 1.951 invented and deviced for the augmentation and maintenance of their living, for the edifying of the poore, and for the propagating and inlarging of Gods glory, as in the beginning of their book of conjurations they protest; which in this place, for the further manifestation of their impiety, and of the witchmongers follie and credulity, I thought good to insert, whereby the

residue of their proceedings may be judged, or rather detected. For if we seriously behold the matter of conjuration, and the drift of conjurors, we shall finde them, in mine opinion, more faulty then such as take upon them to be witches, as manifest offenders against the majesty of God, and his holy law, and as apparent violators of the laws and quietnesse of this realm: although indeed they bring no such thing to passe, as is surmised and urged by c••edulous persons, cousenors, lyars, and witchmongers. For these are alwayes learned, and rather abusers of others, than they them∣selves by others abused.

But let us see what appearance of truth or possibility is wrapped with∣i•• thes•• mysteries, and let us unfold the deceipt. They have made choice of certaine words, whereby they say they can work miracles, &c. And first of all,* 1.952 that they call divels and soules out of hell, (though we find in the Scripture manifest proofs that all passages are stopped concerning the egresse out of hell) so as they may goe thither, but they shall never get out, for Ab inferno nulla est redemptio, out of hell there is no redempti∣on. Well, when they have gotten them up, they shut them in a circle made with chalk, which is so strongly beset and invironed with crosses and names, that they cannot for their lives get out; which is a very probable matter.* 1.953 Then can they bind them and loose them at their plea∣sures, and make them that have been lyers from the beginning, to tell the truth, yea they can compell them to doe any thing. And the divels are forced to be obedient unto them, and yet cannot be brought to due obedience unto God their creator. This done (I say) they can worke all manner of miracles (saving blew miracles) and this is beleeved of ma∣ny to be true;

* 1.954Tam credula mens hominis, & arrectae fabulis aures. So light of beleef is the mind of man, And attentive to tales his eares now and than.

But if Christ (onely for a time) left the power of working miracles a∣mong his Apostles and Disciples for the confirmation of his Gospell, and the faith of his elect: yet I deny altogether that hee left that power with these knaves, which hide their cousening purposes under those lewd and foolish words, according to that which Peter saith;* 1.955 With faigned words they make merchandize of you. And therefore the counsell is good that Paul giveth us, when he biddeth us take heed that no▪ man de∣ceive us with vain words. For it is the Lord only that worketh great wonders,* 1.956 and bringeth mighty things to passe. It is also written, that Gods Word, and not the words of conjurors, or the charmes of witches healeth all things,* 1.957 maketh tempests, and stilleth them.

But put case the Divell could be fetched up and fettered, and loosed a∣gain at their pleasure &c. I marvell yet, that any can be so bewitched as to be made to beleeve, that by vertue of their words, any earthly creature can be made invisible. We think it a lye to say that white is black; and black white; but it is a more shamelesse assertion to affirm, that white is not, or black is not at all; and yet more impudency to hold that

a man is a horse; but most apparent impudency to say, that a man is no man, or to be extenuated into such a quantity, as thereby he may be invisible, and yet remain in life and health, and that in the cleare light of the day, even in the presence of them that are not blinde. But surely he that cannot make one haire white or black, whereof (on the other side) not one falleth from the head without Gods-speciall providence, can never bring to passe, that the visible creature of God shall become no∣thing, or lose the vertue and grace powred thereinto by God the creator of all things.

If they say that the divell covereth them with a cloud or veil,* 1.958 as M. Mal. Bodin, and many other doe affirm; yet (me thinks) we should either see the cover, or the thing covered. And though perchance they say in their hearts; Tush, the Lord seeth not, who indeed have blinded them, so as seeing, they see not; yet they shall never be able to perswade the wise, but that both God and man doth see both them and their knavery in this behalf. I have heard of a fool, who was made beleeve that he should goe invisible and naked; while he was well whipped by them, who (as he thought) could not see him. Into which tools paradise they say * 1.959 he was brought, that enterprised to kill the prince of Orenge.

CHAP. XXII.

A compartson betweeen popish exorcis and other conjurors, a popish conjuration published by a great doctor of the Romish Church, his rules and cautions.

I See no difference, between these and popish conjurations; for they agree in order, words, and matter, differing in no circumstance, but that the Papists doe it without shame openly, the other doe it in hugger mugger secretly. The papists (I say) have officers in this behalfe, which are called exorcists or conjurors, and they look narrowly to other couse∣nours, as having gotten the upper hand over them. And because the pa∣pists shall be without excuse in this behalfe, and that the world may see their cousenage, impiety, and folly to be as great as the others, I will cite one conjuraton (of which sort I might cite a hundred) published by Iacobus de Chusa, a great doctor of the Romish church, which serveth to find out the cause of noise and spirituall rumbling in houses,* 1.960 churches, or chappels, and to conjure walking spirits; which evermore is knavery and cousenage in the highest degree. Mark the cousening devise hereof, and confer the impiety with the others.

First (forsooth) he saith it is expedient to fast three days,* 1.961 and to celebrate a certain number of masses, & to repeat the seven psalms penitential; then four or five priests must be called to the place where the haunt or noise is, then a candle hallowed on candlemas day must be lighted, and in the light∣ing

thereof also must the seven psalmes be said, and the Gospell of St. Iohn. Then there must be a crosse and a censer with frankincense, and there∣withall the place must be censed or perfumed, holy water must be sprink∣led, and a holy stoal must be used, and (after divers other ceremonies) a prayer to God must be made, in manner and form following.

O Lord Jesus Christ, the knower of all secrets, which alwayes revea∣lest all wholesome and profitable things to thy faithfull children, and which sufferest a spirit to shew himself in this place, wee beseech thee for thy bitter passion, &c. vouchsafe to command this spirit, to reveale and signifie unto us thy servants, without our terrour or hurt, what hee is, to thine honour, and to his comfort; In nomine patris, &c. And then pro∣ceed in these words. Wee beseech thee, for Christs sake, O thou spirit, that if there be any of us, or among us, whom thou wouldst answer, name him,* 1.962 or else manifest him by some sign. Is it fryer P. or doctor D. or doctor Burc. or sir Feats, or sir Iohn, or sir Robert; Et sic de caeteris cir∣cunslamibus. For it is well tryed (saith the glosse) he will not answer every one. If the spirit make any sound of voice, or knocking, at the naming of any one, he is the counsenour (the conjuror I would say) that must have the charge of this conjuration or examination. And these for∣sooth must be the interrogatories, to wit? Whose soule art thou? Where∣fore camest thou? What wouldst thou have? Wantest thou any suffra∣ges, masses, or almes? How many masses will serve thy turn, three, six, ten, twenty, thirty, &c? By what priest? Must he be religious or secular? Wilt thou have any fasts? What? How many? How great? And by what persons? Among Hospitals, Lepers? Or beggers? What shall be the signe of thy perfect deliverance? Wherefore liest thou in purgatory? and such like. This must be done in the night.

* 1.963If there appear no sign at this hour, it must be deferred untill another houre. Holy water must be left in the place. There is no fear (they say) that such a spirit will hurt the conjuror; for he can sinne no more, as being in the meane state between good and evill, and as yet in the 〈◊〉〈◊〉 of satisfaction. * 1.964 If the spirit doe hurt, then it is damned soule, and not an elect. Every man may not be present hereat, specially such as be weak of complexion. They appear in divers manners, not alwayes in body or bodily shape, (as it is read in the life of S. Martine, that the divell did) but sometimes invisible, as only by sound, voice, or noise. Thus 〈◊〉〈◊〉 Iacobus de Chusa.

But because you shall see that these be not empty words, nor standet••; but that in truth such things are commonly put in practise in the Romish church, I will here set downe an instance, lately and truly, though lewdly performed; and the same in effect as followeth.

CHAP. XXIII.

A late experiment or cousening conjuration practised at Orleance by the Franciscan Friers, how it was detected, and the judgement against the authors of that comedy.

IN the year of our Lord 1534. at Orleance in France,* 1.965 the Maiors wife dyed, willing and desiring to be buryed without any pompe or noise, &c. Her husband, who reverenced the memoriall of her, did even as she had willed him. And because she was buried in the church of the * 1.966 Fran∣ciscans, besides her Father and Grandfather, and gave them in reward only six crownes, whereas they hoped for a greater prey; shortly after it chanced, that as he felled certain woods and sold them, they desired to give them some part thereof freely without mony; which he flatly deny∣ed. This they took very grievously. And whereas before they misliked him, now they conceived such displeasure as they devised this means to be revenged; to wit, that his wife was damned for ever. The chiefe workmen and framers of this tragedy were Colimannus and Stephanus A∣terbatensis, both Doctors of Divinity; this Colimannus was a great Con∣juror, and had all his implements in a readinesse, which hee was wont to use in such businesse. And thus they handle the matter. They place over the arches of the church a young novice;* 1.967 who about midnight when they came to mumble their prayers, as they were wont to doe, maketh a great rumbling, and noise. Out of hand the Monks began to conjure and to charm, but he answered nothing. Then being required to give a signe, whether he were a dum spirit or no, he began to rumble againe; which thing they took as a certaine signe. Having laid this foundation, they goe unto certain citizens, chief men, and such as favoured them, declaring that a heavy chance had happened at home in their monastery; not shewing what the matter was, but desiring them to come to their mattens at midnight.* 1.968 When these citizens were come, and that prayers were begun, the counterfeit spirit beginneth to make a marvellous noise in the top of the church. And being asked what he meant, and who hee was, gave signes that it was not lawfull for him to speak. Therefore they commanded him to make answer by tokens and signes to certaine things they would demand of him. Now was there a hole made in the vawt, through the which he might heare and understand the voice of a conjuror. And then had he in his hand a little board, which at every question he strake, in such sort as he might easily be heard beneath. First they asked him, whether he were one of them that had been buried in the same place. Afterwards they reckoning many by name, which had been bu∣ried there; at the last also they name the Maiors wife: and there by and by the spirit gave a signe that he was her soule. He was further asked whe∣ther he was damned or no; and if he were, for what cause, for what de∣sert or fault; whether for covetousnesse, or wanton lust, for pride or want of charity; or whether it were for heresie, or for the sect of Luther

newlie sprung up: also what he meant by that noise and stirre he kept there; whether it were to have the body now buryed in holy ground to be digged up again, and laid in some other place. To all which points he answered by signes, as he was commanded, by the which he affirmed or denyed any thing, according as he strake the board twice or thrice to∣gether. And when he had thus given them to understand, that the * 1.969 ve∣ry cause of his damnation was Luthers heresie, and that the body must needs be digged up againe: the monks requested the citizens, whose pre∣sence they had used or rather abused, that they would bear witnesse of those things which they had seen with their eye; and that they would subscribe to such things as were done before. The citizens taking good advice on the matter, lest they should offend the Maior, or bring themselves in trouble, refused so to doe. But the monks notwithstanding take from thence the sweet bread, which they called the host and body of our Lord, with all the reliques of saints, and carry them to another place, and there say their masse. The Bishops substitute judge (whom they called O∣fficiall) understanding that matter, cometh thither, accompanyed with certaine honest men, to the intent he might know the whole circum∣stance more exactly: and therefore hee commandeth them to make conju∣ration in his presence; and also he requireth certaine to be chosen to goe up into the top of the vawt, and there to see whether any ghost appeared or not.* 1.970 Stephanus Aterbatensis stifflie denyed that to be lawfull, and mar∣vellously perswading the contrary, affirmed that the spirit in no wise ought to be troubled. And albeit the Officiall urged them very much, that there might be some conjuring of the spirit; yet could hee nothing prevaile.

Whilest these things were doing, the Maior, when he had shewed the other Justices of the city, what he would have them to doe, took his journey to the king, and opened the whole matter unto him. And because the monks refused judgement upon plea of their owne laws and liberties, the king choosing out certain of the Aldermen of Paris, giveth them abso∣lute and full authority to make enquiry of the matter. The like doth the Chancellor master Anthonius Pratensis cardinall and Legat for the Pope throughout France. Therefore when they had no exception to alleadge, they were co••veyed unto Paris, and there constrained to make their an∣swer. But yet could nothing be wrung out of them by confession,* 1.971 where∣upon they were put a part into divers prisons, the novice being kept in the house of master Fumanus, one of the Aldermen, was oftentime exa∣mined, and earnestly requested to utter the truth, but would notwithstand∣ing confesse nothing; because he feared that the monks would afterward put him to death for staining their order, and putting it to open shame. But when the Judges had made him sure promise that he should escape punishment, and that he should never come into their handling, he open∣ed unto them the whole matter as it was done: and being brought before his fellows, avouched the same to their faces. The monks, albeit they were convicted, and by these means almost taken tardy with the deed doing yet did they refuse the Judges, bragging and themselves vaunting on their priviledges, but all in vain. For sentence passed upon them, and they were

condemned to be carryed back again to Orleance, and thereto be cast inpri∣son, and so should finally be brought forth into the chiefe church of the ci∣ty openly, and from thence to the place of execution, where they should make open confession of their trespasses.

Surely this was most common among monks and fryers, who main∣tained their religion, their lust, their liberties, their pompe, their wealth, their estimation and knavery by such cousening practises.* 1.972 Now I will shew you more speciall orders of popish conjurations, that are so shamelesly ad∣mitted into the chuch of Rome, that they are not only suffered, but com∣manded to be used, not by night secretly, but by day impudently. And these forsooth concerning the curing of bewitched persons, and such as are posses∣sed, to wit, such as have a divell put into them by witches inchantments. And here withall I will set down certain rules delivered unto us by such popish doctors, as are of greatest reputation.

CHAP. XXIV.

Who may be conjurors in the Romish Church besides Priests, a ridi∣culous definition of superstition, what words are to be used and not used in exorcismes, rebaptisme allowed, it is lawfull to conjure any thing, differences between holy water and conjuration.

THomas Aquinas saith,* 1.973 that any body, though he be of an inferior or su∣perior order, yea though of noue order at all (and as Gulielmus Du∣rendus glossator Raimundi affirmeth, a woman, so she blesse not the girdle or the garment, but the person of the bewitched) hath power to exer∣cise the order of an exorcist or conjuror, even as well as any priest may say, masse in a house unconsecrated. But that is (saith M. Mal.) rather through the goodnesse and license of the Pope, than through the grace of the Sacrament. Nay, there are examples set down, where some being be∣witched were cured (as M. Mal. taketh it) without any conjuration at all. Marry there were certain Pater nosters, Aves, and Credos said, and crosses made, but they are charmes, they say, and no conjurations. For they say, that such charms are lawfull, because there is no superstition in them, &c.

And it is worthy my labour to shew you how papists define superstition, and how they expound the definition thereof.* 1.974 Superstition (say they) is a religion observed beyond measure, a religion practised with evill and un∣perfect circumstances. Also, whatsoever usurpeth the name of religion, through humane tradition, without the Popes authority, is superstitious: as to adde or join any hymnes to the masse, to interrupt any diriges, to a∣bridge any part of the creed in the singing thereof, or to sing when the or∣gans goe, and not when the quier singeth, not to have one to help the priest to masse;* 1.975 and such like, &c.

These popish exorcists doe many times forget their owne rules. For they should not directly in their conjurations call upon the divell (as they doe) with intreaty, but with authority and commandement. Nei∣ther

should they have in their charmes and conjurations any unknowne names. Neither should there be (as alwayes there is) any falshood con∣tained in the matter of the charm of conjuration, as (say they) old wo∣men have in theirs, when they say; the blessed Virgin passed over Iordan, and then S. Steven met her and asked her, &c. Neither should they have any other vain characters, but the crosse (for those are the words:) and ma∣ny other such cautions have they, which they observe not, for they have made it lawfull elsewhere.

* 1.976But Thomas their chief pillar proveth their conjuring and charms law∣full by S. Mark who saith; Signa cos qui crediderunt; and, In nomine 〈◊〉〈◊〉 daemonia ejicient, &c. whereby he also proveth that they may conjure ser∣pents. And there he taketh pains to prove, that the words of God are of as great holinesse as reliques of saints, whereas (in such respect as they mean) they are both alike, and indeed nothing worth. And I can tell them fur∣ther, that so they may be carried, as either of them may doe a man much harm either in body or soul.

* 1.977But they prove this by S. Augustine, saying; Non est minus verbum Dei quam corpus Christi: whereupon they conclude thus; By all mens opini∣ons it is lawfull to carry about reverently the reliques of saints; Ergo it is lawfull against evill spirits, to invocate the name of God every way; by the Pater noster, the Ave, the nativitie, the passion, the five wounds, the ti••e triumphant, by the seven words spoken on the crosse, by the nailes, &c. and there may be hope reposed in them.* 1.978 Yea, they say, it is lawfull to con∣jure all things, because the divell may have power in all things. And first, alwayes the person or thing, wherein the divell is, must be exorcised, and then the divell must be conjured. Also they affirm, that it is as expedient to consecrate and conjure porrage and meat, as water and salt, or such like things.

* 1.979The right order of exorcism in rebaptism of a person possessed or be∣witched, requireth that exsufflation and abrenunciation be done toward the west. Item, there must be erection of hands, confession, professi∣on, oration, benediction, imposition of hands, denudation and unction, with holy oil after baptism, communion, and induition of the surplis. But they say that this needeth not, where the bewitched is exorcised: but that the bewitched be first confessed, and then to hold a candle in his hand, and in steed of a surplise to tie about his bare body a holy candle of the length of Christ, or of the crosse whereupon he dyed, which for mony may be had at Rome. Ergo (saith M. Mal.) this may be said; I conjure thee Pe∣ter or Barbara being sick, but regenerate in the holy water of baptism, by the living God, by the true God, by the holy God, by the God which redeemed thee with his pretious bloud, that thou mayst be made a conju∣red man, that every fantasie and wickednesse of diabolicall deceipt doe a∣void and depart from thee, and that every uncleane spirit bee conjured through him that shall come to judge the quick and the dead, and the world by fire, Amen. Oremus, &c. And this conjuration with Oremus and a prayer, must be thrice repeated, and at the end alwayes must bee said; Ergo maledicte diabole recognosce sententiam tuam, &c. Therefore cursed divell know thy sentence, &c. And this order must alwayes be

followed:* 1.980 and finally, there must be diligent search made, in every corner, and under every coverlet and pallet, and under every threshold of the doores, for instruments of witchcraft. And if any be found, they must straightway be throwne into the fire. Also they must change all their bed∣ding, their clothing, and their habitation; and if nothing be found, the party that is to be exorcised or conjured, must come to the church rath in the morning: and the holyer the day is, the better, specially our Lady day. And the priest if he be shriven himself and in perfect state, shall doe the better therein. And let him that is exorcised hold a holy candle in his hand,* 1.981 &c. Alwayes provided, that the holy water be throwne upon him, and a stoal put about his neck, with Deus in adiutorum, and the Leta∣nie, with invocation of saints: and this order may continue thrice a week, so as (say they) through multiplication of intercessors, or rather intercessi∣ons grace may be obtained, and favour procured.

There is also some question in the Romish church, whether the sacra∣ment of the altar is to be received before or after the exorcisme. Item in shrift, the confessor must learn whether the partie be not excommunicate, and so for want of absolution,* 1.982 endureth this vexation. Thomas sheweth the difference between holy water and conjuration, saying that holy water driveth the divell away from the externall and outward parts; but conju∣rations from the internall and inward parts; and therefore unto the be∣witched party both are to be applyed.

CHAP. XXV.

The seven reasons why some are not rid of the divell with all their po∣pish conjurations, why there were no conjurors in the primitive Church, and why the divell is not so soon cast out of the bewitched as of the possessed.

THe reason why some are not remedied for all their conjurations, the papists say is for seven canses. First, for that the faith of the stand∣ers by is [ 1] naught; secondly, for that theirs that present the party is no better; thirdly, because of the sins of the bewitched; fourthly, for the [ 2] neglecting of meet remedies; fiftly, for the reverence of vertues going [ 3] out into others; sixtly, for the purgation; seventhly, for the merit [ 4] of the party bewitched. And ••o, the first four are proved by Matthew the 7. and Marke the 4. when one presented his sonne, and the multitude [ 5] wanted faith, and the father said, Lord help mine inc••edulity or unbe∣leef. [ 6] Whereupon was said, Oh faithlesse and perverse generation, how [ 7] long shall I be with you?* 1.983 and where these words are written; And Je∣sus rebuked him, &c. That is to say, say they, the possessed or bewitch∣ed for his sinnes. For by the neglect of due remedies it appeareth, that there were not with Christ good & perfect men. For the pillars of the faith; to wit, Peter, Iames, and Iohn were absent. Neither was there fasting and prayer, without the which that kind of divels could not be cast out. For the fourth point; to wit, the fault of the exorcist in faith may ap∣peare;

for that afterwards the disciples asked the cause of their impo∣tency therein. And Iesus answered, it was for their incredulity, saying that if they had as much faith as a graine of mustard seed, they should move mountaines, &c. The fift is proved by Vitas patrum, the lives of the fathers, where it appeareth that S. Anthony could not do that cure, when his scholar Paule could do it, and did it. For the proofe of the sixt ex∣cuse it is said, that though the fault be taken away thereby; yet it followeth not that alwayes the punishment is released. Last of all it is said, that it is possible that the divell was not conjured out of the party before baptisme by the exorcist, or the midwife hath not baptized him well, but omitted some part of the sacrament. If any object that there were no exorcists in the primitive church, it is answered, that the church cannot now erre. And saint Gregorie would never have instituted it in vaine.* 1.984 And it is a ge∣nerall rule, that who or whatsoever is newly exorcised, must be rebaptized, as also such as walke or talke in their sleepe; for (say they) call them by their names, and presently they wake, or fall if they clime; whereby it is gathered, that they are not truly named in baptisme. Item they say, it is somewhat more difficult to conjure the divell out of one bewitched then out of one possessed; because in the bewitched, he is double; in the other single. They have a hundred such beggerly, foolish, and frivolous notes in this behalfe.

CHAP. XXVI.

Other grosse absurdities of witchmongers in this matter of conjura∣tions.

SUrely I cannot see what difference or distinction the witchmongers doe put betweene the knowledge and power of God and the divell; but that they think, if they pray or rather talk to God, till their heartsake, he never heareth them; but that the divell doth know every thought and imagination of their minds, and both can and also will do any thing for them. For if any that meaneth good faith with the divell read certaine conjurations, he commeth up (they say) at a trice. Marry if another that hath no intent to raise him, reade or pronounce the words, be will not stirre.* 1.985 And yet 1. Bodin confesseth, that he is afraid to read such conjura∣tions, as Iohn Wierus reciteth; lest (belike) the divell would come up, and scratch him with his fowle long nailes. In which sort I wonder that the divell dealeth with none other, then witches and conjurors. I for my part have read a number of their conjurations, but never could see any divels of theirs, except it were in a play. But the divell (belike) know∣eth my mind; to wit, that I would be loth to come within the com∣passe of his clawes.* 1.986 But lo what reason such people have. Bodin, Bartho∣lomeus, Spineus, Sprenger, and Institor, &c: do constantly affirme, that witches are to be punished with more extremity than conjurors; and sometimes with death, when the other are to be pardoned doing the same offense: because (say they) the witches make a league with the divell, and

so do not conjurors. Now if conjurors make no league by their owne confession, and divels indeed know not our cogitations (as I have suffi∣ciently proved) then would I weet of our witchmongers the reason, (if I read the conjuration and performe the ceremony) why the divell will not come at my cal? But oh absurd credulity! Even in this point many wise and learned men have been and are abused: whereas, if they would make ex∣perience, or duly expend the cause, they might be soone resolved; spe∣cially when the whole art and circumstance is so contrary to Gods word, as it must be false, if the other be true. So as you may understand, that the papists do not only by their doctrine, in bookes and sermons teach and publish conjurations, and the order thereof, whereby they may in∣duce men to bestow, or rather cast away their money upon masses and suffrages for their soules, but they make it also a parcell of their sacrament or orders (of the which number a conjuror is one) and insert many forms of conjurations into their divine service, and not only into their pon∣tificals, but into their masse bookes; yea into the very canon of the masse.

CHAP. XXVII.

Certaine conjurations taken out of the pontificall and out of the missall.

BUt see yet a little more of popish conjurations, and conferre them with the other. In the * 1.987 Pontificall you shall find this conjuration, which the other conjurours use as solemnely as they: I conjure thee thou creature of water in the name of the fa✚ther, of the so✚nne, and of the Holy✚ghost, that thou drive away the divell from the bounds of the just, that he remaine not in the darke corners of this church and altar. * You shall find in the same title, these words following, to be used at the hal∣lowing of churches. There must a crosse of ashes be made upon the pave∣ment, from one end of the church to the other, one handfull broad: and one of the priests must write on the one side thereof the Greeke alphabet, and one the other side the Latin alphabet. Durandus yeeldeth this reason thereof; to wit, It representeth the union in faith of the Jewes and Gen∣tiles. And yet well agreeing to himselfe he saith even there, that the crosse reaching from the one end to the other, signifieth that the people, which were in the head, shall be made the taile.

¶ A conjuration written in the masse booke. Fol. 1.

I conjure thee O creature of salt by God,* 1.988 by the God ✚ that liveth, by the true ✚ God, by the holy ✚ God, which by Elizaeus the prophet com∣manded, that thou shouldest be throwne into the water, that it thereby might be made whole & sound, that thou salt [here let the preist looke up∣on the salt] maist be conjured for the health of all beleevers, and that thou

be to all that take thee, health both of body and soule: and let all phan∣tasies and wickednesse, or diabolicall craft or deceipt, depart from the place whereon it is sprinkled; as also every uncleane spirit, being con∣jured by him that judgeth both the quick and the dead by fire. Resp. Amen. Then followeth a prayer to be said, without Dominus vobiscum; bet yet with Oremus; as followeth:

¶ Oremus.

* 1.989Almighty and everlasting God, we humbly desire thy clemency [here let the p••eist looke upon the salt] that thou wouldest vouchsafe, through thy piety, to bl✚esse and sanc✚tifie this creature of salt, which thou hast given for the use of mankind, that it may be to all that receive it, health of mind and body; so as whatsoever shall be touched thereby, or sprinkled therewith, may be void of all uncleannesse, and all resistance of spirituall iniquity, through our Lord, Amen.

What can be made but a conjuration of these words also, which are written in the canon, or rather in the saccaring of masse? This holy com∣mixtion of the body and bloud of our Lord Jesus Christ, let it be made to me, and to all the receivers thereof, health of mind and body, and a whole∣some preparative for the deserving & receiving of everlasting life, through our Lord Iesus, Amen.

CHAP. XXVIII.

That popish priests leave nothing unconjured, a fomre of exorcisme for incense.

ALthough the papists have many conjurations, so as neither water, nor fire, nor bread, nor wine, nor wax, nor tallow, nor church, nor churchyard, nor altar, nor altar cloth, nor ashes, nor coales, nor bells, nor bell ropes, nor copes, nor vestmen••s, nor oile, nor salt, nor candle, nor candlesticke, nor beds, nor bedstaves, &c; are without their forme of conjuration: yet I will for brevity let all passe, and end here with in∣cense, which they do conjure in this sort✚.* 1.990 I conjure thee most filthy and horible spirit, and every vision of our enemie, &c: that thou go and depart from out of this creature of frankincense, with all thy deceipt and wickednesse t••at this creature may be sanctified, and in the name of our Lord ✚ Jesus ✚ Christ ✚ that all they that taste, touch, or smell the same, may receive the virtue and assistance of the Holy ghost; so as whereso∣ever this incense or frankincense shall remaine, that there thou in no wise be so bold as to approach or once presume or attempt to hurt: but what uncleane spirit so ever thou be, that thou with all thy crast and subtilty avoid and depart, being conjured by the name of God the father almigh∣ty, &c. And that wheresoever the sume or smoke thereof shall come, every kind and sort of divels may be driven away, and expelled; •••• they were at the increase of the liver of fish, which the archangell Raphael made, &c.

CHAP. XXIX.

The rules and lawes of popish Exorcists and other conjurors all one, with a confutation of their whole power, how S. Martine conjured the divell.

THe papists you see,* 1.991 have their certaine generall rules and lawes, as to abstaine from sinne, and to fast, as also otherwise to be cleane from all pollutions, &c: and even so likewise have the other conjurors. Some will say that papists use divine service, and prayers; even so do com∣mon conjurors (as you see) even in the same papisticall forme, no whit swarving from theirs in faith and doctrine, nor yet in ungodly and unrea∣sonable kinds of petitions. Me thinks it may be a sufficient argument to overthrow the calling up and miraculous workes of spirits, that it is writ∣ten; God only knoweth and s••a••cheth the hearts, and only worketh great wonders. The which argument being prosecuted to the end, can ne∣ver be answered:* 1.992 in so much as that divine power is required in that action.

And if it be said, that in this conjuration we speake to the spirits, and they heare us, and therefore need not know our thoughts and imaginati∣ons: I first aske them whether king Baell, or Amoimon, which are spi∣rits raigning in the furthest regions of the east (as they say) may heare a conjurors voyce, which calleth for them, being in the extreamest parts of the west, there being such noises interposed, where perhaps also they may be busie, and set to worke on the like affaires. Secondly, whether those spirits be of the same power that God is, who is every where, filling all places, and able to heare all men at one instant, &c. Thirdly, whence commeth the force of such words as raise the dead, and command divels. If sounds do it, then may it be done by a taber and a pipe, or any other instrument that hath no life. If the voyce do it, then may it be done by any beasts or birds. If words, then a parret may do it. If in mans words only, where is the force, in the the first, second, or third syllable? If in syllables, then not in words. If in imaginations, then the divell knoweth our thoughts. But all this stuffe is vaine and fabu∣lous.

It is written;* 1.993 All the generations of the earth were healthfull, and there is no poyson of destruction in them. Why then do they conjure holsome creatures; as salt, water, &c: where no divels are? God looked upon all his works, and saw they were all good. What effect (I pray you) had the 7. sonnes of Sceva; which is the great objection of witchmongers? They would needs take upon them to conjure divels out of the possessed. But what brought they to passe? Yet that was in the time, whilest God suffered miracles commonly to be wrought. By that, you may see what conjurors can do.

Where is such a promise to conjurors or witches,* 1.994 as is made in the Gos∣pell to the faithfull? where it is written; In my name they shall cast

out divels, speake with new tongues: if they shall drinke any deadly thing, it shall not hurt them; they shall take away serpents, they shall lay hands on the sicke, and they shall recover. According to the promise, this grant of miraculous working was performed in the primitive church, for the confirmation of Christs doctrine, and the establishing of the Gospell.

But as in another place I have proved, the gift thereof was but for a time, and is now ceased; neither was it ever made to papist, witch, or conjuror. They take upon them to call up and cast out divels; and to undoe with one divell, that which another divell hath done. If one divell could cast out another, it were a kingdome divided, and could not stand. Which argument Christ himselfe maketh: and therefore I may the m••re boldly say even with Christ, that they have no such power. For a 1.995 besides him, there is no saviour, b 1.996 none can deliver out of his hand. Who but he can declare, set in order, appoint, and tell what is to come? He destroyeth the the tokens of foothsayers and maketh the conjecturers fooles, &c. He declareth things to come, and so cannot witches.

There is no helpe in inchanters and soothsayers, and other such vaine sciences. For divels are cast out by the finger of God, which Matthew calleth the spirit of God, which is the mighty power of God, and not by the vertue of the bare name only, being spoken or pronounced; for then might every wicked man do it. And Simon Magus needed not then to have proffered mony to have brought the power to do miracles and won∣ders: for he could speake and pronounce the name of God, as well as the apostles. Indeed they may soone throw out all the divells that are in frankincense, and such like creatures, wherein no divels are: but neither they, nor all their holy water can indeed cure a man possessed with a di∣vell, either in body and mind; as Christ did. Nay, why do they not cast out the divell that possesseth their owne soules?

Let me heare any of them all speake with new tongues; let them drinke but one dramme of a potion which I will prepare for them, let them cure the sicke by laying on of hands (though witches take it upon them, and witchmongers beleeve it) and then I will subscribe unto them. But if they which repose such certainety in the actions of witches and conjurors, would diligently note their deceit, and how the scope whereat they shoote is money (I meane not such witches as are falsely accused,* 1.997 but such as take upon them to give answers; &c: as mother Bungie did) they should apparently see the cousenage. For they are abused, as are many beholders of jugglers, which suppose they do miraculously, that which is done by sleight and subtilty.

But in this matter of witchcrafts and conjurations, if men would rather trust their own eyes, than old wives tales and lies, I dare undertake this matter would soone be at a perfect point; as being easier to be perceived than juggling. But I must needs confesse, that it is no great marvell, though the simple be abused therein, when such lies concerning those matters are maintained by such persons of account, and thrust into their divine service. As for example:

It is written that S. Martine thrust his fingers into ones mouth that had a divell within him,* 1.998 and used to bite folk; and then did bid him devoure them if he could. And because the divell could not get out at his mouth, being stopt with S. Martins fingers, he was fain to run out at his funda∣ment. O stinking lye!

CHAP. XXX.

That it is a shame for papists to beleeve other conjurors doings, their owne being of so little force, Hippocrates his opinion herein.

ANd still me thinks papists (of all others) which indeed are most cre∣dulous, and doe most maintaine the force of witches charmes, and of conjurors cousenages should perceive and judge conjurors doings to be void of effect. For when they see their owne stuffe, as holy water, salt, candles, &c. conjured by their holy bishop and priests; and that in the words of consecration or conjuration (for so * 1.999 their own Doctors terme them) they adjure the water, &c. to heal, not onely the soules infirmi∣tie, but also every malady, hurt, or ach of the body; and doe also com∣mand the candles, with the force of all their authority and power, and by the effect of all their holy words, not to consume: and yet neither soul nor body any thing recover, nor the candles last one minute the lon∣ger: with what face can they defend the others miraculous workes••, as though the witches and conjurors actions were more effectuall than their owne? Hippocrates being but a heathen, and not having the perfect know∣ledge of God, could see and perceive their cousenage and knavery well enough, who saith; They which boast so, that they can remove or help the infections of diseases, with sacrifices, conjurations, or other magi∣call instruments or means, are but needy fellows, wanting living; and therefore refer their words to the divell: because they would seeme to know somewhat more then the common people. It is marvell that pa∣pists doe affirm, that their holy water, crosses, or bugges words have such vertue and violence, as to drive away divels; so as they dare not approach to any place or person besmeared with such stuffe; when as it appeareth in the Gospell, that the divell presumed to assault and tempt Christ himself. For the divell indeed most earnestly busieth himselfe to seduce the godly: as for the wicked, he maketh reckoning and just ac∣compt of them, as of his own already. But let us goe forward in our re∣futation.

CHAP. XXXI.

How conjurors have beguiled witches, what bookes they carry a∣bout to procure credit to their art, wicked assertions against Mo∣ses and Joseph.

THus you see that conjurors are no small fooles. For whereas witches being poor and needy, goe from doore to doore for relief, have they never so many todes or cats at home, or never so much hogs dung and charvill about them, or never so many charmes in store; these conjurors (I say) have gotten them offices in the church of Rome, whereby they have obtained authority and great estimation.* 1.1000 And further to adde cre∣dit to that art, these conjurors carry about at this day, books entituled under the names of Adam, Abel, Tobie, and Enoch; which Enoch they re∣pute the most divine fellow in such matters. They have also among them bookes that they say Abraham, Aaron and Salomon made. Item they have books of Zachary, Paul, Honorius, Cyprian, Ierome, Ieremy, Albert, and Thomas: also of the angels, Riziel, Razael, and Raphael; and doubtless these were such books as were said to have been burnt in the lesser Asia. And for their further credit they boast, that they must be & are skilfull and learn∣ed in these arts; to wit, ars Almadell, ars Notoria, ars Bulaphiae, ars Arthe∣phii, ars Pomena, ars Revelationis, &c. Yea, these conjurors in corners stick not (with Iustine) to report and affirm,* 1.1001 that Ioseph who was a true figure of Christ that delivered and redeemed us, was learned in these arts, and thereby prophesied and expounded dreams; and that those arts came to him from Moses, and finally from Moses to them: which thing both Pliny and Tacitus affirm of Moses. Also Strabo in his cosmographi•• maketh the very like blasphemous report;* 1.1002 and likewise Apollonius Molon, Possidonius, Lisimachus, and Appian term Moses both a magician and a conjuror, whom Eusebius confuteth with many notable arguments, For Moses differed as much from a magician, as truth from falshood, and piety from vanity: for in truth, he confounded all magick, and made the world see, and the cunningest magicians of the earth confesse, that their own doings were but illusions, and that his miracles were wrought by the finger of God. But that the poore old witches knowledge reacheth thus far,* 1.1003 (as Danaus affirmeth it doth) is untrue; for their furthest fetches that I can comprehend, are but to fetch a pot of milk, &c. from their neigh∣boure house half a mile distant from them.

CHAP. XXXII.

All magicall arts confuted by an argument concerning Nero, what Cornelius Agrippa and Carolus Gallus have left written thereof, and proved by experience.

SUrely Nero proved all these magicall arts to be vain and fabulous lies, and nothing but cousenage and knavery. He was a notable prince, ha∣ving gifts of nature enough to have conceived such matters, treasure e∣nough to have imployed in the search thereof, he made no conscience there∣in, he had singular conferences thereabout; he offered, and would have given halfe his kingdom to have learned those things, which he heard might be wrought by magicians; he procured all the cunning magicians in the world to come to Rome, he searched for bookes also, and all other things necessary for a magician; and never could find any thing in it, but cousenage and legier demaine.* 1.1004 At length he met with one Tiridates, the great magician, who having with him all his companions, and fellow magicians, witches, conjurors, and cousenors, invited Nero to certaine magicall bankets and exercises. Which when Nero required to learne, he (to hide his cousenage) answered that he would not, nor could not teach him, though he would have given him his kingdome. The matter of his refusall (I say) was, least Nero should espy the cousening devises thereof. Which when Nero conceived, and saw the same, and all the re∣sidue of that art to be vaine,* 1.1005 lying and ridiculous, having only shadows of truth, and that their arts were only veneficall; hee prohibited the same utterly, and made good and strong laws against the use and the pra∣ctises thereof, as Pliny and others doe report. It is marvell that any man can be so much abused, as to suppose that Satan may be command∣ed, compelled, or tyed by the power of man; as though the Divell would yield to man, beyond nature; that will not yeeld to God his creator, ac∣cording to the rules of nature. And in so much as there be (as they con∣fesse) good angels as well as bad; I would know why they call up the an∣gels of hell,* 1.1006 and not call downe the angels of heaven. But this they answer (as Agrippa saith) Good angels (forsooth) doe hardly appeare, and the other are ready at hand. Here I may not omit to tell you how Cornelius Agrippa bewrayeth, detecteth, and defaceth this art of conjuration, who in his youth travelled into the bottom of all these magicall sciences, and was not only a great conjuror and practiser thereof, but also wrote cun∣ningly De occulta philosophia. Howbeit afterwards in his wiser age, he recanteth his opinions, and lamenteth his follies in that behalfe, and dis∣covereth the impiety and vanities of magicians, and inchanters, which boast they can doe miracles; which action is now ceased (saith he) and assigneth them a place with Iannes and Iambres, affirming that this art teacheth nothing but vain toies for a shew. Carolus Gallus also saith; I have tried oftentimes, by the witches and conjurors themselves, that their arts, (especially those which doe consist of charmes, impossibilities,

conjura••iuns, and witchcrafts, whereof they were wont to boast) to be meer foolishnesse, doting lies and dreams. I for my part can say as much, but that I delight not to alleadge mine owne proofs and authorities; for that mine adversaries will say they are partiall, and not indifferent.

CHAP. XXXIII.

Of Salomons conjurations, and of the opinion conceived of his cun∣ning and practise therein.

IT is affirmed by sundry authors, that Salomon was the first inventor of those conjurations; and thereof Iosephus is the first reporter, who in his first book De Iudaen••um antiquitatibus, cap. 22. rehearseth soberly this story following; which Polydore Virgil, and many other repeat ver∣batim, in this wi••••, and seem to credit the fable, whereof there is skan•• a true word.

Salomon was the greatest philosopher, and did philosophy about all things, and had the full and perfect knowledge of all their properties: but he had that gift given from above to him, for the profit and health of mankinde; which is effectuall against divels. He made also inchant∣ments wherewith diseases are driven away; and left divers manners of conjurations written, where no the divels giving place are so driven a∣way; that they never return. And this kind of healing is very common among my country men:* 1.1007 for I saw a neighbour of mine, one Eleazar, that in the presence of Vespasian and his sonnes, and the rest of the soul∣diers, cured many that were poss••ssed with spirits. The manner and or∣der of his cure was this. He did put unto the nose of the possessed a ring, under the seal whereof was inclosed a kind of root, whose vertue Salomon declared, and the savour thereof drew the divell out at his nose; so as down fell the man, and then Eleazar conjured the divell to depart, and to return no more to him. In the mean time he made mention of Salo∣mon, reciting incantations of Salomons owne making. And then Elea∣zar being willing to shew the standers by his cunning, and the wonderfull efficacy of his art, did set not far from thence, a pot or basen full of wa∣ter, and commanded the divell that went out of the man, that by the o∣verthrowing thereof, he would give a signe to the beholders, that he had utterly forsaken and left the man. Which thing being done, none there doubted how great Salomons knowledge and wisdome was. Wherein a ••ug∣ling knack was produced, to confirm a cogging cast of knavery or cou∣senage.

Another story of Salomons conjuration I finde cited in the sixt lesson, read in the church of Rome upon S. Margarets day, far more ridiculous than this.* 1.1008 Also Peter Lombarb master of the Sen••ences, and Graeti•••• 〈◊〉〈◊〉 brother, the compiler of the golden decrees; and Durandus in his Ra∣tionale livinorum, doe all soberly affirm Salomons cunning in this behalf; and specially this tale; to wit, that Salomon inclosed certain thousand di∣vels

in a brazen bowle, and left it in a deep hole or lake, so as afterwards the Babylonians found it, and supposing there had beene gold or silver therein, brake it, and out flew all the divels, &c. And that this fable is of credit, you shall perceive, in that it is thought worthy to be read in the Romish church,* 1.1009 as parcell of their divine service. Look in lessons of the day of S. Margaret the virgine, and you shall finde these words verbatim; which I the rather recite, because it serveth me for divers turns; to wit, for Salomons conjurations, for the tale of the brazen vessell, and for the popes conjurations, which extended both to faith and doct••ine, and to shew of what credit their religion is, that so shamefully is stained with lies and fables.

CHAP. XXXIV.

Lessons read in all Churches, where the Pope hath authority, on S. Margarets day translated into English word for word.

HOly Margaret required of God,* 1.1010 that shee might have a conflict face to face with her secret enemy the divell; and rising from prayer, she saw a terrible dragon, that would have devoured her, but she made the sign of the crosse, and the dragon burst in the midst.

Afterwards,* 1.1011 she saw another man sitting like a Niger, having his hands bound fast to his knees, she taking him by the hair of the head, threw him to the ground, and set her foot on his head; and her pray∣ers being made, a light shined from heaven into the prison where she was, and the crosse of Christ was seen in heaven, with a dove sitting thereon, who said; blessed art thou O Margaret, the gates of Paradise attend thy comming. Then she giving thanks to God, said to the divell, Declare to me thy name. The divell said; Take away thy foot from my head, that I may be able to speak, and tell thee: which being done, the di∣vell said,* 1.1012 I am Veltis, one of them whom Salomon shut in the brazen vessell, and the Babylonians comming, and supposing there had been gold therein, brake the vessell, and then we flew out; ever since lying in wait to annoy the just. But seeing I have recited a part of her story, you shall also have the end thereof: for at the time of her execution this was her prayer following.

Grant therefore O father, that whosoever writeth, readeth, or heareth my passion, or maketh memoriall of me, may deserve pardon for all his sins: whosoever calleth on me, being at the point of death, deliver him out of the hands of his adversaries. And I also require, O Lord, that whosoever shall build a church in the honour of me, or ministreth unto me any candles * 1.1013 of his just labour, let him obtain whatsoever he asketh for his health. Deliver all women in travell that call upon me, from the dan∣ger thereof.

Her prayer ended, there were many great thunder claps, and a dove came down from heaven, saying; Blessed art thou O Margaret the spouse of Christ. Such things as thou hast asked, are granted unto thee; there∣fore

come thou into everlasting rest, &c. Then the hangman (though she did bid him) refused to cut off her head: to whom she said; Except thou doe it, thou canst have no part with me, and then loe he did it, &c. But sithence I have been, and must be tediouss, I thought good to refresh my reader with a lamentable story, depending upon the matter prece∣dent, reported by many grave authors, word for word, in manner and form following.

CHAP. XXXV.

A delicate story of a Lombard, who by S. Margarets example would needs fight with a reall divell.

THere was (after a sermon made, wherein this story of S. Margaret was recited, for in such stuffe consisted not only their service, but also their sermons in the blind time of popery;) there was I say, a certain young man, being a Lombard, whose simplicity was such, as he had no respect unto the commodity of worldly things, but did altogether affect the salva∣tion of his soule,* 1.1014 who hearing how great S. Margarets triumph was, be∣gan to consider with himself, how full of sleights the divell was. And among other things thus he said; O that God would suffer, that the di∣vell might fight with me hand to hand in visible form! I would then sure∣ly in like manner overthrow him, and would fight with him till I had the victory. And therefore about the twelf houre he went out of the towne, and finding a convenient place where to pray, secretly kneeling on his knees, he prayed a mong other things, that God would suffer the divell 〈◊〉〈◊〉 appear unto him in visible form, that according to the example of S. Margaret, he might overcome him in battell. And as he was in the midst of his prayers, there came into that place a woman with a hook in her hand, 〈◊〉〈◊〉 gather certaine hearbs which grew there,* 1.1015 who was dumb born. And when shee came into the place, and saw the young man among the hearbs on 〈◊〉〈◊〉 knees, she was afraid and waxed pale, and going back, she rored in 〈◊〉〈◊〉 sort, as her voice could not be understood, and with her head and 〈◊〉〈◊〉 made threatning signes unto him. The young man seeing such an il••••∣voured foul quean, that was for age decrepit and full of wrinckles, 〈◊〉〈◊〉 a long body, lean of face, pale of colour, with ragged clothes, crying ve∣ry loud, and having a voice not understandable, threatning him with the hook which she carryed in her hand, he thought surely she had been no wo∣man, but a divell appearing unto him in the shape of a woman, and though God had heard his prayers. For the which causes he fell upon her lust••ly and at length threw her downe to the ground, saying; Art thou 〈◊〉〈◊〉 thou cursed divell, art thou come? No no, thou shalt not over•••••• mee in visible fight, whom thou hast often overcome in invisible ••••••••∣tations.

And as he spake these words, he caught her by the hair, and drew her a∣bout, beating her sometimes with his hands••, sometimes with his 〈◊〉〈◊〉 and sometimes with the hook so long, and wounded her so sore, that 〈◊〉〈◊〉

left her a dying. At the noise whereof many people came running unto them, and seeing what was done they apprehended the young man, and thrust him into a vise prison,* 1.1016 S. Vincent by vertue of his holinesse under∣standing all this matter, caused the body that seemed dead to bee brought unto him, and thereupon (according to his manner) he laid his hand upon her, who immediately revived, and he called one of his chaplains to hear her confession. But they that were present said to the man of God, that it were altogether in vain so to doe, for that she had been from her nativi∣ty dumb, and could neither hear nor unde••stand the priest, neither could in words confesse her sins.* 1.1017 Notwithstanding, S. Vincent had the priest hear her confession, affirming that she should very distinctly speake all things unto him. And therefore, whatsoever the man of God comman∣ded, the priest did confidently accomplish and obey; and as soon as the priest approached unto her, to hear her confession, she, whom all Ca∣thalonia knew to be dumb born, spake and confessed her self, pronoun∣cing every word as distinctly, as though she had never been dumb. Af∣ter her confession she required the eucharist and extream unction to be ministred unto her, and at length she commended her selfe to God; and in the presence of all that came to see that miracle, she spake as long as shee had any breath in her body. The young man that killed her being saved from the gallows by S. Vincents means, and at his intercession, departed home into Italy.* 1.1018 This story last rehearsed is found in Speculo exemplorum, and repeated also by Robert Carocul bishop of Aquinas, and many others, and preached publikely in the church of Rome.

CHAP. XXXVI.

The story of Saint Margaret proved to be both ridiculous and impi∣ous in every point.

FIrst, that the story of S. Margaret is a fable, may be proved by the in∣credible, impossible, foolish, impious, and blasphemous matters con∣tained therein, and by the ridiculous circumstance thereof. Though it were cruelly done of her to beat the divell, when his hands was bound; yet it was curteously done of her, to pull away her foot at his desire. He could not speak so long as she troad on his head, and yet he said; Tread off, that I may tell you what I am. She saw the heavens open, and yet she was in a close prison. But her sight was very clear, that could see a little dove sitting upon a crosse so far off. For heaven is higher than the Sun; and the sun, when it is neerest to us, is 3966000. miles from us. And she had a good pair of ears,* 1.1019 that could hear a dove speak so far off. And she had good luck, that S. Peter who (they say) is porter, or else the Pope, who hath more doings than Peter, had such leisure as to stay the gates so long for her. Salomon provided no good place, neither took good order with his brazen bowl. I marvell how they escaped that let out the divels. It is marvell also that they melted it not with their breath long

before: for the divels carry hell and hell fire about with them alwayes, in so much as (they say) they leave ashes evermore where they stand. Surely she made in her prayer an unreasonable request,* 1.1020 but the date of her patent is out; for I beleeve that whosoever at this day shall burn a pound of good candles before her, shall be never the better, but three pence the worse. But now we may find in S. Margarets life, who it is that is Christs wife; whereby we are so much wiser then we were before. But look in the life of S. Katharine, in the golden legend, and you shall find that he was also married to S. Katherine, and that our Lady made the marriage, &c. An excellent authority for bigamie. Here I will also cite another of their notable stories, or miracles of authority, and so leave shame∣ing of them, or rather troubling you the readers thereof. Neither would I have written these fables, but that they are authentick among the pa∣pists, and that we that are protestants may be satisfied, as well of con∣jurors and witches miracles, as of others; for the one is as grosse as the the other.

CHAP. XXXVII.

A pleasant miracle wrought by a popish Priest.

* 1.1021WHat time the Waldenses heresies began to spring, certain wicked me••, being upheld and maintained by diabolicall vertue, shawed certaine signes and wonders, whereby they strengthened and confirmed their he∣resies, and perverted in faith many faithfull men; for they walked on the water and were not drowned. But a certain catholick priest seeing the same, and knowing that true signs could not be joined with false doctrine, brought the body of our Lord, with the pix, to the water, where they shewed their power and vertue to the people, and said in the hearing of all that were present. I conjure thee O divell, by him, 〈◊〉〈◊〉 I carry in my hands, that thou exercise not these great visions and phan∣tasies by these men, to the drowning of this people. Notwithstanding their words, when they walked still on the water, as they did before, the priest in a rage threw the body of our Lord, with the pix into the river, and by and by, so soon as the sacrament touched the element, the phantasie ga•••• place to the verity; and they being proved and made false, did sink, 〈◊〉〈◊〉 lead to the bottome, and were drowned; the pix with the sacrament im∣mediately was taken away by an angell. The priest seeing all these things, was very glad of the miracle, but for the losse of the sacra∣ment he was very pensive, passing away the whole night in tears and mourning: in the morning he found the pix with the sacrament up∣on the altar.

CHAP. XXXVIII.

The former miracle confuted, with a strange story of St Lucy.

HOw glad Sr Iohn was now it were folly for me to say. How would he have plagued the divell, that threw his God in the river to be drowned? But if other had had no more power to destroy the Waldenses with sword and fire, than this priest had to drown them with his conjuring box and cou∣sening sacraments, there should have been many a life saved. But I may not omit one fable, which is of authority, wherein though there be no conjuration expressed, yet I warrant you there was cousenage both in the doing and telling thereof. * 1.1022 You shall read in the lesson on saint Lu∣cies day, that she being condemned, could not be removed from the place with a teem of Oxen, neither could any fire burn her, in somuch as one was faine to cut off her head with a sword, and yet she could speak after∣wards as long as she list. And this passeth all other miracles, except it be that which Bodin and M. Mal. recite out of Nider, of a witch that could not be burned, till a scroll was taken away from where she hid it, betwixt her skin and flesh.

CHAP. XXXIX.

Of visions, noises, apparitions, and imagined sounds, and of other il∣lusions, of wandering soules: with a confutation thereof.

MAny through melancholy doe imagine, that they see or hear visions, spirits, ghosts, strange noises, &c. as I have already proved before, at large. Many again through fear proceeding from a cowardly nature and complexion, or from an effeminate and fond bringing up, are timerous and afraid of spirits, and bugs, &c. Some through imperfection of sight also are afraid of their own shadows, & (as Aristotle saith) see themselves some∣time as it were in a glasse. And some through weaknesse of body have such imperfect imaginations. Drunken men also sometimes suppose they see trees walk, &c. according to that which Salomon saith to the drun∣kards; Thine eyes shall see strange visions, and marvellous appear∣ances.

In all ages monkes and priests have abused and bewitched the world with counterfeit visions;* 1.1023 which proceeded through idlenesse, and re∣straint of marriage, whereby they grew hot and lecherous, and therefore devised such means to compasse and obtaine their loves. And the simple people being then so superstitious, would never seem to mistrust, that such holy men would make them cuskholds, but forsooke their beds in 〈◊〉〈◊〉 case, and gave room to the cleargy. Item, little children, have been so scared with their mothers maids, that they could never after endure to ••e in the dark alone, for fear of bugs. Many are deceived by glasses through

art perspective. Many hearkening 〈◊〉〈◊〉 false reports, conceive and be∣leeeve that which is nothing so. Many give credit to that which they read in authors. But how many stories and bookes are writen of walking spirits and soules of men, contrary to the word of God; a reasonable volum cannot containe. How common an opinion was it among the pa∣pists, that all soules walked 〈◊〉〈◊〉 the earth, after they departed from their bodyes? In so much as it was in the time of popery a usuall mat∣ter, to desire sicke people in their death beds, to appeare to them after their death, and to reveale their estate. The fathers and ancient doctors of the church were too credulus herein, &c. Therefore no marvell, though the common simple sort of men, and least of all, that women be decei∣ved herein, God in times past did send downe visible angels & appearances to men, but now he doth not so. Through ignorance of late in reli∣gion, it was thought, that every churchyard swarmed with soule and spirits: but now the word of God being more free, open, and known, those conceits and illusions are made more manifest and apparent, &c.

The doctors, councels, and popes, which (they say) cannot 〈◊〉〈◊〉 have confirmed the walking, appearing, and raising of soules 〈◊〉〈◊〉 where find they in the scriptures any such doctrine; And who certified them, that those appearances were true? Truly all they cannot bring to passe, that the lies which have beene spread abroad herein, should 〈◊〉〈◊〉 beginne to be true, though the pope himselfe subscribe, seale, and sweare thereunto never so much. Where are the soules that swarmed in times past? Where are the spirits? Who heareth their noyses? Who seeth their visions? Where are the soules that made such moane for tren••••s where by to be eased of the palmes in purgatory? Are they all gone into Italy, because masses are growne deere here in England? Marke wel•• this illusion, and see how contrary it is unto the word of God. Consider how all papists beleeve this illusion to be true, and how all 〈◊〉〈◊〉 driven to say it is & was popish illusion, Where be the spirits that 〈◊〉〈◊〉 to have buriall for their bodies? For many of those walking soules 〈◊〉〈◊〉 about their b••stnes.* 1.1024 Do you not thinke, that the papists shew nor 〈◊〉〈◊〉 selves Godly divines, to preach and teach the people such doctrine 〈◊〉〈◊〉 to insert into their divine service such fables as are read in their 〈◊〉〈◊〉 church, all scripture giving place thereto for the time? You shall see 〈◊〉〈◊〉 lessons read there upon S. Stevens day, that Gamaliel Nichodemus 〈◊〉〈◊〉 man and Abdias his sonne, with his friend S. Steven, appeared 〈◊〉〈◊〉 priest, called Sir Lucian, requesting him to remove their bodies and to bury them in some better place (for they had lien from the time of their death, untill then, being in the raigne of Honorius the emperors to 〈◊〉〈◊〉 foure hundred yeares buried in the field of Gamaliel) who in that 〈◊〉〈◊〉 said to Sir Lucian▪ Non insi selummodo causa solicitus sum, sed potius 〈◊〉〈◊〉 illis qui me••um sunt; that is, I am, not only carefull for my selfe but chiefely for those my friends that are with me. Whereby the whole course may be perceived to be a false practise, and a counter-felt vision, or rather a lewd invention. For in heaven mens soules remaine not in sorrow and care; neither studie they there how to compasse

and get a worship full buriall here in earth. If they did, they would not have foreflowed it so long. Now therefore let us not suffer our selves to be abused any longer, either with conjuring priests, or melancholicall witches; but be thankfull to God that hath delivered us from such blind∣nesse and error.

CHAP. XL.

Cardanus opinion of strange noises, how counterfeit visions grow to be credited, of popish appearances, of pope Boni∣face.

CArdanus speaking of noises,* 1.1025 among other things, saith thus; A noise is heard in your house; it may be a mouse, a cat, or a dog among di∣shes; it may be a counterfeit or a theafe indeed, or the sault may be in your eares▪ I could recite a great number of tales, how men have even forsaken their houses, because of such apparitions and noises: and all hath beene by meere and ranke knavery. And wheresoever you shall heare, that there is in the night season such rumbling and fearefull noises, be you well assured that it is flat knavery, performed by some that seemeth most to complaine, and is least mistrusted. And hereof there is a very art, which for some respects I will not discover. The divell seeketh dayly as well as nightly whom he may devour, and can do his feats as well by day as by night, or else he is a young divell, and a very bungler. But of all other couseners, these conjurors are in the highest degree, and are most worthy of death for their blasphemous impiety. But that these popish visions and conjurations used as well by papists, as by the popes themselves, were meere cousenages; and that the tales of the popes recited by Bruno and Platin•••• of their magicall devices, were but plaine cousenages and knaveries,* 1.1026 may appeare by the history of Bonifacius the eight, who used this kinde of inchantment, to get away the popedome from his prede∣cessor, Coelestinus. He counterfeitted a voyce through a cane reed, as though it had come from heaven, persvading him to yeeld up his authority of pope∣ship:, and to institute therein one Bonifacius, a worthy man: otherwise he threatened him with damnation. And therefore the foole yeelded it up accordingly, to the said Bonifacius, An. 1264. of whom it was said; He came in like a fox, lived like a woolfe, and died like a dog.

There be innumerable examples of such visions, which when they are not detected, goe for true stories: and therefore when it is answered that some are true tales and some are false,* 1.1027 untill they be able to shew forth be∣fore your eyes one matter of truth, you may reply upon them with this distinction; to wit: visions tryed are false visions, undecided and untryed are true.

CHAP. XLI.

Of the noise or sound of eccho, of one that narrowly escaped dro••••∣ning thereby, &c.

ALas! how many naturall things are there so strange, as to many seeme miraculous; and how many counterfeit matters are there, that to the simple seem yet more wonderfull? Cardane telleth of one Comansis, who comming late to a rivers side,* 1.1028 not knowing where to passe over, cried out alowd for some body to shew him the foord•• who hearing an eccho to an∣swer according to his last word, supposing it to be a man that answered him and informed him of the way, he passed through the river, even there where was a deepe whirlepoole, so as he hardly escaped with his life; and told his friends, that the divell had almost persuaded him to drowne, himselfe.* 1.1029 And in some places these noises of eccho are farre more strange than other, specially at Ticinum in Italy, in the great hall, where it rendereth sundry and manifold noises or voyces, which seeme to end so lamentably, as it were a man that lay a dying: so as few can be persuaded that it is the eccho, but a spirit that an∣swereth.

* 1.1030The noise at Winchester was said to be a very miracle, and much won∣dering was there at it, about the yeare 1569, though indeed a meere natu∣rall noise ingendered of the wind, the concavity of the place, and other instrumentall matters helping the sound to seeme strange to the heaters; specially to such as would adde new reports to the augmentation of the wonder.

CHAP. XLII.

Of Theurgie, with a confutation thereof, a letter sent to me cocern∣ing these matters.

THere is yet another art professed by these cousening conjurors, which some fond divines affirme to be more honest and lawfull than 〈◊〉〈◊〉, which is called Theurgie; wherein they worke by good an∣gels, Howbeit, their ceremonies are altogether papisticall and supersti∣tious, consisting in cleanlines partly of the mind, partly of the body, and partly of things about and belonging to the body; as in the skinne, 〈◊〉〈◊〉 the apparell, in the house, in the vessell and houshold stuffe, in 〈◊〉〈◊〉 and sacrifices; the cleanlines whereof they say, doth dispose men to the contemplation of heavenly things. They cite these words of Esay for their authority; to wit: Wash your selves and be cleane, &c. In so much as I have knowne divers superstitious persons of good account, which usu∣ally wa••hed all their apparell upon conceits ridiculously. For uncleanlinesse (••hey say) corrupteth the aire, infecteth man, and chaseth away cleane

spirits. Hereunto belongeth the art of Almadel, the art of Paule, the art of Revelations,* 1.1031 and the art Notary. But (as Agrippa saith) the more divine these arts seeme to the ignorant, the more damnable they be. But their false assertions, their presumptions to worke miracles, their chara∣cters, their strange names, their diffuse phrases, their counterfeit holines, their popish ceremonies, their foolish words mingled with impiety, their barbarous and unlearned order of construction, their shamelesse practises, their paltry stuffe, their secret dealing, their beggerly life, their bargain∣ing with fooles, their cousening of the simple, their scope and drift for money doth bewray all their art to be counterfeit cousenage. And the more throughly to satisfie you herein, I thought good in this place to insert a letter, upon occasion sent unto me, by one which at this present time lieth as a prisoner condemned for this very matter in the kings bench, and reprieved by her majesties mercy, through the good mediation of a most noble and vertuous personage, whose honorable and godly disposi∣tion at this time I will forbeare to commend as I ought. The person truly that wrote this letter seemeth unto me a good body, well reformed, and penitent, nor expecting any galnes at my hands, but rather fearing to speake that which he knoweth further in this matter, lest displeasure might ensue and follow.

The coppy of a letter sent unto me R. S. by T. E. Master of art, and practiser both of physick, and also in times past, of certaine vaine scien∣ces; now condemned to die for the same: wherein he openeth the truth touching these deceits.

MAster R. Scot, according to your request,* 2.1 I have drawne out certaine abuses worth the noting, touching the work you have in band; things which I myselfe have seen within these xxvi. yeares, among those which which were counted famous and skilfull in those sciences. And because the whole discourse cannot be set downe, without nominating certaine per∣sons, of whom same are dead and some living, whose friends remaine yet of gr•••• credit: in respect thereof, I knowing that mine enemies doe already in number exceed my friends; I have considered with my selfe, that it is better for me to stay my hand, than to commit that to the world, which may increase my misery more than releeve the same. Notwithstanding, because I was noted above a great many others to have had some dealings in those vaine arts and wicked practiser; I am thereefore to signifie unto you, and I speake it in the presence of God, that among all those famous and noted practisers, that I have beene conversant withall these xxvi. yeares, I could never see any matter of truth to be done in those wicked sciences, but one∣ly meere cousenings and illusions. And they, whom I thought to be most skilfull therein, sought to see some things at my hands, who had spent my time a dozen or fourteen years, to my great losse and hindrance, and could

never at any time see any one truth, or sparkle of truth therein, Yea at 〈◊〉〈◊〉 present I stand worthily condemned for the same; for that contrary to my 〈◊〉〈◊〉 lawes, and the law of God, and also to mine owne conscience, I did spend my time in such vaine and wicked studies and practises being made and ••••∣maining a spectacle for all others to receive warning by the Lord 〈◊〉〈◊〉 may be the last (I speake it from my heart) and I wish it, not only •••• my native country, but also through the whole face of the earth, specially among Christians. For mine owne part I lament my time lost, and have repented on five yeares past: at which time I saw a booke, written in the old Sax•••• tongue,* 2.2 by one Sir John Malborne a divine of Oxonford, three hundred yeares past, wherein he openeth all the illusions and inventions of th••se arts and sciences: a thing most worthy the noting. I left the booke with the parson of Slangham in Sussex, where if you send for it in my name, you may have it. You shall thinke your labour well bestowed, and it shall greatly 〈◊〉〈◊〉 ther the good enterprise you have in hand, and there shall you see the whole science throughly discuss••d, and all their illusions and cousenages ••••••∣phered at large. Thus craving pardon at your hands for that I promised you, being very fearefull, doubtfull, and loth to set my hand •••• name under any thing that may be offensive to the world, or hurtfull •••• my selfe, considering my case, except I had the better warrant from my L. of Leicester, who is my very good Lord, and by whom next under God, (her Majestie onely excepted): I have beene preserved; and therefore 〈◊〉〈◊〉 do any thing that may offend his Lordships cares. And so I leave your, 〈◊〉〈◊〉 to the Lords keeping, who bring you & al your actions to good and 〈◊〉〈◊〉 to Gods glory, and to the profit of all Christians. From the Bench this 8. of March, 1582. Your worships poore and desolate friend and servant,

T. E.

I sent for this booke of purpose, to the parson of Slangham, and pro∣cured his, best friends, men of great worship and credit, ••ito deale•• with him, that I might borrow it for a time. But such is his folly and superstition, that although he confessed he had it; yet he would not lend it: albeit a friend of mine, being knight of the 〈◊〉〈◊〉 would have given his word for the restitution of the same safe and sound.

* 2.3The conclusion therefore shall be this, whatsoever heretofore has gone for currant, touching all these fallible arts, whereof a bit herual have written in ample sort, be now counted counterfeit, and therefore not to be allowed, no not by common sense, much lesse by reason, which should sif•• such cloaked and pretended practices, turning them out of their rags and patched clowts, that they may appeare discovered, and 〈◊〉〈◊〉 themselves in their nakednesse. Which will be the end of every secret ••••∣tent, privy purpose, hidden practise, and close devise, have they never 〈◊〉〈◊〉 shrowds and shelters for the time: and be they with never so much ••••∣telousnesse and subtill circumspection clouded and shadowed, yet will they at length be manisfestly detected by the light, according to that old rimed verse:

Quicquid nix celat,* 2.4 solis calor omne revelat:

What thing soever snow doth hide, Heat of the sunne doth make it spide.

And according to the verdict of Christ, the true Nazarite, who never told untruth, but who is the substances and groundworke of truth it selfe, saying;* 2.5 Nihil est tam occulium quod non sit detegendum, Nothing is so secret, but it shall be knowne and revealed.

THE xvj. Booke.

CHAP. I.

A conclusion, in manner of an epilogue, repeating ma∣ny of the former absurdities of witchmongers conceipts, confutations thereof, and of the autho∣rity of James Sprenger and Henry Institor in∣quisitors and compilers of M. Mal.

HItherto you have had delivered unto you, that which I have conceived and gathered of this matter. In the substance and principall parts whereof I can see no dif∣ference among the writers hereupon; of what coun∣try, condition, estate, or religion so ever they be; but I find almost all of them to agree in unconstancy, fables, and impossibilities; scratching out of M. Mal. the substance of all their arguments: so as their authors being disapproved, they must coine new stuffe, or go to their grandams maids to learne more old wives tales, whereof this art of witchcraft is contrived. But you must know that Iames Sprenger, and Henry Institor, whom I have had occasion to alledge many times were copartners in the composition of that profound and learned booke called Malleus Maleficarum,* 2.6 and were the greatest doctors of that art: out of whom I have gathered matter and absurditie enough, to confound the opinions conceived of witchcraft; although they were allowed inquisitors and assigned by the pope, with the authority and commendation of all the doctors of the university of Collen, &c. to call before them, to emprison, to condemne, and to execute witches; and finally to seaze and confiscate their goods.

These two doctors, to maintaine their credit, and to cover their in∣juries, have published those same monstrous lies, which have abused all Christendome, being spread abroad with such authority, as it will be hard to suppresse the credit of their writings, be they never so ridiculous and false. Which although they maintaine and stir up with with their owne praises;* 2.7 yet men are so bewitched, as to give credit unto them. For proof whereof I remember they write in one place of their said book, that by rea∣son of their severe proceedings against witches, they suffered intolerable assaults, specially in the night, many times finding needles sticking in their biggens, which were thither conveyed by witches charmes: and through their innocency and holinesse (they say) they were ever miracu∣lously preserved from hurt. Howbeit they affirm that they will not tell all that might make to the manifestation of their holinesse: for then should their owne praise stink in their owne mouths. And yet God knoweth their whole book containeth nothing but stinking lies and popery. Which groundwork and foundation how weak and wavering it is, how unlike to continue, and how slenderly laid, a child may soone discerne and perceive.

CHAP. II.

By what means the common people have been made beleeve in the mi∣raculous workes of witches, a definition of witchcraft, and a descrip∣tion thereof.

THe common people have been so assotted and bewitched, with whatsoe∣ever poets have faigned of witchcraft, either in earnest, in jest, or else in derision; and with whatsoever lowd liers and couseners for their plea∣sures herein have invented, and with whatsoever tales they have heard from old doting women, or from their mothers maids, and with what∣soever the grandfoole their ghostly father, or any other morrow masse priest had informed them; and finally with whatsoever they have swal∣lowed up through tract of time, or through their owne timerous nature or ignorant conceipt, concerning these matters of hags and witches: as they have so setled their opinion and credit thereupon, that they think it herefie to doubt in any part of the matter; specially because they find this word witchcraft expressed in the scriptures; which is as to defend praying to saints, because Sanctus, Sanctus, Sanctus is written in •••• Deum.

* 2.8And now to come to the definition of witchcraft, which hitherto I did defer and put off purposely: that you might perceive the true nature there∣of, by the circumstances, and therefore the rather to allow of the same, seeing the variety of other writers. Witchcraft is in truth a cousening art, wherein the name of God is abused, prophaned, and blasphemed, and his power attributed to a vile creature. In estimation of the vulgár people,* 2.9 it is a supernaturall work, contrived between a corporall old wo∣man, and a spirituall divell. The manner thereof is so secret, mysticall,

and strange, that to this day there bath never been any credible witnesse thereof. It is incomprehensible to the wise, learned or faithfull, a pro∣bable matter to children, fools, melancholick persons and papists. The trade is thought to be impious.* 2.10 The effect and end thereof to be some∣times evill, as when thereby man or beast, grasse, trees, or corn, &c. is hur••; sometimes good, as whereby sick folks are healed, theeves bewray∣ed, and true men come to their goods, &c. The matter and instru∣ments wherewith it is accomplished,* 2.11 are words, charmes, signes, images, characters, &c. The which words although any other creature doe pro∣nounce, in manner and form as they doe, leaving out no circumstance requisite or usuall for that action; yet none is said to have the grace or gift to perform the matter, except she be a witch, and so taken, either by her own a consent, or by others imputation.

CHAP. III.

Reasons to prove that words and characters are but bables, and that witches cannot doe such things as the multitude supposeth they can, their greatest wonders proved trifles, of a young gentleman cousened.

THat words, characters, images, and such other trinkers, which are thought so necessary instruments for witchcraft (as without the which no such thing can be accomplished) are but bables, devised by couseners, to abuse the people withall; I trust I have sufficiently proved. And the same may be further and more plainly perceived by these short and com∣pendious reasons following.

First,* 2.12 in that the Turks and infidels, in their witchcraft, use both other words, and other characters than our witches doe, and also such as are most contrary. In so much as, if ours bee•• bad, in reason theirs should be good. If their witches can doe anything, ours can doe nothing. For as our witches are said to renounce Christ, and despise his sacraments; so doe the other forsake Mahomet and his laws, which is one large step to christianity.

It is also to be thought,* 2.13 that all witches are couseners; when mother Bungie, a principall witch, so reputed, tryed, and condemned of all men, and continuing in that exercise and estimation many years, (having cou∣sened and abused the whole realm, in so much as there came to her, witch∣mongers from all the furthest parts of the land, she being in divers books set out with authority, registred and chronicled by the name of the great witch of Rochester, and reputed among all men for the chief ringleader of all other witches) by good proof is ••ound to be a meer cousener; con∣fessing in her death bed freely, without compulsion or inforcement, that her cunning consisted only in deluding & deceiving the people: saving that shee had (towards the maintenance of her credit in that cousening trade) some sight in physick and surgery, and the assistance of a friend of hers,

called Heron, a professor thereof. And this I know, partly of mine owne knowledge, and partly by the testimony of her husband, and others of credit, to whom (I say) in her death bed, and at sundry other times she protested these things; and also that she never had indeed any materiall spirit or divell (as the voice went) nor yet knew how to work any super∣naturall matter, as she in her life time made men beleeve shee had and could doe.

The like may be said of one T. of Canterbury, whose name I will not literally discover, who wonderfully abused many in these parts, making them think he could tell where any thing lost b••came; with divers o∣ther such practises, whereby his fame was far beyond the others. And yet on his death bed he confessed, that he knew nothing more then any o∣ther, but by sleight and devices, without the assistance of any divell or spirit, saving the spirit of cousenage: and this did he (I say) pro∣test before many of great honesty, credi••, and wisdome, who can witnesse the same, and also gave him good commendations for his godly and ho∣nest end.

Again, who will maintaine, that common witchcrafts are not cousen∣ages, when the great and famous witchcrafts, which had stolne credit not only from all the common people, but from men of great wisdome and authority, are discovered to be beggerly sleights of cousening varlots? Which otherwise might and would have remained a perpetuall objection against me. Were there not * 2.14 three images of late years found in a dung∣hill, to the terrour and astonishment of many thousands? In so much as great matters were thought to have been pretended to be done by witch∣craft. But if the Lord preserve those persons (whose destruction was doubted to have been intended thereby) from all other the lewd practi∣ses and attempts of their enemies; I feare not, but they shall easily withstand these and such like devises, although they should indeed be pra∣ctised against them. But no doubt, if such bables could have brought those matters of mischief to passe, by the hands of traitors, witches, or papists; we should long since have been deprived of the most excellent jewell and comfort that we enjoy in this world. Howbeit, I confesse, that the fear, conceipt, and doubt of such mischievous pretenses may breed inconveni∣ence to them that stand in awe of the same. And I wish, that even for such practises, though they never can or doe take effect, the practisers be punish∣ed with all extremity; because therein is manifested a traiterous heart to the Queen, and a presumption against God.

* 2.15But to return to the discovery of the foresaid knavery and witchcraft. So it was that one old cousener wanting mony, devised or rather practi∣sed (for it is a stale devise) to supply his want, by promising a young Gentleman, whose humor he thought would that way be well served, that for the sum of forty pounds, he would not fail by his cunning in that art of witchcraft, to procure unto him the love of any three women whom he would name, and of whom he should make choice at his pleasure. The young Gentleman being abused with his cunning devices, and too hastily yeelding to that motion, satisfied this cunning mans demand of money. Which, because he had it not presently to disburse, provided it for him at the

hands of a friend of his. Finally, this cunning man made the three pup∣pets of wax, &c. leaving nothing undone that appertained to the cou∣senage, untill he had buried them, as you have heard. But I omit to tell what adoe was made hereof, and also what reports and lies were bruited; as what white dogs and black dogs▪ there were seene in the night season passing through the watch, mawgre all their force and preparation against them, &c. But the young Gentleman, who for a little space remained in hope mixed with joy and love, now through tract of time hath those his felici∣ties powdered with doubt and despaire. For in stead of atchieving his love he would gladly have obtained his mony. But because he could by no means get either the one or the other (his money being in hucksters handling, and his sure in no better forwardnesse) hee revealed the whole matter, hoping by that means to recover his money; which he neither can yet get again▪ not hath payed it where he borrowed. But till triall was had of his simplicity or rather fully herein, he received some trouble himselfe, here∣about though now dismissed.

CHAP. IIII.

Of one that was so bewitched that he could read no Scriptures but ca∣nonicall, of a divell that could speak no Latine a proof that witch∣craft is flat cousenage.

HEre I may aptly insert another miracle of importance,* 2.16 that happened within the compasse of a childes remembrance, which may induce any reasonable body to conceive, that these supernaturall actions are but fa∣bles and cousenages. There was one, whom for some respects I name not, that was taken blind, deaf, and dumb; so as no Physitian could help him: That man (forsooth) though he was (as is said) both blind, dumb and deaf, yet could he read any canonicall Scriptures; but as for apo∣crypha, hee could read none:* 2.17 wherein a Gods name consisted the miracle. But a leaf of apocrypha being extraordinarily inserted among the canonicall scriptures, he read the same as authentick; wherein his knavery was bewrayed. Another had a divell, that answered men so all questions, Mary her divell could understand no Latine, and so was shee (and by such meanes all the rest may be) bewrayed. In∣deed our witching writers say, that certaine divels speake onely the language of that countrey where they are resiant, as French, or En∣glish, &c.

Furthermore in my conceipt, nothing proveth more apparently that witchcraft is cousenage, and that witches instruments are but ridiculous bables, and altogether void of effect; than when learned and godly Di∣vines in their serious writings, produce experiments as wrought by witches, and by divels at witches commandements: which they expound by mira∣cles, although indeed meer trifles. Whereof they conceive amisse, being overtaken with credulity.

CHAP. V.

Of the divination by the sive and sheers, and by the book and key, Hemingius his opinion thereof confuted, a bable to know what is a clock, of certain jugling knacks, manifold reasons for the over∣throw of witches and conjurors, and their cousenages, of the divels transformations, of Ferrum candens, &c.

TO passe over all the fables, which are vouched by the popish doctors, you shall heare the words of N. Hemingius,* 2.18 whose zeal and learning otherwise I might justly commend: howbeit I am sorry and ashamed to see his ignorance and folly in this behalf Neither would I have bewrayed it, but that he himself, among other absurdities concerning the mainte∣nance of witches omnipotency, hath published it to his great discredit. Popish priests (saith he) as the Chaldaeans used the divination by sive and sheeres for the detection of theft, doe practise with a psalter and a key fa∣stened upon the 49. psalme, to discover a theef, and when the names of the suspected persons are orderly put into the pipe of the key, at the reading of these words of the psalme [If thou sawest a theef thou 〈◊〉〈◊〉 consent unto him] the book will wagge and fall out of the fingers of them that hold it, and he whose name remaineth in the key must be the theef.* 2.19 Hereupon Hemingius inferreth, that although conjuring priests and witches bring not this to passe by the absolute words of the psalm, which tend to a far other scope; yet satan doth nimbly, with his invisible 〈◊〉〈◊〉, give such a twitch to the Book, as also in the other case to the sive and the sheers, that down-fals the book and key, sive and sheeres, upstarts the 〈◊〉〈◊〉, and away runneth the divell laughing, &c.

But alas, Hemingius is deceived, as not perceiving the conceipt, or rather the deceipt thereof. For where he supposeth those actions to be miracu∣lous, and done by a divell; they are in truth meer bables wherein coe••••∣steth not so much as legierdemaine. For every carter may conceive the sleight hereof; because the book and key, sive and sheeres, being stayed up in that order,* 2.20 by naturall course of necessity must within that space (by means of the air, and the pulse beating at the fingers end) turn and fall down. Which experience being known to the witch or conjuror, she or hee doe form and frame their prophefie accordingly; as whosoe∣ver maketh proofe thereof shall manifestly perceive it. By this 〈◊〉〈◊〉 practise, or experience, you shall know what it is a clock, if you 〈◊〉〈◊〉 between your finger and your thumb a thred of six or seven inches long unto the other end whereof is tyed a gold ring, or some such like things in such sort as upon the beating of your pulse, and the moving of the ring, the same may strike upon either side of a goblet or glasse. The•••• things are (I confesse) witchcraft, because the effect or event proceeded not of that cause which such couseners say, and others beleeve they do. As when they lay a medicine for the ague. &c. to a childs wrists, they also 〈…〉〈…〉 vertue whereof (they say)

the child is healed; whereas indeed the medicine only doth the feat. And this is also a silly jugglers knack, which wanteth legierdemaine, whom you shall see to thrust a pinne, or a small knife, through the head and brain of a chicken or pullet, and with certaine mysticall words seeme to cure him; whereas, though no such words were spoken, the chicken would live, and doe well enough; as experience teacheth and declareth.

Again, when such as have maintained the art and prosession of conju∣ring, and have written thereupon most cunningly, have published recan∣tations, and confessed the deceipts thereof,* 2.21 as Co••nelius Agrippa did, why should we defend it? Also, when heathen princes, of great renown, autho∣rity, and learning, have searched with much industry and charge, the knowledge and secrecy of conjuration and witchcraft, and finally found by experience all to be false and vain that is reported of them, as Nero, Iulianus apostata, and Valence did; why should we seek for further triall, to prove witchcraft and conjuration to be cousenage?

Also, when the miracles imputed unto them, exceed in quantity, quali∣ty and number, all the miracles that Christ wrought here upon earth, for the establishing of his Gospell, for the confirmation of our faith, and for the advancement of his glorious name; what good christian will beleeve them to be true? And when Christ himselfe saith; The works that I doe, no man else can accomplish; why should we think that a foolish old wo∣man can doe them all, and many more?

Also, when Christ knew not these witches, nor spake one word of them in all the time of his being here upon earth, having such nec••ssary occa∣sion (if at leastwise they with their familiars could doe as he did by the spirit of God, as is constantly affirmed) why should we suppose that they can doe as they say, but rather that they are deceivers? When they are fain to say, that witches wrought not in that art, all those thirty three yeeres that Christ lived, and that there were none in Iobs time, and that the cou∣sening oracles are now ceased; who seeth not that they are witlesse, and madde fooles that maintaine it? When all the mischiefs are accomplish∣ed by poysons and naturall means, which they affirm to be brought to passe by words,* 2.22 it manifesteth to the world their cousenage. When all the places of Scripture, which witchmongers allow for the proof of such witches, are proved to make nothing for their purpose, their own fables and lies deserve small credit. When one of the chief points in controver∣sie; to wit, execution of witches, is grounded upon a false translation; namely, You shall not suffer a witch to live (which is in Latine Venesicam non vetinebitis in vita) where the word in every mans ear soundeth to be a poisoner, rather than a worker of miracles, and so interpreted by the seventy interpreters, Iosephus, and almost all the Rabbins which were He∣brews born: why should any of their interpretations or allegations be tru∣sted, or well accompted of? When working of miracles is ceased, and the gift of prophesie also; so as the godly, through invocation of the holy spirit, cannot perform such wonderfull things, as these witches and con∣jurors by the invocation of divels and wicked spirits undertake, and are said to doe; what man that knoweth and honoureth God will be so in∣fatuate

as to beleeve these lies and so prefer the power of witches and di∣vels before the godly indued with Gods holy spirit? When many prin∣ted bookes are published, even with authority, in confirmation of such miracles wrought by those couseners, for the det••ction of witchcrafts and in fine all is not onely sound false, and to have been accomplished by cou∣senage, but that there hath been therein a set purpose to defame honest matrones, as to make them be thought to be witches: why should we be∣leeve; Bodin, M. Mal. &c. in their cousening tales and fables? When they say that witches can flie in the air, and come in at a little coane, or a hole in a glasse window, and steal away sucking children, and hurt their mo∣thers; and yet when they are brought into prison, they cannot escape out of the grate, which is far bigger: who will not condemne such accu∣sations or confessions to be frivolous, &c? When (if their assertions were true) concerning the divels usuall taking of shapes, and walking, talking, conferring, burting, and all manner of dealing with mortall creatures, Christs argument to Thomas had been weak and easily answered;* 2.23 yea the one halfe, or all the whole world might be inhabited by divels, every poor mans house might be hired over his head by a divell, he might take the shape and favour of an honest woman, and play the witch; or of an honest man and play the theef, and so bring them both, or whom he list to the gallows▪ who seeth not the vanity of such assertions? For then the di∣vell might in the likenesse of an honest man commit any criminall of∣fense; as Lavater in his nineteenth chapter De spectris, reporteth of a grave wise magistrate in the territory of ••igurie, who affirmed; that as hee and his servant went through certain pastures, he espyed in the morning, the divell in likenesse of one whom he knew very well, wickedly dealing with a mare.* 2.24 Upon the sight whereof he immediately went to that fellowes house, and certainly learned there, that the same person went not out of his chamber that day. And if he had not wisely bolted out the matter, the good honest man (saith he) had surely beene, cast into prison, and put on the rack, &c.

The like story we read of one Cunegunda, wife to Henry the second em∣peror of that name,* 2.25 in whose chamber the divell (in the likenesse of a youngman, with whom she was suspected to be too familiar in court) was often seen coming in and out. Howbeit, she was purged by the tryall Candentis ferri, and proved innocent; for she went upon glowing iron unhurt,* 2.26 &c. And yet Salomon saith; May a man carry fire in his bo∣some, and his clothes not be burned? Or can a man goe upon coal••, and his feet not scortched? And thus might the divell get him up into every pulpit, and spread heresies, as I doubt not, but he doth in the mouth of wicked preachers, though not so grossely as is imagined and reported by the papists and witchmongers. And because it shall not be said that I ••••∣lie them, I will cite a story credibly reported by their cheefest doctours; namely Iames Sprenger,* 2.27 & Henry Iustitor, who say as followeth, even word for word.

CHAP. VI.

How the divell preached good doctrine in the shape of a priest, how he was discovered, and that it is a shame (after confutation of the greater witchcrafts) for any man to give credit to the lesser points thereof.

ON a time the divell went up into a pulpit, and there made a very ca∣tholick sermon: but a holy priest comming to the good speed, by his holinesse perceived that it was the devill. So he gave good ear unto him, but could finde no fault with his doctrine.* 2.28 And therefore so soon as the sermon was done, he called the divell unto him, demanding the cause of his sincere preaching; who answered: Behold I speak the truth, know∣ing that while men be hearers of the word, and not followers, God is the more offended, and my kingdome the more inlarged. And this was the strangest device (I think) that ever any divell used: for the apostles them∣selves could have done no more. Againe, when with all their familiars, their ointments, &c. whereby they ride invisibly, nor with all their charmes, they can neither convey themselves from the hands of such as lay wait for them; nor can get out of prison, that otherwise can goe in and out at a mouse hole; nor finally can save themselves from the gal∣lowes, that can transubstantiate their owne and others bodies into flies or fleas, &c. who seeth not, that either they lye, or are belyed in their mi∣racles; when they are said to transfer their neighbours corne into their owne ground, and yet are perpetual beggers, and cannot inrich themselves, either with money or otherwise: who is so foolish as to remain longer in doubt of their supernaturall power? When never any yet from the be∣ginning of the world till this day, hath openly shewed any other trick, conceipt, or cunning point of witchcraft, than legierdemaine or cousenage: who will tarry any longer for further tryall? when both the common law and also the injunctions doe condemne prophesying, and likewise false miracles, and such as beleeve them in these dayes: who will not be afraid to give credit to those knaveries? When hereby they make the divell to be a god that heareth the prayers, and understandeth the mindes of men: who wil not be ashamed, being a christian, •••• be so abused by them? When they that doe write most frankly of these matters, except lying Sprenger and Institor, have never seen any thing herein; insomuch as the most credible proof that Bodin bringeth of his wonderfull tales of witchcraft,* 2.29 is the report of his host at an alehouse where he baited: who will give further ear unto these incredible fables? When in all the new testament, we are not warned of these bodily appearances of divels, as we are of his other subtilties, &c. who will be afraid of their bugs? When no such bargain is mentioned in the scriptures, why should we be∣leeve so incredible and impossible covenants,* 2.30 being the ground of all witchmongers religion, without the which they have no probability in the rest of their foolish assertions? When as, if any honest mans consci∣ence be appealed unto, he must confesse he never saw tryall of such witch∣craft

or conjuration to take effect, as is now so certainly affirmed: what conscience can condemne poor soules that are accused wrongfully, or b••∣leeve them that take upon them impiously to doe or work those impossib•••• things? When the whole course of the scripture is utterly repugnant to these impossible opinions, saving a few sentences, which neverthelesse rightly understood, relieve them nothing at all: who will be seduced by their fond arguments? When as now that men have spied the knavery of oracles, and such pelfe, and that there is not one oracle in the world remaining; who cannot perceive that all the residue heretofore of these devices, have been cousenages, knaveries, and lies? When the power of God is so impudently transferred to a base creature, what good christian can abide to yeeld unto such miracles wrought by fooles? When the old women accused of witchcraft, are ut••erly insensible, and unable to say for themselves; and much lesse to bring such matters to passe, as they are accused of: who will not lament to see the extremity used against them? When the foolisher sort of people are alwaies most mistrustfull of hurt by witchcraft, and the simplest and dotingest people mistrusted to doe the hurt: what wise man will not conceive all to be but folly? When it were an easie matter for the divel, if he can do as they affirme, to give them great store of money, and make them rich, and doth it not; being a thing which would procure him more disciples than any other thing in the world;* 2.31 the wise must needs condemne the divel of folly, and the witches of peevishnesse, that take such paines, and give their souls to the di∣vel to be tormented in hell fire, and their bodies to the hangman to be trussed on the gallowes, for nichels in a bag.

CHAP. VII.

A conclusion against witchcraft, in manner and forme of an in∣duction.

* 2.32BY this time all Kentishmen know (a few fooles excepted) that Rob•••• good fellow is a knave. All wisemen understand that witches miracu∣lous enterprises, being con••••••ry to nature, probability and reason, are void of truth or possibility▪ All protestants perceive, that popish charmes, conjurations, execrations, and benedictions are not effectual, but be toies and devices only to keep the people blinde, and to enrich the clergy. All christians see, that to confesse witches can do as they say, were to at∣tribute to a creature the power of the Creator. All children wel brought up conceive and spie, or at the least are taught, that juglers miracles doe consist of legierdemain and confederacy. The very heathen people are dri∣ven to confesse, that there can be no such conference between a spiritual divel and a corporal witch, as is supposed; for no doubt, all the heathen would then have every one his familiar divel, for they would make no conscience to acquaint themselves with a divel that are not acquainted with God.

I have dealt, and conferred with many (marry I must confesse papists

for the most part) that maintain every point of these absurdities. And surely I allow better of their judgements, than of others, unto whom some part of these cousenages are discovered and seen; and yet concer∣ning the residue, they remain as wise as they were before; specially being satisfied in the highest and greatest parts of conjuring and cousening; to wit, in popery, and yet will be abused with beggerly jugling, and witch∣craft.

CHAP. VIII.

Of naturall witchcraft or fascination.

BUt because I am loth to oppose my selfe against all the writers herein•• or altogether to discredit their stories, or wholly to deface their reports, touching the effects of fascination or witchcraft; I will now set downe certain parts thereof, which although I my self cannot admit, without some doubts, difficulties and exceptions, yet wil I give free liberty to others to beleeve them, if they list; for that they do not directly oppugne my purpose.

Many great and grave authors write,* 2.33 and many fond writers also af∣firme, that there are certain families in Aphrica, which with their voices bewitch whatsoever they praise. Insomuch as, if they commend either plan••, corne, infant, horse, or any other beasts, the same presently wi∣thereth, decayeth and dyeth. This mystery of witchcraft is not un∣knowne or neglected of our witchmongers, and superstitious fooles here in Europe. But to shew you examples neer home here in England, as though our voice had the like operation; you shall not hear a butcher or horsecourser cheapen a bullock or a jade, but if he buy him not, he saith, God save him; if he do forget it, and the horse or bullock chance to die, the fault is imputed to the chapman. Certainly the sentence is godly, if it doe proceed from a faithful and a godly mind; but if it be spoken as a superstitious charme, by those words and syllables to compound with the fascination and misadventure of unfortunate words, the phrase is wicked and superstitious, though there were farre greater shew of godlinesse than appeareth therein.

CHAP. IX.

Of inchanting or bewitching eyes.* 2.34

MAny writers agree with Virgil and Theocritus in the effect of witching eyes, affirming that in Scythia there are women called Bithiae, ha∣ving two bals or rather blacks in the apple of their eyes. And as Didimus reporteth, some have in the one eye two such bals, and in the other the 〈◊〉〈◊〉 of a horse. These (forsooth) with their angry looks do bewitch and hurt not only young lambs, but young children. There be other that

retain such venome in their eyes, and send it forth by beams and streams so violently, that therewith they annoy not only them with whom they are conversant continually; but also all other, whose company they fre∣quent, of what age, strength or complexion soever they be: as Cicero, Plutarch, Phila••chus, and may others give out in their writings.

* 2.35This fascination (saith Iohn Baptista Porta Neapolitanus) though it b••∣gin by touching or breathing, is alwaies accomplished and finished by the eye, as an extermination or expulsion of the spirits through the eyes, ap∣proaching to the heart of the bewitched, and infecting the same, &c. Whereby it commeth to passe, that a child, or a young man endued with a clear, whole, subtil and sweet bloud, yeeldeth the like spirits, breath, and vapours springing from the purer bloud of the heart. And the lightest and finest spirits, ascending into the highest parts of the head, do fall into the eyes, and so are from thence sent forth, as being of all other parts of the body the most clear, and fullest of ve••ns and pores, and with the very spirit or vapour proceeding thence, is conveyed out as it were by beams and streams a certain fiery force; whereof he that beholdeth sore eyes shall have good experience.* 2.36 For the poison and disease in the eye infecteth the air next unto it, and the same proceedeth further, carry∣ing with it the vapour and infection of the corrupted bloud: with the contagion whereof, the eyes of the beholders are most apt to be infected. By this same meant it is thought that the cockatrice depriveth the life, and a woolf taketh away the voice of such as they suddenly meet withall and behold.

Old women, in whom the ordinary course of nature faileth in the office of purging their naturall monthly humours, shew also some proof hereof. For (as the said I. B. P. N. reporteth alledging Aristotle for his author) they leave in a looking glasse a certain froth, by means of the grosse va∣pours proceeding out of their eyes, which commeth so to passe, because those vapours or spirits, which so abundantly come from their eyes, can∣not pierce and enter into the glasse, which is hard and without pores, and therefore resisteth:* 2.37 but the beams which are carryed in the chariot 〈◊〉〈◊〉 conveyance of the spirits, from the eies of one body to another, do pie•••••• to the inward parts, and there breed infection, whilest they, search and seek for their proper region. And as these beams and vapours do proceed from the heart of the one, so are they turned into bloud about the heart of the other▪ which bloud disagreeing with the nature of the bewitched par∣ty infeebleth the rest of his body, and maketh him sick; the contagion whereof so long continueth, as the distempered bloud hath force in the members. And because the infection is of bloud, the feaver or sicknesse will be continuall; whereas if it were of choler, or flegme, it would be intermittent or alterable.

CHAP. X.

Of naturall witchcraft for love, &c.

BUt as there is fascination and witchcraft by malicious and angry eies unto displeasure;* 2.38 so are there witching aspects, tending contrari wise to love, or at the least, to the procuring of good will and liking. For if the fascination or witchcraft be brought to passe or provoked by the desire, by the wishing and coveting of any beautifull shape or savour, the venome is strained through the eyes, though it be from a far, and the imagina∣tion of a beautiful forme resteth in the heart of the lover, and kindleth the fire wherewith it is afflicted. And because the most delicate, sweet, and tender bloud of the beloved doth there wander, his countenance is there represented shining in his owne bloud, and cannot there be quiet; and is so haled from thence, that the bloud of him that is wounded, reboundeth and slippeth into the wounder, according to the saying of Lucretius the poet to the like purpose and meaning in these verses;

Idque petit corpus, mens unde est saucia amore, Namque omnes plerunque cadunt in vulnus, & ill••m Emicat in parlem sanguis, unde icimur ictu; Et si cominus est, os tum rubor occupat humor:

And to that body tis rebounded,* 2.39 From whence the mind by love is wounded, For in a manner all and some, Into that wound of love do come, And to that part the bloud doth flee From whence with stroke we striken bee, If hard at hand, and near in place, Then ruddie colour fils the face.

Thus much may seem sufficient touching this matter of natural ma∣gick; whereunto though much more may be annexed, yet for the avoi∣ding of tediousnesse, and for speedier passage to that which remaineth; I will break off this present treatise. And now somewhat shal be said con∣••erning divels and spirits in the discourse following.

Notes

• * 1.1

  Job 5.
• * 1.2

  Mat. 12.
• * 1.3

  In concione.
• * 1.4

  Psal. 25. Psal 83. Eccles. 43. Luke 8. Math 8. Mark. 4.41. Luk. 8.14. Psal. 107.
• * 1.5

  Psal. 25. Psal 83. Eccles. 43. Luke 8. Math 8. Mark. 4.41. Luk. 8.14. Psal. 107.
• * 1.6

  Psal. 25. Psal 83. Eccles. 43. Luke 8. Math 8. Mark. 4.41. Luk. 8.14. Psal. 107.
• * 1.7

  Psal. 25. Psal 83. Eccles. 43. Luke 8. Math 8. Mark. 4.41. Luk. 8.14. Psal. 107.
• * 1.8

  Psal. 25. Psal 83. Eccles. 43. Luke 8. Math 8. Mark. 4.41. Luk. 8.14. Psal. 107.
• * 1.9

  Psal. 25. Psal 83. Eccles. 43. Luke 8. Math 8. Mark. 4.41. Luk. 8.14. Psal. 107.
• * 1.10

  Job 38.22. Eccles. 43.
• * 1.11

  Leviti. 26. verse. 3, 4.
• * 1.12

  Psa 78.23.
• * 1.13

  Nahum. 1.
• * 1.14

  Job. 26.8. Job. 37. Psalme 135. Jer. 10. & 15. Ose. 13.
• * 1.15

  Job. 26.8. Job. 37. Psalme 135. Jer. 10. & 15. Ose. 13.
• * 1.16

  Psa. 39. &c.
• * 1.17

  In ••epist. ad 10. Wierum
• * 1.18

  Exod. 13. Isai. 66. Ps. 18, 11.19. August. 3. de sancta Trinit. Mar. 4.41.
• ‖ 1.19

  Joh. 10.21.
• * 1.20

  Psal. 72. & 136. Ieremie 5.
• † 1.21

  Hag. 2.28.
• * 1.22

  Idem ca 1.
• * 1.23

  Joel. 1.
• * 1.24

  Leviti. 26.
• * 1.25

  2 Tim. 4.34.
• * 1.26

  1 Tim. 4.1.
• * 1.27

  A story of Margaret Si¦mons, a sup∣posed witch.
• * 1.28

  Cardan de var••rerum.
• * 1.29

  I. Bodin. li. 2. de. daemon. cap. 8.
• * 1.30

  Mal. Malef. par. 2. quaest. 1. cap. 2.
• * 1.31

  Ovid. lib. metamor∣phoseon 7. Danaeus in dialog. Psellus in O∣peratione daem Virg. in Da∣mone. Hor a epod. 5. Tibul. de fa∣scinat. lib. 1. eleg 2. Ovid. Epist. 4. Lex. 12. Ta∣bularum. Mal. Malef. Lucan. de bel∣lo civili. lib. 6, Virg. eclog. 8. Ovid de re∣medio amo∣ris lib. 1. Hyperius. Erastus. Rich. Gal. in his horrible treatise. Hemingius: Bar. Spineus. Bryan Darcy Confessio Windesor. Virgil. Aeneid. 4. C. Manlius astrol. lib. 1. Mal. Malef. part 2. quaest. 1. cap. 14.
• * 1.32

  1 Cor. 9.9.
• * 1.33

  John 5, 6. Mark. 5.34.
• * 1.34

  To go to witches, &c. is idolatry.
• * 1.35

  Aristot. de. anima lib. 2. Acts. 8.
• * 1.36

  Why should not the de∣vill be as ready to helpe theef re∣ally as a witch? L. mulfum. ••siquis alte∣ri, vel libi.
• * 1.37

  An objecti∣on answer∣ed.
• * 1.38

  Miracles are ceased.
• * 1.39

  The opini∣ons of peo∣ple concern∣ing witch∣craft are di∣verse and inconstant.
• * 1.40

  Car. de. var. rerum. lib. 15. cap. 80.
• * 1.41

  An obejecti∣on answer∣ed.
• * 1.42

  W. W. his book prin∣ted in An∣no Dom. 1582.
• * 1.43

  Mal. Malef. quaest. 5. pa. 3. ••. Bod, lib. 4. cap. 2. de dae∣mon.

  Arch. in C. al∣le. accusatus. in S. lz. super. verba.

  I. Bod. lib. 4. cap. 1. de daemon.

  Mal. Malef. quaest. 56. pa. 3. & quae. 5. part. 3. Ibidem.
• * 1.44

  The Scot∣tish custome of accusing a witch.
• * 1.45

  I. Bod. lib. de daemon. 4. cap. 4. L parentes de testibus.
• * 1.46

  K. Childe∣berts cruel devise.
• * 1.47

  P. Grillan∣dus.
• * 1.48

  A subtill and devil∣ish devise.
• * 1.49

  Bar. Spineus & I. Bod. de daemon. lib. 2. cap. 2.

  Alexander. L. ubi nume∣rus de testi∣bus.

  I. Bod. de dae∣mon. lib. 2. cap. 2.
• * 1.50

  Par. in. L. post leno••um 9. bis, de iis quibus ut indig. Alex. cap. 72. L. 2. &c.
• * 1.51

  In his fool∣ish pam∣phlet of the execution of Windsor-witches.

  I. Bod. lib. 4. cap. 3.

  Is there a∣ny proba∣bility that such would continue witches? Idem ibid. Ioan. An. ad speculat. tit de litis ••••ntest. part. 2. non alienem eodem.
• * 1.52

  L. de aet at. 5. nihil eodem. &c.

  I. Bod. de dae∣mon. lib. 4. cap. 3.
• * 1.53

  I. Bod de dae∣mon lib. 4. cap. 4.
• * 1.54

  I. Bod de dae∣mon. lib. 4. cap. 4.

  L. decurionem de panis.

  Panorm. & Felin in C. venient. 1. de testibus par∣si. causa 15.4. Lib 4 nume∣ro 12. us{que} 18.
• * 1.55

  L. 5. de adult. S. gl. & Bart. c. venerabilis de electio. &c. I. Bod. de dae∣mon. lib. 4. cap. 4.
• * 1.56

  Idem Ibid.
• * 1.57

  Cap. preterea cum glos. ex∣tra. de test. Panormit. in C. vener. col. 2. oedem, &c
• * 1.58

  Mal. malef. super inter∣reg.
• * 1.59

  Seneca in tragoed Mal. malef. part. 3. quaest
• * 1.60

  15. act. 10. Num. 11.4. 1 Sam 11 4. 2 Sam 15 23. Mar 8 & 13. & 22. & 24. & 25. Luke 3 &c.
• * 1.61

  Seneca in tragoed.
• * 1.62

  Eccl. 35.15.
• * 1.63

  Tryall of teares.
• * 1.64

  Mal. malef. quae. 15. pa. 3.
• * 1.65

  Ia. Sprenger. H. Institor.
• * 1.66

  Mal. malef. pa. 3. quae. 15.
• * 1.67

  Prolepsis or Preoccupa∣tion.
• * 1.68

  Mal. Malef.
• * 1.69

  Iohn Bod. Anno. 1485. a knave in∣quisitor. Q. 16. de. tempore & modo ••er∣rog.

  Blasphe∣mous Pope July, of that name the third.
• * 1.70

  Mal. Malef. par. 3. quae. 16.
• * 1.71

  Mal. malef. par. 3. quae. 16. act. 11.
• * 1.72

  The questi∣on or mat∣ter in con∣troversie: that is to say, the proposition or theme.
• * 1.73

  A generall error.
• * 1.74

  The onely way for wi••ch∣es to a∣void the in∣quisitors, hands.
• * 1.75

  A bitter in∣vective a∣gainst a cruell in∣quisitor.
• * 1.76

  John Fox in the acts and monu∣ments
• * 1.77

  Peters a∣postasie & renoun∣cing of Christ.
• * 1.78

  Danaeus in dialog.
• * 1.79

  2 Cor. 10.
• * 1.80

  The dou∣ble bargain of 〈◊〉〈◊〉 with the devill.
• * 1.81

  Mal. malef. de modo professionis.
• * 1.82

  Homage of witches to the devill.
• * 1.83

  ••ar Spineus, cap. 1. in nuo Mal. malef.
• * 1.84

  Idem Ibid.
• * 1.85

  I. Bod. de dae∣mon. lib. 2. cap. 4.
• * 1.86

  Mal. malef.
• * 1.87

  Grillandus. de sort. 10. vol. tract.
• * 1.88

  Danaeus in dialog. cap. 4.
• * 1.89

  Idem Ibidem. Idem in dia∣log. cap. 3.
• * 1.90

  Card. lib. de var. rerum. 15. cap. 80.
• * 1.91

  Mal. malef. part. 2. qua 7. cap. 2.
• * 1.92

  Upon what ground this real league began to grow in credit.
• * 1.93

  The manner of witches private league with the devill.
• * 1.94

  I. Bed. lib. 2. de daemono∣mania. cap. 4.
• * 1.95

  This agree∣eth not with their interpreta∣tion, that say, this is onely done by vertue of the league; nor yet to them that referre it unto words; quoth nota.
• * 1.96

  C. Agrippa. cap. 51.
• * 1.97

  Tatianus contra Grae∣cos.
• * 1.98

  The author speaketh upon due proof and triall.
• * 1.99

  Confession compul∣sory; as by Hispanicall inquisition: Look Mal. malef. & Io. Bodin.

  Confession perswasory; as by flatte∣ry: Look Bry. Darcy against Vusu. Kempe. Iohn Bod. Mal. malef. L. absen••. de panis.

  L. 2. cum glos. de iis; qui ante senient. moa∣tui sunt, sibi necem con∣sciscente.
• * 1.100

  Absurdities in witches confessions.
• * 1.101

  I. Bod. de dae∣mono lib 2. cap. 8.
• * 1.102

  In a little pamphlet of the acts and hang∣ing of four witches, in anno. 1579.
• * 1.103

  Iohn Bod. L. si per erre∣rem jurisd. omni cum inde.

  C. sed hoc d. de publ. &c. Bal. in. leg. &c.
• * 1.104

  Of one that through melancho∣ly was in∣duced to think that he had a nose as big as house &c.
• * 1.105

  Danaeus in dialog. cap. 3.
• * 1.106

  I. Baptist. P. N. cap. 2. Card. do var. rerum. I. Wie de prestigiis de∣monum, &c. Aristotle, Iohn Bod.
• * 1.107

  A Kentish story of a late accident.
• * 1.108

  Note the christian comfort of the husband to his wife.
• * 1.109

  Confutation.
• * 1.110

  A comicall catastrophe.
• * 1.111

  H. Card. de var. rerum. cap. 8. Io. Wierus de depraest. lib. 6. cap.
• * 1.112

  Aristotle de somni••. H. Card. lib. 8. de var. rer.
• * 1.113

  Io. Bod. con∣tra. lo. Wie∣rum.
• * 1.114

  August. lib. de Trinit. 3. Idem de civit. Dei.
• * 1.115

  Clemens, recog. 3. Iamblichus. Io. Wierus. Cardanus. Pampia. &c.
• * 1.116

  An objecti∣on.

  The resoluti∣on.
• * 1.117

  A forged miracle.
• * 1.118

  The waies that witch∣es use to make raine &c.

  Nider. Mal. Malef. I. Bod. Frier Barth. Heming Da∣naeus, &c. Mal. Malef. par. 2. quae. 1. cap. 12.
• * 1.119

  He that can ly, can steale, as he that can worke can play.
• * 1.120

  Jer. 16.22. Dii gentium demonia. The gods of the gen∣tiles are di∣vels.

  The naturall generation of haile and raine.
• * 1.121

  Job. 11.
• * 1.122

  Ib. vers. 16.
• * 1.123

  Job. 2.5.
• * 1.124

  Mal. malef. pa. 1. quae. 2,
• * 1.125

  But these suppositions are false, Ergo the consequencies are not true.
• * 1.126

  Mal. malef. I. Bodin. Bar. Spinaeus.
• * 1.127

  Witches in warres.
• * 1.128

  Eybitting witches.
• * 1.129

  Pumher an acher.
• * 1.130

  A skillfull archer pu∣nished by an unskillfull justice.
• * 1.131

  Concil. Ac∣quirens. in decret. 26. quae. 5. can. episcopi. August. de speritu & 8. anima cap. Fran. Pon∣zivib. tract. de lam. nu∣mero 49. de Grillandus ••e sort. nu∣mero. 6. In histor. vel vita. sancti Germani.
• * 1.132

  Nonus mal. Mal. in quae. de strigib, cap. 21, 22.23. &c.
• * 1.133

  Bar. Spinaeus Mal. malef. cap. 23. in quae. de stri∣gib
• * 1.134

  Mal, malef. pa. 1. cap. 3. Guli. Ph••risi.
• * 1.135

  August. de spiritu & anima. Lib. 1. cap. 7. de ••auch••rist.
• * 1.136

  It is not likely they would so do: Ergo a ly.
• * 1.137

  August. de civit. Dei. Isidor. lib. 8. cap. 9. Etymol. 26. quae 5. ca. non mirum. Ponzivibus de lamiis, vo∣lum. 10. Laerror; & L. cum post. c. de juris & facti ignor. ac in L. de etat. S. i••em de in∣terrog. action. Per glos. Bal. & alios in L. 1. c. de confes. glos. nec si de confes. in 6. S•••• ad leg. Aquil. L. Neracius. S. fin. V•• per Bald. & August. in L. I. c. de confes. &c. Extra. de praesum. li∣teras. Per Bald. in deleg. &c. Extra detest. cum literis. Mal. malef. pa. 3. quaest. 5. cap. 11.
• * 1.138

  Mal. malef. quest. 14. pa. ••. C. de malef. L. nullus. L. nemo. & L. culpa. and affirme by Mal, malef. Mal. Malef. quaest. 17.
• 2 1.139

  Apostasie, confuted.
• 3 1.140

  Seducing of the people, confuted.
• 4 1.141

  Carnall copulation with Incubus, confuted.
• * 1.142

  How the devill play∣eth Succubus and Incubus.
• * 1.143

  A perotation to the readers
• * 1.144

  Mal. malef. part. 2. cap. 4. que••. 1.
• * 1.145

  If his bodily eyes were out he would see but ilfavored∣ly.
• * 1.146

  Nider in fornicario. T. Brabant. in lib. de apib. in sen. dist 4. art. 4. Gen. 6 4.
• * 1.147

  Mal. malef. Par. 7. quae. 1. August. de doctrina. Christ.
• * 1.148

  Mal. malef. quae. 1. part. 1. Mal. Malef. par. 1. quae. 1.
• * 1.149

  Danaeus in dia∣log. de sortiariis. Ia. Sprenger in Mal. malef.
• * 1.150

  This was done at Ra∣venspurge.
• * 1.151

  Mal. malef.
• * 1.152

  Mal. malef. cap. 6. quae. pa. 2.
• * 1.153

  Ia. Sprenger. in Mal. malef. part. 2. quae.
• * 1.154

  Mal. malef. cap. 7. par. 2. quaest. 1.
• * 1.155

  Note.
• * 1.156

  In vita Hie∣ronym.
• * 1.157

  Saints as holy and chaste as horses &c mares.
• * 1.158

  Maides having yellow hair. Mal. malef. par 2. quae. 2. cap. 2.
• * 1.159

  Of bawdy priest in Gel∣derland.
• * 1.160

  In col. patrum,
• * 1.161

  Gregor. lib. 1. dial 2.
• * 1.162

  in vitis pa∣trum. Heraclides in paradise.
• * 1.163

  Nider in for∣nicarii.
• * 1.164

  Aliter.
• * 1.165

  Aliter.
• * 1.166

  Aliter.
• * 1.167

  Aliter.
• * 1.168

  Aliter.
• * 1.169

  S. Thomas Moores, medi∣cinable re∣ceipt &c. Aliter.
• * 1.170

  Aliter.
• * 1.171

  Iaso Pratensis de ••erebrimor∣bo, ca. 16.
• * 1.172

  The priest is opinionative in the error of his fantasie.
• * 1.173

  The priest recovered.
• * 1.174

  Merlin begot∣ten of Incu∣bus.
• * 1.175

  Quia humor spermaticus ex succo ali∣mentari pro∣venit.
• * 1.176

  Ad faculta∣tem generandi tam interna quam externa organa requiruntur.
• * 1.177

  What Incubus is, & who be most troubled therewith.
• * 1.178

  M. malefie. par. 2. quae. 2. cap. 1. col. 2. Leon. Fuchsi∣us de curandi ratione.
• * 1.179

  Turtull, in li∣bro de habitu muliebri. Sulp. Sever. in epitome hist. sacr.
• * 1.180

  Geffs. Chau. in the begin∣ing of the wife of Bath•• tale.
• * 1.181

  I. Bod. lib. 2. de daemon. cap. 5.
• * 1.182

  I. Bodin abus∣eth scripture•• to prove a ly. Pudendis tunc primum erumpentibus.
• * 1.183

  Io Wier. lib. 6. de mag. ca. 12.
• * 1.184

  I. Bodinus, mendaci••rum helue.
• * 1.185

  A warme sea∣son to swim in
• * 1.186

  I marvell that they forsake not the devil, who punish∣eth them so sore▪ ywis they get not so much at his hands.
• * 1.187

  Leviti. 5.
• * 1.188

  Deut. ••2.
• * 1.189

  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.
• * 1.190

  August. lib. 8. de civit. Dei. cap. 18. Idem, lib. de. spiritu & ani∣ma, cap. 26.
• * 1.191

  Ironia.
• * 1.192

  I. Bod. lib 2. de mag dae∣mon. cap. 6.
• * 1.193

  Gen. 19, 24. & 26. & 27.
• * 1.194

  I. Bod. lib. de daemon. 2. cap. 20. M. Mal. pa. 1. quae. 9. I. Bod. lib. de. daemon. 2. ca. 1.
• * 1.195

  M. mal. part. 2. quae. 2 cap. 4.
• * 1.196

  What the de∣vil should the witch mean to make choise of the English man?
• * 1.197

  A strange me∣tamorphôsis, of body, but not of mind.
• * 1.198

  Note th de∣votion of the asse.
• * 1.199

  August. lib. 18. de civi. Dei. cap. 17. & 18.
• * 1.200

  A•• the alps in Arcadia.
• * 1.201

  Card. de. var. rerum. lib. 15. cap. 80. August. Li. 18. de ciuit. Dei.
• * 1.202

  Englished by Abraham Fleming.
• * 1.203

  Canon. 26. quae. 5. episcopi ex con. acquir. &c.
• * 1.204

  His shape was in the woods: where else should it be? Mal. malef. par. 1. quae. 2.
• * 1.205

  In my dis∣course of spi∣rits and de∣vils, being the 17. book of this volume
• * 1.206

  Dan. in dia∣log. cap. 3. August. lib. de civit. Dei. cap. 17.18.
• * 1.207

  Hermer Tris∣meg. in suo Pe∣riandro.
• * 1.208

  Jam. 2.26. Phili. 1.23.
• * 1.209

  1. Cor. 15.44.
• * 1.210

  1 Cor. 15.39.
• * 1.211

  Psal. 119.
• * 1.212

  1 Cor. 6.19. verse, 15. &c. v••rse, 2. verse, 13.
• * 1.213

  Psalm. 8. •••• verses 5, 6, 7, 8.
• * 1.214

  Their ground∣work is as sure as to hold a quicke eele by the tale. Dan. 4.
• * 1.215

  Cor. Agrip. de vanit scient. cap. 44.
• * 1.216

  Paul. Aegi∣net. li. 3. c. 16. Aetins. lib. 6. cap. 11. I. Wier. de praest. dem. lib. 4. cap. 23.
• * 1.217

  Math. 4.8. Luk. 3.9.
• * 1.218

  Answered to the former objection.
• * 1.219

  Mat. 26.53.
• * 1.220

  Job. 1.11. Job. 2.5.
• * 1.221

  I. Calvine in harmon E∣vang. in Math. 4. & Luk. 4.
• * 1.222

  Ezec. 3.12. and 14.
• * 1.223

  Mal. malef.
• * 1.224

  I. Bod. lib. de dem. 3. cap. 5. In Mal. mal.
• * 1.225

  Job 1.14
• * 1.226

  verse, 15.
• * 1.227

  verse. 16.
• * 1.228

  verse, 17. verse, 18. verse, 19. Ibid. ca. 2. verse, 7.
• * 1.229

  I. Calvin. in Iob cap. 1.21.
• * 1.230

  I. Calvin. in Iob. cap. 2. Sermon. 8. Muscul. in loc. comm. Idem, ibidem.
• * 1.231

  I. Calvine in his sermon upon Iob.
• * 1.232

  I. Calvine in Iob. cap. 1. sermon 5. Mal. malef. pa. 1. quaest. 1. Idem part. 1. quaest. 4.
• * 1.233

  Note what is said touch∣ing the booke of Job.
• * 1.234

  In legends aurea.
• 1 1.235

  Praestigiato∣res Pharaonis.
• 2 1.236

  Mecasapha.
• 3 1.237

  Kasam. Onen. Ob. Ido∣ni 4. Habar.
• * 1.238

  Note. 1. Sa. 15.23.
• * 1.239

  2. Re. 9.22. Gal. 3.1. Math. 2.1. Daniel 4.
• * 1.240

  Dan. 2.8. Acts. 19.
• * 1.241

  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.
• * 1.242

  Ioseph. in Iudeorum an∣tiquit••••.
• * 1.243

  Gal. 3.1.
• * 1.244

  Job. 15.12. Acts 8.9.
• * 1.245

  Acts 8, 11.
• * 1.246

  1 Reg. 8.39. Math. 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. Eccl. 34.5. Eccl. 348. Levi. 19.31.
• * 1.247

  Deut. 18.11.10.
• * 1.248

  Esay, 42.8. Ps. 24.8.10.
• * 1.249

  Deut. 18.14. Sap. 3.1. Luk 16.23. Joh 14.12. Psml. 88.10. Deut. 18.11. Luke. 16.29.31. Luke 16.22. John 5.21. Ose. 6. Act. 17.25.28. 1 Tim. 6.13.
• * 1.250

  26 quae. 7. non obser. fact. 1398. act. 17. August. de spi∣rit. & anima. cap. 28.
• * 1.251

  Plin. lib. 25. cap. 2.
• * 1.252

  Ovid metamo. lib. 1. a
• * 1.253

  Englished by Abraham Fle∣ming.
• * 1.254

  Aeneid. 4. lib. 4.
• * 1.255

  Veneficae in Italy.
• * 1.256

  Veneficae Genua and Millen.
• * 1.257

  Of a butcher a right venefi∣call which.
• * 1.258

  Levit. 19.33.
• * 1.259

  Ovid. lib. 2. ••e arte amandi.
• * 1.260

  Englished by Abraham Fleming.
• * 1.261

  Philtra, slib∣bersawes to procure love.
• * 1.262

  Ovib. lib. de remedio amo∣ris. 1.
• * 1.263

  Ab. Fleming.
• * 1.264

  Hierenym in Ruff. Plin. lib. 25. ca. 3. Ioseph lib. 11. de Iudeorum antiquit. Ari∣stet. lib. 8. de natura animal cap. 24. Io. Wi∣er. denef. cap. 40.

  Toies to mocke apes.
• * 1.265

  Dioscorid. de materia medi∣cin.

  L. Vairus de fafcin. lib. 2. caq. 11. prope. finem.
• * 1.266

  I. bodin.
• * 1.267

  the holy maid of Kent a ven∣triloqua.
• * 1.268

  An Do. 1574. October. 13.
• * 1.269

  Confer this story with the woman of Endor, 1 Sam. 28. and see whether the same might not be ac∣complished by this devise
• * 1.270

  Mat. 24.44.
• * 1.271

  The ventrilo∣qua of West∣wel discover∣ed.
• * 1.272

  The Pytho∣nist of vvest∣vvel ••••vi∣cted by her ovvn co••••essi∣on.
• * 1.273

  I. Bodin. lib. de daemon. 3. cap. 2.
• * 1.274

  The amphi∣bologies of oracles.
• * 1.275

  The subtilty of our ora∣cles.
• * 1.276

  Joh. 20.9.
• * 1.277

  John. 20.29.
• * 1.278

  Erast. fol. 62.
• * 1.279

  Luk. 24.37.
• * 1.280

  Mark. 16.14. Mat. 14.26 Matth. 20. Matt. 16.11.
• * 1.281

  Euseb. lib 7. cap. 25.
• * 1.282

  Note the co∣senage of o∣racles.
• * 1.283

  Zach. 10.
• * 1.284

  W. Lambert in titulo Boxley.
• * 1.285

  Esai. 8.19.
• * 1.286

  1 Sam. 28.
• * 1.287

  Sap. 3. Ps. 92 &. 97. Chrysost. homili∣a. 21. in Math. Luke 16.
• * 1.288

  August lib. quae vet. et no∣vi testam. quaest. 27. item, part. 2. cap. 26. item. quae. 5. nec mi∣rum ad Sim∣plician. lib. 2. 93. ad Dulci∣••i••••m. quae. 6. i∣tem. lib. 2. de doct. ••hri. Deut. 18. Exodus. 20.
• * 1.289

  I. Bod. lib. de daem. 2. cap. 3. 1. Samu. 28. 1. Cor. 5. ••. Martyr in colloquio cum Triphoon Iu∣deo.
• * 1.290

  Lact. lib. 7. cap. 13.
• * 1.291

  Jud. vers. 9.
• * 1.292

  Pompanacius lib. de incant. cap. 2.
• * 1.293

  I. Bod. lib. de daem. 2. cap. 3
• * 1.294

  P. Martyr in comment. in 1 Sam. 28. ver. 9.
• * 1.295

  Isai 42. 1. Sam. 28.
• * 1.296

  1 Sam. 28.7.
• * 1.297

  S. Cicilies fa∣miliar.
• * 1.298

  D. Burcot. Feats.
• * 1.299

  1 Sam. 28 8.
• * 1.300

  1 Sam. 10.13.
• * 1.301

  Ibidem.
• * 1.302

  Ibidem.
• * 1.303

  1 Sam. 28.9.
• * 1.304

  1 Sam. 28.12. Isa. 93.15, 16.
• * 1.305

  The manner of the witch of Endors co∣sening of Saul.
• * 1.306

  1 Sam. 28.13.
• * 1.307

  1 Sam. 28.21.
• * 1.308

  1 Sam. 28 14.
• * 1.309

  1 Sam. 28.12.
• * 1.310

  1 Sam. 28.15. Ibidem.
• * 1.311

  1 Sam. 13.15. 1. Sam. 13.15.
• * 1.312

  1 Sam 28.16.17. 1 Sa. 15.28.
• * 1.313

  1 Sam. 28.18.19.
• * 1.314

  2 Reg. 4.
• * 1.315

  Canon. 26. quaest. cap. 5. nec mirum.
• * 1.316

  Right Ven∣triloquie.
• * 1.317

  I. Bod. and L. Vairus differ herein.
• * 1.318

  A bold, dis∣creet, and faithful challenge.
• * 1.319

  At Canterbu∣ry by Rich. Lee esquire, & others, anno. 1573. At Rie by master Gay∣mor & o∣ther, anno. 1577.
• * 1.320

  I. Wier. lib. 3. cap. 8. Theodor. Bizantius. Lavat de spect. & lemu∣rib. Cardan. de var. rerum.
• * 1.321

  Pencer. &c. Lavat. despect.
• * 1.322

  Car. de var. rerum. l. Wier. de praest. daemo. &c. Athanas. de humanitate verbi.
• * 1.323

  The true end of miracles. Iohn. 2.
• * 1.324

  Act 2.22. Iohn 5.
• * 1.325

  An ironical collation.
• * 1.326

  Mal. malef. par. 2. quae. 1. cap. 14. Acts. 17. 1 Tim. 6.13. Col. 1.16. Athanas. symbol.
• * 1.327

  Apollo Pytho uncased.
• * 1.328

  Psal. 136.4. Psal. 72.18. Psal 88.10.
• * 1.329

  Isay. 42. John 3.2. Ibid. 7.16. In annotat. in Iohan. 3.
• * 1.330

  Isa. 45. August. de ver∣bis Dom. se∣cundum Mat. sermone. 18.
• * 1.331

  Iames 5.14. I. Calvin. In∣stitute lib. 4. ca. 19. sect 18. Idem. ibid. sect. 19. Isay. 9.7. Acts 20.10. Idem. ibid. nempe I. Cal.
• * 1.332

  Prov. 5.1.
• * 1.333

  H. Card. de miracul.
• * 1.334

  Isai. 41.
• * 1.335

  1 Sam. 28. Rom. 12. 1 Cor. 12. 1 Pet. 1
• * 1.336

  Iohn. 4.
• * 1.337

  P. Martyr: loc. com. 9. sect 17.
• * 1.338

  P. Martyr in loc. com.
• * 1.339

  Heb. 1.8. & 2.
• * 1.340

  2 Pet. 2.1.
• * 1.341

  Zach. 13.••
• * 1.342

  I. Chrysost. in evang. Io∣han. hom. 18. Pet. Blest. epist. 49.
• * 1.343

  Canon. de malef. & mathemat.
• * 1.344

  Thucidid. lib. 2 Cicer. de di∣vin. lib. 2.
• * 1.345

  Zach. 13.2. Mich. 5.12. Gen. 3. Euseb. lib. 5. cap. 1. Idem. Ibid. Porphyr. in lib. contra christ. relig. Cic. de divin. lib. 2. I. Chrysost. de laud. Paul. hom. 4.
• * 1.346

  Porphyr. writeth verses i•• Apollos name, of the death of Apollo cited by l. Bod. fol. 6.
• * 1.347

  Thamus ha∣ving little to do, thought to play with his company, whom he might easily overtake with such a jest.
• * 1.348

  A detection of Thamus his knavery.
• * 1.349

  Legend. aur. in vita sancti An∣dreae. fol. 39.
• * 1.350

  A gentle & a godly devil.
• * 1.351

  Athanas de human. verbi. fol. 55 & 64.
• * 1.352

  Strabo Geog. lib. 16. I. Wier. lib. 1. de praest. daem. cap. 12.
• * 1.353

  H. Haw. in his defensative a∣gainst pro∣phesies.
• * 1.354

  In whose daies oracles ceased in England.
• * 1.355

  Zach. 10. Isay. 44.
• * 1.356

  I. Wier. lib. de praest daemon.
• * 1.357

  All divinati∣ons are not condemnable.
• * 1.358

  Colebrasus erroneus & impious opi∣nion.
• * 1.359

  Psalm. 13. Ierem. 54. Gen. 1. Ezech 1. Gen. 9.
• * 1.360

  Ecclus. 43. Ps. 19. and 50
• * 1.361

  Ecclus. 43. Baruch. 3.
• * 1.362

  Luk. 12.24.
• * 1.363

  Matt. 16.2, 3.
• * 1.364

  Lactant con∣tra astrologos. Pe••cer. de astrol. pag. 383
• * 1.365

  The ridicu∣lous art of na∣tivity-casting.
• * 1.366

  Iulius Mater∣nus his most impious opi∣nion.
• * 1.367

  Bodinus. Da∣naeus. Erastus. Hemingius. Mal. malef. Thom. Aquinas &c.
• * 1.368

  Apollos passi∣ons.
• * 1.369

  What pro∣phesies allow∣able.
• * 1.370

  I.B. lib. de dae. lib. 1. cap. 4.
• * 1.371

  Divers degrees of prophesie.
• * 1.372

  2 Reg. 2.
• * 1.373

  I Bodin.
• * 1.374

  Ioseph. de an∣tiquit.
• * 1.375

  Iosue filius Le∣vi. lib. Pirkea∣both.
• * 1.376

  Prophesies conditionall.
• * 1.377

  The subject of the pro∣phesies of the old testament.
• * 1.378

  2 Reg. 2.13.
• * 1.379

  Eccles. 9.5.
• * 1.380

  1 Sam. 28.
• * 1.381

  Gen. 11.6. Gen. 21. Dan. 11.
• * 1.382

  A summe of Christs miracles.
• * 1.383

  Mat. 12 25.
• * 1.384

  Luk. 10.13.
• * 1.385

  Ecclus. 24. Ierem. 27. Eccle. 5.
• * 1.386

  Ierem. 23.25.26.27. Read the words.
• * 1.387

  Peucer in di∣vinat. ex somnijs.
• * 1.388

  Ioel 2. Matth. 1.20. Matth. 2.13.
• * 1.389

  Gen. 39. & 40. & 41. Dan. 2.
• * 1.390

  Eccles. 5.
• * 1.391

  Englished by Abraham Fleming.
• * 1.392

  A dissonancie in opinions a∣bout dreams.
• * 1.393

  The pleasant art of the in∣terpretation of dreames. N. Hemin. in admonitionib. de superstitio∣nib magicis vitandis.
• * 1.394

  The end & use of pro∣phesie, inter∣pretation of dreames, ope∣ration of miracles, &c.
• * 1.395

  Seek for such stuffe in my book of Har∣••umim.
• * 1.396

  Dan. 2.
• * 1.397

  Gen. 11.8. Gen. 37. & 11. Isa. 11. Dan. 2.
• * 1.398

  Aristot. de somnio.
• * 1.399

  Such would be imbarked in the ship of fools.
• * 1.400

  An English proverb.
• * 1.401

  Note this su∣perstitious dotage.
• * 1.402

  I. Bap. Neap. in natural mag. lib. 2. cap. 26. fol. 83. & 84.
• * 1.403

  Confections or receipts for the miraculous transportation of witches.
• * 1.404

  Vetulae, quas a strigis simi∣litudine, stri∣ges vocant, qua{que} noctu puerulorum sanguinem in cunis cuban∣tium exsor∣bent.
• * 1.405

  Barthol. Spi∣naeus, q. de strigib. c. 31.
• * 1.406

  Bar. Spin. qu. de strigib. c. 30
• * 1.407

  New matter & worthy to be marvelled at.
• * 1.408

  Legend. aur. in vita S. Ger∣mani.
• * 1.409

  1 Ki. 3.5.15.
• * 1.410

  1 Kings 9. Esay 6. Ezechiel 12. Jeremy 13.
• * 1.411

  I. Bodin. lib. de daem. 1. cap. 5.
• * 1.412

  Zachary 10.2.
• * 1.413

  Eccles. 5.6. Jeremy 23.
• * 1.414

  Daniel 21.
• * 1.415

  The slovenly art of augury.
• * 1.416

  2 Reg. 23.10. 2 Chr. 33. Jerem. 7. Deut. 18.10. Lev. 18.21. Id. cap. 20.2.
• * 1.417

  An invincible argument a∣gainst purga∣tory.
• * 1.418

  Against the papists abo∣minable and blasphemous sacrifice of the masse.
• * 1.419

  Psal. 34.20.
• * 1.420

  The Gymno∣sophists of In∣••ia their a∣pish imatati∣on of Esay.
• * 1.421

  The law of the twelve tables.
• * 1.422

  Magna charta H. 3.36.7. Ed. 1.15. R. 2.5.
• * 1.423

  A manifest discovery of augurors cou∣senage.
• * 1.424

  Note the su∣perstitious ce∣remonies of augurors.
• * 1.425

  Observations in the art au∣gurificall.
• * 1.426

  Plato in Phae∣dro, in Timeo, in lib. de Re∣publ.
• * 1.427

  Wherein the papists are more blame∣worthy then the heathen.
• * 1.428

  Soritlege or lotfhare.
• * 1.429

  Levit. 16. Num. 33. & 36. Josu. 14. 1. Chron. 24. & 26. Prover. 18. Jonas 1. Acts 1. Of Pythago∣ras lot.
• * 1.430

  The art Ca∣balistical di∣vided.
• * 1.431

  C. Agrippa lib de vanir. sicent.
• * 1.432

  The blasphe∣my of the Cabalists.
• * 1.433

  In concil. Tri∣dent.
• * 1.434

  Gen. 2.17.
• * 1.435

  Gen. 3.6. Gen. 3.15.
• * 1.436

  Levit. 12▪ 3. &c.
• * 1.437

  A gird at the Pope for his sawcinesse in Gods matters.
• * 1.438

  Plin. lib. na∣tural. hist. 10. cap. 6.
• * 1.439

  Arist. in augu∣riis.
• * 1.440

  Plutarch do∣teth by his leave for all his learning.
• * 1.441

  Aug. Niphus de a••guriis, lib. 1.
• * 1.442

  Who were not admitable into the col∣ledge of augu∣rors among the Romans.
• * 1.443

  O vain folly &c follish vani∣ty?
• * 1.444

  Martin de Arles in tract. de superst. con∣tra. malesicia. Appian de bello civili.
• * 1.445

  Augurifical toies.
• * 1.446

  Englished by Abraham Fleming.
• * 1.447

  By Abraham Fleming.
• * 1.448

  By Abraham Fleming.
• * 1.449

  By Ab•• Fleming.
• * 1.450

  Seek more hereof in the word Habar.
• * 1.451

  Averroes. 12. metaphysic.
• * 1.452

  The fond art of augury convinced. Acts 1.7.
• * 1.453

  Arist. de som.
• * 1.454

  August. lib de doct. chri. 2. cap. 3. Psal. 4.2. Plin. lib. natu∣ral. hist. 28. cap. 2. Tho.
• * 1.455

  Aquin. lib. de sorrib.
• * 1.456

  C. Epidius. Homer. Iliad. 19.
• * 1.457

  The vanity of casual augury.
• * 1.458

  Isai. 44.25.
• * 1.459

  The vain and trifling tricks of fgure-ca∣sters.
• * 1.460

  Iohan. Monti∣regius in epist. ad Blanchim: & Gulielmus de sancio Clo∣doald. Rabbi Levi. C. Agrip. in lib. de vanit. scient. Arche∣laus. Cassand. Eudoxus, &c.
• * 1.461

  Astrologers prognosticati∣ons are like the answers of oracles.
• * 1.462

  S Thomas Moors frump at judiciall a∣strologers.
• * 1.463

  Astrologicall blasphemies.
• * 1.464

  Iohn 11.8. •• 9.
• * 1.465

  The folly of our genethli∣aks or nativi∣ty-casters.
• * 1.466

  Senec. lib. de quae. natura. 4.
• * 1.467

  Hilarius Pirk∣mair in arte a∣podemica.
• * 1.468

  Ioannes Gar∣ropius in Ve∣net. & Hyperb. Zac. 10.1. v. 2.
• * 1.469

  Psalm 58.
• * 1.470

  Psalm 58.4, 5.
• * 1.471

  Virgil. in Da∣mone.
• * 1.472

  By Ab. Flem.
• * 1.473

  Proverbs 18. Chron. 30 Psalme 10. Psalme 51. Psalm 139. Jeremy 32. Isaiah 6. Isaiah 50. Exod. 7.89. Proverbs 16.
• * 1.474

  Acts 5.
• * 1.475

  Ionas 1.
• * 1.476

  Words of san∣ctification, & wherein they consist.
• * 1.477

  An ample description of women com∣monly called witches.
• * 1.478

  A Common and universal error.
• * 1.479

  I. Bodinus. Danaeus. Hyperius. Hemingius. Bar Spineus. Mal Malef.
• * 1.480

  A notable purgation of C.F.C. con∣vented for a witch.
• * 1.481

  Mal. Melef. par. 2. qua. 11 cap. 5.
• * 1.482

  Punishment of impossibili∣ties.
• * 1.483

  A wise law of pope Innocent and and July, were it not that they wanted wit when they made it.
• * 1.484

  Virg. eclog. 8.
• * 1.485

  Virg. eclog. 8.
• * 1.486

  Ovid. fast. 6.
• * 1.487

  Virg. Aene. 4.
• * 1.488

  Tho. Phaiers translation of the former words of Virg.
• * 1.489

  Ovid. metamo. 7.
• * 1.490

  Ovid. de Mi∣dea.
• * 1.491

  Ovid. de Me∣dea, epistola. 4.
• * 1.492

  3. Amo. eclo. 6.
• * 1.493

  Horac. epod. 4.
• * 1.494

  Tibul. de fasci∣natrice, lib. 1. eleg 2.
• * 1.495

  Lucan. lib. de bello. civili. 6.
• * 1.496

  Idem. Ibid.
• * 1.497

  Idem. ibid.
• * 1.498

  Idem. ibid.
• * 1.499

  C. Manilius astronom. ••••ae lib. 1.
• * 1.500

  Ovid. Meta∣morph. lib. 3. fa b. 2. Ovid. Metamorph. 14▪ fab. 5, 6.
• * 1.501

  The authors transition to his purpose scope.
• * 1.502

  Englished by Abraham Fleming. Look in the Beehive of the Romish church. Lib. 4. cap. 1. fol. 243.
• * 1.503

  The manner of making a wastecot of proofe.
• * 1.504

  The effects are too good to be true in such a patched peece of po∣pery.
• * 1.505

  This were a good pre∣servative for a travelling pa∣pist.
• * 1.506

  If the party faile in the number, he may go whistle for a pardon.
• * 1.507

  By Ab. Fle.
• * 1.508

  Sancta 〈◊〉〈◊〉 aquipar atur salutifero Christo O blas∣phemiam ine∣narrabilem!
• * 1.509

  Englished by Abraham Fleming▪ Lok in the Boehive of the Romish church lib 4. cap. 3 fol. 251.252.
• * 1.510

  In ecclesiae de∣dicatione.
• * 1.511

  In rationali di∣vinorum offici∣orum.
• * 1.512

  Pom serm 32.
• * 1.513

  L. Vairus. lib. de fascin 3. ca. 10.
• * 1.514

  Idem, ibid.
• * 1.515

  Idem, Ibid.
• * 1.516

  Arg. Fer. lib. de medenai methodo. 2. cap. 11. De Homerica medicatione.
• * 1.517

  This would be examined, to see if Galen be not stan∣dered.
• * 1.518

  Englished by Abraham Fleming.
• * 1.519

  Four sorts of Homerical medicines, & which is the principal.
• * 1.520

  The force of fixed fansie-opini∣on, or strong conceipt.
• * 1.521

  Englished by Abraham Fle∣ming.
• * 1.522

  I. Bodinus lib. de damon 3. cap. 5.
• * 1.523

  That is, you shal not break or diminish a bone of him.
• * 1.524

  Though neither the herb nor the witch never came there▪
• * 1.525

  Note the force of con∣stant opini∣on, or fixed fancy.
• * 1.526

  Spell the word back∣ward, and you shall soon see this stevenly charme or appension. Thievish charmes.
• * 1.527

  This is called and counted the Paracelsi∣an charme. Psal. 150. Luke 16. Psal. 64.
• * 1.528

  Memorandum that hearing of masse be in no case omitted, quoth Nota.
• * 1.529

  Iohannes An∣glicus ex Con∣stantino▪ Gu••l∣tero, Bernardo, Giberto, &c.
• * 1.530

  Barnard. de bustis in Ro∣sar. serm. 15.
• * 1.531

  The Smithes will can them small thankes for this praier.
• * 1.532

  O notable blasphemy!
• * 1.533

  Psalme 58.
• * 1.534

  Virg. eclog. 8.
• * 1.535

  Ovid meta∣morp. 7. Jeremy 8.17.
• * 1.536

  Englished by Abraham Fleming.
• * 1.537

  Englished by Ab. Fleming.
• * 1.538

  Card. lib. 15. de var••er. cap. 80.
• * 1.539

  An objection answered.
• * 1.540

  Dan. in. dai∣log. cap. 3.
• * 1.541

  Vir. geo. 4. Englished by Abraham Fleming.
• * 1.542

  Feates his dog, and Ma∣homets pige∣on.
• * 1.543

  A story de∣claring the great docility of an asse.
• * 1.544

  I. Bod. lib de daem. 2. cap. 6.
• * 1.545

  Mal. Malef. part. 2. qu. 2. cap 9. Iohan. Bodinus.
• * 1.546

  Exorcismes or conjurati∣ons against serpents.
• * 1.547

  L. Vair. lib de fascinat. cap. 4.
• * 1.548

  Usurpers of kindred with blessed Paul and S. Katha∣rine.
• * 1.549

  I. Bondin. lib. de daem. 1. cap. 3.
• * 1.550

  L. Vairus lib. fascin. 1. cap. 5. Oratio Tusca vestalis.
• * 1.551

  Of the word (Bud) and the Greek letters. Π & A
• * 1.552

  The practiser of these chams must have skill in the planeta∣ry motions, or else he may go sho the goose.
• * 1.553

  A proved sto∣ry concerning the premisses.
• * 1.554

  This charme seemeth to al∣lude to Christ crucified be∣tween the two theeves.
• * 1.555

  Englished by Ab. Fleming.
• * 1.556

  Psalme 44. Luke 4. John 19.
• * 1.557

  Psalme 44. Scripture pro∣perly applied.
• * 1.558

  O most won∣derful vertue hidden in the letters of S. Helens holy name!
• * 1.559

  Card. lib. 16. de var. rer. cap. 93.
• * 1.560

  For if the crosse be for∣gotten all is not worth a pudding.
• * 1.561

  These be meere toies to mocke apes, and have in them no commen∣dable devise.
• * 1.562

  This is not to do good to our enemies, nor to pray for them that hurt and hate us; as Christ exhorteth.
• * 1.563

  Thus they make the ho∣ly trinity to bear a part in their exorcism or else it is no bargaine.
• * 1.564

  Matthew 15.
• * 1.565

  That is, In the midst of life we are in death, &c.
• * 1.566

  A curse for theft.
• * 1.567

  Preservatives from witch∣craft accord∣ing to M. Mal. L. Vairus and others.
• * 1.568

  Ovid. de Med.
• * 1.569

  Englished by Abraham Fleming.
• * 1.570

  By. Ab Flem.
• * 1.571

  Virg. in Buco∣licts. Englished by Abraham Fleming.
• * 1.572

  Olaus Goth. lib. de gentib. sep••entriona. lib. 3. cap. 8.
• * 1.573

  A witches conjuration to make haile cease and be dissolved.
• * 1.574

  L. Vair. lib. de facin. 2. cap. 11.

  Mal. Malef. par. 2. quae. 1. cap. 15. Note that you read ne∣ver of any spirit that walked by day, quoth Nota
• * 1.575

  Aug. de civit. Dei lib 7. cap. 12.
• * 1.576

  The Hebrew knight was ca∣nonized a saint, to wit, S. Longinus
• * 1.577

  A crossed ap∣pension with other appen∣sions.
• * 1.578

  For body and soul.
• * 1.579

  S. Barnard o∣vermatcheth the devil for all his subtil∣ty.
• * 1.580

  Pretious re∣storities.
• * 1.581

  This is too mystical to be englished; quoth Nota.
• * 1.582

  Fernelius.
• * 1.583

  Notable follies of the Spani∣ards and Ita∣lians.
• * 1.584

  He must an∣swer by none other, for the perhaps hath the curing thereof by patent.
• * 1.585

  See I. Wier cap. 11. conf.
• * 1.586

  The Chirurgi∣an here most impudently setteth his knavery a∣broch.
• * 1.587

  A pretended conjuration.
• * 1.588

  Ad vada ••ot vadi•• urna, quod ipsa ca∣dit.
• * 1.589

  Three mor∣sels, the first charmed with christs birth, the se∣cond with his passion, the third with his resurrecti∣on.
• * 1.590

  A cosening physician, and a foolish patient.
• * 1.591

  Iohn. Bodin.
• * 1.592

  Kacozelia.
• * 1.593

  Mal. malef. pa 1 quae. 17. Barth. Spin. in novo Mal Malef.
• * 1.594

  Scotus in 4. distinct. 34. de imperio.
• * 1.595

  Dist. 4.
• * 1.596

  Gofrid in summa sua.
• * 1.597

  Mal. Malef. par. 2. quae. 1. cap. 1.
• * 1.598

  Whereof look more in a little book set forth in print.
• * 1.599

  L. Vair. lib. de fascin. 1.c. 12.
• * 1.600

  Much like the eyebiting witches, of whom we have else∣where spo∣ken.
• * 1.601

  Who are most likely to bewitch, and to be bewitch∣ed.
• * 1.602

  L Vair. lib. de fascin 1. cap. 5.
• * 1.603

  According to Ovids say∣ing of Proteus and Medea, which he in∣deed alleadg∣eth therefore, Nunc aqua, nunc ales, mo∣do bos, modo cervus abibat.
• * 1.604

  M. mal. par. 2. quae. 2. cap. 7. Nider in prae•• ceptorio, praece. 1. c. 11. Nider in fornicario. Mal. malef. pa. 2 cap. 8.
• * 1.605

  A good devise to starve up poor women. Mal. malef. par. 2. quae. 2. cap. 7.
• * 1.606

  A ridiculous charme.
• * 1.607

  In any case observe the festival time, or else you marre all.
• * 1.608

  L Vair. lib. de fascin. 1. cap 1.
• * 1.609

  Sapi. 4. Gal. 3. Psal 119.
• * 1.610

  Direct and lawfull means of curing cat∣tel, &c.
• * 1.611

  A charme of charmes ta∣ken out of the sixt chap∣ter of S. Paul to the Ephe∣sians.
• * 1.612

  Mal. malef. part. 2. qu. 2. cap. 6.
• * 1.613

  1 Tim. 4, 7. Origen. lib. 3. in Iob.
• * 1.614

  I. Chrysost. in Matth.
• * 1.615

  Mark that here was no latine service. Idem. Ibid.
• * 1.616

  August. 26. quae. ultim.
• * 1.617

  Galen. in lib. de comi••iali morbo.
• * 1.618

  Hippocrat. lib. de morbo sacro.
• * 1.619

  Hieronymus in Gen. 41.8. & 24. In Exod. 7.13. In Dan. 1.20.
• * 1.620

  The authours intention touching the matter hereaf∣ter to be dis∣coursed upon.
• * 1.621

  Sap. 7, 17, 18, 19, 20,
• * 1.622

  21.
• * 1.623

  Sae Iidionii.
• * 1.624

  Eccle. 1. & 1.
• * 1.625

  A Magician described and the art distin∣guished.
• * 1.626

  Read Pliny in natural. hist. Cardan de re∣rum variet. Albertus de oc∣culta rerum proprietate. Barthol. Neap. in natural. magia, and many o∣thers.
• * 1.627

  Naturall ma∣gick hath a double end, which proveth the excellency of the same.
• * 1.628

  Pompanatius. lib. de incant. cap. 3.

  I. Wierus de la∣miis Iasp. Peu∣cer. H. Cardan. &c.
• * 1.629

  Of late experi∣ence neer Co∣ventry, &c.
• * 1.630

  Aristot. in lib. de hist. anima∣lium.
• * 1.631

  Plin de laxicii colore.
• * 1.632

  Ludovicus Coelius Rhodo. lib. antiq. lect. 11. cap. 70. Barthol. An∣glicus. lib. 16.
• * 1.633

  Avicenna cano. 2. tract. 2. cap. 124. Serapio agg. cap. 100. Dioscor. lib. 5. cap. 9••.
• * 1.634

  Plin. lib. 37. cap. 10. Albert. lib. 2. cap. 7. Solin. cap. 32.
• * 1.635

  Rabbi Mo∣ses aphorism. partic. 22. Isidor. lib. 14. cap. 3.
• * 1.636

  Savanorola.
• * 1.637

  Marbedeus Gallus in sua dactylotheca. pag. 56.
• * 1.638

  Englished by Abraham Fle∣ming.
• * 1.639

  Vis gemmarum & lapillorum preciosorum ne∣gatur, quia oc∣culta est, rarissi∣meque sub s••n. sum cadit.
• * 1.640

  Many mo au∣thors may be named of no lesse antiquity and learning.
• * 1.641

  Plin. lib. 37. cap 10. Albert. miner. li. 2. cap. 1. Solin. cap. 11.
• * 1.642

  Diurius in scrin. cap de complexionibus & complexatis.
• * 1.643

  Geor. Pictorius. Villang. doct. medici i•• scho∣liis super Mar∣bod dactil.
• * 1.644

  H. Card. lib. de subtil. 10.
• * 1.645

  H. Card. lib. de var. rer. 16. cap. 90.
• * 1.646

  Marbodeus in sua dactylothe∣ca, pag. 41. 52.
• * 1.647

  Englished by Abraham Fleming.
• * 1.648

  Memorandum the authors meaning is, that this stone be set in silver, and worne on the finger for a ring: as you shall see after∣wards.
• * 1.649

  Vincent. lib. 9. cap. 77. Dio∣scor. lib. 5. cap. 100.

  Aristot in La∣pidario.
• * 1.650

  Agreement and disagree∣ment in suffe∣rance.
• * 1.651

  Englished by Abraham Fle∣ming.
• * 1.652

  Read a little tract of Eras∣mus intituled De amicitia, where enough is said touching this point.
• * 1.653

  Xanthus in hist. prima. Iub. lib. 25. cap. 2.
• * 1.654

  This common experience can justifie.
• * 1.655

  I. Wierus.
• * 1.656

  Plutarch. in vi∣ta Pyrrhi. Albert. lib. de mor. animal. cap. 3.
• * 1.657

  P••mpan. lib. de incant. cap. 4.
• * 1.658

  Plutar. in vita Catonis.
• * 1.659

  I. Bap. Neap. in lib. de natur. magia. 1.
• * 1.660

  The venome or poyson of an Harlot.
• * 1.661

  Matth. 13. Mark 6. Luke 4. John 4.
• * 1.662

  Wonderfull naturall effects in bones of fishes, beasts, &c.
• * 1.663

  Strange proper∣ties in a piece of earth.
• * 1.664

  Strange pro∣perties in a stone: the like qualities in other stones.
• * 1.665

  being in the 7. book of this discovery: Where dis∣course is made of oracles, &c.
• * 1.666

  Look hereaf-in this book for divers conceits of juggling set forth at large,
• * 1.667

  Example of a ridiculous wonder.
• * 1.668

  This I have proved upon crows and pies.
• * 1.669

  This might be done by a con∣federate, who standing at some window in a church steeple, or other fit place, & hol∣ding the pigeon by the leg in a string, after a sign given by his fellow, pul∣leth down the pigeon, and so the wonder is wrought.
• * 1.670

  A jest among watermen tou∣ching Stone church in Kent as light at mid∣night as at mid-day.
• * 1.671

  A slender shift to save the cre∣dit of their cunning.
• * 1.672

  The inconve∣nience of hol∣ding opinion, that whatsoe∣ver passeth our capacity, is di∣vine, superna∣turall, &c.
• * 1.673

  I. Bap. Neapol in natural. mag.
• * 1.674

  M. malef. p. 1. q. 10.
• * 1.675

  Iohn 1.3. Colos. 1.16.
• * 1.676

  Naturall con∣clusions.
• * 1.677

  To produce a∣ny fowl out of an Egge, with∣out the ••••turall help of the hen.
• * 1.678

  The mother of marvels.
• * 1.679

  Two kind of toa••••, naturall and temporall.
• * 1.680

  Maggots in∣gendred of the inwards of a beast are g••••l for angling.
• * 1.681

  Giles All. y. See the peer mans library.
• * 1.682

  Wonderfull experiments.
• * 1.683

  To set an horses or an asses head on a mans•• neck and shoulders.
• * 1.684

  Strange things to be done by perspective glasses.
• * 1.685

  Concerning these glasses re∣member that the eiesight is deceived; for Non est in specu∣lo res quae specu∣latur in illo.
• * 1.686

  Rash opinion can never judge soundly.
• * 1.687

  An apith imi∣tation in Ian∣nes and Iam∣bres of work∣ing wonders.
• * 1.688

  Io. Calvine, lib. institut. 1. cap. 8. Cle. recog. 3.
• * 1.689

  Erast. in dispu∣tat. de. lamiis.
• * 1.690

  Actions un∣possible to di∣vels▪ Ergo to witches, conju∣rers, &c.
• * 1.691

  Iamb. d•• my∣s••••riis.
• * 1.692

  Pharaohs Ma∣gicians were not masters of their own acti∣ons.
• * 1.693

  Exod. 10.
• * 1.694

  God useth the wicked as in∣struments to execute his counsels and judgements.
• * 1.695

  The contrary effects that the miracles of Moses and the miracles of Egyptian magi∣cians wrought in the heart of Pharaoh.
• * 1.696

  That the art of juggling is more, or at least no lesse strange in working mira∣cles than con∣juring, witch∣craft, &c.
• * 1.697

  In what re∣spects juggling is tolerable and also com∣mendable.
• * 1.698

  The three principall points wherein legierdemain or nimblenesse of hand doth consist.
• * 1.699

  Great varietie of play with the bals, &c.
• * 1.700

  These feats are nimbly, cleanly and swiftly to be conveyed; so as the eies of the beholders may not dis∣cern or per∣ceive the drift.
• * 1.701

  Memorandum that the juggler must set a good grace on the matter: for that is very re∣quisite.
• * 1.702

  This ••eat ten∣deth chiefly to the moving of laughter and mirth.
• * 1.703

  The money must not be of too small nor of too large a circumference for hindering of the convey∣ance.
• * 1.704

  This is pretty if it be cun∣ningly han∣dled; for both the ear and the eie is deceived by this device.
• * 1.705

  Variety of tricks may be shewed in jug∣gling with mo∣ney.
• * 1.706

  You must take heed that you be close and slie: or else you discredit the art.
• * 1.707

  Use and exer∣cise maketh men ready and practive.
• * 1.708

  This feat is the stranger if it be done by night; a can∣dle placed be∣tween the loo∣kers on and the juggler: for by that means their eie-sight is hindred from discer∣ning the con∣ceit.
• * 1.709

  A discovery of this juggling knack.
• * 1.710

  The juggler must have none of his trinkets, wan∣ting: besides that, it behoe∣veth him to be mindfull, lest he mistake his tricks.
• * 1.711

  As, Ailif, ca∣syl, zaze, hit mel meltat: Sa∣turnus, Jupi∣ter, Mars, Sol, Venus, Mercu∣ry, Luna, or such like.
• * 1.712

  In these knacks of confederacy Feats had the name, whilest he lived.
• * 1.713

  A knack more merry than marvellous.
• * 1.714

  Another to the same purpose road in pag. 228.
• * 1.715

  Such as you shall find in pag. 227, and 330. in the marginalnotes notes, or some strange terms of your owne devising. Of dice play & the like un∣thrifty games, mark these two old verses: Ludens taxillis bene respice quid sit in il∣lis, Mors tua, sors tua, res tua, spes tua pendet in illis: and remember them.
• * 1.716

  Note.
• * 1.717

  You must be well advised in the shuffling of the bunch, lest you overshoot your self.
• * 1.718

  For that will draw the acti∣on into the greater admi∣ration.
• * 1.719

  The eie be∣wraieth the thought.
• * 1.720

  Tricks with cards, &c. which must be done with confederacy.
• * 1.721

  A merry con∣ceit the like whereof you shall find in pag. 228. & 232.
• * 1.722

  Fast and loose with a hand∣kerchief.
• * 1.723

  Fast or loose with whipcords and beads.
• * 1.724

  This convey∣ance must be closely done; Ergo it must be no bunglers work.
• * 1.725

  What is it? What ist? signes of con∣federacy.
• * 1.726

  Eleazers feat of confedera∣cy.
• * 1.727

  As, Drech myroch, and senaroth betu baroch assma∣aroth, rounsee, farounsee, hey passe passe, &c. or such like strange words.
• * 1.728

  Pope and Tailor confe∣derates.
• * 1.729

  Note the man∣ner of this con∣veyance.
• * 1.730

  You must take heed that when the corn com∣eth out it cover and hide the leather, &c.
• * 1.731

  These are such sleights that even a bung∣ler may doe them; and yet pretty, &c.
• * 1.732

  Mark the man∣ner of this con∣ceit and devise.
• * 1.733

  That is, neatly and daintily.
• * 1.734

  A thred cut in many peeces and burned to ashes made whole again.
• * 1.735

  The means discovered.
• * 1.736

  A common juggling knack of Hat couse∣nage played a∣mong the sim∣ple, &c.
• * 1.737

  Juggling a kind of witch∣craft.

  The invention of Claruis.
• * 1.738

  This knack is sooner learned by demonstra∣tive means, than taught by words of in∣struction.
• * 1.739

  This will seem rare to the be∣holders.
• * 1.740

  Where such books may be gotten.
• * 1.741

  Where such books may be gotten.
• * 1.742

  Where such books may be gotten.
• * 1.743

  See more here∣of in the II. book of this discovery, in the title Na∣has, cap. 10.
• * 1.744

  The natural cause why a hen thrust tho∣rough the head with a bodkin doth live not∣withstanding.
• * 1.745

  It must be cleanly con∣veyed in any case.
• * 1.746

  The manner and means of this action.
• * 1.747

  A forme or pattern of this bodkin and knife you shall see described if you turne over a few l••aves forward.
• * 1.748

  This is easily done, howbeit being cleanly handled it will deceive the sight of the be∣holders.
• * 1.749

  This was done by one Kings∣field of Lon∣don, at a Bar∣tholomewtide, An. 1582. in the sight of divers that came to view this spe∣ctacle.
• * 1.750

  Necessary ob∣servations to astonish the beholders.
• * 1.751

  Necessary ob∣servations to astonish the beholders.
• * 1.752

  Necessary ob∣servations to astonish the beholders.
• * 1.753

  Of a juggler that failing in the feats of his art lost his life.
• * 1.754

  Of a juggler that failing in the feats of his art lost his life.
• * 1.755

  But herein see you be circum∣spect.
• * 1.756

  A form or pattern of this bridle you shal see described if you turne o∣ver a few leaves.
• * 1.757

  Among what actions jag∣gling is to be counted.

  A matchlesse fellow for le∣gierdemain.
• * 1.758

  Touching the patternes of di∣verse juggling instruments.
• * 1.759

  To pull three beadstones from off a cord, while you hold fast the ends thereof, with∣out removing of your hand.
• * 1.760

  To draw a cord through your nose, mouth or hand which is cal∣led the bridle.
• * 1.761

  The hither∣most is the bodkin with the bowt, the mid∣dlemost is the bodkin with the hollow bast; the fur∣thermost is the plain bod∣kin serving for shew.
• * 1.762

  The middle∣most knife is to serve for shew; the other two be the knives of device.
• * 1.763

  The form of the planks, &c.
• * 1.764

  The order of the acti∣on, as it is to beshew∣ed.
• * 1.765

  Alchymistry a craft, not an art.
• * 1.766

  G. Chaucer in the Chanons mans prolog.
• * 1.767

  The termes of the art alchy∣misticall devi∣sed of purpose to bring credit to cousenage.
• * 1.768

  Acts 8.
• * 1.769

  G▪ Chaucer in the Chanons mans tale.
• * 1.770

  Idem. ibid.
• * 1.771

  The points or parts of the art Alchymi∣sticall which may be called the mystic or smoky science.
• * 1.772

  The Alchy∣mists bait to catch a foole.
• * 1.773

  Note the cou∣sening convey∣ance of this al∣chymisticall practitioner.
• * 1.774

  A notable fool.
• * 1.775

  A cousening devise by run∣ning away to save the credit of the art.
• * 1.776

  G. Chaucer in the tale of the Chanons yeo∣man.
• * 1.777

  A King cou∣sened by Al∣chymistry.
• * 1.778

  A wise foole.
• * 1.779

  Eras. in colloq. de arte Alchy∣mistica.
• * 1.780

  A flattering and clawing preamble.
• * 1.781

  Longation and Curtation in Alchymistry.
• * 1.782

  Note how the cousener cir∣cumventeth Balbine.
• * 1.783

  Fair words make fooles faine, and large offers blind the wise.
• * 1.784

  Balbine was bewitched with desire of gold, &c.
• * 1.785

  Notable ••ou∣senage.
• * 1.786

  The Alchymi∣ster bringeth Balbine into a fooles para∣dise.
• * 1.787

  Here the Al∣chymister ut∣tereth noto∣rious point of cousening kna∣very.
• * 1.788

  Mark how this Alchymister goeth from one degree of cousenage to another.
• * 1.789

  The mildest and softest na∣ture is com∣monly soonest abused.
• * 1.790

  En immensae cavi sperant mendacia solles.
• * 1.791

  Balbine is a∣shamed that he should be o∣vershot and o∣verseen in a case of flat cousenage.
• * 1.792

  The substan∣ces of things are not trans∣mutable.
• * 1.793

  Franc. Pe∣trarch. lib. de remed. utr. fort. 1. cap. 10.
• * 1.794

  Goschalcus Boll. ordinis S. Au∣gust. in suo prae∣ceptorio, fol. 244. col, b, c, d. & 1.
• * 1.795

  No certain ground in the art Alchymi∣sticall.
• * 1.796

  Idem ibid.
• * 1.797

  A varitia ido∣lorum cultus.
• * 1.798

  Of vain hope.
• * 1.799

  I. Col. in comment. upon Deut. serm. 127. pa. 781. col. 1. number. 40.
• * 1.800

  A maxime.
• * 1.801

  Erasmus in col∣loq. cui titulus Convivium fa∣bulosum.
• * 1.802

  A hungry bel∣ly will not be bridled.
• * 1.803

  A princely largesse.
• * 1.804

  Sic ars deludi∣tur arte.
• * 1.805

  The morall of the premisses.
• * 1.806

  Homer.
• * 1.807

  Englished by Abraham Fleming.
• * 1.808

  Aul. Persius, sa∣tyr. 3.
• * 1.809

  Englished by Abraham Fleming.
• * 1.810

  Idem ibid.
• * 1.811

  By Ab. Fleming.
• * 1.812

  The large sig∣nification of the word Iido∣ni.
• * 1.813

  Vide Philast. Brix. episc. haere∣feon catal. de phitonissa.
• * 1.814

  L. Wierus in Pseudomonar∣chia daemonum.
• * 1.815

  Solomons no∣tes of conjura∣tion. Baell.
• * 1.816

  Agares.
• * 1.817

  Marbas.
• * 1.818

  Amon.
• * 1.819

  Barbatos.
• * 1.820

  Buer.
• * 1.821

  Gusoin.
• * 1.822

  Botis.
• * 1.823

  Bathin.
• * 1.824

  Purson.
• * 1.825

  Eligor.
• * 1.826

  Leraie.
• * 1.827

  Valesar.
• * 1.828

  Morax.
• * 1.829

  Ipos.
• * 1.830

  Naberius.
• * 1.831

  Glasya Labolas.
• * 1.832

  Zepar.
• * 1.833

  Bileth.
• * 1.834

  Vide Amaimon.
• * 1.835

  Sitri a baudy devill.
• * 1.836

  Paimon.
• * 1.837

  Ezech. 88.
• * 1.838

  Cations for the Exorcist or conjuror.
• * 1.839

  The f••ll of Beliall.
• * 1.840

  Salomon gathe∣red all the di∣vels together in a brasen vessel.
• * 1.841

  The Babyloni∣ans disappoint∣ed of their hope.
• * 1.842

  Bune.
• * 1.843

  Forneus.
• * 1.844

  Ronove.
• * 1.845

  Berith a golden devill.
• * 1.846

  Astaroth.
• * 1.847

  Foras.
• * 1.848

  Fursur.
• * 1.849

  Marchosias.
• * 1.850

  Malphas.
• * 1.851

  Vepar.
• * 1.852

  Sabnacke.
• * 1.853

  Sidonay.
• * 1.854

  Gaap.
• * 1.855

  Who was the first necroman∣cer.
• * 1.856

  Shax.
• * 1.857

  Procell.
• * 1.858

  Furcas.
• * 1.859

  Murmur.
• * 1.860

  Caim.
• * 1.861

  Raum.
• * 1.862

  Halphas.
• * 1.863

  Focalor.
• * 1.864

  Vine.
• * 1.865

  Bisrons.
• * 1.866

  Gamigin.
• * 1.867

  Zagan.
• * 1.868

  Orias.
• * 1.869

  Valac.
• * 1.870

  Gemory.
• * 1.871

  Decarabia.
• * 1.872

  Amduscias.
• * 1.873

  Andras.
• * 1.874

  Andrealphus.
• * 1.875

  Ose.
• * 1.876

  Aym.
• * 1.877

  Orobus.
• * 1.878

  Vapula.
• * 1.879

  Cimeries.
• * 1.880

  Amy.
• * 1.881

  Flauros.
• * 1.882

  Balam.
• * 1.883

  Allocer.
• * 1.884

  Saleos▪
• * 1.885

  Vuall.
• * 1.886

  Haagenti.
• * 1.887

  Phoenix.
• * 1.888

  S••olas.
• * 1.889

  This was the worke of one T.R. written in faire letters of red & black upon parch∣ment, and made by him, Ann. 1570. to the mainte∣nance of his living, the edi∣fying of the poore, and the glory of gods holy name: as he himselfe saith.
• * 1.890

  Note what na∣mes are attri∣buted unto Christ by the Conjuror in this his ex∣orcising exer∣cise.
• * 1.891

  What wonder∣full force con∣jurers do be∣leeve consisteth in these for∣ged names of Christ.
• * 1.892

  This is contra∣ry the scripture, which saith that every good gift com∣meth from the father of light, &c.
• * 1.893

  A breviary of the inventary of spirits.
• * 1.894

  The authors further purpose in the detecti∣on of conju∣ring.
• * 1.895

  The five pla∣netary aspects. Conjunct. Sextil. Trine. Quartil. Opposit.
• * 1.896

  Conjuring for a dead spirit.
• * 1.897

  For the cou∣senor (the con∣juror I should say) can do no∣thing to any purpose with∣out his conse∣derate.

  Note that nu∣merus ternari∣us, which is counted mysti∣call, be obser∣ved.
• * 1.898

  Ex inferno nul∣la redemptio, saith the scrip∣ture: Ergo you lye quoth Nota.
• * 1.899

  Note what these great words may doe.
• * 1.900

  Dae mones cre∣dendo contre∣misciunt.
• * 1.901

  A heavy sen∣tence denoun∣ced of the con∣juror against the spirit in case of disobe∣dience, con∣tempt, or neg∣ligence.
• * 1.902

  How can that be, when a spi∣rit hath nei∣ther flesh, bloud, not bones?
• * 1.903

  The conju∣ror imputeth the appearing of a spirits by constraint unto words quoth Nota.
• * 1.904

  And why might not he do it himselfe, as well as ma∣dam Sibylia?
• * 1.905

  The fairie Si∣bylia conjured to appeare, &c.
• * 1.906

  The manner of binding the fairie Sibylia at her appearing.
• * 1.907

  If all this will not fetch her •• up, the divell is a knave.
• * 1.908

  This would be much practised if it were not a cousening knack.
• * 1.909

  The three si∣sters of the fairies, Milia, Achilia, and Sibylia.
• * 1.910

  The ring of invisibility.
• * 1.911

  Such a ring it was that ad∣vanced Giges to the kingdom of Ly••ia, Plato lib. 2. de justo.
• * 1.912

  O queen or governesse of the tongue.
• * 1.913

  Observations of cleanlinesse, abstinence, and devotion.
• * 1.914

  An observati∣on touching the use of the five swords.
• * 1.915

  A weighty charge of con∣juration upon the five Kings of the nor••h.
• * 1.916

  A penalty for not appearing, &c.
• * 1.917

  The five spi∣rits of the north: as you shall see in the type expressed in pag. 287. next following.
• * 1.918

  The names written within the five circle doe signifie t•••• five infernall kings: See pag 292.293.294.
• * 1.919

  Memoran∣dum with what vices the cousenor (the conjuror I should say) must not be polluted; therefore he must be no knave, &c.
• * 1.920

  The conjurors brest-plate.
• * 1.921

  Salomons circle.
• * 1.922

  Memorandum that you must read the 22. and 51 Psalms all over; ••r else rehearse them by heart; for these are counted neces∣sary, &c.
• * 1.923

  Gaspar, Baltha∣sar, and Mel∣chior, who followed the star, wherein was the image of a little babe bearing a cross; i•• Longa legen∣da Coloniae lie not.
• * 1.924

  Which must be environed with a goodly company of grosses.
• * 1.925

  On sundays, festivall dayes, and holy days, none excepted.
• * 1.926

  He dares do no other being so conjured I trow.
• * 1.927

  The fashi∣on or form of the conjuring knife, with the names thereon to be graven or written.
• * 1.928

  Absque exorci∣s••no sal not sit sanctus.

  It is not con∣venient to Eng∣lish these 4 following Ex∣orcismes, the name & power of God is so often therein abused to a vaine and ridi∣culous purpose.
• * 1.929

  Oratio ad Deum •••• sali exor••••sa∣to vires addat.
• * 1.930

  Oratio, in quae dicenda, exorci∣sia sese sacr•• la∣ticis aspergine debet pe••rora••e.
• * 1.931

  Mark how consonant this is with pope∣ry, &c.
• * 1.932

  For hidden treasure.
• * 1.933

  Promises and oaths inter∣changeably made betweene the conjuror and the spirit.
• * 1.934

  Note the pe∣nalty of break∣ing promise with the spirit.
• * 1.935

  Three times, in reverence (peradven∣ture) of the Trinitie, P. F. SS.
• * 1.936

  Note the sum of this obliga∣tion or bond.
• * 1.937

  Scripture as well applied of the conjuror, as that of satan in tempting Christ Matth. 4.6.
• * 1.938

  Note what sore penalties the spirit is injoy∣ned to suffer for disobedi∣ence.
• * 1.939

  There is no mention made in the gospels that Christ was worth a golden girdle.
• * 1.940

  Bugs words.
• * 1.941

  Is it possible to be greater than S. Adel∣berts curse?
• * 1.942

  These planeta∣ry houres must in any case be observed.
• * 1.943

  A popish supplement.
• * 1.944

  Belike he had the gift to ap∣peare in sundry shapes, as it is said of P••o••eus in Ovid. lib. na∣tamor. 8. fab. 10. and of Vertum∣nus; lib. meta∣mor. 14. fab. 16.
• * 1.945

  Note that the spirit is tied to obedience un∣der paine of condemnation and hell fire.
• * 1.946

  This is con∣demned for rank folly by the doctors: is by Chysost. sap. Matth. Gregor. in homil. sap. E∣pi, hon. Domini; and others.
• * 1.947

  This is con∣demned for rank folly by the doctors: is by Chysost. sap. Matth. Gregor. in homil. sap. E∣pi, hon. Domini; and others.
• * 1.948

  This is con∣demned for rank folly by the doctors: is by Chysost. sap. Matth. Gregor. in homil. sap. E∣pi, hon. Domini; and others.
• * 1.949

  This is con∣demned for rank folly by the doctors: is by Chysost. sap. Matth. Gregor. in homil. sap. E∣pi, hon. Domini; and others.
• * 1.950

  All the former practices briefly confu∣ted.
• * 1.951

  See the title of the book, with the authors in∣tent, in a mar∣ginall note, page 277.
• * 1.952

  Luk. 6. &c.
• * 1.953

  An ironicall confutation.
• * 1.954

  Engli••hed by Abraham Fleming.
• * 1.955

  2 Pet. 2. Ephes. 5. Psal. 72 & 78.
• * 1.956

  Sap. 16. Eccles. 43.
• * 1.957

  To deny the subsistence or naturall being of a thing ma∣teriall and vi∣sible is impu∣dency.
• * 1.958

  Ezek. 8 & 9. Isa. 6. & 26. & 30.
• * 1.959

  I••h•• Iareg••i servant to Ga∣sper Anasho both Spian∣ards. Anno dom. 1582. March 18. after dinner upon a a sunday this mischeif was done. Read the whole discourse hereof printed at Lon∣don for Tho. Chard, and Will. Brome booksellers.
• * 1.960

  Iac. de Chusa in lib. de appari••••∣onib. quorun∣dam spirituum.
• * 1.961

  Observations for the exorci∣sing priest.
• * 1.962

  Memorandum that he must be the veriest knave or fool in all the com∣pany.
• * 1.963

  The spirits are not so cunning by day as by night.
• * 1.964

  For so they might be bewrayed. For so the cousenage may be best hand∣lrd.
• * 1.965

  A cousening conjuration.
• * 1.966

  Of this or∣der read noble stuffe in a book printed at Frankeford under the title of Alcoran. Franciscano∣rum.
• * 1.967

  Note how the Franciscans cannot conjure without a con∣federate.
• * 1.968

  O notorious impudency! with such shamelesse fa∣ces to abuse so worshipfull a company.
• * 1.969

  The confe∣derate spirit was taught that lesson be∣fore.
• * 1.970

  For so might the confederate be found.
• * 1.971

  An obstinate and wilfull persisting in the denying or not confessing of a fault com∣mitted.
• * 1.972

  A parecbasis or transition of of the author to matter fur∣ther purposed.
• * 1.973

  In 4. dict. 23. sent.
• * 1.974

  Et glos. super. i-l ••o ad coll. 2.
• * 1.975

  Mendaces de∣bent esse memo∣res, multo ma∣gis astuti exor∣cis••ae.
• * 1.976

  Tho. Aquin. su∣per. Marc. ultim. Mark▪ 16.17.
• * 1.977

  A trimme consequent.
• * 1.978

  Mal. Malef. par. 2. que. 2.
• * 1.979

  Rites, ceremo∣nies, and re∣liques of exor∣cism in rebap∣tizing of the possessed or be∣witched.
• * 1.980

  Memorandum that this is for one bewitched.
• * 1.981

  Note the pro∣viso.
• * 1.982

  Tho. Aquin. supr. dist. 6.
• * 1.983

  Proper proofs of the seven reasons.
• * 1.984

  Why there were no con∣jurors in the primitive church with o∣ther subtill points.
• * 1.985

  A conjuror then belike must not be timerous or fearefull.
• * 1.986

  Where a witch cureth by in∣cantation, and the conjuror by conjuration.
• * 1.987

  Tu. de ecclesiae dedicatione.
• * 1.988

  In Missali. fol. 1.

  The manner of conjuring salt.
• * 1.989

  A prayer to be applyed to the former exor∣cisme.
• * 1.990

  A conjuration ••f frankincense set forth in forme.
• * 1.991

  Papists and conjurors cousening compeers.
• * 1.992

  1 Sam. 16.7. 1 Reg. 8.39. Jere. 17.10. Psal. 44.21. Psal. 72.18.
• * 1.993

  Sap. 1.14. Ecclesi. 9. Gen. 1. Act. 19.
• * 1.994

  Mark. 16.17.
• a 1.995

  Isa 43.11.
• b 1.996

  verse. 13. cap. 44. ver 7. verse 25. Isai. 46.10. cap 47. verse 12, 13, &c. Luke 11.20, Matt. 12.28. Acts, 8.49.
• * 1.997

  Mony is the marke whereat all witches and conjurors do aime.
• * 1.998

  S. Martins conjuration: In die sancti Martini, lect. 1.
• * 1.999

  To wit, Vincent Domi∣nica in albis, in octa.pasch.ser∣mone 25. Durand. de ex∣orcist.
• * 1.1000

  A foul offence to backbite the absent, and to belye the dead. Acts 19.
• * 1.1001

  Iust. lib. 16.
• * 1.1002

  Plin. lib. 30. cap. 2. Strab. lib. 16.
• * 1.1003

  Dan. in dialog. desortiariis.
• * 1.1004

  Tiridates the great magician biddeth the Emperor Nero to a banket, &c.
• * 1.1005

  Nero made laws against conju∣rors and conju∣rations.
• * 1.1006

  C. Agrip. lib. de vanitat. scient.
• * 1.1007

  Probatum est upon a patient before witness; Ergo no lie.
• * 1.1008

  Lib. 4. dist. 14. Decret. aureum dist. 21. Rub. de exorcist.
• * 1.1009

  Lect. 5. & 6.
• * 1.1010

  Lect. in die san∣ctissimae Marg. vir. 5.
• * 1.1011

  Lect. 6.
• * 1.1012

  Look in the word Iidoni, pag. 270.
• * 1.1013

  For the priests profit, I war∣rant you. This is com∣mon (they say) when a witch or con∣juror dieth.
• * 1.1014

  Kacoz••lia.
• * 1.1015

  Mutuall error by means of sudden sight.
• * 1.1016

  S. Vincent raiseth the dead woman to life.
• * 1.1017

  S. Vincent ma∣keth the dumb to speak.
• * 1.1018

  Dist. 8. exempl. 17. ferm. 59. ca. 20.
• * 1.1019

  Secundum Bor∣dinum Corri∣gens. Quaesit. Matth. tract. 1. sect. 77.
• * 1.1020

  Psellui de opera∣tione daemonum.
• * 1.1021

  Inspeculo exem∣plorum, dist. 6. ex lib. exemplo∣rum, Caesariis, exempl. 69. Memorandum it is confessed in popery that true miracles cannot be joined with false doctrine; Ergo neither papist, witch, nor conjuror can work mi∣racles.
• * 1.1022

  Lect. in die san∣ctae Luci 7. & 8
• * 1.1023

  Against the counterfeit vi∣sions of popish priests, and o∣ther cousening devices.
• * 1.1024

  This doctrine was not only preached, but also proved; note the parti∣cular instances following.
• * 1.1025

  H. Card. lib de var. rer. 15. c. 92.
• * 1.1026

  Pope Celestinus cousened of his popedome by pope Boniface.
• * 1.1027

  Visions 〈◊〉〈◊〉 stinguish••••.
• * 1.1028

  H. Card. lib de subtilitat. 18.
• * 1.1029

  Idem, ibid.
• * 1.1030

  Of Winchester noise.
• * 1.1031

  Appendents unto the sup∣posed divine art of Theur∣gie.
• * 2.1

  Marke the sum and scope of this letter.
• * 2.2

  Sr. Iohn Mal∣bornes booke detecting the devises of con∣juration, &c.
• * 2.3

  The author his conclusion.
• * 2.4

  Andreas Gartnerus Mae∣ri••montanus. Eng by Ab. Fle.
• * 2.5

  Matt. 10 26. Mark 4.22. Luke 8.17. and 12.2.
• * 2.6

  The compilers or makers of the booke cal∣led a Mallet to braine witches
• * 2.7

  No marvell that they were so opinionative herein, for God gave them over into strong delusi∣ons.
• * 2.8

  The definition or description of witchcraft.
• * 2.9

  The formall cause.
• * 2.10

  The finall cause.
• * 2.11

  The materiall cause.
• * 2.12

  A necessary sequel.
• * 2.13

  Probatum est, by mother Bungies confes∣sion that all witches are couseners.
• * 2.14

  I. Bodin in the preface before his book of Daemonomania reporteth this by a conjuring priest late cu∣rat of Islington: he also sheweth to what end; read the place you that un∣derstand La∣tine.
• * 2.15

  Note this de∣vise of the waxen images found of late neer London.
• * 2.16

  A strange mi∣racle, if it were true.
• * 2.17

  There the hy∣pocrite was overmatcht for all his dissem∣bled gravity.
• * 2.18

  Heming. in lib. de superst. magi∣cis.
• * 2.19

  The greatest clarkes are not the wisest men.
• * 2.20

  A naturall rea∣son of the for∣mer knack.
• * 2.21

  C. Agripp. in lib. de vanit. sci∣ent. & in epi∣stola ante li∣brum de occult philosophia. Plin. lib. natu∣ral. hist. 30. ca. 1. Pet. Mart. in lucis communi∣bus.
• * 2.22

  Note that during all Christs time upon earth, which was 33. yeares, witches were put to si∣lence, &c.
• * 2.23

  But Christs argument was▪ undoubted; Ergo, &c.
• * 2.24

  I marvell for what pur∣pose that magistrate went to that fellows house.
• * 2.25

  Alber••us Crant∣zius in lib. 4. mertopolis. cap. 4.
• * 2.26

  Prov. 6.
• * 2.27

  Mal. malef. par. 2. que. 1. cap. 9.
• * 2.28

  He should ra∣ther have asked who gave him orders and li∣cence to preach.
• * 2.29

  Iohn Bodin.
• * 2.30

  Yet many that bear the shew of honest men are very credu∣lous herein:
• * 2.31

  Witches are commonly ve∣ry beggers.
• * 2.32

  A general con∣clusion against them whom the subject of this book con∣cerneth.
• * 2.33

  Isigonus. Memphradorus. Solon, &c. Vairus. I. Bodinus. Mal. malef.
• * 2.34

  With the like property were the old Illyri∣an people in∣dued: if we wil credit the words of Sabi∣nus grounded upon the re∣port of Aul. Gell.
• * 2.35

  I. Bap. Neapol. in lib. de natu∣rale magia.
• * 2.36

  This is held of some for truth.
• * 2.37

  Non est in spe∣culo ves quae speculatur in ill••.
• * 2.38

  Nescio quis o∣culus t••neros mibi sascinat agnos, saith Virgil; and thus Englished by Abraham Fleming.

  I wore not I What watching eye Doth use to hant a My tender lams Sucking their d••••••. And them inchant.
• * 2.39

  Englished by Abraham Fle∣ming.