The discovery of witchcraft proving that the compacts and contracts of witches with devils and all infernal spirits or familiars are but erroneous novelties and imaginary conceptions : also discovering, how far their power extendeth in killing, tormenting, consuming, or curing the bodies of men, women, children, or animals by charms, philtres, periapts, pentacles, curses, and conjurations : wherein likewise the unchristian practices and inhumane dealings of searchers and witch-tryers upon aged, melancholly, and superstitious people, in extorting confessions by terrors and tortures, and in devising false marks and symptoms, are notably detected ... : in sixteen books / by Reginald Scot ... ; whereunto is added an excellent Discourse of the nature and substance of devils and spirits, in two books : the first by the aforesaid author, the second now added in this third edition ... conducing to the compleating of the whole work, with nine chapters at the beginning of the fifteenth [sic] book of The discovery.

BOOK V. (Book 5)

CHAP. I.

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

NOw, that I may with the very absurdities, contained in their own Authors, and even in their principal Doctors, and last writers, confound them that maintain the Transubstantiations of Witches: I will shew you certain proper stuffe,* 1.1 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 supernatural, or rather unnatural Doctrine of Transubstan∣tiation.

* 1.2First, As touching the Devil (Bodin saith) that he doth most properly and commonly transform himself 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 Devil the shape of a Blackmoor, and, as he saith, he used to appear to Mawd Cruse, Kate Darey, and Jone Harviller. But I marvel, whether the Devil createth himself, when he appeareth in the likeness of a Man; or whether God createth him, when the Devil wisheth it. As for Witches, he saith, they specially Transsubstantiate themselves into Wolves, and them whom they bewitch into Asses; though else-where he differ somewhat herein from himself. But though he affirm, that it may be naturally brought to pass, that a Girl shall become a Boy; and that any female may be turned into a 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 Wolfe, killed a Girl of the age of twelve years, and did eat up her arms and legs, and carryed the rest home to his wife. Item, that Peter Burget, and Michael Worden, having turned themselves with ointment into Wolves, killed, and finally did eat up an infinite number of people. Which lie Wievers doth sufficiently confute.* 1.3 But until you see and read that, consider whe∣ther Peter could eat raw flesh without surfetting, specially flesh of his own kind. 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 be∣ing Lycanthropus in the form of a Wolf, had his Wolves feet cut off, and in a moment he became a man without hands or feet.

* 1.4He accuseth also one of the highest Princes in Christendom, even of late dayes, to be one of those kind of Witches, so as he could, when he list, turn him∣self to a Wolf, affirming, that he was espyed, and oftentimes seen to perform that villany, because he would be counted the King of all Witches. He saith, that this transubstantiation is most common in Greece, and throughout all Asia, as Merchant strangers have reported to him. For Anno Dom. 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 flock 150 of them, which departed out of the City in the presence of all the people.

To perswade us the more throughly herein, he saith, That in Livonia,* 1.5 yearly (about the end of December) a certain Knave or Devil warneth all the Witches in the Countrey to come to a certain place; if they fail, the Devil cometh and whippeth them with an Iron rod, so as the print of the lashes remains upon their bodies for ever.* 1.6 The captain Witch leadeth the way through a great pool of water; many millions of Witches swim after. They are no sooner passed through that water, but they are all transformed into Wolves, and fly upon, and devour both Men, Women, Cattel, &c. After twelve dayes they return through the same water, and so receive humane shape again.

Item, that there was one Bajanus a Jew, being the Son of Simeon, which could, when he list, turn himself into a Wolf; and by that means could escape the force and danger of a whole Army of men. Which thing (saith Bodin) is wonderful: but yet (saith he) it is much more marvellous, that men will not believe it. For many Poets affirm it, yea, and if you look well into the matter (saith he) you shall find it easie to do. Item, he saith, that as natural Wolves persecute beasts; so do these Magical Wolves devour men, women and children.* 1.7 And yet God saith to the People, I trow, and not to the Cattel of Israel, If you observe not my commandements, I will send among you the beasts of the field,* 1.8 which shall devour both you and your cattel. Item, I will send the teeth of beasts upon you. Where is Bodins distinction now become? He never saith, I will send Witches in the likeness of Wolves, &c. to devour you or your cattel. Nevertheless, Bodin saith, it is a clear case, for the matter 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 transformations of Lucian and Apuleius made cano∣nical.

Furthermore, he saith,* 1.9 that through this art they are so cunning that no man can apprehend them, but when they are asleep. Item, he nameth another Witch, that, as M. Mal. saith, could not be caught, because he would transform himself into a mouse, and run into every little hole, till at length he was killed coming out of the hole of a jam in a window, which indeed is as possible,* 1.10 as a Camel to go through a needles eye. Item, he saith, that divers Witches at Vernon, turned themselves into Cats, and both committed and received much hurt. But at Argentine there was a wonderful matter done, by three Witches of great wealth, who transforming themselves into three Cats, assaulted a Faggot-maker; who having hurt them all with a faggot-stick, was like to have been 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,* 1.11 he inveyeth against such Phy∣sitians as say that Lycanthropia is a disease, and a transformation. Item, he main∣taineth, as sacred and true, all Homers fables of Circe and Ulysses his companions: inveying against Chrysostome, who rightly interpreteth Homers meaning to be, that Ulysses his people were by the harlot Circe made in their brutish manners to resemble Swine.

But least some Poets fables might be thought lyes (whereby the Witchmon∣gers arguments should quail) he maintaineth for true the most part of Ovids Me∣tamorphosis, 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 toyes by the story of Nebuchadnezzar. And because (saith he) Nebuchad∣nezzar continued seven years in the shape of a beast; therefore may Witches remain so long in the form of a beast; having in all the mean time, the shape, hair, voice, strength, agility, swiftness, food and excrements of beasts, and yet reserve the minds and souls of Women or Men. Howbeit, St. Augustine (whe∣ther to confute or confirm that opinion judge you) saith, Non est credendum,* 1.12 humanum corpus daemonum arte vel potestate in bestialia lineamenta converti posse: We may not believe that a mans body may be altered into the lineaments of a beast, by the Devils art or power. Item, Bodin saith, that the reason

why Witches are most commonly turned into Wolves, is, because they usual∣ly eat children, as Wolves eat cattle. Item, that the cause why other are truly turned into Asses, is, for that such have been desirous to understand the secrets of Witches. Why Witches are turned into Cats, he alledgeth no reason, and therefore (to help him forth with that paraphrase) I say,* 1.13 that Witches are curst queans, 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 Witchmongers 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 Transfor∣mations.

THese examples and reasons might put us in doubt, that every Asse, Wolf, 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 embra∣cing the opinions of such Divines as write against him in this behalf? Yea, he doth now (contrary to himself elsewhere) affirm, that the Devil cannot alter his form.* 1.14 And lo, this is his distinction, Non essentialis forma (id est ratio) sed figura solum permutatur: The essential 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 matter, to turn Bodines reason into the reason of an Asse, than his body into the shape of a Sheep; which be saith is an easie matter; because Lots wife was turned into a stone by the Devil. Whereby he sheweth his gross ig∣norance.* 1.15 As though God that commanded Lot upon pain of death not to look back, who also destroyed the City of Sodome at that instant, 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 business all the night before, and when a miracle should be wrought, the Devil must be fain to do it himself.

* 1.16Item, he affirmeth, that these kind of Tranfigurations are more common with them in the West parts of the World, then with us here in the East. How∣beit, this note is given withal, that that is meant of the second persons, and not of the first; to wit, of the bewitched, and not of the Witches. For they can transform 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. as in the Western 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, gross, and corporal a sense as Bodin taketh it. One notable instance of a Witches cunning in this behalf touched by Bodin in the Chapter aforesaid, I thought good in this place to repeat:* 1.17 he taketh it out of M. Mal. which tale was deliverd to Sprenger by a Knight of the Rhodes, being of the order of St. Johns at Jerusalem, and it fol∣loweth thus.

CHAP. III.

Of a Man turned into an Asse, and returned again into a man, by one of Bodin's Witches: S. Augustines opinion thereof.

IT happened in the City of Salamin, in the Kingdom of Cyprus (wherein is a good haven) that a ship loaden with Merchandize stayed there for a short space: In the mean time, many of the Soldiers and Marriners went to shoar, to provide fresh victuals; among which number, a certain English man,* 1.18 being a sturdy young fellow, went to a womans house, a little way out of the City, and not far from the Sea side, to see whether she had any egs to sell: who perceiving him to be a lusty young fellow, a stranger, and far from his Countrey (so as upon the losse of him there would be the less miss or inquiry) she consi∣dered with her self how to destroy him, and willed him to stay there a while, 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 means the 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 the ship were gone when he came. The young fellow returned towards the ship: but before he went abroad, he would needs eat an egge or twain to satisfie his hunger, and within short space he became dumb and out of his wits, as he afterwards said. When he would have entered into the ship, the Marriners beat him back with a cudgel, saying, What a murren lacks the Asse? Whither the Devil will this Asse? The Asse or young man,* 1.19 I cannot tell by which name I should tearm 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 means he could get into the boat, 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 fellows that called him Asse, and returned to the Wiches house, in whose service he remained by the space of three years, doing nothing with his hands all that while, but carryed such burthens as she laid on his back; having only this comfort, that although he were reputed an Asse among strangers and beasts, yet that both this Witch, and all other witches knew him to be a man.

After three years were passed over, in a morning betimes he went to Town before his Dame; who upon some occasion, of like to make water, stayed a little behind: in the mean time, being near to a Church,* 1.20 he heard a little Sac∣caring bell ring, to the elevation to a morrow Mass, and not daring to go into the Church, least he should have been beaten and driven out with cudgels, in great devotion he fell down in the Church-yard, upon the knees of his hinder legs, and did lift his forefeet over his head, as the Priest doth hold the Sacra∣ment at the elevation. Which prodigious sight, when certain Merchants of Genua espyed, and with wonder beheld; anon cometh the Witch with a cudgel in her hand, beating forth the Asse. And because, as it hath been said, such kinds of Witchcrafts are very usual in those parts, the Merchants aforesaid made such means as both the Asse and Witch were attached by the Judge: And she being examined and set upon the rack, confessed the whole matter, and promised that if she might have liberty to go home, she would restore him to his old shape; and being dismissed, she did accordingly: so as, notwithstanding, they apprehended her again, and burned her, and the young man returned into his Countrey with a joyful and merry heart.

Upon the advantage of this story M. Mal. Bodin, and the residue of the Witch∣mongers triumph;* 1.21 and specially because S. Augustine subscribeth thereunto; or at the least to the very like. Which, I must confess, I find too common in his books, insomuch as I judge them rather to be foisted in by some fond Papist or Witchmonger, then so learned a mans doings. The best is, that he himself is no eye∣witness to any of those his tales, but speaketh only by report, wherein he utte∣reth these words, to wit, That it were a point of great incivility, &c. to dis∣credit so many and so certain reports.* 1.22 And in that respect he justifieth the corporal transfigurations of Ulysses his mates, through the Witchcraft of Circes: and that foolish fable of Praestantius his father, who, he saith, did eat provender and hay among other horses, being himself turned into an horse. Yea, he verifieth the starkest lie that ever was invented, of the two Alewives that used to transform all their guests into horses, and to fell them away at Markets and Fairs.* 1.23 And therefore I say with Cardanus, that how much Agustine saith he hath seen with his eyes, so much I am content to believe. Howbeit, S. Augustine concludeth against Bodin; for he affirmeth these Transubstantiations 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 know of S. Augustine, what became of them, whom Bodin's trans∣formed Wolves devoured? But

O quam Credula mens hominis, & crectae fabulis aures!

Englished by Abraham Fleming:

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

General councels, and the Popes Canons, which Bodin so regardeth, do condemn and pronounce his opinions in this behalf to be absurd, and the resi∣due of Witchmongers, with himself in the number, to be worse than Infidels. And these are the very words of the Canons,* 1.24 which elsewhere I have more largely repeated; Whosoever believeth, that any creature can be made or changed into better or worse, or transformed into any other shape, or into any other similitude, by any other than by God himself, the Creator of all things; without all doubt is an Infidel, and worse than a Pagan: and therewithal this reason is rendred, to wit, Because they attribute that to a Creature, which only belongeth to God the Creator of all things.

CHAP. IV.

A summary of the former fable, with a Refutation thereof, after due examination of the same.

COncerning the verity or probability of this enterlude, betwixt Bodin, M. Mal. the Witch, the Asse, the Mass, the Merchants, the Inquisitors, the Tormentors, &c. First, I wonder at the miracle of Transubstantiati∣on: Secondly, At the impudency of Bodin, and James Sprenger, for affirming so gross a lie, devised belike by the Knight of the Rhodes, to make a fool of Spren∣ger, and an asse of Bodin: Thirdly, That the Asse had no more wit than to kneel down and hold up his forefeet to a piece of starch or flowre, which neither would, nor could, nor did help him: Fourthly, That the Mass could not reform

that which the Witch transformed: Fiftly, that the Merchants, the Inquisitors, and the Tormentors, could not either severally or joyntly do it, but refer the matter to the Witches courtesie and good pleasure.

But where was the young mans own shape all these three years,* 1.25 wherein he was made an Asse? It is a certain and general rule, that two substantial forms cannot be in one subject simul & semel, both at once, which is confessed by themselves. The form of the beast occupied some place in the air, and so I think should the form of a man do also: For to bring the body of a man, with∣out feeling, into such a thin 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 conti∣nueth not in one place: so as this airy creature would soon be carried into another region, as elsewhere I have largely proved, But indeed our bodies are visible,* 1.26 sensitive, and passive, and are indued with many other excellent properties, which all the Devils in hell are not able to alter; neither can one hair of our head perish, or fall away, or be transformed, without the special 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 understand one ano∣thers communication; England and Cyprus being so many hundred miles di∣stant, and their languages so far differing? I am sure in these dayes, where∣in traffick is more used, and learning in more price; few young or old Mariners in this Realm can either speak or understand the language spoken at Salamim in Cyprus, which is a kind of Greek; and as few old women there can speak our language. But Bodin will say, You hear, 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 disagreeable to their own doctrine, which maintaineth, That the Witch doth nothing but by the permission and leave of God. For if she could do or undo such a thing at her own pleasure, or at the commandement of the Inquisi∣tors, 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 confederate with old Witches. I for my part wonder most, how they can turn and tosse a mans body so, and make it smaller and greater to wit, like a Mouse, or like an Asse, &c. and the man all this while to feel no pain. And I am not alone in this maze:* 1.27 for Danaeus, a special maintainer of their follies, saith, That although Augustine and Apulcius do write very credibly of these matters; yet will he never believe, 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 only reserved) he was truly transubstantiated into an Asse; so as there must be no part of a man, but reason, remaining in this Asse:* 1.28 And yet Hermes Trismegistus thinketh he hath good authority and rea∣son to say, Aliud corpus quam humanum non capere animam humanam; nec fas esse in corpus animae ratione carentis animam rationalem corruere; that is, An humane soul cannot receive any other than an humane body, nor yet can light into a body that wanteth reason of mind. But S. James saith,* 1.29 The body without the spirit

is dead. And surely, when the soul is departed from the body, the life of man is dissolved;* 1.30 and therefore Paul wished to be dissolved, when he would have been with Christ. The body of man is subject to divers kinds of Agues, sick∣nesses, 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. Man's body also is subject unto death, and hath his dayes 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 marvel 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,* 1.31 that that very body which is sown and buried a natural body, is raised a spiritual body. The life of Jesus is made manifest in our mortal flesh, and not in the flesh of an Asse.

God hath endued every man and every thing with his proper nature, sub∣stance, form, qualities, and gifts, and directeth their wayes. As for the wayes of an Asse, he taketh no such care; howbeit, they have also their properties and substance several to themselves.* 1.32 For there is one flesh (saith Paul) of men, another flesh of beasts, another of fishes, another of birds: And therefore it is absolutely against the ordinance of God (who hath made me a man) that I should flie like a Bird, or swim like a fish, or creep like a worm, or become an Asse in shape; insomuch, as if God would give me leave, I cannot do it; for it were contrary to his own order and decree, and to the constitution of any body which he hath made.* 1.33 Yea, the spirits themselves have their laws and limits prescribed, beyond the which they cannot pass one hairs breadth; otherwise God should be contrary to himself, which is far from him. Neither is Gods omnipotency hereby qualified, but the Devils impotency mani∣fested, who hath none other power, but that which God from the begin∣ning hath appointed unto him, consonant to his nature and substance. He may well be restrained from his power and will, but beyond the same he cannot pass, as being Gods minister, no further but in that which he hath from the begin∣ning enabled him to do: which is, that he being a spirit, may with Gods leave and ordinance viciate and corrupt the spirit and will of man; werein he is very diligent.

What a beastly assertion is it, that a man, whom God hath made according to his own similitude and likeness, should be by a Witch, turned into a beast? What an impiety is it to affirm, that an Asses body is the temple of the holy Ghost? Or, an Asse to be the child of God, and God to be his Father, as it is said of man? Which Paul to the Corinthians so divinely confuteth, who saith, That our bodies are the members of Christ:* 1.34 in the which, we are to glorifie God, for the body is for the Lord, and the Lord is for the body. Surely he meaneth not for an Asses body, as by this time I hope appeareth; in such wife as Bodin may go hide him for shame; especially when he shall understand, that even into these our bodies, which God hath framed after his own likeness, 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;* 1.35 of whom God is so mindful, that he hath made him little lower then Angels, yea than himself, 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 fouls of the air, the fishes of the sea, &c. Bodins Poet, Ovid, whose Me∣tamorphosis makes so much for him; saith, to the overthrow of this phantastical imagination:

Os homini sublime dedit, coelum{que} videre Jussit, & erectos ad sydera tollere vultus.

The effect of which verses is this:

The Lord did set mans fade 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 Devil, can so alter the shape of a man, as contrarily to make him look down to hell, like a beast; Gods works should not only be de∣faced and disgraced, but his ordinance should be wonderfully altered, and there∣by confounded.

CHAP. VI.

The Witchmongers Objections, concerning Nebuchadnezzar answered, and their error cerning Lycanthropia confuted.

MAlleus Maleficarum, Bodin, and many other of them that maintain Witchcraft, triumph upon the story of Nebuchadnezzar as though Circes had transformed him with her sorceties into an Ox, as she did others into Swine, &c. I answer,* 1.36 that he was neither in body nor shape transformed at all, according to their gross imagination; as appea∣reth both by the plain words of the text, and also by the opinions of the best Interpreters thereof; but that he was for his beastly government and con∣ditions, thrown out of his Kingdom and banished for a time, and driven to hide himself in the Wilderness, there in exile to lead his life in a beastly sort, among beasts of the field, and fowles 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 fowl than of a beast) until he rejecting his beastly conditions, was upon his repentance and amendment called home, and restored unto his Kingdom. Howbeit, this (by their confession) was neither Devils nor Witches doing; but a miracle wrought by God, whom alone I acknowledge to bring to pass such works at his pleasure. Wherein I would know what our Witch-mongers have gained.

I am not ignorant that some write, that after the death of Nebuchadnezzar,* 1.37 his son Evilmerodath gave his body to the ravens to be devoured, least afterwards his father should arise from death, who of a beast became a man again. But this tale is meeter to have place in the Cabalistical art, to wit, among unwritten veri∣ties, than here. To concude, I say that the transformations, which these Witch-mongers do so rave and rage upon, is (as all the learned sort of Physitians af∣firm) a disease proceeding partly from melancholy, whereby many suppose them∣selves to be Wolves, or such ravening beasts. For Lycanthropia is of the ancient Physitians called Lupina melancholia, or Lupina insania. J. Wierus declareth very learnedly, the cause, the circumstance, and the cure of this disease.* 1.38 I have writ∣ten the more herein; because hereby great Princes and Potentates, as well as poor Women and Innocents, have been defamed and accounted among the number of Witches.

CHAP. VII.

A special Objection answered concerning Transportations, with the consent of divers Writers thereupon.

FOr the maintenance of Witches Transportations, they object the words of the Gospel,* 1.39 where the Devil is said to take up Christ, and to set him on a pinnacle of the Temple, and on a mountain, &c. which if he had done in manner and form as they suppose, it followeth not therefore 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 otherwise communicate with them. But I answer,* 1.40 that if it were so grossely to be understood, as they imagine it, yet should it make nothing to their purpose: For, I hope, they will not say, that Christ had made any ointments, or entred into any league with the Devil, and by vertue thereof was transported from out of the Wilderness, unto the top of the temple at Jerusalem; or that the Devil could have masteries over his body, whose soul he could never lay hold upon, especially when he might (with a beck of his finger) have called unto him, and have had the assistance of many legions of Angels:* 1.41 Neither (as I think) will they presume to make Christ partaker of the Devils purpose and sin in that behalf. If they say, This was an action wrought by the special 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 general an argument. And again, if it were by Gods special providence and appointment, then why should it not be done by the hand of God,* 1.42 as it was in the story of Job? Or, if if it were Gods special purpose and pleasure, that there should be so extraordi∣nary a matter brought to pass by the hand of the Devil; could not God have given to the wicked Angel extraordinary power, and cloathed him with extra∣ordinary shape, whereby he might be made an instrument able to accomplish that matter, as he did to his Angel that carryed Habacuck to Daniel, 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 special piece of Scripture alledged of them for their Transpor∣tations.

* 1.43Hear therefore what Calvin saith in his Commentary upon that place, in these words, The question is, whether Christ were carryed aloft indeed, or whether it were but in a vision? Many affirm very obstinately, that his body was truly 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 ab∣surdity to grant all this to be wrought through Gods permission, or Christs vo∣luntary subjection: so long as we yield not to think that he suffered these temptations inwardly, that is to say, in mind or soul. And that which is after∣wards set down by the Evangelist, where the Devil 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 vision, than with a real action: So far are the very words of Calvin: Which differ not one syllable nor five words from that which I had written therein, 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 applyed to a vision, let him turn to the Prophesie of Ezekiel, and see the self same words used in a vision, saving that where Christ is said to be taken up by the Devil,* 1.44 Ezekiel is taken up, and lifted up, and carryed by the Spirit of God, and yet in a vision. But they have less reason that built upon this sandy rock, the supernatural frame of Transubstantiation; as almost

all our Witching Writers do. For Sprenger and Institor say, that the Devil in the likeness of a Falcon caught him up; Danaeus saith, it was in the similitude of a man; others say, of an Angel painted with wings; others, invisible; Ergo, the Devil can take (say they) what shape he list.* 1.45 But though some may cavil upon the Devils transforming of himself; yet, that either Devil or Witch can trans∣forme or transubstantiate others, there is no title or colour in the Scriptures to help them. If there were authority for it, and that it were past all peradventure, lo, what an easie matter is it to resubstantiate an Asse into a Man.* 1.46 For Bodin saith, upon the word of Apuleius, that if the Asse eat new Roses, Anise, or Bay-leaves out of spring-water, it will presently return 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 Witchmongers objection concerning the history of Job answered.

THese Witchmongers, for lack of better arguments, do many times ob∣ject Job 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 Job, would not say he were be∣witched, as Job never saith? For first, there came a messenger unto him, and said,* 1.47 Thy oxen were plowing, and thy asses were feeding in their places; and the Sabeant came violently and took them; yea, they have slain thy servants with the edge of the sword, but I only am escaped to tell thee. And whilest he was yet speaking,* 1.48 another came and said, The fire of God is fallen from heaven, and hath burnt up thy sheep, and thy ser∣vants, and devoured them, but I only am escaped alone to tell thee.* 1.49 And whilest he was yet speaking, another came, and said, The Chaldeans set out their bands, and fell up∣on thy camels, and have taken them, and have slain thy servants with the edge of the sword, but I only am escaped alone to tell thee. And whilest he was yet speaking,* 1.50 came another and said, Thy sons and thy daughters were eating and drinking wine in their elder brothers house, and behold, there came a great wind from beyond the wilderness,* 1.51 and smote the four corners of the house, which fell upon thy children, and they are dead, and I only am escaped alone to tell thee. Besides all this,* 1.52 He was smitten with boiles, from the sole of his foot to the crown of his head. If any man in these dayes called Job, should be by the appointment or hand of God thus handled, as this Job was, I warrant you that all the old Women in the Countrey, would be cal∣led Coram nobis; Warrants would be sent out on every side, publick and private inquiry made, what old Women lately resorted to Jobs 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 seasing, or to have fetcht from thence a pot of milk, or had she required some alms, and not obtained it at Jobs hand; there had been argument enough to have brought her to confusion; and to be more certain to have the right Witch appre∣hended, figures must have been cast, the sive and shears must have been set on work; yea rather then the Witch should escape, a Conjurer must have earned a little money, a circle must have been made, and a Devil raised to tell the truth; Mother Bungy must have been gone unto, and after she had learned her name whom Job most suspected, she would have confirmed the suspition with artificial accusations; in the end, some Woman or other must have been hanged for it. But as Job said, Dominus dedit; so said he not,* 1.53 Di∣abolus vel Lamia, sed Dominus abstulit. Which agreeth with the tenor of the text, where it is written, that the Devil at every of Jobs afflictions desired

God to lay his hand upon him. Insomuch as Job imputed no part of his ca∣lamity unto Devils, Witches, nor yet unto Conjurers, or their Inchanments; as we have learned now to do. Neither sinned he, or did God any wrong, when he laid it to his charge: but we dishonor God greatly, when we attribute either the power or propriety of God the creator unto a creature.

* 1.54Calvin 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) to mock Gods justice: and so fond an assertion, that if Asses could speak, they would speak more wisely than so: For a temporal judge saith not to the hangman, I give thee leave to hang this offender, but commandeth him to do it. But the main∣tainers of Witches omnipotency, say, Do you not see how really and palpably the Devil tempted and plagued Job? I answer first, that there is no corporal or visible Devil 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 be∣tween the person of a Witch, and the person of a devil, so was there not any con∣ference or practise between them in this case.

* 1.55And as touching the communication betwixt God and the Devil, behold what Calvin saith, writing or rather preaching of purpose upon that place, where∣upon they think they have so great advantage; When Satan is said to appear before God, it is not done in some place certain, but the Scripture speaketh so to apply it self to our rudeness. Certainly the Devil in this and such like cases is an instrument to work Gods will, and not his own; and therefore it is an ignorant and an ungodly saying (as Calvin judgeth it) to affirm, that God doth but permit and suffer the Devil: For if Satan were so at his own liberty (saith he) we should be overwhelmed at a sudden. And doubtless, if he had power to hurt the body, there were no way to resist: for he would come invi∣sibly 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 Calvin, that the Devil is not in such favour with God, as to obtain any such request at his hands.

* 1.56And whereas by our Witchmongers opinions and arguments, the Witch procureth the Devil, and the Devil asketh leave of God to plague whom the Witch is disposed: there is not (as I have said) any such corporal communi∣cation between the Devil and a Witch, as Witchmongers imagine. Neither is God moved at all at Satans sute, who hath no such favour or grace with him, as to obtain any thing at his hands.

* 1.57But M. Mal. and his friends deny, that there were any Witches in Jobs time: yea the Witchmongers are content to say, that there were none found to exer∣cise this art in Christs time, from his birth to his death, even by the space of thirty three years. If there had been any (say they) they should have been there spoken of. As touching the authority of the book of Job, there is no question but that it is very canonical and authentick. Howbeit, many Writers, both of the Jews and others,* 1.58 are of opinion, that Moses was the Author of this book; and that he did set it as a looking-glass before the people: to the intent the children of Abraham (of whose race he himself came) might know, that God shewed favour to others that were not of the same line, and be ashamed of their wickedness: seeing an uncircumcised Painime had so well demeaned himself. Upon which argument Calvin (though he had written upon the same) saith, that forasmuch as it is uncertain, whether it were Res gesta or Exempli gratia, we must leave it in suspense. Nevertheless (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 people alwayes to serve him throughout the World, even of such as were no Jews, nor segregated from other nations.

Howbeit, I for my part deny not the verity of the story; though indeed I must confess, that I think there was no such corporal interlude between God,

the Devil, and Job, as they imagine; neither any such real presence and commu∣nication as the Witchmongers conceive and maintain; who are so gross herein, that they do not only believe, but publish so palpable adsurdities concer∣ning such real actions betwixt the Devil and man, as a wise man would be asha∣med to read, but much more to credit:* 1.59 As that S. Dunstan lead the Devil about the house by the nose with a pair of pinsors or tongs, and made him rore so lowd, as 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 repetitions) I answer effectually to their cavils about this place.

CHAP. IX.

What several sorts of Witches are mentioned in the Scriptures, and how the word Witch is there applyed.

BUt what sorts of Witches soever M. Mal. or Bodin say there are; Moses spake only of four kinds of impious Coseners or Witches (whereof our Witchmongers, old women, which dance with the Fairies, &e. are none.) The first were Praestigiatores Pharaonis, which (as all Divines,* 1.60 both He∣brews and others conclude) were but Coseners and Juglers, deceiving the Kings eyes with illusions and sleights, and making false things to appear as true; which nevertheless our Witches cannot do. The second is Mecasapha,* 1.61 which is she that destroyeth with poyson. The third are such as use sundry kinds of Divinations, and hereunto pertain these words, Kasam, Onen, Ob, Idoni.* 1.62 The fourth is Habar, to wit, when Magicians,* 1.63 or rather such as would be reputed cunning therein, mumble certain secret words, wherein is thought to be great efficacy.

These are all Coseners and Abusers of the people in their several kinds. But because they are all termed of our translators by the name of Witches in the Bible; therefore the lyes of M. Mal. and Bodin, and all our old Wives tales are applyed unto these names, and easily believed of the common people, who have never hitherto been instructed in the understanding of these words. In which respect, I will (by Gods grace) shew you (concerning the signification of them) the opinion of the most learned in our age; specially of Johannes Wierus; who though he himself were singularly learned in the tongues, yet for his satisfaction and full resolution in the same, he sent for the judgement of Andraeas Massius, the most famous Hebrician in the World, and had in it such sense and order, as I mean to set down unto you. And yet I give you this note by the way,* 1.64 that Witch∣craft or Inchantment is diversly taken in the Scriptures; sometimes nothing ten∣ding to such end as it is commonly thought to do: For,* 1.65 1 Sam. 15.23. it is all one with Rebellion. Jesabel for her idolatrous life, is called a Witch. Also in the new Testament, even S. Paul saith, the Galathians are bewitched, because they were seduced and led from the true understanding of the Scriptures.

Item, sometimes it is taken in good part, as the Magicians that came to wor∣ship and offer to Christ; and also where Daniel is said to be an Inchanter,* 1.66 yea a principal Inchanter; which title being given him in divers places of that story, he never seemed to refuse or dislike; but rather intreateth for the pardon and qualification of the rigor towards other Inchanters, which were meer coseners indeed; as appeareth in the second Chapter of Daniel,* 1.67 where you may see that the King espyed their fetches.

Sometimes, such are called Conjurers, as being but Rogues, and lewd people,* 1.68 would use the name of Jesus to work miracles, whereby, though they being faithless could work nothing; yet is their practice condemned by the name

of Conjuration. Sometimes Juglers are called Witches. Sometimes also they are called Sorcerers,* 1.69 that impugne the Gospel of Christ, and seduce others with violent perswasions. Sometimes a Murtherer with poyson, is called a Witch. Sometimes they are so termed by the very signification of their names; as Elymas, which signifies a Sorcerer. Sometimes because they study curious and vain arts. Sometimes it is taken for wounding or grieving of the heart. Yea the very word Magus, which is Latin for a Magician, is translated a Witch; and yet it was heretofore alwayes taken in the good part. And at this day it is indifferent to say in the English tongue; She is a Witch; or, She is a wise Woman.

Sometimes observers of Dreams, sometimes Soothsayers; sometimes the observers of the flying of fowls, of the meeting of toads, the falling of salt, &c. are called Witches. Sometimes he or she is called a Witch, that take upon them either for gain or glory, to do miracles; and yet can do nothing. Sometimes they are called Witches in common speech, that are old, lame, curst, or me∣lancholike, as a nick name. But as for our old Women, that are said to hurt children with their eyes, or Lambs with their looks, or that pull down the Moon out of heaven, or make so foolish a bargain, or do such homage to the Devil; you shall not read in the Bible of any such Witches, or of any such actions im∣puted to them.

Notes

• * 1.1

  J. Bod. lib. 2. de damon. cap. 6.
• * 1.2

  J. Bod. abuseth Scripture to prove a lye. Pudendis tunc primum erum∣pentibus.
• * 1.3

  J. Wier. lib. 6. de mag. cap. 12.
• * 1.4

  J. Bod. menda∣ciorum belluo.
• * 1.5

  A warm season to swim in.
• * 1.6

  I marvel that they forsake not the Devil, who punisheth them so sore; I wis they get not so much at his hands.
• * 1.7

  Levit. 6.
• * 1.8

  Deut. 32.
• * 1.9

  Stasus a Witch could not be apprehended, and why.
• * 1.10

  Mal. Malef. John Bodin. Barth. Spin. &c. Mal. Malef. part. 3.
• * 1.11

  An error about Lycanthopia.
• * 1.12

  August. lib. 8. de Civit. Dei. c. 18. Idem, lib. de spiritu & an∣ma, cap. 26.
• * 1.13

  Ironia.
• * 1.14

  J. Bod. lib. 2. de mag. daemon. cap. 6.,
• * 1.15

  Gen. 19.24, 26, 27.
• * 1.16

  J. Bod. lib. de Daemon. 2. c. 20. M. Mal. par. 1. quae. 9.

  J. Bod. lib. de Daemon. 2. c. 1.
• * 1.17

  M. Mal. part. 2. quae. 2. cap. 4.
• * 1.18

  What the De∣vil should the Witch mean to make choice of the English man?
• * 1.19

  A strange me∣tamorphosis of body, but not of mind.
• * 1.20

  Note the devo∣tion of the Ass.
• * 1.21

  Aug. lib. 18. de Civit. Dei, cap. 17. & 18.
• * 1.22

  At the Alps in Arcadia.
• * 1.23

  Card. de var. rerum. lib. 15. cap. 80.

  Aug. lib. 18. de Civit Dei.
• * 1.24

  Canon 26. qu. 5. Episcopi ex con. acquir. &c.
• * 1.25

  His shape was in the woods: where else should it be? Mal. Malef. par. 1. quae. 2.
• * 1.26

  In my discourse of Spirits and Devils, being the 17. book of this volume.
• * 1.27

  Dan. in dialog. cap 3.

  Aug. lib. de Civ. Dei. cap. 17.18.
• * 1.28

  Hermer Tris∣meg. in suo Pe∣riandro.
• * 1.29

  Jam. 2.26.
• * 1.30

  Phil. 1.23.
• * 1.31

  1 Cor. 15.44.
• * 1.32

  1 Cor. 15.39.
• * 1.33

  Psal. 119.
• * 1.34

  1 Cor. 6.19. ver. 15. &c. ver. 2. ver. 13.
• * 1.35

  Psal. 8.5, 7, 8.
• * 1.36

  Their ground∣work is as sure as to hold a quick Eel by the tale. Dan. 4.
• * 1.37

  Cor. Agrip. de vanit. scient. cap. 44.
• * 1.38

  Paul. Aeginet. li. 3. cap. 16. Aëtius li. 6. c. 11.

  J. Wier. de Praest. doem. lib. 4. cap. 23.
• * 1.39

  Mat. 4.8. Luke 3.9.
• * 1.40

  Answered to former objection.
• * 1.41

  Mat. 26.53.
• * 1.42

  Job 1.11.2.5.
• * 1.43

  J. Calvin in Harmon. Evang. in Mat. 4. & Luke 4.
• * 1.44

  Ezek 3.12, 14.
• * 1.45

  Mal. Malef.
• * 1.46

  J. Bod. lib. de doem 3. cap. 5. In Mal. Malef.
• * 1.47

  Job 1.14.15.
• * 1.48

  16.
• * 1.49

  17.
• * 1.50

  18.
• * 1.51

  19.
• * 1.52

  Job 2.7.
• * 1.53

  J. Calvin in Job 1.21.
• * 1.54

  J. Calvin in Job 2. Serm 8. Muscul. in loc. comm.

  Idem. ibidem.
• * 1.55

  J. Calvin in his Ser. upon Job.
• * 1.56

  J. Calvin in Job 1. Serm. 5.
• * 1.57

  Mal. Malef. par. 1. quaest. 1. Idem. part. 1. quaest. 4.
• * 1.58

  Note what is said touching the book of Job.
• * 1.59

  In legenda aurea.
• * 1.60

  1. Praestigiato∣res Pharaonis.
• * 1.61

  2. Mecasapha.
• * 1.62

  3. Kasam, Onen, Ob, Idoni.
• * 1.63

  4. Habar.
• * 1.64

  Note.
• * 1.65

  1 Sam. 15.23. 2 Reg. 9.22. Gal. 3.1. Mat. 2.1.
• * 1.66

  Daniel 4.
• * 1.67

  Dan. 2.8.
• * 1.68

  Acts 19.
• * 1.69

  Gen. 4.18. Exo. 7.13, &c. Acts 13. Exod. 22. &c. Act. 13. & 19. Cant. 4.9. Deut. 18.2. Jerem. 27. Acts 8.