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 III. (Book 3)

CHAP. I.

The Witches bargain with the Devil, according to M. Mal. Bodin, Nider, Danae∣us, Psellus, Erastus, Hemingius, Cumanus, Aquinas, Bartholomaeus, Spi∣neus, &c.

THat which in this matter of Witchcraft hath abused so many, and seemeth both so horrible and intolerable, is a plain bargain, that (they say) is made betwixt the devil and the Witch. And ma∣ny of great learning conceive it to be a matter of truth, and in their writings publish it accordingly; the which (by Gods grace) shall be proved as vain and false as the rest.

* 1.1The order of their bargain or profession is double; the one solemn and pulick, the other secret and private. That which is called solemn or publick, is where Witches come together at certain assemblies, at the times pre∣fixed, and do not only see the Devil in visible form; but confer and talk familiar∣ly with him. In which conference the Devil exhorteth them to observe their fidelity unto him, promising them long life and prosperity. Then the Witches assembled, commend a new disciple (whom they call a novice) unto him: and if the Devil find that young Witch apt and forward in renunciation of Christian Faith, in despising any of the seven Sacraments, in treading upon Crosses, it spit∣ting at the time of the elevation, in breaking their fast on fasting-daies, and fasting on Sundaies; the Devil giveth forth his hand, and the novice joyning hand in hand with him, promiseth to observe and keep all the Devils comman∣dements.

This done, the Devil beginneth to be more bold with her, telling her plain∣ly, that all this will not serve his turn; 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;* 1.2 which she yieldeth unto: Then he chargeth her, to procure as many men, women, and children also, as she can, to enter into this society. Then he teacheth 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 unbaptized, or not guarded with the sign of the cross, or orizons; then the Witches may and do catch them from their mothers sides in the night, or out of their cradles, or otherwise kill them with their ceremonies; and after burial steal them out of their graves, and seeth them in a chaldron, until 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, observing cer∣tain ceremonies, immediately becometh a master, or rather a mistress in that practise and faculty.

CHAP. II.

The order of the Witches homage done (as it is written hy lewd Inquisitors and peevish Witch-mongers) to the devil in person; of their songs and dances, and namely of Lavolta, and of other ceremonies, also of their excourses.

SOmetimes their homage with their oath and bargain is received for a cer∣tain term of years; sometimes for ever:* 1.3 Sometimes it consisteth in the denial of the whole faith, sometimes in part. The first is, when the soul is absolutely yielded to the Devil and hell fire: the other is, when they have but bargained to observe certain ceremonies and statutes of the Church; as to conceal 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, sometimes by kissing the Devils bare but∣tocks; as did a Doctor called Edlin, who (as Bodin saith) was burned for Witch∣craft.

You must also understand,* 1.4 that after they have delicately banqueted with the Devil and the lady of the Fayries; and have eaten up a fat Ox, and emptied a Butt of Malmsie, and a Binn 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 vessel and the binn, and they are fully replenished again: Yea, she causeth the Bullocks bones to be brought and laid together upon the hide, and lappeth the four ends thereof together, laying her golden rod thereon, and then riseth up the Bullock again in his for∣mer estate and condition: and yet at their return home, they are like to starve for hunger; as Spineus saith. And this must be an infallible rule,* 1.5 that every fortnight, or at the least every moneth, each Witch must kill one childe at the least for her part.

And here some of Monsier Bodin's lies may be inserted, who saith,* 1.6 that at these Magical assemblies, the Witches never fail to dance; and in their dance they sing these words; Har har, Devil devil, 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 up aloft. Item, he saith, that these night-walkings, or rather night-dancings, brought out of Italy into France, that dance which is called La volta.* 1.7

A part of their league is, to scrape off the oyl, which is received in extream folly (unction I should have said): But if that be so dangerous, they which sock the corps had need to take great care, that they rub not off the oyl, which divers other waies may also be thrust out of the forehead; and then I perceive all the vertue thereof is gone, and farewell it. But I marvel how they take up∣on them to preserve the water powred on them in Baptism, 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 baptism: but this agreeth with the residue of their folly.

And this is to be noted, that the Inquisitors affirm, that during the whole time of the Witches excourse, the Devil 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 discern her from his wife. Yea the wife depart∣eth out of her husbands arms insensibly, and leaveth the Devil in her room visi∣bly. Wherein their credulity is incredible,* 1.8 who will have a very body in the fained play, and a phantastical body in the true bed: and yet (forsooth) at the Name of Jesus, or at the sign of the Cross, all these bodily Witches they say) vanish away.

CHAP. III.

How Witches are summoned to appear before the Devil, of their riding in the air, of their accompts, of their conference with the Devil, of his supplies, and their conference; of their farewel and sacrifices, according to Danaeus, Psel∣las, &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 leastwise of some writer or other, that maintaineth the almighty power of Witches.* 1.9 But Danaeus saith, the Devil oftentimes in the likeness of a summoner, meeteth them at Markets and Fairs, and warneth them to appear in their assem∣blies, at a certain hour in the night, that he may understand whom they have slain, and how they have profited. If they be lame, he saith the Devil delivereth them a staff, 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 himself: Which dance, and other conferences being ended, he supplieth their wants of powders and roots to intoxicate withal; and giveth to every novice a mark, either with his teeth, or with his claws, and so they kiss the Devils bare but∣tocks, and depart: not forgetting every day afterwards to offer to him, Dogs, Cats, Hens, or bloud of their own. And all this doth Danaeus report as a truth,* 1.10 and as it were upon his own knowledge. And yet elsewhere he saith, In these matters they do but dream, and do not those things indeed, which they confess through their distemperature, growing of their melancholick humor: and therefore (saith he) these things, which they report of themselves, are but meer illusions.

Psellus addeth hereunto, that certain magical hereticks, to wit; the Euty∣chyans, 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 re∣turn and are delivered; and cutting their children in pieces, fill their pots with their bloud; then burn they the carkasses, and mingle the ashes therewith, and so preserve the same for Magical purposes. Cardanus writeth (though in mine opinion not very probably) that these excourses,* 1.11 dancings, &c. had their beginning from certain 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 being pro∣hibited, they nevertheless haunted them secretly; and when they could not do so, then did they it in cogitation only; and even to this day (saith he) there remaineth a certain image or resemblance thereof among our melancholick women.

CHAP. IV.

That there can no real league be made with the devil the first author of the league, and the weak proofs 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 ground: for all the writers herein hold this bargain for certain, good, and granted, and as their only maxim. But surely the indentures, containing those covenants, are sealed with butter; and the labels are but bables. What firm bargain can be made betwixt a car∣nal body and a spiritual? Let any wise or honest man tell me, that either hath been a party, or a witness; and I will believe him. But by what au∣thority, proof, or testimony; and upon what ground all this geer standeth, if

you read M. Mal. you shall find to the shame of the reporters (who do so va∣ry in their tales, and are at such contrariety:* 1.12) and to the reproach of the be∣lievers of such absurd lies.

For the beginning of the credit hereof, resteth upon the confession of a baggage young fellow, condemned to be burnt for Witchcraft;* 1.13 who said to the Inquisitors (of likelihood to prolong his life, if at leastwise the story be true, which is taken out of Nider;) If I wist (quoth he) that I might obtain pardon: I would discover all that I know of Witchcraft: 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 mi∣stress of that profession; upon a Sunday morning, before the conjuration of holy water, and there the said novice renounceth the faith, promiseth obedi∣ence in observing, or rather omitting of ceremonies in meetings, and such other follies; and finally, that they do homage to their young master the Devil, as they covenanted.

But this is notable in that story; that this young Witch, doubting that his wives examination would bewray 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, confess any of these circumstances.

And this is in no wise to be forgotten, that notwithstanding his contrition, his confession, and his accusation of his own wife (contrary to the inquisitors pro∣mise and oath) he and his wife were both burned at a stake, being the first disco∣verers of this notable league, whereupon the fable of Witchcraft 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 con∣futation.

THe manner of their private league is said to be,* 1.14 when the Devil invisi∣ble, and sometimes visile, in the midst of the people talketh with them privately; promising, that if they will follow his counsel, he will sup∣ply all their necessities, and make all their endeavours prosperous; and so be∣ginneth with small matters: whereunto they consent privily, and come not into the fayries assembly.

And in this case (me thinks) the Devil sometimes, in such external or corpo∣ral 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 bargains, and these assemblies do all the writers hereupon maintain; and Bodin confirmeth them with a hundred and odd lies; among the number whereof I will (for divers causes) recite one.

There was (saith he) a noble Gentlewoman at Lions,* 1.15 that being in bed with a lover of hers, suddenly in the night arose up, and lighted a candle; and 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.* 1.16 Her bed-fellow seeing the order hereof, leapt 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; & being desirous to know the vertue thereof, besmeered himself therewith, even as he perceived her to have done before: And although he was not so superstitious, as to use any words to help him forward in his business, yet by the vertue of that ointment (saith Bodin) he was immediately conveyed to Lorrein, 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 stark naked; and so was he fain to return 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: And as for his adultery, neither, M. Mal. nor Bodin do once so much as speak in the dispraise thereof.

It appeareth throughout all Bodins book, that he is sore offended with Cor∣nelius Agrippa, and the rather, as I suppose, because the said C. Agrippa recanted that which Bodin maintaineth, who thinketh he could work wonders by Magick, and specially by his black Dog. It should seem he had pretty skill in the Art of Divination: For though he wrote before Bodin many a year, yet uttereth he these words in his book De vanitate scientiarum:* 1.17 A certain French protonotary (saith he) a lewd fellow and a cosener, hath written a certain fable of 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 civil Lawyer.

CHAP. VI.

A disproof of their Assemblies, and of their Bargain.

THat the joyning of hands, with the Devil, the kissing of his bare but∣tocks, and his scratching and biting of them, are absurd lies; every one hauing 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,* 1.18 whereof hands, buttocks, claws, teeth, and lips do consist. For admit that the constitution of a Devils body (as Tatian and other affirm) consisteth in spiritual congelations, as of fire and air; yet it cannot be perceived of mortal creatures. What credible witness is there brought at any time, of this their corporal, visible, and incredible bargain; saving the confession of some per∣son diseased both in body and mind, wilfully made, or injuriously constrained? It is marvel that no penitent Witch that forsaketh her trade, confesseth not these things without compulsion. Me thinketh their covenant made at Bap∣tism 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 Devil, which no body seeth or knoweth: For God deceiveth none, with whom he bargaineth: neither doth he mock or dis∣appoint 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.* 1.19 Hereof I have made trial; as also of the residue of their cousening devises, and have been with the best, or rather the worst of them, to see what might be gathered out of their counsels; and have cunningly treated with them thereabouts: and further, have sent certain old persons to indent with them, to be admited into their society: But as well by their excuses and delaies, 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 Devil, that with their an∣gry looks bewitch lambs, children, &c. Is it not confessed, that it is natural, though it be a lye? What bargain maketh the Sooth-sayer, which hath his se∣veral kinds of Witchcraft and Divination expressed in the Scripture? Or is it not granted that they make none? How chanceth it that we hear not of this bar∣gain 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 women themselves, that they do these and such other horrible things, as deserveth death, with all extremity, &c. Whereunto I answer, that whosoever con∣siderately beholdeth their confessions, shall perceive all to be vain, idle, false, inconstant, and of no weight: except their contempt and ignorance in reli∣gion; which is rather the fault of the negligent Pastor, than of the simple woman.

First, if their confession be made by compulsion, of force or authority,* 1.20 or by peswasion, and under colour of friendship, it is not to be regarded; be∣cause the extremity of threats and tortures provokes it; or the quality of fair words, and allurements constrains it: If it be voluntary, many circumstances must be considered, to wit, whether she appeach not her self to overthrow her neighbour, which many times happeneth through their cankered and malicious melancholick humour: then, whether in that same melancholick mood and frantick humor, she desire not the abridgement of her own daies: Which thing Aristotle saith, doth oftentimes happen unto persons subject to melancholick pas∣sions: and (as Bodin and Sprenger say) to these old women called Witches, which many times (as they affirm) 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 prevail, to be ac∣cepted as a sufficient witness against himself, he presently went and threw him∣self 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 dye. Also sometimes (as elswhere I have proved) they confess that, whereof they were never guilty; supposing that they did that which they did nor, by means of certain circumstances. And as they sometimes confess impossibilities, as that they fly in the air, transubstantiate themselves, raise tempests, transferr or remove corn, &c. so do they also (I say) confess voluntarily, that which no man could prove, and that which no man would guess, nor yet believe, except he were as mad as they; so as they bring death wilfully upon themselves: which argueth an unsound mind.

If they confess that, which hath been indeed committed by them, as poyson∣ing, or any other kind of murther, which falleth into the power of such persons to accomplish; I stand not to defend their cause. Howbeit,* 1.21 I would wish that even in that case there be not too rash credit given, nor too hasty proceedings used against them: but that the causes, properties and circumstances of every thing be duly considered, and diligently examined: For you shall understand, that as sometimes they confess they have murthered their neighbours with a wish, sometimes with a word, sometimes with a look, &c. so they confess, that with the delivering of an apple, or some such thing, to a woman with child, they have killed the child in the mothers womb, when nothing was added thereunto, which naturally could be noysome or hurtful.

In like manner they confess, that with a touch of their bare hand, they some∣times kill a man being in perfect health and strength of body; when all his gar∣ments are betwixt their hand and his flesh.

But if this their confession be examined by Divinity, Philosophy, Physick, Law, or Conscience, it will be found false and insufficient. First, for that the working of miracles is ceased: Secondly, no reason can be yielded for a thing so far beyond all reason: Thirdly, no receipt can be of such efficacy, as when the same is touched with a bare hand, from whence the veins have passage through the body unto the heart, it should not annoy the person; and yet retain vertue

and force enough, to pierce through so many garments and the very flesh in∣curable,* 1.22 to the place of death in another person. Cui argumento (saith Bodin) nescio quid responderi possit. Fourthly, no law will admit such a confession; as yieldeth unto impossibities, against the which there is never any law provided; otherwise it would not serve a mans turn, to plead and prove that he was at Ber∣wick that day, that he is accused to have done a murther in Canterbury: for it might be said he was conveyed to Berwick, and back again by inchantment. Fifthly, he is not by conscience to be executed, which hath no sound mind nor perfect judgement.* 1.23 And yet forsooth we read, that one mother Stile did kill one Saddocke with a touch on the shoulder, for not keeping promise witn her for an old cloak, to make her a safe-guard; and that she was hanged for her labour.

CHAP. VIII.

What folly it were for Witches to enter into such deseprate peril, and to endure such in∣tolerable tortures for no gain or commodity, and how it comes to pass that Witches are overthrown by their confessions.

A Las! if they were so subtil, as Witchmongers make them to be, they would espie that it were meer folly for them, not only to make a bargain with the Devil to throw their souls into hell fire, but their bodies to the tortures of temporal fire and death, for the accomplishment of nothing that might benefit themselves at all: but they would at the leastwise indent with the Devil, both to enrich them, and also to enable 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, they would say to the Devil, Why should I hearken to you, when you will deceive me? Did you not promise my neighbour mo∣ther Dutton to save and rescue her; and yet lo she is hanged? surely this would oppose the Devil very sore. And it is a wonder, that none, from the beginning of the world, till this day, hath made this and such like objections, whereto the Devil could never make answer. But were it not more madness for them, to serve the Devil, under these conditions; and yet to endure 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 on 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 blindness of will dependeth upon the disease and infirmity of nature: and therefore their actions in that case are the more to be born withal: because they being destitute of reason, can have no consent.* 1.24 For, Delictum sine consensu non potest committi, neque injuria sine animo injuriandi; that is, There can be no sin 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 publick 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 melancholy abuseth old women, and of the effects thereof by sundry ex∣amples.

IF any man advisedly mark their words, actions, cogitations, and gestures, he shall perceive that melancholy abounding in their head, and occupy∣ing their brain, hath deprived, or rather depraved their judgements and all their senses: I mean not of cousening Witches, but of poor melancholick wo∣men; which are themselves deceived. For you shall understand, 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 incredible. For as some of these melancholick per∣sons imagine, they are Witches, and by Witchcraft can work wonders, and do what they list: so do others troubled with this disease, imagine many strange, in∣credible, and impossible things: Some, that they are Monarchs and Princes, and that all other men are their subject: some, that they are brute beasts: some, that they be urinals or earthen pots, greatly fearing to be broken: some, that very one that meeteth them, will convey them to the gallowes; and yet in the end hang themselves. One thought that Atlas whom the Poets feign 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 himself great sport. One Theo∣philus a Physician, otherwise sound enough of mind (as it is said) imagined that he heard and saw musicians 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 upbraided him therewith: so as he himself thereby re∣vealed the murther.

But the notablest example hereof is, of one that was in great perplexity;* 1.25 imagining that his nose was as big as a house; insomuch as no friend nor Physici∣an could deliver him from this conceipt, nor yet either ease his grief, or satisfie his fancy in that behalf: till at the last, a Physician more expert in this humour 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 himself; so as he would not in any wise approach nearer then the door. The melancholick person musing her eat, asked him the cause why he so demeaned himself? Who answered him in this manner: Sir, your nose is so great, that I can hardly en∣ter 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 flatter me, and would hide my infirmity from me. Well (said the Physician) 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. Then entred the Physician into the chamber, creeping close by the walls, seeming to fear the touching and hurting of his nose. Then did he blind-fold him, which being done, he caught him by the nose with a pair of pincers, and threw down into a tub, which he had placed before his patient, a great quantity of bloud, with many pieces 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 be∣hold the same. He having done thus again two or three times, the melancholick humour was so qualified, that the mans mind being satisfied, his grief was eased, and his disease cured.

Thrasibulus, otherwise called Thrasillus, being sore oppressed with this me∣lancholick humour, imagined, that all the ships which arrived at port Pyraeus, were his: insomuch as he would number them, and command the mariners to lanch, &c. triumphing at their safe returns, and mourning for their misfortunes. The Italian whom we called here in England, the Monarch,* 1.26 was possessed with the like spirit or conceit. Danaeus himself reporteth, that he saw one that

affirmeth constantly that he was a cock; and saith that through melancholly, such were alienated from themselves.

* 1.27Now, if the fansie of a melancholick person may be occupied in causes which are both false and impossible; why should an old Witch be thought free from such fantasies, who (as the learned Philosophers and Physicians say) upon the stopping of their monethly melancholick flux or issue of bloud, in their age must needs increase therein, as (through their weakness both of body and brain) the aptest persons do meet with such melancholick imaginations: with whom their imaginations remain, even when their senses are gone. Which Bodin la∣boureth to disprove, therein shewing himself as good a Physician, as elsewhere a Divine.

But if they may imagine, that they can transform their own bodies, which nevertheless remain in the former shape: how much more credible is it, that they may falsly suppose they can hurt and infeeble other mens bodies; or which is less, hinder the coming of butter? &c. But what is it that they will not imagine, and consequently confess that they can do? especially being so ear∣nestly perswaded thereunto, so sorely tormented, 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 countreys, or lately in this land; you shall see such impossibilities confessed, as none, having his right wits, will believe. Among other 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 wea∣ther that hapned in the Winter 1565. and that many grave and wise men be∣lieved her.

CHAP. X.

That voluntary confessions may be untruly made, to the undoing of the confes∣sors, 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 confessor; and that melancholy may move imaginations to that effect: I will cite a notable instance concerning this matter, the parties themselves being yet alive, and dwelling in the parish or Sellenge in Kent, and the matter not long sithence in this sort performed.

* 1.28One Ade Davie, 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 somewhat pensive and more sad than in times past. Which thing though it grieved him; yet he was loth to make it so appear, as either his wife might be troubled or discontented therewith, or his neighbours informed thereof; lest ill husbandry should be laid to his charge (which in these quarters is much abhorred. But when she grew from pensiveness, to some perturbation of mind; so as her accustomed rest began in the night season to be withdrawn from her, through sighing and secret lamentation; and that, not without tears, he could not but demand the cause of her conceit and extraordinary mourning; But although at that time she cover∣ed the same, acknowledging nothing to be amiss with her: soon after notwith∣standing she fell down before him on her knees, desiring him to forgive her, for she had grievously offended (as she said) both God and him. Her poor husband being abashed at this her behaviour, comforted her, as he could; asking her the cause of her trouble and grief: who told him, that she had, contrary to Gods Law, and to the offence of all good Christians, to the injury of him, and specially

to the loss of her own soul, bargained and given her soul to the Devil, to be delivered unto him within short space. Whereunto her husband answered,* 1.29 say∣ing 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 bloud which he shed upon the Cross; so as the Devil hath no interest in thee. After this, with like submission, tears, 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 content (quoth he) by the grace of God, Jesus Christ shall unwitch us: for none evil 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 fear∣eth God. Now when the time approached that the Devil should come, and take possession of the woman, according to his bargain, he watched and prayed ear∣nestly, and caused his wife to read Psalms 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 Devil was below, though he had no power to come up, because of their fer∣vent Prayer.

He that noteth this womans first and second confession,* 1.30 freely and voluntarily made, how every thing concurred that might serve to add credit thereunto, and yield matter for her condemnation, would not think, but that if Bodin were fore-man 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 less, if she had been arraigned there∣upon. 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 dis∣quieted with despair, and such other cogitations as grew by occasion thereof. And yet I believe, if any mishap had insued to her husband, or his children, few Witchmongers 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 self worthy of death, insomuch as being retained in her chamber, she saw not any one carrying a faggot to the fire, but she would 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 imagination, but unto her self.

And as for the rumbling, it was by occasion of a sheep, which was flayed,* 1.31 and hung by the wals, so as a Dog came and devoured it; whereby grew the noise which I before mentioned: and she being now recovered, remaineth a right honest woman, far from such impiety, and ashamed of her imaginations, which she perceiveth to have grown through melancholy.

CHAP. XI.

The strange and divers effects of Melancholy, and how the same humor abounding in Witches, or rather old women; filleth them full of marvellous imaginatians, and that their confessions are not to be credited.

BUt in truth, this Melancholick humor (as the best Physitians affirm) is the cause of all their strange, impossible and incredible confessions:* 1.32 which are so fond, that I wonder how any men can be abused thereby. Howbe∣it these affections, though they appear in the mind of man, yet are they bred in the body, and proceed from this humor, which is the very dregs of bloud, nou∣rishing and feeding those places, from whence proceed fears, cogitations, super∣ons, fastings, labours, and such like:

* 1.33This maketh sufferance of torments, and (as some say) fore sight of things to come, and preserveth health, as being cold and dry; it maketh men subject to leanneses, and to the Quartane Ague. They that are vexed therewith are destroyers of themselves, stout to suffer injuries, fearful to offer violence; except the humor be hot. They learn strange tongues with small industry (as Aristotle, and others affirm.)

If our Witches phantasies were not corrupted, nor their wills confounded with this humor, they would not so voluntarily and readily confess that which calleth their life in question; whereof they could never otherwise be con∣victed.* 1.34 J. Bodin with his Lawyers Physick reasoneth contrarily; as though me∣lancholy were furthest of all from those old women, whom we call Witches; deriding the most famous and noble Physitian John Wier for his opinion in that behalf. But because I am no Physitian, I will set a Physitian to him; namely, Erastus, who hath these words, that these Witches, through their corrupt phantasie abounding with melancholick humors, by reason of their old age, do dream and imagine they hurt those things which they neither could nor do hurt; and so think they know 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 real bargain with the Devil, killed a Cow, bewitched Butter, in∣feebled a Child, fore-spoken her neighbour, &c. than when she confesseth that she transubstantiateth her self, maketh it rain or hail, flyeth in the air, goeth invisible, transferreth Corn in the Grass from one field to another? &c. If you think that in the one their confessions be sound, 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 constancy, or rather audacity? But you see the one to be impossible, and therefore you think thereby, that their confessi∣ons are vain and false: The other you think may be done, and see them confess it,* 1.35 and therefore you conclude, Aposse ad esse; as being perswaded it is so, be∣cause you think it may be so. But I say, both with the Divines, and Philosophers, that that which is imagined of Witchcraft, hath no truth of action, or being, besides their imagination; the Witch (for the most part) is occupied in false causes:* 1.36 For whosoever desireth to bring to pass an impossible thing, hath a vain, and idle, and childish perswasion, bred by an unsound mind; for Sanae mentis voluntas, voluntas rei possibilis est; The will of a sound mind, is the desire of a pos∣sible thing.

CHAP. XII.

A Confutation of Witches Confessions, especially concerning their League.

* 1.37BUt it is objected, that Witches confess 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, or else they should not be executed. Whereunto I answer as before; that their confessions are extorted, or else pro∣ceed from an unsound mind.* 1.38 Yea, I say further, that we our selves, which are sound of mind, and yet seek any other way of salvation than Christ Jesus, or break his Commandements, or walk not in his steps with a lively faith, &c. do not only renounce the faith, but God himself: and therefore they, in confessing that they forsake God, and imbrace Satan, do that which we all should do. As touching that horrible 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; their good fridayes meeting, being the day of their deliverance, their incests, their return at the end of nine moneths, when commonly women be neither able to go that journey, nor to return, &c. it is so horrible, unnatural, unlikely, and unpossible; that if I

should behold such things with mine eyes, I should rather think my self dream∣ing, drunken, or some way deprived of my senses; than give credit to so horrible and filthy matters.

How hath the Oyl or Pottage of a sodden child such vertue,* 1.39 as that a staffe anointed therewith, can carry folk in the air? Their potable liquor, 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 sundays, their spitting at the time of elevation, their refusal of Holy-water, their despising of superstitious Crosses, &c. which are all good steps to true Christianity, help me to confute the residue of their confessions.

CHAP. XIII.

A Confutation of Witches Confessions, concerning making of Tempests and Rain: of the natural cause of Rain, and that Witches or Devils have no power to do such things.

ANd to speak more generally of all the impossible actions referred unto them, as also of their false Confessions; I say, that there is none which acknowledgeth God to be only Omnipotent, and the only worker of all Miracles, nor any other indued with mean sense, but will deny that the Ele∣ments are obedient to Witches, and at their Commandement; or that they may at their pleasure send Rain, Hail, Tempests, Thunder, Lightning; when she being but an old doting woman, casteth a flint-stone over her left shoulder, to∣wards the West, or hurleth a little Sea-sand up into the Element,* 1.40 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 boil∣eth Hogs bristles, or layeth sticks across upon a bank, where never a drop of water is; or buryeth Sage till it be rotten; all which things are confessed by Witches, and affirmed by writers to be the means that Witches use to move ex∣traordinary Tempests and Rain, &c.

We read in M. Maleficarum, that a little Girl walking abroad with her Fa∣ther in his land, heard him complain of drought, wishing for rain, &c. Why Father, quoth the child, I can make it rain or hail, when and where I list? He asked where she learned it: She said, of her Mother, who forbad her to tell any body 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 only in my field: And so she went to the stream, and threw up water in her Masters name, and made it rain present∣ly: And proceeding further with her father, she made it hail in another field, at her fathers request: Hereupon he accused his wife, and caused her to be burn∣ed; 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 executed. If they could indeed bring these things to pass at their pleasure, then might they also be impediments unto the course of all other natural things, and Ordinances appointed by God: as, to cause it to hold up, when it should rain;* 1.41 and to make midnight, of high noon; and by those means, 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 satisfie these credulous or rather idolatrous people, that run a whore-hunting, either in body or phansie, after these Witches; be∣lieving all that is attributed unto them, to the derogation of Gods glory. He saith, that the rude people, and our ignorant predecessors did believe, that rain

and showers might be procured and stayed by Witches charms and inchant∣ments: of which kind of things, that there can nothing be wrought, it is so ma∣nifest, that we need not go to any Philosophers School, to learn the confutati∣on thereof.

* 1.42But Jeremy. by the Word of God, doth utterly confound all that which may be devised for the maintenance of that foolish opinion, saying: Are there any among the gods of the Gentiles, that send rain, or give showers from Heaven? Art not thou the self same our Lord God?* 1.43 We will trust in thee, for thou doest and maketh all these things. I my therefore with Brentius boldly say, that it is neither in the power of Witches nor Devils, to accomplish that matter; but in God on∣ly: For when exhalations are drawn and lifted up from out of the earth, by the power of the Sun, into the middle region of the air, the coldness thereof constraineth and thickeneth those vapours: which being become clouds, are dissolved again by the heat of the Sun; whereby Rain or Hail is ingendred; Rain, if by the way, the drops be not frozen and made hail. These circumstances being considered with the course of the whole Scri∣pture, it can neither be in the power of Witch or Devil to procure rain or fair weather.

And whereas the story of Job in this case is alledged against me (wherein a Witch is not once named) I have particularly answered it else-where: And therefore thus much only I say here; that even there, where it pleased God (as Calvin saith) to set down circumstances for the instruction of our gross ca∣pacities, which are not able to conceive of spiritual communication, or heaven∣ly affairs, the Devil desireth God to stretch out his hand, and touch all that Job hath:* 1.44 And though he seemeth to grant Satans desire, yet God him∣self sent fire from heaven, &c. Whereby it is to be gathered, that although God said, He is in thine hand: it was the Lords hand that punished Job, and not the hand of the Devil, who said not, Give me leave to plague him; but, Lay thine hand upon him. And when Job continued faithful, notwithstanding all his afflictions, in his children, body and goods; the Devil is said to come again to God,* 1.45 and to say, as before, to wit; Now stretch out thine hand and touch his bones and his flesh. Which argueth as well that he could not do it, as that he himself did it not before.* 1.46 And be it here remembred, that M. Mal. and the residue of the Witchmongers deny, that there were any Witches in Jobs time. But see more hereof elsewhere.

CHAP. XIV.

What would ensue, if Witches confessions or Witchmongers opinions were true, concerning the effects of Witchcraft, Inchantments, &c.

* 1.47IF it were true that Witches confess, or that all Writers write, or that Witch∣mongers report, or that fools believe, we should never have Butter in the chearn, nor Cow in the close, nor Corn in the field, nor fair weather a∣broad, nor health within doors: Or if that which is contained in M. Mal. Bo∣din, &c. or in the Pamphlets late set forth in English, of Witches executions, should be true in those things that Witches are said to confess, what creature could live in security? Or what needed such preparation of wars, or such trou∣ble, or charge in that behalf? No Prince should be able to raign or live in the Land. For (as Danaeus saith) that one Martin a Witch killed the Emperour of Germany with witchcraft: so would our Witches (if they could) destroy all our Magistrates. One old Witch might over-throw an Army Royal: and then what needed we any Guns, or wild-fire, or any other Instruments of war? A Witch might supply all wants, and accomplish a Princes will in this behalf, even with out charge or bloud-shed of his people.

If it be objected, that Witches work by the Devil, and Christian Princes

are not to deal that way: I answer, that Princes disposed to Battel would not make Conscience therein, specially such as take unjust wars in hand, using other helps, devises, and engines as lawful and devillish as that; in whose Camp there is neither the rule of Religion, or Christian order observed; insomuch as ravish∣ments, murthers,* 1.48 blasphemies and thefts are there most commonly and freely committed: So that the Devil is more feared, and better served in their Camps, than God Almighty.

But admit that souldiers would be scrupulous herein, the Pope hath autho∣rity to dispense therewith; as in like case he hath done, by the testimony of his own authors and friends. Admit also, that throughout all Christendom, was were justly maintained, and Religion duly observe in their Camps; yet would the Turk and other Infidels cut our throat, or at least one anothers throats, with the help of their Witches; for they would make no conscience thereof.

CHAP. XV.

Examples of foreign Nations, who in their wars used the assistance of Witches of eye-biting Witches in Ireland, of two Archers that shot with familiars.

IN the wars between the Kings of Denmark and Sueveland,* 1.49 1563. the Danes do write, that the King of Sueveland carryed about with him in Camp, four old Witches, who with their charms so qualified the Danes, as they were thereby disabled to annoy their Enemies: insomuch as, if they had taken in hand any enterprise, they were so infeebled by those Witches, as they could perform nothing. And although this could have no credit at the first, yet in the end, one of these Witches was taken Prisoner, and confessed the whole matter; so as (saith he) the threads, and the line, and the characters were found in the highway and water-plashes.

The Irishmen addict themselves wonderfully to the credit and practise here∣of; insomuch as they affirm, that not only their children, but their cattel,* 1.50 are (as they call it) eye-bitten, when they fall suddenly sick, and tearm one sort of their Witches eye-biters; only in that respect: yea and they will not stick to affirm, that they can rime either man or beast to death. Also the West-Indians and Muscovites do the like, and the Huns (as Gregory Turonensis writeth) used the help of Witches in time of war.

I find another story written in M. Mal. repeated by Bodin; that one souldier called Pumher, daily through witchcrraft killed with his Bow and Arrows,* 1.51 three of the Enemies, as they stood peeping over the walls of a Castle besieged: so as in the end he killed them all quite, saving one. The trial of the Archers sinister 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 arrows into a rod. This was he that shot at a peny on his sons head, and made ready another Arrow, to have slain the Duke of Remgrave that commanded it. And doubtless, because of his singular dexterity in shooting, he was 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 witchcraft, no impossibility nor difficulty consisted therein.

But this later story I can requite with a familiar example:* 1.52 For at Town Malling in Kent, one of Queen Maries Justices, upon the complaint of many wise men, and a few foolish boys, laid an Archer by the heels; because he shot so neer the white at Buts: For he was informed and perswaded, that the poor man played with a Fly, otherwise called a Devil or familiar: And because he was certified that the Archer aforesaid shot better 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 Queens liege people) gained some one day two or three shillings, to the detriment of the Common-wealth, and to his own inriching: And therefore the Archer was severely punished, to the great encouragement of Archers, and to the wise example of Justices; but specially to the overthrow of witchcraft. And now again to our matter.

CHAP. XVI.

Authorities condemning the fantastical confessions of Witches, and how a Popish Doctor taketh upon him to disprove the same.

CErtain general Councils, by their Decrees, have condemned the Con∣fessions and erroneous credulity of Witches, to be vain, phantastical and fabulous. And even those, which are parcel of their league, where∣upon our Witchmongers do so build, to wit; their night-walkings and meet∣ings with Herodias, and the Pagan gods: at which time they should pass so farr in so little aspace on cock-horse; their transubstantiation, their eating of chil∣dren, and their pulling of them from their mothers sides; their entring into mens houses, through chinks and little holes where a fly can scarcely wring out, and the disquieting of the Inhabitants,* 1.53 &c. all which are not only said by a General Council, to be meer phantastical, and imaginations in dreams; but so affirmed by the ancient writers. The words of the Council are these; It may not be omitted, that certain wicked women following Satans provocations, being se∣duced by the illusion of Devils, believe and profess, that in the night times they ride abroad with Diana, the goddess of the Pagans, or else with Herodiac, with an innumerable multitude, upon certain Beasts, and pass over many Countries, and Nations, in the silence of the night, and do whatsoever those fairies or Ladies command, &c. And it followeth even there; Let all Ministers therefore in their several Cures, preach to Gods people, so as they may know all these things to be false, &c. It followeth in the same Council; Therefore, who∣soever believeth 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 likeness of any, but of the Creator himself, is assuredly an Infidel, and worse than a Pagan.

And if this be credible; then all these their bargains and assemblies, &c. are incredible, which are only ratified by the certain foolish and extorted con∣fessions; and by a fable of S. Germane, who watched the Faries or Witches, being at a reer banquet, and through his holiness stayed them, till he sent to the houses of those neighbours, which seemed to be there, and found them all in bed; and so cryed, that these were Devils in the likeness of those wo∣men: Which if it were as true, as it is false, it might serve well to con∣fute this their meeting and night-walkings: For if the Devils be only present in the likeness of Witches, then is that false, which is attributed to Witches in this behalf.

* 1.54But because the old hammer of Sprenger and Institor, in their old Malleo male∣ficarum, was insufficient to knock down this Council; a young Beetle-head called Frier Bartholomaeus Spinaeus hath made a new leaden beetle, to beat down the counsel, and kill these old women: Wherein he counterfeiting Aesops Ass, claweth the Pope with his heels, affirming upon his credit, that the Coun∣cil is false and erroneus; because the doctrin swerveth from the Popish Church, and is not Authentical but Apocryphal: saying (though untruly) that that Council was not called by the commandement and pleasure of the Pope, nor ratified by his authority, which (saith he) is sufficient to disanul all Councils: For surely (saith this Frier which at this instant is a chief Inquisitor) if the words of this Council were to be admitted, both I, and all my pre∣decessors have published notorious lies, and committed many injurious execu∣tions:

whereby the Popes themselves also might justly be detected of error,* 1.55 contrary to the Catholique belief in that behalf. Marry, he saith, that although the words and direct sense of this counsel be quite contrary to truth and his opinion; yet he will make an exposition thereof, that shall some∣what mittigate the lewdness of the same; and this, he saith, is not only al∣lowable to do, but also meritorious. Mark the mans words, and judge his meaning.

CHAP. XVII.

Witch-mongers Reasons, to prove that Witches can work wonders. Bodins tale of a Friseland, Priest transported, that imaginations proceeding of Melancholy do cause illusions.

OLd M. Malificarum also saith,* 1.56 that the Counsels and Doctors were all de∣ceived herein, and alledging authority therefore, confuteth that opini∣on by a notable reason, called Petitio principii, or rather, Ignotum per ignotius, in this manner: They can put changlings in the place of other children: Ergo, they can transfer and transforme themselves and others, &c. according to their confession in that behalf. Item, he saith, and Bodin justifieth it, that a Priest in Frieseland, was corporally transferred into a far Countrey, as witnessed another Priest of Oberdorf his companion, who saw him aloft in the air: Ergo, saith, M. Mal. 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 it is almost incredible, how imagination shall abuse such as are subject unto Melancholy; so as they shall believe 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.

And thereof S. Augustine saith well,* 1.57 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 phantastical illusions, do as well agree and accord (as Algerus saith) with Magical deceipts, as the verity accompanieth divine holiness.

CHAP. XVIII.

That the confession of Witches is sufficient in civil and common law to take away life. What the sounder divines, and decrees of councel determine in this case.

ALas! what creature being found in state of mind,* 1.58 would (without com∣pulsion, 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 yielded up unto his tortures and everlasting flames, and that within a very short time; specially being through age most commonly unlike to live one whole year? The terrour of hell-fire must needs be to them diversly manifested, and much more terrible, because of their weakness, nature, and kind, than to any other: as it would appear, if a Witch were but asked, Whether she would be contented to be hanged one year hence, upon condition her displeasure might be wreaked upon her enemy 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, no doubt, if they were perfectly resolved hereof, they would never make such ad∣ventures. Neither do I think, that for any sum of money, they would make so direct a bargain to go to hell-fire. Now then I conclude, That confession in this

behalf is insufficient to take away the life of any body; or to attain such credit, as to be believed without further proof:* 1.59 For, as Augustine and Isidore, with the rest of the sounder divines, say, that these perstigious things, which are wrought by Witches, are fantastical: so do the sounder decrees of Councels and Canons agree, that in that case, there is no place for criminal action. And the law saith, That the confession of such persons as are illuded, must needs be erroneous, and therefore is not to be admitted; for, Confessio debet tenere verum & possibile. But these things are opposite both to law and nature, and therefore it follow∣eth not, Because these Witches confess so, Ergo, it is so: for the confession differeth from the act, or from the possibility of the act. And whatsoever is contrary to nature faileth in his principles, and therefore is naturally im∣possible.

The Law also saith, In criminalibus regulariter non statur soli confessioni rei: In criminal cases, or touching life, we must not absolutely stand to the confession of the accused party: but in these matters proofs must be brought more clear than the light it self: And in this crime no body must be condemned upon presump∣tions. And where it is objected and urged, that since God only knoweth the thoughts, there is none other way of proof but by confession: It is answered thus in the law, to wit: Their confession 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 con∣fessions 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, è stultorum genere sunt; If they con∣fess a fact performed but in opinion, they are to be reputed among the number of fools. Neither may any man by law be condemned for criminal causes, upon presumptions, nor yet by single witnesses: neither at the accusation of a capital enemy; who indeed is not to be admitted to give evidence in this case; though it please M. Mal. and Bodin to affirm the contrary. But beyond all equity, these Inquisitors have shifts and devises enough, to plague and kill these poor souls; for (they say) their fault is greatest of all others, because of their carnal copu∣lation with the Devil, and therefore they are to be punished as Hereticks, four manner of wayes; to wit, with Excommunication, deprivation, loss of goods, and also with death.

And indeed they find law, and provide means thereby to maintain this their bloudy humor. For it is written in their Popish Canons, That as for these kind of Hereticks, how much soever they repent and return to the faith, they may not be retained alive, or kept in perpetual prison, but be put to extream death. Yea,* 1.60 M. Mal. writeth, that a Witches sin, is the sin against the holy Ghost; to wit, irremissible; yea further, that it is greater than the sin of the Angels that fell. In which respect I wonder, that Moses delivered not three tables to the children 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 less, &c.

But when these Witchmongers are convinced in the objection concerning their confessions; so as thereby their tyrannical arguments cannot prevail, to imbrue the Magistrates hands in so much bloud as their appetite requireth; they fall to accusing them of other crimes, that the world might think they had some colour to maintain their malicious fury against them.

CHAP. XIX.

Of Four capital Crimes objected against Witches, all fully answered and confuted us frivolous.

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 exter∣nal worship to Idols or strange gods: The furthest point that Idolatry 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 is neg∣lected and contemned thereby. But Witches neither seek nor believe to have salvation at the hands of Devils, but by them they are only deceived, the in∣struments of their fantasie being corrupted, and so infatuated, that they suppose, confess, and say, they can do that, which is as far beyond their power and nature to do, as to kill a man at York before noon, when they have been seen at London in that morning, &c. But if these latter Idolaters, whose Idolatry is spiri∣tual and committed only in mind, should be punished by death; then should every covetous man or other, that setteth his affection any way too much up∣on an earthly creature be executed, and yet perchance the Witch might escape scot-free.

Secondly, Apostasie is laid to their charge, whereby it is inferred,* 1.61 that they are worthy to die. But Apostasie is, where any of sound judgement forsake the Gospel, learned and well known unto them, and do not only imbrace impiety and infidelity, but oppugne and resist the truth erst-while by them professed. But alas, these poor women go not about to defend any impiety, but after good admonition repent.

Thirdly, They would have them executed for seducing the people.* 1.62 But God knoweth, they have small store of Rhetorick or art to seduce; except, to tell a tale of Robin Good-fellow, to be deceived and seduced: Neither may their age or sex admit that oppinion or accusation to be just; for they themselves are poor seduced souls. 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,* 1.63 which all the Writers use herein against them for their carnal copulation with Incubus: the folly of mens credulity is as much to be wondered at and derided, as the others vain and impossible confessi∣ons. For the Devil is a Spirit, and hath neither flesh nor bones, which are to be used in the performance of this action. And since he also lacketh all instruments, substance and seed engendred of bloud, 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 re∣ceived, and the fables hereof so innumerable, whereby M. Mal. Bodin, Hemingi∣us, Hyperius, Danaeus, Erastus, and others that take upon them to write herein, are so abused, or rather seek to abuse others, as I wonder at their fond cre∣dulity in this behalf: For, they affirm undoubtedly,* 1.64 that the Devil playeth Suc∣cubus to the man, and carryeth from him the seed of Generation, which he deli∣vereth as Incubus to the Woman, who many times that way is gotten with child; which child will very naturally (they say) become a Witch, and such a one, they affirm, Merlin was.

CHAP. XX.

A request to such readers as are loath to hear or read fithy and bawdy matters, which of necessity are here to be inserted, to pass over eight Chapters.

* 1.65BUt insomuch as I am driven (for the more manifest bewraying and di∣splaying of this most filthy and horrible error) to stain my paper with writing thereon certain of their beastly and baudy assertions and exam∣ples, whereby they confirm this their doctrine (being my self both ashamed, and loath once to think upon such filthiness, although it be to the condemnation thereof) I must intreat, you that are the readers hereof, whose chast ears can∣not well endure to hear of such abominable Lecheries, as are gathered out of the books of those Witch-mongers, (although Doctors of Divinity, and other∣wise of great authority and estimation) to turn over a few leaves, wherein (I say) I have, like a Groom, thrust their bawdy stuffe (even that which I my self 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.

Notes

• * 1.1

  The double bargain of Witches with the Devil.
• * 1.2

  Mal. Malef. de modo professio∣nis.
• * 1.3

  Homage of Witches to the Devil.
• * 1.4

  Bar. Spineus, cap. 1. inanuo Mal. Malef.
• * 1.5

  Idem Ibid.
• * 1.6

  I. Bod. de dae∣mon. lib. 2. cap. 4,
• * 1.7

  Mal. Malef.
• * 1.8

  Grillandus de sort. 10. vol. tract.
• * 1.9

  Danaeus in Dia∣log. cap. 4.
• * 1.10

  Idem Ibidem. Idem in Dia∣log. cap. 3.
• * 1.11

  Card. lib. de var. rerum 15. cap. 80.
• * 1.12

  Mal. Malef. part. 2. quae. 7. cap. 2.
• * 1.13

  Upon what ground this real league be∣gan to grow in credit.
• * 1.14

  The manner of Witches pri∣vate league with the De∣vil.
• * 1.15

  J. Bodin lib. 2. de daemonoma∣nia. cap. 4.
• * 1.16

  This agreeth not with their interpretation, that say, this is only done by vertue of the league; nor yet to them that refer it unto words; quoth not••.
• * 1.17

  C. Agrippa. cap. 51.
• * 1.18

  Tatianus con∣tra Gracos.
• * 1.19

  The author speaketh upon due proof and trial.
• * 1.20

  Confession compulsory; as by Hispanical inquisition: Look Mal. Ma∣lef. & J. Bodin Confession perswasory; as by flattery: Look Bry. Dar∣cy against Usu. Kempe. John Bod. Mal. Malef. L. absent. de panis.

  L. 2. cum glos. de iu; qui ante senient. mortui sunt, sibi necem consciente.
• * 1.21

  Absurdities in Witches Con∣fessions.
• * 1.22

  I. Bod. de dae∣mon. lib. 2. cap. 8.
• * 1.23

  In a little pamphlet of the acts and hanging of four Witches, in anno 1579.
• * 1.24

  John Bod. L. si per erro∣rem jurisd. omni cum inde. C. sed hoc de publ. &c. Bal. in leg. &c.
• * 1.25

  Of one that through me∣lancholy was induced to think that he had a nose as big as a house, &c.
• * 1.26

  Danaeus in Dia∣log. cap. 3.
• * 1.27

  I. Baptist. P. N. cap. 2. Card. de var. rerum. I. Wie. de pre∣stigiis daemo∣num, &c. Aristotle. John Bod.
• * 1.28

  A Kentish sto∣ry of a late Accident.
• * 1.29

  Note the Christian comfort of the husband to his wife.
• * 1.30

  Confutation.
• * 1.31

  A comical ca∣tastrophe.
• * 1.32

  H. Card. de var. rerum. c. ••. Jo. Wierus de deprast. l. 6.
• * 1.33

  Aristotle de sownio.

  H. Card. lib. 8. de var. rer.
• * 1.34

  Jo. Bod. contra. Jo. Wierum.
• * 1.35

  August. lib. de. Trinit. 3. Idem. de civit. Dei.
• * 1.36

  Clem. recog. 3. Jamblichus. Jo. Wierus. Cardanus. Pampia, &c.
• * 1.37

  An objection.
• * 1.38

  The resoluti∣on.
• * 1.39

  A forged miracle.
• * 1.40

  The ways that Witches use to make rain, &c.

  Nider. Mal. Malef. J. Bod. Fryer Barth. Heming, Danae∣us, &c.

  Mal. Males. par. 2. quaest. 1. c. 12.
• * 1.41

  He that can ly, can steal, as he that can work can play.
• * 1.42

  Jer. 16.22. Dii gentium dae∣monia.
• * 1.43

  The gods of the Gentiles are Devils. The natural generation of hail and rain.
• * 1.44

  Job 11. 1b. vers. 16.
• * 1.45

  Job 2.5.
• * 1.46

  Mal. Males. par. 1. quaest. 2.
• * 1.47

  But these sup∣positions are false, Ergo the consequence are not true.
• * 1.48

  Mal. Malef. J. Bodin. Bar. Spinaeus.
• * 1.49

  Witches in wars.
• * 1.50

  Eye-biting Witches.
• * 1.51

  Pumher an Ar∣cher.
• * 1.52

  A skilful Ar∣cher punished by an unskilful Justice.
• * 1.53

  Concil. Acqui∣rens. in deoret. 26. quaest. 5. Can. Episcopi. August. de spiritu & anima cap. 8. Fran. Ponzivib. tract. de lam. numero 49. Grillandus de ac sort. numero. 6.

  In histor. vel vita. sancti. Germani.
• * 1.54

  Nonus Mal. in quast. de strigib. cap. 21, 22, 23, &c.
• * 1.55

  Bar. Spinaeus Mal. Malef. cap. 23. in quae. destrigib.
• * 1.56

  Mal. Malef. Pa. 1. cap. 3. Guli. Pharist.
• * 1.57

  August. de spi∣ritu & anima. Lib. 1. cap. 7. de Eucharist.
• * 1.58

  It is not likely they would so do; ergo, a lie.
• * 1.59

  Aug. de. Civit. Dei.

  Isidor. lib. 8. c. 9. Etymol. 26. qua. 5. ca. non mirum. Ponzivibus de lamiis, vol. 10. L. error & L. cum post c. de juris & facti ignor. ac in L. de etat. S. item de interrog. action. Per. glos. Bal. & alios in L. 1. c. de confes. glos. nec si de confes. in. 6. S. ad leg. Aquil. L Nera∣cius. S. fin. Ut per Bald. & Aug. in L. 1. c. de con. &c.

  Extra. de prae∣sum. literas. Per Bald. in de∣leg. &c. Extra detest. cum literis. Mal. Malef. pa. 3. qu. 5. c. 11.
• * 1.60

  Mal Malef. qu. 14. pa. 1. C. de Malef. L. nullus L. nemo. & L. culpa. and affirmed by Mal. Malef. quaest 17.
• * 1.61

  2. Apostasie confuted.
• * 1.62

  3. Seducing of the people, con∣futed.
• * 1.63

  4. Carnal co∣pulation with Incubus, confu∣ted.
• * 1.64

  How the Devil playeth Succu∣bus and Incubus.
• * 1.65

  A preoration to that readers.