The discovery of witchcraft, Wherein the lewd dealing of witches and witchmongers is notably detected, the knavery of conjurers, the impiety of enchanters, the folly of soothsayers, the impudent falsehood of cousenors, the infidelity of atheists, the pestilent practices of Pythonists, the curiosity of figurecasters, the vanity of dreamers, the beggarly art of alchemistry, The abomination of idolatry, the horrible art of poisoning, the virtue and power of natural magic, and all the conveyances of legerdemain and juggling are deciphered: and many other things opened, which have long lain hidden, howbeit very necessary to be known. Hereunto is added a treatise upon the nature and substance of spirits and devils, &c: all lately written by Reginald Scot. Esquire. 1. john. 4, 1. Believe not every spirit, but try the spirits, whither they are of God; for many false prophets are gone out into the world, etc. 1584.   

To the Honourable, my especial good Lord, Sir Roger Manwood Knight, Lord chief Baron of her majesties Court of the Exchequer.  
IN SOMUCH as I know that your Lordship is by nature wholly inclined, and in purpose earnestly bent to relieve the poor, and that not only with hospitality and alms, but by diverse other devices and ways tending to their comfort, having (as it were) framed and set yourself to the help and maintenance of their estate; as appeareth by your charge and travel in that behalf. Whereas also you have a special care for the supporting of their right, and redressing of their wrongs, as neither despising their calamity, nor yet forgetting their complaint, seeking all means for their amendment, and for the reformation of their disorders, even as a very father to the poor. Finally, for that I am a poor member of that commonwealth, where your Lordship is a principal person; I thought this my travel, in the behalf of the poor, the aged, and the simple, might be very fitly commended unto you: for a weak house requireth a strong stay. In which respect I give God thanks, that hath raised up unto me so mighty a friend for them as your Lordship is, who in our laws have such knowledge, in government such discretion, in these causes such experience, and in the commonwealth such authority; and nevertheless vouchsafe to descend to the consideration of these base and inferior matters, which minister more care and trouble, than worldly estimation.  
And in somuch as your Lordship knoweth, or rather exerciseth the office of a judge, whose part it is to hear with courtesy, and to determine with equity; it cannot but be apparent unto you, that when punishment exceedeth the fault, it is rather to be thought vengeance than correction. In which respect I know you spend more time and travel in the conversion and reformation, than in the subversion & confusion of offenders, as being well pleased to augment your own private pains, to the end you may diminish their public smart. For in truth, that commonwealth remaineth in woeful state, where fetters and halters bear more sway than mercy and due compassion.  
Howbeit, it is natural to unnatural people, and peculiar unto witchmongers, to pursue the poor, to accuse the simple, and to kill the innocent; supplying in rigour and malice towards others, that which they themselves want in proof and discretion, or the other in offence or occasion. But as a cruel hart and an honest mind do seldom meet and feed together in a dish; so a discreet and merciful magistrate, and a happy commonwealth cannot be separated asunder. How much than are we bound to God, who hath given us a Queen, that of justice is not only the very perfect image & pattern; but also of mercy & clemency (under God) the mere fountain & body itself? In somuch as they which hunt most after blood in these days, have least authority to shed it. Moreover, since I see that in cases where lenity might be noisome, & punishment wholesome to the commonwealth; there no respect of person can move you, no authority can abash you, no fear, no threats can daunt you in performing the duty of justice.  
In that respect again I find your Lordship a fit person, to judge and look upon this present treatise. Wherein I will bring before you, as it were to the bar, two sorts of most arrogant and wicked people, the first challenging to themselves, the second attributing unto others, that power which only appertaineth to God, 
a Apoc. 4, 11.  who only is the Creator of all things, 
b Rom. 8. Acts. 5. Apoc. 2.  who only searcheth the hart and reins, who only 
c Luke. 16.  knoweth our imaginations and thoughts, who only 
d Dan. 2. & 28, & 47.  openeth all secrets, who 
e Psalm. 72. & 136. Ier. 5.  only worketh great wonders, who only hath power 
f job 5. & 36 Sam. 12. 1. Reg 8. 2. Reg 3. isaiah. 5. Zach. 10. & 14. Amos. 4. 7.  to raise up & cast down; who only maketh thunder, lightning, rain, tempests, and restraineth them at his pleasure; who only 
g job 1.  sendeth life and death, sickness & health, wealth and woe; who neither giveth nor lendeth his 
h isaiah. 42, 8.  glory to any creature.  
And therefore, that which grieveth me to the bottom of my hart, is, that these witchmongers cannot be content, to wrest out of God's hand his almighty power, and keep it themselves, or leave it with a witch: but that, when by drift of argument they are made to lay down the bucklers, they yield them up to the devil, or at the least pray aid of him, as though the rains of all men's lives and actions were committed into his hand; and that he sat at the stern, to guide and direct the course of the whole world, imputing unto him power and ability enough to do as great things, and as strange miracles as ever Christ did.  
But the doctors of this supernatural doctrine say sometimes, that the witch doth all these things by virtue of her charms; sometimes that a spiritual, sometimes that a corporal devil doth accomplish it; sometimes they say that the devil doth but make the witch believe she doth that which he himself hath wrought; sometimes that the devil seemeth to do that by compulsion, which he doth most willingly. Finally, the writers hereupon are so eloquent, and full of variety; that sometimes they write that the devil doth all this by God's permission only; sometimes by his licence, sometimes by his appointment: so as (in effect and truth) not the devil, but the high and mighty king of kings, and Lord of hosts, even God himself, should this way be made obedient and servile to obey and perform the will & commandment of a malicious old witch, and miraculously to answer her appetite, as well in every trifling vanity, as in most horrible executions; as the revenger of a doting old woman's imagined wrongs, to the destruction of many innocent children, and as a supporter of her passions, to the undoing of many a poor soul. And I see not, but a witch may as well enchant, when she will; as a liar may lie when he list: and so should we possess nothing, but by a witch's licence and permission.  
And now forsooth it is brought to this point, that all devils, which were wont to be spiritual, may at their pleasure become corporal, and so show themselves familiarly to witches and conjurers, and to noon other, and by them only may be made tame, and kept in a box, etc. So as a malicious old woman may command her devil to plague her neighbour: and he is afflicted in manner and form as she desireth. But than cometh another witch, and she biddeth her devil help, and he healeth the same party. So as they make it a kingdom divided in itself, and therefore I trust it will not long endure, but will shortly be overthrown, according to the words of our Saviour, Omne regnum in se divisum desolabitur, Every kingdom divided in itself shallbe desolate.  
And although some say that the devil is the witch's instrument, to bring her purposes and practices to pass: yet others say that she is his instrument, to execute his pleasure in any thing, and therefore to be executed. But then (me thinks) she should be injuriously dealt withal, and put to death for another's offence: for actions are not judged by instrumental causes; neither doth the end and purpose of that which is done, depend upon the mean instrument. Finally, if the witch do it not, why should the witch die for it? But they say that witches are persuaded, and think, that they do indeed those mischiefs; and have a will to perform that which the devil committeth: and that therefore they are worthy to die. By which reason every one should be executed, that wisheth evil to his neighbour, etc. But if the will should be punished by man, according to the offence against God, we should be driven by thousands at once to the slaughter-house or butchery. For whosoever loatheth correction shall die. And who should escape execution, if this 
Proverb. 5.  loathsomeness (I say) should extend to death by the civil laws. Also the reward of sin is death. Howbeit, every one that sinneth, is not to be put to death by the magistrate. But (my Lord) it shallbe proved in my book, and your Lordship shall try it to be true, as well here at home in your native country, as also abroad in your several circuits, that (besides them that be Veneficae, which are plain poisoners there will be found among our witches only two sorts; the one sort being such by imputation, as so thought of by others (and these are abused, and not abusors) the other by acceptation, as being willing so to be accounted (and these be mere cousenors.)  
calvin treating of these magicians, calleth them 
Instit lib. 5. ca 8. sect. 6. Item upon Deut. cap 18.  cousenors, saying that they use their juggling knacks only to amaze or abuse the people; or else for fame: but he might rather have said for gain. Erastus himself, being 
Lib de lamijs, pag. 5.  a principal writer in the behalf of witch's omnipotency, is forced to confess, that these Greek words, , are most commonly put for illusion, false packing, cozenage, fraud, knavery and deceit: and is further driven to say, that in ancient time, the learned were not so blockish, as not to see that the promises of magicians and enchanters were false, and nothing else but knavery, cozenage, and old wives fables; and yet defendeth he their flying in the air, their transferring of corn or grass from one field to another, etc.  
But as Erastus disagreeth herein with himself and his friends: so is there no agreement among any of those writers, but only in cruelties, absurdities, and impossibilities. And these (my Lord) that fall into so manifest contradictions, and into such absurd asseverations, are not of the inferior sort of writers; neither are they all papists, but men of such account, as whose names give more credit to their cause, than their writings. In whose behalf I am sorry, and partly for reverence suppress their fondest errors and foulest absurdities; dealing specially with them that most contend in cruelty, 
a Isaic. 59, 7. Rom. 3, 15.  whose feet are swift to shed blood, striving (as 
b Eccl. 27, 5.  jesus the son of Sirach saith) and hasting (as 
c Prou. 1, 16.  Salomon the son of David saith) to power out the blood of the innocent; whose heat against these poor wretches cannot be allayed with any other liquor than blood. And therefore I fear that 
d Ier. 2, 34.  under their wings will be found the blood of the souls of the poor, at that day, when the Lord shall say; 
e Ps. 139, 15. isaiah. 33, 15.  Depart from me ye bloodthirsty men.  
And because I know your Lordship will take no counsel against innocent blood, but rather suppress them that seek to imbrue their hands therein; I have made choice to open their case unto you, and to lay their miserable calamity before your feet: following herein the advise of that learned man Brentius, who saith; Si quis 
In epistola ad Io. Wier.  admonuerit magistratum, ne in miseras illas mulierculas saeviat, eum ego arbitror divinitùs excitatum; that is, If any admonish the magistrate not to deal too hardly with these miserable wretches, that are called witches, I think him a good instrument raised up for this purpose by God himself.  
But it will perchance be said by witchmongers; to wit, by such as attribute to witches the power which appertaineth to God only, that I have made choice of your Lordship to be a patron to this my book; because I think you favour my opinions, and by that means may the more freely publish any error or conceit of my own, which should rather be warranted by your Lordship's authority, than by the word of God, or by sufficient argument. But I protest the contrary, and by these presents I renounce all protection, and despise all friendship that might serve to help towards the suppressing or supplanting of truth: knowing also that your Lordship is far from allowing any injury done unto man; much more an enemy to them that go about to dishonour God, or to embezzle the title of his immortal glory. But because I know you to be perspicuous, and able to see down into the depth and bottom of causes, and are not to be carried away with the vain persuasion or superstition either of man, custom, time, or multitude, but moved with the authority of truth only: I crave your countenance herein, even so far forth, and no further, than the law of God, the law of nature, the law of this land, and the rule of reason shall require. Neither do I treat for these poor people any otherwise, but so, as with one hand you may sustain the good, and with the other suppress the evil: wherein you shallbe thought a father to orphans, an advocate to widows, a guide to the blind, a stay to the lame, a comfort & countenance to the honest, a scourge and terror to the wicked.  
Thus far I have been bold to use your Lordship's patience, being offended with myself, that I could not in brevity utter such matter as I have delivered amply: whereby (I confess) occasion of tediousness might be ministered, were it not that your great gravity joined with your singular constancy in reading and judging be means of the contrary. And I wish even with all my hart, that I could make people conceive the substance of my writing, and not to misconstrue any part of my meaning. Then doubtless would I persuade myself, that the company of witchmongers, &c: being once decreased, the number also of witches, &c: would soon be diminished. But true be the words of the Poet,  

Haudquaquam poteris sortirier omnia solus,  
Námque alijs divi bello pollere dederunt,  
Huic saltandi artem, voce huic cytharáque canendi:  
Rursum alij inseruit sagax in pectore magnus  
jupiter ingenium, etc.   
And therefore as doubtful to prevail by persuading, though I have reason and common sense on my side; I rest upon earnest wishing; namely, to all people an absolute trust in God the creator, and not in creatures, which is to make flesh our arm: that God may have his due honour, which by the undutifulness of many is turned into dishonour, and less cause of offence and error given by common received evil example. And to your Lordship I wish, as increase of honour, so continuance of good health, and happy days.  
Your Lordships to be commanded Reginald Scot.   

To the right worshipful Sir Thomas Scot Knight, etc.  
Sir, I see among other malefactors many poor old women convented before you for working of miracles, other wise called witchcraft, and therefore I thought you also a meet person to whom I might commend my book. And here I have occasion to speak of your sincere administration of justice, and of your dexterity, discretion, charge, and travel employed in that behalf, whereof I am oculatus testis. Howbeit I had rather refer the reader to common fame, and their own eyes and ears to be satisfied; than to send them to a Stationer's shop, where many times lies are vendible, and truth contemptible. For I being of your house, of your name, & of your blood; my foot being under your table, my hand in your dish, or rather in your purse, might be thought to flatter you in that, wherein (I know) I should rather offend you than please you. And what need I curry favour with my most assured friend? And if I should only publish those virtues (though they be many) which give me special occasion to exhibit this my travel unto you, I should do as a painter, that describeth the foot of a notable parsonage, and leaveth all the best features in his body untouched.  
I therefore (at this time) do only desire you to consider of my report, concerning the evidence that is commonly brought before you against them. See first whither the evidence be not frivolous, & whither the proofs brought against them be not incredible, consisting of guesses, presumptions, & impossibilities contrary to reason, scripture, and nature. See also what persons complain upon them, whither they be not of the basest, the unwisest, & most faithless kind of people. Also may it please you to way what accusations and crimes they lay to their charge, namely: She was at my house of late, she would have had a pot of milk, she departed in a chafe because she had it not, she railed, she cursed, she mumbled and whispered, and finally she said she would be even with me: and soon after my child, my cow, my sow, or my pullet died, or was strangely taken. Nay (if it please your Worship) I have further proof: I was with a wise woman, and she told me I had an ill neighbour, & that she would come to my house yer it were long, and so did she; and that she had a mark above her waste, & so had she: and God forgive me, my stomach hath gone against her a great while. Her mother before her was counted a witch, she hath been beaten and scratched by the face till blood was drawn upon her, because she hath been suspected, & afterwards some of those persons were said to amend. These are the certainties that I hear in their evidences.  
Note also how easily they may be brought to confess that which they never did, nor lieth in the power of man to do: and then see whither I have cause to write as I do. Further, if you shall see that infidelity, popery, and many other manifest heresies be backed and shouldered, and their professors animated and heartened, by yielding to creatures such infinite power as is wrested out of God's hand, and attributed to witches: finally, if you shall perceive that I have faithfully and truly delivered and set down the condition and state of the witch, and also of the witchmonger, and have confuted by reason and law, and by the word of God itself, all my adversaries objections and arguments: then let me have your countenance against them that maliciously oppose themselves against me.  
My greatest adversaries are young ignorance and old custom. For what folly soever tract of time hath fostered, it is so superstitiously pursued of some, as though no error could be acquainted with custom. But if the law of nations would join with such custom, to the maintenance of ignorance, and to the suppressing of knowledge; the civilest country in the world would soon become barbarous, etc. For as knowledge and time discovereth errors, so doth superstition and ignorance in time breed them. And concerning the opinions of such, as wish that ignorance should rather be maintained, than knowledge busily searched for, because thereby offence may grow: I answer, that we are commanded by Christ himself to search for knowledge: for it is the king's honour 
john. 5. Prou. 15, 1.  (as Salomon saith) to search out a thing.  
Aristotle said to Alexander, that a mind well furnished was more beautiful than a body richly arrayed. What can be more odious to man, or offensive to God, than ignorance: for through ignorance the jews did put Christ to death. 
Acts. 3. Proverbs. 9  Which ignorance whosoever forsaketh, is promised life everlasting: and therefore among Christians it should be abhorred above all other things. For even as when we wrestle in the dark, we tumble in the mire, &c: so when we see not the truth, we wallow in errors. A blind man may seek long in the riches yer he find a needle; and as soon is a doubt discussed by ignorance. Finally, truth is no sooner found out in ignorance, than a sweet savour in a dunghill. And if they will allow men knowledge, and give them no leave to use it, men were much better be without it than have it. For it is, as to have a talent, and to hide it under the earth; or to 
Matth. 25. Matth. 5. Luke. 8:  put a candle under a bushel: or as to have a ship, & to let her lie always in the dock: which thing how profitable it is, I can say somewhat by experience.  
But hereof I need say no more, for every man seeth that noon can be happy who knoweth not what felicity meaneth. For what availeth it to have riches, and not to have the use thereof? Truly the heathen herein deserved more commendation than many christians, for they spared no pain, no cost, nor travel to attain to knowledge. Pythagoras' traveled from Thamus to Egypt, and afterwards into Crete and Lacedaemonia: and Plato out of Athens into Italy and Egypt, and all to find out hidden secrets and knowledge: which when a man hath, he seemeth to be separated from mortality. For precious stones, and all other creatures of what value soever, are but counterfeits to this jewel: they are mortal, corruptible, and inconstant; this is immortal, pure and certain. Wherefore if I have searched and found out any good thing, that ignorance and time hath smothered, the same I commend unto you: to whom though I owe all that I have, yet am I bold to make other partakers with you in this poor gift.  
Your loving cousin Reg. Scot.   

To the right worshipful his loving friends, Master Doctor Coldwell Deane of Rochester, and Master Doctor Readman Archdeacon of Canterbury, etc.  
Having found out two such civil Magistrates, as for direction of judgement, and for ordering matters concerning justice in this commonwealth (in my poor opinion) are very singular persons, who (I hope) will accept of my good will, and examine my book by their experience, as unto whom the matter therein contained doth greatly appertain: I have now again considered of two other points: namely, divinity and philosophy, whereupon the groundwork of my book is laid. Wherein although I know them to be very sufficiently informed, yet doth not the judgement and censure of those causes so properly appertain to them as unto you, whose fame therein hath gotten pre-eminence above all others that I know of your callings: and in that respect I am bold to join you with them, being all good neighbours together in this commonwealth, and loving friends unto me. I do not present this unto you, because it is meet for you; but for that you are meet for it (I mean) to judge upon it, to defend it, and if need be to correct it; knowing that you have learned of that grave counsellor Cato, not to shame or discountenance any body. For if I thought you as ready, as able, to disgrace me for my insufficiency; I should not have been hasty (knowing your learning) to have written unto you: but if I should be abashed to write to you, I should show myself ignorant of your courtesy.  
I know my own weakness, which if it have been able to maintain this argument, the cause is the stronger. Eloquent words may please the ears, but sufficient matter persuadeth the hart. So as, if I exhibit wholesome drink (though it be small) in a treen dish with a faithful hand, I hope it will be as well accepted, as strong wine offered in a silver bowl with a flattering heart. And surely it is a point of as great liberality to receive a small thing thankfully, as to give and distribute great and costly gifts bountifully: for there is more supplied with courteous answers t$an with rich rewards. The tyrant Dionysius was not so hated for his tyranny, as for his churlish and strange behaviour. Among the poor Israelites sacrifices, God was satisfied with the tenth part of an Ephah of flower, so as it were fine and good. Christ liked well of the poor widows mite, Lewis of France accepted a rape root of clownish Conan, Cyrus vouchsafed to drink a cup of cold water out of the hand of poor Sinaetes: and so it may please you to accept this simple book at my hands, which I faithfully exhibit unto you, not knowing your opinions to meet with my, but knowing your learning and judgement to be able as well to correct me where I speak herein unskilfully, as others when they speak hereof maliciously.  
Some be such dogs as they will bark at my writings, whither I maintain or refute this argument: as Diogenes snarled both at the Rhodians and at the Lacedæmonians: at the one, because they were brave; at the other, because they were not brave. Homer himself could not avoid reproachful speeches. I am sure that they which never studied to learn any good thing, will study to find faults hereat. I for my part fear not these wars, nor all the adversaries I have; were it not for certain cowards, who (I know) will come behind my back and bite me.  
But now to the matter. My question is not (as many fondly suppose) whither there be witches or nay: but whither they can do such miraculous works as are imputed unto them. Good Master Deane, is it possible for a man to break his fast with you at Rochester, and to dine that day at Durham with Master Doctor Matthew; or can your enemy maim you, when the Ocean sea is betwixt you? What real community is betwixt a spirit and a body? May a spiritual body become temporal at his pleasure? Or may a carnal body become invisible? Is it likely that the lives of all Princes, magistrates, & subjects, should depend upon the will, or rather upon the wish of a poor malicious doting old fool; and that power exempted from the wise, the rich, the learned, the godly, & c? Finally, is it possible for man or woman to do any of those miracles expressed in my book, & so constantly reported by great clarks? If you say, no; then am I satisfied. If you say that God, absolutely, or by means can accomplish all those, and many more, I go with you. But witches may well say they can do these things, howbeit they cannot show how they do them. If I for my part should say I could do those things, my very adversaries would say that I lied.  
O Master Archdeacon, is it not pity, that that which is said to be done with the almighty power of the most high God, and by our saviour his only son jesus Christ our Lord, shouldbe referred to a baggage old woman's nod or wish, & c? Good Sir, is it not one manifest kind of Idolatry, for them that labour and are laden, to come unto witches to be refreshed? If witches could help whom they are said to have made sick, I see no reason, but remedy might as well be required at their hands, as a purse demanded of him that hath stolen it. But truly it is manifold idolatry, to ask that of a creature, which noon can give but the Creator. The papist hath some colour of scripture to maintain his idol of bread, but no jesuitical distinction can cover the witchmongers' idolatry in this behalf. Alas, I am sorry and ashamed to see how many die, that being said to be bewitched, only seek for magical cures, whom wholesome diet and good medicines would have recovered. I dare assure you both, that there would be noon of these cozening kind of witches, did not witchmongers maintain them, follow them, and believe in them and their oracles: whereby indeed all good learning and honest arts are overthrown. For these that most advance their power, and maintain the skill of these witches, understand no part thereof: and yet being many times wise in other matters, are made fools by the most fools in the world.  
Me thinks these magical physicians deal in the commonwealth, much like as a certain kind of Cynical people do in the church, whose severe sayings are accounted among some such oracles, as may not be doubted of; who in stead of learning and authority (which they make contemptible) do feed the people with their own devices and imaginations, which they prefer before all other divinity: and labouring to erect a church according to their own fancies, wherein all order is condemned, and only their magical words and curious directions advanced, they would utterly overthrow the true Church. And even as these enchanting Paracelsians abuse the people, leading them from the true order of physic to their charms: so do these other (I say) dissuade from hearkening to learning and obedience, and whisper in men's ears to teach them their friar-like traditions. And of this sect the chief author at this time is one Browne, a fugitive, a meet cover for such a cup: as heretofore the Anabaptists, the Arrians, and the Franciscane friars.  
Truly not only nature, being the foundation of all perfection; but also scripture, being the mistress and director thereof, and of all christianity, is beautified with knowledge and learning. For as nature without discipline doth naturally incline unto vanities, and as it were suck up errors: so doth the word, or rather the letter of the scripture, without understanding, not only make us devour errors, but yieldeth us up to death & destruction: & 
Rom. 2, 27. 2. Cor. 3, 6.  therefore Paul saith he was not a minister of the letter, but of the spirit.  
Thus have I been bold to deliver unto the world, and to you, those simple notes, reasons, and arguments, which I have devised or collected out of other authors: which I hope shall be hurtful to noon, but to myself great comfort, if it may pass with good liking and acceptation. If it fall out otherwise, I should think my pains ill employed. For truly, in my opinion, whosoever shall perform any thing, or attain to any knowledge; or whosoever should travel throughout all the nations of the world, or (if it were possible) should peep into the heavens, the consolation or admiration thereof were nothing pleasant unto him, unless he had liberty to impart his knowledge to his friends. Wherein because I have made special choice of you, I hope you will read it, or at the least lay it up in your study with your other books, among which there is noon dedicated to any with more good will. And so long as you have it, it shall be unto you (upon adventure of my life) a certain amulet, periapt, circle, charm, &c: to defend you from all enchantments.  
Your loving friend Reg. Scot.   

To the Readers.  
TO you that are wise & discreet few words may suffice: for such a one judgeth not at 
Isai. 11. Prouer. 1.  the first sight, nor reproveth by hearsay; but patiently heareth, and thereby increaseth in understanding: which patience bringeth forth experience, whereby true judgement is directed. I shall not need therefore to make any further suit to you, but that it would please you to read my book, without the prejudice of time, or former conceit: and having obtained this at your hands, I submit myself unto your censure. But to make a solemn suit to you that are partial readers, desiring you to set aside partiality, to take in good part my writing, and with indifferent eyes to look upon my book, were labour lost, and time ill employed. For I should no more prevail herein, than if a hundred years since I should have entreated your predecessors to believe, that Robin goodfellow, that great and ancient bulbegger, had been but a cozening merchant, and no devil indeed.  
If I should go to a papist, and say; I pray you believe my writings, wherein I will prove all popish charms, conjurations, exorcisms, benedictions and curses, not only to be ridiculous, and of noon effect, but also to be impious and contrary to God's word: I should as hardly therein win favour at their hands, as herein obtain credit at yours. Nevertheless, I doubt not, but to use the matter so, that as well the massmonger for his part, as the witchmonger for his, shall both be ashamed of their professions.  
But Robin goodfellow ceaseth now to be much feared, and popery is sufficiently discovered. Nevertheless, witches charms, and conjurers cozenages are yet thought effectual. Yea the Gentiles have espied the fraud of their cozening oracles, and our cold prophets and enchanters make us fools still, to the shame of us all, but specially of papists, who conjure every thing, and thereby bring to pass nothing. They say to their candles; I conjure you to endure for ever: and yet they last not a pater noster while the longer. They conjure water to be wholesome both for body and soul: but the body (we see) is never the better for it, nor the soul any whit reformed by it. And therefore I marvel, that when they see their own conjurations confuted and brought to nought, or at the least void of effect, that they (of all other) will yet give such credit, countenance, and authority to the vain cozenages of witches and conjurers; as though their charms and conjurations could produce more apparent, certain, and better effects than their own.  
But my request unto all you that read my book shall be no more, but that it would please you to confer my words with your own sense and experience, and also with the word of God. If you find yourselves resolved and satisfied, or rather reformed and qualified in any one point or opinion, that heretofore you held contrary to truth, in a matter hitherto undecided, and never yet looked into; I pray you take that for advantage: and suspending your judgement, stay the sentence of condemnation against me, and consider of the rest, at your further leisure. If this may not suffice to persuade you, it cannot prevail to annoy you: and then, that which is written without offence, may be overpassed without any grief.  
And although my assertion, be somewhat differing from the old inveterat opinion, which I confess hath many grey hears, whereby my adversaries have gained more authority than reason, towards the maintenance of their presumptions and old wives fables: yet shall it fully agree with God's glory, and with his holy word. And albeit there be hold taken by my adversaries of certain few words or sentences in the scripture that maketh a show for them: yet when the whole course thereof maketh against them, and impugneth the same, yea and also their own places rightly understood do nothing at all relieve them: I trust their glorious title and argument of antiquity will appear as stolen and corrupt as the apothecary's drugs, or grocers spice, which the longer they be preserved, the worse they are. And till you have perused my book, ponder this in your mind, to wit, that Sagae, Thessalae, Striges, Lamiae (which words and noon other being in use do properly signify our witches) are not once found written in the old or new testament; and that Christ himself in his gospel never mentioned the name of a witch. And that neither he, nor Moses ever spoke any one word of the witch's bargain with the devil, their hagging, their riding in the air, their transferring of corn or grass from one field to another, their hurting of children or cattle with words or charms, their bewitching of butter, cheese, ale, &c: nor yet their transubstantiation; insomuch as the writers hereupon are not ashamed to say, 
Mal malef. par. 2. quae. 2.  that it is not absurd to affirm that there were no witches in jobs time. The reason is, that if there had been such witches then in being, job would have said he had been bewitched. But indeed men took no heed in those days to this doctrine of devils; to wit, to these fables of witchcraft, which Peter saith shall be much 
1. Pet. 4. 1.  regarded and harkened unto in the latter days.  
Howbeit, how ancient so ever this barbarous conceit of witch's omnipotency is, truth must not be measured by time: for every old opinion is not sounded. Verity is not impaired, how long so ever it be suppressed; but is to be searched out, in how dark a corner so ever it lie hidden: for it is not like a cup of ale, that may be broached too rathe. Finally, time bewrayeth old errors, & discovereth new matters of truth. Danaeus himself saith, that this question hitherto hath never been handled; nor the 
Danaeus in suo prologo.  scriptures concerning this matter have never been expounded. To prove the antiquity of the cause, to confirm the opinion of the ignorant, to enforce my adversaries arguments, to aggravate the punishments, & to accomplish the confusio of these old women, is added the vanity and wickedness of them, which are called witches, the arrogancy of those which take upon them to work wonders, the desire that people have to hearken to such miraculous matters, unto whom most commonly an impossibility is more credible than a verity; the ignorance of natural causes, the ancient and universal hate conceived against the name of a witch; their ill-favoured faces, their spiteful words, their curses and imprecations, their charms made in rhyme, and their beggary; the fear of many foolish folk, the opinion of some that are wise, the want of Robin goodfellow and the fairies, which were wont to maintain chat, and the common people's talk in this behalf; the authority of the inquisitors, the learning, cunning, consent, and estimation of writers herein, the false translations and fond interpretations used, specially by papists; and many other like causes. All which toys take such hold upon men's fancies, as whereby they are lead and enticed away from the consideration of true respects, to the condemnation of that which they know not.  
Howbeit, I will (by God's grace) in this my book, so apparently decipher and confute these cavils, and all other their objections; as every witchmonger shall be abashed, and all good men thereby satisfied. In the mean time, I would wish them to know that if neither the estimation of God's omnipotency, nor the tenor of his word, nor the doubtfulness or rather the impossibility of the case, nor the small proofs brought against them, nor the rigour executed upon them, nor the pity that should be in a christian heart, nor yet their simplicity, impotency, or age may suffice to suppress the rage or rigour wherewith they are oppressed; yet the consideration of their sex or kind ought to move some mitigatio of their punishment. For if nature (as Pliny reporteth) have taught a lion not to deal so roughly with a woman as with a man, because she is in body the weaker vessel, and in hart more inclined to pity (which Jeremy in his lamentations seemeth to confirm) what should a man do in this case, for whom a woman 
Lam Ier. 3. & 4. cap verse. 10. 1. Cor. 11. 9 Ibid. vers. 7. Goe 2. 22. 18. Arist lib. problem. 2. 9  was created as an help and comfort unto him? In so much as, even in the law of nature, it is a greater offence to slay a woman than a man: not because a man is not the more excellent creature, but because a woman is the weaker vessel. And therefore among all modest and honest persons it is thought a shame to offer violence or injury to a woman: in which respect Virgil saith, Nullum memorabile nomen foeminea in poena est. 
Vir Georg   
God that knoweth my heart is witness, and you that read my book shall see, that my drift and purpose in this enterprise tendeth only to these respects. First, that the glory and power of God be not so abridged and abased, as to be thrust into the hand or lip of a lewd old woman: whereby the work of the Creator should be attributed to the power of a creature. Secondly, that the religion of the gospel may be seen to stand without such peevish trumpery. Thirdly, that lawful favour and christian compassion be rather used towards these poor souls, than rigour and extremity. Because they, which are commonly accused of witchcraft, are the least sufficient of all other persons to speak for themselves; as having the most base and simple education of all others; the extremity of their age giving them leave to dote, their poverty to beg, their wrongs to chide and threaten (as being void of any other way of revenge) their humour melancholical to be full of imaginations, from whence chiefly proceedeth the vanity of their confessions; as that they can transform themselves and others into apes, owls, asses, dogs, cats, &c: that they can fly in the air, kill children with charms, hinder the coming of butter, etc.  
And for so much as the mighty help themselves together, and the poor widows cry, though it reach to heaven, is scarce 
Eccl. 35, 15.  heard here upon earth: I thought good (according to my poor ability) to make intercession, that some part of common rigour, and some points of hasty judgement may be advised upon. For the world is now at that stay (as Brentius in a most godly sermon in these words affirmeth) that even as when the heathen persecuted the christians, if any were accused to believe in Christ, the common people cried Ad leonem: so now, if any woman, be she never so honest, be accused of witchcraft, they cry Ad ignem. What difference is between the rash dealing of unskilful people, and the grave counsel of more discreet and learned persons, may appear by a tale of Danaeus his own telling; wherein he opposeth the rashness of a few townsmen, to the counsel of a whole senate, preferring the folly of the one, before the wisdom of the other.  
At Orleance on Loire (saith he) there was a man witch, not only taken and accused, but also convicted and condemned for witchcraft, who appealed from thence to the high court of Paris. Which accusation the senate saw insufficient, and would not allow, but laughed thereat, lightly regarding it; and in the end sent him home (saith he) as accused of a frivolous matter. And yet for all that, the magistrates of Orleance were so bold with him, as to hang him up within short time after, for the same or the very like offence. In which example is to be seen the nature, and as it were the disease of this cause: wherein (I say) the simpler and undiscreeter sort are always more hasty & furious in judgements, than men of better reputation and knowledge. Nevertheless, Eunichius saith, that these three things; to wit, what is to be thought of witches, what their incantations can do, and whither their punishment should extend to death, are to be well considered. And I would (saith he) they were as well known, as they are rashly believed, both of the learned, and unlearned. And further he saith, that almost all divines, physicians and lawyers, who should best know these matters, satisfying themselves with old custom, have given too much credit to these fables, and too rash and unjust sentence of death upon witches. But when a man pondereth (saith he) that in times past, all that swerved from the church of Rome were judged heretics; it is the less marvel, though in this matter they be blind and ignorant.  
And surely, if the scripture had been longer suppressed, more absurd fables would have sprung up, and been believed. Which credulity though it is to be derided with laughter; yet this their cruelty is to be lamented with tears. For (God knoweth) many of these poor wretches had more need to be relieved than chastised; and more meet were a preacher to admonish them, than a jailor to keep them; and a physician more necessary to help them, than an executioner or tormentor to hang or burn them. For proof and due trial hereof, I will requite Danaeus his tale of a manwitch (as he termeth him) with another witch of the same sex or gender.  
Cardanus from the mouth of his own father reporteth, that one Barnard, a poor servant, being in wit very simple and rude, 
Lib 15. cap 18. de varietatib. rerum.  but in his service very necessary and diligent (and in that respect dearly beloved of his master) professing the art of witchcraft, could in no wise be dissuaded from that profession, persuading himself that he knew all things, and could bring any matter to pass; because certain country people resorted to him for help and counsel, as supposing by his own talk, that he could do somewhat. At length he was condemned to be burned: which torment he seemed more willing to suffer, than to lose his estimation in that behalf. But his master having compassion upon him, and being himself in his prince's favour, perceiving his conceit to proceed of melancholy, obtained respite of execution for twenty days. In which time (saith he) his master bountifully fed him with good fat meat, and with four eggs at a meal, as also with sweet wine: which diet was best for so gross and weak a body. And being recovered so in strength, that the humour was suppressed, he was easily won from his absurd and dangerous opinions, and from all his fond imaginations: and confessing his error and folly, from the which before no man could remove him by any persuasions, having his pardon, he lived long a good member of the church, whom otherwise the cruelty of judgement should have cast away and destroyed.  
This history is more credible than Sprengers fables, or Bodins babbles, which reach not so far to the extolling of witch's omnipotency, as to the derogating of God's glory. For if it be true, which they affirm, that our life and death lieth in the hand of a witch; then is it false, that God maketh us live or die, or that by him we have our being, our term of time appointed, and our days numbered. But surely their charms can no more reach to the hurting or killing of men or women, than their imaginations can extend to the stealing and caring away of horses & mares. Neither hath God given remedies to sickness or griefs, by words or charms, but by herbs and medicines; which he himself hath created upon earth, and given men knowledge of the same; 
Amos. 3. 6. La. Ier. 3. 38. Isai. 45. 9 Rom. 9 20.  that he might be glorified, for that therewith he doth vouchsafe that the maladies of men and cattle should be cured, etc. And if there be no affliction nor calamity, but is brought to pass by him, then let us defy the devil, renounce all his works, and not so much as once think or dream upon this supernatural power of witches; neither let us prosecute them with such despite; whom our fancy condemneth, and our reason acquitteth: our evidence against them consisting in impossibilities, our proofs in unwritten verities, and our whole proceedings in doubts and difficulties.  
Now because I mislike the extreme cruelty used against some of these silly souls (whom a simple advocate having audience and justice might deliver out of the hands of the inquisitors themselves) it will be said, that I deny any punishment at all to be due to any witch whatsoever. Nay, because I bewray the folly and impiety of them, which attribute unto witches the power of God: these witchmoongers will report, that I deny there are any witches at all: and yet behold (say they) how often is this word [Witch] mentioned in the scriptures? Even as if an idolater should say in the behalf of images and idols, to them which deny their power and godhead, and inveigh against the reverence done unto them; How dare you deny the power of images, seeing their names are so often repeated in the scriptures? But truly I deny not that there are witches or images: but I detest the idolatrous opinions conceived of them; referring that to God's work and ordinance, which they impute to the power and malice of witches; and attributing that honour to God, which they ascribe to idols. But as for those that in very deed are either witches or conjurers, let them hardly suffer such punishment as to their fault is agreeable, and as by the grave judgement of law is provided.  

Places amended by the author, and to be read as followeth. The first number standeth for the page, the second for the line.  
46. 16. except you.  
51. 9 one Saddocke.  
75. 21. that we of  
110. 21. as Elimas'.  
112. 10. is reproved.  
119. 16. one Necus.  
126. 12. Magus as.  
138. 2. the hart.  
144. 25. in her closet at Endor, or in.  
168. 31. the firmament.  
187. 16. really finished.  
192. put out the first line of the page.  
247. 29. write it.  
257. 32. an image.  
269. 16. there be masses.  
333. 14. evenly severed.  
363. 26. for bellows.  
366. 27. his leman.  
438. 29. exercise the.  
450. 1. that it is.  
463. 19 that business.  
471. 19 containeth nothing.  
472. 11. I did defer.  
491. 6. so difficult.  
491. 27. begat another.  
503. 9 of all the.  
519. 7. the Hevites.  
542. 30. their reproach.   

The foreign authors used in this Book.  

AeLianus.  
Aetius.  
Albertus Crantzius.  
Albertus Magnus.  
Albumazar.  
Alcoranum Franciscanorum.  
Alexander Trallianus.  
Algerus.  
Ambrosius.  
Andradias'.  
Andraeas' Gartnerus.  
Andraeas' Massius.  
Antonius Sabellicus.  
Apollonius Tyanaeus.  
Appianus.  
Apuleius.  
Archelaus.  
Argerius Ferrarius.  
Aristoteles.  
Arnoldus de villa nova.  
Artemidorus.  
Athanasius.  
Auerroës'.  
Augustinus episcopus Hip.  
Augustinus Niphus.  
Auicennas.  
Aulus Gellius.  
Barnardinus de bustis.  
Bartholomaeus Anglicus.  
Berosus Anianus.  
Bodinus.  
Bordinus.  
Brentius.  
calvinus.  
Camerarius.  
Campanus.  
Cardanus pater.  
Cardanus filius.  
Carolus Gallus.  
Cassander.  
Cato.  
chrysostom.  
Cicero.  
Clemens.  
Cornelius Agrippa.  
Cornelius Nepos.  
Cornelius Tacitus.  
Cyrillus.  
Danaeus.  
Demetrius.  
Democritus.  
Didymus.  
Diodorus Siculus.  
Dionysius Areopagita.  
Dioscorides.  
Diurius.  
Dodonaeus.  
Durandus.  
Empedocles.  
Ephesius.  
Erasmus Roterodamus.  
Erasmus Sarcerius.  
Erastus.  
Eudoxus.  
Eusebius Caesariensis.  
Fernelius.  
Franciscus Petrarcha.  
Fuchsius.  
Galenus.  
Garropius.  
Gelasius.  
Gemma Phrysius.  
Georgius Pictorius.  
Gofridus.  
Goschalcus Boll.  
Gratianus.  
Gregorius.  
Grillandus.  
Guido Bonatus.  
Gulielmus de sancto Clodoaldo.  
Gulielmus Parisiensis.  
Hemingius.  
Heraclides.  
Hermes Trismegistus.  
Hieronymus.  
Hilarius.  
Hippocrates.  
Homerus.  
Horatius.  
Hostiensis.  
Hovinus.  
Hyperius.  
jacobus de Chusa Carthusianus.  
jamblichus.  
jaso Pratensis.  
Innocentius. 8. Papa.  
johannes Anglicus.  
johannes Baptista Neapolitanus.  
johannes Cassianus.  
johannes Montiregius.  
johannes Rivius.  
josephus been Gorion.  
josias Simlerus.  
Isidorus.  
Isigonus.  
Iuba.  
julius Maternus.  
justinus Martyr.  
Lactantius.  
Lavaterus.  
Laurentius Ananias.  
Laurentius a villavicentio,  
Leo 11. Pontifex.  
Lex Salicarum.  
Lex 12. Tabularum.  
Legenda aurea.  
Legenda longa Coloniae.  
Leonardus Vairus.  
Livius.  
Lucanus.  
Lucretius.  
Ludovicus Caelius.  
Lutherus.  
Macrobius.  
Magna Charta.  
Malleus Maleficarum.  
Manlius.  
Marbacchius.  
Marbodeus Gallus.  
Marsilius Ficinus.  
Martinus de Arles.  
Mattheolus.  
Melancthonus.  
Memphradorus.  
Michael Andraeas.  
Musculus.  
Nauclerus.  
Nicephorus.  
Nicholaus 5. Papa.  
Nider.  
Olaus Gothus.  
Origenes.  
ovidius.  
Panormitanus.  
Paulus Aegineta.  
Paulus Marsus.  
Persius.  
Petrus de Appona.  
Petrus Lombardus.  
Petrus Martyr.  
Peucer.  
Philarchus.  
Philastrius Brixiensis  
Philodotus.  
Philo judaeus.  
Pirkmairus.  
Platina.  
Plato.  
Plinius.  
Plotinus.  
Plutarchus.  
Polydorus Virgilius.  
Pomoerium sermonum quadragesim alium.  
Pompanatius.  
Pontificale.  
Ponzivibius.  
Porphyrius.  
Proclus.  
Propertius.  
Psellus.  
Ptolomeus.  
Pythagoras.  
Quintilianus.  
Rabbi Abraham.  
Rabbi been Ezra.  
Rabbi David Kimhi.  
Rabbi josuah been levi.  
Rabbi Isaad Natar.  
Rabbi levi.  
Rabbi Moses.  
Rabbi Sedaias Haias'.  
Robertus Carocullus.  
Rupertus.  
Sabinus.  
Sadoletus.  
Savanorola.  
Scotus.  
Seneca.  
Septuaginta interpretes.  
Serapio.  
Socrates.  
Solinus.  
Speculum exemplorum.  
Strabo.  
Sulpitius Severus.  
Synesius.  
Tatianus.  
Tertullianus.  
Thomas Aquinas.  
Themistius.  
Theodoretus.  
Theodorus Bizantius.  
Theophrastus.  
Thucydides.  
Tibullus.  
Tremelius.  
Valerius Maximus.  
Varro.  
Vegetius.  
Vincentius.  
Virgilius.  
Vitellius.  
Wierus.  
Xanthus' historiographus.   

¶ These English  

BArnabe Googe.  
Beehive of the Romish church.  
Edward Deering.  
Geffrey Chaucer.  
Giles Alley.  
Gnimelf Maharba.  
Henry Haward.  
john Bale.  
john Fox.  
john Malborne.  
john Record.  
Primer after York use.  
Richard Gallis.  
Roger Bacon.  
Testament printed at Rheims.  
T. E. a nameless author. 467.  
Thomas Hills.  
Thomas Lupton.  
Thomas Moor Knight.  
Thomas Phaer.  
T. R. a nameless author. 393.  
William Lambard.  
W. W. a nameless author. 542.      

The discovery of Witchcraft.  

¶ The first Book.  

An impeachment of Witches power in meteors and elementary bodies, tending to the rebuke of such as attribute too much unto them.  
The first Chapter.  
THE Fables of Witchcraft have taken so fast hold and deep root in the heart of man, that few or noon can (nowadays) with patience endure the hand and correction of God. For if any adversity, grief, sickness, loss of children, corn, cattle, or liberty happen unto them; by & by they exclaim upon witches. As though there were no God in Israel that ordereth all things according 
job 5.  to his will; punishing both just and unjust with griefs, plagues, and afflictions in manner and form as he thinketh good: but that certain old women here on earth, called witches, must needs be the contrivers of all men's calamities, and as though they themselves were innocents, and had deserved no such punishments. Insomuch as they stick not to ride and go to such, as either are injuriously termed witches, or else are willing so to be accounted, seeking at their hands comfort and remedy in time of their tribulation, contrary to Gods will and commandment in that behalf, who bids us resort to him in all 
Matth. 11.  our necessities.  
Such faithless people (I say) are also persuaded, that neither hail nor snow, thunder nor lightning, rain nor tempestuous winds come from the heavens at the commandment of God: but are raised by the cunning and power of witches and conjurers; insomuch as a clap of thunder, or a gale of wind is no sooner heard, but either they run to ring bells, or cry out to burn witches; or else burn consecrated things, hoping by the smoke thereof, to drive the devil out of the air, as though spirits could be frayed away with such external toys: howbeit, these are right enchantments, as Brentius affirmeth.  
But certainly, it is neither a witch, nor devil, but a glorious 
In concione.  
a Psal. 25.  God that maketh the thunder. I have read in the scriptures, that God 
b Psal. 83.  maketh the blustering tempests and whirlwinds: and I find that it is 
c Eccles. 43.  the Lord that altogether dealeth with them, and that they 
d Luke. 8. Matth. 8.  blow according to his will. But let me see any of them all 
e Mark 4, 41 Luk. 8, 14.  rebuke and still the sea in time of tempest, as Christ did; or raise the stormy wind, as 
f Psal. 170.  God did with his word; and I will believe in them. Hath any witch or conjuror, or any creature entered into the 
g job 38, 22.  treasures of the snow; or seen the secret places of the hail, which GOD hath prepared against the day of trouble, battle, and war? I for my part also think with jesus Sirach, that at God's only commandment 
Eccles. 43.  the snow falleth; and that the wind bloweth according to his will, who only maketh all storms to cease; and 
h Leuiti. 26. verse. 3. 4.  who (if we keep his ordinances) will send us rain in due season, and make the land to bring forth her increase, and the trees of the field to give their fruit.  
But little think our witchmongers, that the 
i Psal. 78, 23.  Lord commandeth the clouds above, or openeth the doors of heaven, as David affirmeth; or that the Lord goeth forth in the tempests and storms, as the Prophet 
k Nahum. 1.  Nahum reporteth: but rather that witches and conjurers are then about their business.  
The Martionists acknowledged one God the author of good things, and another the ordainer of evil: but these make the devil a whole god, to create things of nothing, to know men's cogitations, and to do that which God never did; as, to transubstantiate men into beasts, etc. Which thing if devils could do, yet followeth it not, that witches have such power. But if all the devils in hell were dead, and all the witches in England burnt or hanged; I warrant you we should not fail to have rain, hail and tempests, as now we have: according to the appointment and will of God, and according to the constitution of the elements, and the course of the planets, wherein God hath set a perfect and perpetual order.  
I am also well assured, that if all the old women in the world were witches; and all the priests, conjurers: we should not have a drop of rain, nor a blast of wind the more or the less for them. For 
l job 26, 8. job 37. Psalm. 135. Ier. 10 & 15.  the Lord hath bound the waters in the clouds, and hath set bounds about the waters, until the day and night come to an end: yea it is God that raiseth the winds and stilleth them: and he saith to the rain and snow; Be upon the earth, and it falleth. The 
m Ose. 13.  wind of the Lord, and not the wind of witches, shall destroy the treasures of their pleasant vessels, and dry up the fountains; saith Oseas. Let us also learn and confess with the Prophet David, that we 
n Psa. 39, etc.  ourselves are the causes of our afflictions; and not exclaim upon witches, when we should call upon God for mercy.  
The Imperial law (saith Brentius) condemneth them to death that trouble and infect the air: but I affirm (saith he) that 
In epist ad Io. Wierum.  it is neither in the power of witch nor devil so to do, but in God only. Though (besides Bodin, and all the popish writers in general) it please Danaeus, Hyperius, Hemingius, Erastus, etc. to conclude otherwise. The clouds 
o Exod. 13. Isai. 66. Ps. 18, 11. 19  are called the pillars of God's tents, Gods chariots, and his pavilions. And if it be so, what witch or devil can make masteries thereof? S. Augustine saith, Non est putandum istis transgressoribus angelis servire hanc rerum visibilium 
* August. 3. de sancta Trinit.  materiem, sed soli Deo: We must not think that these visible things are at the commandment of the angels that fell, but are obedient to the only God.  
Finally, if witches could accomplish these things; what needed it seem so strange to the people, when Christ by miracle 
p Mar. 4, 41.  commanded both seas and winds, etc. For it is written; Who is this? for both wind and sea obey him.   

The inconvenience growing by men's credulity herein, with a reproof of some churchmen, which are inclined to the common conceived opinion of witch's omnipotency, and a familiar example thereof.  
The second Chapter.  
But the world is now so bewitched and overrun with this fond error, that even where a man should seek comfort and counsel, there shall he be sent (in case of necessity) from God to the devil; and from the Physician, to the cozening witch, who will not stick to take upon her, by words to heal the lame (which was proper only to Christ; and to them whom he assisted with his divine power) yea, with her familiar & charms she will take upon her to cure the blind: though in the 
a joh. 10, 21.  tenth of S. john's Gospel it be written, that the devil cannot open the eyes of the blind. And they attain such credit, as I have heard (to my grief) some of the ministery affirm, that they have had in their parish at one instant, xvij. or xviij. witches: meaning such as could work miracles supernaturally. Whereby they manifested as well their infidelity and ignorance, in conceiving God's word; as their negligence and error in instructing their flocks. For they themselves might understand, and also teach their parishioners, that 
b Psal. 72, & 136. Jeremy, 5.  God only worketh great wonders; and that it is he which sendeth such punishments to the wicked, and such trials to the elect: according to the saying of the Prophet Haggai, 
c Hag. 2, 28.  I smote you with blasting and mildew, and with hail, in all the labours of your hands; and yet you turned not unto me, saith the Lord. And therefore saith the same Prophet in another place; 
d Idem. ca 1 6.  You have sown much, and bring in little. And both in 
e joel. 1.  joel and 
f Leuiti. 26.  Leviticus, the like phrases and proofs are used and made. But more shallbe said of this hereafter.  
S. Paul foresaw the blindness and obstinacy, both of these blind shepherds, and also of their scabbed sheep, when he said; 
g 2. Tim. 4. 34.  They will not suffer wholesome doctrine, but having their ears itching, shall get them a heap of teachers after their own lusts; and shall turn their ears from the truth, and shall be given to fables. And 
h 1. Tim. 4. 1  in the latter time some shall depart from the faith, and shall give heed to spirits of errors, and doctrines of devils, which speak lies (as witches and conjurers do) but cast thou away such profane and old wives fables. In which sense Basil saith; Who so giveth heed to enchanters, hearkeneth to a fabulous and frivolous thing. But I will rehearse an example whereof I myself am not only Oculatus testis, but have examined the cause, and am to justify the truth of my report: not because I would disgrace the ministers that are godly, but to confirm my former assertion, that this absurd error is grown into the place, which should be able to expel all such ridiculous folly and impiety.  
At the assizes holden at Rochester, Anno 1581. one Margaret 
A story of Margaret Simons, a supposed witch.  Simons, the wife of john Simons, of Brenchly in Kent, was arraigned for witchcraft, at the instigation and complaint of divers fond and malicious persons; and specially by the means of one john ferral vicar of that parish: with whom I talked about that matter, and found him both fondly assotted in the cause, and enviously bent towards her: and (which is worse) as unable to make a good account of his faith, as she whom he accused. That which he, for his part, laid to the poor woman's charge, was this.  
His son (being an ungracious boy, and prentice to one Robert Scotchford clothier, dwelling in that parish of Brenchly) passed on a day by her house; at whom by chance her little dog barked. Which thing the boy taking in evil part, drew his knife, & pursued him therewith even to her door: whom she rebuked with some such words as the boy disdained, & yet nevertheless would not be persuaded to depart in a long time. At the last he returned to his masters house, and within five or six days fell sick. Then was called to mind the fray betwixt the dog and the boy: insomuch as the vicar (who thought himself so privileged, as he little mistrusted that God would visit his children with sickness) did so calculate; as he found, partly through his own judgement, and partly (as he himself told me) by the relation of other witches, that his said son was by her bewitched. Yea, he also told me, that this his son (being as it were passed all cure) received perfect health at the hands of another witch.  
He proceeded yet further against her, affirming, that always in his parish church, when he desired to read most plainly, his voice so failed him, as he could scant be heard at all. Which he could impute, he said, to nothing else, but to her enchantment. When I advertised the poor woman hereof, as being desirous to hear what she could say for herself; she told me, that in very deed his voice did much fail him, specially when he strained himself to speak loudest. Howbeit, she said that at all times his voice was hoarse and low: which thing I perceived to be true. But sir, said she, you shall understand, that this our vicar is diseased with such a kind of hoarseness, as divers of our neighbours in this parish, not long since, doubted that he had the French pox; & in that respect utterly refused to communicate with him: until such time as (being thereunto enjoined by M. D. Lewen the Ordinary) he had brought from London a certificate, under the hands of two physicians, that his hoarseness proceeded from a disease in the lungs. Which certificate he published in the church, in the presence of the whole congregation: and by this means he was cured, or rather excused of the shame of his disease. And this I know to be true by the relation of divers honest men of that parish. And truly, if one of the jury had not been wiser than the other, she had been condemned thereupon, and upon other as ridiculous matters as this. For the name of a witch is so odious, and her power so feared among the common people, that if the honestest body living chance to be arraigned thereupon, she shall hardly escape condemnation.   

Who they be that are called witches, with a manifest declaration of the cause that moveth men so commonly to think, and witches themselves to believe that they can hurt children, cattle, etc. with words and imaginations: and of cozening witches.  
The third Chapter.  
One sort of such as are said to be witches, are women which be commonly old, lame, blear-eyed, pale, foul, and full of wrinkles; poor, sullen, superstitious, and papists; or such as know no religion: in whose drowsy minds the devil hath gotten a fine seat; so as, what mischief, mischance, calamity, or slaughter is brought to pass, they are easily persuaded the same is done by themselves; imprinting in their minds an earnest and constant imagination thereof. They are lean and deformed, showing 
Cardan. de var. rerum.  melancholy in their faces, to the horror of all that see them. They are doting, scolds, mad, devilish; and not much differing from them that are thought to be possessed with spirits; so firm and steadfast in their opinions, as whosoever shall only have respect to the constancy of their words uttered, would easily believe they were true indeed.  
These miserable wretches are so odious unto all their neighbours, and so feared, as few dare offend them, or deny them any thing they ask: whereby they take upon them; yea, and sometimes think, that they can do such things as are beyond the ability of human nature. These go from house to house, and from door to door for a pot full of milk, yeast, drink, pottage, or some such relief; without the which they could hardly live: neither obtaining for their service and pains, nor by their art, nor yet at the devils hands (with whom they are said to make a perfect and visible bargain) either beauty, money, promotion, wealth, worship, pleasure, honour, knowledge, learning, or any other benefit whatsoever.  
It falleth out many times, that neither their necessities, nor their expectation is answered or served, in those places where they beg or borrow; but rather their lewdness is by their neighbours reproved. And further, in tract of time the witch waxeth odious and tedious to her neighbours; and they again are despised and despited of her: so as sometimes she curseth one, and sometimes another; and that from the master of the house, his wife, children, cattle, etc. to the little pig that lieth in the sty. Thus in process of time they have all displeased her, and she hath wished evil luck unto them all; perhaps with curses and imprecations made in form. Doubtless (at length) some of her neighbours die, or fall sick; or some of their children are visited with diseases that vex them strangely: as apoplexies, epilepsies, convulsions, hot fevers, worms, etc. Which by ignorant parents are supposed to be the vengeance of witches. Yea and their opinions and conceits are confirmed and maintained by unskilful physicians: according to the common saying; Inscitiae pallium maleficium & incantatio, Witchcraft and enchantment is the cloak of ignorance: whereas indeed evil humours, & not strange words, witches, or spirits are the causes of such diseases. Also some of their cattle perish, either by disease or mischance. Then they, upon whom such adversities fall, weighing the fame that goeth upon this woman (her words, displeasure, and curses meeting so justly with their misfortune) do not only conceive, but also are resolved, that all their mishaps are brought to pass by her only means.  
The witch on the other side expecting her neighbour's mischances, and seeing things sometimes come to pass according to her wishes, curses, and incantations (for Bodin himself confesseth, 
I. Bodin. li. 2. de daemono: cap 8.  that not above two in a hundred of their witching or wishings take effect) being called before a justice, by due examination of the circumstances is driven to see her imprecations and desires, and her neighbours harms and losses to concur, and as it were to take effect: and so confesseth that she (as a gods) hath brought such things to pass. Wherein, not only she, but the accuser, and also the justice are foully deceived and abused; as being through her confession and other circumstances persuaded (to the injury of God's glory) that she hath done, or can do that which is proper only to God himself.  
Another sort of witches there are, which be absolutely cozeners. These take upon them, either for glory, fame, or gain, to do any thing, which God or the devil can do: either for foretelling of things to come, bewraying of secrets, curing of maladies, or working of miracles. But of these I will talk more at large hereafter.   

What miraculous actions are imputed to witches by witchmongers, papists, and poets.  
The fourth Chapter.  
Although it be quite against the hair, and contrary to the devils will, contrary to the witch's oath, promise, and homage, and contrary to all reason, that witches should help any thing that is bewitched; but rather set forward their masters business: yet we read In malleo maleficarum, 
Mal Malef. par. 2. quaest. 1. cap, 2.  of three sorts of witches; and the same is affirmed by all the writers hereupon, new and old. One sort (they say) can hurt and not help, the second can help and not hurt, the third can both help and hurt. And among the hurtful witches he saith there is one sort more beastly than any kind of beasts, saving wolves: for these usually devour and eat young children and infants of their own kind. These be they (saith he) that raise hail, tempests, and hurtful weather; as lightening, thunder, etc. These be they that procure barrenness in man, woman, and beast. These can throw children into waters, as they walk with their mothers, and not be seen. These can make horses kick, till they cast the riders. These can pass from place to place in the air invisible. These can so alter the mind of judges, that they can have no power to hurt them. These can procure to themselves and to others, taciturnity and insensibility in their torments. These can bring trembling to the hands, and strike terror into the minds of them that apprehend them. These can manifest unto others, things hidden and lost, and foreshow things to come; and see them as though they were present. These can alter men's minds to inordinate love or hate. These can kill whom they list with lightning and thunder. These can take away man's courage, and the power of generation. These can make a woman miscarry in childbirth, and destroy the child in the mother's womb, without any sensible means either inwardly or outwardly applied. These can with their looks kill either man or beast.  
All these things are avowed by james Sprenger and Henry Institor In malleo maleficarum, to be true, & confirmed by Nider, and the inquisitor Cumanus; and also by Danaeus, Hyperius, Hemingius, and multiplied by Bodinus, and friar Bartholomaeus Spineus. But because I will in no wise abridge the authority of their power, you shall have also the testimonies of many other grave authors in this behalf; as followeth.  

* ovid. lib. metamorphoseõn 7. Danaeus in dialog. Psellus in operatione daem. Virg. in Damone. Hora epod. 5. Tibul. de fascinat. lib. 1. el$g. 2. ovid. epist 4 Lex. 12. Tabularum. Mal Malef. Luca. de bello civili. lib. 6. Virg. eclog. 8 ovid. de remedio amoris. lib. 1. Hyperius. Erastus. Rich. Gal. in his horrible treatise. Hemingius. Bar. Spineus. Bryan Darcy Confessio Windesor. Virgil Aeneid. 4. C. Manlius astrol. lib. 1.  And first Ovid affirmeth, that they can raise and suppress lightning and thunder, rain and hail, clouds and winds, tempests and earthquakes. Others do write, that they can pull down the moon and the stars. Some write that with wishing they can send needles into the livers of their enemies. Some that they can transfer corn in the blade from one place to another. Some, that they can cure diseases supernaturally, fly in the air, and danse with devils. Some write, that they can play the part of Succubus, and contract themselves to Incubus; and so young prophets are upon them begotten, etc. Some say they can transubstantiate themselves and others, and take the forms and shapes of asses, wolves, ferrets, cows, apes, horses, dogs, etc. Some say they can keep devils and spirits in the likeness of toads and cats.  
They can raise spirits (as others affirm) dry up springs, turn the course of running waters, inhibit the sun, and stay both day and night, changing the one into the other. They can go in and out at auger holes, & sail in an egg shell, a cockle or muscle shell, through and under the tempestuous seas. They can go invisible, and deprive men of their privities, and otherwise of the act and use of venery. They can bring souls out of the graves. They can tear snakes in pieces with words, and with looks kill lambs. But in this case a man may say, that Miranda canunt sed non credenda Poetae. They can also bring to pass, that churn as long as you list, your butter will not come; especially, if either the maids have eaten up the cream; or the goodwife have sold the butter before in the market. Whereof I have had some trial, although there may be true and natural causes to hinder the commoncourse thereof: as for example. Put a little soap or sugar into your churn of cream, and there will never come any butter, churn as long as you list. But M. Mal. saith, that 
Mal malef. part. 2. quaest 1. cap 14.  there is not so little a village, where many women are not that bewitch, infect, and kill kine, and dry up the milk: alleging for the strengthening of that assertion, the saying of the Apostle, 
1. Cor. 9, 9  Nunquid Deo cura est de bobus? Doth God take any care of oxen?   

A confutation of the common conceived opinion of witches and witchcraft, and how detestable a sin it is to repair to them for counsel or help in time of affliction.  
The fift Chapter.  
But whatsoever is reported or conceived of such manner of witchcrafts, I dare avow to be false and fabulous (cozenage, dotage, and poisoning excepted:) neither is there any mention made of these kind of witches in the Bible. If Christ had known them, he would not have pretermitted to inveigh against their presumption, in taking upon them his office: as, to heal and cure diseases; and to work such miraculous and supernatural things, as whereby he himself was specially known, believed, and published to be God; his actions and cures consisting (in order and effect) according to the power by our witchmoongers imputed to witches. Howbeit, if there be any in these days afflicted in such strange sort, as Christ's cures and patients are described in the new testament to have been: we fly from trusting in God to trusting in witches, who do not only in their cozening art take on them the office of Christ in this behalf; but use his very phrase of speech to such idolaters, as come to seek divine assistance at their hands, saying; Go thy ways, thy son or thy 
john. 5. 6. Mark 5. 34.  daughter, etc. shall do well, and be whole.  
It will not suffice to dissuade a witchmonger from his credulity, that he seeth the sequel and event to fall out many times contrary to their assertion; but in such case (to his greater condemnation) he seeketh further to witches of greater fame. If all fail, he will rather think he come an hour too late; than that he went a mile too far. Truly I for my part cannot perceive what is to go a whoring after strange gods, if this be not. He that looketh 
To go to witches, etc. is idolatry.  upon his neighbours wife, and lusteth after her, hath committed adultery. And truly, he that in hart and by argument maintaineth the sacrifice of the mass to be propitiatory for the quick and the dead, is an idolater; as also he that alloweth and commendeth creeping to the cross, and such like idolatrous actions, although he bend not his corporal knees.  
In like manner I say, he that attributeth to a witch, such divine power, as duly and only appertaineth unto GOD (which all witchmongers do) is in hart a blasphemer, an idolater, and full of gross impiety, although he neither go nor send to her for assistance.   

A further confutation of witches miraculous and omnipotent power, by invincible reasons and authorities, with dissuasions from such fond credulity.  
The sixth Chapter.  
IF witches could do any such miraculous things, as these and other which are imputed to them, they might do them again and again, at any time or place, or at any man's desire: for the devil is as strong at one time as at another, as busy by day as by night, and ready enough to do all mischief, and careth not whom he abuseth. And in so much as it is confessed, by the most part of witchmoongers themselves, that he knoweth not the cogitation of man's heart, he should (me thinks) sometimes appear unto honest and credible persons, in such gross and corporal form, as it is said he doth unto witches: which you shall never hear to be justified by one sufficient witness. For the devil indeed entereth into the mind, and that way seeketh man's confusion.  
The art always presupposeth the power; so as, if they say they can do this or that, they must show how and by what means they do it; as neither the witches, nor the witchmoongers are able to do. For to every action is required the faculty and ability of the agent or doer; the aptness of the patient or subject; and a convenient and possible application. Now the witches are mortal, and their power dependeth upon the analogy and consonancy of their minds and bodies; but with their minds they can but will and understand; and with their bodies they can do no more, but as the bounds and ends of terrene sense will suffer: and therefore their power extendeth not to do such miracles, as furmounteth their own sense, and the understanding of others which are wiser than they; so as here wanteth the virtue and power of the efficient. And in reason, there can be no more virtue in the thing caused, than in the cause, or that which proceedeth of or from the benefit of the cause. And we see, that ignorant and impotent women, or witches, are the causes of incantations and charms; wherein we shall perceive there is noon effect, if we will credit our own experience and sense unabused, the rules of philosophy, or the word of God. For alas! What an unapt instrument 
Aristot. de anima. lib. 2. Acts. 8.  is a toothless, old, impotent, and unwieldy woman to fly in the air? Truly, the devil little needs such instruments to bring his purposes to pass.  
It is strange, that we should suppose, that such persons can 
Why should not the devil be as ready to help a thief really as a witch?  work such feats: and it is more strange, that we will imagine that to be possible to be done by a witch, which to nature and sense is impossible; specially when our neighbour's life dependeth upon our credulity therein; and when we may see the defect of ability, which always is an impediment both to the act, and also to the presumption thereof. And because there is nothing possible in law, that in nature is impossible; therefore the judge doth not attended or regard what the accused man saith; or yet 
L. mulium. l$si quis alteri, vel sibi.  would do: but what is proved to have been committed, and naturally falleth in man's power and will to do. For the law saith, that To will a thing unpossible, is a sign of a mad man, or of a fool, upon whom no sentence or judgement taketh hold. Furthermore, what jury will condemn, or what judge will give sentence or judgement against one for killing a man at Berwicke; when they themselves, and many other saw that man at London, that very day, wherein the murder was committed; yea though the party confess himself guilty therein, and twenty witnesses depose the same? But in this case also I say the judge is not to weigh their testimony, which is weakened by law; and the judges authority is to supply the imperfection of the case, and to maintain the right and equity of the same.  
Seeing therefore that some other things might naturally be the occasion and cause of such calamities as witches are supposed to bring; let not us that profess the Gospel and knowledge of Christ, be bewitched to believe that they do such things, as are in nature impossible, and in sense and reason incredible. If they say it is done through the devils help, who can work miracles; 
An objection answered.  why do not thieves bring their business to pass miraculously, with whom the devil is as conversant as with the other? Such mischiefs as are imputed to witches, happen where no witches are; yea and continue when witches are hanged and burnt: why then should we attribute such effect to that cause, which being taken away, happeneth nevertheless?   

By what means the name of witches becometh so famous, and how diversly people be opinioned concerning them and their actions.  
The seventh Chapter.  
Surely the natural power of man or woman cannot be so enlarged, as to do any thing beyond the power and virtue given and engraffed by God. But it is the will and mind of man, which is vitiated and depraved by the devil: neither doth God permit any more, than 
Miracles are ceased.  that which the natural order appointed by him doth require. Which natural order is nothing else, but the ordinary power of God, powered into every creature, according to his state and condition. But hereof more shall be said in the title of witch's confessions. Howbeit you shall understand, that few or noon are throughly persuaded, resolved, or satisfied, that witches can indeed accomplish all these impossibilities: but some one is bewitched in one point, and some is cozened in another, until in fine, all these impossibilities, and many more, are by several persons affirmed to be true.  
And this I have also noted, that when any one is cozened 
The opinions of people concerning witchcraft are diverse and inconstant.  with a cozening toy of witchcraft, and maketh report thereof accordingly, verifying a matter most impossible and false as it were upon his own knowledge, as being overtaken with some kind of illusion or other (which illusions are right enchantments) even the selfsame man will deride the like lie proceeding out of another man's mouth, as a fabulous matter unworthy of credit. It is also to be wondered, how men (that have seen some part of witch's cozenages detected, and see also therein the impossibility of their own presumptions, & the folly and falsehood of the witch's confessions) will not suspect, but remain unsatisfied, or rather obstinately defend the residue of witches supernatural actions: like as when a juggler hath discovered the slight and illusion of his principal feats, one would fondly continue to think, that his other petty juggling knacks of legerdemain are done by the help of a familiar: and according to the folly of some papists, who seeing and confessing the pope's absurd religion, in the erection and maintenance of idolatry and superstition, specially in images, pardons, and relics of saints, will yet persevere to think, that the rest of his doctrine and trumpery is holy and good.  
Finally, many maintain and cry out for the execution of witches, that particularly believe never a whit of that which is imputed unto them; if they be therein privately dealt withal, and substantially opposed and tried in argument.   

Causes that move as well witches themselves as others to think that they can work impossibilities, with answers to certain objections: where also their punishment by law is touched.  
The eight Chapter.  
Cardanus writeth, that the cause of 
Card de var. rerum. lib. 15. cap 80.  such credulity consisteth in three points; to wit, in the imagination of the melancholic, in the constancy of them that are corrupt therewith, and in the deceit of the judges; who being inquisitors themselves against heretics and witches, did both accuse and condemn them, having for their labour the spoil of their goods. So as these inquisitors added many fables hereunto, lest they should seem to have done injury to the poor wretches, in condemning and executing them for noon offence. But sithence (saith he) the springing up of Luther's sect, these priests have tended more diligently upon the execution of them; because more wealth is to be caught from them: insomuch as now they deal so loosely with witches (through distrust of gains) that all is seen to be malice, folly, or avarice that hath been practised against them. And whosoever shall search into this cause, or read the chief writers hereupon, shall find his words true.  
It will be objected, that we here in England are not now directed 
An objection answered.  by the pope's laws; and so by consequence our witches not troubled or convented by the inquisitors Haereticae pravitatis. I answer, that in times passed here in England, as in other nations, this order of discipline hath been in force and use; although now some part of old rigour be qualified by two several statutes made in the fift of Elizabeth, and xxxiij of Henry the eight. Nevertheless the estimation of the omnipotency of their words and charms seemeth in those statutes to be somewhat maintained, as a matter hitherto generally received; and not yet so looked into, as that it is refuted and decided. But how wisely so ever the Parliament house hath dealt therein, or how mercifully soever the prince beholdeth the cause: if a poor old woman, supposed to be a witch, be by the civil or canon law convented; I doubt, some canon will be found in force, not only to give scope to the tormentor, but also to the hangman, to exercise their offices upon her. And most certain it is, that in what point soever any of these extremities, which I shall rehearse unto you, be mitigated, it is through the goodness of the queens Majesty, and her excellent magistrates placed among us. For as touching the opinion of our writers therein in our age; yea in our own country, you shall see it doth not only agree with foreign cruelty, but surmounteth it far. If you read a foolish pamphlet dedicated to the lord Darcy, by W. W. 1582. you shall see that he affirmeth, that all 
W. W. his book printed in Anno Dom. 1582.  those tortures are far too light, and their rigour too mild; and that in that respect he impudently exclaimeth against our magistrates, who suffer them to be but hanged, when murderers, & such malefactors be so used, which deserve not the hundredth part of their punishments. But if you will see more folly and lewdness comprised in one lewd book, I commend you to Ri. Ga. a Windsor man; who being a mad man hath written according to his frantic humour: the reading whereof may satisfy a wise man, how mad all these witchmoongers' dealings be in this behalf.   

A conclusion of the first book, wherein is foreshowed the tyrannical cruelty of witchmongers and inquisitors, with a request to the reader to peruse the same.  
The ninth Chapter.  
And because it may appear unto the world what treacherous and faithless dealing, what extreme and intolerable tyranny, what gross and fond absurdities, what unnatural & uncivil discourtesy, what cankered and spiteful malice, what outrageous and barbarous cruelty, what lewd and false packing, what cunning and crafty intercepting, what bald and peevish interpretations, what abominable and devilish inventions, and what flat and plain knavery is practised against these old women; I will set down the whole order of the inquisition, to the everlasting, inexcusable, and apparent shame of all witchmoongers. Neither will I insert any private or doubtful dealings of theirs; or such as they can either deny to be usual, or justly cavil at; but such as are published and renewed in all ages, since the commensement of popery, established by laws, practised by inquisitors, privileged by princes, commended by doctors, confirmed by pope's, counsels, decrees, and canons; and finally be left of all witchmoongers; to wit, by such as attribute to old women, and such like creatures, the power of the Creator. I pray you therefore, though it be tedious & intolerable (as you would be heard in your miserable calamities) so hear with compassion, their accusations, examinations, matters given in evidence, confessions, presumptions, interrogatories, conjurations, cautions, crimes, tortures and condemnations, devised and practised usually against them.    

¶ The second Book.  

What testimonies and witnesses are allowed to give evidence against reputed witches, by the report & allowance of the inquisitors themselves, and such as are special writers herein.  
The first Chapter.  
Excommunicate persons, 
Mal Malef. quest. 5. pa. 3. I. Bod. lib. 4. cap 2. de daemon.  partakers of the fault, infants, wicked servants, and runnaways are to be admitted to bear witness against their dames in this matter of witchcraft: because (saith Bodin the champion of witchmoongers) none that be honest are able to detect them. Heretics also 
Arch. in C. all. accusatus. in §. lz. super. verba.  and witches shall be received to accuse, but not to excuse a witch. And finally, the testimony of all infamous 
I. Bod. lib. 4. cap 1. de daemon. Mal malef. quaest. 56. pa. 3, & quae. 5. part. 3.  persons in this case is good and allowed. Yea, one lewd person (saith Bodin) may be received to accuse and condemn a thousand suspected witches. And although by law, a capital enemy may be challenged; yet james Sprenger, and Henry Institor, (from whom Bodin, and all the writers that ever I have read, do receive their light, authorities and arguments) say (upon this point of law) that The poor friendless old woman must prove, that her capital enemy would have killed her, and that he hath both assaulted & wounded her; otherwise she pleadeth all in vain. If the judge ask her, whither she have any capital enemies; 
Ibidem.  and she rehearse other, and forget her accuser; or else answer that he was her capital enemy, but now she hopeth he is not so: such a one is nevertheless admitted for a witness. And though by law, single witnesses are not admittable; yet if one depose she 
Quae. 7. act. 2.  hath bewitched her cow; another, her sow; and the third, her butter: these saith (saith M. Mal. and Bodin) are no single witnesses; because they agree that she is a witch.   

The order of examination of witches by the inquisitors.  
The second Chapter.  
Women suspected to be witches, after their apprehension may not be suffered to go home, or to other places, to seek sureties: for then (saith Bodin) the people would be worse willing to accuse them; for fear least at their return home, they work revenge upon them. In which respect Bodin commendeth much the Scottish 
The Scottish custoe of accusing a witch.  custom and order in this behalf: where (he saith) a hollow piece of wood or a chest is placed in the church, into the which any body may freely cast a little scroll of paper, wherein may be contained the name of the witch, the time, place, and fact, etc. And the same chest being locked with three several locks, is opened every fifteenth day by three inquisitors or officers appointed for that purpose; which keep three several keys. And thus the accuser need not be known, nor shamed with the reproach of slander or malice to his poor neighbour.  
Item, there must be great persuasions used to all men, women, and children, to accuse old women of witchcraft.  
Item, there may always be promised impunity and favour to witches, that confess and detect others; and for the contrary, there may be threatenings and violence practised and used.  
Item, the little children of witches, which will not confess, must be attached; who (if they be craftily handled saith Bodin) will confess against their own mothers.  
Item, witches must be examined as suddenly, and as unawares as is possible: the which will so amaze them, that they will confess any thing, supposing the devil hath forsaken them; whereas if they should first be comitted to prison, the devil would temper with them, and inform them what to do.  
Item, the inquisitor, judge, or examiner, must begin with small matters first.  
Item, they must be examined, whither their parents were witches or no: for witches (as these Doctors suppose) come by propagation. And Bodin setteth down this principle in witchcraft, to 
I. Bod. lib. de daemon. 4. cap 4. L. parents de testibus.  wit, Si saga sit matter, sic etiam est filia: howbeit the law forbiddeth it, Ob sanguinis reverentiam.  
Item, the examiner must look steadfastly upon their eyes: for they cannot look directly upon a man's face (as Bodin affirmeth in one place, although in another he saith, that they kill and destroy both men and beasts with their looks.)  
Item, she must be examined of all accusations, presumptions, and faults, at one instant; lest sathan should afterwards dissuade her from confession.  
Item, a witch may not be put in prison alone, lest the devil dissuade her from confession, through promises of her indemnity. For (saith Bodin) some that have been in the jail have proved to fly away, as they were wont to do when they met with Diana and Minerva, etc.: and so broke their own necks against the stone walls.  
Item, if any deny her own confession made without torture, she is nevertheless by that confession to be condemned, as in any other crime.  
Item, the judges must seem to put on a pitiful countenance and to moon them; saying, that It was not they, but the devil that committed the murder, and that he compelled them to do it; and must make them believe that they think them to be innocents.  
Item, if they will confess nothing but upon the rack or torture; their apparel must be changed, and every hair in their body must be shaven off with a sharp razor.  
Item, if they have charms for taciturnity, so as they feel not the common tortures, and therefore confess nothing: then some sharp instrument must be thrust betwixt every nail of their 
K. Childeberts' cruel devise.  fingers and toes: which (as Bodin saith) was king Childeberts' devise, and is to this day of all others the most effectual. For by means of that extreme pain, they will (saith he) confess any thing.  
Item, Paulus Grillandus, being an old doer in these matters, 
P. Grillandus.  wisheth that when witches sleep, and feel no pain upon the torture, Domine labia mea aperies should be said, and so (saith he) both the torments will be felt, and the truth will be uttered: Et sic ars deluditur arte.  
Item, Bodin saith, that at the time of examination, there should 
A subtle and devilish devise.  be a semblance of great a do, to the terrifying of the witch: and that a number of instruments, gyves, manacles, ropes, halters, fetters, etc. be prepared, brought forth, and laid before the examinate: and also that some be procured to make a most horrible and lamentable cry, in the place of torture, as though he or she were upon the rack, or in the tormentor's hands: so as the examinate may hear it whiles she is examined, before she herself be brought into the prison; and perhaps (saith he) she will by this means confess the matter.  
Item, there must be suborned some crafty spy, that may seem to be a prisoner with her in the like case; who perhaps may in conference undermine her, and so bewray and discover her.  
Item, if she will not yet confess, she must be told that she is detected, and accused by other of her companions; although in truth there be no such matter: and so perhaps she will confess, the rather to be revenged upon her adversaries and accusers.   

Matters of evidence against witches.  
The third Chapter.  
IF an old woman threaten or touch one being in health, who dieth shortly after; or else is infected with the leprosy, apoplexy, or any other strange disease: it is (saith Bodin) a permanent fact, and such an evidence, as condemnation or death must ensue, without further proof; if any body have mistrusted her, or said before that she was a witch.  
Item, if any come in, or depart out of the chamber or house, the doors being shut; it is an apparent and sufficient evidence to a witch's condemnation, without further trial: which thing Bodin never saw. If he can show me that feat, I will subscribe to his folly. For Christ after his resurrection used the same: not as a ridiculous toy, that every witch might accomplish; but as a special miracle, to strengthen the faith of the elect.  
Item, if a woman bewitch any body's eyes, she is to be executed without further proof.  
Item, if any enchant or bewitch men's beasts, or corn, or sly in the air, or make a dog speak, or cut off any man's members, and unite them again to men or children's bodies; it is sufficient proof to condemnation.  
Item, presumptions and conjectures are sufficient proofs against witches.  
Item, if three witnesses do but say, Such a woman is a witch; 
Bar. Spineus, &, I. Bod. de daemon. lib. 2. cap 2.  then is it a clear case that she is to be executed with death. Which matter Bodin faith is not only certain by the canon and civil laws, but by the opinion of pope Innocent, the wisest pope (as he saith) that ever was.  
Item, the complaint of any one man of credit is sufficient to 
Alexander. L. ubi numerus de testibus. I. Bod. de daemon. lib. 2. cap 2.  bring a poor woman to the rack or pulley.  
Item, a condemned or infamous persons testimony is good and allowable in matters of witchcraft.  
Item, a witch is not to be delivered, though she endure all the tortures, and confess nothing; as all other are in any criminal cases.  
Item, though in other cases the depositions of many women at one instant are disabled, as insufficient in law; because of the imbecility and frailty of their nature or sex: yet in this matter, one woman, though she be a party, either accuser or accused, and be also infamous and impudent (for such are Bodins words) yea and already condemned; she may nevertheless serve to accuse and condemn a witch.  
Item, a witness uncited, and offering himself in this case is to be heard, and in noon other.  
Item, a capital enemy (if the enmity be pretended to grow by means of witchcraft) may object against a witch; and noon exception is to be had or made against him.  
Item, although the proof of perjury may put back a witness 
Par in L. post. legatum. 9 bis, de iis quibus vt indig. Alex cap 72. L. 2. etc.  in all other causes; yet in this, a perjured person is a good and lawful witness.  
Item, the proctors and advocates in this case are compelled to be witnesses against their clients, as in noon other case they are to be constrained thereunto.  
Item, noon can give evidence against witches, touching their assemblies, but witches only: because (as Bodin saith) none other can do it. Howbeit, Ri. Ga. writeth, that he come to the 
In his foolish pamphlet of the execution of Windsor witches.  God speed, and with his sword and buckler killed the devil; or at the least he wounded him so sore, that he made him stink of brimstone.  
Item, Bodin saith, that because this is an extraordinary matter; there must herein be extraordinary dealing: and all manner of ways are to be used, direct and indirect.   

Confessions of witches, whereby they are condemned.  
The fourth Chapter.  
Some witches confess (saith Bodin) 
I. Bod. lib. 4. cap 3. Is there any probability that such would continue witches? Idem Ibid.  that are desirous to die; not for glory, but for despair: because they are tormented in their life time. But these may not be spared (saith he) although the law doth excuse them.  
The best and surest confession is at shrift, to her ghostly father.  
Item, if she confess many things that are false, and one thing 
joan. An. ad speculat. tit. de litis contest. part. 2.  that may be true; she is to be taken and executed upon that confession.  
Item, she is not so guilty that confesseth a falsehood or lie, and denieth a truth; as she that answereth by circumstance.  
Item, an equivocal or doubtful answer is taken for a confession against a witch. 
L. non alienum eodem.   
Item, Bodin reporteth, that one confessed that he went out, or 
L. de aetat. 5. nihil eodem. etc. I. Bod. de daemono. lib. 4. cap 3.  rather up into the air, and was transported many miles to the fairies danse, only because he would spy unto what place his wife went to hagging, and how she behaved herself. Whereupon was much a do among the inquisitors and lawyers, to discuss whither he should be executed with his wife or no. But it was concluded that he must die, because he bewrayed not his wife: the which he forbore to do, Propter reverentiam honoris & familiae.  
Item, if a woman confess freely herein, before question be made; and yet afterward deny it: she is nevertheless to be burned.  
Item, they affirm that this extremity is herein used, because not one among a thousand witches is detected. And yet it is affirmed by Sprenger, in M. Mal. that there is not so little a parish, but there are many witches known to be therein.   

Presumptions, whereby witches are condemned.  
The fift Chapter.  
IF any woman's child chance to 
I. Bod. de daemono. lib. 4. cap 4.  die at her hand, so as no body knoweth how; it may not be thought or presumed that the mother killed it, except she be supposed a witch: and in that case it is otherwise, for she must upon that presumption be executed; except she can prove the negative or contrary.  
Item, if the child of a woman that is suspected to be a witch, be lacking or gone from her; it is to be presumed, that she hath sacrificed it to the devil: except she can prove the negative or contrary.  
Item, though in other persons, certain points of their confessions may be thought erroneous, and imputed to error: yet (in witches causes) all oversights, imperfections, and escapes must be adjudged impious and malicious, and tend to her confusion and condemnation.  
Item, though a thief be not said in law to be infamous in any other matter than in theft; yet a witch defamed of witchcraft is said to be defiled with all manner of faults and infamies universally, though she were not condemned; but (as I said) defamed with the name of a witch. For rumours and reports are sufficient (saith Bodin) to condemn a witch.  
Item, if any man, woman, or child do say, that such a one is 
I. Bod. de daemono. lib. 4. cap 4.  a witch; it is a most vehement suspicion (saith Bodin) and sufficient to bring her to the rack: though in all other cases it be directly against law.  
Item, in presumptions and suspicions against a witch, the 
L. decurione de poenis. Panorm. & Felin. in C. veniens. 1. de testib. parsi. causa. 15 4. Lib. 4. numero. 12. usque a 18.  common brute or voice of the people cannot err.  
Item if a woman, when she is apprehended, cry out, or say; I am undone; Save my life; I will tell you how the matter standeth, &c: she is thereupon most vehemently to be suspected and condemned to die.  
Item, though a conjuror be not to be condemned for curing the diseased by virtue of his art; yet must a witch die for the like case.  
Item, the behaviour, looks, becks, and countenance of a woman, are sufficient signs, whereby to presume she is a witch: for always they look down to the ground, and dare not look a man full in the face.  
Item, if their parents were thought to be witches, then is it certainly to be presumed that they are so: but it is not so to be thought of whores.  
Item, it is a vehement presumption if she cannot weep, at the time of her examination: and yet Bodin saith, that a witch may shed three drops out of her right eye.  
Item, it is not only a vehement suspicion, and presumption, but an evident proof of a witch, if any man or beast die suddenly where she hath been seen lately; although her witching stuff be not found or espied.  
Item, if any body use familiarity or company with a witch convicted; it is a sufficient presumption against that person to be adjudged a witch.  
Item, that evidence that may serve to bring in any other person 
L. 5. de adult. §. gl. & Bart c. venerabilis de electio. etc. I. Bod. de daemono. lib. 4. cap 4.  to examination, may serve to bring a witch to her condemnation.  
Item, herein judgement must be pronounced & executed (as Bodin saith) without order, and not like to the orderly proceeding and form of judgement in other crimes.  
Item, a witch may not be brought to the torture suddenly, or before long examination, lest she go away scotfree: for they feel no torments, and therefore care not for the same (as Bodin affirmeth.)  
Item, little children may be had to the torture at the first dash; 
Idem Ibid.  but so may it not be done with old women: as is aforesaid.  
Item, if she have any privy mark under her arm pokes, under her hair, under her lip, or in her buttock, or in her privities: it is a presumption sufficient for the judge to proceed and give sentence of death upon her.  
The only pity they show to a poor woman in this case, is; that though she be accused to have slain any body with her enchantments; yet if she can bring forth the party alive, she shall not be put to death. Whereat I marvel, in as much as they can bring the devil in any body's likeness and representation.  
Item, their law saith, that an uncertain presumption is sufficient, 
Cap praeterea cum glos. extra. de test. Panormit. in C. vener. col. 2. eodem, etc.  when a certain presumption faileth.   

Particular Interogatories used by the inquisitors against witches.  
The sixth Chapter.  
Ineede not stay to confute such partial and horrible dealings, being so apparently impious, and full of tyranny which except I should have so manifestly detected, even with their own writings and assertions, few or noon would have believed. But for brevities sake I will pass over the same; supposing that the citing of such absurdities may stand for a sufficient confutation thereof. Now therefore I will proceed to a more particular order and manner of examinations, &c: used by the inquisitors, and allowed for the most part throughout all nations.  
First the witch must be demanded, why she touched such a child, 
Mal malef. super, interrog.  or such a cow, &c: and afterward the same child or cow fell sick or lame, etc.  
Item, why her two kine give more milk than her neighbours. And the note before mentioned is here again set down, to be specially observed of all men: to wit; that Though a witch cannot weep, yet she may speak with a crying voice. Which assertion of weeping is false, and contrary to the saying of Seneca, Cato, and many others; which affirm, that A woman weepeth 
Seneca in tragoed. Mal malef. part. 3. quaest 15. act. 10.  when she meaneth most deceit: and therefore saith M. Mal. she must be well looked unto, otherwise she will put spittle privily upon her cheeks, and seem to weep: which rule also Bodin saith is infallible. But alas that tears should be thought sufficient to excuse or condemn in so great a cause, and so weighty a trial! I am sure that the worst sort of the children of Israel wept bitterly: 
num 11, 4. 1. Sam. 11, 4 2. Sa 15, 23. Mat. 8. & 13 & 22. & 24. & 25. Luk. 3. etc.  yea, if there were any witches at all in Israel, they wept. For it is written, that all the children of Israel wept. Finally, if there be any witches in hell, I am sure they weep: for there is weeping, wailing, and gnashing of teeth.  
But God knoweth, many an honest matron cannot sometimes in the heaviness of her heart shed tears; the which oftentimes are more ready and common with crafty queans and strumpets, than with sober women. For we read of two kinds of tears in a woman's eye, the one of true grief, the other of deceit. And it is written, that Dediscere flere foeminam est mendacium: 
Seneca in tragoed.  which argueth, that they lie which say, that wicked women cannot weep. But let these tormentors take heed, that the tears in this case which run down the widows cheeks, with their cry spoken of by jesus Sirach, be not heard above. But 
Eccl. 35, 15.  lo what learned, godly, and lawful means these popish inquisitors have invented for the trial of true or false tears.   

The inquisitors trial of weeping by conjuration.  
The seventh Chapter.  
I Conjure thee by the amorous 
Trial of tears.  tears, which jesus Christ our Saviour shed upon the cross for the salvation of the world; and by the most earnest and burning tears of his mother the most glorious virgin Mary, sprinkled upon his wounds late in the evening; and by all the tears, which every saint and elect vessel of God hath powered out here in the world, and from whose eyes he hath wiped away all tears; that if thou be without fault, thou mayst power down tears abundantly; and if thou be guilty, that thou weep in no wise: In the name of the father, of the son, and of the holy ghost; Amen. And note (saith he) that 
Mal Malef. quae. 15. pa. 3.  the more you conjure, the less she weepeth.   

Certain cautions against witches, and of their tortures to procure confession.  
The eight Chapter.  
But to manifest their further follies, I will recite some of their cautions, which are published by the ancient inquisitors, for perpetual lessons to their successors: as followeth.  
The first caution is that, which was last rehearsed concerning weeping; the which (say they) is an infallible note.  
Secondly, the judge must beware she touch no part of him, specially of his bare; and that he always wear about his neck conjured salt, palm, herbs, and wax hallowed: which (say they) 
ja. Sprenger. H. Institor.  are not only approved to be good by the witch's confessions; but also by the use of the Romish church, which halloweth them only for that purpose.  
Item, she must come to her arraignment backward, to wit, 
Mal Malef. pa. 3. quae. 15.  with her tail to the judges face, who must make many crosses, at the time of her approaching to the bar. And lest we should condemn that for superstition, they prevent us with a figure, and tell us, that the same superstition may not seem superstitious 
Prolepsis or Praeoccupation.  unto us. But this resembleth the persuasion of a thief, that dissuadeth his son from stealing; and nevertheless telleth him that he may pick or cut a purse, and rob by the high way.  
One other caution is, that she must be shaven, so as there remain not one hair about her: for sometimes they keep secrets for taciturnity, and for other purposes also in their hair, in their privities, and between their skin and their flesh. For which cause I marvel they flay them not: for one of their witches would not burn, being in the midst of the flame, as M. Mal. 
Mal Malef.  reporteth; until a charm written in a little scroll was espied to be hidden between her skin and flesh, and taken away. And this is so gravely and faithfully set down by the inquisitors themselves, that one may believe it if he list, though indeed it be a very lie. The like lie citeth Bodin, of a witch that could not be 
john. Bod.  strangled by the executioner, do what he could. But it is most 
Anno. 1485 a knave inquisitor.  true, that the inquisitor Cumanus in one year did shave one and forty poor women, and burned them all when he had done.  
Another caution is, that at the time and place of torture, the 
Q. 16. de tempore & modo interrog.  hallowed things aforesaid, with the seven words spoken on the cross, be hanged about the witch's neck; and the length of Christ in wax be knit about her bare naked body, with relics of saints, etc. All which stuff (say they) will so work within and upon them, as when they are racked and tortured, they can hardly stay or hold themselves from confession. In which case I doubt not but that pope, which blasphemed Christ, and cursed 
Blasphemous pope july, of that name the third.  his mother for a peacock, and cursed God with great despites for a piece of pork, with less compulsion would have renounced the trinity, and have worshipped the devil upon his knees.  
Another caution is, that after she hath been racked, and hath passed over all tortures devised for that purpose; and after that she hath been compelled to drink holy water, she be conveyed again to the place of torture: and that in the midst of her torments, her accusations be read unto her; and that the witnesses (if they will) be brought face to face unto her: and finally, that she be asked, whither for trial of her innocency she will have judgement, Candentis ferri, which is, To carry a certain weight 
Mal Malef. par. 3. quae. 16  of burning iron in her bare hand. But that may not (say they) in any wise be granted. For both M. Mal. and Bodin also affirm, that many things may be promised, but nothing need be performed: for why, they have authority to promise, but no commission to perform the same.  
Another caution is, that the judge take heed, that when she once beginneth to confess, he cut not off her examination, but continue it night and day. For many-times, whiles they go to dinner, she returneth to her vomit.  
Another caution is, that after the witch hath confessed the annoying of men and beasts, she be asked how long she hath had Incubus, when she renounced the faith, and made the real league, and what that league is, etc. And this is indeed the chief cause of all their incredible and impossible confessions: for upon the rack, when they have once begun to lie, they will say what the tormentor list.  
The last caution is, that if she will not confess, she be had to some strong castle or jail. And after certain days, the jailor must make her believe he goeth forth into some far country: and then some of her friends must come in to her, and promise her, that if she will confess to them, they will suffer her to escape out of prison: which they may well do, the keeper being from 
Mal Malef. par. 3. quae. 16▪ act. 11.  home. And this way (saith M. Mal.) hath served, when all other means have failed.  
And in this place it may not be omitted, that above all other times, they confess upon fridays. Now saith james Sprenger, and Henry Institor, we must say all, to wit: If she confess nothing, she should be dismissed by law; and yet by order she may in no wise be bailed, but must be put into close prison, and there be talked withal by some crafty person (those are the words) and in the mean while there must be some eavesdroppers with pen and ink behind the wall, to hearken and note what she confesseth: or else some of her old companions and acquaintance may come in and talk with her of old matters, and so by eavesdroppers be also bewrayed; so as there shall be no end of torture before she have confessed what they will.   

The fifteen crimes laid to the charge of witches, by witchmongers; specially by Bodin, in Daemonomania.  
The ninth Chapter.  
They deny God, and all religion.  
Answer. Then let them die▪ therefore, 1 or at the least be used like infidels, or apostates.  
They curse, blaspheme, and provoke 2 God with all despite.  
Answer. Then let them have the law expressed in Leuit. 24. and Deut. 13. & 17.  
They give their faith to the devil, and they worship and offer 3 sacrifice unto him.  
Ans. Let such also be judged by the same law.  
They do solemnly vow and promise all their progeny unto the devil. 4  
Ans. This promise proceedeth from an unsound mind, and is not to be regarded; because they cannot perform it, neither will it be proved true. Howbeit, if it be done by any that is sounded of mind, let the curse of Jeremy. 32. 36. light upon them, to wit, the sword, famine and pestilence.  
They sacrifice their own children to the devil before baptism, holding them up in the air unto him, and then thrust a needle into 5 their brains.  
Ans. If this be true, I maintain them not herein: but there is a law to judge them by. Howbeit, it is so contrary to sense and nature, that it were folly to believe it; either upon Bodins bare word, or else upon his presumptions; specially when so small commodity and so great danger and inconvenience ensueth to the witches thereby.  
They burn their children when they have sacrificed them. 6  
Ans. Then let them have such punishment, as they that offered their children unto Moloch: Levit 20. But these be mere devices of witchmoongers and inquisitors, that with extreme tortures have wrong such confessions from them; or else with false reports have belied them; or by flattery & fair words and promises have won it at their hands, at the length.  
They swear to the devil to bring as many into that society 7 as they can.  
Ans. This is false, and so proved elsewhere.  
They swear by the name of the devil. 8  
Ans. I never heard any such oath, neither have we warrant to kill them that so do swear; though indeed it be very lewd and impious.  
They use incestuous adultery with spirits. 9  
Ans. This is a stolen ridiculous lie, as is proved apparently hereafter.  
They boil infants (after they have murdered them unbaptised) 10 until their flesh be made potable.  
Ans. This is untrue, incredible, and impossible.  
They eat the flesh and drink the blood of men and children openly. 11  
Ans. Then are they kin to the Anthropophagi and Cannibals. But I believe never an honest man in England nor in France, will affirm that he hath seen any of these persons, that are said to be witches, do so: if they should, I believe it would poison them.  
They kill men with poison. 12  
Ans. Let them be hanged for their labour.  
They kill men's cattle.  
Ans. Then let an action of trespass be brought against them 13 for so doing.  
They bewitch men's corn, and bring hunger and barrenness into the country; they ride and fly in the air, bring storms, 14 make tempests, etc.  
Ans. Then will I worship them as gods; for those be not the works of man, nor yet of witch: as I have elsewhere proved at large.  
They use venery with a devil called Incubus, even when they lie in bed with their husbands, and have children by them, which 15 become the best witches.  
Ans. This is the lastly, very ridiculous, and confuted by me elsewhere.   

A refutation of the former surmised crimes patched together by Bodin, and the only way to escape the inquisitors hands.  
The tenth Chapter.  
IF more ridiculous or abominable crimes could have been invented, these poor women (whose chief fault is that they are scolds) should have been charged with them.  
In this libel you do see is contained all that witches are charged with; and all that also, which any witchmonger surmiseth, or in malice imputeth unto witch's power and practise.  
Some of these crimes may not only be in the power and will of a witch, but may be accomplished by natural means: and therefore by them the matter in question is not decided, to wit; Whither a witch can work wonders supernaturally? For many a knave and whore doth more commonly put in execution 
The question or matter in controversy: that is to say, the proposition or theme.  those lewd actions, than such as are called witches, and are hanged for their labour.  
Some of these crimes also laid unto witch's charge, are by me denied, and by them cannot be proved to be true, or committed by any one witch. Othersome of these crimes likewise are so absurd, supernatural, and impossible, that they are derided almost of all men, and as false, fond, and fabulous reports condemned: insomuch as the very witchmoongers themselves are ashamed to hear of them.  
If part be untrue, why may not the residue be thought false? For all these things are laid to their charge at one instant, even by the greatest doctors and patrons of the sect of witchmongers, producing as many proofs for witches supernatural and impossible actions, as for the other. So as, if one part of their accusation be false, the other part deserveth no credit. If all be true that is alleged of their doings, why should we believe in Christ, because of his miracles, when a witch doth as great wonders as ever he did?  
But it will be said by some; As for those absurd and popish writers, they are not in all their allegations, touching these matters, to be credited. But I assure you, that even all sorts of 
A general error.  writers herein (for the most part) the very doctors of the church to the schoolmen, protestants and papists, learned and unlearned, poets and historiographers, jews, Christians, or Gentiles agree in these impossible and ridiculous matters. Yea and these writers, out of whom I gather most absurdities, are of the best credit and authority of all writers in this matter. The reason is, because it was never throughly looked into; but every fable credited; and the word (Witch) named so often in scripture.  
They that have seen further of the inquisitors orders and customs, 
The only way for witches to avoid the inquisitors hands.  say also; that There is no way in the world for these poor women to escape the inquisitors hands, and so consequently burning: but to gild their hands with money, whereby oftentimes they take pity upon them, and deliver them, as sufficiently purged. For they have authority to exchange the punishment of the body with the punishment of the purse, applying the same to the office of their inquisition: whereby they reap such profit, as a number of these seely women pay them yearly pensions, to the end they may not be punished again.   

The opinion of Cornelius Agrippa concerning witches, of his pleading for a poor woman accused of witchcraft, and how he convinced the inquisitors.  
The eleventh Chapter.  
Cornelius Agrippa saith, that while he was in Italy, many inquisitors in the duchy of Millen troubled divers most honest & noble matrons, privily wringing much money from them, until their knavery was detected. Further he saith, that being an advocate or councillor in the Commonwealth of Maestright in Brabant, he had sore contention with an inquisitor, who through unjust accusations drew a poor woman of the country into his butchery, and to an unfit place; not so much to examine her, as to torment her. Whom when C. Agrippa had undertaken to defend, declaring that in the things done, there was no proof, no sign or token that could cause her to be tormented; the inquisitor stoutly denying it, said; One thing there is, which is proof and matter sufficient: for her mother was in times passed burned for a witch. Now when Agrippa replied, affirming that this article was impertinent, and aught to be refused by the judge, as being the deed of another; alleging to the inquisitor, reasons and law for the same: he replied again that this was true, because they used to sacrifice their children to the devil, as soon as they were borne; and also because they usually conceived by spirits transformed into man's shape, and that thereby witchcraft was naturally engraffed into this child, as a disease that cometh by inheritance.  
C. Agrippa replying against the inquisitors folly & superstitious 
A bitter invective against a cruel inquisitor.  blindness, said; O thou wicked priest! Is this thy divinity? Dost thou use to draw poor guiltless women to the rack by these forged devices? Dost thou with such sentences judge others to be heretics, thou being a more heretic than either Faustus or Donatus? Be it as thou sayest, doest thou not frustrate the grace of God's ordinance; namely baptism? Are the words in baptism spoken in vain? Or shall the devil remain in the child, or it in the power of the devil, being there and then consecrated to Christ jesus, in the name of the father, the son, and the holy ghost? And if thou defend their false opinions, which affirm, that spirits accompanying with women, can engender; yet dotest thou more than any of them, which never believed that any of those devils, together with their stolen seed, do put part of that their seed or nature into the creature. But though indeed we be borne the children of the devil and damnation, yet in baptism, through grace in Christ, Sathan is cast out, and we are made new creatures in the Lord, from whom noon can be separated by another man's deed. The inquisitor being hereat offended, threatened the advocate to proceed against him, as a supporter of heretics or witches; yet nevertheless he ceased not to defend the seely woman, and through the power of the law he delivered her from the claws of the bloody monk, who with her accusers, were condemned in a great sum of money to the charter of the church of Mentz, and remained infamous after that time almost to all men.  
But by the way you must understand, that this was but a petty inquisitor, and had not so large a commission as Cumanus, Sprenger, and such other had; nor yet as the Spanish inquisitors at this day have. For these will admit no advocates now unto the poor souls, except the tormentor or hangman may be called an advocate. You may read the sum of this inquisition in few words set out by M. john Fox in the Acts and monuments. For 
john Fox in the acts and monuments.  witches and heretics are among the inquisitors of like reputation; saving that the extremity is greater against witches, because through their simplicity, they may the more boldly tyrannize upon them, and triumph over them.   

What the fear of death and feeling of torments may force one to do, and that it is no marvel though witches condemn themselves by their own confessions so tyrannically extorted.  
The twelve Chapter.  
HE that readeth the ecclesiastical histories, or remembreth the persecutions in Queen Mary's time, shall find, that many good men have fallen for fear of persecution, and returned unto the Lord again. What marvel then, though a poor woman, such a one as is described elsewhere, & tormented as is declared in these latter leaves, be made to confess such absurd and false impossibilities; when flesh and blood is unable to endure such trial? Or how can she in the midst of such horrible tortures and torments, promise unto herself constancy; or forbear to confess any thing? Or what availeth it her, to persevere in the denial of such matters, as are laid to her charge unjustly; when on the one side there is never any end of her torments; on the other side, if the continue in her assertion, they say she hath charms for taciturnity or silence?  
Peter the apostle renounced, cursed, and forswore his master 
Peter's apostasy & renouncing of Christ.  and our Saviour jesus Christ, for fear of a wenches menaces; or rather at a question demanded by her, wherein he was not so circumvented, as these poor witches are, which be not examined by girls, but by cunning inquisitors, who having the spoil of their goods, and bringing with them into the place of judgement minds to maintain their bloody purpose, spare no manner of allurements, threatenings, nor torments, until they have wrong out of them all that, which either maketh to their own desire, or serveth to the others destruction.  
Peter (I say) in the presence of his Lord and master Christ, who had instructed him in true knowledge many years, being forewarned, not passing four or five hours before, and having made a real league and a faithful promise to the contrary, without any other compulsion than (as hath been said) by a question proposed by a girl, against his conscience, forsook, thrice denied, and abandoned his said master: and yet he was a man illuminated, and placed in dignity aloft, and nearer to Christ by many degrees, than the witch, whose fall could not be so great as Peter's; because she never ascended half so many steps. A pastors declination is much more abominable than the going astray of any of his sheep: as an ambassadors conspiracy is more odious, than the falsehood of a common person: or as a captains treason is more mischievous, than a private soldiers mutiny. If you say, Peter repented; I answer that the witch doth so likewise sometimes, and I see not in that case, but mercy may be employed upon her. It were a mighty temptation to a seely old woman, that a visible devil (being in shape so ugly, as Danaeus and others say he is) should assault her in manner and form as is supposed, or 
Danaeus in dialog.  rather avowed; specially when there is promise made that noon shall be tempted above their strength. The poor old witch is commonly 
1. Cor. 10.  unlearned, unwarned, and unprovided of counsel and friendship, void of judgement and discretion to moderate her life and communication, her kind and gender more weak and frail than the masculine, and much more subject to melancholy; her bringing up and company is so base, that nothing is to be looked for in her specially of these extraordinary qualities; her age also is commonly such, as maketh her decrepit, which is a disease that moveth them to these follies.  
Finally, Christ did clearly remit Peter, though his offence were committed both against his divine and human person: yea afterwards he did put him in trust to feed his sheep, and showed great countenance, friendship and love unto him. And therefore I see not, but we may show compassion upon these poor souls, if they show themselves sorrowful for their misconceipts and wicked imaginations.    

¶ The third Book.  

The witch's bargain with the devil, according to M. Mal. Bodin, Nider, Danaeus, Psellus, Erastus, Hemingius, Cumanus, Aquinas, Bartholomaeus Spineus, etc.  
The first Chapter.  
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 many of great learning conceive it to be a matter of truth, and in their writings publish it accordingly: the which (by God's grace) shall be proved as vain and false as the rest.  
The order of their bargain or profession is double; the one 
The double bargain of witches with the devil.  solemn and public; the other secret and private. That which is called solemn or public, is where witches come together at certain assemblies, at the times prefixed, and do not only see the devil in visible form; but confer and talk familiarly 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, in spitting at the time of the elevation, in breaking their fast on fasting days, and fasting on sundays; then the devil giveth forth his hand, and the novice joining hand in hand with him, promiseth to observe and keep all the devils commandments.  
This done, the devil beginneth to be more bold with her, telling her plainly, 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 
Mal Malef. de modo professionis.  fire; 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 unbaptised, or not guarded with the sign of the cross, or orisons; then the witches may and do catch them from their mother's 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 cauldron, 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 flagons, whereof whosoever drinketh, observing certain ceremonies, immediately becometh a master or rather a mistress in that practice and faculty.   

The order of the witch's homage done (as it is written by lewd inquisitors and peevish witchmoongers) to the devil in person; of their songs and danses, and namely of La volta, and of other ceremonies, also of their excourses.  
The second Chapter.  
Sometimes their homage with 
Homage of witches to the devil.  their oath and bargain is received for a certain term of years; sometimes for ever. 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 sundays, etc. And this is done either by oath, protestation of words, or by obligation in writing, sometimes sealed with wax, sometimes signed with blood, sometimes by kissing the devils bare buttocks; as did a Doctor called Edlin, who as (Bodin saith) was burned for witchcraft.  
You must also understand, that after they have delicately banketted 
Bar. Spineus, cap 1. in novo Mal. malef.  with the devil and the lady of the fairies; and have eaten up a fat ox, and emptied a butt of malmsey, and a been of bread at some noble man's 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 & the been, and they are fully replenished again. Yea, she causeth the bullock's bones to be brought and laid together upon the hide, and lappeth the four ends thereof together, laying her golden rod thereon; and than riseth up the bullock again in his former 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, 
Idem Ibid.  that every fortnight, or at the least every month, each witch must kill one child at the least for her part.  
And here some of Monsieur Bodins lies may be inserted, who saith, that at these magical assemblies, the witches never fail 
I. Bod. de daemon. lib. 2. cap 4.  to danse; and in their danse they sing these words; Har har, devil devil, danse here, danse here, play here, play here, Sabbath, sabbath. And whiles they sing and danse, every one hath a broom in her hand, and holdeth it up aloft. Item he saith, that these nightwalking or rather night-dansing witches, brought out of Italy into France, that danse, which is called La volta.  
A part of their league is, to scrape off the oil, which is received 
Mal Malef.  in extreme folly (unction I should have said.) But if that be so dangerous, they which sock the corpse had need to take great care, that they rub not off the oil, which divers other ways may also be thrust out of the forehead; and then I perceive all the virtue thereof is gone, and farewell it. But I marvel how they take on to preserve the water powered 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 witch's 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 departeth out of her husband's arms insensibly, and leaveth the devil in her room visibly. Wherein their incredulity is incredible, who will have a very body in the feigned play, and a fantastical body in the true bed: and yet (forsooth) at the name of jesus, or at the sign 
Grillandus. de sort. 10. vol. tract.  of the cross, all these bodily witches (they say) vanish away.   

How witches are summoned to appear before the devil, of their riding in the air, of their accounts, of their conference with the devil, of his supplies, and their conference, of their farewell and sacrifices: according to Danaeus, Psellus, etc.  
The third Chapter.  
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. But Danaeus saith, the devil oftentimes in the likeness 
Danaeus in dialog. cap 4.  of a sumner, meeteth them at markets and fairs, and warneth them to appear in their assemblies, 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 danse himself. Which danse, and other conferencies 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 buttocks, and depart: not forgetting every day afterwards to offer to him, dogs, cats, 
Ide. Ibidem.  hens, or blood of their own. And all this doth Danaeus report 
Idem in dialog. cap 3.  as a troth, 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 melancholic humour: and therefore (saith he) these things, which they report of themselves, are but mere illusions.  
Psellus addeth hereunto, that certain magical heretics, to wit; the Eutychians, assembly 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 month they return and are delivered; and cutting their children in pieces, fill their pots with their blood; then burn they the carcases, and mingle the ashes therewith, and so preserve the same for magical purposes. Cardanus writeth (though in my opinion not very probably) that these excourses, dansings, &c: had their beginning 
Card lib. de var. rerum. 15. cap 80.  from certain heretics called Dulcini, who devised those feasts of Bacchus which are named Orgia, whereunto these kind of people openly assembled; and beginning with riot, ended with this folly. Which feasts being prohibited, 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 melancholic women.   

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.  
The fourth Chapter.  
IF the league be untrue, as are the residue of their confessions, the witchmongers' 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 babbles. What firm bargain can be made betwixt a carnal 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 authority, proof, or testimony; and upon what ground all this gear standeth, if you read M. Mal. 
Mal Malef. par. 2. quae. 7. cap 2.  you shall find, to the shame of the reporters (who do so vary in their tales, and are at such contrariety:) and to the reproach of the believers 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; 
Upon what ground this real league began to grow in credit.  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 witted (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 mistress of that profession, upon a sunday morning, before the conjuration of holy water, & there the said novice renounceth the faith, promiseth obedience 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 promise and oath) he and his wife were both burned at a stake, being the first discoverers of this notable league, whereupon the fable of witchcraft is maintained; and whereby such other confessions have been from the like persons, since that time, extorted and augmented.   

Of the private league, a notable tale of Bodins concerning a French lady, with a confutation.  
The fift Chapter.  
The manner of their private league is said to be, when the devil invisible, and 
The manner of witches private league with the devil.  sometimes visible, in the midst of the people talketh with them privately; promising, that if they will follow his counsel, he will supply all their necessities, and make all their endeavours prosperous; and so beginneth with small matters: whereunto they consent privily, and come not into the fairies assembly.  
And in this case (me thinks) the devil sometimes, in such external or corporal shape, should meet with some that would not consent to his motions (except he will say he knoweth their cogitations) and so should be bewrayed. They also (except they were idiots) would spy 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 diverse causes) recite one.  
There was (saith he) a noble Gentlewoman at Lions, that being in bed with a lover of hers, suddenly in the night arose up, 
I. Bod. lib. 2. de daemonomania. cap 4.  and lighted a candle: which when she had done, she took a box of ointment, wherewith she anointed her body; and after a few words spoken, she was carried away. Her bedfellow 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: and being desirous to know the virtue thereof, besmeared himself therewith, even as he perceived her to have done before. And although he were not so superstitious, as to use 
This agreeth not with their interpretation, that say, this is only done by virtue of the legue; nor yet to them that refer it unto words: quoth nota.  any words to help him forward in his business, yet by the virtue of that ointment (saith Bodin) he was immediately conveyed to Lorreine, into the assembly of witches. Which when he saw, he was abashed, and said; In the name of God, what make I here? And upon those words the whole assembly vanished away, and left him there alone stark naked; and so was he feign 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. But 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 Cornelius Agrippa, and the rather (as I suppose) because the said C. Agrippa recanted that which Bodin maintaineth, who thinketh he could work wonders by magic, 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: A certain 
C. Agrippa. cap 51.  French protonotary (saith he) a lewd fellow and a cozener, hath written a certain fable or miracle done at Lions, etc. 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.   

A disproof of their assemblies, and of their bargain.  
The sixth Chapter.  
That the joining of hands with the devil, the kissing of his bare buttocks, and his scratching and biting of them, are absurd lies; every one having the gift of reason may plainly perceive: in so much as it is manifest unto us by the word of God, that a spirit hath no flesh, bones, nor sinews, whereof hands, buttocks, claws, teeth, and lips do consist. For admit that the constitution of a devils body (as Tatian and other affirm) consisteth in spiritual 
Tatianus contra Graecos.  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 person 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 baptism with God, before good witnesses, sanctified with the word, confirmed with his promises, and established with his sacraments, should be of more force than that which they make with the devil, which no body seeth or knoweth. For God deceiveth noon, with whom he bargaineth; neither doth he mock or disappoint them, although he danse not among them.  
Their oath, to procure into their league and fellowship as many as they can (whereby every one witch, as Bodin affirmeth, augmenteth the number of fifty) bewrayeth greatly their indirect dealing. Hereof I have made trial, as also of the residue of 
The author speaketh upon due proof and trial.  their cozening devices; 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 admitted into their society. But as well by their excuses and delays, as by other circumstances, I have tried and found all their trade to be mere cozening.  
I pray you what bargain have they made with the devil, that with their angry looks bewitch lambs, children, & c? Is it not confessed, that it is natural, though it be a lie? What bargain maketh the soothsayer, which hath his several kinds of witchcraft and divination expressed in the scripture? Or is it not granted that they make noon? How chanceth it that we hear not of this bargain in the scriptures?   

A confutation of the objection concerning witches confessions.  
The seventh Chapter.  
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, etc. Whereunto I answer, that whosoever considerately beholdeth their confessions, shall perceive all to be vain, idle, false, inconstant, and of no weight; except their contempt and ignorance in religion: 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, 
Confession compulsory; as by Hispanicall inquisition: Look Mal. malef. & Io. Bodin. Confession persuasory; as by flattery: Look Bry Darcie against Vrsu Kempe.  or by persuasion, and under colour of friendship, it is not to be regarded; because 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; whither she appeach not herself to overthrow her neighbour, which many times happeneth through their cankered and malicious melancholic humour: then; whither in that same melancholic mood and frantic humour, she desire not the abridgement of her own days. Which thing Aristotle saith doth oftentimes happen unto persons subject to melancholic passions: and (as Bodin and Sprenger say) to these old women called witches, which many times (as they affirm) refuse to live; threatening the judges, that if they may not be burned, they will lay 
john. Bod. Mal Malef.  hands upon themselves, and so make them guilty of their damnation.  
I myself have known, that where such a one could not prevail, to be accepted as a sufficient witness against himself, he presently went and threw himself into a pond of water, where he was drowned. But the law saith; Volenti mori non est habenda 
L. absent. de poenis. L. 2. cum glos. de iis, qui ante sentent. mortui sunt, sibi nec$m consciscentes.  fides, that is; His word is not to be credited that is desirous to die. Also sometimes (as elsewhere I have proved) they confess that whereof they were never guilty; supposing that they did that which they did not, by means of certain circumstances. And as they sometimes confess impossibilities, as that they fly in the air, transubstantiate themselves, raise tempests, transfer 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 poisoning, or any other kind of murder, which falleth into the power of such persons to accomplish; I stand not to defend their cause. Howbeit, 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 
Absurdities in witches confessions.  have murdered 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 mother's womb, when nothing was added thereunto, which naturally could be noisome or hurtful.  
In like manner they confess, that with a touch of their bare hand, they sometimes kill a man being in perfect health and strength of body; when all his garments are betwixt their hand and his flesh.  
But if this their confession be examined by divinity, philosophy, physic, 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 hart, it should not annoy the poisoner; and yet retain virtue and force enough, to pierce through so many garments and the very flesh incurably, to the place of 
I. Bod. de daemon. lib. 2. cap 8.  death in another person. Cui argumento (saith Bodin) nescio quid responderi possit. Fourthly, no law will admit such a confession, as yieldeth unto impossibilities, against the which there is never any law provided; otherwise it would not serve a man's turn, to plead and prove that he was at Berwicke that day, that he is accused to have done a murder in Canterbury: for it might be said he was conveyed to Berwicke, and back again by enchantment. Fiftly, he is not by conscience to be executed, which hath no sounded mind nor perfect judgement. And yet forsooth we 
In a little pamphlet of the acts and hanging of four witches, in anno. 1579.  read, that one mother Stile did kill one mother Saddocke with a touch on the shoulder, for not keeping promise with her for an old cloak, to make her a safeguard; and that she was hanged for her labour.   

What folly it were for witches to enter into such desperate peril, and to endure such intolerable tortures for no gain or commodity, and how it comes to pass that witches are overthrown by their confessions.  
The eight Chapter.  
Alas! if they were so subtle, as witchmongers make them to be, they would espy that it were mere 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 ennoble 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 mother Dutton to save and rescue her; and yet lo she is hanged? Surely this would appose the devil very sore. And it is a wonder, that noon, 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 
john. Bod.  with iron rods at the devils hands: which (as the witchmongers write) are so set on, that the print of the lashes remain upon the witch's 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 borne withal; because they, being destitute of reason, can have no consent. For, Delictum sine consensu 
L. si per errorem iurisd. omni cum inde. C. sed hoc d. de publ. etc.  non potest committi, neque iniuria sine animo iniuriandi; 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 public hurt of any man; and much more that an impossible purpose is unpunishable. 
Bal in leg. etc.  Sanae mentis voluntas, voluntas rei possibilis est; A sounded mind willeth nothing, but that which is possible.   

How melancholy abuseth old women, and of the effects thereof by sundry examples.  
The ninth Chapter.  
IF any man advisedly mark their words, actions, cogitations, and gestures, he shall perceive that melancholy abounding in their head, and occupying their brain, hath deprived or rather depraved their judgements, and all their senses: I mean not of cozening witches, but of poor melancholic women, 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 melancholic persons imagine, they are witches, and by witchcraft can work wonders, and do what they list: so do other, troubled with this disease, imagine many strange, incredible, and impossible things. Some, that they are monarchs and princes, and that all other men are their subjects: some, that they are brute beasts: some, that they be urinals or earthen pots, greatly fearing to be broken: some, that every one that meeteth them, will convey them to the gallows; 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 sky fall upon him: another would spend a whole day upon a stage, imagining that he both heard and seen interludes, and therewith made himself great sport. One Theophilus a physician, otherwise sounded 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 upraided him therewith: so as he himself thereby revealed the murder.  
But the notablest example hereof is, of one that was in great 
Of one that through melancholy was induced to think that he had a nose as big as a house, etc.  perplexity, imagining that his nose was as big as a house; insomuch as no friend nor physician could deliver him from this conceit, nor yet either ease his grief, or satisfy 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 than the door. The melancholic person musing hereat, 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 enter into your chamber but I shall touch it, and consequently hurt it. Lo (quoth he) this is the man that must do me good; the residue of my friends flatter me, and would hide my infirmity from me. Well (said the physician) I will cure you, but you must be content to endure a little pain in the dressing: which he promised patiently to sustain, and conceived certain hope of his recovery. Then entered the physician into the chamber, creeping close by the walls, seeming to fear the touching and hurting of his nose. Then did he blindfold him, which being done, he caught him by the nose with a pair of pinsors, and threw down into a tub, which he had placed before his patient, a great quantity of blood, with many pieces of bullocks livers, which he had conveyed into the chamber, whilst the others eyes were bound up, and then gave him liberty to see and behold the same. He having done thus again two or three times, the melancholic humour was so qualified, that the man's mind being satisfied, his grief was eased, and his disease cured.  
Thrasibulus, otherwise called Thrasillus, being sore oppressed with this melancholic humour, imagined, that all the ships, which arrived at port Pyraeus, were his: insomuch as he would number them, and command the mariners to launch, &c: triumphing at their safe returns, and morning for their misfortunes. The Italian, whom we called here in England, the Monarch, was possessed with the like spirit or conceit. Danaeus himself reporteth, that he saw one, that affirmed constantly that he was a cock; 
Danaeus in dialog. cap 3.  and saith that through melancholy, such were alienated from themselves.  
Now, if the fancy of a melancholic person may be occupied in causes which are both false and impossible; why should an old 
I. Baptist P. N. cap 2. Card de var. rerum. I. Wier. de. praestigijs daemonum, etc. Aristotle.  witch be thought free from such fantasies, who (as the learned philosophers and physicians say) upon the stopping of their monthly melancholic flux or issue of blood, in their age must needs increase therein, as (through their weakness both of body and brain) the aptest persons to meet with such melancholic imaginations: with whom their imaginations remain, even when their senses are gone. Which Bodin laboureth to disprove, therein showing himself as good a physician, as elsewhere a divine. 
john. Bod.   
But if they may imagine, that they can transform their own bodies, which nevertheless remaineth in the former shape: how much more credible is it, that they may falsely suppose they can hurt and enfeeble other men's bodies; or which is less, hinder the coming of butter? etc. But what is it that they will not imagine, and consequently confess that they can do; specially being so earnestly persuaded 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 & wealth? etc.  
If you read the executions done upon witches, either in times passed in other countries, or lately in this land; you shall see such impossibilities confessed, as noon, having his right wits, will believe. Among other like false confessions, we read that there was 
Ant. Hovin.  a witch confessed at the time of her death or execution, that she had raised all the tempests, and procured all the frosts and hard weather that happened in the winter 1565: and that many grave and wise men believed her.   

That voluntary confessions may be untruly made, to the undoing of the confessors, and of the strange operation of melancholy, proved by a familiar and late example.  
The tenth Chapter.  
Bbt 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 of Sellenge in Kent, and the matter not long sithence in this sort performed.  
One Ade Davie, the wife of Simon Davie husbandman, 
A Kentish story of a late accident.  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 loathe to make it so appear, as either his wife might be troubled or discontented therewith, or his neighbours informed thereof; least 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 morning. But although at that time she covered the same, acknowledging nothing to be amiss with her: soon after notwithstanding she fell down before him on her knees, desiring him to forgive her, for she had grievously offended (as she said) both God & him. Her poor husband being abashed at this her behaviour, comforted her, as he could; asking her the cause of her trouble & grief: who told him, that she had, contrary to God's law, & to the offence of all good christians, to the injury of him, & 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, saying; Wife, be of good cheer, this thy bargain is void and of noon effect: for thou hast 
Note the christian comfort of the husbad to his wife.  sold that which is noon of thine to sell; since it belongeth to Christ, who hath bought it, and dearly paid for it, even with his blood, 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 noon 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 unfeigned lips, and from one that feareth 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 earnestly, and caused his wife to read psalms and prayers for mercy at God's hands: and suddenly about midnight, there was a great rumbling below under his chamber window, which amazed them exceedinlgy. For they conceived, that the devil was béelowe, though he had no power to come up, because of their fervent prayers.  
He that noteth this woman's first and second confession, freely 
Confutation.  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 foreman of her inquest, he would cry; Guilty: & 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 thereupon. But God knoweth, she was innocent of any these crimes: howbeit she was brought low and pressed down with the weight of this humour, so as both her rest and sleep were taken away from her; & her fancies troubled and disquieted with despair, and such other cogitations as grew by occasion thereof. And yet I believe, if any mishap had ensued 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 persuaded herself to be a witch, that she judged herself worthy of death; insomuch as being retained in her chamber, she saw not any one caring 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 noon, neither ensued there any hurt unto any, by her imagination, but unto herself.  
And as for the rumbling, it was by occasion of a sheep, which 
A comical catastrophe.  was flawed, and hang by the walls, so as a dog come 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.   

The strange and divers effects of melancholy, and how the same humour abounding in witches, or rather old women, filleth them full of marvelous imaginations, and that their confessions are not to be credited.  
The eleventh Chapter.  
But in truth, this melancholic 
H. Card de var. rerum. cap 8. Io: Wierus de praest. lib. 6▪ cap 8.  humour (as the best physicians affirm) is the cause of all their strange, impossible, and incredible confessions: which are so fond, that I wonder how any man can be abused thereby. Howbeit, these affections, though they appear in the mind of man, yet are they bred in the body, and proceed from this humour, which is the very dregs of blood, nourishing and feeding those places, from whence proceed fears, cogitations, superstitions, fastings, labours, and such like.  
This maketh sufferance of torments, and (as some say) foresight 
Aristotle de somnio. H. Card lib. 8 de var. rer.  of things to come, and preserveth health, as being cold and dry: it maketh men subject to leanness, and to the quartan ague. They that are vexed therewith, are destroyers of themselves, stout to suffer injuries, fearful to offer violence; except the humour be hot. They learn strange tongues with small industry (as Aristotle and others affirm.)  
If our witch's fantasies were not corrupted, nor their wills confounded with this humour, they would not so voluntarily and readily confess that which calleth their life in question; whereof they could never otherwise be convicted. I. Bodin with his lawyer's 
Io. Bod. contra Io. Wierum.  physic reasoneth contrarily; as though melancholy were furthest of all from those old women, whom we call witches: deriding the most famous and noble physician john wire for his opinion in that behalf. But because I am no physician, I will set a physician to him; namely Erastus, who hath these words, to wit, that These witches, through their corrupt fantasy abounding with melancholic humours, 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, enfeebled a child, forespoken her neighbour, &c: than when she confesseth that she transubstantiateth herself, maketh it rain or hail, flieth in the air, goeth invisible, transferreth corn in the grass from one field to another? etc. If you think that in the one their confessions be sounded, 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 confessions are vain and false. The other you think may be done, and see them confess it, and therefore you conclude, A posse ad esse; as being persuaded it is so, because you think it may be so. But I say, both 
August. lib. de Trinit. 3. Idem de civit. Dei  with the divines, and philosophers, that that which is imagined of witchcraft, hath no truth of action; or being beside their imagination, the which (for the most part) is occupied in false causes. 
Clemens. recogn. 3. jamblichus. Io. Wierus. Cardanus. Pampia. etc.  For whosoever desireth to bring to pass an impossible thing, hath a vain, an idle, and a childish persuasion, bred by an unsound mind: for Sanae mentis voluntas, voluntas rei possibilis est; The will of a sounded mind, is the desire of a possible thing.   

A confutation of witch's confessions, especially concerning their league.  
The twelve Chapter.  
But it is objected, that witches 
An objection.  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; 
The resolution.  that their confessions are extorted, or else proceed from an unsound mind. Yea I say further, that we ourselves, which are sounded of mind, and yet seek any other way of salvation than Christ jesus, or break his commandments, 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 embrace sathan) 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 other children, the seething of them, and the making of their potion or pottage, and the effects thereof; their good friday's meeting, being the day of their deliverance, their incests, with their return at the end of nine months, 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 my eyes, I should rather think myself dreaming, drunken, or some way deprived of my senses; than give credit to so horrible and filthy matters.  
How hath the oil or pottage of a sodden child such virtue, as 
A forged miracle.  that a staff 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, physicians, and divines, void of such virtue, as is imputed thereunto?  
Their not fasting on fridays, 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.   

A confutation of witch's 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.  
The xiij. Chapter.  
And to speak more generally of all the impossible actions referred unto them, as also of their false confessions; I say, that there is noon which acknowledgeth God to be only omnipotent, and the only worker of all miracles, nor any other endued with mean sense, but will deny that the elements are obedient to witches, and at their commandment; 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 
The ways that witches use to make rain, etc. Nider. Mal Malef. I. Bod. Friar Barth. Heming. Danaeus, etc.  left shoulder, towards the west, or hurleth a little sea sand up into the element, or wetteth a broom sprig in water, and sprinkleth the same in the air; or diggeth a pit in the earth, and putting water therein, stirreth it about with her finger; or boileth hogs bristles, or layeth sticks across upon a bank, where never a drop of water is; or burieth sage till it be rotten: all which things are confessed by witches, and affirmed by writers to be the means that witches use to move extraordinary tempests and rain, etc.  
We read in M. Maleficarum, that a little girl walking abroad 
Mal Malef. par. 2. quae. 1. cap 12.  with her father in his land, heard him complain of drought, wishing for rain, etc. 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 forbade 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 presently. And proceeding further with her father, she made it hail in another field, at her father's request. Hereupon he accused his wife, and caused her to be burned; and then he new christened his child again: which circumstance is common among papists and witchmongers. 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, than might 
He that can lie, can steal; as he that can work can play.  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; 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 satisfy these credulous or rather idolatrous people, that run a whorehunting, either in body or fancy, after these witches, believing all that is attributed unto them, to the derogation of God's glory. He saith, that the rude people, and our ignorant predecessors did believe, that rain and showers might be procured and stayed by witch's charms and enchantments: of which kind of things that there can nothing be wrought, it is so manifest, that we need not go to any philosopher's school, to learn the confutation thereof.  
But Jeremy, by the word of God, doth utterly confound all 
jere. 16, 22.  that which may be devised for the maintenance of that foolish opinion, saying; Are there any among the gods of the gentiles, that 
Dij gentium daemonia, The gods of the gentiles are devils.  sendeth rain, or giveth showers from heaven? Art not thou the self same our Lord God? We will trust in thee, for thou doest and makest all these things. I may therefore with Brentius boldly say, that It is neither in the power of witches nor devils, to accomplish that matter; but in God only. 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 
The natural generation of hail and rain.  constraineth and thickeneth those vapours; which being become clouds, are dissolved again by the heat of the sun, whereby rain or hail is engendered; rain, if by the way the drops be not frozen and made hail. These circumstances being considered with the course of the whole scripture, 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 alleged against me (wherein a witch is not once named) I have particularly answered it elsewhere. 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 capacities, which are not able to conceive of spiritual communication, or heavenly affairs; the devil desireth God to stretch out his hand, and touch all that job hath. And though he seemeth to grant satans desire, yet God himself sent fire from heaven, etc. Whereby 
job 1, 11.  it is to be gathered, that although God said, He is in thine hand: it was the Lord's hand that punished job, and not the hand of the devil, who said not, give me leave to plague him; but, Lay 
Ib. verse. 16.  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, 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, 
job 2, 5.  as that he himself did it not before. And be it here remembered, that M. Mal. and the residue of 
Mal Malef. pa. 1. quae. 2.  the witchmongers deny, that there were any witches in jobs time. But see more hereof elsewhere.   

What would ensue, if witch's confessions or witchmongers opinions were true, concerning the effects of witchcraft, enchantments, etc.  
The xiv. Chapter.  
IF it were true that witches confess, or that all writers write, or that 
But these suppositions are false, Ergo the consequencies are not true.  witchmongers' report, or that fools believe, we should never have butter in the churn, nor cow in the close, nor corn in the field, nor fair weather abroad, nor health within doors. Or if that which is contained in M. Mal. Bodin, &c: or in the pamphlets late set forth in English, of witch's 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 trouble, or charge in that behalf? No prince should be able to reign or live in the land. For (as Danaeus saith) that one Martine a witch killed the emperor of Germany with witchcraft: so would our witches (if they could) destroy all our magistrates. One old witch might overthrow an army royal: and than 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 without charge or bloodshed 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 few princes disposed to battle would make conscience therein, specially such as take unjust wars in hand, using other helps, devices, & engines as unlawful and devilish as that; in whose camp there is neither the rule of religion or christian order observed: insomuch as ravishments, murders, blasphemies and thefts are there most commonly and freely committed. So that the devil is more feared, 
Mal Malef. I. Bodin. Bar. Spineus,  and better served in their camps, than God almighty.  
But admit that soldiers would be scrupulous herein, the pope hath authority 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, wars were justly maintained, and religion duly observed in their camps; yet would the Turk and other infidels cut our throats, or at lest one another's throat, with the help of their witches; for they would make no conscience thereof.   

Examples of foreign nations, who in their wars used the assistance of witches; of eybiting witches in Ireland, of two archers that shot with familiars.  
The xv. Chapter.  
IN the wars between the kings 
Witches in wars.  of Denmark and Sueveland, 1563. the Danes do write, that the king of Sueveland carried about with him in his 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 enfeebled 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, the line, and the characters were found in the high way and water plashes.  
The Irishmen addict themselves wonderfully to the credit and practise hereof; insomuch as they affirm, that not only their children, but their cattle, are (as they call it) eye-bitten, when they 
Eybiting witches.  fall suddenly sick, and term one sort of their witch's eyebiters; only in that respect: yea and they will not stick to affirm, that they can rhyme 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 soldier called Pumher, daily through witchcraft killed 
Pumher an archer.  with his bow and arrows 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 rood. This was he that shot at a penny on his sons head, and made ready another arrow, to have slain the duke 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 latter story I can requite with a familiar example. For at Town Malling in kent, one of Q. Mary's justices, upon 
A skilful archer punished by an unskilful justice  the complaint of many wise men, and a few foolish boys, laid an archer by the heels; because he shot so near the white at butts. For he was informed and persuaded, 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 God's name, but by enchantment: 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 commonwealth, and to his own enriching. And therefore the archer was severely punished, to the great encouragement of archers, and to the wise example of justice; but specially to the overthrow of witchcraft. And now again to our matter.   

Authorities condemning the fantastical confessions of witches, and how a popish doctor taketh upon him to disprove the same.  
The xvi Chapter.  
Certain general counsels, by their decrees, have condemned the confessions and erroneous credulity of witches, to be vain, fantastical and fabulous. And even those, which are parcel of their league, whereupon our witchmongers do so build, to wit; their night walking and meetings with Herodias, and the Pagan gods: at which time they should pass so far in so little a space on cockhorse; their transubstantiation, their eating of children, and their pulling of them from their mother's sides, their entering into men's houses, through chinks and little holes, where a fly can scarcely wring out, and the disquieting of the inhabitants, &c: all which are not only said by a general council to be mere fantastical, 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 
Concil. Acquirens. in decret. 26. quae. 5. can. episcopi. August. de spiritu & anima cap 8. Franc Ponzivib. tract. de lam. numero 49. Grillandus de sort. numero. 6.  satans provocations, being seduced 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 Herodias, 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, etc. And it followeth even there; Let all ministers therefore in their several cures, preach to God's people, so as they may know all these things to be false, etc. It followeth in the same council; Therefore, whosoever 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, than all these their bargains and assemblies, &c: are incredible, which are only ratified by certain foolish and extorted confessions; and by a fable of S. German, who watched the fairies or witches, being at a rear banquet, and 
In histor. vel vita sancti Germani.  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 tried, that these were devils in the likeness of those women. Which if it were as true, as it is false, it might serve well to confute this their meeting and nightwalking. For if the devils be only present in the likeness of witches, then is that false, which is attributed to witches in this behalf.  
But because the old hammer of Sprenger and Institor, in their 
Nonus Mal. Mal in quae. de strigib. cap 21. 22. 23, etc.  old Malleo maleficarum, was insufficient to knock down this council; a young beetle-head called Friar Bartholomaeus Spineus hath made a new leaden beetle, to beaten down the council, and to kill these old women. Wherein he counterfeiting Aesop's ass, claweth the pope with his heels: affirming upon his credit, that the council is false and erroneous; because the doctrine swerveth from the popish church, and is not authentical but apocryphal; saying (though untruly) that that council was not called by the commandment and pleasure of the pope, nor ratified by his authority, which (saith he) is sufficient to disannul all counsels. For surely (saith this friar, which at this instant is a chief inquisitor) if the words of this council were to be admitted, both I, and all my predecessors had published notorious lies, and committed many injurious executions; whereby the pope's themselves also might justly be detected of error, contrary to the catholic belief in that behalf. Marry he saith, that although 
Bar. Spineus. Mal Malef. cap 23. in quae. de strigib.  the words and direct sense of this council be quite contrary to truth and his opinion; yet he will make an exposition thereof, that shall somewhat mitigate the lewdness of the same; and this he saith is not only allowable to do, but also meritorious. Mark the man's words, and judge his meaning.   

Witchmongers' reasons, to prove that witches can work wonders, Bodins tale of a Friesland priest transported, that imaginations proceeding of melancholy do cause illusions.  
The xvij. Chapter.  
Old M. Maleficarum also saith, that 
Mal Malef. pa. 1. cap 3. Guli. Parisi.  the counsels and doctors were all deceived herein, and alleging authority therefore, confuteth that opinion by a notable reason, called Petitio principij, or rather, Ignotum per ignotius, in this manner: They can put changelings in the place of other children; Ergo they can transfer and transform themselves and others, &c: according to their confession in that behalf. Item he saith, and Bodin justifieth it, that a priest in Friesland was corporally transferred into a far country, as witnessed another priest of Oberdorf his companion, who seen 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, that he is too much a fool 
August. de spiritu & anima.  and a blockhead, that supposeth those things to be done indeed, and corporally, which are by such persons phantastically imagined: which fantastical illusions do as well agree and accord (as 
Lib 1. cap 7. de eucharist.  Algerus saith) with magical deceits, as the verity accompanieth divine holiness.   

That the confession of witches is insufficient in civil and common law to take away life. What the sounder divines, and decrees of counsels determine in this case.  
The xviij. Chapter.  
Alas! what creature being sounded 
It is not likely they would so do: Ergo a lie.  in state of mind, would (without compulsion) make such manner of confessions as they do; or would, for a trifle, or nothing, make a perfect bargain with the devil for her soul, to be 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 terror 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, Whither she would be contented to be hanged one year hence, upon condition her displeasure might be wreked upon her enemy presently. As for thieves, & such other, they think not to go to hell fire; but are either persuaded 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 adventures. Neither do I think, that for any sum of money, they would make so direct a bargain to go to hell fire. Now than 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. For as Augustine and Isidore, with the rest of the sounder divines say, that these prestigious things, which are wrought by 
August. de civit. Dei Isidor. lib. 8. cap 9 Etymol. 26. quae. 5. ca nec mirum. Ponzivibius de lamijs, volum. 10. L. error, & L. cum post. c. de juris & facti ignor. ac in L. de aetat. §. item de interrog. actio. Per glos. Bal & alios in L. 1. c. de confes. glos. nec. si de confes. in 6. § ad leg. Aquil L. Neracius. §. fin. Vt per Bald & August. in L. I. c. de confess, etc. Extra. de praesump. literas. Per Bald in d. leg. etc. Extra. de jest cum literis. Mal Malef. pa. 3. quaest. 5. cap 11.  witches, are fantastical: so do the sounder decrees of counsels 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 followeth 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 impossible.  
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 itself. And in this crime no body must be condemned upon presumptions. And where it is objected and urged, that Since God only knoweth the thoughts, therefore there is noon 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 law and nature, and also unlikely to be true; and therefore Quod verisimile non est, attendi non debet. So as, though their confessions may be worthy of punishment, as whereby they show a will to commit such mischief, yet not worthy of credit, as that they have such power. For, Si factum absit, soláque opinione laborent, é stultorum genere sunt; If they confess a fact performed but in opinion, they are to be reputed among the number of fools. Neither may any man be by law 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 devices enough, to plague and kill these poor souls: for (they say) their fault is greatest of all others; because of their carnal copulation with the devil, and 
Mal malef. quaest. 14. pa. 1.  therefore they are to be punished as heretics, four manner of ways: 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 bloody humour. For it is written in their 
C. de malef. L. nullus. L nemo. & L. culpa. and affirmed by Mal. malef.  popish canons, that As for these kind of heretics, 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 extreme death. Yea, M. Mal. writeth, that A witch's sin is the sin against the Holieghost; to wit, irremissible: yea further, that it is greater than the sin of the angels that fell. In which respect 
Mal malef. quaest. 17.  I wonder, that Moses delivered not three tables to the children of Israel; or at the leastwise, that he exhibited not commandments for it. It is not credible that the greatest should be included in the less, etc.  
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 blood as their appetite requireth: they fall to accusing them of other crimes, that the world might think they had some colour to maintain their malicious fury against them.   

Of four capital crimes objected against witches, all fully answered and confuted as frivolous.  
The xix. Chapter.  
First therefore they lay to their 
1. Idolatry, confuted.  charge idolatry. But alas without all reason: for such are properly known to us to be idolaters, as do external 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 be neglected 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 instruments of their fantasy 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, etc. But if these latter idolaters, whose idolatry is spiritual, 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 upon an earthly creature, be executed, and yet perchance the witch might escape scotfree.  
Secondly, apostasy is laid to their charge, whereby it is inferred, 
2. Apostasy, confuted.  that they are worthy to die. But apostasy is, where any of sounded judgement forsake the gospel, learned and well known unto them; and do not only embrace impiety and infidelity; but oppugn and resist the truth erstwhile 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. But God knoweth they have small store of Rhetoric or 
3. Seducing of the people, confuted.  art to seduce; except to tell a tale of Robin goodfellow be to deceive and seduce. Neither may their age or sex admit that opinion or accusation to be just: for they themselves are poor seduced souls. I for my part (as elsewhere I have said) have proved this point to be false in most apparent sort.  
Fourthly, as touching the accusation, which all the writers use herein against them for their carnal copulation with Incubus: 
4. Carnal copulation with Incubus, confuted.  the folly of men's credulity is as much to be wondered at and derided, as the others vain and impossible confessions. For the devil is a spirit, and hath neither flesh nor bones, which were to be used in the performance of this action. And since he also lacketh all instruments, substance, and seed engendered of blood; it were folly to stay overlong in the confutation of that, which is not in the nature of things. And yet must I say somewhat herein, because the opinion hereof is so strongly and universally received, and the fables hereupon so innumerable; whereby M. Mal. Bodin, Hemingius, 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 credulity in this behalf. For they affirm undoubtedly, that the devil playeth Succubus to the man, and carrieth from him the seed of generation, which he delivereth 
How the devil playeth Succubus and Incubus.  as Incubus to the woman, who many times that way is gotten with child; which will very naturally (they say) become a witch, and such a one they affirm Merline was.   

A request to such readers as loath to hear or read filthy and bawdy matters (which of necessity are here to be inserted) to pass over eight chapters.  
The xx. Chapter.  
But in so much as I am driven (for 
A peroration to the readers.  the more manifest bewraying and displaying of this most filthy and horrible error) to stain my paper with writing thereon certain of their beastly and bawdy assertions and examples, whereby they confirm this their doctrine (being myself both ashamed, and loathe once to think upon such filthiness, although it be to the condemnation thereof) I must entreat you that are the readers hereof, whose chaste ears cannot well endure to hear of such abominable lecheries, as are gathered out of the books of those witchmongers (although doctors of divinity, and otherwise of great authority and estimation) to turn over a few leaves, wherein (I say) I have like a groom thrust their bawdy stuff (even that which I myself loath) as into a stinking corner: howbeit, noon otherwise, I hope, but that the other parts of my writing shall remain sweet, and this also covered as close as may be.    

¶ The fourth Book.  

Of witchmongers' opinions concerning evil spirits, how they frame themselves in more excellent sort than God made us.  
The first Chapter.  
james Sprenger and Henry 
Mal malef. par. 2. cap 4. quaest. 1.  Institor, in M. Mal. agreeing with Bodin, Barth. Spineus, Danaeus, Erastus, Hemingius, and the rest, do make a bawdy discourse; labouring to prove by a foolish kind of philosophy, that evil spirits cannot only take earthly forms and shapes of men; but also counterfeit hearing, seeing, &c: and likewise, that they can eat and devour meats, and also retain, digest, and avoid the same: and finally, use diverse kinds of activities, but specially excel in the use and art of venery. For M. Mal. saith, that The eyes and ears of the mind are far more 
If his bodily eyes were out, he would see but ill-favouredly.  subtle than bodily eyes or carnal ears. Yea it is there affirmed, that as they take bodies, and the likeness of members; so they take minds and similitudes of their operations. But by the way, I would have them answer this question. Our minds and souls are spiritual things. If our corporal ears be stopped, what can they hear or conceive of any external wisdom? And truly, a man of such a constitution of body, as they imagine of these spirits, which make themselves, &c: were of far more excellent substance, &c: than the bodies of them that God made in paradise; and so the devils workmanship should exceed the handy work of God the father and creator of all things.   

Of bawdy Incubus and Succubus, and whither the action of venery may be performed between witches and devils, and when witches first yielded to Incubus.  
The second Chapter.  
Heretofore (they say) Incubus was feign to ravish women against their will, 
Nider in fornicario. T. Brabant. in lib. de apib.  until Anno. 1400: but now since that time witches consent willingly to their desires: in so much as some one witch exerciseth that trade of lechery with Incubus twenty or thirty years together; as was confessed by forty and eight witches burned at Regensburg. But what goodly fellows Incubus begetteth upon these witches, is proved by Thomas of Aquine, Bodin, M. Mal. Hyperius, etc. 
In. sen dist. 4, art. 4. Gen. 6, 4.   
This is proved first by the devils cunning, in discerning the difference of the seed which falleth from men. Secondly, by his understanding of the aptness of the women for the receipt of such seed. Thirdly by his knowledge of the constellations, which are friendly to such corporal effects. And lastly, by the excellent complexion of such as the devil maketh choice of, to beget such notable personages upon, as are the causes of the greatness and excellency of the child thus begotten.  
And to prove that such bawdy doings betwixt the devil and witches is not feigned, S. Augustine is alleged, who saith, that 
Mal malef. par. 2. quae. 1 August. de doctrina Christ.  All superstitious arts had their beginning of the pestiferous society betwixt the devil and man. Wherein he saith truly; for that in paradise, betwixt the devil and man, all wickedness was so contrived, that man ever since hath studied wicked arts: yea and the devil will be sure to be at the middle and at both ends of every mischief. But that the devil engendereth with a woman, in manner and form as is supposed, and naturally begetteth the wicked, neither is it true, nor Augustine's meaning in this place.  
Howbeit M. Mal. proceedeth, affirming that All witches take their beginning from such filthy actions, wherein the devil, in likeness of a pretty wench, lieth prostitute as Succubus to the man, and retaining his nature and seed, conveyeth it unto the witch, to whom he delivereth it as Incubus. Wherein also is refuted the opinion of them that hold a spirit to be unpalpable. M. Mal. saith, There can be rendered no infallible rule, though a probable 
Mal malef. quae. 1. par. 1.  distinction may be set down, whither Incubus in the act of venery do always power seed out of his assumed body. And this is the distinction; Either she is old and barren, or young and pregnant. If she be barren, then doth Incubus use her without decision of seed; because such seed should serve for no purpose. And the devil avoideth superfluity as much as he may; and yet for her pleasure and condemnation together, he goeth to work with her. But by the way, if the devil were so compendious, what should he need to use such circumstances, even in these very actions, as to make these assemblies, conventicles, ceremonies, &c: when he hath already bought their bodies, and bargained for their souls? Or what reason had he, to make them kill so many infants, by whom he rather loseth than gaineth any thing; because they are, so far as either he or we know, in better case than we, of riper years by reason of their innocency? Well, if she be not past children, then stealeth he seed away (as hath been said) from some wicked man being about that lecherous business, and therewith getteth young witches upon the old.  
And note, that they affirm that this business is better accomplished with seed thus gathered, than that which is shed in dreams, through superfluity of humours: because that is gathered from the virtue of the seed generative. And if it be said that the seed will wax cold by the way, and so lose his natural heat, and consequently the virtue: M. Mal. Danaeus, and the rest do answer, 
Mal malef. par. 1. quae. 1. Danaeus in dialog. de sortiarijs.  that the devil can so carry it, as no heat shall go from it, etc.  
Furthermore, old witches are sworn to procure as many young virgins for Incubus as they can, whereby in time they grow to be excellent bawds: but in this case the priest playeth Incubus. For you shall find, that confession to a priest, and namely 
ja. Sprenger in Mal. male.  this word Benedicite, driveth Incubus away, when ave Maries, crosses, and all other charms fail.   

Of the devils visible & invisible dealing with witches in the way of lechery.  
The third Chapter.  
But as touching the devils visible or invisible execution of lechery, it is written, that to such witches, as before have made a visible legue with the priest, (the devil I should say) there is no necessity that Incubus should appear invisible: marry to the standers by he is for the most part invisible. For proof hereof james Sprenger and Institor affirm, that Many times witches 
This was done at Regensburg.  are seen in the fields, and woods, prostituting themselves uncovered and naked up to the navel, wagging and moving their members in every part, according to the disposition of one being about that act of concupiscence, and yet nothing seen of the beholders upon her; saving that after such a convenient time as is required about such a piece of work, a black vapour, of the length and bigness of a man, hath been seen as it were to depart from her, and to ascend from that place. Nevertheless, many times the husband seeth Incubus making him cuckold, in 
Mal Malef.  the likeness of a man, and sometimes striketh off his head with his sword: but because the body is nothing but air, it closeth together again: so as, although the goodwife be some times hurt thereby; yet she maketh him believe he is mad or possessed, & that he doth he knoweth not what. For she hath more pleasure and delight (they say) with Incubus that way, than with any mortal man: whereby you may perceive that spirits are palpable. (∴)   

That the power of generation is both outwardly and inwardly impeached by witches, and of divers that had their genitals taken from them by witches, and by the same means again restored.  
The fourth Chapter.  
They also affirm, that the virtue of generation is impeached by witches, both inwardly, and outwardly: for intrinsically they repress the courage, and they stop the passage of the man's seed, so as it may not descend to the vessels of generation: also they hurt extrinsically, with images, herbs, etc. And to prove this true, you shall hear certain stories out of M. Mal. worthy to be noted.  
A young priest at Mespurge in the diocese of Constance was 
Mal Malef. cap 6. quae. 1. pa. 2.  bewitched, so as he had no power to occupy any other or more women than one; and to be delivered out of that thraldom, sought to fly into another country, where he might use that priestly occupation more freely. But all in vain; for evermore he was brought as far backward by night, as he went forward in the day before; sometimes by land, sometimes in the air, as though he flew. And if this be not true, I am sure that james Sprenger doth lie.  
For the further confirmation of our belief in Incubus, M. Mal. citeth a story of a notable matter executed at Regensburg, as true and as cleanly as the rest. A young man lying with a wench in that town (saith he) was feign to leave his instruments of venery behind him, by means of that prestigious art of witchcraft: so as in that place nothing could be seen or felt but his plain body. This young man was willed by another witch, to go to her whom he suspected, and by fair or foul means to require her help: who soon after meeting with her, entreated her fair, but that was in vain; and therefore he caught her by the throat, and with a towel strangled her, saying: Restore me my tool, or thou shalt die for it: so as she being swollen and black in the face, and through his boisterous handling ready to die, said; Let me go, and I will help thee. And whilst he was losing the towel, she put her hand into his codpiece, and touched the place; saying; Now hast thou thy desire: and even at that instant he felt himself restored.  
Item, a reverend father, for his life, holiness, and knowledge notorious, being a friar of the order and company of Spire, reported, 
ja. Sprenger. in Mal. malef. par. 2. quae. 1.  that a young man at shrift made lamentable moan unto him for the like loss: but his gravity suffered him not to believe lightly any such reports, and therefore made the young man untruss his codpiece point, and saw the complaint to be true and just. Whereupon he advised or rather enjoined the youth to go to the witch whom he suspected, and with flattering words to entreat her, to be so good unto him, as to restore him his instrument: which by that means he obtained, and soon after returned to show himself thankful; and told the holy father of his good success in that behalf: but he so believed him, as he would needs be Oculatus testis, and made him pull down his breeches, and so was satisfied of the troth and certainty thereof.  
Another young man being in that very taking, went to a witch for the restitution thereof, who brought him to a tree, where 
Mal malef. cap 7. par. 2. quaest. 1.  she showed him a nest, and bade him climb up and take it. And being in the top of the tree, he took out a mighty great one, and showed the same to her, asking her if he might not have the same. Nay (quoth she) that is our parish priests tool, but take any other which thou wilt. And it is there affirmed, that some have found 20. and some 30. of them in one nest, being there preserved with provender, as it were at the rack and manger, with this note, wherein there is no contradiction (for all must be true that is written against witches) that If a witch deprive one of his privities, it is done only by prestigious means, so as the senses 
Note.  are but illuded. Marry by the devil it is really taken away, and in like sort restored. These are no jests, for they be written by them that were and are judges upon the lives and deaths of those persons.   

Of bishop sylvanus his lechery opened and covered again, how maids having yellow hair are most cumbered with Incubus, how married men are bewitched to use other men's wives, and to refuse their own.  
The fift Chapter.  
You shall read in the legend, how 
In vita Hieronym.  in the night time Incubus come to a lady's bed side, and made hot love unto her: whereat she being offended, cried out so loud, that company come and found him under her bed in the likeness 
Saints as holy and chaste as horses & mares.  of the holy bishop sylvanus, which holy man was much defamed thereby, until at the length this infamy was purged by the confession of a devil made at S. jeroms tomb. Oh excellent piece of witchcraft or cozening wrought by sylvanus! Item S. Christine would needs take unto her another maids Incubus, and lie in her room: and the story saith, that she was shrewdly accloyed. But she was a shrew indeed, that would needs change beds with her fellow, that was troubled every night with Incubus, and deal with him herself. But here the inquisitors note may not be forgotten, to wit: that Maids having yellow hair are most molested 
Maids having yellow hair.  with this spirit. Also it is written in the Legend, of S. Barnard, that a pretty wench that had had the use of Incubus his body by the space of six or seven years in Aquitania (being belike weary of him for that he waxed old) would needs go to S. Barnard another while. But Incubus told her, that if she would so forsake him, being so long her true lover, he would be revenged upon her, etc. But befall what would, she went to S. Barnard, who took her his staff, and bade her lay it in the bed besides her. And indeed the devil fearing the bedstaff, or that S. Barnard lay there himself, durst not approach into her chamber that night: what he did afterwards, I am uncertain. Marry you may find other circumstances hereof, and many other like bawdy lies in the golden Legend. But here again we may not forget the inquisitors note, to wit; that many are so bewitched, that they cannot 
Mal Malef. par. 2. quae. 2. cap 2.  use their own wives: but any other bodies they may well enough away withal. Which witchcraft is practised among many bad husbands, for whom it were a good excuse to say they were bewitched.   

How to procure the dissolving of bewitched love, also to enforce a man (how proper so ever he be) to love an old hag: and of a bawdy trick of a priest in Gelderland.  
The sixth Chapter.  
The priests say, that the best cure for a woman thus molested, next to confession, is excommunication. But to procure the dissolving of bewitched and constrained love, the party bewitched must make a jakes of the lovers shoe. And to enforce a man, how proper so ever he be, to love an old hag, she giveth unto him to eat (among other meats) her own dung: and this way one old witch made three abbots of one house successively to die for her love, as she herself confessed, by the report of M. Mal. In Gelderland a priest persuaded a sick woman that she was bewitched; 
Of a bawdy priest in Gelderland.  and except he might sing a mass upon her belly, she could not be helped. Whereunto she consented, and lay naked on the altar whilst he sang mass, to the satisfying of his lust; but not to the release of her grief. Other cures I will speak of in other places more civil. Howbeit, certain miraculous cures, both full of bawdry and lies, must either have place here, or noon at all.   

Of divers saints and holy persons, which were exceeding bawdy and lecherous, and by certain miraculous means became chaste.  
The seventh Chapter.  
Cassianus writeth, that S. Siren 
In coll. patrum.  being of body very lecherous, and of mind wonderful religious, fasted and prayed; to the end his body might be reduced miraculously to chastity. At length come an angel unto him by night, and cut out of his flesh certain kernels, which were the sparks of concupiscence; so as afterwards he never had any more motions of the flesh. It is also 
Gregor. lib. 1. dial. 2.  reported, that the abbot Equicius being naturally as unchaste as the other, fell to his beads so devoutly for recovery of honesty, that there come an angel unto him in an apparition, that seemed to geld him; and after that (forsooth) he was as chaste as though he had had never a stone in his breech; and before that time being a ruler over monks, he became afterwards a governor over nuns. Even as it is said Helias the holy monk 
In vitis patrum. Heraclides in paradiso.  gathered thirty virgins into a monastery, over whom he ruled and reigned by the space of two years, and grew so proud and hot in the codpiece, that he was feign to forsake his holy house, and fly to a desert, where he fasted and prayed two days, saying; Lord quench my hot lecherous humours, or kill me. Whereupon in the night following, there come unto him three angels, and demanded of him why he forsook his charge: but the holy man was ashamed to tell them. Howbeit they asked him further, saying; Wilt thou return to these damsels, if we free thee from all concupiscence? Yea (quoth he) with all my heart. And when they had sworn him solemnly so to do, they took him up, & gelded him; and one of them holding his hands, and another his feet, the third cut out his stones. But the story saith it was not so ended, but in a vision. Which I believe, because within five days he returned to his minions, who piteously mourned for him all this while, and joyfully embraced his sweet company at his return. The like story doth Nider write of Thomas, whom two 
Nider in fornicario.  angels cured of that lecherous disease; by putting about him a girdle, which they brought down with them from heaven.   

Certain popish and magical cures, for them that are bewitched in their privities.  
The eight Chapter.  
For direct cure to such as are bewitched in the privy members, the first and special is confession: then follow in a row, holy water, and those ceremonial trumperies, ave Maries, and all manner of crossing; which are all said to be wholesome, except the witchcraft be perpetual, and in that case the wife may have a divorce of course.  
Item, the eating of a haggister or pie helpeth one bewitched in 
Aliter.  that member.  
Item, the smoke of the tooth of a dead man. 
Aliter.   
Item, to anoint a man's body over with the gall of a crow. 
Aliter.   
Item, to fill a quill with quick silver, and lay the same under the cushion, where such a one sitteth, or else to put it under the threshold of the door of the house or chamber where he dwelleth.  
Item, to spit into your own bosom, if you be so bewitched, 
Aliter.  is very good.  
Item, to piss through a wedding ring. If you would know 
Aliter.  who is hurt in his privities by witchcraft; and who otherwise is therein diseased, Hostiensis answereth: but so, as I am ashamed to english it: and therefore have here set down his experiment in Latin; Quando virga nullatenùs movetur, & nunquam potuit cognoscere; hoc est signum frigiditatis: sed quando movetur & erigitur, perficere autem non potest, est signum maleficij.  
But Sir Th. Moor hath such a cure in this matter, as I am 
S. Thomas moors, medicinable receipt, etc.  ashamed to write, either in Latin or English: for in filthy bawdry it passeth all the tales that ever I heard. But that is rather a medicine to procure generation, than the cure of witchcraft, though it serve both turns.  
Item, when one's instrument of venery is bewitched, certain 
Aliter.  characters must be written in virgin parchment, celebrated and holied by a popish priest; and thereon also must the 141. Psalm be written, and bound Ad viri fascinati coxam.  
Item, one Katherine Lo (having a husband not so readily 
Aliter.  disposed that way as she wished him to be) made a waxed image to the likeness of her husbands bewitched member, and offered it up at S. Anthony's altar; so as, through the holiness of the mass it might be sanctified, to be more courageous, and of better disposition and ability, etc.   

A strange cure done to one that was molested with Incubus.  
The ninth Chapter.  
Now being wearied with the rehearsal of so many lecheries most horrible, and very filthy and fabulous actions and passions of witches, together with the spirit Incubus, I will end with a true story taken out of jason Pratensis, which 
Iaso. Pratensis de cerebri morbo, ca 16.  though it be rude, yet is it not altogether so unclean as the rest.  
There come (saith he) of late a mass priest unto me, making piteous moan, and saying, that if I helped him not, he should be undone, and utterly overthrown; so great was his infirmity: for (saith he) I was wont to be fair and fat, and of an excellent complexion; and lo how I look, being now a very ghost consisting of skin and bone, etc. What is the matter (quoth jason?) I will show you sir, said the priest. There cometh unto me, almost every night, a certain woman, unknown unto me, and lieth so heavy upon my breast, that I cannot fetch my breath, neither have any power to cry, neither do my hands serve me to shove her away, nor my feet to go from her. I smiled (quoth jason) and told him that he was vexed with a disease called Incubus, or the mare; and the residue was fantasy and vain imagination. Nay (said the priest) it cannot be so: for by our blessed 
The priest is opinionative in the error of his fantasy.  lady, I tell you nothing but that with waking I seen with my eyes, and felt with my hands. I see her when she cometh upon me, and strive to repel her; but I am so enfeebled that I cannot: and for remedy I have run about from place to place, but no help that I could get. At length I went to an old friar that was counted an odd fellow; and thought to have had help at his hands, but the devil a whit had I of him; saving that for remedy he willed me to pray to God; whom I am sure I wearied with my tedious prayers long before. Then went I unto an old woman (quoth the priest) who was said to be a cunning witch: and she willed me, that the next morning, about the dawning of the day, I should piss, and immediately should cover the pisspot, or stop it with my right netherstock, and before night the witch should come to visit me. And although (quoth he) the respect of my orders somewhat terrified me from the execution of her advise; yet my necessities diverse ways, and specially my pains moved me to make trial of her words. And by the mass (quoth the priest) her prophesy fell out as sure as a club. For a witch come to my house, and complained of a grief in her bladder, and that she could not piss. But I could neither by fair nor foul means obtain at her hands, that she would leave molesting me by night; but she keepeth her old custom, determining by these filthy means to dispatch me. I could hardly (said jason) reclaim him from this mad humour; 
The priest recovered.  but by that time he had been with me three or four times, he began to comfort himself, and at last perceiving it, he acknowledged his disease, and recovered the same.   

A confutation of all the former follies touching Incubus, which by examples and proofs of like stuff is showed to be flat knavery, wherein the carnal copulation with spirits is overthrown.  
The tenth Chapter.  
Thus are lecheries covered with the cloak of Incubus and witchcraft, contrary to nature and verity: and with these fables is maintained an opinion, that men have been begotten without carnal copulation (as Hyperius and others write that Merlin was, An. 440.) 
Merlin begotten of Incubus.  specially to excuse and maintain the knaveries and lecheries of idle priests and bawdy monks; and to cover the shame of their lovers and concubines.  
And alas, when great learned men have been so abused, with the imagination of Incubus his carnal society with women, misconstruing the scriptures, to wit, the place in Genesis 6. to the seducing of many others; it is the less wonder, that this error hath passed so generally among the common people.  
But to use few words herein, I hope you understand that they affirm and say, that Incubus is a spirit; and I trust you know that a spirit hath no flesh nor bones, &c: and that he neither doth eat nor drink. In deed your grandams maids were wont to set a bowl of milk before him and his cousin Robin goodfellow, for grinding of malt or mustard, and sweeping the house at midnight: and you have also heard that he would chafe exceedingly, if the maid or goodwife of the house, having compassion of his nakedness, laid any clothes for him, besides his mess of white bread and milk, which was his standing fee. For in that case he saith; What have we here? Hemton hamten, here will I never more tread nor stampen.  
But to proceed in this confutation. Where there is no meat 
Quia humor spermaticus ex succo alimentari provenit.  eaten, there can be no seed which thereof is engendered: although it be granted, that Robin could both eat and drink, as being a cozening idle friar, or some such rogue, that wanted nothing either belonging to lechery or knavery, etc. Item, where the genital members want, there can be no lust of the flesh: neither doth nature give any desire of generation, where there is no propagation or succession required. And as spirits cannot be grieved with hunger, so can they not be inflamed with lusts. And if men should live ever, what needed succession or heirs? For that is but an ordinance of God, to supply the place, the number, the world, the time, and specially to accomplish his will. But the 
Ad facultatem generandi tam interna quàm externa organa requiruntur.  power of generation consisteth not only in members, but chiefly of vital spirits, and of the hart: which spirits are never in such a body as Incubus hath, being but a body assumed, as they themselves say. And yet the most part of writers herein affirm, that it is a palpable and visible body; though all be fancies and fables that are written hereupon.   

That Incubus is a natural disease, with remedies for the same, besides magical cures herewithal expressed.  
The eleventh Chapter.  
But in truth, this Incubus is a bodily 
What Incubus is, & who be most troubled therewith.  disease (as hath been said) although it extend unto the trouble of the mind: which of some is called The mare, oppressing many in their sleep so sore, as they are not able to call for help, or stir themselves under the burden of that heavy humour, which is engendered of a thick vapour proceeding from the crudity and rawness in the stomach: which ascending up into the head oppresseth the brain, in so much as many are much enfeebled thereby, as being nightly haunted therewith. They are most troubled with this disease, that being subject thereunto, lie right upward: so as, to turn and lie on the one side, is present remedy. Likewise, if any hear the groaning of the party, speak unto him, so as he wake him, he is presently relieved. Howbeit, there are magical cures for it, as for example.  

S. George, S. George, our lady's knight,  
He walked by day, so did he by night:  
Until such time as he her found,  
He her beat and he her bound,  
Until her troth she to him plight,  
She would not come to her that night.   
Whereas S. George our lady's knight, was named three times S. George.  
Item, hang a stone over she afflicted persons bed, which stone hath naturally such a hole in it, as wherein a string may be put through it, and so be hanged over the diseased or bewitched party; be it man, woman, or horse.  
Item, you shall read in M. Malefic. that excommunication 
M. malefic. par. 2. quae. 2. cap, 1. col, 2.  is very notable, and better than any charm for this purpose. There are also other verses and charms for this disease devised, which is the common cloak for the ignorance of bad physicians. But Leonard Fuchsius in his first book, and 31. chapter, doth not only describe this disease, and the causes of it; but also setteth 
Leon Fuchsius de curandi ratione.  down very learnedly the cure thereof, to the utter confusion of the witchmongers' folly in this behalf. Hyperius being much bewitched and blinded in this matter of witchcraft, hovering about the interpretation of Genesis 6. from whence the opinion of Incubus and Succubus is extorted, Viderunt filii Dei filias hominum, quòd elegantes essent, acceperunt sibi in uxores ex omnibus, quas elegerant, &c: seemeth to maintain upon hearsay, that absurd opinion; and yet in the end is driven to conclude thus, to wit: Of the evil spirits Incubus and Succubus there can be no firm reason or proof brought out of scriptures, using these very words; Haec vt probabilia dicta sunto, quandoquidem scripturarum praesidio hac in causa destituimur. As if he should say, Take this as spoken probably; to wit, by human reason, because we are destitute of scriptures to maintain the goodness of the cause. 
Tertull in libro de habitu muliebri. Sulp Sever. in epitome hist. sacr.   
Tertullian and Sulpicius Severus do interpret Filios Dei in that place to be angels, or evil spirits, and to have been enamoured with the beauty of those wenches; and finally, begat giants by them. Which is throughly confuted by chrysostom, Hom. 22. in Gen: but specially by the circumstance of the text.   

The censure of G. Chaucer, upon the knavery of Incubus.  
The twelve Chapter.  
Now will I (after all this long discourse of abominable cloaked knaveries) here conclude with certain of G. Chaucer's verses, who as he smelled out the absurdities of popery, so found he the priests knavery in this matter of Incubus, and (as the time would suffer him) he derided their folly and falsehood in this wise:  
For now the great charity and prayers  
Of limitors and other holy friars, 
Geffr. Chau in the beginning of the wife of Baths tale.   
That searchen every land and every stream  
As thick as motes in the sun beam,  
Blessing halls, kitchens, chambers & bowers,  
Cities, boroughs, castles and high towers,  
Thropes, barns, shepens, and dairies,  
This maketh that there been now no fairies;  
For there as wont to walken was an elf,  
There walketh now the limit or himself,  
In undermeales, and in mornings,  
And saith his matins and his holy things  
As he goeth in his limitatiowne,  
Women may go safely up and down,  
In every bush, and under every tree,  
There nis noon other Jncubus but he, etc.    

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

The first Chapter.  
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 show you certain proper stuff, which Bodin (their chief champion 
I. Bod. lib. 2. de daemon. cap, 6.  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 transubstantiation.  
First, as touching the devil (Bodin saith) that he doth most properly 
I. Bodin abuseth scripture to prove a lie.  and commonly transform himself into a goat, confirming that opinion by the 33. and 34. of isaiah: where there is no one title sounding to any such purpose. Howbeit, he sometimes alloweth the devil the shape of a black Moor, and as he saith he used to appear to maud Cruse, Kate Darey, and jone Haruiller. But I marvel, whither the devil createth himself, when he appeareth in the likeness of a man; or whither God createth him, when the devil wisheth it. As for witches, he saith they specially transubstantiate themselves into wolves, and them whom they bewitch into asses: though elsewhere he differ somewhat herein from himself. But though he affirm, that it may be naturally 
Pudendis tunc primùm erumpentibus.  brought to pass, that a girl shall become a boy; and that any female may be turned into the male: yet he saith the same hath no affinity with Lycanthropia; wherein he saith also, that men are wholly transformed, and citeth infinite examples hereof.  
First, that one Garner in the shape of a wolf killed a girl of the age of twelve years, and did eat up her arms and legs, and carried the rest home to his wife. Item, that Peter Burget, and Michael Werdon, having turned themselves with an ointment into wolves, killed, and finally did eat up an infinite number of people. Which lie Wierus doth sufficiently confute. 
Io. Wier. lib. 6. de mag. ca 12.  But until you see and read that, consider whither Peter could eat raw flesh without surfeiting, 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 being 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.  
He accuseth also one of the mightiest princes in christendom, 
1 Bodinus mendaciorum helüo.  even of late days, to be one of those kind of witches (so as he could, when he list, turn himself to a wolf) affirming that he was espied and oftentimes seen to perform that villainy; because he would be counted the king of all witches. He saith that this transubstantiation is most common in Greece, and through out all Asia, as merchant strangers have reported to him. For Anno Domini. 1542, when Sultan Soliman reigned, there was such force and multitude of these kind of wolves in Constantinople, that the emperor drove together in one flock 150. of them, which departed out of the city in the presence of all the people.  
To persuade us the more throughly herein, he saith, that in 
A warm season to swim in.  Livonia, yearly (about the end of December) a certain knave or devil warneth all the witches in the country to come to a certain place: if they fail, the devil cometh and whippeth them 
I marvel that they forsake not the devil, who punisheth them so sore: iwis they get not so much at his hands.  with an iron rod; so as the print of his lashes remain upon their bodies for ever. The captain witch leadeth the way through a great pool of water: many millians 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, cattle, etc. After twelve days they return through the same water, and so receive human shape again.  
Item, that there was one Baianus 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 marvelous, 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 easy to do. Item, he saith, that as natural wolves persecute beasts; so do these magical wolves devour men, women, and children. And yet God saith 
Leuiti. 16.  to the people (I trow) and not to the cattle of Israel; If you observe not my commandments, I will send among you the 
Deut. 32.  beasts of the field, which shall devour both you and your cattle. 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 cattle. Nevertheless, Bodin saith it is a clear case: for the matter was disputed upon before pope Leo the seventh, and by him all these matters were judged possible: and at that time (saith he) were the transformations of Lucian and Apuleius made canonical.  
Furthermore he saith, that through this art they are so cunning that no man can apprehend them, but when they are a sleep. Item, 
Stafus a witch could not be apprehended, and why?  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, as a camel to go through a needle's eye. Item, he saith, 
I. Bodin. Mal malef.  that diverse witches at Vernon, turned themselves into cats, and both committed and received much hurt. But at Argentine there 
john. Bodin. Mal malef. Barth. Spin etc.  was a wonderful matter done, by three witches of great wealth, who transforming themselves into three cats, assaulted a faggotmaker: who having hurt them all with a faggot stick, was like to have been put to death. But he was miraculously delivered, 
Mal malef. part. 3.  and they worthily punished; as the story saith, from whence Bodin had it.  
After a great many other such beastly fables, he inveigheth against 
An error about Lycanthropia.  such physicians, as say that Lycanthropia is a disease, and not a transformation. Item, he maintaineth, as sacred and true, all Homer'S fables of Circe's and Ulysses' his companions: inveighing against chrysostom, who rightly interpreteth Homer's meaning to be, that Ulysses his people were by the harlot Circe's made in their brutish manners to resemble swine.  
But least some poets fables might be thought lies (whereby the witchmongers' arguments should quail) he maintaineth for true the most part of Ovid's Metamorphôsis, and the greatest absurdities and impossibilities in all that book: marry he thinketh some one tale therein may be feigned. Finally, he confirmeth all these toys by the story of Nabuchadnez-zar. And because (saith he) Nabuchadnez-zar 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, S. Augustine 
August. lib. 8 de civit. Dei cap 18. Idem, lib. de spiritu & anima, cap 26.  (whither to confute or confirm that opinion judge you) saith; Non est credendum, humanum corpus daemonum arte vel potestate in bestialia lineamenta converti posse: We may not believe that a man's 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 usually 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 allegeth no reason, and therefore (to help him forth with that paraphrase) I say, that witches are 
Ironia.  cursed 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, Whither a witch that can turn a woman into a cat, &c: can also turn a cat into a woman?   

Absurd reasons brought by Bodin, and such others, for confirmation of transformations.  
The second Chapter.  
These Examples and reasons might put us in doubt, that every ass, 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 noon can create any thing but God; acknowledging also the force of the canons, and embracing 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. And lo, this is his distinction, Non essentialis forma (id est ratio) sed figura solum permutatur: 
I. Bod. lib. 2. de mag. daemon. cap 6.  The essential form (to wit, reason) is not changed, but the shape or figure. And thereby he proveth it easy enough to create men or beasts with life, so as they remain without reason. Howbeit, I think it is an easier matter, to turn Bodins reason into the reason of an ass, than his body into the shape of a sheep: which he saith is an easy matter; because Lot's wife was 
Gen. 19, 24. & 26. & 27.  turned into a stone by the devil. Whereby he showeth his gross ignorance. As though God that commanded Lot upon pain of death not to look back, who also destroyed the city of Sodom 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 feign to do it himself.  
Item, he affirmeth, that these kind of transfigurations are 
I▪ Bod. lib. de daemon. 2. cap 20. M. Mal. pa. 1. quae. 9  more common with them in the west parts of the world, than with us here in the east. Howbeit, 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, whither it be east, west, north, or south. Marry he saith, that spirits and devils vex 
john. Bodin. lib. de daemon. 2. cap 1.  men most in the north countries, as Norway, Finland, etc.: and 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: he taketh it out of M. Mal. which 
M. malefic. par. 2. quae. 2. cap 4.  tale was delivered to Sprenger by a knight of the Rhods, being of the order of S. jones at jerusalem; and it followeth thus.   

Of a man turned into an ass, and returned again into a man by one of Bodins witches: S. Augustine's opinion thereof.  
The third Chapter.  
IT happened in the city of Salamin, in the kingdom of Cyprus (wherein is a good haven) that a ship loaden with merchandise stayed there for a short space. In the mean time many of the soldiers and mariners went to shore, to provide fresh victuals. Among which number, a 
What the devil should the witch mean to make choice of the English man?  certain English man, being a sturdy young fellow, went to a woman's house, a little way out of the city, and not far from the sea side, to see whither she had any eggs to sell. Who perceiving him to be a lusty young fellow, a stranger, and far from his country (so as upon the loss of him there would be the less miss or inquiry) she considered with herself how to destroy him; and willed him to stay there awhile, whilst she went to fetch a few eggs for him. But she tarried 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 his ship would be gone, and leave him behind. Howbeit, after some detracting of time, she brought him a few eggs, willing him to return to her, if his ship were gone when he come. The young fellow returned towards his ship: but before he went aboard, he would needs eat an egg or twain to satisfy 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 mariners beat him back with a cudgel, saying; What a murrain 
A strange metamorphôsis, of body, but not of mind  lacks the ass? Wither the devil will this ass? The ass or young man (I cannot tell by which name I should term him) being many times repelled, and understanding their words that called him ass, 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 ass: he remembered the witch's words, and the words of his own fellows that called him ass, and returned to the witch's house, in whose service he remained by the space of three years, doing nothing with his hands all that while, but carried such burdens as she laid on his back; having only this comfort, that although he were reputed an ass 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, he heard a little saccaring bell ring to the elevation 
Note the devotion of the ass.  of a morrow mass, and not daring to go into the church, lest he should have been beaten and driven out with cudgels, in great devotion he fell down in the churchyard, upon the knees of his hinder legs, and did lift his forfeit over his head, as the priest doth hold the sacrament at the elevation. Which prodigious sight when certain merchants of Genua espied, and with wonder beheld; anon cometh the witch with a cudgel in her hand, beating forth the ass. 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 ass and the 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 country with a joyful and merry hart.  
Upon the advantage of this story M. Mal. Bodin, and the residue of the witchmongers' triumph; and specially because S. Augustine subscribeth thereunto; or at the least to the very like. 
August. lib. 18. de ciui. Dei cap 17 & 18.  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, than so learned a man's doings. The best is, that he himself is no eyewitness to any of those his tales; but speaketh only by report; wherein he uttereth these words: to wit, that It were a point of great incivility, &c: to discredit so many and so certain reports. And in that respect he justifieth the corporal transfigurations of Ulysses his mates, through the witchcraft of Circe's: 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 
At the alps in Arcadia.  that ever was invented, of the two alewives that used to transform all their guests into horses, and to sell them away at markets and fairs. And therefore I say with Cardanus, that how much Augustin saith he hath seen with his eyes, so much I am content 
Card de var. rerum. lib. 15 cap 80. August. Lib 18. de civit. Dei  to believe. Howbeit S. Augustin 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 with of S. Augustine, where they became, whom Bodins transformed wolves devoured. But  
— o quàm  
Credula mens hominis, & erectae fabulis aures!  

Good Lord! how light of credit is the wavering mind of man! 
Englished by Abraham Fleming.   
How unto tales and lies his ears attentive all they can?   
General counsels, and the pope's canons, which Bodin so regardeth, do condemn and pronounce his opinions in this behalf to be absurd; and the residue of the witchmongers, with himself in the number, to be worse than infidels. And these are the very words of the canons, which elsewhere I have more largely repeated; Whosoever believeth, that any creature can 
Canon. 26. quae. 5. episcopi ex con. acquir. etc.  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 rendered, to wit: because they attribute that to a creature, which only belongeth to God the creator of all things.   

A summary of the former fable, with a refutation thereof, after due examination of the same.  
The fourth Chapter.  
Concerning the verity or probability of this interlude, betwixt Bodin, M. Mal. the witch, the ass, the mass, the merchants, the inquisitors, the tormentors, &c: First I wonder at the miracle of transubstantiation: 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 Sprenger, and an ass of Bodin: Thirdly, that the ass had no more wit than to kneel down and hold up his forfeits to a piece of starch or flower, 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 jointly do it, but refer the matter to the witch's courtesy and good pleasure.  
But where was the young man's own shape all these three 
His shape was in the woods: where else should it be?  years, wherein he was made an ass? It is a certain and a 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 
Mal malef. par. 1. quae. 2.  man, without 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 continueth not in one place. So as this airy creature would soon be carried into another region: as elsewhere I have largely proved. But indeed 
In my discourse of spirits and devils, being the 17 book of this volume.  our bodies are visible, sensitive, and passive, and are endued 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 another's communication; England and Cyprus being so many hundred miles distant, and their languages so far differing? I am sure in these days, wherein traffic 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 Salamin 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 commandment, and through the tormentor's 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 commandment of the inquisitors, 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 toss a man's body so, and make it smaller and greater, to wit, like a mouse, or like an ass, &c: and the man all this while to feel no pain. And I am not alone in this maze: for Danaeus a special maintainer of their follies 
Dan. in dialog. cap 3.  saith, that although Augustine and Apuleius do write very credibly of these matters; yet will he never believe, that witches 
August. lib. de civit. Dei cap 17. 18.  can change men into other forms; as asses, apes, wolves, bears, mice, etc.   

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.  
The fift Chapter.  
But was this man an ass all this while? Or was this ass a man? Bodin saith (his reason only reserved) he was truly transubstantiated into an ass; so as there must be no part of a man, but reason remaining in this ass. And yet Hermes 
Hermes Trismeg in suo Periandro.  Trismegistus thinketh he hath good authority and reason to say; Aliud corpus quàm humanum non capere animam humanam; nec fas esse in corpus animae ratione carentis animam rationalem corruere; that is; An human soul cannot receive any other than an human body, nor yet can light into a body that wanteth reason of mind. But S. james saith; The body without the spirit is dead. And surely, when the soul is departed from the body, the life of man is dissolved: 
jam 2, 26.  and therefore Paul wished to be dissolved, when he would 
Phili 1, 23.  have been with Christ. The body of man is subject to divers kinds of agues, sicknesses, and infirmities, whereunto an ass's body is not inclined: and man's body must be fed with bread, &c: and not with hay. Bodins assheaded man must either eat hay, or nothing: as appeareth in the story. Man's body also is subject unto death, and hath his days numbered. 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 ass, or how the witch could have restored him to shape, or whither he should have risen at the day of judgement in an ass's body and shape. For Paul saith, that that very body which is sown and buried a natural body, is raised 
1. Cor. 15. 44.  a spiritual body. The life of jesus is made manifest in our mortal flesh, and not in the flesh of an ass.  
God hath endued every man and every thing with his proper nature, substance, form, qualities, and gifts, and directeth their ways. As for the ways of an ass, he taketh no such care: howbeit, they have also their properties and substance several to themselves. For there is one flesh (saith Paul) of men, another 
1. Cor. 15, 39  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 fly like a bird, or swim like a fish, or creep like a worm, or become an ass 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. Yea the spirits themselves have their laws and 
Psal. 119.  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 God's omnipotency hereby qualified, but the devils impotency manifested, who hath noon other power, but that which God from the beginning 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 God's minister, no further but in that which he hath from the beginning enabled him to do: which is, that he being a spirit, may with God's leave and ordinance viciat and corrupt the spirit and will of man: wherein 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 ass's body is the temple of the Holy-ghost? Or an ass 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, 
1. Cor. 6, 19 verse. 15, etc. verse. 2. verse. 13.  that Our bodies are the members of Christ. In the which we are to glorify God: for the body is for the Lord, and the Lord is for the body. Surely he meaneth not for an ass's body, as by this time I hope appeareth: in such wise 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 ass's body, which God hath so subjecteth in such servility under the foot of man; of whom God is so mindful, 
Psalm. 8. verses. 5, 6, 7, 8.  that he hath made him little lower than 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 fowls of the air, the fishes of the sea, etc. Bodins poet, Ovid, whose Metamorphôsis make so much for him, saith to the overthrow of this fantastical imagination:  
Os homini sublime dedit, coelúmque videre  
Jussit, & erectos ad sydera tollere vultus.  

The effect of which verses is this;  
The Lord did set man's face so high,  
That he the heavens might behold,  
And look up to the starry sky,  
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; God's works should not only be defaced and disgraced, but his ordinance should be wonderfully altered, and thereby confounded.   

The witchmongers' objections, concerning Nabuchadnez-zar answered, and their error concerning Lycanthropia confuted.  
The sixth Chapter.  
Malleus Maleficarum, Bodin, and 
Their groundwork is as sure as to hold a quick eel by the tail.  many other of them that maintain witchcraft, triumph upon the story of Nabuchadnez-zar; as though Circe's had transformed him with her sorceries into an ox, as she did others into swine, etc. I answer, that he was neither in body nor shape transformed at all, according to their gross imagination; as appeareth both by the plain words of the text, and also by the opinions of the best interpreters 
Dan. 4.  thereof: but that he was, for his beastly government and conditions, 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 beastly sort, among beasts of the field, and fowls 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 foul 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 be able to bring to pass such works at his pleasure. Wherein I would know what our witchmongers have gained.  
I am not ignorant that some write, that after the death of Nabuchadnez-zar, his son Eilumorodath gave his body to 
Cor. Agrip de vanit. scient. cap 44.  the ravens to be devoured, lest 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 verities than here. To conclude, I say that the transformations, which these witchmongers do so rave and rage's upon, is (as all the learned sort of physicians affirm) a disease proceeding partly from melancholy, whereby many suppose themselves to be wolves, or such ravening beasts. For Lycanthropia 
Paul Aeginet. li. 3. c. 16. Aetius. lib. 6. cap 11. I. Wier. de praest. daem. lib. 4. cap 23.  is of the ancient physicians called Lupina melancholia, or Lupina insania. I. Wierus declareth very learnedly, the cause, the circumstance, and the cure of this disease. I have written the more herein; because hereby great princes and potentates, as well as poor women and innocents, have been defamed and accounted among the number of witches.   

A special objection answered concerning transportations, with the consent of diverse writers thereupon.  
The seventh Chapter.  
For the maintenance of witch's transportations, they object the words of the Gospel, where the devil is said to 
Matth. 4, 8. Luk. 3, 9  take up Christ, and to set him on a pinnacle of the temple, and on a mountain, etc. 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, that if it were so grossly to be understood, as they imagine it, yet should it make nothing to 
Answer to the former objection.  their purpose. For I hope they will not say, that Christ had made any ointments, or entered into any league with the devil, and by virtue thereof was transported from out of the wilderness, unto the top of the temple of 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 
Matt. 26, 53.  of angels. 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 God's special providence and appointment; then why should it not be done by the hand of God, as it was in the story of job? Or if it 
job 1, 11. job 2, 5.  were Gods special purpose and pleasure, that there should be so extraordinary a matter brought to pass by the hand of the devil; could not God have given to the wicked angel extraordinary power, and clothed him with extraordinary shape; whereby he might be made an instrument able to accomplish that matter, as he did to his angel that carried Abacuch to Daniel, and to them that he sent to destroy Sodom? 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 alleged of them for their transportations.  
Hear therefore what calvin saith in his commentary upon 
I. calvin in harmony. evang. in Matth. 4. & Luk. 4.  that place, in these words; The question is, whither Christ were carried aloft indeed, or whither 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 sathane illusions. But this objection is easily washed away. For it is no absurdity to grant all this to be wrought through God's permission, or Christ's voluntary 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 afterwards set down by the Evangelist, where the devil showed him all the kingdoms 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 herein, before I looked for his opinion in the matter. And this I hope will be sufficient to overthrow the assertions of them that lay the ground of their transportations and flying in the air hereupon.  
He that will say, that these words; to wit, that Christ was taken up, &c: can hardly be applied to a vision, let him turn to the prophesy of ezechiel, and see the selfsame words used in a vision: 
Ezec. 3, 12. and 14.  saving that where Christ is said to be taken up by the devil, ezechiel is taken up, and lifted up, and carried by the spirit of God, and yet in a vision. But they have less reason that build upon this sandy rock, the supernatural frame of transubstantiation; as almost all our witching writers do. For Sprenger & 
Mal malef.  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, invisibly: Ergo the devil can take (say they) what shape he list. But though some may cavil upon the devils transforming of himself; yet, that either devil or witch can transform or transubstantiat others, there is no tittle nor colour in the scriptures to help them. If there were authority for it, and that it were passed all peradventure, lo, what an easy matter it is to resubstantiate an ass into a man. For Bodin saith upon the word of Apuleius, that if the ass eat new 
I. Bod. lib. de daem. 3. cap 5.  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 ass in fair water: yea he showeth an instance, 
In Mal. mal.  where, by drinking of water an ass was turned into a man.   

The witchmongers' objection concerning the history of job answered.  
The eight Chapter.  
These witchmongers, for lack of better arguments, do many times object job against me; although there be never a word in that story, which either maketh for them, or against me: in so much 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 bewitched, as job never saith? 
a job 1, 14.  For first there come a messenger unto him, and said; Thy oxen were ploughing, and thy asses were feeding in their places, 
b verse, 15.  and the Sabeans come violently and took them; yea they have slain thy servants with the edge of the sword; but I only am escaped to tell thee. 
c verse, 16.  And whilst he was yet speaking, another come, and said; The fire of God is fallen from the heaven, & hath burnt up thy sheep and thy servants, and devoured them; but I only am escaped to tell thee. 
d verse, 17.  And while he was yet speaking, another come, and said; The Chaldaeans set out their bands, and fell upon thy camels, and have taken them, and have slain thy servants with the edge of the sword; but I only am escaped alone to tell thee. 
e verse, 18.  And whilst he was yet speaking, come another, and said; Thy sons and thy daughters were eating and drinking wine in their elder brother's house, 
f verse, 19  and behold there come a great wind from beyond the wilderness, 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. 
g Ibid. ca 2. vers. 7.  Besides all this, he was smitten with biles, from the sole of his foot to the crown of his head. If any man in these days 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 country would be called Coram nobis: warrants would be sent out on every side, public 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 curtsy of seizing, or to have fetched 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 apprehended, figures must have been cast, the siue and shears must have been set on work; yea rather than 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 Bungie must have been gone unto, and after she had learned her name, whom job most suspected, she would have confirmed the suspicion 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; Diabolus 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 
I. Calvin. in job cap 1. 21.  no part of his calamity unto devils, witches, nor yet unto conjurers, or their enchantments; as we have learned now to do. Neither sinned he, or did God any wrong, when he laid it to his charge: but we dishonour God greatly, when we attribute either the power or propriety of God the creator unto a creature.  

* I. Calvin. in job, cap 2. Sermon. 8. Muscul. in loc. comm. Idem, ibidem.  calvin saith; We derogate much from God's glory and omnipotency, when we say he doth but give sathan leave to do it: which is (saith he) to mock God's 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 maintainers of witch's 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 between the person of a witch, and the person of a devil, so was there not any conference or practice betwixt them in this case.  
And as touching the communication betwixt God and the devil, behold what calvin saith, writing or rather preaching of 
I. calvin in his sermons upon job  purpose upon that place, whereupon they think they have so great advantage; When sathan is said to appear before God, it is not done in some place certain, but the scripture speaketh so to apply itself 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 sathan 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 invisibly upon us, and knock us on the heads; yea he would watch the best and dispatch them, whilst they were about some wicked act. If they say; God commandeth 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.  
And 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 communication between the devil and a 
I. calvin in job cap 1. sermon. 5.  witch, as witchmongers imagine. Neither is God moved at all at satans suit, who hath no such favour or grace with him, as to obtain any thing at his hands. 
Mal malef. pa. 1. quest. 1. Idem part. 1. quest. 4.   
But M. Mal. and his friends deny, that there were any witches in jobs time: yea the witchmongers are content to say, that there were noon found to exercise this art in Christ's 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 
Note what is said touching the book of job  question but that it is very canonical and authentic. Howbeit, many writers, both of the jews and others, are of opinion, that Moses was the author of this book; and that he did set it as a looking glass before the people: to the intent the children of Abraham (of whose race he himself come) might know, that God showed 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 Forsomuch as it is uncertain, whither 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 indicted the book, to the end that the jews should know that God hath had a people always 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 communication as the witchmongers conceive and maintain; who are so gross herein, that they do not only believe, but publish so palpable absurdities concerning such real actions betwixt the devil and man, as a wise man would be ashamed to read, but much more to credit: as that S. Dunstan lead the devil about the house by 
In legenda aurea.  the nose with a pair of pinsors or tongs, and made him roar so loud, 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, lest I should seem to use too many repetitions) I answer effectually to their cavils about this place.   

What several sorts of witches are mentioned in the scriptures, and how the word witch is there applied.  
The ninth Chapter.  
But what sorts of witches so ever M. Mal. or Bodin say there are; Moses spoke only of four kinds of impious couseners or witches (whereof our witchmongers old women which danse with the fairies, etc.; are noon.) The first were Praestigiatores 
1. Praestigiatores Pharaonis.  Pharaonis, which (as all divines, both hebrews and others conclude) were but couseners and jugglers, deceiving the king's eyes with illusions and sleights; and making false things to appear as true: which 
2. Mecasapha.  nevertheless our witches cannot do. The second is Mecasapha, which is she that destroyeth with poison. The third are such as use 
3. Kasam. Onen. Ob. Idoni.  sundry kinds of divinations, and hereunto pertain these words, Kasam, Onen, Ob, Idoni. The fourth is Habar, to wit: when magicians, or rather such, as would be reputed cunning therein, mumble 
4. Habar.  certain secret words, wherein is thought to be great efficacy.  
These are all couseners 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 lies of M. Mal. and Bodin, and all our old wives tales are applied 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 God's grace) show 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 it in such sense and order, as I mean to set down unto you. And yet 
Note.  I give you this note by the way, that witchcraft or enchantment is diversly taken in the scriptures; sometimes nothing tending to such end as it is commonly thought to do. For in 1. Samuel, 15, 23. it is all one with rebellion. jesabel for her idolatrous life is called a witch. Also in the new testament, even S. 
1. Sa 15, 23.  Paul saith the Galathians are bewitched, because they were seduced 
2. Re 9, 22. Gal. 3, 1.  and led from the true understanding of the scriptures.  
Item sometimes it is taken in good part; as the magicians 
Matth. 2, 1.  that come to worship and offer to Christ: and also where Daniel is said to be an enchanter, yea a principal enchanter: which title 
Daniel. 4.  being given him in divers places of that story, he never seemeth to refuse or dislike; but rather entreateth for the pardon and qualification of the rigour towards other enchanters, which were mere couseners indeed: as appeareth in the second chapter of Daniel, where you may see that the king espied their fetches. 
Dan. 2, 8.   
Sometimes such are called conjurers, as being but rogues, 
Acts. 19  and lewd people, 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 jugglers are called witches. Sometimes also they 
Gen. 4, 18. Exod. 7, 13, etc. Acts 13. Exod. 22, etc. Acts. 13. Acts. 19 Canticles of Salomon. cap 4. verse. 9  are called sorcerers, that impugn the gospel of Christ, and seduce others with violent persuasions. Sometimes a murderer with poison is called a witch. Sometimes they are so termed by the very signification of their names; as Elnners, which signifieth a sorcerer. Sometimes because they study curious and vain arts. Sometimes it is taken for woonding or grieving of the hart. Yea the very word Magus, which is Latin for a magician, is translated a witch; and yet it was heretofore always 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 
Deut. 18, 2. jerem. 27. Acts. 8.  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, cursed, or melancholic, as a nickname. 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 imputed to them.    

¶ The sixth Book.  

The exposition of this Hebrew word Chasaph, wherein is answered the objection contained in Exodus 22. to wit: Thou shalt not suffer a witch to live, and of Simon Magus. Acts. 8.  
The first Chapter.  
Chasaph, being an Hebrew word, is Latined Veneficium, and is in English, poisoning, or witchcraft; if you will so have it. The Hebrew sentence written in Exodus, 22. is by the 70. interpreters translated thus into Greek, , which in Latin is, Veneficos (sive) veneficas non retinebitis in vita, in English, You shall not suffer any poisoners, or (as it is translated) witches to live. The which sentence josephus an Hebrew borne, and a man of 
joseph. in judaeorum antiquitat.  great estimation, learning and fame, interpreteth in this wise; Let noon of the children of Israel have any poison that is deadly, or prepared to any hurtful use. If any be apprehended with such stuff, let him be put to death, and suffer that which he meant to do to them, for whom he prepared it. The Rabbis exposition agree herewithal. Lex Cornelia differeth not from this sense, to wit, that he must suffer death, which either maketh, selleth, or hath any poison, to the intent to kill any man. This word is found in these places following: Exodus. 22, 18. Deut. 18, 10. 2. Sam. 9, 22. Dan. 2, 2. 2. Chr. 33, 6. Esay. 47, 9, 12. Malach, 3, 5. jerem. 27, 9 Mich. 5▪ 2. Nah. 3, 4. bis. Howbeit, in all our English translations, Chasaph is translated, witchcraft.  
And because I will avoid prolixity and contention both at once, I will admit that Veneficae were such witches, as with their poisons did much hurt among the children of Israel; and I will not deny that there remain such until this day, bewitching men, and making them believe, that by virtue of words, and certain ceremonies, they bring to pass such mischiefs, and intoxications, as they indeed accomplish by poisons. And this abuse in cozenage of people, together with the taking of God's name in vain, in many places of the scripture is proved, especially by the name of witchcraft, even where no poisons are. According to the sense which S. Paul useth to the Galathians in these words, where he showeth plainly, that the true signification of witchcraft is cozenage; O ye foolish Galathians (saith he) 
Gal. 3, 1.  who hath bewitched you? to wit, cozened or abused you, making you believe a thing which is neither so nor so. Whereby he meaneth not to ask of them, who have with charms, &c: or with poisons deprived them of their health, life, cattle, or children, &c: but who hath abused or cozened them, to make them believe lies. This phrase is also used by job. 15. But that we may be throughly 
job 15, 12.  resolved of the true meaning of this phrase used by Paul, Gal. 3. let us examine the description of a notable witch called Simon Magus, made by S. Luke; There was (saith he) in the city of Samaria, a certain man called Simon, which used witchcraft, 
Acts. 8, 9  and bewitched the people of Samaria, saying that he himself was some great man. I demand, in what other thing here do we see any witchcraft, than that he abused the people, making them believe he could work miracles, whereas in truth he could do no such thing; as manifestly may appear in the 13. and 19 verses of the same chapter: where he wondered at the miracles wrought by the apostles, and would have purchased with money the power of the Holy-ghost to work wonders.  
It will be said, the people had reason to believe him, because it 
Acts. 8, 11.  is written, that he of long time had bewitched them with sorceries. But let the bewitched Galathians be a warning both to the bewitched Samaritans, and to all other that are cozened or bewitched through false doctrine, or legerdemain; lest while they attended to such fables and lies, they be brought into ignorance, and so in time be led with them away from God. And finally, let us all abandon such witches and couseners, as with Simon Magus set themselves in the place of God, boasting that they can do miracles, expound dreams, foretell things to come, raise the dead, &c: which are the works of the Holy-ghost, who only searcheth 
1. Reg 8, 39 Matth. 9 4. 12. 25. 22. Acts. 1, 24. & 15, 8. Rom. 8, 27. Mark 2. Luk. 6, 17. & 11. & 9 joh. 1. & 2. & 6. & 13. Apoc. 2. &. 3 Luk. 11, 29. Eccl. 34, 5.  the heart and reins, and only worketh great wonders, which are now stayed and accomplished in Christ, in whom who so steadfastly believeth shall not need to be by such means resolved or confirmed in his doctrine and gospel. And as for the unfaithful, they shall have noon other miracle showed unto them, but the sign of jonas the prophet.  
And therefore I say, whatsoever they be that with Simon Magus take upon them to work such wonders, by soothsaying, sorcery, or witchcraft, are but liars, deceivers, and couseners, according to Syraches saying; Sorcery, witchcraft, soothsaying, and dreams, are but vanity, and the law shallbe fulfilled without such lies. God commanded the people, that they should not regard 
Eccl. 34, 8. levi. 19, 31.  them that wrought with spirits, nor soothsayers: for the estimation that was attributed unto them, offended God.   

The place of Deuteronomy expounded, wherein are recited all kind of witches; also their opinions confuted, which hold that they can work such miracles as are imputed unto them.  
The second Chapter.  
The greatest and most common objection is, that if there were not some, which could work such miraculous or supernatural feats, by themselves, or by their devils, it should not have been said; 
Deut. 18. 10. 11.  Let noon be found among you, that maketh his son or his daughter to go through the fire, or that useth witchcraft, or is a regarder of times, or a marker of the flying of fowls, or a sorcerer, or a charmer, or that counseleth with spirits, or a soothsayer, or that asketh counsel of the dead, or (as some translate it) that raiseth the dead. But as there is no one place in the scripture that saith they can work miracles, so it shallbe easy to prove, that these were all couseners, every one abusing the people in his several kind; and are accursed of God. Not that they can do all such things indeed, as there is expressed; but for that they take upon them to be the mighty power of God, and to do that which is the only work of him, seducing the people, and blaspheming the name of God, who will not give his glory to any creature, 
Esay. 42, 8. Ps. 24. 8. 10.  being himself the king of glory and omnipotency.  
First I ask, what miracle was wrought by their passing through the fire? Truly it cannot be proved that any effect followed; but that the people were bewitched, to suppose their sins to be purged thereby; as the Spaniards think of scourging and whipping themselves. So as God's power was imputed to that action, and so forbidden as an idolatrous sorcery. What wonders worketh the regarder of times? What other devil dealeth he withal, than with the spirit of superstition? Doth he not deceive himself and others, and therefore is worthily condemned for a witch? What spirit useth he, which marketh the flying of fowls? Nevertheless, he is here condemned as a practiser of witchcraft; because he cozeneth the people, and taketh upon him to be a prophet; impiously referring Gods certain ordinances to the flittering feathers and uncertain ways of a bird? The like effects produceth sorcery, charming, consultation with spirits, soothsaying, and consulting with the dead: in every of the which Gods power is obscured, his glory defaced, and his commandment infringed.  
And to prove that these soothsayers and witches are but lying mates and couseners; note these words pronounced by God himself, even in the self same place to the children of Israel: Although 
Deut. 18, 14  the Gentiles suffered themselves to be abused, so as they gave ear to these sorcerers, &c: he would not suffer them so, but would raise them a prophet, who should speak the truth. As if he should say; The other are but lying and cozening mates, deceitful and undermining merchants, whose abuses I will make known to my people. And that every one may be resolved herein, let the last sentence of this precept be well weighed; to wit, Let noon be found among you, that asketh counsel of (or ratseth the dead.)  
First you know the souls of the righteous are in the hands 
Sap. 3, 1. Luk. 16, 23.  of God, and resting with Lazarus in Abraham's bosom, do sleep in jesus Christ. And from that sleep, man shall not be raised, till the heavens be no more: according to this of David; Wilt 
job 14, 12. Psal. 88, 10. Deut. 18, 11. Luk. 16. 29. 31.  thou show wonders among the dead? Nay, the Lord saith, The living shall not be taught by the dead, but by the living. As for the unrighteous, they are in hell, where is no redemption; neither is there any passage from heaven to earth, but by God and his angels. 
Luk. 16, 22.  As touching the resurrection and restoration of the body, read john. 5. and you shall manifestly see, that it is the only 
joh. 5, 21.  work of the father, who hath given the power thereof to the son, and to noon other, etc. Dominus percutit, & ipse medetur: Ego occidam, 
Ose. 6. Acts. 17. 25. 28. Tim. 6, 13.  & ego vivefaciam. And in many other places it is written, that God giveth life and being to all. Although Plato, with his master Socrates, the chief pillars of these vanities, say, that one Pamphilus was called up out of hell, who when he came among the people, told many incredible tales concerning infernal actions. But herein I take up the proverb; Amicus Plato, amicus Socrates, sed maior amica veritas.  
So as this last precept, or last part thereof, extending to that which neither can be done by witch nor devil, may well expound the other parts and points thereof. For it is not meant hereby, that they can do such things indeed; but that they make men believe they do them, and thereby cozen the people, and take upon them the office of God, and therewithal also blaspheme his holy name, and take it in vain; as by the words of charms and conjurations do appear, which you shall see, if you look into these words, Habar and Idoni.  
In like manner I say you may see, that by the prohibition of divinations by augury, and of soothsayings, etc., who are witches, and can indeed do nothing but lie and cozen the people, the law of God condemneth them not, for that they can work miracles, but because they say they can do that which pertaineth to God, and for cozenage, etc. Concerning other points of witchcraft 
26. quae. 7. non obser. fact. 1398. act. 17. August. de spirit. & anima. cap 28.  contained therein, and because some cannot otherwise be satisfied, I will allege under one sentence, the decretals, the mind of S. Augustine, the council Aurelian, and the determination of Paris, to wit: Who so observeth, or giveth heed unto soothsayings, divinations, witchcraft, etc., or doth give credit to any such, he renounceth christianity, and shallbe counted a pagan, & an enemy to God; yea and he erreth both in faith and philosophy. And the reason is there withal expressed in the canon, to wit; Because hereby is attributed to a creature, that which pertaineth to God only and alone. So as, under this one sentence (Thou shalt not suffer a poisoner or a witch to live) is forbidden both murder and witchcraft; the murder consisting in poison; the witchcraft in cozenage or blasphemy.   

That women have used poisoning in all ages more than men, and of the inconvenience of poisoning.  
The third Chapter.  
AS women in all ages have been counted most apt to conceive witchcraft, and the devils special instruments therein, and the only or chief practisers thereof: so also it appeareth, that they have been the first inventors, and the greatest practisers of poisoning, and more naturally addicted and given thereunto than men: according to the saying of Quintilian; Latrocinium facilius in viro, veneficium in foemina credam. From whom Pliny differeth nothing in opinion, when he saith, Scientiam foeminarum in veneficijs praevalere. To be short, Augustine, Livy, Valerius, Diodorus, and many 
Plin lib. 25. cap 2.  other agree, that women were the first inventors and practisers of the art of poisoning. As for the rest of their cunning, in what estimation it was had, may appear by these verses of Horace, wherein he doth not only declare the vanity of witchcraft, but also expoundeth the other words, wherewithal we are now in hand.  
Somnia, terrores magicos, miracula, sagas,  
Nocturnos lemures, portent áque Thessala rides:  

These dreams and terrors magical, these miracles and witches,  
Nightwalking sprites, or Thessal bugs, esteem them not two rushes.   
Here Horace (you see) contemneth as ridiculous, all our witches cunning: marry herein he comprehendeth not their poisoning art, which hereby he only seemed to think hurtful. Pythagoras and Democritus give us the names of a great many magical herbs and stones, whereof now, both the virtue, and the things themselves also are unknown: as Marmaritin, whereby spirits might be raised: Archimedon, which would make one bewray in his sleep, all the secrets in his heart: Adincantida, Calicia, Mevais, Chirocineta, &c: which had all their several virtues, or rather poisons. But all these now are worn out of knowledge: marry in their steed we have hog's turd and chervil, as the only thing whereby our witches work miracles.  
Truly this poisoning art called Veneficium, of all others is most abominable; as whereby murders may be committed, where no suspicion may be gathered, nor any resistance can be made; the strong cannot avoid the weak, the wise cannot prevent the foolish, the godly cannot be preserved from the hands of the wicked; children may hereby kill their parents, the servant the master, the wife her husband, so privily, so inevitably, and so incurably, that of all other it hath been thought the most odious kind of murder; according to the saying of Ovid:  
— non hospes ab hospite tutus, 
ovid. metamorph. lib. 1.   
Non socer à genero, fratrum quóque gratia rara est:  
Imminet exitio vir coniugis, illa mariti,  
Lurida terribiles miscent aconita novercae,  
Filius ante diem patrios inquirit in annos.  

— The traveling guest oppressed 
Englished by Abraham Fleming.   
Doth stand in danger of his host, the host eke of his guest:  
The father of his son in law, yea rare is seen to rest  
Twixt brethren love and amity, and kindness void of strife;  
The husband seeks the goodwifes' death, and his again the wife.  
Ungentle stepdames grizzly poison temper and do give:  
The son too soon doth ask how long his father is to live.   
The monk that poisoned king john, was a right Veneficus; to wit, both a witch and a murderer: for he killed the king with poison, and persuaded the people with lies, that he had done a good and a meritorious act; and doubtless, many were so bewitched, as they thought he did very well therein. Antonius Sabellicus writeth of a horrible poisoning murder, committed 
Aeneid. 4. lib. 4.  by women at Rome, where were executed (after due conviction, 170. women at one time; besides 20. women of that consort, who were poisoned with that poison which they had prepared for others.   

Of divers poisoning practices, otherwise called veneficia, committed in Italy, Genua, Millen, Wittenberg, also how they were discovered and executed.  
The fourth Chapter.  
Another practice, not unlike to 
Veneficae in Italy.  that mentioned in the former chapter, was done in Cassalis at Salassia in Italy, Anno 1536. where 40. Veneficae or witches being of one confederacy, renewed a plague which was then almost ceased, besmearing with an ointment and a powder, the posts and doors of men's houses; so as thereby whole families were poisoned: and of that stuff they had prepared above 40. crocks for that purpose. Herewithal they conveyed inheritances as it pleased them, till at length they killed the brother and only son of one Neius (as lightly none died in the house but the masters and their children) which was much noted; and therewithal that one Androgina haunted the houses, specially of them that died: and she being suspected, apprehended, and examined, confessed the fact, conspiracy, and circumstance, as hath been showed. The like villainy was afterwards practised at Genua, and execution was done upon the 
Veneficae in Genua & Millen.  offenders. At Millen there was another like attempt that took noon effect. This art consisteth as well in poisoning of cattle as of men: and that which is done by poisons unto cattle, towards their destruction, is as commonly attributed to witch's charms as the other. And I doubt not, but some that would be thought cunning in incantations, and to do miracles, have experience in this behalf. For it is written by divers authors, that if wolves dung be hidden in the mangers, racks, or else in the hedges about the pastures, where cattle go (through the antipathy of the nature of the wolf and other cattle) all the beasts that savour the same do not only forbear to eat, but run about as though they were mad, or (as they say) bewitched.  
But Wierus telleth a notable story of a Veneficus, or destroyer of cattle, which I thought meet here to repeat. There was (saith 
Of a butcher a right veneficall witch.  he) in the dukedom of Wittingberge, not far from Tubing, a butcher, anno 1564. that bargained with the town for all their hides which were of starven cattle, called in these parts Morts. He with poison privily killed in great numbers, their bullocks, sheep, swine, &c: and by his bargain of the hides and tallow he grew infinitely rich. And at last being suspected, was examined, confessed the matter and manner thereof, and was put to death with hot tongs, wherewith his flesh was pulled from his bones. We for our parts would have killed five poor women, before we would suspect one rich butcher.   

A great objection answered concerning this kind of witchcraft called Veneficium.  
The fift Chapter.  
IT is objected, that if Veneficium were comprehended under the title of manslaughter, it had been a vain repetition, and a disordered course undertaken by Moses, to set forth a law against Veneficas severally. But it might suffice to answer any reasonable christian, that such was the pleasure of the Holieghost, to institute a particular article hereof, as of a thing more odious, wicked and dangerous, than any other kind of murder. But he that shall read the law of Moses, or the testament of Christ himself, shall find this kind of repetition and reiteration of the law most common. For as it is written Exod. 22, 21. Thou shalt not grieve nor afflict a stranger, for thou wast a stranger in the land of Egypt: so are the same words found repeated in Leuit. 19, 33. 
Leuit. 19, 33  Polling and shaving of heads and beards is forbidden in Deut. 27. which was before prohibited in 22. It is written in Exodus the 20. Thou shalt not steal: and it is repeated in Leviticus 19 and in Deut. 5. Murder is generally forbidden in Exod. 20. and likewise in 22. and repeated in Num. 35. But the aptest example is, that magic is forbidden in three several places, to wit, once in Leuit. 19 and twice in Leuit. 20. For the which a man might as well cavil with the Holieghost as for the other.   

In what kind of confections that witchcraft, which is called Venificium, consisteth: of love cups, and the same confuted by poets.  
The sixth Chapter.  
AS touching this kind of witchcraft, the principal part thereof consisteth in certain confections prepared by lewd people to procure love; which indeed are mere poisons, bereaving some of the benefit of the brain, and so of the sense and understanding of the mind. And from some it taketh away life, & that is more common than the other. These be called Philtra, or Pocula amatoria, or Venenosapocula, or Hippomenes; which bad and blind physicians rather practise, than witches or conjurers, etc. But of what value these babbles are, towards the end why they are provided, may appear by the opinions of poets themselves, from whence was derived the estimation of that stuff. And first you shall hear what Ovid saith, who wrote of the very art of love, and that so cunningly and feelingly, that he is reputed the special doctor in that science:  
Fallitur Aemonias si quis decurrit ad arts, 
ovid. lib. 2. de arte amandi.   
Dátque quod à teneri fronte revellit equi.  
Non facient vt vivat amor Medeides herbae,  
Mistáque cum magicis mersa venena sonis.  
Phasias' Aesonidem, Circe tenuisset Vlyssem,  
Si modò servari carmine posset amor:  
Nec data profuerint pallentia philtra puellis,  
Philtranocent animis, vimque furoris habent.  

Who so doth run to Haemonarts, arts, 
Englished by Abraham Fleming.   
I dub him for a dolt,  
And giveth that which he doth pluck from forehead of a colt:  
Medea's herbs will not procure that love shall lasting live,  
Nor steeped poison mixed with magic charms the same can give.  
The witch Medea had full fast held jason for her own,  
So had the grand witch Circe too Ulysses, if alone  
With charms maintained & kept might be the love of twain in one.  
No slibbersauces given to maids, 
Philtra, slibbersauces to procure love.  to make them pale and wan,  
Will help: such slibbersauces mar the minds of maid and man,  
And have in them a furious force of frenzy now and than.   
Viderit Aemoniae si quis mala pabula terrae,  
Et magicas artes posse iuvare putat. 
ovid. lib. de remedio amoris. 1.   

If any think that evil herbs in Haemonland which be, 
Ab. Fleming.   
Or witchcraft able is to help, let him make proof and see.   
These verses precedent do show, that Ovid knew that those beggarly sorceries might rather kill one, or make him stark mad, than do him good towards the attainment of his pleasure or love; and therefore he giveth this counsel to them that are amorous in such hot manner, that either they must enjoy their love, or else needs die; saying:  
Sit procul omne nefas, vt ameris amabilis esto:  

far off be all unlawful means, 
Englished by Abraham Fleming.  thou amiable be,  
Loving I mean, that she with love may quite the love of thee.    

It is proved by more credible writers, that love cups rather engender death through venom, than love by art: and with what toys they destroy cattle, and procure love.  
The seventh Chapter.  
But because there is no hold nor trust to these poets, who say and unsay, dallying with these causes; so as indeed the wise may perceive they have them in derision: let us see what other graver authors speak hereof. Eusebius Caesariensis writeth, that the poet Lucretius was killed with one of those lovers poisoned 
Hieronym. in Ruff Plin lib. 25. cap 3. joseph lib. 11. de judaeorum antiquit. Aristot. lib. 8. de natura animal. cap 24. Io. Wier. de venef. cap 40.  cups. Jerome reporteth that one Livia herewith killed her husband, whom she too much hated; and Lucilla killed hers, whom she too much loved. Calisthenes' killed Lucius Lucullus the emperor with a love pot, as Plutarch and Cornelius Nepos say. Pliny & josephus report, that Caesonia killed her husband Caligula Amatorio poculo with a lovers cup, which was indeed stark poison. Aristotle saith, that all which is believed touching the efficacy of these matters, is lies and old wives tales. He that will read more arguments and histories concerning these poisons, let him look in I. wire De Veneficijs.  
The toys, which are said to procure love, and are exhibited in their poison loving cups, are these: the hair growing in the nethermost 
Toys to mock apes.  part of a wolves tail, a wolves yard, a little fish called Remora, the brain of a cat, of a newt, or of a lizzard: the bone of a green frog, the flesh thereof being consumed with pismires or ants; the left bone whereof engendereth (as they say) love; the bone on the right side, hate. Also it is said, that a frogs bones, the flesh being eaten off round about with ants, whereof some will swim, and some will sink: those that sink, being hanged up in a white linen cloth, engender love, but if a man be touched therewith, hate is bred thereby. Another experiment is thereof, with young swallows, whereof one brood or nest being taken and buried in a crock under the ground, till they be starved up; they that be found open mouthed, serve to engender love; they whose mouths are shut, serve to procure hate. Besides these, many other follies there be to this purpose proposed to the simple; as namely, the garments of the dead, candles that burn before a dead corpse, and needles wherewith dead bodies are sown or socked into their sheeets: and diverse other things, which for the reverence of the reader, and in respect of the unclean speech to be used in the description thereof, I omit; which (if you read Dioscorides, 
Dioscorid. de materia medicine.  or diverse other learned physicians) you may see at large. In the mean while, he that desireth to see more experiments concerning this matter, let him read Leonardus Vairus de fascino, 
L. Vairus de fascin. lib. 2. cap 11. prope finem.  now this present year 1583. newly published; wherein (with an incestuous mouth) he affirmeth directly, that Christ and his apostles were Venefici; very fondly prosecuting that argument, and with as much popish folly as may be; labouring to prove it lawful to charm and enchant vermin, etc.   

john Bodin triumphing against john wire is overtaken with false Greek & false interpretation thereof.  
The eight Chapter.  
Monsieur Bodin triumpheth over doctor wire herein, pronouncing a heavy 
I. Bodin.  sentence upon him; because he referreth this word to poison. But he reigneth or rather rideth over him, much more for speaking false Greek; affirming that he calleth Veneficos , which is as true as the rest of his reports and fables of witches miracles contained in his books of devilish devices. For in truth he hath no such word, but saith they are called , whereas he should have said , the true accent being omitted, and being interposed, which should have been left out. Which is nothing to the substance of the matter, but must needs be the Printers fault.  
But Bodin reasoneth in this wise, is sometimes put for Magos or Praestigiatores: Ergo in the translation of the Septuaginta, it is so to be taken. Wherein he manifesteth his bad Logic, more than the others ill Greek. For it is well known to the learned in this tongue, that the usual and proper signification of this word, with all his derivations and compounds do signify Veneficos, Poisoners by medicine. Which when it is most usual and proper, why should the translators take it in a signification less usual, and nothing proper. Thus therefore he reasoneth and concludeth with his new found Logic, and old fond Greek; Sometimes it signifieth so, though unproperly, or rather metaphorically; Ergo in that place it is so to be taken, when another fitter word might have been used. Which argument being vain, agreeth well with his other vain actions. The Septuaginta had been very destitute of words, if no proper word could have been found for this purpose. But where they have occasion to speak of witchcraft in their translations, they use Magian, Maggagian, &c: and therefore belike they see some difference betwixt them and the other, and knew some cause that moved them to use the word , Veneficium.    

¶ The seventh Book.  

Of the Hebrew word Ob, what it signifieth where it is found, of Pythonisses called Ventriloquae, who they be, and what their practices are, experience and examples thereof showed.  
The first Chapter.  
This word Ob, is translated Pytho, or Pythonicus spiritus: Deutre. 18. isaiah. 19 1. Sam. 28. 2. Reg. 23. &c: sometime, though unproperly, Magnas as 2. Sam. 33. But Ob signifieth most properly a bottle, and is used in this place, because the Pythonists spoke hollow; as in the bottom of their bellies, whereby they are aptly in Latin called Ventriloqui: of which sort was Elizabeth Barton, the holy maid of Kent, etc. These are such as take upon 
The holy maid of Kent a ventriloqua.  them to give oracles, to tell where things lost are become, and finally to appeach others of mischiefs, which they themselves most commonly have brought to pass: whereby many times they overthrow the good fame of honest women, and of such others of their neighbours, with whom they are displeased. For trial hereof, letting pass a hundred cozenages that I could recite at this time, I will begin with a true story of a wench, practising her diabolical witchcraft, and ventriloquy An. 1574. at Westwell in Kent, within six miles where I dwell, taken and noted by two ministers and preachers of God's word, four substantial yeomen, and three women of good fame & reputation, whose names are after written.  
Mildred, the base daughter of Alice Norrington, and now servant 
An. Domi. 1574 Octob. 13.  to William Sponer of Westwell in the county of Kent, being of the age of seventeen years, was possessed with sathan in the night and day aforesaid. About two of the clock in the afternoon of the same day, there come to the same Sponers' house 
Confer this story with the woman of Endor, 1. Sam. 28. and see whither the same might not be accomplished by this devise.  Roger Newman minister of Westwell, john Brainford minister of Kenington, with others, whose names are underwritten, who made their prayers unto God, to assist them in that needful case; and then commanded sathan in the name of the eternal God, and of his son jesus Christ, to speak with such a voice as they might understand, and to declare from whence he come. But he would not speak, but roared and cried mightily. And though we did command him many times, in the name of God, and of his son jesus Christ, and in his mighty power to speak; yet he would not: until he had gone through all his delays, as roaring, crying, striving, and gnashing of teeth; and otherwhile with mowing, and other terrible countenances, and was so strong in the maid, that four men could scarce hold her down. And this continued by the space almost of two hours. So sometimes we charged him earnestly to speak; and again praying unto GOD that he would assist us, at the last he spoke, but very strangely; and that was thus; He comes, he comes: and that oftentimes he repeated; and He goeth, he goeth. And then we charged him to tell us who sent him. And he said; I lay in her way like a log, and I made her run like fire, but I could not hurt her. And why so, said we? Because God kept her, said he. When camest thou to her, said we? To night in her bed, said he. Then we charged him as before, to tell what he was, and who sent him, and what his name was. At the first he said, The devil, the devil. Then we charged him as before. Then he roared and cried as before, and spoke terrible words; I will kill her, I will kill her; I will tear her in pieces, I will tear her in pieces. We said, Thou shalt not hurt her. He said, I will kill you all. We said, Thou shalt hurt noon of us all. Then we charged him as before. Then he said, You will give me no rest. We said, Thou shalt have noon here, for thou must have no rest within the servants of God: but tell us in the name of God what thou art, and who sent thee. Then he said he would tear her in pieces. We said, Thou shalt not hurt her. Then he said again he would kill us all. We said again, Thou shalt hurt noon of us all, for we are the servants of God. And we charged him as before. And he said again, Will you give me no rest? We said, Thou shalt have noon here, neither shalt thou rest in her, for thou hast no right in her, since jesus Christ hath redeemed her with his blood, and she belongeth to him; and therefore tell us thy name, and who sent thee? He said his name was sathan. We said, Who sent thee? He said, Old Alice, old Alice. Which old Alice, said we? Old Alice, said he. Where dwelleth she, said we? In Westwell street, said he. We said, How long hast thou been with her? These twenty years, said he. We asked him where she did keep him? In two bottles, said he. Where be they, said we? In the backside of her house, said he. In what place, said we? Under the wall, said he. Where is the other? In Kenington. In what place, said we? In the ground, said he. Then we asked him, what she did give him. He said, her will, her will. What did she did thee do, said we? He said, Kill her maid. Wherefore did she bid thee kill her, said we? Because she did not love her, said he. We said; How long is it ago, since she sent thee to her? More than a year, said he. Where was that, said we? At her masters, said he. Which masters, said we? At her master Brainfords at Kenington, said he. How oft wert thou there, said we? Many times, said he. Where first, said we? In the garden, said he: Where the second time? In the hall: Where the third time? In her bed: Where the fourth time? In the field: Where the fift time? In the court: Where the sixth time? In the water, where I cast her into the mote: Where the seventh time? In her bed. We asked him again, where else? He said, in Westwell. Where there, said we? In the vicarage, said he. Where there? In the fit. How camest thou to her, said we? In the likeness of two birds, said he. Who sent thee to that place, said we? Old Alice, said he. What other spirits were with thee there, said we? My servant, said he. What is his name said we? He said, little devil. What is thy name, said we? Satan, said he. What doth old Alice call thee, said we? Partner, said he. What doth she give thee, said we? Her will, said he. How many hast thou killed for her, said we? Three, said he. Who are they, said we? A man and his child, said he. What were their names, said we? The child's name was Edward, said he: what more than Edward, said we? Edward Ager, said he. What was the man's name, said we? Richard said he. What more, said we? Richard Ager, said he. Where dwelled the man and the child, said we? At Dig at Dig, said he. This Richard Ager of Dig, was a Gentleman of xl pounds land by the year, a very honest man, but would often say he was bewitched, and languished long before he died. Whom else hast thou killed for her, said we? Woltons' wife said he. Where did she dwell? In Westwell said he. What else hast thou done for her said we? What she would have me, said he. What is that said we? To fetch her meat, drink, and corn, said he. Where hadst thou it, said we? In every house, said he. Name the houses, said we? At Petmen, at Farms, at Millens, at Fuller's, and in every house. After this we commanded sathan in the name of jesus Christ to depart from her, and never to trouble her any more, nor any man else. Then he said he would go, he would go: but he went not. Then we commanded him as before with some more words. Then he said, I go, I go; and so he departed. Then said the maid, He is gone, Lord have mercy upon me, for he would have killed me. And then we kneeled down and gave God thanks with the maiden; praying that God would keep her from satans power, and assist her with his grace. And noting this in a piece of paper, we departed. Satan's voice did differ much from the maid's voice, and all that he spoke, was in his own name. Subscribed thus:  

Witnesses to this, that heard and saw this whole matter, as followeth:  Roger Newman, vicar of Westwell. john Tailor. john Brainford, vicar of Kennington. Thomas Frenchborns wife. Thomas Tailor. William Spooner. Henry Tailors wife. john Frenchborne, and his wife.   

How the lewd practice of the Pythonist of Westwell come to light, and by whom she was examined; and that all her diabolical speech was but ventriloquy and plain cozenage, which is proved by her own confession.  
The second Chapter.  
IT is written, that in the latter days there shallbe showed strange illusions, 
Matt. 24, 44.  &c: in so much as (if it were possible) the very elect shallbe deceived: howbeit, S. Paul saith, they shallbe lying and false 
2. These 2, 9  wonders. Nevertheless, this sentence, and such like, have been often laid in my dish, and are urged by diverse writers, to approve the miraculous working of witches, whereof I will treat more largely in another place. Howbeit, by the way I must confess, that I take that sentence to be spoken of Antichrist, to wit: the pope, who miraculously, contrary to nature, philosophy, and all divinity, being of birth and calling base, in learning gross; in valour, beauty, or activity most commonly a very lubber, hath placed himself in the most lofty and delicate seat, putting almost all christian princes heads, not only under his girdle, but under his foot, etc.  
Surely, the tragedy of this Pythonist is not inferior to a thousand stories, which will hardly be blotted out of the memory and credit either of the common people, or else of the learned. How hardly will this story suffer discredit, having testimony of such authority? How could mother Alice escape condemnation and hanging, being arraigned upon this evidence; when a poor woman hath been cast away, upon a cozening oracle, or rather a false lie, devised by Feats the juggler, through the malicious instigation of some of her adversaries?  
But how cunningly soever this last cited certificate be penned, or what show soever it carrieth of truth and plain dealing, 
The ventriloqua of Westwell discovered.  there may be found contained therein matter enough to detect the consening knavery thereof. And yet diverse have been deeply deceived therewith, and can hardly be removed from the credit thereof, and without great disdain cannot endure to hear the reproof thereof. And know you this by the way, that heretofore Robin goodfellow, and Hob goblin were as terrible, and also as credible to the people, as hags and witches be now: and in time to come, a witch will be as much derided and contemned, and as plainly perceived, as the illusion and knavery of Robin goodfellow. And in truth, they that maintain walking spirits, with their transformation, &c: have no reason to deny Robin goodfellow, upon whom there hath gone as many and as credible tales, as upon witches; saving that it hath not pleased the translators of the Bible, to call spirits by the name of Robin goodfellow, as they have termed divinors, soothsayers, poisoners, and couseners by the name of witches.  
But to make short work with the confutation of this bastardly queans enterprise, & cozenage; you shall understand, that upon the brute of her divinity and miraculous transes, she was convented before M. Thomas Wotton of Bocton Malherbe, a man of great worship and wisdom, and for deciding and ordering of matters in this commonwealth, of rare and singular dexterity; through whose discreet handling of the matter, with the assistance & aid of M. George Darrell esquire, being also a right good and discreet justice of the same limit, the fraud was 
The Pythonist of westwell convicted by her own confession.  found, the cozenage confessed, and she received condign punishment. Neither was her confession won, according to the form of the Spanish inquisition; to wit, through extremity of tortures, nor yet by guile or flattery, nor by presumptions; but through wise and perfect trial of every circumstance the illusion was manifestly disclosed: not so (I say) as witches are commonly convinced and condemned; to wit, through malicious accusations, by guesses, presumptions, and extorted confesstons, contrary to sense and possibility, and for such actions as they can show no trial nor example before the wise, either by direct or indirect means; but after due trial she showed her feats, illusions, and transes, with the residue of all her miraculous works, in the presence of divers gentlemen and gentlewomen of great worship and credit, at Bocton Malherbe, in the house of the aforesaid M. Wotton. Now compare this wench with the witch of Endor, & you shall see that both the cozenages may be done by one art.   

Bodins stuff concerning the Pythonist of Endor, with a true story of a counterfeit Dutchman.  
The third Chapter.  
Upon the like tales doth Bodin 
I. Bodin. lib. de daemon. 3. cap 2.  build his doctrine, calling them Atheists that will not believe him, adding to this kind of witchcraft, the miraculous works of diverse maidens, that would spew pins, clouts, &c: as one Agnes Brigs, and Rachel Pinder of London did, till the miracles were detected, and they set to open penance. Others he citeth of that sort, the which were bound by devils with garters, or some such like stuff to posts, &c: with knots that could not be undone, which is an Egyptians juggling or cozening feat. And of such foolish lies joined with bawdy tales, his whole book consisteth: wherein I warrant you there are no fewer than two hundredth fables, and as many impossibilities. And as these two wenches, with the maiden of Westwell, were detected of cozenage; so likewise a Dutchman at Maidstone long after he had accomplished such knaveries, to the astonishment of a great number of good men, was revealed to be a cozening knave; although his miracles were imprinted and published at London: anno 1572. with this title before the book, as followeth.  

¶ A very wonderful and strange miracle of God, showed upon a Dutchman of the age of 23. years, which was possessed of ten devils, and was by God's mighty providence dispossessed of them again, the 27. of january last passed, 1572.  
Unto this the Maior of Maidstone, with diverse of his brethren subscribed, chiefly by the persuasion of Nicasius Ʋander Schuere, the minister of the Dutch church there, john Stikelbow, whom (as it is there said) God made the instrument to cast out the devils, and four other credible persons of the Dutch church. The history is so strange, & so cunningly performed, that had not his knavery afterwards brought him into suspicion, he should have gone away unsuspected of this fraud. A great many other such miracles have been lately printed, whereof diverse have been bewrayed: all the residue doubtless, if trial had been made, would have been found like unto these. But some are more finely handled than othersome. Some have more advantage by the simplicity of the audience, some by the majesty and countenance of the confederates; as namely, that cozening of the holy maid of Kent. Some escape utterly unsuspected, some are prevented by death; so as that way their examination is untaken. Some are weakly examined: but the most part are so reverenced, as they which suspect them, are rather called to their answers, than the others.    

Of the great oracle of Apollo the Pythonist, and how men of all sorts have been deceived, and that even the apostles have mistaken the nature of spirits, with an unanswerable argument, that spirits can take no shapes.  
The fourth Chapter.  
With this kind of witchcraft, Apollo 
The amphibologies of oracles.  and his oracles abused and cozened the whole world: which idol was so famous, that I need not stand long in the description thereof. The princes and monarchs of the earth reposed no small confidence therein: the priests, which lived thereupon, were so cunning, as they also overtook almost all the godly and learned men of that age, partly with their doubtful answers; as that which was made unto Pyrrhus, in these words, Aio te Aeacida Romanos vincere posse, and to Croesus his ambassadors in these words, Si Croesus arma Persis inferat, magnum imperium evertat; and otherwise thus, Croesus Halin penetrans, magnam subvertet opum vim: or thus, Croesus perdet Halin, trangressus plurima regna, &c: partly through confederacy, whereby they knew men's errands yer they come, and partly by cunning, as promising victory upon the sacrificing of some person of such account, as victory should rather be neglected, than the murder accomplished. And if it were, yet should there be such 
The subtlety of oracles.  conditions annexed thereunto, as always remained unto them a starting hole, and matter enough to cavil upon; as that the party sacrificed must be a virgin, no bastard, etc. Furthermore, of two things only proposed, and where yea or nay only doth answer the question, it is an even lay, that an idiot shall conjecture right. So as, if things fell out contrary, the fault was always in the interpreter, and not in the oracle or the prophet. But what marvel (I say) though the multitude and common people have been abused herein; since lawyers, philosophers, physicians, astronomers, divines, general counsels, and princes have with great negligence and ignorance been deceived and seduced hereby, as swallowing up and devouring an inveterate opinion, received of their elders, without due examination of the circumstance?  
Howbeit, the godly and learned fathers (as it appeareth) have always had a special care and respect, that they attributed not unto God such devilish devices; but referred them to him, who indeed is the inventor and author thereof, though not the personal executioner, in manner and form as they supposed: so as the matter of faith was not thereby by them impeached. But who can assure himself not to be deceived in matters concerning spirits, 
john. 20, 9  when the apostles themselves were so far from knowing them, as even after the resurrection of Christ, having heard him preach and expound the scriptures, all his life time, they showed themselves not only ignorant therein, but also to have misconceived thereof? Did not the apostle Thomas think that Christ himself had been a spirit; until Christ told him plainly, that a spirit was no such creature, as had flesh and bones, the which (he said) Thomas might see to be in him? And for the further certifying and satisfying of his mind, he commended unto him his hands to be seen, and his sides to be felt. Thomas, if the answer be true that some make hereunto, to wit: that spirits take forms and shapes of bodies at their pleasure, might have answered Christ, and remaining unsatisfied might have said; Oh sir, what do you tell me that spirits have no flesh and bones? Why they can take shapes and forms, and so perchance have you done. Which argument all the witchmongers in the world shall never be able to answer.  
Some of them that maintain the creation, the transformation, the transportation, and transubstantiation of witches, object that spirits are not palpable, though visible, and answer the place by me before cited: so as the feeling and not the seeing should satisfy Thomas. But he that shall well weigh the text and the circumstances thereof, shall perceive, that the fault of Thomas his incredulity was secondly bewrayed, and condemned, in that he would not trust his own eyes, nor the view taken by his fellow apostles, who might have been thought too credulous in this case, if spirits could take shapes at their pleasure. jesus saith 
john, 20, 29  to him; Because thou hast seen (and not, because thou hast felt) thou believest. Item he saith; Blessed are they that believe and see not (and not, they that believe and feel not.) Whereby he noteth that our corporal eyes may discern betwixt a spirit and a natural body; reproving him, because he so much relied upon his external senses, in cases where faith should have prevailed; & here, in a matter of faith revealed in the word, would not credit the miracle which was exhibited unto him in most natural and sensible sort.  
Howbeit, Erastus saith, and so doth Hyperius, Hemingius, Danaeus, M. Mal. Bodin, etc. that evil spirits eat, drink, and keep 
Erast fol. 62.  company with men, and that they can take palpable forms of bodies, producing examples thereof, to wit: Spectrum Germanicum seu Augustanum, and the angel whose feet Lot washed; as though because God can endue his messengers with bodies at his pleasure, therefore the devil and every spirit can do the like. How the eleven apostles were in this case deceived, appeareth in Luke. 24. and in Mark. 16. as also in Matth. 14. where the apostles 
Luk. 24, 37. Mark 16, 14 Mat. 14, 26.  and disciples were all deceived, taking Christ to be a spirit, when he walked on the sea. And why might they not be deceived herein, as well as in that they thought Christ had spoken of a temporal kingdom, when he preached of the kingdom of heaven? 
Matth. 20.  Which thing they also much misconceived; as likewise when he did bid them beware of the leaven of the pharisees, they 
Matt. 16, 11.  understood that he spoke of material bread.   

Why Apollo was called Pytho whereof those witches were called Pythonists: Gregory his letter to the devil.  
The fift Chapter.  
But to return to our oracle of Apollo at Delphos, who was called Pytho, for that Apollo slew a serpent so called, whereof the Pythonists take their name: I pray you consider well of this tale, which I will truly rehearse out of the ecclesiastical history, written by Eusebius, wherein you shall see the absurdity 
Euseb. lib. 7. cap 25.  of the opinion, the cozenage of these oraclers, and the deceived mind or vain opinion of so great a doctor bewrayed and deciphered altogether as followeth.  
Gregory Neocaesariensis in his journey and way to pass over the Alps, come to the temple of Apollo: where Apollo's priest living richly upon the revenues and benefit proceeding from that idol, did give great entertainment unto Gregory, and made him good cheer. But after Gregory was gone, Apollo waxed dumb, so as the priests gains decayed: for the idol growing into contempt, the pilgrimage ceased. The spirit taking compassion upon the priest's case, and upon his grief of mind in this behalf, appeared unto him, and told him flatly, that his late guest Gregory was the cause of all his misery. For (saith the devil) he hath banished me, so that I cannot return without a special licence or passport from him. It was no need to bid the priest make haste, for immediately he took post horses, and galloped after Gregory, till at length he overtook him, and then expostulated with him for this discourtesy proffered in recompense of his good cheer; and said, that if he would not be so good unto him, as to write his letter to the devil in his behalf, he should be utterly undone. To be short, his importunity was such, that he obtained Gregory his letter to the devil, who wrote unto him in manner and form following, word for word: Permitto tibi redire in locum tuum, & agere quae consuevisti; which is in English; I am content thou return into thy place, and do as thou wast wont. Immediately upon the receipt of this letter, the idol spoke as before. And here is to be noted, that as well in this, as in the execution of all their other oracles and cozenages, the answers were 
Note the cozenage of oracles.  never given Ex tempore, or in that day wherein the question was demanded, because forsooth they expected a vision (as they said) to be given the night following, whereby the cozenage might the more easily be wrought.   

Apollo, who was called Pytho, compared to the Rood of grace: Gregory's letter to the devil confuted.  
The sixth Chapter.  
What need many words to confute this fable? For if Gregory had been an honest man, he would never have willingly permitted, that the people should have been further cozened with such a lying spirit: or if he had been half so holy as Eusebius maketh him, he would not have consented or yielded to so lewd a request of the priest, nor have written such an impious letter, no not though good might have come thereof. And therefore as well by the impossibility and folly contained therein, as of the impiety (whereof I dare excuse Gregory) you may perceive it to be a lie. Me thinks they which still maintain that the devil made answer in the idol of Apollo, &c: may have sufficient persuasion to revoke their erroneous opinions: in that it appeareth in record, that such men as were skilful in augury, did take upon them to give oracles at Delphos, in the place of Apollo: of which number Tisanius the son of Antiochus was one. But vain is the 
Zach. 10.  answer of idols. Our Rood of grace, with the help of little S. Rumball, was not inferior to the idol of Apollo: for these could not only work external miracles, but manifest the internal thoughts of the art, I believe with more lively show, both of humanity and also of divinity, than the other. As if you read M. Lambert's book of the perambulation of Kent, it shall partly 
W. Lambert in titulo Boxley.  appear. But if you talk with them that have been beholders thereof, you will be satisfied herein. And yet in the blind time of popery, no man might (under pain of damnation) nor without danger of death, suspect the fraud. Nay, what papists will yet confess they were idols, though the wires that made their eyes goggle, the pins that fastened them to the posts to make them seem heavy, were seen and burnt together with the images themselves, the knavery of the priests bewrayed, and every circumstance thereof detected and manifested?   

How diverse great clerks and good authors have been abused in this matter of spirits through false reports, and by means of their credulity have published lies, which are confuted by Aristotle and the scriptures.  
The seventh Chapter.  
Plutarch, Livy, and Valerius Maximus, with many other grave authors, being abused with false reports, write that in times past beasts spoke, and that images could have spoken and wept, and did let fall drops of blood, yea and could walk from place to place: which they say was done by procuration of spirits. But I rather think with Aristotle, that it was brought to pass Hominum & sacerdotum deceptionibus, to wit: by the cozening art of crafty knaves and priests. And therefore let us follow Esaies' advise, who saith; When they shall say unto you, Inquire of them that 
isaiah. 8, 19  have a spirit of divination, and at the soothsayers, which whisper and mumble in your ears to deceive you, &c: inquire at your own God, etc. And so let us do. And here you see they are such as run into corners, and cozen the people with lies, etc. For if they could do as they say, they could not aptly be called liars, neither need they to go into corners to whisper, etc.   

Of the witch of Endor, and whither she accomplished the raising of Samuel truly, or by deceit: the opinion of some divines hereupon.  
The eight Chapter.  
The woman of Endor is comprised under this word Ob: for she is called Pythonissa. It is written in 2. Sam. cap. 28. 
2. Sam. 28.  that she raised up Samuel from death, and the other words of the text are strongly placed, to enforce his very resurrection. The mind and opinion of jesus sirach evidently appeareth to be, that Samuel in person was raised out from his grave, as if you read Eccl. 46. 19, 20. you shall plainly perceive. Howbeit he disputeth not there, whither the story be true or false, but only citeth certain verses of the 1. book of Samuel cap. 18. simply, according to the letter, persuading manners and the imitation of our virtuous predecessors, and repeating the examples of diverse excellent men; namely of Samuel: even as the text itself urgeth the matter, according to the deceived mind and imagination of Saul, and his servants. And therefore in truth, Sirach spoke there according to the opinion of Saul, which so supposed, otherwise it is neither heresy nor treason to say he was deceived.  
He that weigheth well that place, and looketh into it advisedly, shall see that Samuel was not raised from the dead; but that it was an illusion or cozenage practised by the witch. For the souls of the righteous are in the hands of God: according to 
Sap. 3. Ps 92. & 97. Chrysost. homilia. 21. in Matth.  that which chrysostom saith; Souls are in a certain place expecting judgement, and cannot remove from thence. Neither is it Gods will, that the living should be taught by the dead. Which things are confirmed and approved by the example of Lazarus and Dives: where it appeareth according to Deut. 18. that he will 
Luke. 16.  not have the living taught by the dead, but will have us stick to his word, wherein his will and testament is declared. Indeed Lyra and Dionysius incline greatly to the letter. And Lyra saith, that as when Balaam would have raised a devil, God interposed himself: so did he in this case bring up Samuel, when the witch would have raised her devil. Which is a probable interpretation. But yet they dare not stand to that opinion, lest they 
August. lib. quae. vet. et novi testam. quaest. 27. Item, part. 2. cap 26. Item, quae. 5. nec mirum ad Simplician. lib. 2. 93 ad Dulcitium. quae. 6. Item. lib. 2. de doct. chri.  should impeach S. Augustine's credit, who (they confess) remained in judgement and opinion (without contradiction of the church) that Samuel was not raised. For he saith directly, that Samuel himself was not called up. And indeed, if he were raised, it was either willingly, or perforce: if it were willingly, his sin had been equal with the witches.  
And Peter Martyr (me thinks) saith more to the purpose, in these words, to wit: This must have been done by God's good will, or perforce of art magic: it could not be done by his good will, because he forbade it; nor by art, because witches have no power over the godly. Where it is answered by some, that the commandment was only to prohibit the jews to ask counsel of the 
Deut. 18, Exodus. 20.  dead, and so no fault in Samuel to give counsel. We may as well excuse our neighbour's wife, for consenting to our filthy desires, because it is only written in the decalog; Thou shalt not desire thy neighbour's wife. But indeed Samuel was directly forbidden to answer Saul before he died: and therefore it was not likely that God would appoint him, when he was dead, to do it.   

That Samuel was not raised indeed, and how Bodin and all papists dote herein, and that souls cannot be raised by witchcraft.  
The ninth Chapter.  
Furthermore, it is not likely that God would answer Saul by dead Samuel, when he would not answer him by living Samuel: and most unlikely of all, that God would answer him by a devil, that denied to do it by a prophet. That he was not brought up perforce, the whole course of the scripture witnesseth, and proveth; as also our own reason may give us to understand. For what quiet rest could the souls of the elect enjoy or possess in Abraham's bosom, if they were to be plucked from thence at a witches call and commandment? But so should the devil have power in heaven, where he is unworthy to have any place himself, and therefore unmeet to command others.  
Many other of the fathers are flatly against the raising up of Samuel: namely, Tertullian in his book De anima; justin Martyr In explicatione, quae. 25. Rabanus In epistolis ad Bonas. Abat, Origen In historia de Bileamo, etc. Some other dote exceedinlgy herein, as namely Bodin, and all the papists in general: also Rabbi Sedias Haias', & also all the hebrews, saving R. David Kimhi, which is the best writer of all the Rabbis: though never a good of them all. But Bodin, in maintenance thereof, falleth into many absurdities, 
I. Bod. lib. de daem. 2. cap 3.  proving by the small faults that Saul had committed, that he was an elect: for the greatest matter (saith he) laid unto his charge, is the reserving of the Amalekits cattle, etc. He was an 
1. Samu. 28.  elect, &c: confirming his opinion with many ridiculous fables, & with this argument, to wit: His fault was too little to deserve 
1. Cor. 5.  damnation; for Paul would not have the incestuous man punished too sore, that his soul might be saved. justin Martyr in another place was not only deceived in the actual raising up of samuel's 
I. Martyr in colloquio cum Triphone judaeo.  soul, but affirmed that all the souls of the prophets and just men are subject to the power of witches. And yet were the Heathen much more fond herein, who (as Lactantius affirmeth) 
Lact. lib. 7. cap 13.  boasted that they could call up the souls of the dead, and yet did think that their souls died with their bodies. Whereby is to be seen, how always the world hath been abused in the matters of witchcraft & conjuration. The Necromancers affirm, that the spirit of any man may be called up, or recalled (as they term it) before one year be passed after their departure from the body. Which C. Agrippa in his book De occulta philosophia saith, may be done by certain natural forces and bonds. And therefore corpses in times past were accompanied and watched with lights, sprinkled with holy water, perfumed with incense, and purged with prayer all the while they were above ground: otherwise the serpent (as the Masters of the hebrews say) would devour them, as the food appointed to him by God: Gen. 3. alleging also this place; We shall not all sleep, but we shall be changed, because many shall remain for perpetual meat to the serpent: whereupon riseth the contention between him and Michael, concerning the body of Moses; wherein scripture is alleged. 
jud, vers. 9  I confess that Augustine, and the residue of the doctors, that deny the raising of Samuel, conclude, that the devil was fetched up in his likeness: from whose opinions (with reverence) I hope I may dissent.   

That neither the devil nor Samuel was raised, but that it was a mere cozenage, according to the guise of our Pythonists.  
The tenth Chapter.  
Again, if the devil appeared, and not Samuel; why is it said in Eccle. that he slept? for the devil neither sleepeth nor dieth. But in truth we may gather, that it was neither the devil in person, nor Samuel: but a circumstance is here described, according to the deceived opinion and imagination of Saul. Howbeit Augustine saith, that both these sides may easily be defended. But we shall not need to fetch an exposition so far off: for indeed (me thinks) it is Long petita; nor to descend so low as hell, to fetch up a devil to expound this place. For it is ridiculous (as Pompanacius saith) to leave manifest things, and such as by natural 
Pompanacius lib. de incant. cap 2.  reason may be proved, to seek unknown things, which by no likelihood can be conceived, nor tried by any rule of reason. But in so much as we have liberty by S. Augustine's rule, in such places of scripture as seem to contain either contrariety or absurdity, to vary from the letter, and to make a godly construction agreeable to the word; let us confess that Samuel was not raised (for that were repugnant to the word) and see whither this illusion may not be contrived by the art and cunning of the woman, without any of these supernatural devices: for I could cite a hundred papistical and cozening practices, as difficult as this, and as cleanly handled. And it is to be surely thought, if it had been a devil, the text would have noted it in some place of the story: as it doth not. But Bodin helpeth me exceedinlgy in this point, wherein he forsaketh (he saith) Augustine, Tertullian, and D. Kimhi himself, who say it was the devil that 
I Bod. lib. de daem. 2. cap 3.  was raised up: which (saith Bodin) could not be; for that in the same communication between Saul and Samuel, the name of jehovah is five times repeated, of which name the devil cannot abide the hearing.   

The objection of the witchmongers concerning this place fully answered, and what circumstances are to be considered for the understanding of this story, which is plainly opened from the beginning of the 28. chap. of the 1. Samuel, to the 12. verse.  
The eleventh Chapter.  
Where such a supernatural miracle 
P. Martyr in comment. in Sam. 28. verse. 9  is wrought, no doubt it is a testimony of truth; as Peter Martyr affirmeth. And in this case it should have been a witness of lies: for (saith he) a matter of such weight cannot be attributed unto the devil, but it is the mighty power of God that doth accomplish it. And if it lay in a witch's power to call up a devil, yet it lieth not in a witch's power to work such miracles: for God will not give his power and glory 
Isai. 42. 1. Sam. 28.  to any creature. To understand this place, we must diligently examine the circumstance thereof. It was well known that Saul, before he resorted to the witch, was in despair of the mercies and goodness of God; partly for that Samuel told him long before, that he should be overthrown, and David should have his place; and partly because God before had refused to answer him, either by Samuel when he lived, or by any other prophet, or by urim or Thumim, etc. And if you desire to see this matter discussed, turn to the first of Samuel, the 28. chapter, and confer my words therewith.  
Saul seeing the host of the Philistines come upon him (which thing could not be unknown to all the people) fainted, because he saw their strength, and his own weakness, and specially that he was forsaken: so as being now 'straught of mind, desperate, and a very fool, he goeth to certain of his servants, that saw 
1. Sam. 28, 7.  in what taking he was, and asked them for a woman that had a familiar spirit, and they told him by and by that there dwelled one at Endor. By the way you shall understand, that both Saul and his servants meant such a one as could by her spirit raise up Samuel, or any other that was dead and buried. Wherein you see they were deceived, though it were true, that she took upon her so to do. To what use then served her familiar spirit, which you conceive she had, because saul's servants said so? Surely, as they were deceived and abused in part, so doubtless were they in the rest. For to what purpose (I say) should her familiar serve, if not for such intents as they reported, and she undertook? I think you will grant that saul's men never saw her familiar: for I never heard any yet of credit say, that he was so much in the witch's savour, as to see her devil; although indeed we read among the popish trumpery, that S. Cicily had an angel to her 
S. Cicilies' familiar.  familiar, and that she could show him to whom she would, and that she might ask and have what she or her friend list: as appeareth in the lesson read in the popish church on saint Cicilies' day. Well, I perceive the woman of Endors spirit was a counterfeit, and kept belike in her study at Endor, in the bottle, with mother Alices devil at Westwell, and are now bewrayed and fled together to Limbo patrum, etc. And though Saul were bewitched and blinded in the matter; yet doubtless a wise man would have perchance espied her knavery. Me thinks Saul was brought to this witch, much after the manner that doctor Burcot was brought 
D. Burcot. Feats.  to Feats, who sold master Doctor a familiar, whereby he thought to have wrought miracles, or rather to have gained good store of money. This fellow by the name of Feats was a juggler, by the name of Hills a witch or conjuror, every way a cozener: his qualities and feats were to me and many other well known and detected. And yet the opinion conceived of him was most strange and wonderful; even with such and in such cases, as it grieveth me to think of; specially because his knavery and cozenage reached to the shedding of innocent blood. But now forsooth Saul covereth himself with a net: and because he would 
1. Sam. 28, 8  not be known, he put on other garments. But to bring that matter to pass, he must have been cut shorter by the head and shoulders, for by so much he was higher than any of the people. 
1. Sa 10, 23.  And therefore whatsoever face the crafty queen did set upon it, she knew him well enough. And for further proof thereof, you may understand, that the princes of the jews were much conversant with the people. And it appeareth manifestly, that Saul dwelled very near to Endor, so as she should the rather know 
Ibidem.  him; for in the evening he went from his lodging unto her house: neither should it seem that she was gone to bed when he come. But because that may be uncertain, you may see in the process of the text, that in a piece of the night he went from his house to hers, and with much ado entreated her to consent to his request. She finished her conjuration, so as both saul's part, she witch's part, and also samuel's part was played: and after the solemnisation thereof, a calf was killed, a batch of bread baked, and a supper made ready and eaten up; and after all this, he went home the same night: and had need so to do, for he had some business the next day. By these and many other circumstances it may be gathered, that she dissembled, in saying she knew him not, and consequently counterfeited, and made a fool of him in all the rest.  
It appeareth there, that he, with a couple of his men, went to her by night, and said; Conjecture unto me by thy familiar spirit, 
Ibidem.  and bring me up whom I shall name unto thee. The godly learned know that this was not in the power of the witch of Endor, but in the God of heaven only to accomplish. Howbeit, Saul was bewitched so to suppose: and yet is he more simple that will be overtaken with the devices of our old witches, which are produced to resemble her. And why should we think, that GOD would rather permit the witch to raise Samuel, than that Dives could obtain Lazarus to come out of Abraham's bosom, upon more likely and more reasonable conditions? Well now doth this strumpet (according to the guise of our cozening witches and conjurers) make the matter strange unto Saul, saying that he come to take her in a snare, etc. But witches seldom make 
1. Sam. 28, 9  this objection, saving when they mistrust that he which cometh to them will espy their juggling: for otherwise, where the witchmonger is simple and easy to be abused, the witch will be as easy to be entreated, and nothing dangerous of her cunning; as you see this witch was soon persuaded (notwithstanding that objection) because she perceived and saw that Saul was afraid and out of his wits. And therefore she said unto him; Whom shall I raise up? As though she could have brought unto him Abraham, 
1. Sa 28. 12.  Isaac, or jacob; who cannot hear us, therefore cannot rise at our call. For it is written; Look thou down from heaven 
Isa 63, 15. 16  and behold us, &c: as for Abraham he is ignorant of us, and Israel knoweth us not.   

The 12. 13. & 14. verses of 1. Samuel 28. expounded: wherein is showed that Saul was cozened and abused by the witch, and that Samuel was not raised, is proved by the witches own talk.  
The twelve Chapter.  
The manner and circumstance of their communication, or of her conjuration, is not verbatim set down and expressed in the text; but the effect thereof briefly touched: yet will I show you the common order of their conjuration, and specially of hers at this time used. When Saul had told her, that he would have Samuel brought up to him, she departed from his presence into 
The manner of the witch of Endors cozening of Saul.  her closet, where doubtless she had her familiar; to wit, some lewd crafty priest, and made Saul stand at the door like a fool (as it were with his finger in a hole) to hear the cozening answers, but not to see the cozening handling thereof, and the counterfeiting of the matter. And so goeth she to work, using ordinary words of conjuration, of which there are sundry varieties and forms (whereof I shall have occasion to repeat some in another place) as you see the jugglers (which be inferior conjurers) speak certain strange words of course to lead away the eye from espying the manner of their conveyance, whilst they may induce the mind to conceive and suppose that he dealeth with spirits; saying, Hay, fortune fury, nunque credo, pass, pass, when come you sirrah. So belike after many such words spoken, she saith to herself; Lo now the matter is brought to pass, for I see wonderful things. So as Saul hearing these words, longed to know all, 
1. Sa 28, 13.  and asked her what she saw. Whereby you may know that Saul saw nothing, but stood without like a mome, whilst she played her part in her closet: as may most evidently appear by the 21. 
1. Sa 28, 21.  verse of this chapter where it is said; Then the woman come out unto Saul. Howbeit, a little before she cunningly counterfeited that she saw Samuel, and thereby knew it was Saul that was come unto her. Whereby all the world may perceive the cozening, and her dissimulation. For by that which hath been before said, it must needs be that she knew him. And (I pray you) why should she not have suspected aswell him to be Saul before, when in express words he required her to bring unto him Samuel, as now, when Samuel appeared unto her?  
Well, to the question before proposed by Saul, she answereth 
1. Sa 28, 14.  and lieth, that she seen angels or gods ascending up out of the earth. Then proceedeth she with her enchanting phrases and words of course: so as thereby Saul gathereth and supposeth that she hath raised a man. For otherwise his question dependeth not upon any thing before spoken. For when she hath said; I saw angels ascending, &c: the next word he saith is; What fashion is he of? Which (I say) hangeth not upon her last expressed words. And to this she answered not directly, that it was Samuel; but that it was an old man lapped in a mantel: as though she knew not him that was the most notorious man in Israel, that had been her neighbour by the space of many years, and upon whom (while he lived) every eye was fixed, and whom also she knew within less than a quarter of an hour before, as by whose means also she come acquainted with Saul. Read the 
1. Sa 28, 12.  text and see.  
But she describeth his parsonage, and the apparel which he did usually wear when he lived: which if they were both buried together, were consumed and rotten, or devoured with worms before that time. Belike he had a new mantel made him in heaven: and yet they say Tailors are scanty there, for that their consciences are so large here. In this country, men give away their garments when they die: if Samuel had so done, he could not have borrowed it again; for of likelihood it would have been worn out in that space, except the donée had been a better husband than I: for the testator was dead (as it is supposed) two years before.   

The residue of 1. Sam. 28. expounded: wherein is declared how cunningly this witch brought Saul resolutely to believe that she raised Samuel, what words are used to colour the cozenage, and how all might also be wrought by ventriloquy.  
The xiij. Chapter.  
Now cometh in Samuel to play his part: but I am persuaded it was performed in the person of the witch herself, or of her confederate. He saith to Saul; Why hast thou disquieted me, to bring me 
1. Sa 28, 15.  up? As though without guile or packing it had been Samuel himself. Saul answered that he was in great distress: for 
Ibidem.  the Philistines made war upon him. Whereby the witch, or her confederate priest might easily conjecture that his heart failed, and direct the oracle or prophesy accordingly: especially understanding by his present talk, and also by former prophecies and doings that were past, that God had forsaken him, and that his people were declining from him. For when jonathan (a little before) 
1. Sam. 13, 5.  overthrew the Philistines, being thirty thousand chariots and six thousand horsemen; Saul could not assemble above six hundred soldiers. 
1. Sa 13, 15.   
Then said Samuel (which some suppose was sathan, and as I think was the witch, with a confederate; for what need so far fetcheth, as to fetch a devil supernaturally out of hell, when the illusion may be here by natural means deciphered? And if you note the words well, you shall perceive the phrase not to come out of a spiritual mouth of a devil, but from a lying corporal tongue of a cozener, that careth neither for God nor the devil, from whence issueth such advise and communication, as greatly disagreeth from satans nature and purpose. For thus (I say) the said Samuel speaketh: Wherefore doest thou ask me, seeing the Lord 
1. Sam. 28. 16. 17.  is gone from thee, and is thine enemy? Even the Lord hath done unto him as he spoke by my hand: for the Lord will rend thy 
1. Sa 15, 28.  kingdom out of thine hand, and give it to thy neighbour David, because thou obeyedst not the voice of the Lord, etc. This (I say) is no phrase of a devil, but of a cozener, which knew before what Samuel had prophesied concerning saul's destruction. For it is the devils condition, to allure the people unto wickedness, and not in this sort to admonish, warn, and rebuke them for evil. And the popish writers confess, that the devil would have been gone at the first naming of God. If it be said, that it was at God's special commandment and will, that Samuel or the devil should be raised, to propound this admonition, to the profit of all posterity: I answer, that then he would rather have done it by some of his living prophets, and that sathan had not been so fit an instrument for that purpose. After this falleth the witch (I would say Samuel) into the vein of prophesying, and speaketh to Saul on this wise; The Lord will rend thy kingdom out of 
1. Sa 28, 17. 18.  thine hand, and give it to thy neighbour David, because thou obeyedst not the voice of the Lord, nor executedst his fierce wrath upon the Amalekites: therefore hath the Lord done this unto thee this day. Moreover, the Lord will deliver thee into the hands 
19  of the Philistines, and to morrow shalt thou and thy sons be with me, and the Lord shall give the host of Israel into the hands of the Philistines. What could Samuel have said more?  
Me thinks the devil would have used another order, encouraging Saul rather than rebuking him for his evil. The devil is craftier than to leave such an admonition to all posterities, as should be prejudicial unto his kingdom, and also be void of all impiety. But so divine a sentence maketh much for the maintenance of the witch's credit, and to the advancement of her gains. Howbeit, concerning the verity of this prophesy, there be many disputable questions: first, whither the battle were fought the next day; secondly, whither all his sons were killed with him; item, whither they went to heaven or hell together, as being with Samuel, they must be in heaven, and being with sathan, they must be in hell. But although every part of this prophesy were false, as that all his sons were not slain (Ishbosheth living and reigning in Israel two years after saul's death) and that the battle was not on the morrow, and that wicked Saul, after that he had killed himself, was not with good Samuel; yet this witch did give a shrewd guess to the sequel. Which whither it were true or false, perteins not to my purpose; 
2. Reg 4.  and therefore I will omit it. But as touching the opinion of them that say it was the devil, because that such things come to pass; I would feign know of them where they learn that devils foreknow things to come. If they say he guesseth only upon probabilities, the witch may also do the like. But here I may not forget the decrees, which conclude, that Samuel appeared not unto 
Canon. 26. quaest. cap 5. nec mirum.  Saul; but that the historiographer set forth saul's mind and samuel's estate, and certain things which were said & seen, omitting whither they were true or false: and further, that it were a great offence for a man to believe the bare words of the story. And if this exposition like you not, I can easily frame myself to the opinion of some of great learning, expounding this place, and that with great probability, in this sort; to wit, that this Pythonist being Ventriloqua; that is, Speaking as it were from the bottom of her belly, did cast herself into a 
Right ventriloquy.  trance, and so abused Saul, answering to Saul in samuel's name, in her counterfeit hollow voice: as the wench of Westwell spoke, whose history I have rehearsed before at large, in pag. 127 and this is right ventriloquy. (∴)   

Opinions of some learned men, that Samuel was indeed raised, not by the witch's art or power, but by the special miracle of God, that there are no such visions in these our days, & that our witches cannot do the like.  
The xiv. Chapter.  
Aias and Sadaias write, that when the woman saw the miracle indeed, and more than she looked for, or was wont to do; she began to cry out, that this was a vision indeed, and a true one, not done by her art, but by the power of God. Which exposition is far more probable than our late writers judgements hereupon, and agreeth with the exposition of diverse good divines. Gelasius saith, it was the very spirit of Samuel: and where he suffered himself to be worshipped, it was but in civil salutation and courtesy; and that God did interpose Samuel, as he did Elias to the messenger of Ochosias, when he sent to Beelzeebub the god of Acheron. 
I. Bodin & L. vairus differ herein . And here is to be noted, that the witchmongers are set up in this point: for the papists say, that it cannot be a devil, because jehovah is thrice or five times named in the story. Upon this piece of scripture arguments are daily devised, to prove and maintain the miraculous actions of witchcraft, and the raising of the dead by conjurations. And yet if it were true, that Samuel himself were raised, or the devil in his likeness; and that the witch of Endor by her art and cunning did it, &c: it maketh rather to the disproof than to the proof of our witches, which can neither do that kind of miracle, or any other, in any such place or company, where their juggling and cozenage may be seen and laid open. And I challenge them all (even upon the adventure of 
A bold, discreet, and faithful challenge.  my life) to show one piece of a miracle, such as Christ did truly, or such as they suppose this witch did diabolically, be it not with art nor confederacy, whereby some colour thereof may be made; neither are there any such visions in these days showed.  
Heretofore God did send his visible angels to men: but now we hear not of such apparitions, neither are they necessary. Indeed it pleased God heretofore, by the hand of Moses and his prophets, and specially by his son Christ and his apostles, to work great miracles, for the establishing of the faith: but now whatsoever is necessary for our salvation, is contained in the word of God: our faith is already confirmed, and our church established by miracles; so as now to seek for them, is a point of infidelity. Which the papists (if you note it) are greatly touched withal, as in their lying legends appeareth. But in truth, our miracles are knaveries most commonly, and specially of priests, whereof I could cite a thousand. If you read the story of Bell and the dragon, you shall find a cozening miracle of some antiquity. If you will see newer devices, read Wierus, Cardanus, Baleus, and specially Lavaterns, etc. There have been some 
* At Canterbury by Rich. Lee esquire, & others, anno. 1573. At Rye by master Gaymor & others, anno. 1577.  walking spirits in these parts so conjured not long since, as afterwards they little delighted to make any more apparitions.   

Of vain apparitions, how people have been brought to fear bugs, which is partly reformed by preaching of the gospel, the true effect of Christ's miracles.  
The xv. Chapter.  
But certainly, some one knave in a white sheet hath cozened and abused many thousands that way; specially when Robin goodfellow kept such a coil in the country. But you shall understand, that these bugs specially are spied and feared of sick folk, children, women, and cowards, which through weakness of mind and body, are shaken with vain dreams and continual fear. The Scythians, being a stout and a warlike nation 
I. Wier. lib. 3 cap 8. Theodor Bizantius. Lavat. de spect. & lemurib.  (as divers writers report) never see any vain sights, or spirits. It is a common saying; A lion feareth no bugs. But in our childhood our mother's maids have so terrified us with an ugly devil having horns on his head, fire in his mouth, and a tail in his breech, eyes like a basin, fangs like a dog, claws like a bear, a skin like a Niger, and a voice roaring like a lion, whereby 
Cardan. de var. rerum Peucer. etc.  we start and are afraid when we hear one cry Bough: and they have so frayed us with bull beggars, spirits, witches, urchens, elves, hags, fairies, satyrs, pans, fauns, silence, kit with the canstick, tritons, centaurs, dwarves, giants, imps, calcars, conjurers, nymphs, changelings, Incubus, Robin goodfellow, the spoorne, the mare, the man in the oak, the hell wain, the firedrake, the puckle, Tom thumb, hob goblin, Tom tumbler, boneles, and such other bugs, that we are afraid of our own shadows: in so much as some never fear the devil, but in a dark night; and then a polled sheep is a perilous beast, and many times is taken for our father's soul, specially in a churchyard, where a right hardy man heretofore scant durst pass by night, but his hair would stand upright. For right grave writers report, that 
Lavat. de spect.  spirits most often and specially take the shape of women appearing to monks, &c: and of beasts, dogs, swine, horses, goats, cats, hairs; of fowls, as crows, night owls, and shriek owls; but they delight most in the likeness of snakes and dragons. Well, thanks be to God, this wretched and cowardly infidelity, since the preaching of the gospel, is in part forgotten: and doubtless, the rest of those illusions will in short time (by God's grace) be detected and vanish away.  
divers writers report, that in Germany, since Luther's time, 
Car de var. rerum. I. Wier. de praest. daemon. etc.  spirits and devils have not personally appeared, as in times past they were wont to do. This argument is taken in hand of the ancient fathers, to prove the determination and ceasing of oracles. For in times past (saith Athanasius) devils in vain shapes did intricate men with their illusions, hiding themselves 
Athanas. de humanitate verbi.  in waters, stones, woods, etc. But now that the word of GOD hath appeared, those sights, spirits, and mockeries of images are ceased. Truly, if all such oracles, as that of Apollo, etc. (before the coming of Christ) had been true, and done according to the report, which hath been brought through divers ages, and from far countries unto us, without priestly fraud or guile, so as the spirits of prophesy, and working of miracles, had been inserted into an idol, as hath been supposed: yet we christians may conceive, that Christ's coming was not so fruitless and prejudicial in this point unto us, as to take away his spirit of prophesy and divination from out of the mouth of his elect people, and good prophets, giving no answers of any thing to come by them, nor by urim nor Thumim, as he was wont, etc. And yet to leave the devil in the mouth of a witch, or an idol to prophesy or work miracles, &c: to the hindrance of his glorious gospel, to the discountenance of his church, and to the furtherance of infidelity 
The true end of miracles.  and false religion, whereas the working of miracles was the only, or at least the most special means that moved men to believe in Christ: as appeareth in sundry places of the gospel, and specially in john, where it is written, that a great 
john. 2.  multitude followed him, because they saw his miracles which he did, etc. Nay, is it not written, that jesus was approved by God 
Act. 2. 22. john. 5.  among the jews, with miracles, wonders and signs, & c? And yet, if we confer the miracles wrought by Christ, and those that are imputed to witches; witches miracles shall appear more common, and nothing inferior unto his.   

Witch's miracles compared to Christ's, that God is the creator of all things, of Apollo, and of his names and portraiture.  
The xvi Chapter.  
IF this witch of Endor had performed that, which many conceive of the matter, it might have been compared 
An ironical collation.  with the raising up of Lazarus. I pray you, is not the converting of water into milk, as hard a matter as the turning of water into wine? And yet, as you may read in the gospel, that Christ did the one, as his first miracle; so may you read in M. Mal. and in Bodin, that witches can easily do the other: yea, and that which is a great deal more, of water they can make butter. But to avoid all cavils, and lest there should appear more matter in 
Mal malef. par. 2. quae. 1. cap 14.  Christ's miracle, than the others, you shall find in M. Mal. that they can change water into wine: and what is it to attribute to a creature, the power and work of the creator, if this be not? Christ saith, Opera quae ego facio nemo potest facere. Creation of substance 
Acts. 17. Tim. 6, 13. Col. 1, 16. Athanas. symbol.  was never granted to man nor angel; Ergo neither to witch nor devil: for God is the only giver of life and being, and by him all things are made, visible and invisible.  
Finally, this woman of Endor is in the scripture called Pythonissa: whereby it may appear that she was but a very cozener. For Pytho himself, whereof Pythonissa is derived, was a counterfeit. And the original story of Apollo, who was called 
Apollo Pytho uncased.  Pytho, because he killed a serpent of that name, is but a poetical fable. For the poets say he was the god of music, physic, poetry, and shooting. In heaven he is called Sol, in earth Liber pater, in hell Apollo. He flourisheth always with perpetual youth, and therefore he is painted without a beard: his picture was kept as an oracle-giver: and the priests that attended thereon at Delphos were couseners, and called Pythonists of Pytho, as papists of Papa; and afterwards all women that used that trade, were named Pythonissae, as was this woman of Endor. But because it concerneth this matter, I will briefly note the opinions of divers learned men, and certain other proofs, which I find in the scripture touching the ceasing of miracles, prophecies and oracles.    

¶ The eight book.  

That miracles are ceased.  
The first Chapter.  
Although in times past, it pleased God, extraordinarily 
Psal. 136. 4. Psal. 72. 18. Psal. 88 10.  to show miracles amongst his people, for the strengthening of their faith in the Messias; and again at his coming to confirm their faith by his wonderful doings, and his special graces and gifts bestowed by him upon the apostles, &c: yet we ordinarily read in the scriptures, that it is the Lord that worketh great wonders. Yea David saith, that among the dead (as in this case of Samuel) God himself showeth no wonders. I find also that God will not 
Isai. 42. john. 3, 2. Ibid. 7, 16. In annotat. in johan. 3.  give his glory and power to a creature. Nichodemus being a pharisee could say, that no man could do such miracles as Christ did, except God were with him, according to the saying of the prophet to those gods and idols, which took on them the power of God; Do either good or ill if you can, etc. So as the prophet knew 
Isai. 45.  and taught thereby, that noon but God could work miracles. Infinite places for this purpose might be brought out of the scripture, which for brevity I omit and overslip.  
S. Augustine, among other reasons, whereby he proveth the 
August. de verbis Dom. secundum Matth sermone. 18.  ceasing of miracles, saith; Now blind flesh doth not open the eyes of the blind by the miracle of God, but the eyes of our hart are opened by the word of God. Now is not our dead carcase raised any more up by miracle, but our dead bodies be still in the grave, and our souls are raised to life by Christ. Now the ears of the deaf are not opened by miracle, but they which had their ears shut before, have them now opened to their salvation. The miraculous healing of the sick, by anointing, spoken of by S. james, is objected by many, specially by the papists, for the 
james. 5, 14.  maintenance of their sacrament of extreme unction: which is apishly and vainly used in the Romish church, as though that miraculous gift had continuance till this day: wherein you shall 
I. Calvin. Institut. lib. 4. cap 19 sect. 18.  see what calvin speaketh in his institutions. The grace of healing (saith he) spoken of by S. james, is vanished away, as also the other miracles, which the Lord would have showed only for a time, that he might make the new preaching of the gospel marvelous for ever. Why (saith he) do not these (meaning miraclemongers) 
Idem. ibid. sect. 19 Isai. 9, 7.  appoint some Siloah to swim in, whereinto at certain ordinary recourses of times sick folk may plunge themselves? Why do they not lie a long upon the dead, because Paul raised up a dead child by that means? verily (saith he) james in 
Acts. 20, 10. Idem, ibid. nempe I. Caluine.  the miracle to anoint, spoke for that time, whiles the church still enjoyed such blessings of God. Item, he saith, that the Lord is present with his in all ages; and so often as need is, he helpeth their sicknesses, no less than in old time. But he doth not so utter his manifest powers, nor distributeth miracles, as by the hands of the apostles, because the gift was but for a time. calvin even there concludeth thus; They say such virtues or miracles remain, but experience saith nay. And see how they agree among themselves. Danaeus saith, that neither witch nor devil can work miracles. Giles Alley saith directly, that witches work miracles. calvin saith they are all ceased. All witchmongers say they continue. But some affirm, that popish miracles are vanished and gone away: howbeit witches miracles remain in full force. So as S. Loy is out of credit for a horseleech, Master T. and mother Bungie remain in estimation for prophets: nay Hobgoblin and Robin goodfellow are contemned among young children, and mother Alice and mother Bungie are feared among old fools. The estimation of these continue, because the matter hath not been called in question: the credit of the other decayeth, because the matter hath been looked into. Whereof I say no more, but that S. Anthony's bliss will help your pig, whensoever mother Bungie doth hurt it with her curse. And therefore we are warned by the word of God, in any wise 
Prou. 51.  not to fear their curses. But let all the witchmongers, and specially the miraclemongers in the world answer me to this supposition; Put case that a woman of credit, or else a woman-witch should say unto them, that she is a true prophet of the Lord, and that he revealeth those secret mysteries unto her, whereby she detecteth the lewd acts and imaginations of the wicked, and that by him she worketh miracles, and prophesieth, &c: I think they must either yield, or confess that miracles are ceased. But such things (saith Cardane) as seem miraculous, are chiefly done by 
H. Card de miracul.  deceit, legerdemain, or confederacy; or else they may be done, and yet seem unpossible, or else things are said to be done, and never were nor can be done.   

That the gift of prophesy is ceased.  
The second Chapter.  
That witches, nor the woman of Endor, nor yet her familiar or devil can tell what is to come, may plainly appear by the words of the prophet, who saith; Show 
Isai. 41.  what things are to come, and we will say you are gods indeed. According to that which Salomon saith; Who can tell a man what shall happen him under the sun? Marry that can I (saith the witch of Endor to Saul.) But I will 
1. Sam. 28. Rom. 12. 1. Cor. 12. 1. Pet. 1.  rather believe Paul and Peter, which say, that prophesy is the gift of God, and no worldly thing. Then a cozening quean, that taketh upon her to do all things, and can do nothing but beguile men: up steppeth also mother Bungie, and she can tell you where your horse or your ass is bestowed, or any thing that you have lost is become, as Samuel could; and what you have done in all your age past, as Christ did to the woman of Sichar at jacobs' well; yea and what your errand is, before you speak, as 
john. 4.  Elizaeus did.  
Peter Martyr saith, that only God and man knoweth the heart of man, and therefore, that the devil must be secluded, alleging these places; Solus Deus est scrutator cordium, Only 
P. Martyr. loc. com. 9 sect. 17.  God is the searcher of hearts. And, Nemo scit quae sunt hominis, nisi spiritus hominis qui est in eo, Noon knoweth the things of man, but the spirit of man which is within him. And Salomon saith, Tu solus nosti cogitationes hominum, Thou only knowest the thoughts of men. And Jeremy saith in the person of God, Ego Deus scrutans corda & renes, I am God searching hearts and reins. Also Matthew saith of Christ, jesus autem videns cogitationes eorum, And jesus seeing their thoughts, who in scripture is called the searcher and knower of the thoughts in the heart: as appeareth in Acts, 1. & 15. Rom. 8. Matth. 9 12. & 22. Mark. 2. Luke. 6, & 7. & 11. john. 1. 2. 6. & 13. Apoc. 2. &. 3. and in other places infinite.  
The same Peter Martyr also saith, that the devil may suspect, 
P. Martyr. in loc. comm.  but not know our thoughts: for if he should know our thoughts, he should understand our faith; which if he did, he would never assault us with one temptation. Indeed we read that Samuel could tell where things lost were strayed, &c: but we see that gift also ceased by the coming of Christ, according to the saying of Paul; At sundry times, and in diverse manners God spoke in the old 
Hebr. 1, 8. & 2.  times by our fathers the prophets, in these last days he hath spoken unto us by his son, etc. And therefore I say that gift of prophesy, wherewith God in times passed endued his people, is also ceased, and counterfeits and couseners are come in their places, according to this saying of Peter: There were false prophets among 
2. Pet. 2. 1.  the people, even as there shallbe false teachers among you, etc. And think not that so notable a gift should be taken from the beloved and elect people of God, and committed to mother Bungie, and such like of her profession.  
The words of the prophet Zachary are plain, touching the ceasing both of the good and bad prophet, to wit: I will cause the 
Zach. 13.  prophets and unclean spirits to depart out of the land, and when any shall yet prophesy, his parents shall say to him; Thou shalt not live, for thou speakest lies in the name of the Lord: and his parents shall thrust him through when he prophesieth, etc. No, no: 
I. Chrysost. in evang. johan. hom. 18. Pet. Blessed. epist 49.  the foretelling of things to come, is the only work of God, who disposeth all things sweetly, of whose counsel there hath never yet been any man. And to know our labours, the times and moments God hath placed in his own power. Also Phavorinus saith, that if these cold prophets or oraclers tell thee prosperity, and deceive thee, thou art made a miser through vain expectation: if they tell thee of adversity, &c: and lie, thou art made a miser through vain fear. And therefore I say, we may as well look to hear prophecies at the tabernacle, in the bush, of the cherubin, among the clouds, from the angels, within the ark, or out of the flame, &c: as to expect an oracle of a prophet in these days.  
But put the case, that one in our common wealth should step up and say he were a prophet (as many frantic persons do) who would believe him, or not think rather that he were a lewd person? See the statutes Elizab. 5. whither there be not laws made against them, condemning their arrogancy and cozenage: 
Canon. de malef. & mathemat.  see also the canon laws to the same effect.   

That Oracles are ceased.  
The third Chapter.  
Touching oracles, which for the most part were idols of silver, gold, wood, stones, &c: within whose bodies some say 
Thucidid. lib. 2. Cicer de divin. lib. 2.  unclean spirits hid themselves, and gave answers: as some others say, that exhalations rising out of the ground, inspire their minds, whereby their priests gave out oracles; so as spirits and winds rose up out of that soil, and endued those men with the gift of prophesy of things to come, though in truth they were all devices to cozen the people, and for the profit of priests, who received the idols answers over night, and delivere$ $hem back to the idolaters the next morning: you shall understand, that although it had been so as it is supposed; yet by the reasons and proofs before rehearsed, they should now cease: and whatsoever hath affinity with such miraculous actions, as witchcraft, conjuration, &c: is knocked on the head, and nailed on the cross with Christ, who hath broken the power of devils, and satisfied God's justice, who also hath trodden them under his feet, & subdued them, etc. At whose coming the prophet Zachary saith, that the Lord will cut 
Zach. 13, 2.  the names of idols out of the land, and they shall be no more remembered; and he will then cause the prophets and unclean spirits to depart out of the land. It is also written; I will cut 
Mich. 5, 12.  off thine enchanters out of thine hand, and thou shalt have no more soothsayers. And indeed the gospel of Christ hath so laid open their knavery, &c: that since the preaching thereof, their combs are cut, and few that are wise regard them. And if ever these prophecies come to take effect, it must be upon the coming of Christ, whereat you see the devils were troubled and fainted, when they met him, saying, or rather exclaiming upon him on this wise; Fili Dei cur venisti nos cruciare ante tempus? O thou son of God, why comest thou to molest us (or confound us) before our time appointed? Which he indeed prevented, and now remaineth he our defender and keeper from his claws. So as now you see here is no room left for such guests.  
Howbeit, you shall hear the opinion of others, that have been as much deceived as yourselves in this matter: and yet are driven to confess, that GOD hath constituted his son to beat down the power of devils, and to satisfy God's justice, and to heal our wound received by the fall of Adam, according to God's promise in Genesis. 3. The seed of the woman shall tread 
Gen. 3.  down the serpent, or the devil. Eusebius (in his fift book Depraedicatione evangelii, the title whereof is this, that the power of devils 
Euseb. lib. 5. cap 1.  is taken away by the coming of Christ) saith; All answers made by devils, all soothsayings and divinations of men are gone and vanished away. Item he citeth Porphyry in his book against 
Idem. Ibid.  christian religion, wherein these words are rehearsed; It is no marvel, though the plague be so hot in this city: for ever 
Porphyr. in lib. contra christ. relig.  since jesus hath been worshipped, we can obtain nothing that good is at the hands of our gods. And of this defection and ceasing 
Cic de divin. lib. 2.  of oracles writeth Cicero long before, and that to have happened also before his time. Howbeit, chrysostom living long 
I. Chrysost. de laud Paul hom. 4.  since Cicero, saith, that Apollo was forced to grant, that so long as any relic of a martyr was held to his nose, he could not make any answer or oracle. So as one may perceive, that the heathen were wiser in this behalf than many christians, who in times past were called Oppugnatores incantamentorum, as the English princes are called Defensores fidei. Plutarch calleth Boeotia (as we call babblers) by the name of many words, because of the multitude of oracles there, which now (saith he) are like to a spring or fountain which is dried up. If any one remained, I would ride five hundred miles to see it: but in the whole world there is not one to be seen at this hour; popish cozenages excepted.  
But Plutarch saith, that the cause of this defection of oracles, 
Porphyr. writeth verses in Apollo's name, of the death of Apollo: cited by I Bod. fol. 6.  was the devils death, whose life he held to be determinable and mortal, saying they died for very age; and that the divining priests were blown up with a whirlwind, and sunk with an earthquake. Others imputed it to the site or the place of the planets, which when they passed over them, carried away that art with them, and by revolution may return, etc. Eufebius also citeth out of him the story of Pan, which because it is to this purpose, I will insert the same; and since it mentioneth the devils death, you may believe it if you list: for I will not, as being assured that he is reserved alive to punish the wicked, and such as impute unto those idols the power of almighty God.   

A tale written by many grave authors, and believed by many wise men of the devils death. another story written by papists, and believed of all catholics, approving the devils honesty, conscience, and courtesy.  
The fourth Chapter.  
Plutarch saith, that his countryman Epotherses told him, that as he passed by sea into Italy, many passengers being in his boat, in an evening, when they were about the islands Echinadae, the wind quite ceased: and the ship driving with the tide, was brought at last to Pax. And whilst some slept, and others quaffed, and othersome were awake (perhaps in as ill case as the rest) after supper suddenly a voice was heard calling, Thamus; in such sort as every man marveled. This Thamus was a pilot, borne in Egypt, unknown to many that were in the ship. Wherefore being twice called, he answered nothing; but the third 
Thamus' having little to do, thought to play with his company, whom he might easily overtake with such a jest.  time he answered: and the other with a louder voice commanded him, that when he come to Palodes, he should tell them that the great God Pan was departed. Whereat every one was astonished (as Epitherses affirmed.) And being in consultation what were best to do, Thamus concluded, that if the wind were high, they must pass by with silence; but if the weather were calm, he must utter that which he had heard. But when they come to Palodes, and the weather calm, Thamus looking out toward the land, cried aloud, that the great god Pan was deceased: and immediately there followed a lamentable noise of a multitude of people, as it were with great wonder and admiration. And because there were many in the ship, they said the fame thereof was speedily brought to Rome, and Thamus sent for by Tiberius the Emperor, who gave such credit thereto, that he diligently inquired and asked, who that Pan was. The learned men about him supposed, that Pan was he who was the son of Mercury and Penelope, etc. Eusebius saith, that this chanced in the time of Tiberius the Emperor, when Christ expelled all devils, etc.  
Paulus Marsus, in his notes upon Ovid's Fasti, saith, that this voice was heard out of Pax, that very night that Christ suffered, in the year of Tiberius the nineteenth. Surely, this was a merry jest devised by Thamus, who with some confederate thought 
A detection of Thamus his knavery.  to make sport with the passengers, who were some asleep, and some drunk, and some other at play, &c: whiles the first voice was used. And at the second voice, to wit, when he should deliver his message, he being an old pilot, knew where some noise was usual, by means of some echo in the sea, and thought he would (to the astonishment of them) accomplish his devise, if the weather proved calm. Whereby may appear, that he would in other cases of tempests, &c: rather attended to more serious business, than to that ridiculous matter. For why else should he not do his errand in rough weather, as well as in calm? Or what need he tell the devil thereof, when the devil told it him before, and with much more expedition could have done the errand himself?  

* Legend. aur. in vita sancti Andreae. fol. 39  But you shall read in the Legend a fable, an oracle I would say, more authentic. For many will say that this was a profane story, and not so canonical as those which are verified by the pope's authority: and thus it is written. A woman in her travel sent her sister to Diana, which was the devil in an idol (as all those oracles are said to be) and willed her to make her prayers, or rather a request, to know of her safe delivery: which thing she did. But the devil answered; Why prayest thou to me? I cannot help thee, but go pray to Andrew the apostle, and he may help thy sister, etc. Lo, this was not only a gentle, but a godly devil, 
A gentle and a godly devil.  pitying the woman's case, who revealing his own disability, enabled S. Andrew more. I know some protestants will say, that the devil, to maintain idolatry, &c: referred the maid to S. Andrew. But what answer will the papists make, who think it great piety to pray unto saints, and so by consequence honest courtesy in the devil, to send her to S. Andrew, who would not fail to serve her turn, etc.   

The judgements of the ancient fathers touching oracles, and their abolishment, and that they be now transferred from Delphos to Rome.  
The fift Chapter.  
The opinions of the fathers, that oracles are ceased by the coming of Christ, you shall find in these places following, to wit: justinus In dialogis adversus judaeos, Athanasius 
Athanas. de human. verbi. fol. 55. & 64.  De humanitate verbi, Augustine De civitate Dei, Ensebius Lib. 7. cap. 6, Item lib. 5. cap. 1. 8. Rupertus In joan. lib. 10. 12. Plutarch De abolitione oraculorum, Pliny lib. 30. natural. historiae. Finally, Athanasius concludes, that in times passed there were oracles in Delphos, Boeotia, Lycia, and other places: but now since Christ is preached to all men, this madness is ceased. So as you see, that whatsoever estimation in times past, the ancient fathers conceived (by hearsay) of those miraculous matters of idols and oracles, &c: they themselves refuse now, not only to bear witness of; but also affirm, that ever since Christ's coming their mouths have been stopped.  
For the ceasing of the knaveries and cozening devices of priests, I see no authority of scripture or ancient father, but rather the contrary; to wit, that there shall be strange illusions showed by them, even till the end. And truly, whosoever knoweth and noteth the order and devices of and in popish pilgrimages, shall see both the oracles & their conclusions remaining, and as it were transferred from Delphos to Rome, where that adulterous generation continually seeketh a sign, though they have Moses & the prophets, yea even Christ & his apostles also, etc.   

Where and wherein couseners, witches, and priests were wont to give oracles, and to work their feats.  
The sixth Chapter.  
These cozening oracles, or rather oraclers used (I say) to exercise their feats and to do their miracles most commonly in maids, in beasts, in images, in dens, in cloisters, in dark holes, in trees, in churches or churchyards, &c: where priests, monks, and friars had laid their plots, and made their confederacies aforehand, to beguile the world, to gain money, and to add credit to their profession. This practice began in the oaks of Dodona, in the which 
Strabo Geog. lib. 16. I. Wier. li. 1. de priest. daem. cap 12.  was a wood, the trees thereof (they say) could speak. And this was done by a knave in a hollow tree, that seemed sounded unto the simple people. This wood was in Molossus a part of Greece, called Epyrus, and it was named Dodonas oracles. There were many oracles in Egypt; namely, of Hercules, of Apollo, of Minerva, of Diana, of Mars, of jupiter, and of the ox Apys, who was the son of jupiter, but his image was worshipped in the likeness of an ox. Latona, who was the mother of Apollo, was an oracle in the city of Bute. The priests of Apollo, who always counterfailed fury and madness, gave oracles in the temple called Clarius, within the city of Colophon in Greece. At Thebes in Boeotia, and also in Loebadia, Trophonius was the chief oracle. At Memphis a cow, at Corinth an ox called Mineus, in Arsinoe a crocodile, in Athens a prophet called Amphiaraus, who indeed died at Thebes, where they say the earth opened, & swallowed him up quick. At Delphos was the great temple of Apollo, where devils gave oracles by maids (as some say) though indeed it was done by priests. It was built upon Parnassus' hill in Greece. And the defenders of oracles say, that even as rivers oftentimes are diverted to another course; so likewise the spirit, which inspired the chief prophets, may for a time be silent, and revive again by revolution.  
Demetrius saith, that the spirits, which attended on oracles, waxed weary of the people's curiosity and importunity, and for shame forsook the temple. But as 
* H. Haw. in his defensative against prophecies.  one that of late hath written against prophecies saith; It is no marvel, that when the familiars that speak in trunks were repelled from their harbour for fear of discovery, the blocks almighty lost their senses. For these are all gone now, and their knavery is espied; so as they can no longer abuse the world with such babbles. But whereas these great doctors suppose, that the cause of their dispatch was the coming of Christ; if they mean that the devil died, so soon as he was borne, or that then he gave over his occupation: they are deceived. For the popish church hath made a continual practice hereof, partly for their own private profit, lucre, and gain; and partly to be had in estimation of the world, and in admiration among the simple. But indeed, men that have learned Christ, and been conversant in his word, have discovered and shaken off the vanity and abomination hereof. But if those doctors had lived till this day, they would have said and written, that oracles had ceased, or rather been driven out of England in the time of K. Henry the eight, and of Queen Elizabeth his 
In whose days oracles ceased in England  daughter; who have done so much in that behalf, as at this hour they are not only all gone, but forgotten here in this English nation, where they swarmed as thick as they did in Boeotia, or in any other place in the world. But the credit they had, depended not upon their desert, but upon the credulity of others. Now therefore I will conclude and make an end of this matter, with the opinion and saying of the prophet; Vain is the answer 
Zach. 10. Isai. 44.  of idols. For they have eyes and see not, ears and hear not, mouths and speak not, &c: and let them show what is to come, and I will say they are gods indeed.    

¶ The ninth Book.  

The Hebrew word Kasam expounded, and how far a Christian may conjecture of things to come.  
The first Chapter.  
Kasam (as john Wierus 
I. Wier. lib. de praest. daemon.  upon his own knowledge affirmeth, and upon the word of Andraeas Masius reporteth) differeth little in signification from the former word ob; betokening Vaticinari, which is, To prophesy, and is most commonly taken in evil part; as in Deut. 18. jerem. 27. &c: howbeit, sometime in good part, as in isaiah 3. verse. 2. To foretell 
All divinations are not condemnable.  things to come upon probable conjectures, so as therein we reach no further than becometh human capacity, is not (in my opinion) unlawful, but rather a commendable manifestation of wisdom and judgement, the good gifts and notable blessings of GOD, for the which we ought to be thankful; as also to yield due honour and praise unto him, for the noble order which he hath appointed in nature: praying him to lighten our hearts with the beams of his wisdom, that we may more and more profit in the true knowledge of the workmanship of his hands. But some are so nice, that they condemn generally all sorts of divinations, denying those things that in nature have manifest causes, and are so framed, as they foreshow things to come, and in that show admonish us of things after to ensue, exhibiting signs of unknown and future matters to be judged upon, by the order, law, and course of nature proposed unto us by God.  
And some on the other side are so be witched with folly, as they attribute to creatures that estimation, which rightly and truly appertaineth to God the creator of all things; affirming that the public and private destinies of all human matters, and whatsoever a man would know of things come or gone, is manifested to us in the heavens: so as by the stars and planets all things might be known. These would also, that nothing should be taken in hand or gone about, without the favourable aspect of the planets. By which, and other the like devices they deprave and profane the ancient and commendable observations of our forefathers: as did Colebrasus, who taught, that all man's life was 
Colebrasus erroneous & impious opinion.  governed by the seven planets; and yet a christian, and condemned for heresy. But let us so far forth embrace and allow this philosophy and prophesying, as the word of God giveth us leave, and commendeth the same unto us.   

Proofs by the old and new testament, that certain observations of the weather are lawful.  
The second Chapter.  
When God by his word and wisdom had made the heavens, and placed the stars in the firmament, he said; Let 
Psalm. 13. jerem. 54. Gen. 1. Ezech. 1. Gen. 9  them be for signs, and for seasons, and for days, and years. When he created the rainbow in the clouds, he said it should be for a sign and token unto us. Which we find true, not only of the flood past, but also of showers to come. And therefore according to jesus Siraches advise, let us behold it, and praise him that made it. The prophet David saith; The heavens declare the glory of God, 
Ecclus. 43. Ps. 19 & 50.  and the earth showeth his handy work: day unto day uttereth the same, and night unto night teacheth knowledge. It is also written that by the commandment of the holy one the stars 
Ecclus. 43. Baruch. 3.  are placed, and continue in their order, & fail not in their watch. It should appear, that Christ himself did not altogether neglect the course & order of the heavens, in that he said; When you see a 
Luk. 12, 24.  cloud rise out of the west, straight way you say a shower cometh: and so it is. And when you see the southwind blow; you say it will be hot, and so it cometh to pass. Again, when it is 
Matt. 16. 2, 3.  evening, you say fair weather, for the sky is red: and in the morning you say, to day shallbe a tempest, for the sky is red and lowering. Wherein as he noteth that these things do truly come to pass, according to ancient observation, and to the rule astronomical: so doth he also by other words following admonish us, that in attending too much to those observations, we neglect not specially to follow our christian vocation.  
The physician is commended unto us, and allowed in the scriptures: but so to put trust in him, as to neglect & distrust God, is severely forbidden and reproved. Surely it is most necessary for us to know and observe diverse rules astrological; otherwise we could not with opportunity dispatch our ordinary affairs. And yet Lactantius condemneth and recounteth it among 
Lactant contra astrologos.  the number of witchcrafts: from whose censure calvin doth not much vary. The poor husbandman perceiveth that the increase of the moon maketh plants and living creatures fruitful: so as 
Peucer. de astrol. pag. 383.  in the full moon they are in best strength, decaying in the wane, and in the conjunction do utterly whither and vade. Which when by observation, use and practise they have once learned, they distribute their business accordingly; as their times and seasons to sow, to plant, to proine, to let their cattle blood, to cut, etc.   

That certain observations are indifferent, certain ridiculous, and certain impious, whence that cunning is derived of Apollo, and of Aruspices.  
The third Chapter.  
I Know not whither to disallow or discommend the curious observation used 
The ridiculous art of nativitiecasting.  by our elders, who conjectured upon nativities: so as, if Saturn and Mercury were opposite in any brute sign, a man then borne should be dumb or stammer much; whereas it is daily seen, that children naturally imitate their parents conditions in that behalf. Also they have noted, that one borne in the spring of the moon, shallbe healthy; in that time of the wane, when the moon is utterly decayed, the child then borne cannot live; and in the conjunction, it cannot long continue.  
But I am sure the opinion of julius Maternus is most impious, 
julius Maternus his most impious opinion.  who writeth, that he which is borne when Saturn is in Leone, shall live long, and after his death shall go to heaven presently. And so is this of Albumazar, who saith, that whosoever prayeth to God, when the moon is in Capite draconis, shallbe heard, and obtain his prayer. Furthermore, to play the cold prophet, as to recount it good or bad luck, when salt or wine falleth on the table, or is shed, &c: or to prognosticate that guests approach to your house, upon the chattering of pies or haggisters, whereof there can be yielded no probable reason, is altogether vanity and superstition: as hereafter shallbe more largely showed. But to make simple people believe, that a man or woman can foretell good or evil fortune, is mere witchcraft or cozenage. For God is the only searcher of the heart, and delivereth not his counsel to so lewd reprobates. I know diverse writers affirm, that witches 
Bodinus. Danaeus. Erastus. Hemingius. Mal malef. Thom. Aquinas, etc.  foretell things, as prompted by a real devil; and that he again learneth it out of the prophecies written in the scriptures, and by other nimble sleights, wherein he passeth any other creature earthly; and that the same devil, or some of his fellows runs or flies as far as Rochester, to mother Bungie; or to Canterbury to M. T; or to Delphos, to Apollo; or to Aesculapius, in Pargamo; or to some other idol or witch, and there by way of oracle answers all questions, through his understanding of the prophecies contained in the old testament, especially in Daniel and isaiah: whereby the devil knew of the translation of the monarchy from Babylon to Graecia, etc. But either they have learned this of some oracle or witch; or else I know not where the devil they find it. Marry certain it is, that herein they show themselves to be witches and fond divinors: for they find no such thing written in God's word.  
Of the idol called Apollo, I have somewhat already spoken in the former title of Ob or Pytho; and some occasion I shall have to speak thereof hereafter: and therefore at this time it shall suffice to tell you, that the credit gained thereunto, was by the craft and cunning of the priests, which tended thereupon; who with their counterfeit miracles so bewitched the people, as they thought such virtue to have been contained in the bodies of those idols, as God hath not promised to any of his angels, or elect people. For it is said, that if Apollo were in a chafe, he would 
Apollo's passions.  sweat: if he had remorse to the afflicted, and could not help them, he would shed tears, which I believe might have been wiped away with that handkerchief, that wiped and dried the Rood of grace's face, being in like perplexities. Even as another sort of witching priests called Aruspices, prophesied victory to Alexander, because an eagle lighted on his head: which eagle might (I believe) be cooped or caged with Mahomet's dove, that picked peason out of his ear.   

The predictions of soothsayers and lewd priests, the prognostications of astronomers and physicians allowable, divine prophecies holy and good.  
The fourth Chapter.  
The cozening tricks of oracling priests and monks, are and have been specially most abominable. The superstitious observations of senseless augurors and soothsayers (contrary to philosophy, and without authority of scripture) are very ungodly and ridiculous. Howbeit, I reject not the prognostications of astronomers, nor the conjectures or forewarnings of physicians, 
What prophesies allowable.  nor yet the interpretations of philosophers; although in respect of the divine prophecies contained in holy scriptures, they are not to be weighed or regarded. For the end of these and the other is not only far differing; but whereas these contain only the word and will of God, with the other are mingled most horrible lies and cozenages. For though there be many of them learned and godly, yet lurk there in corners of the same profession, a great number of counterfeits and couseners. I. Bodin putteth 
I. Bod. lib. de daem. lib 1. cap $.  this difference between divine prophets and enchanters; to with, the one saith always true, the others words (proceeding from the devil) are always false; or for one truth they tell a hundred lies. And then why may not every witch be thought as cunning as Apollo? And why not every counterfeit cozener as good a witch as mother Bungie? For it is odds, but they will hit the truth once in a hundred divinations as well as the best.   

The diversity of true prophets, of urim, and of the prophetical use of the twelve precious stones contained therein, of the divine voice called Echo.  
The fift Chapter.  
IT should appear, that even of holy prophets there were diverse sorts. For David and Salomon, although in their psalms and parables are contained 
diverse degrees of prophesy.  most excellent mysteries, and notable allegories: yet they were not endued with that degree of prophesy, that Elie and Elisha were, etc. For as often as it is said, that God spoke to David or Salomon, it is meant to be done by the prophets. For Nathan or Gad were the messengers and prophets to reveal Gods will to David. And Ahiam the Silonite 
2. Reg 2.  was sent from God to Salomon. Item, the spirit of prophesy, which Elias had, was doubled upon Elisha. Also some prophets prophesied all their lives, some had but one vision, and some had more, according to God's pleasure; yea some prophesied unto the people of such things as come not to pass, and that was where God's wrath was pacified by repentance. But these prophets were always reputed among the people to be wise and godly; whereas the heathen prophets were evermore known and said to be mad and foolish: as it is written both of the prophets of Sibylla, and also of Apollo; and at this day also in the Indies, etc.  
But that any of these extraordinary gifts remain at this day, Bodin, nor any witchmonger in the world shall never be able to prove: though he in his book of devilish madness would 
I. Bodin.  make men believe it. For these were miraculously maintained by God among the jews, who were instructed by them of all such things as should come to pass; or else informed by urim: so as the priests by the brightness of the twelve precious stones contained therein, could prognosticate or expound any thing. Which brightness and virtue ceased (as josephus reporteth) two 
joseph. de antiquit.  hundred years before he was borne. So as since that time, no answers were yielded thereby of Gods will and pleasure. Nevertheless, the hebrews write, that there hath been ever since that time, a divine voice heard among them, which in Latin 
joshua filius levi. lib. Pirkeaboth.  is called Filia vocis, in Greek , in English The daughter of speech.   

Of prophecies conditional: whereof the prophecies in the old testament do entreat, and by whom they were published; witchmongers answers to the objections against witches supernatural actions.  
The sixth Chapter.  
Christ and his apostles prophesied of the calamities and afflictions, which shall grieve and disturb the church of God in this life: also of the last day, and of the signs and tokens that shall be showed before that day: and finally of all things, which are requisite for us to foreknow. Howbeit, such is the mercy of God, that all prophecies, threatenings, plagues, and punishments 
Prophecies conditional.  are annexed to conditions of repentance: as on the other side, corporal blessings are tied under the condition of the cross and castigation. So as by them the mysteries of our salvation being discovered unto us, we are not to seek new signs and miracles; but to attended to the doctrine of the apostles, who preached Christ exhibited and crucified for our sins, his resurrection, ascension, and thereby the redemption of as many as believe, etc.  
The prophecies in the old testament treat of the continuance, the government, and the difference of estates: of the distinction of the four monarchies, of their order, decay, and instauration; of the changes and ruins of the king domes of juda, Israel, Egypt, Persia, Graecia, &c: and specially of the coming of our 
The subject of the prophecies of the old testament.  Saviour jesus Christ; and how he should be borne of a virgin, and where, of his tribe, passion, resurrection, etc. These prophecies were published by God's special and peculiar prophets, endued with his particular and excellent gifts, according to his promise; I will raise them up a prophet out of the midst of their brethren, I will put my words in his mouth, etc. Which though it were specially spoken of Christ, yet was it also spoken of those particular prophets, which were placed among them by God to declare his will; which were also figures of Christ the prophet himself. Now, if prophesy be an extraordinary gift of God, and a thing peculiar to himself, as without whose special assistance no creature can be a prophet, or show what is to come; why should we believe, that those lewd persons can perform by divinations and miracles that which is not in human but in divine power to accomplish?  
Howbeit, when I deny that witches can ride in the air, and the miraculous circumstance thereof: by and by it is objected unto me, that Enoch and Elie were rapt into heaven bodily; and 
2. Reg 2. 13.  that Abacuk was carried in the air, to feed Daniel: and so falsely oppose a devils or a witch's power against the virtue of the Holy-ghost. If I deride the poet's opinions, saying, that witches cannot Coelo deducere lunam, fetch the moon from heaven, &c: they tell me that at joshuas battle the sun stayed, and at the passion of Christ there was palpable darkness. If I deny their cunning in the exposition of dreams, advising them to remember jeremies' counsel, not to follow or credit the expositors of dreams; they hit me in the teeth with Daniel and joseph: for that the one of them expounded Pharaoh the Persian kings, the other Nabuchadnez-zar the Egyptian kings dream. If I say 
Eccles. 9, 5.  with Salomon, that the dead know nothing, and that the dead know us not, neither are removable out of Abraham's bosom, &c: they produce the story of Samuel: wherein, I say, they 
1. Sam. 28.  set the power of a creature as high as the creator. If I say, that these witches cannot transubstantiate themselves, nor others into beasts, etc. they cite the story of Nabuchadnez-zar; as though indeed he were made a material beast, and that also by witchcraft; and strengthen that their assertion with the fables of Circe and Ulysses his companions, etc.   

What were the miracles expressed in the old testament, and what are they in the new testament: and that we are not now to look for any more miracles.  
The seventh Chapter.  
The miracles expressed in the old testament were many, but the end of them all was one, though they were divers and differing in show: as where the sacrifices of Moses, Elias, and Salomon, being abundantly wet were burnt with fire from heaven, etc. The variety of 
Gen. 11, 6. Gen. 21. Dan. 11.  tongues at the building of Babylon, Isaachs' birth of Sarah being by nature past children, the passage through the red sea, daniel's foretelling of the four monarchies, in the fourth whereof he apparently foreshoweth the coming of the Lord. All these, and many other, which are expressed in the old testament, were merciful instructions and notable miracles to strengthen the faith of God's people in their Messtas. If you had gone to Delphos, Apollo would have made you believe with his amphibological answers, that he could have foretold you all these things.  
The miracles wrought by Christ were the raising up of the 
A sum of Christ's miracles.  dead (which many would impute to the woman of Endor, and also to our witches and conjurers) the restoring of the lame to limbs, the blind to sight, the dumble to speech, and finally the healing of all diseases; which many believe our witches can do; yea, and as they themselves will take it upon them. As for casting out of devils (which was another kind of miracles usual with Christ) witches and conjurers are said to be as good there at as ever he was: and yet, if you will believe Christ's words, it cannot be so. For he saith; Every kingdom divided against itself, shall be brought 
Matt. 12. 25.  to nought, etc. If sathan cast out sathan, he is divided, &c: and his kingdom shall not endure, etc.  
Peter's chains fell off in prison, so did Richard Gallisies fetters at Windsor: marry the prison doors opened not to Richard, as they did to Peter. Helias by special grace obtained rain, our witches can make it rain, when they list, etc. But sithence Christ did these miracles, and many more, and all to confirm his truth, and strengthen our faith, and finally for the conversion of the people (as appeareth in john. 6. 7, and 12: in so much as he vehemently reproved such, as upon the sight of them would not believe, saying; Woe be to thee Chorazin, woe be to thee Bethsaida. 
Luk. 10, 13.  If the miracles had been done in tire and Sidon, which have been done in you, they had a great while ago repented, etc. Let us settle and acquit our faith in Christ, and believing all his wondrous works, let us reject these old wives fables, as lying vanities: whereof you may find in the golden legend, M. Mal. and specially in Bodin miraculous stuff, enough to check all the miracles expressed in the old and new testament; which are of more credit with many bewitched people, than the true miracles of Christ himself. Insomuch as they stand in more awe of the manacies of a witch, than of all the threatenings and curses pronounced by God, and expressed in his word. And thus much touching the word Kasam.    

¶ The tenth Book.  

The interpretation of this Hebrew word Onen, of the vanity of dreams, and divinations thereupon.  
The first Chapter.  
ONEN differeth not much from Kasam, but that it is extended to the interpretation of dreams. And as for dreams, whatsoever credit is attributed unto them, proceedeth of folly: and they are fools 
Ecclus. 24.  that trust in them, for why they have deceived many. In which respect the Prophet 
jerem. 27. Eccle. 5.  giveth us good warning, not to follow nor hearken to the expositors of dreams, for they come through the multitude of business. And therefore those witches, that make men believe they can prophesy upon dreams, as knowing the interpretation of them, and either for money or glory abuse men & women thereby, are mere couseners, and worthy of great punishment: as are such witchmongers, as believing them, attribute unto them such divine power as only belongeth to God: as appeareth in Jeremy the 
jerem. 23. 25. 26. 27. Read the words.  Prophet.   

Of divine, natural, and casual dreams, with their differing causes and effects.  
The second Chapter.  
Macrobius recounteth five differences of images, or rather imaginations exhibited unto them that sleep, which for the most part do signify somewhat in admonition. There be also many subdivisions made hereof, which I think needless to rehearse. In jasper Peucer they are 
Peucer in divinat. ex somnijs.  to be seen, with the causes and occasions of dreams. There were wont to be delivered from God himself or his angels, certain dreams and visions unto the prophets and holy fathers: according to the saying of joel; I will power 
joel. 2.  my spirit upon all flesh, your young men shall dream dreams, and your old men shall see visions. These kind of dreams (I say) were the admonishments and forewarnings of God to his people: 
Matth. 1. 20.  as that of joseph, to abide with Mary his wife, after she was conceived by the Holieghost, as also to convey our Saviour 
Matth. 2, 13.  Christ into Egypt, &c: the interpretation whereof are the peculiar gifts of God, which joseph the patriarch, and Daniel the prophet had most specially. 
Gen. 39 & 40. & 41. Dani 2.   
As for physical conjectures upon dreams, the scriptures improve them not: for by them the physicians many times do understand the state of their patient's bodies. For some of them come by means of choler, phlegm, melancholy, or blood; and some by love, surfeit, hunger, thirst, etc. Galen and Boetius were said to deal with devils, because they told so justly their patient's dreams, or rather by their dreams their special diseases. Howbeit, physical dreams are natural, and the cause of them dwelleth in the nature of man. For they are the inward actions of the mind in the spirits of the brain, whilst the body is occupied with sleep: for as touching the mind itself, it never sleepeth. These dreams vary, according to the difference of humours and vapours. There are also casual dreams, which (as Salomon saith) 
Eccles. 5.  come through the multitude of business. For as a looking glass showeth the image or figure thereunto opposite: so in dreams, the fantasy & imagination informs the understanding of such things as haunt the outward sense. Whereupon the poet saith:  
Somnia ne cures, nam mens humana quod optat,  
Dum vigilat sperans, per somnum cernit id ipsum:  

Regard no dreams, for why the mind  
Of that in sleep a view doth take, 
Englished by Abraham Fleming.   
Which it doth wish and hope to find,  
At such time as it is awake.    

The opinion of divers old writers touching dreams, and how they vary in noting the causes thereof.  
The third Chapter.  
Synesius, Themistius, Democritus, 
A dissonancy in opinions about dreams.  and others grounding themselves upon examples that chance hath sometimes verified, persuade men, that nothing is dreamed in vain: affirming that the heavenly influences do bring forth divers forms in corporal matters; and of the same influences, visions and dreams are printed in the fantastical power, which is instrumental, with acelestiall disposition meet to bring forth some effect, especially in sleep, when the mind (being free from bodily cares) may more liberally receive the heavenly influences, whereby many things are known to them sleeping in dreams, which they that wake cannot see. Plato attributeth them to the forms and engendered knowledges of the soul; Avicenna to the last intelligence that moveth the moon, through the light that lighteneth the fantasy in sleep; Aristotle to the fantastical sense; Auerroës to the imaginative; Albert to the influence of superior bodies.   

Against interpreters of dreams, of the ordinary cause of dreams, Hemingius his opinion of diabolical dreams, the interpretation of dreams ceased.  
The fourth Chapter.  
There are books carried about concerning this matter, under the name of Abraham who (as Philo In lib. gigantum saith) was the first inventor of the exposition of dreams: and so likewise of Salomon and Daniel. But Cicero In lib. de divinatione confuteth the vanity and folly of them that give credit to dreams. And as for the interpreters of dreams, as they know not before the dream, nor yet after, any certainty; yet when any thing afterwards happeneth, than they apply the dream to that which hath chanced.  
Certainly men never lightly fail to dream by night, of that which they meditate by day: and by day they see divers and sundry things, and conceive them severally in their minds. Then those mixed conceits being laid up in the closet of the memory, strive together; which, because the fantasy cannot discern nor discuss, some certain thing gathered of many conceits is bred and contrived in one together. And therefore in my opinion, it is time vainly employed, to study about the interpretation of dreams. He that list to see the folly and vanity thereof, may 
The pleasant art of the interpretation of dreams. N. Hemin. in admonitionib. de superstitionib. magicis vitadis.  read a vain treatise, set out by Thomas Hill Londoner, 1568.  
Lastly, there are diabolical dreams, which Nicholaus Hemingius divideth into three sorts. The first is, when the devil immediately of himself (he meaneth corporally) offereth any matter of dream. Secondly, when the devil showeth revelations to them that have made request unto him therefore. Thirdly, when magicians by art bring to pass, that other men dream what they will. Assuredly these, and so all the rest (as they may be used) are very magical and devilish dreams. For although we may receive comfort of mind by those, which are called divine dreams, and health of body through physical dreams: yet if we take upon us to use the office of God in the revelation or rather the interpretation of them; or if we attribute unto them miraculous effects (now when we see the gifts of prophesy, and of interpretation 
The end & use of prophesy, interpretatio of dreams, operation of miracles, etc.  of dreams, and also the operation of miracles are ceased, which were special and peculiar gifts of God, to confirm the truth of the word, and to establish his people in the faith of the Messias, who is now exhihited unto us both in the testament, and also in the blood of our Saviour jesus Christ) we are bewitched, and both abuse and offend the majesty of God, and also seduce, delude and cozen all such as by our persuasion, and their own light belief, give us credit.   

That neither witches, nor any other, can either by words or herbs, thrust into the mind of a sleeping man, what cogitations or dreams they list; and whence magical dreams come.  
The fift Chapter.  
I Grant there may be herbs and 
Seek for such stuff in my book of Hartumim.  stones found and known to the physicians, which may procure dreams; and other herbs and stones, &c: to make one bewray all the secrets of his mind, when his body sleepeth, or at least wise to procure speech in sleep. But that witches or magicians have power by words, herbs, or imprecations to thrust into the mind or conscience of man, what it shall please them, by virtue of their charms, herbs, stones, or familiars, &c: according to the opinion of Hemingius, I deny: though therewithal I confess, that the devil both by day and also by night, traveleth to seduce man, and to lead him from God; yea and that no way more than this, where he placeth himself as God in the minds of them that are so credulous, to attribute unto him, or unto witches, that which is only in the office, nature, and power of God to accomplish.  
Doth not Daniel the prophet say, even in this case; It is the 
Dan. 2.  Lord only that knoweth such secrets, as in the exposition of dreams is required? And doth not joseph repeat those very 
Gen. 11, 8. Gen. 37, & 11. Isai. 11. Dan 2.  words to pharao's officers, who consulted with him therein? Examples of divine dreams you may find a great number in the scripture, such (I mean) as it pleased God to reveal his pleasure by. Of physical dreams we may both read in authors, and see in our own experience daily, or rather nightly. Such dreams also as are casual, they are likewise usual, and come (as hath been said) through the multitude of affairs and business. Those which in these days are called magical or diabolical dreams, may rather be called melancholical. For out of that black vapour in sleep, through dreams, appeareth (as Aristotle saith) some 
Aristot. de somnio.  horrible thing; and as it were the image of an ugly devil: sometimes also other terrible visions, imaginations, counsels, and practices. As where we read of a certain man, that dreamed there appeared one unto him that required him to throw himself into a deep pit, and that he should reap great benefit thereby at God's hands. So as the miserable wretch giving credit thereunto, performed the matter, and killed himself. Now I confess, that the interpretation or execution of that dream was indeed diabolical: but the dream was casual, derived from the heavy and black humour of melancholy.   

How men have been bewitched, cozened or abused by dreams to dig and search for money.  
The sixth Chapter.  
How many have been bewitched with dreams, and thereby made to consume 
Such would be embarked in the ship of fools.  themselves with digging and searching for money, &c: whereof they, or some other have dreamed? I myself could manifest, as having known how wise men have been that way abused by very simple persons, even where no dream hath been met withal, but waking dreams. And this hath been used heretofore, as one of the finest cozening feats: in so much as there is a very formal art thereof devised, with many excellent superstitions and ceremonies thereunto belonging, which I will set down as briefly as may be. Albeit that here in England, 
An english proverb.  this proverb hath been current; to wit, Dreams prove contrary: according to the answer of the priest's boy to his master, who told his said boy that he dreamed he kissed his tail: Yea master (saith he) but dreams prove contrary, you must kiss my.   

The art and order to be used in digging for money, revealed by dreams, how to procure pleasant dreams, of morning and midnight dreams.  
The seventh Chapter.  
There must be made upon a hazel 
Note this superstitious dotage.  wand three crosses, and certain words both blasphemous and impious must be said over it, and hereunto must be added certain characters, & barbarous names. And whilst the treasure is a digging, there must be read the psalms, De profundis, Missa, Misereatur nostri, Requiem, Pater noster, ave Maria, Et ne nos inducas in tentationem, sed libera nos à malo, Amen. A porta inferi credo videre bona, etc. Expectate Dominum, Requiem aeternam. And then a certain prayer. And if the time of digging be neglected, the devil will carry all the treasure away. See other more absolute conjurations for this purpose, in the word jidoni following.  
You shall find in johannes Baptista Neapolitanus, diverse receipts 
I. Bap Neap. in natural. mag. lib. 2. cap 26. fol. 83. & 84.  by herbs and potions, to procure pleasant or fearful dreams; and perfumes also to that effect: who affirmeth, that dreams in the dead of the night are commonly preposterous and monstrous; and in the morning when the gross humours be spent, there happen more pleasant and certain dreams, the blood being more pure than at other times: the reason whereof is there expressed.   

Sundry receipts and ointments, made and used for the transportation of witches, and other miraculous effects: an instance thereof reported and credited by some that are learned.  
The eight Chapter.  
IT shall not be amiss here in this place to repeat an ointment greatly to this purpose, rehearsed by the foresaid john Bapt. Neap. wherein although he may be overtaken and cozened by an old witch, and made not only to believe, but also to report a false tale; yet because it greatly overthroweth the opinion of M. Mal. Bodin, and such other, as write so absolutely in maintenance of witch's transportations, I will set down his words in this behalf. The receipt is as followeth.  
{abprecipi}. The fat of young children, and seeth it with water in a brazen 
Confections or receipts for the miraculous transportation of witches.  vessel, reserving the thickest of that which remaineth boiled in the bottom, which they lay up and keep, until occasion serveth to use it. They put hereunto Eleoselinum, Aconitum, Frondes populeas, and Soot.  

Another receipt to the same purpose.  
{abprecipi}. Sium, acarum vulgare, pentaphyllon, the blood of a flittermouse, solanum somniferum, & oleum. They stamp all these together, and then they rub all parts of their bodies exceedinlgy, till they look red, and be very hot, so as the pores may be opened, and their flesh soluble and lose. They join herewithal either fat, or oil in steed thereof, that the force of the ointment may the rather pierce inwardly, and so be more effectual. By this means (saith he) in a moon light night they seem to be carried in the air, to feasting, singing, dancing, kissing, culling, and other acts of venery, with such youths as they love and desire most: for the force (saith he) of their imagination is so vehement, that almost all that part of the brain, wherein the memory consisteth, is full of such conceits. And whereas they are naturally prone to believe any thing; so do they receive such impressions and steadfast imaginations into their minds, as even their spirits are altered thereby; not thinking upon any thing else, either by day or by night. And this helpeth them forward in their imaginations, that their usual food is noon other commonly but beets, roots, nuts, beans, pease, etc.  
Now (saith he) when I considered throughly hereof, remaining doubtful of the matter, there fell into my hands a witch, 
Vetulae, quas à strigis similitudine, striges vocant, quae que noctu puerulorum sanguinem in cunis cubantium exsorbent.  who of her own accord did promise me to fetch me an errand out of hand from far countries, and willed all them, whom I had brought to witness the matter, to depart out of the chamber. And when she had undressed herself, and frotted her body with certain ointments (which action we beheld through a chink or little hole of the door) she fell down through the force of those soporiferous or sleepy ointments into a most sounded and heavy sleep: so as we did break open the door, and did beaten her exceedinlgy; but the force of her sleep was such, as it took away from her the sense of feeling: and we departed for a time. Now when her strength and powers were weary and decayed, she awoke of her own accord, and began to speak many vain and doting words, affirming that she had passed over both seas and mountains; delivering to us many untrue and false reports: we earnestly denied them, she impudently affirmed them. This (saith he) will not so come to pass with every one, but only with old women that are melancholic, whose nature is extreme cold, and their evaporation small; and they both perceive and remember what they see in that case and taking of theirs.    

A confutation of the former follies, as well concerning ointments, dreams, etc. as also of the assembly of witches, and of their consultations and banquets at sundry places, and all in dreams.  
The ninth Chapter.  
But if it be true that S. Augustine saith, and many other writers, that witches nightwalking are but fantasies and dreams: then all the reports of their bargain, transporting, and meetings with Diana, Minerva, &c: are but fables; and then do they lie that maintain those actions to be done in deed and verity, which in truth are done no way. It were marvel on the one side (if those things happened in dreams, which nevertheless the witches affirm to be otherwise) that when those witches awake, they neither consider nor remember that they were in a dream. It were marvel that their ointments, by the physician's opinions having no force at all to that effect, as they confess which are inquisitors, should have such operation. It were marvel that 
Barthol. Spinaeus, q. de strigib. c. 31.  their ointments cannot be found any where, saving only in the inquisitors books. It were marvel, that when a stranger is anointed therewith, they have sometimes, and yet not always, the like operation as with witches; which all the inquisitors confess.  
But to this last, friar Bartholomaeus saith, that the witches 
Bar. Spin qu. de strigib. c. 30.  themselves, before they anoint themselves, do hear in the night time a great noise of minstrels, which fly over them, with the lady of the fairies, and then they address themselves to their journey. But then I marvel again, that no body else heareth nor seeth this troup of minstrels, especially riding in a moon light night. It is marvel, that they that think this to be but in a 
New matter & worthy to be marveled at.  dream, can be persuaded that all the rest is any other than dreams. It is marvel that in dreams, witches of old acquaintance meet so just together, and conclude upon murders, and receive ointments, roots, powders, &c: (as witchmongers report they do, and as they make the witches confess) and yet lie at home fast asleep. It is marvel that such preparation is made for them (as Sprenger, Bartholomew, and Bodin report) as well in noble men's houses, as in alehouses; and that they come in dreams, and eat up their meat: and the alewife specially is not wearied with them for non payment of their score, or false payment; to wit, with imaginary money, which they say is not substantial, and that they talk not afterwards about the reckoning, and so discover the matter. And it is most marvel of all, that the hostess, &c: doth not sit among them, and take part of their good cheer. For so it is, that if any part of these their meetings and league be true, it is as true and as certainly proved and confessed, that at some alehouse, or sometime at some Gentleman's house, there is continual preparation made monthly 
Legend. aur. in vita S. Germani.  for this assembly: as appeareth in S. Germans story.   

That most part of prophecies in the old testament were revealed in dreams, that we are not now to look for such revelations, of some who have dreamed of that which hath come to pass, that dreams prove contrary, Nabuchadnez-zars rule to know a true expositor of dreams.  
The tenth Chapter.  
IT is held and maintained by divers, and gathered out of the 12. of Numbers, that all which was written or spoken by the prophets, among the children of Israel (Moses excepted) was propounded to them by dreams. And indeed it is manifest, that many things, which are thought by the unlearned to have been perfectly finished, have been only performed by dreams and visions. As where Salomon required of God the gift of wisdom: that was 
1. Re 3, 5. 15.  (I say) in a dream; and also where he received promise of the continuance 
1. Reg 9 Isai. 6. Ezech. 12.  of the kingdom of Israel in his line. So was Esais' vision in the 6. of his prophesy: as also that of Ezechiel the 12. Finally, where Jeremy was commanded to hide his girdle in the cleft of a rock at the river Euphrates in Babylon; and that after 
jerem. 13.  certain days, it did there putrify, it must needs be in a dream; for Jeremy was never (or at leastwise not then) at Babylon. We that are christians must not now slumber and dream, but watch and pray, and meditate upon our salvation in Christ both day and night. And if we expect revelations in our dreams, now, when Christ is come, we shall deceive ourselves: for in him are fulfilled all dreams and prophecies. Howbeit, Bodin holdeth that dreams and visions continue till this day, in as miraculous 
I. Bodin. lib. de daemon. 1. cap 5.  manner as ever they did.  
If you read Artemidorus, you shall read many stories of such as dreamed of things that afterwards came to pass. But he might have cited a thousand for one that fell out contrary: for as for such dreamers among the jews themselves, as had not extraordinary visions miraculously exhibited unto them by God, they were counted couseners, as may appear by these words of the prophet Zachary; Surely the idols have spoken vanity, and the soothsayers have seen a lie, and the dreamers have told a vain 
Zach. 10, 2.  thing. According to salomon's saying; In the multitude of dreams and vanities are many words. It appeareth in Jeremy 
Eccles. 5, 6. jerem. 23.  23. that the false prophets, whilst they illuded the people with lies, counterfeiting the true prophets, used to cry out; Dreams, dreams; We have dreamed a dream, etc. Finally, Nabuchadnez-zar teacheth all men to know a true expositor of dreams; to wit, such a one as hath his revelation from GOD. For he can (as Daniel did) repeat your 
Daniel. 2.  dream before you discover it: which thing if any expounder of dreams can do at this day, I will believe him.    

¶ The eleventh book.  

The Hebrew word Nahas expounded, of the art of augury, who invented it, how slovenly a science it is: the multitude of sacrifices of the heathen, and the causes thereof.  
The first Chapter.  
Nahas, is To observe the flying of birds, & comprehendeth all such other observations, where men do guess upon uncertain toys. It is found in Deut. 18. and in 2. Chron. 33. and elsewhere. Of this art of augury Tiresias the king of the Thebans is said to be the first inventor: but Tages first published the discipline thereof, being but a little boy; as Cicero reporteth out of the books of the Hetruscans themselves. Some points 
The slovenly art of augury.  of this art are more high and profound than some others, and yet are they more homely and slovenly than the rest; as namely, the divination upon the entrails of beasts, which the Gentiles in their sacrifices specially observed. Insomuch as Marcus Varro, seeing the absurdity thereof, said that these gods were not only idle, but very slovens, that used so to hide their secrets and counsels in the guts and bowels of beasts.  
How vainly, absurdly, and superstitiously the heathen used this kind of divination in their sacrifices, is manifested by their actions & ceremonies in that behalf practised, as well in times past, as at this hour. The Egyptians had 666. several sorts and kinds of sacrifices; the Romans had almost as many; the Grecians had not so few as they; the Persians and the Medes were not behind them; the Indies and other nations have at this instant their sacrifices full of variety, and more full of barbarous impiety. For in sundry places, these offer sacrifices to the devil, hoping thereby to move him to lenity: yea, these commonly sacrifice such of their enemies, as they have taken in war: as we read that the Gentiles in ancient time did offer sacrifice, to appease the wrath and indignation of their feigned gods.   

Of the jews sacrifice to Moloch, a discourse there upon, and of Purgatory.  
The second Chapter.  
The jews used one kind of diabolical 
2. Re 23, 10 2. Chr. 33. jerem. 7.  sacrifice, never taught them by Moses, namely, to offer their children to Moloch, making their sons and their daughters to run through the fire; supposing such grace and efficacy to have been in that action, as other witches affirm to be in charms and words. And therefore among 
Deut. 18, 10 levi. 18, 21. Id. cap 20. 2.  other points of witchcraft, this is specially and namely forbidden by Moses. We read of no more miracles wrought hereby, than by any other kind of witchcraft in the old or new testament expressed. It was no ceremony appointed by God, no figure of 
An invincible argument against purgatory.  Christ: perhaps it might be a sacrament or rather a figure of purgatory, the which place was not remembered by Moses. Neither was there any sacrifice appointed by the law for the relief of the Israelites souls that there should be tormented. Which without all doubt should not have been omitted, if any such place of purgatory had been then, as the Pope hath lately devised for his private and special lucre. This sacrificing to Moloch (as some affirm) was usual among the Gentiles, from whence the jews brought it into Israel: and there (of likelihood) the Eutichists learned the abomination in that behalf.   

The Cannibals cruelty, of popish sacrifices exceeding in tyranny the jews or Gentiles.  
The third Chapter.  
The incivility and cruel sacrifices 
Against the papists abominable and blasphemous sacrifice of the mass.  of popish priests do yet exceed both the jew and the Gentle: for these take upon them to sacrifice Christ himself. And to make their tyranny the more apparent, they are not contented to have killed him once, but daily and hourly torment him with new deaths; yea they are not ashamed to swear, that with their carnal hands they tear his human substance, breaking it into small gobbets; and with their external teeth chew his flesh and bones, contrary to divine or human nature; and contrary to the prophesy, which saith; There shall not a bone of him be broken. Finally, in the end of their sacrifice (as they say) they eat him up raw, and swallow 
Psal. 34, 20.  down into their guts every member and parcel of him: and last of all, that they convey him into the place where they bestow the residue of all that which they have devoured that day. And this same barbarous impiety exceedeth the cruelty of all others: for all the Gentiles consumed their sacrifices with fire, which they thought to be holy.   

The superstition of the heathen about the element of fire, and how it grew in such reverence among them, of their corruptions, and that they had some inkling of the godly father's doings in that behalf.  
The fourth Chapter.  
AS touching the element of fire, & the superstition thereof about those businesses, you shall understand, that many superstitious people and nations have received, reverenced, & reserved fire, as the most holy thing among their sacrifices: insomuch (I say) as they have worshipped it aamong their sacrifices: in so much (I say) as they have worshipped it among their gods, calling it Orimasda (to wit) holy fire, and divine light. The Greeks called it , the Romans Vesta, which is, The fire of the Lord. Surely they had heard of the fire that come down from heaven, and consumed the oblations of the fathers; and they understood it to be God himself. For there come to the heathen, the bare names of things, from the doctrine of the godly fathers and patriarchs, and those so obscured with fables, and corrupted with lies, so overwhelmed with superstitions, and disguised with ceremonies, that it is hard to judge from whence they come. Some cause thereof (I suppose) was partly the translations of governments, whereby one nation learned folly of another; and partly blind devotion, without knowledge of God's word: but specially the want of grace, which they sought not for, according to God's commandment and will. And that the Gentiles had some inkling of the godly father's doings, may diversly appear. Do not the Muscovites and 
* The Gymnosophists of India their apish imitation of isaiah.  Indian prophets at this day, like apes, imitate isaiah? Because he went naked certain years, they forsooth counterfeit madness, and drink potions for that purpose; thinking that whatsoever they say in their madness, will certainly come to pass. But hereof is more largely discoursed before in the word Kasam.   

Of the Roman sacrifices: of the estimation they had of augury, of the law of the twelve tables.  
The fift Chapter.  
The Romans, even after they were grown to great civility, and enjoyed a most flourishing state and commonwealth, would sometimes sacrifice themselves, sometimes their children, sometimes their friends, &c: consuming the same with fire, which they thought holy. Such estimation (I say) was attributed to this art of divination upon the entrails of beasts, &c: at Rome, as the chief princes themselves exercised the same; namely, Romulus, Fabius Maximus, &c: in so much as there was a decree made there, by the whole senate, that six of the chief magistrates sons should from time to time be put forth, to learn the mystery of these arts of augury and divination, at Hetruria, where the cunning and knowledge thereof most abounded. When they come home well informed and instructed in this art, their estimation and dignity was such, as they were accounted, reputed, and taken to be the interpreters of the gods, or rather between the gods and them. No high priest, nor any other great officer was elected, but these did either absolutely nominate them, or else did exhibit the names of two, whereof the senate must choose the one.  
In their ancient laws were written these words: Prodigia & 
The law of the twelve tables.  portenta ad Hetruscos aruspices (si senatus iusserit) deferunto, Hetruriaeque principes disciplinam discunto. Quibus divis decreverunt, procuranto, ijsdem fulgura & ostenta pianto, auspicia seruanto, auguri parento: the effect of which words is this; Let all prodigious and portentous matters be carried to the soothsayers of Hetruria, at the will and commandment of the senate; and let the young princes be sent to Hetruria, there to learn that discipline, or to be instructed in that art and knowledge. Let there be always some solicitor, to learn with what gods they have decreed or determined their matters, and let sacrifices be made unto them in times of lightning, or at any strange or supernatural show. Let all such conjecturing tokens be observed; whatsoever the soothsayer commandeth, let it be religiously obeyed.   

Colleges of augurors, their office, their number, the signification of augury, that the practisers of that art were couseners, their profession, their places of exercise, their apparel, their superstition.  
The sixth Chapter.  
Romulus erected three colleges or centuries of those kinds of soothsayers, which only (and noon other) should have authority to expound the minds and admonishments of the gods. Afterwards that number was augmented to five, and after that to nine: for they must needs be odd. In the end, they increased so fast, that they 
Magnae charta. Hen 3. 36. 7. Ed. 1. 15. Ri. 2. 5.  were fain to make a decree for stay from the further proceeding in those erections: like to our statute of Mortmain. Howbeit, Silla (contrary to all orders and constitutions before made) increased that number to four and twenty.  
And though Augurium be most properly that divination, which is gathered by birds; yet because this word Nahas comprehendeth all other kinds of divination, as Extispicium, aruspicium, etc.: which is as well the guessing upon the entrails of beasts, as divers other ways: omitting physiognomy and palmistry, and such like, for the tediousness and folly thereof; I will speak a little of such arts, as were above measure regarded of our elders: neither mind I to discover the whole circumstance, but to refute the vanity thereof, and specially of the professors of them, which are and always have been cozening arts, and in them contained both special and several kinds of witchcrafts. For the masters of these faculties have ever taken upon them to occupy the place and name of God; blasphemously ascribing unto themselves his omnipotent power, to foretell, &c: whereas, in truth, they could or can do nothing, but make a show of that which is not.  
One matter, to bewray their consening, is; that they could never work nor foreshow any thing to the poor or inferior sort 
A manifest discovery of augurors cozenage.  of people: for portentous shows (say they) always concerned great estates. Such matters as touched the baser sort, were inferior causes; which the superstition of the people themselves would not neglect to learn. Howbeit, the professors of this art descended not so low, as to communicate with them: for they were priests (which in all ages and nations have been jolly fellows) whose office was, to tell what should come to pass, either touching good luck, or bad fortune; to expound the minds, admonitions, warnings and threatenings of the gods, to foreshow calamities, &c: which might be (by their sacrifices and common contrition) removed and qualified. And before their entrance into that action, they had many observations, which they executed very superstitiously; pretending that every bird and beast, etc., should be sent from the gods as foreshows of somewhat. And therefore first they used to choose a clear day, and fair weather to do their business in: for the which their place was certainly assigned, as well in Rome as in Hetruria, wherein they observed every quarter of the element, which way to look, and which way to stand, etc. Their apparel was very priestlike, of fashion altered from all others, specially at the time of their prayers, wherein they might not omit a word nor a syllable: in respect whereof one read the service, and all the residue repeated it after him, in the manner of a procession.   

The times and seasons to exercise augury, the manner and order thereof, of the ceremonies thereunto belonging.  
The seventh Chapter.  
NOT less regard was there had of 
Note the superstitious ceremonies of augurors.  the times of their practice in that ministery: for they must begin at midnight, and end at noon, not traveling therein in the decay of the day, but in the increase of the same; neither in the sixth or seventh hour of the day, nor yet after the month of August; because then young birds fly about, and are diseased, and unperfect, mounting their feathers, and flying out of the country: so as no certain guess is to be made of the gods purposes by them at those seasons. But in their due times they standing with a bowed wand in their hand, their face toward the east, &c: in the top of an high tower, the weather being clear, watch for birds, noting from whence they come, and whither they fly, and in what sort they wag their wings, etc.   

Upon what signs and tokens augurors did prognosticate, observations touching the inward and outward parts of beasts, with notes of beasts behaviour in the slaughter-house.  
The eight Chapter.  
These kind of witches, whom we have now in hand, did also prognosticate good or bad luck, according to the soundness or imperfection of the entrails of beasts; or according to the superfluities or infirmities of nature; or according to the abundance of humours unnecessary, appearing in the inward parts and bowels of the beasts sacrificed. For as touching the outward parts, it was always provided and foreseen, that they should be without blemish. And yet there were many tokens and notes to be 
Observations in the artaugurifical.  taken of the external actions of those beasts, at the time of sacrifice: as if they would not quietly be brought to the place of execution, but must be forcibly hailed; or if they broke lose; or if by hap, cunning, or strength they withstood the first blow; or if after the butcher's blow, they leaped up, roared, stood fast; or being fallen, kicked, or would not quietly die, or bled not well; or if any ill news had been heard, or any ill sight seen at the time of slaughter or sacrifice: which were all significations of ill luck and unhappy success. On the other side, if the slaughterman performed his office well, so as the beast had been well chosen, not infected, but whole and sounded, and in the end fair killed; all had been safe: for then the gods smiled.   

A confutation of augury, Plato his reverend opinion thereof, of contrary events, and false predictions.  
The ninth Chapter.  
But what credit is to be attributed to such toys and chances, which grow not of nature, but are gathered by the superstition of the interpreters? As for birds, who is so ignorant that conceiveth not, that one flieth one way, another another way, about their private necessities? And yet are the other divinations more vain and foolish. Howbeit, Plato thinketh a commonwealth cannot stand 
Plato in Phaedro, in Timeo, in lib. de Republics.  without this art, and numbereth it among the liberal sciences. These fellows promised Pompey, Cassius, and Caesar, that noon of them should die before they were old, and that in their own houses, and in great honour; and yet they all died clean contrarily. Howbeit doubtless, the heathen in this point were not so 
Wherein the papists are more blame worthy than the heathen.  much to be blamed, as the sacrificing papists: for they were directed hereunto without the knowledge of God's promises; neither knew they the end why such ceremonies and sacrifices were instituted; but only understood by an uncertain and slender report, that God was wont to send good or ill success to the children of Israel, and to the old patriarchs and fathers, upon his acceptance or disallowance of their sacrifices and oblations. But men in all ages have been so desirous to know the effect of their purposes, the sequel of things to come, and to see the end of their fear and hope; that a seely witch, which hath learned any thing in the art of cozenage, may make a great many jolly fools.   

The cozening art of sortilege or lottery, practised especially by Egyptian vagabonds, of allowed lots, of Pythagoras his lot, etc.  
The tenth Chapter.  
The counterfeit Egyptians, which 
Sortilege or lotshare.  were indeed cozening vagabonds, practising the art called Sortilegium, had no small credit among the multitude: howbeit, their divinations were as was their fast and lose, and as the witch's cures and hurts, & as the soothsayers answers, and as the conjurers raisings up of spirits, and as Apollo's or the Rood of grace's oracles, and as the jugglers knacks of legerdemain, and as the papists exorcisms, and as the witch's charms, and as the counterfeit visions, and as the couseners knaveries. Hereupon it was said; Non inveniatur inter vos menahas, that is, Sortilegus, which were like to these Egyptian couseners. As for other lots, they were used, and that lawfully; as appeareth by jonas and others that were holy men, and as may be seen among all commonwealths, for the deciding of diverse controversies, &c: wherein thy neighbour is not misused, nor God any way offended. But in truth I think, because of the cozenage that so easily may be used herein, God forbade it in the commonwealth of the jews, though in the good use thereof it was allowed in matters of great weight; as appeareth both in the old and new testament; and that as well in doubtful 
Leuit. 16. num 33. & 36. josu. 14. 1. Chron. 24 & 26. Prouer. 18. jonas. 1. Acts. 1.  cases and distributions, as in elections and inheritances, and pacification of variances. I omit to speak any thing of the lots comprised in verses, concerning the luck ensuing, either of Virgil, Homer, or any other, wherein fortune is gathered by the sudden turning unto them: because it is a childish and ridiculous toy, and like unto children's play at Primus secundus, or the game called The philosopher's table: but herein I will refer you to the babble itself, or else to Bodin, or to some such sober writer thereupon; of whom there is no want.  
There is a lot also called Pythagoras lot, which (some say) Aristotle believed: and that is, where the characters of letters have 
Of Pythagoras' lot.  certain proper numbers; whereby they divine (through the proper names of men) so as the numbers of each letters being gathered in a sum, and put together, give victory to them whose sum is the greater; whither the question be of war, life, matrimony, victory, &c: even as the unequal number of vowels in proper names portendeth lack of sight, halting, &c: which the godfathers and godmothers might easily prevent, if the case stood so.   

Of the Cabalistical art, consisting of traditions and unwritten verities learned without book, and of the division thereof.  
The eleventh Chapter.  
Here is place also for the Cabalistical art, consisting of unwritten verities, which the jews do believe and brag that God himself gave to Moses in the mount Sinai; and afterwards was taught only with lively voice, by degrees of succession, without writing, until the time of Esdras: even as the scholars of Archippus did use wit and me morie in steed of books. They divide this in 
The art Cabalistical divided.  twain; the one expoundeth with philosophical reason the secrets of the law and the bible, wherein (they say) that Salomon was very cunning; because it is written in the Hebrew stories, that he disputed from the Cedar of Libanus, even to the Hisop, and also of birds, beasts, etc. The other is as it were a symbolical divinity of the highest contemplation, of the divine and angelic virtues, of holy names and signs; wherein the letters, numbers, figures, things and arms, the pricks over the letters, the lines, the points, and the accents do all signify very profound things and great secrets. By these arts the Atheists suppose Moses wrote all his miracles, and that hereby they have power over angels and devils, as also to do miracles: yea and that hereby all the miracles that either any of the prophets, or Christ himself wrought, were accomplished.  
But C. Agrippa having searched to the bottom of this art, 
C. Agrippa lib. de vanit. scient.  saith it is nothing but superstition and folly. Otherwise you may be sure Christ would not have hidden it from his church. For this cause the jews were so skilful in the names of God. But there is noon other name in heaven or earth, in which we might be saved, but jesus: neither is that meant by his bare name, but by his virtue and goodness towards us. These Cabalists do further brag, that they are able hereby, not only to find 
The blasphemy of the Cabalists.  out and know the unspeakable mysteries of God; but also the secrets which are above scripture; whereby also they take upon them to prophesy, and to work miracles: yea hereby they can make what they list to be scripture; as Valeria Proba did pick certain verses out of Virgil alluding them to Christ. And therefore these their revolutions are nothing but allegorical games, which idle men busied in letters, points, and numbers (which the Hebrew tongue easily suffereth) devise, to delude and cozen the simple and ignorant. And this they call Alphabetary or Arythmanticall divinity, which Christ showed to his apostles only, and which Paul saith he speaketh but among perfect men; and being high mysteries are not to be committed unto writing, and so made popular. There is no man that readeth any thing of this Cabalistical art, but must needs think upon the pope's cunning practices in this behalf, who hath In scrinio pectoris, not only 
In council. Trident.  the exposition of all laws, both divine and human, but also authority to add thereunto, or to draw back therefrom at his pleasure: and this may he lawfully do even with the scriptures, either by addition or substraction, after his own pontifical liking. As for example: he hath added the Apocrypha (whereunto he might as well have joined S. Augustine's works, or the course of the civil law, &c:) Again, he hath diminished from the decalog or ten commandments, not one or two words, but a whole precept, namely the second, which it hath pleased him to dash out with his pen: and truly he might as well by the same authority have rased out of the testament S. Marks gospel.   

When, how, and in what sort sacrifices were first ordained, and how they were profaned, and how the pope corrupteth the sacraments of Christ.  
The twelve Chapter.  
AT the first God manifested to our father Adam, by the prohibition of the 
Gen. 2. 17.  apple, that he would have man live under a law, in obedience and submission; and not to wander like a beast without order or discipline. And after man had transgressed, and deserved thereby God's 
Gen. 3. 6.  heavy displeasure; yet his mercy prevailed; and taking compassion upon man, he promised the Messias, 
Gen. 3. 15.  who should be borne of a woman, and break the serpent's head: declaring by evident testimonies, that his pleasure was that man should be restored to favour and grace, through Christ: and binding the minds of men to this promise, and to be fixed upon their Messias, established figures and ceremonies wherewith to nourish their faith, and confirmed the same with miracles, prohibiting and excluding all man's devices in that behalf. And upon his promise renewed, he enjoined (I say) and erected a new form of worship, whereby he would have his promises constantly 
Leuit. 12. 3. etc.  beheld, faithfully believed, and reverently regarded. He ordained six sorts of divine sacrifices; three propitiatory, not as meriting remission of sins, but as figures of Christ's propitiation: the other three were of thanksgiving. These sacrifices were full of ceremonies, they were powdered with consecrated salt, and kindled with fire, which was preserved in the tabernacle of the Lord: which fire (some think) was sent down from heaven. GOD himself commanded these rites and ceremonies to our forefathers, Noah, Abraham, Isaac, jacob, &c: promising therein both the amplification of their families, and also their Messias. But in tract of time (I say) wantonness, negligence, and contempt, through the instigation of the devil, abolished this institution of GOD: so as in the end, God himself was forgotten among them, and they became pagans & heathens, devising their own ways, until every country had devised and erected both new sacrifices, and also new gods particular unto themselves. Whose example the pope followeth, in profaning of Christ's sacraments, 
A gird at the pope for his sauciness in God's matters.  disguising them with his devices and superstitious ceremonies; contriving and comprehending therein the folly of all nations: the which because little children do now perceive and scorn, I will pass over; and return to the Gentiles, whom I cannot excuse of cozenage, superstition, nor yet of vanity in this behalf. For if God suffered false prophets among the children of Israel, being Gods peculiar people, and hypocrites in the church of Christ; no marvel if there were such people amongst the heathen, which neither professed nor knew him.   

Of the objects whereupon the augurors used to prognosticate, with certain cautions and notes.  
The xiij. Chapter.  
The Gentiles, which treat of this matter, repeat an innumerable multitude of objects, whereupon they prognosticate good or bad luck. And a great matter is made of néezing, wherein the number of néezings & the time thereof is greatly noted; the tingling in the finger, the elbow, the toe, the knee, &c: are singular notes also to be observed in this art; though specially herein are marked the flying of fowls, and meeting of beasts; with this general caution, that the object or matter whereon men divine, must be sudden and unlooked for: which regard, children and some old fools have to the gathering primrose, true loves, and four leaved grass; Item the person unto whom such an object offereth itself unawares; Item the intention of the divinor, whereby the object which is met, is referred to augury; Item the hour in which the object is without foreknowledge upon the sudden met withal: and so forth.  
Pliny reporteth that griphes fly always to the place of slaughter, 
Plin lib. natural. hist. 10. cap 6.  two or three days before the battle is fought; which was seen and tried at the battle of Troy: and in respect thereof, the griph was allowed to be the chief bird of augury. But among the innumerable number of the portentous beasts, fowls, serpents, 
Arist in augurijs.  and other creatures, the toad is the most excellent object, whose ugly deformity signifieth sweet and amiable fortune: in respect whereof some superstitious witches preserve toads for their familiars. And some one of good credit (whom I could name) having convented the witches themselves, hath starved diverse of their devils, which they kept in boxes in the likeness of todrs.  
Plutarch Chironaeus saith, that the place and site of the signs that we receive by augury, are specially to be noted: for if we 
Plutarch doteth by his leave, for all his learning.  receive them on the left side, good luck; if on the right side, ill luck ensueth: because terrene and mortal things are opposite & contrary to divine and heavenly things; for that which the gods deliver with the right hand, falleth to our left side; and so contrariwise.   

The division of augury, persons admittable into the colleges of augury, of their superstition.  
The xiv. Chapter.  
The latter divinors in these mysteries, have divided their soothsayings into twelve superstitions: as Augustinus Niphus termeth them. The first is 
Aug. Niphus de auguriis. lib. 1.  prosperity; the second, ill luck, as when one goeth out of his house, and seeth an unlucky beast lying on the right side of his way; the third is destiny; the fourth is fortune; the fift is ill hap, as when an infortunate beast feedeth on the right side of your way; the sixth is utility; the seventh is hurt; the eight is called a cautel, as when a beast followeth one, and stayeth at any side, not passing beyond him, which is a sign of good luck; the ninth is infelicity, and that is contrary to the eight, as when the beast passeth before one; the tenth is perfection; the eleventh is imperfection; the twelve is conclusion. Thus far he.  
Among the Romans noon could be received into the college of 
Who were not admittable into the college of augurors among the Romans.  augurors that had a boil, or had been bitten with a dog, &c: and at the times of their exercise, even at noon days, they lighted candles. From whence the papists convey unto their church, those points of infidelity. Finally, their observations were so infinite and ridiculous, that there flew not a sparkle out of the fire, but it betokened somewhat.   

Of the common people's fond and superstitious collections and observations.  
The xv. Chapter.  
Among us there be many women, and effemtnat men (marry papists always, as by their superstition may appear) that make great divinations upon 
O vain folly and foolish vanity!  the shedding of salt, wine, &c: and for the observation of days and hours use as great witchcraft as in any thing. For if one chance to take a fall from a horse, either in a slippery or stumbling way, he will note the day and hour, and count that time unlucky for a journey. Otherwise, he that receiveth a mischance, will consider whither he met not a cat, or a hare, when he went first out of his doors in the morning; or stumbled not at the threshold at his going out; or put not on his shirt the wrong side outwards; or his left shoe on his right foot, which Augustus Caesar reputed for the worst luck that might befall. But above all other nations (as Martinus de Arles witnesseth) the Spaniards are most superstitious herein; & of Spain, 
Martin. de Arles in tract. de superst. contra maleficta. Appian. de bello civili.  the people of the province of Lusitania is the most fond. For one will say; I had a dream to night, or a crow crooked upon my house, or an owl flew by me and screeched (which augury Lucius Silla took of his death) or a cock crew contrary to his hour. Another saith; The moon is at the prime; another, that the sun rose in a cloud and looked pale, or a star shot and shined in the air, or a strange cat come into the house, or a hen fell from the top of the house.  
Many will go to bed again, if they néeze before their shoes be 
Augurificall toys.  on their feet; some will hold fast their left thumb in their right hand when they hickot; or else will hold their chin with their right hand whiles a gospel is song. It is thought very ill luck of some, that a child, or any other living creature, should pass between two friends as they walk together; for they say it portendeth a division of friendship. Among the papists themselves, if any hunters, as they were a hunting, chanced to meet a friar or a priest; they thought it so ill luck, as they would couple up their hounds, and go home, being in despair of any further sport that day. Marry if they had used venery with a beggar, they should win all the money they played for that day at dice. The like folly is to be imputed unto them, that observe (as true or probable) old verses, wherein can be no reasonable cause of such effects; which are brought to pass only by God's power, and at his pleasure. Of this sort be these that follow:  
Vincenti festo si sol radiet memor esto,  

Remember on S. Vincents day, 
Englished by Abraham Fleming.   
If that the sun his beams display.   
Clara dies Pauli bona tempora denotat anni,  

If Paul th'apostles day be clear, 
By Ab. Fleming.   
It doth foreshow a lucky year.   
Si sol splendescat Maria purificante,  
Maior erit glacies post festum quàm fuit ante,  

If Maries purifying day, 
By Ab. Fleming.   
Be clear and bright with sunny ray,  
Then frost and cold shallbe much more,  
After the feast than was before.   
Serò rubens coelum cras indicat esse serenum,  
Simanè rube scit, ventus vel plwia crescit.  

The sky being red at evening, 
By Ab. Fleming.   
Foreshows a fair and clear morning;  
But if the morning riseth red,  
Of wind or rain we shallbe sped.   
Some stick a needle or a buckle into a certain tree, near to the cathedral church of S. Christopher, or of some other saint; hoping thereby to be delivered that year from the headache. Item maids forsooth hang some of their hair before the image of S. Vrbane, because they would have the rest of their hair grow long and be yellow. Item, women with child run to church, and tie their girdles or shoe latchets about a bell, and strike upon the same thrice, thinking that the sound thereof hasteth their good delivery. But sithence these things begin to touch the vanities 
Seek more hereof in the word Habar.  and superstitions of incantations, I will refer you thither, where you shall see of that stuff abundance; beginning at the word Habar.   

How old writers vary about the matter, the manner, and the means, whereby things augurifical are moved.  
The xvi Chapter.  
Theophrastus and Themistius affirm, that whatsoever happeneth unto man suddenly and by chance, cometh from the providence of God. So as Themistius gathereth, that men in that respect prophesy, when they speak what cometh in their brain, upon the sudden; though not knowing or understanding what they say. And that seeing God hath a care for us, it agreeth with reason (as Theophrastus saith) that he show us by some mean whatsoever 
averroes. 12. metaphysic.  shall happen. For with Pythagoras he concludeth, that all foreshows and auguries are the voices and words of God, by the which he foretelleth man the good or evil that shall betide.  
Trismegistus affirmeth, that all augurifical things are moved by devils; Porphyry saith by gods, or rather good angels: according to the opinion of Plotinus and jamblichus. Some other affirm they are moved by the moon wandering through the twelve signs of the Zodiac: because the moon hath dominion in all sudden matters. The Egyptian astronomers hold, that the moon ordereth not those portentous matters, but Stella errans, a wandering star, etc.   

How ridiculous an art augury is, how Cato mocked it, Aristotle's reason against it, fond collections of augurors, who allowed, and who disallowed it.  
The xvij. Chapter.  
Verily all these observations being neither grounded on God's word, nor 
The fond art of augury convinced.  physical or philosophical reason, are vanities, superstitions, lies, and mere witchcraft; as whereby the world hath long time been, and is still abused and cozened. It is written; Non est vestrum scire 
Acts. 1, 7.  tempora & momenta, &c: It is not for you to know the times and seasons, which the father hath put in his own power. The most godly men and the wisest philosophers have given no credit hereunto. S. Augustine saith; Qui his divinationibus credit, sciat se fidem christianain & baptismum praevaricasse, & paganum Deíque inimicum esse. One told Cato, that a rat had carried away and eaten his hose, which the party said was a wonderful sign. Nay (said Cato) I think not so; but if the hose had eaten the rat, that had been a wonderful token indeed. When Nonius told Cicero that they should have good success in battle, because seven eagles were taken in Pompey's camp, he answered thus; No doubt it will be even so, if that we chance to fight with pies. In the like case also he answered Labienus, who prophesied like success by such divinations, saying, that through the hope of such toys, Pompey lost all his pavilions not long before.  
What wiseman would think, that God would commit his counsel to a daw, an owl, a swine, or a toad; or that he would hide his secret purposes in the dung and bowels of beasts? Aristotle 
Arist de fomno.  thus reasoneth; Augury or divinations are neither the causes nor effects of things to come; Ergo, they do not thereby foretell things truly, but by chance. As if I dream that my friend will come to my house, and he cometh indeed: yet neither dream nor imagination is more the cause of my friends coming, than the chattering of a pie.  
When Hannibal overthrew Marcus Marcellus, the beast sacrificed wanted a piece of his hart; therefore forsooth Marius, when he sacrificed at Utica, and the beast lacked his liver, he must needs have the like success. These are their collections, and as vain, as if they said that the building of Tenderden steeple was the cause of Goodwin sands, or the decay of Sandwich haven. S. Augustine 
August. lib. de doct. chri. 2. cap 2. Psal. 4, 2.  saith, that these observations are most superstitious. But we read in the fourth psalm, a sentence which might dissuade any christian from this folly and impiety; O ye sons of men, how long will you turn my glory into shame, loving vanity, and seeking lies? The like is read in many other places of scripture.  
Of such as allow this folly, I can commend Pliny best, who saith, that the operation of these auguries is as we take them. 
Plin lib. natural. hist. 28. cap 2. Tho. Aquin. lib. de sortib.  For if we take them in good part, they are signs of good luck; if we take them in ill part, ill luck followeth; if we neglect them, and weigh them not, they do neither good nor harm. Thomas of Aquine reasoneth in this wise; The stars, whose course is certain, have greater affinity and community with man's actions, than auguries; and yet our doings are neither directed nor proceed from the stars. Which thing also Ptolemy witnesseth, saying; Sapiens dominabitur astris, A wiseman overruleth the stars.   

Fond distinctions of the heathen writers, concerning augury.  
The 18. Chapter.  
The heathen made a distinction between divine, natural, and casual auguries. Divine auguries were such, as men were made believe were done miraculously, as when dogs spoke; as at the expulsion of Tarquinius out of his kingdom; 
C. Epidius. Homer. Iliad. 19  or when trees spoke, as before the death of Caesar; or when horses spoke, as did a horse, whose name was Xanthus. Many learned christians confess, that such things as may indeed have divine cause, may be called divine auguries; or rather forewarnings of God, and tokens either of his blessings or discontentation: as the star was a token of a safe passage to the magicians that sought Christ; so was the cockcrowing an augury to Peter for his conversion. And many such other divinations or auguries (if it be lawful so to term them) are in the scriptures to be found.   

Of natural and casual augury, the one allowed, and the other disallowed.  
The 19 Chapter.  
Natural augury is a physical or philosophical observation; because human and natural reason may be yielded for such events: as if one hear the cock crow many times together, a man may guess that rain will follow shortly; as by the crying of rooks, and by their extraordinary using of their wings in their flight, because through a natural instinct, provoked by the impression of the heavenly bodies, they are moved to know the times, according to the disposition of the weather, as it is necessary for their natures. And therefore Jeremy saith; Miluus in coelo cognovit tempus suum. The physician may argue a strength towards in his patient, when he heareth him néeze twice, which is a natural cause to judge by, and conjecture upon. But sure it is mere casual, and also very foolish and incredible, that by two néezings, a man should be sure of good luck or success in his business; or by meeting of a toad, a man should escape a danger, or achieve an enterprise, etc.   

A confutation of casual augury which is mere witchcraft, and upon what uncertainty those divinations are grounded.  
The xx. Chapter.  
What imagination worketh in man or woman, many leaves would not comprehend; for as the qualities thereof are strange, and almost incredible, so would the discourse thereof be long and tedious, whereof I had occasion to speak elsewhere. But the power of our imagination extendeth not to beasts, nor reacheth to birds, and therefore pertaineth not hereunto. Neither can the chance for the right or left side be good or bad luck in itself. Why should any occurrent or augury be good? Because it cometh out of that part of the heavens, where the good or beneficial stars are placed? By that reason, all things should be good and happy that live on that side; but we see the contrary experience, and as commonly as that.  
The like absurdity and error is in them that credit those divinations; 
The vanity of casual augury.  because the stars, over the ninth house have dominion at the time of augury. If it should betoken good luck, joy or gladness, to hear a noise in the house, when the moon is in Aries: and contrariwise, if it be a sign of ill luck, sorrow, or grief for a beast to come into the house, the moon being in the same sign: here might be found a foul error and contrariety. And forsomuch as both may happen at once, the rule must needs be false and ridiculous. And if there were any certain rules or notes to be gathered in these divinations; the abuse therein is such, as the word of God must needs be verified therein; to wit, I will destroy the tokens of soothsayers, and make them that conjecture, fools. 
Isai. 44, 25.    

That figurecasters are witches, the uncertainty of their art, and of their contradictions, Cornelius Agrippa's sentence against judicial astrology.  
The xxj Chapter.  
These casters of figures may be numbered among the cozening witches, whose practice is above their reach, their purpose to gain, their knowledge stolen from poets, their art uncertain & full of vanity, more plainly derided in the scriptures, than any other folly. And thereupon many other trifling vanities are rooted and grounded; as physiognomy, palmistry, interpreting of dreams, monsters, auguries, &c: the professors whereof confess this to be the necessary key to open the knowledge of all their secrets. For these fellows erect a figure of the heavens, by the exposition whereof (together with the conjectures of similitudes 
The vain and trifling tricks of figurecasters.  and signs) they seek to find out the meaning of the significators, attributing to them the ends of all things, contrary to truth, reason, and divinity: their rules being so inconstant, that few writers agree in the very principles thereof. For the Rabbis, the old and new writers, and the very best philosophers dissent in the chief grounds thereof, differing in the propriety of the houses, whereout they wring the foretelling of things to come, contending even about the number of spheres, being not yet resolved how to erect the beginnings and ends of the houses: for Ptolemy maketh them after one sort, Campanus after another, etc.  
And as Alpetragus thinketh, that there be in the heavens diverse movings as yet to men unknown, so do others affirm (not without probability) that there may be stars and bodies, to whom these movings may accord, which cannot be seen, either through their exceeding highness, or that hitherto are not tried with any observation of the art. The true motion of Mars 
johan. Montiregius in epistola ad Blanchime: & Gulielmus de sancto Clodoald. Rabbi levi. C. Agrip in lib. de vanit. scient. Archelaus. Cassander. Eudoxus, etc.  is not yet perceived, neither is it possible to find out the true entering of the sun into the equinoctial points. It is not denied, that the astronomers themselves have received their light, and their very art from poets, without whose fables the twelve signs, and the northerly and southerly figures had never ascended into heaven. And yet (as C. Agrippa saith) astrologers do live, cousin men, and gain by these fables; whiles the poets, which are the inventors of them, do live in beggary.  
The very skilfullest mathematicians confess, that it is unpossible to find out any certain thing concerning the knowledge of judgements, as well for the innumerable causes which work together with the heavens, being all together, and one with the other to be considered: as also because influences do not constrain but incline. For many ordinary and extraordinary occasions do interrupt them; as education, custom, place, honesty, birth, blood, sickness, health, strength, weakness, meat, drink, liberty of mind, learning, etc. And they that have written the rules of judgement, and agree nearest therein, being of equal authority and learning, publish so contrary opinions upon one thing, that it is unpossible for an astrologian to pronounce a certainty upon so variable opinions; & otherwise, upon so uncertain reports no man is able to judge herein. So as (according to Ptolemy) the foreknowledge of things to come by the stars, dependeth as well upon the affections of the mind, as upon the observation of the planets, proceeding rather from chance than art, as whereby they deceive others, and are deceived themselves also.   

The subtlety of astrologers to maintain the credit of their art, why they remain in credit, certain impieties contained in astrologers assertions.  
The xxij. Chapter.  
IF you mark the cunning ones, 
Astrologers prognostications are like the answers of oracles.  you shall see them speak darkly of things to come, devising by artificial subtlety, doubtful prognostications, easily to be applied to every thing, time, prince, and nation: and if any thing come to pass according to their divinations, they fortify their old prognostications with new reasons. Nevertheless, in the multitude and variety of stars, yea even in the very midst of them, they find out some places in a good aspect, and some in an ill; and take occasion hereupon to say what they list, promising unto some men honour, long life, wealth, victory, children, marriage, friends, offices; & finally everlasting felicity. But if with any they be discontent, they say the stars be not favourable to them, and threaten them with hanging, drowning, beggary, sickness, misfortune, etc. And if one of these prognostications fall out right, than they triumph above measure. If the prognosticators be found to forge and lie always (without such fortune as the blind man had in killing the crow) they will excuse the matter, saying, that Sapiens dominatur astris, whereas (according to Agrippa's words) neither the wiseman ruleth the stars, nor the stars the wiseman, but God ruleth them both. Corn. Tacitus saith, that they are a people disloyal to princes, deceiving them that believe them. And Varro saith, that the vanity of all superstitions floweth out of the bosom of astrology. And if our life & fortune depend not on the stars, than it is to be granted, that the astrologers seek where nothing is to be found. But we are so fond, mistrustful & credulous, that we fear more the fables of Robin good fellow; astrologers, & witches, & believe more the things that are not, than the things that are. And the more unpossible a thing is, the more we stand in fear thereof; and the less likely to be true, the more we believe it. And if we were not such, I think with Cornelius Agrippa, that these divinors, astrologers, conjurers, and cousenors would die for hunger.  
And our foolish light belief, forgetting things past, neglecting things present, and very hasty to know things to come, doth so comfort and maintain these cousenors; that whereas in other men, for making one lie, the faith of him that speaketh is so much mistrusted, that all the residue being true is not regarded. Contrariwise, in these cozenages among our divinors, one truth spoken by hap giveth such credit to all their lies, that ever after we believe whatsoever they say; how incredible, impossible or false soever it be. Sir Thomas Moor saith, they know not who are in their own chambers, neither who maketh themselves 
S. Thomas moors frump at judicial astrologers.  ruckolds that take upon them all this cunning, knowledge, and great foresight. But to enlarge their credit, or rather to manifest their impudency, they say the gift of prophesy, the force of religion, the secrets of conscience, the power of devils, the virtue of miracles, the efficacy of prayers, the state of the life to come, &c: doth only depend upon the stars, and is given and known by them alone. For they say, that when the sign of Gemini is ascended, and Saturn and Mercury be joined in Aquary, in the 
Astrological blasphemies.  ninth house of the heavens, there is a prophet borne: and therefore that Christ had so many virtues, because he had in that place Saturn and Gemini. Yea these Astrologers do not stick to say, that the stars distribute all sorts of religions: wherein jupiter is the especial patron, who being joined with Saturn, maketh the religion of the jews; with Mercury, of the Christians; with the Moon, of Antichristianity. Yea they affirm that the faith of every man may be known to them as well as to God. And that Christ himself did use the election of hours in his miracles; so as the jews could not hurt him whilst he went to jerusalem, and therefore that he said to his disciples that forbade him to go; Are there not twelve 
joh. 11. 8. & 9  hours in the day?   

Who have power to drive away devils with their only presence, who shall receive of God whatsoever they ask in prayer, who shall obtain everlasting life by means of constellations, as nativity-casters affirm.  
The twenty-three. Chapter.  
They say also, that he which hath Mars happily placed in the ninth house of the heavens, shall have power to drive away devils with his only presence from them that be possessed. And he that shall pray to God, when he findeth the Moon and jupiter joined with the dragon's head in the midst of the heavens, shall obtain whatsoever he asketh: and that jupiter and Saturn do give blessedness of the life to come. But if any in his nativity 
The folly of our genethliaks, or nativiticasters.  shall have Saturn happily placed in Leone, his soul shall have everlasting life. And hereunto subscribe Peter de Appona, Roger Bacon, Guido Bonatus, Arnold de villa nova, and the Cardinal of Alia. Furthermore, the providence of God is denied, and the miracles of Christ are diminished, when these powers of the heavens and their influences are in such sort advanced. Moses, isaiah, job and Jeremy seem to dislike and reject it: and at Rome in times past it was banished, and by justinian condemned under pain of death. Finally, Seneca derideth 
Senec lib. de quaest. natural. 4.  these soothsaying witches in this sort; Amongst the Cleones (saith he) there was a custom, that the (which were gazers in the air, watching when a storm of hail should fall) when they saw by any cloud that the shower was imminent and at hand; the use was (I say) because of the hurt which it might do to their vines, &c: diligently to warn the people thereof; who used not to provide cloaks or any such defence against it, but provided sacrifices; the rich, cocks and white lambs; the poor would spoil themselves by cutting their thumbs; as though (saith he) that little blood could ascend up to the clouds, and do any good there for their relief in this matter.  
And here by the way, I will impart unto you a Venetian superstition, 
Hilarius Pirkmair in art apodemica.  of great antiquity, and at this day (for aught I can read to the contrary) in use. It is written, that every year ordinarily upon ascension day, the Duke of Venice, accompanied with the States, goeth with great solemnity unto the sea, and after certain ceremonies ended, casteth thereinto a gold ring of great value and estimation for a pacificatory oblation: wherewithal their predecessors supposed that the wrath of the sea was assuaged. By this action, as a late writer saith, they do Desponsare 
joannes Garropius in Venet. & Hyperb. Zach. 10. 1. verse. 2.  sibimare, that is, espouse the sea unto themselves, etc.  
Let us therefore, according to the prophet's advise, ask rain of the Lord in the hours of the latter time, and he shall send white clouds, and give us rain &c: for surely, the idols (as the same prophet saith) have spoken vanity, the soothsayers have seen a lie, and the dreamers have told a vain thing. They comfort in vain, and therefore they went away like sheep, etc. If any sheepbiter or witchmonger will follow them, they shall go alone for me.    

¶ The twelve Book.  

The Hebrew word Habar expounded, where also the supposed secret force of charms and enchantments is showed, and the efficacy of words is diverse ways declared.  
The first Chapter.  
This Hebrew word Habar, being in Greek Epathin, and in Latin Incantare, is in English, To enchant, or (if you had rather have it so) to bewitch. In these enchantments, certain words, verses, or charms, &c: are secretly uttered, wherein there is thought to be miraculous efficacy. There is great variety hereof: but whither it be by charms, voices, images, characters, stones, plants, metals, herbs, &c: there must herewithal a special form of words be always used, either divine, diabolical, insensible, or papistical, whereupon all the virtue of the work is supposed to depend. This word is specially used in the 58. psalm, which place though it be taken up for my 
Psal. 58.  adversaries strongest argument against me; yet me thinks it maketh so with me, as they can never be able to answer it. For there it plainly appeareth, that the adder heareth not the voice 
Psal. 58. 4. 5.  of the charmer, charm he never so cunningly: contrary to the poet's fabling,  
Frigidus in pratis cantando rumpitur anguis. 
Virgil in Damon$.   

The coldish snake in meadows green, 
By Ab. Fleming.   
With charms is burst in pieces clean.   
But hereof more shall be said hereafter in due place.  
I grant that words sometimes have singular virtue and efficacy, either in persuasion or dissuasion, as also diverse other ways; so as thereby some are converted from the way of perdition, to the estate of salvation: and so contrariwise, according to the saying of Salomon; Death and life are in the instrument 
Prouer. 18. Chron. 30. Psal. 10. Psal. 51. Psal. 139. jerem. 32. Isai. 6. Isai. 50. Exod. 7. 8. 9 Prou. 16.  of the tongue: but even therein God worketh all in all, as well in framing the heart of the one, as in directing the tongue of the other: as appeareth in many places of the holy scriptures.   

What is forbidden in scriptures concerning witchcraft, of the operation of words, the superstition of the Cabalists and papists, who createth substances, to imitate God in some cases is presumption, words of sanctification.  
The second Chapter.  
That which is forbidden in the scriptures touching enchantment or witch craft, is not the wonderful working with words. For where words have had miraculous operation, there hath been always the special providence, power and grace of God uttered to the strengthening of the faith of God's people, and to the furtherance of the gospel: as when the apostle with a word slew Ananias 
Acts. 5.  and Saphira. But the profanation of God's name, the seducing, abusing, and cozening of the people, and man's presumption is hereby prohibited, as whereby many take upon them after the recital of such names, as God in the scripture seemeth to appropriate to himself, to foreshow things to come, to work miracles, to detect felonies, &c: as the Cabalists in times past took upon them, by the ten names of God, and his angels, expressed in the scriptures, to work wonders: and as the papists at this day by the like names, by crosses, by gospels hanged about their necks, by masses, by exorcisms, by holy water, and a thousand consecrated or rather execrated things, promise unto themselves and others, both health of body and soul.  
But as herein we are not to imitate the papists, so in such things, as are the peculiar actions of God, we ought not to take upon us to counterfeit, or resemble him, which with his word created 
jonas. 1.  all things. For we, neither all the conjurers, Cabalists, papists, soothsayers, enchanters, witches, nor charmers in the world, neither any other human or yet diabolical cunning can add any such strength to God's workmanship, as to make any thing anew, or else to exchange one thing into another. New qualities may be added by human art, but no new substance can be made or created by man. And seeing that art faileth herein, doubtless neither the illusions of devils, nor the cunning of witches, can bring any such thing truly to pass. For by the sound of the words nothing cometh, nothing goeth, otherwise than God in nature hath ordained to be done by ordinary speech, or else by his special ordinance. Indeed words of sanctification are necessary and commendable, according to S. Paul's rule; Let 
Words of sanctification, and wherein they consist.  your meat be sanctified with the word of God, and by prayer. But sanctification doth not here signify either change of substance of the meat, or the adding of any new strength thereunto: but it is sanctified, in that it is received with thanksgiving and prayer; that our bodies may be refreshed, and our soul thereby made the apter to glorify God.   

What effect and offence witches charms bring, how unapt witches are, and how unlikely to work those things which they are thought to do, what would follow if those things were true which are laid to their charge.  
The third Chapter.  
The words and other the illusions of witches, charmers, and conjurers, though they be not such in operation and effect, as they are commonly taken to be: yet they are offensive to the majesty and name of God, obscuring the truth of divinity, & also of philosophy. For if God only give life & being to all creatures, who can put any such virtue or lively feeling into a body of gold, silver, bread, or wax, as is imagined? If either priests, devils, or witches could so do, the divine power should be checked & outfaced by magical cunning, & God's creatures made servile to a witch's pleasure. What is not to be brought to pass by these incantations, if that be true which is attributed to witches? & yet they are women that never went to school in their lives, nor had any teachers: 
An ample description of women commonly called witches.  and therefore without art or learning; poor, and therefore not able to make any provision of metals or stones, &c: whereby to bring to pass strange matters, by natural magic; old and stiff, and therefore not nimble handed to deceive your eye with legerdemain; heavy, and commonly lame, and therefore unapt to fly in the air, or to danse with the fairies; sad, melancholic, sullen, and miserable, and therefore it should be unto them (Inuita Minerva) to banquet or danse with Minerva; or yet with Herodias, as the common opinion of all writers herein is. On the other side, we see they are so malicious and spiteful, that if they by themselves, or by their devils, could trouble the elements, we should never have fair weather. If they could kill men, children, or cattle, they would spare noon; but would destroy and kill whole countries and households. If they could transfer corn (as is affirmed) from their neighbours field into their own, noon of them would be poor, noon other should be rich. If they could transform themselves and others (as it is most constantly affirmed) oh what a number of apes and owls should there be of us? If Incubus could beget Merlin's among us, we should have a jolly many of cold prophets.   

Why God forbade the practice of witchcraft, the absurdity of the law of the twelve tables, whereupon their estimation in miraculous actions is grounded, of their wondrous works.  
The fourth Chapter.  
Though it be apparent, that the Holieghost forbiddeth this art, because of the abuse of the name of God, and the cozenage comprehended therein: yet I confess, 
A common and universal error.  the customs and laws almost of all nations do declare, that all these miraculous works before by me cited, and many other things more wonderful, were attributed to the power of witches. The which laws, with the executions and judicials thereupon, and the witch's confessions, have beguiled almost the whole world. What absurdities concerning witchcraft, are written in the law of the twelve tables, which was the highest and most ancient law of the Romans? Whereupon the strongest argument of witches omnipotent power is framed; as that the wisdom of such lawgivers could not be abused. Whereof (me thinks) might be made a more strong argument on our side; to wit, If the chief and principal laws of the world be in this case ridiculous, vain, false, incredible, yea and contrary to God's law; the residue of the laws and arguments to that effect, are to be suspected. If that argument should hold, it might prove all the popish laws against protestants, & the heathenish princes laws against christians, to be good and in force: for it is like they would not have made them, except they had been good. Were it not (think you) a strange proclamation, that no man (upon pain of death) should pull the moon out of heaven? And yet very many of the most learned witchmongers make their arguments upon weaker grounds; 
1 Bodinus. Danaeus. Hyperius. Heming. Bar. Spineus. Mal Malef.  as namely in this form and manner; We find in poets, that witches wrought such and such miracles; Ergo they can accomplish and do this or that wonder. The words of the law are these; Quifruges incantasset poenas dato, Néue alienam segetem pellexeris excantando, neque incantando, Ne agrum defruganto: the sense whereof in English is this; Let him be executed that bewitcheth corn, Transfer not other men's corn into thy ground by enchantment, Take heed thou enchant not at all neither make thy neighbours field barren: he that doth these things shall die, etc.   

An instance of one arraigned upon the law of the twelve tables, whereby the said law is proved ridiculous, of two witches that could do wonders.  
The fift Chapter.  
Although among us, we think them bewitched that wax suddenly poor, and not them that grow hastily rich; yet at Rome you shall understand, that (as Pliny reporteth) upon these articles one C. Furius Croesus was convented before Spurius Albinus; for that he being but a 
A notable purgation of C. F. C. convented for a witch.  little while free, and delivered from bondage, occupying only tillage; grew rich on the sudden, as having good crops: so as it was suspected that he transferred his neighbours corn into his fields. Noon intercession, no delay, noon excuse, no denial would serve, neither in jest nor derision, nor yet through sober or honest means: but he was assigned a peremptory day, to answer for life. And therefore fearing the sentence of condemnation, which was to be given there, by the voice and verdict of three men (as we here are tried by twelve) made his appearance at the day assigned, and brought with him his ploughs and harrows, spades and shovels, and other instruments of husbandry, his oxen, horses, and working bullocks, his servants, and also his daughter, which was a sturdy wench and a good housewife, and also (as Piso reporteth) well trimmed up in apparel, and said to the whole bench in this wise; Lo here my lords I make my appearance, according to my promise and your pleasures, presenting unto you my charms and witchcrafts, which have so enriched me. As for the labour, sweat, watching, care, and diligence, which I have used in this behalf, I cannot show you them at this time. And by this means he was dismissed by the consent of that court, who otherwise (as it was thought) should hardly have escaped the sentence of condemnation, and punishment of death.  
It is constantly affirmed in M. Mal. that Stafus used always to hide himself in a monshoall, and had a disciple called Hoppo, 
Mal malef. par. 2. quae. 1. cap 5.  who made Stadlin a master witch, and could all when they list invisibly transfer the third part of their neighbour's dung, hay, corn, &c: into their own ground, make hail, tempests, and floods, with thunder and lightning; and kill children, cattle, &c: reveal things hidden, and many other tricks, when and where they list. But these two shifted not so well with the inquisitors, as the other with the Roman and heathen judges. Howbeit, Stafus was too hard for them all: for noon of all the lawyers nor inquisitors could bring him to appear before them, if it be true that witchmongers write in these matters.   

Laws provided for the punishment of such witches as work miracles, whereof some are mentioned, and of certain popish laws published against them.  
The sixth Chapter.  
There are other laws of other nations made to this incredible effect: as 
Punishmet of impossibilities.  Lex Salicarum provideth punishment for them that fly in the air from place to place, and meet at their nightly assemblies, and brave banquets, caring with them plate, and such stuff, &c: even as we should make a law to hang him that should take a church in his hand at Dover, and throw it to Calais. And because in this case also popish laws shall be seen to be as foolish and lewd as any other whatsoever, and specially as tyrannous as that which is most cruel: you shall hear what trim new laws the church of Rome hath lately devised. These are therefore the words of pope Innocent the eight to the inquisitors of Almany, and of pope julius the second, sent to the inquisitors 
A wise law of pope Innocent and july, were it not that they wanted wit when they made it.  of Bergomen. It is come to our ears, that many lewd persons, of both kinds, as well male as female, using the company of the devils Incubus and Succubus, with incantations, charms, conjurations, &c: do destroy, &c: the births of women with child, the young of all cattle, the corn of the field, the grapes of the vines, the fruit of the trees: Item, men, women, and all kind of cattle and beasts of the field: and with their said enchantments, &c: do utterly extinguish, suffocate, and spoil all vineyards, orchards, meadows, pastures, grass, green corn, and ripe corn, and all other podware: yea men and women themselves are by their imprecations so afflicted with external and inward pains and diseases, that men cannot beget, nor women bring forth any children, nor yet accomplish the duty of wedlock, denying the faith which they in baptism professed, to the destruction of their own souls, etc. Our pleasure therefore is, that all impediments that may hinder the inquisitors office, be utterly removed from among the people, lest this blot of heresy proceed to poison and defile them that be yet innocent. And therefore we do ordain, by virtue of the apostolical authority, that our inquisitors of high Almany, may execute the office of inquisition by all tortures and afflictions, in all places, and upon all persons, what and wheresoever, as well in every place and diocese, as upon any person; and that as freely, as though they were named, expressed, or cited in this our commission.   

Poetical authorities commonly alleged by witchmongers, for the proof of witches miraculous actions, and for confirmation of their supernatural power.  
The seventh Chapter.  
Here have I place and opportunity, to discover the whole art of witchcraft; even all their charms, periapts, characters, amulets, prayers, blessings, cursings, hurting, helpings, knaveries, cozenages, etc. But first I will show what authorities are produced to defend and maintain the same, and that in serious sort, by Bodin, Spinaeus, Hemingius, Vairus, Danaeus, Hyperius: M. Mal. and the rest.  
Carmina vel coelo possunt deducere lunam, 
Vivg. eclog. 8.   
Carminibus Circe socios mut avit Vlyssis,  
Frigidus in pratis cantando rumpitur anguis:  

Enchantments pluck out of the sky,  
The moon, though she be placed on high:  
Dame Circe's with her charms so fine,  
Ulysses' mates did turn to swine:  
The snake with charms is burst in twain,  
In meadows, where she doth remain.   
Again out of the same poet they cite further matter.  
Has herbas, atque haec Ponto mihi lecta venena, 
Virg. eclog. 8.   
Ipsa dedit Maeris: nascuntur plurima Ponto.  
His ego saepè lupam fieri, & se condere syluis,  
Maerim saepe animas imis exire sepulchris,  
Atque satas aliò vidi traducere messes.  

These herbs did Meris give to me,  
And poisons plucked at Pontus,  
For there they grow and multiply,  
And do not so amongst us.  
With these she made herself become,  
A wolf, and hid her in the wood,  
She fetched up souls out of their tomb,  
Removing corn from where it stood.   
Furthermore out of Ovid they allege these following.  
Nocte volant, puerósque petunt nutricis egentes, 
ovid. fast. 6.   
Et vitiant cunis corpora capta suis:  
Carpere dicuntur lactentia viscera rostris,  
Et plenumpotu sanguine gutur habent:  

To children they do fly by night,  
And catch them while their nurses sleep,  
And spoil their little bodies quite,  
And home they bear them in their beak.   
Again out of Virgil in form following.  
Hinc mihi Massylae gentis monstrata sacerdos, 
Virg. Aene 4   
Hesperidum templicustos, epulásque draconi  
Quae dabat, & sacros seruabat in arbore ramos,  
Spargens humida mella, soporiferúmque papaver.  
Haec se carminibus promittit solvere mentes,  
Quas velit, hast alijs dur as immittere curas,  
Sistere aquam flwijs, & vertere sidera retrò,  
Nocturnósque ciet manes, mugire videbis  
Sub pedibus terram, & descendere montibus ornos:  

From thence a virgin priest is come, 
Tho. Phaiers translation of the former words of Virg.  from out Massyla land,  
Sometimes the temple there she kept, and from her heavenly hand  
The dragon meat did take: she kept also the fruit divine,  
With herbs and liquors sweet that still to sleep did men incline.  
The minds of men (she saith) from love with charms she can unbind,  
In whom she list: but others can she cast to cares unkind.  
The running streams do stand, and from their course the stars do wreath,  
And souls she conjure can: thou shalt see sister underneath  
The ground with roaring gape, and trees and mountains turn upright, etc.   
Moreover out of Ovid they allege as followeth.  
Cùm volui ripis ipsis mirantibus amnes 
ovid. metamor. 7.   
Infontes rediere suos, concússaque sisto,  
Stantia concutio, cantu freta nubila pello,  
Nubiláque ìnduco, ventos abigóque vocóque,  
Vipereas rumpo verbis & carmine fauces,  
Viuáque saxa, sua convulsáque robora terra,  
Et syluas moveo, iubeóque tremescere montes,  
Et mugire solum, manesque exire sepulchris,  
Téque luna traho, &c:  

The rivers I can make retire,  
Into the fountains whence they flow,  
(Whereat the banks themselves admire)  
I can make standing waters go,  
With charms I drive both sea and cloud,  
I make it calm and blow aloud.  
The viper's jaws, the rocky stone,  
With words and charms I break in twain  
The force of earth congealed in one,  
I move and shake both woods and plain;  
I make the souls of men arise,  
I pull the moon out of the skies.   
Also out of the same poet.  
Verbáque ter dixit placidos facientia somnos, 
ovid. de Medea.   
Quae mare turbatum, quae flumina concita sistant:  

And thrice she spoke the words that caused  
Sweet sleep and quiet rest,  
She stayed the raging of the sea,  
And mighty floods suppressed.   
Et miserum tenues in iecur urget acus, 
ovid. de Medea, epistola. 4.   

She sticketh also needle's fine  
In livers, whereby men do pine.   
Also out of other poets. 
3. Amor Eclog 6.   
Carmine laesa Ceres, sterilem vanescit in herbam,  
Deficiunt laesi carmine fontis aquae,  
Illicibus glands, cantatáque vitibus vua  
Decidit, & nullo poma movente fluunt:  

With charms the corn is spoiled so,  
As that it vades to barren grass,  
With charms the springs are dried low,  
That noon can see where water was,  
The grapes from vines, the mast from oaks,  
And beats down fruit with charming strokes.   
Quae sidera excantata voce Thessala  
Lunámque coelo diripit: 
Horac. epod. 5   

She plucks down moon and stars from sky,  
With chanting voice of Thessaly.   
Hanc ego de coelo ducentem sidera vidi,  
Fluminis ac rapidi carmine vertit iter, 
Tibul. de fascinatrice, lib. 1. Eleg 2.   
Haec cantu findítque solum, manésque sepulchris  
Elicit, & tepido devorat ossa rogo:  
Cùm lubet haec tristi depellit lumina coelo,  
Cùm lubet aestivo cowocat orb nives:  

She plucks each star out of his throne,  
And turneth back the raging waves,  
With charms she makes the earth to cone,  
And raiseth souls out of their graves:  
She burns men's bones as with a fire,  
And pulleth down the lights from heaven,  
And makes it snow at her desire  
Even in the midst of summer season.   
Mens hausti nulla sanie polluta veneni,  
Incantata perit: 
Luca$n. lib. de bello. civili. 6.   

A man enchanted runneth mad,  
That never any poison had.   
Cessavere vices rerum, dilatáque longa  
Haesit nocte dies, legi non paruit aether, 
Idem. Ibid.   
Torpuit & praeceps audito carmine mundus:  

The course of nature ceased quite,  
The air obeyed not his law,  
The day delayed by length of night,  
Which made both day and night to yawe;  
And all was through that charming gear,  
Which caused the world to quake for fear.   
Carmine Thessalidum dura in praecordia fluxit, 
Idem. Ibid.   
Non fatis adductus amor, flammísque severi  
Illicitis arsere ignes:  

With thessal charms, and not by fate  
Hot love is forced for to flow,  
Even where before hath been debate,  
They cause affection for to grow.   
Gens invisa dijs maculandi callida coeli, 
Idem. Ibid.   
Quos genuit terra, mali qui sidera mundi  
juráque fixarum possunt pervertere rerum:  
Nam nunc stare polos, & flumina mittere norunt,  
Aethera sub terras adigunt, montésque revellunt:  

These witches hateful unto God,  
And cunning to defile the air,  
Which can disorder with a nod  
The course of nature every where,  
Do cause the wandering stars to stay,  
And drive the winds below the ground,  
They send the streams another way,  
And throw down hills where they abound.   
— linguis dixere volucrum,  
Consultare fibras, & rumpere vocibus angues, 
C. Manilius astronom. suae. lib. 1.   
Solicitare umbras, ipsúmque Acheronta movere,  
In noctémque dies, in lucem vertere noctes,  
Omnia conando docilis solertia vincit:  

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

Poetry and popery compared in enchantments, popish witchmongers have more advantage herein than protestants.  
The eight Chapter.  
You see in these verses, the poets (whither in earnest or in jest I know not) ascribe unto witches & to their charms, more than is to be found in human or diabolical power. I doubt not but the most part of the readers hereof will admit them to be fabulous; although the most learned of my adversaries (for lack of scripture) are feign to produce these poetries for proofs, and for lack of judgement I am sure do think, that Actaeon's 
ovid. Metamorph.  transformation was true. And why not? As well as the metamorphosis or transubstantiation of Ulysses his companions into swine: which S. Augustine, and so many great clerks credit and report.  
Nevertheless, popish writers (I confess) have advantage herein of our protestants: for (besides these poetical proofs) they have (for advantage) the word and authority of the pope himself, and others of that holy crew; whose charms, conjurations, blessings, cursings, &c: I mean in part (for a taste) to set down; giving 
The author's transition to his purposed scope.  you to understand, that poets are not altogether so impudent as papists herein, neither seem they so ignorant, profane, or impious. And therefore I will show you how loud also they lie, and what they on the other side ascribe to their charms and conjurations; and together will set down with them all manner of witch's charms, as conveniently as I may.   

Popish periapts, amulets and charms, agnus Dei, a waistcoat of proof, a charm for the falling evil, a writing brought to S. Leo from heaven by an angel, the virtues of S. saviours epistle, a charm against thieves, a writing found in Christ's wounds, of the cross, etc.  
The ninth Chapter.  
These virtues under these verses (written by pope Vrbane the fift to the emperor of the Grecians,) are contained in a periapt or tablet, to be continually worn about one, called Agnus Dei, which is a little cake, having the picture of a lamb caring of a flag on the one side; and Christ's head on the other side, and is hollow: so as the gospel of S. john, written in fine paper, is placed in the concavity thereof: and it is thus compounded or made, even as they themselves report.  
Balsamus & munda cera, cum chrismatis unda  
Conficiunt agnum, quod munus do tibi magnum,  
font velut natum, per mystica sanctificatum:  
Fulgura de sursum depellit, & omne malignum,  
Peccatum frangit, vt Christi sanguis, & angit,  
Praegnans servatur, simul & partus liberatur,  
Dona refert dignis, virtutem destruit ignis,  
Portatus mundè de fluctibus eripit undae:  

Balm, virgin wax, and holy water, 
Englished by Abraham Fleming. Look in the Beehive of the Romish church. Lib 4. cap 1. fol. 243.  an Agnus Dei make:  
A gift than which noon can be greater, I send thee for to take.  
From fountain clear the same hath issue, in secret sanctified:  
'Gainst lightning it hath sovereign virtue, and thunder cracks beside.  
Each heinous sin it wears and wasteth, even as Christ's precious blood,  
And women, whiles their travel lasteth, it saves, it is so good.  
It doth bestow great gifts and graces, on such as well deserve:  
And borne about in noisome places, from peril doth preserve.  
The force of fire, whose heat destroyeth, it breaks and bringeth down:  
And he or she that this enjoyeth, no water shall them drown.   

¶ A charm against shot, or a waistcoat of proof.  
BEfore the coming up of these Agnus This, a holy garment called a waistcoat for necessity was much used of our forefathers, as a holy relic, &c: as given by the pope, or some such arch-conjurer, who promised thereby all manner of immunity to the wearer thereof; in somuch as he could not be hurt with any shot or other violence. And otherwise, that woman that would wear it, should have quick deliverance: the composition thereof was in this order following.  
On Christmas day at night, a thread must be spun of flax, 
The manner of making a waistcoat of proof.  by a little virgin girl, in the name of the devil: and it must be by her woven, and also wrought with the needle. In the breast or forepart thereof must be made with needle work two heads; on the head at the right side must be a hat, and a long beard; the left head must have on a crown, and it must be so horrible, that it may resemble Beelzeebub, and on each side of the waistcoat must be made a cross.   

¶ Against the falling evil.  
Moreover, this ensuing is another counterfeit charm of theirs, whereby the falling evil is presently remedied.  
Gaspar fert myrrham, thus Melchior, Balthasar aurum,  
Haec tria qui secum port abit nomina regum,  
Soluitur à morbo Christi pietate caduco.  

Gasper with his myrrh began these presents to unfold,  
Then Melchior brought in frankincense, and Balthasar brought in gold.  
Now he that of these holy kings the names about shall bear,  
The falling ill by grace of Christ shall never need to fear.   
THis is as true a copy of the holy writing, that was brought down from heaven by an angel to S. Leo pope of Rome; & he did bid him take it to king Charles, when he went to the battle at Ronceuall. And the angel said, that what man or woman 
These effects are too good to be true in such a patched piece of popery.  beareth this writing about them with good devotion, and saith every day three Pater nosters, three Aves, and one Creed, shall not that day be overcome of his enemies, either bodily or ghostly; neither shallbe showed or slain of thieves, pestilence, thunder, or lightening; neither shall be hurt with fire or water, nor cumbered with spirits, neither shall have displeasure of lords or ladies: he shall not be condemned with false witness, nor taken with fairies, or any manner of axes, nor yet with the falling evil. Also, if a woman be in travel, lay this writing upon her belly, she shall have easy deliverance, and the child right shape and christendom, and the mother purification of holy church, and all through virtue of these holy names of jesus Christ, following:  
✚ jesus ✚ Christus ✚ Messias ✚ Soter ✚ Emmanuel ✚ Sabbaoth ✚ Adonai ✚ unigenitus ✚ Maiestas ✚ Paracletus ✚ salvator noster ✚ Agiros iskiros ✚ Agios ✚ Adanatos ✚ Gasper ✚ Melchior ✚ & Balthasar ✚ Matthaeus ✚ Marcus ✚ Lucas ✚ johannes.  
The epistle of S. saviour, which pope Leo sent to king Charles, saying, that whosoever carrieth the same about him, or in what day so ever he shall read it, or shall see it, he shall not be killed with any iron tool, nor be burned with fire, nor be drowned with water, neither any evil man or other creature may hurt him. The cross of Christ is a wonderful defence ✚ the cross of Christ be always with me ✚ the cross is it which I do always worship ✚ the cross of Christ is true health ✚ the cross of Christ doth lose the bands of death ✚ the cross of Christ is the truth and the way ✚ I take my journey upon the cross of the Lord ✚ the cross of Christ beateth down every evil ✚ the cross of Christ giveth all good things ✚ the cross of Christ taketh away pains everlasting ✚ the cross of Christ save me ✚ O cross of Christ be upon me, before me, and behind me ✚ because the ancient enemy cannot abide the sight of thee ✚ the cross of Christ save me, keep me, govern me, and direct me ✚ Thomas bearing this note of thy divine majesty ✚ Alpha ✚ Omega ✚ first ✚ and last ✚ midst ✚ and end ✚ beginning ✚ and first begotten ✚ wisdom ✚ virtue ✚.   

¶ A popish periapt or charm, which must never be said, but carried about one, against thieves.  
I Do go, and I do come unto you with the love of God, with the 
This were good preservative for a traveling papist.  humility of Christ, with the holiness of our blessed lady, with the faith of Abraham, with the justice of Isaac, with the virtue of David, with the might of Peter, with the constancy of Paul, with the word of God, with the authority of Gregory, with the prayer of Clement, with the flood of jordan, per per p c g e g a q q est p t 1 k a b g l k 2 a x t g t b a m g 2 4 2 1 que p x c g k q a 9 9 pawn o q q r. Oh only Father ✚ o only lord ✚ Andromache jesus ✚ passing through the midst of them ✚ went ✚ In the name of the Father ✚ and of the Son ✚ and of the Holieghost ✚.   

¶ Another amulet.  
joseph of Arimathea did find this writing upon the wounds of the side of jesus Christ, written with God's finger, when the body was taken away from the cross. Whosoever shall carry this writing about him, shall not die any evil death, if he believe in Christ, and in all perplexities he shall soon be delivered, neither let him fear any danger at all. Fons ✚ alpha & omega ✚ figa ✚ figalis ✚ Sabaoth ✚ Emmanuel ✚ Adonai ✚ o ✚ Neray ✚ Elay ✚ Ihe ✚ Rentone ✚ Neger ✚ Sahe ✚ Pangeton ✚ comen ✚ a ✚ g ✚ l ✚ a ✚ Matthaeus ✚ Marcus ✚ Lucas ✚ johannes ✚ ✚ ✚ titulus triumphalis ✚ jesus Nasarenus rex judaeorum ✚ ecce dominicae crucis signum ✚ fugite partes adversae, vicit leo de tribu judae, radix, David, aleluijah, Kyrie eleeson, Christ eleeson, pater noster, ave Maria, & ne nos, & veniat super nos salutare tuum: Oremus, etc.  
I find in a Primer entitled The hours of our Lady, after the use of the church of York, printed anno 1516. a charm with this titling in red letters; To all them that afore this image of 
If the party fail in the number, he may go whistle for a pardon.  pity devoutly shall say five Pater nosters, five Aves, and one Credo, piteously beholding these arms of Christ's passion, are granted thirty two thousand seven hundred fifty five years of pardon. It is to be thought that this pardon was granted in the time of pope Boniface the ninth; for Platina saith hath that the pardons were sold so cheap, that the apostolical authority grew into contempt.   

¶ A papistical charm.  
SIgnum sanctae crucis defendat me à malis praesentibus, praeteritis, & futuris, interioribus & exterioribus: that is, The sign of the cross defend me from evils present, past, and to come, inward and outward.   

¶ A charm found in the canon of the mass.  
ALso this charm is found in the cannon of the mass, Haec sacrosancta commixti o corporis & sanguinis domini nostri jesu Christi fiat mihi, omnibúsque sumentibas, salus mentis & corporis, & ad vitam promerendam, & capessendam, praeparatio salutaris: that is, Let this holy mixture of the body and blood of our Lord jesus Christ, be unto me and unto all receivers thereof, health of mind and body, and to the deserving and receiving of life an healthful preparative.   

¶ Other papistical charms.  
Aqua benedicta, sit mihi salus & vita:  

Let holy water be, both health and life to me. 
By Ab. Fleming.    
Adque nomen Martini omnis haereticus fugiat pallidus,  

When Martin's name is song or said,  
Let heretics fly as men dismayed.   
But the papists have a harder charm than that; to wit, Fire and faggot, Fire and faggot.   

¶ A charm of the holy cross.  
Nulla salus est in domo,  
Nisi cruce munit homo  
Superliminaria.  
Neque sentit gladium,  
Nec amisit filium,  
Quisquis egit talia.  

No health within the house doth dwell,  
Except a man do cross him well, at every door or frame,  
He never feeleth the sword's point,  
Nor of his son shall lose a joint, that doth perform the same.  
Furthermore as followeth.   
be't a suos fortiores 
Sancta crux aequiparatur salutifero Christo O blasphemiam inenarrabilem!   
Semper facit, & victores,  
Morbos sanat & languores,  
Reprimit daemonia.  
Dat captivis libertatem,  
Vitae confert novitatem,  
Ad antiquam dignitatem,  
Crux reduxit omnia.  
O Crux lignum triumphal,  
Mundi verasalus vale,  
Inter ligna nullum tale,  
Frond, flore, germine.  
Medicina Christiana,  
salva sanos, aegros sana,  
Quod non valet vis humana,  
Fit in tuo nomine, etc.  

It makes her soldiers excellent, 
Englished by Abraham Fleming. Look in the Beehive of the Romish church. lib. 4. cap 3. fol. 251, 252.  and crowneth them with victory,  
Restores the lame and impotent, and healeth every malady.  
The devils of hell it conquereth, releaseth from imprisonment,  
Newness of life it offereth, it hath all at commandment.  
O cross of wood incomparable, to all the world most wholesome:  
No wood is half so honourable, in branch, in bud, or blossom.  
O medicine which Christ did ordain, the sound save every hour,  
The sick and sore make whole again, by virtue of thy power.  
And that which man's unableness, hath never comprehended,  
Grant by thy name of holiness, it may be fully ended, etc.    

¶ A charm taken out of the Primer.  
THis charm following is taken out of the Primer aforesaid. Omnipotens ✚ Dominus ✚ Christus ✚ Messias ✚ with 34. names more, & as many crosses, & then proceedeth in this wise; Ista nomina me protegant ab omni adversitate, plaga, & infirmitate corporis & animae, plenè liberent, & assistant in auxilium ista nomina regum, Gasper, &c: & 12. apostoli (videlicet) Petrus, &c: & 4. evangelistae (videlicet) Matthaeus, &c: mihi assistant in omnibus necessitatibus meis, ac me defendant & liberent ab omnibus periculis, etc.; corporis & animae, & omnibus malis praeteritis, praesentibus, & futuris, etc.    

How to make holy water, and the virtues thereof, S. Rufins' charm, of the wearing and bearing of the name of jesus, that the sacrament of confession and the eucharist is of as much efficacy as other charms, & magnified by L. Vairus.  
The tenth Chapter.  
IF I did well, I should show you the confection of all their stuff, and how they prepare it; but it would be too long. And therefore you shall only have in this place a few notes for the composition of certain receipts, which in stead of an Apothecary if you deliver to any morrow-mass priest, he will make them as well as the pope himself. Marry now they wax every parliament dearer and dearer; although therewithal, they utter many stolen drugs of their own.  
If you look in the popish pontifical, you shall see how they make their holy water; to wit, in this sort: I conjure thee thou 
In ecclesiae dedicatione.  creature of water, in the name of the father, and of the son, & of the Holieghost, that thou drive the devil out of every corner and hole of this church, and altar; so as he remain not within our precincts that are just and righteous. And water thus used (as Durandus saith) hath power of his own nature to drive away devils. If you will learn to make any more of this popish 
In rationali divinorum officiorum.  stuff, you may go to the very mass book, and find many good receipts: marry if you search Durandus, etc.; you shall find abundance.  
I know that all these charms, and all these paltry confections (though they were far more impious and foolish) will be maintained and defended by massmongers, even as the residue will be by witchmongers: and therefore I will in this place insert a charm, the authority whereof is equal with the rest, desiring to have their opinions herein. I find in a book called Pomoerium sermonum quadragesimalium, that S. Francis seeing Rufinus 
Pom sermon. 32.  provoked of the devil to think himself damned, charged Rufinus to say this charm, when he next met with the devil; Aperi os, & ibi imponam stercus, which is as much to say in English as, Open thy mouth and I will put in a plum: a very ruffinly charm.  
Leonard Vairus writeth, De veris, pijs, ac sanctis amuletis fascinum 
L. Vairus. lib. de fascin. 3. cap 10. Idem, ibid.  atque omnia veneficia destruentibus; wherein he specially commendeth the name of jesus to be worn. But the sacrament of confession he extolleth above all things, saying, that whereas Christ with his power did but throw devils out of men's bodies, the priest driveth the devil out of man's soul by confession. For (saith he) these words of the priest, when he saith, Ego te absoluo, are as effectual to drive away the princes of darkness, through the mighty power of that saying, as was the voice of God to drive away the darkness of the world, when at the beginning he said, Fiat lux. He commendeth also, as wholesome things to drive away devils, the 
Idem, ibid.  sacrament of the eucharist, and solitariness, and silence. Finally he saith, that if there be added hereunto an Agnus Dei, and the same be worn about one's neck by one void of sin, nothing is wanting that is good and wholesome for this purpose. But he concludeth, that you must wear and make dints in your forehead, with crossing yourself when you put on your shoes, and at every other action, &c: and that is also a present remedy to drive away devils, for they cannot abide it.   

Of the noble balm used by Moses, a pishly counterfeited in the church of Rome.  
The eleventh Chapter.  
The noble balm that Moses made, having indeed many excellent virtues, besides the pleasant and comfortable savour thereof; wherewithal Moses in his politic laws enjoined kings, queens, and princes to be anointed in their true and lawful elections and coronations, until the everlasting king had put on man upon him, is apishly counterfeited in the Romish church, with diverse terrible conjurations, three breathings, crosswise, (able to make a queasy stomach spew) nine mumbling, and three curtsies, saying thereunto, ave sanctum oleum, ter ave sanctum balsamum. And so the devil is thrust out, and the Holieghost let into his place. But as for Moses his balm, it is not now to be found either in Rome or elsewhere that I can learn. And according to this papistical order, witches, and other superstitious people follow on, with charms and conjurations made in form; which many bad physicians also practise, when their learning faileth, as may appear by example in the sequel.   

The opinion of Ferrarius touching charms, periapts, appensions, amulets, etc. Of Homerical medicines, of constant opinion, and the effects thereof.  
The twelve Chapter.  
Argerius Ferrarius, a physician in 
Arg. Fer. lib. de medendi methodo. 2. cap 11. De Homerica medicatione.  these days of great account, doth say, that for somuch as by no diet nor physic any disease can be so taken away or extinguished, but that certain dregs and relics will remain: therefore physicians use physical allegations, appensions, periapts, amulets, charms, characters, etc., which he supposeth may do good; but harm he is sure they can do noon: urging that it is necessary and expedient for a physician to leave nothing undone that may be devised for his patient's recovery; and that by such means many great cures are done. He citeth a great number of experiments out of Alexander Trallianus, Aetius, Octavianus, Marcellus, Philodotus, Archigines, Philostratus, Pliny, and Dioscorides; and would make men believe that Galen (who in truth despised and derided all those vanities) recanted in his latter days his former opinion, and all his invectives tending against these magical cures: writing also a book entitled De Homerica medicatione, which no man could ever see, but one Alexander Trallianus, who saith he seen it: and further affirmeth, that it is an honest man's part to cure the sick, by hook or by crook, or by any means whatsoever. Yea he saith that Galen (who indeed wrote and taught that Incantamenta sunt muliercularum figmenta, and be the only cloaks of bad physicians) affirmeth, that there is virtue and great force in incantations. As for example (saith Trallian) Galen, being now reconciled to this opinion, holdeth and writeth, that the bones 
This would be examined, to see if Galen be not slandered.  which stick in ones throat, are avoided and cast out with the violence of charms and enchanting words; yea and that thereby the stone, the colic, the falling sickness, and all fevers, gouts, fluxes, fistulas, issues of blood, and finally whatsoever cure (even beyond the skill of himself or any other foolish physician) is cured and perfectly healed by words of enchantment. Marry M. Ferrarius (although he allowed and practised this kind of physic) yet he protesteth that he thinketh it noon otherwise effectual, than by the way of constant opinion: so as he affirmeth that neither the character, nor the charm, nor the witch, nor the devil accomplish the cure; as (saith he) the experiment of the toothache will manifestly declare, wherein the cure is wrought by the confidence or diffidence as well of the patient, as of the agent; according to the poets saying: 
Nos habitat non tartara, sed nec sidera coeli,  
Spiritus in nobis qui viget illa facit.   

Not hellish furies dwell in us, 
Englished by Abraham Fleming.   
Norstarres with influence heavenly;  
The spirit that lives and rules in us,  
Doth every thing ingeniously,   
This (saith he) cometh to the unlearned, through the opinion which they conceive of the characters and holy words: but the learned that know the force of the mind and imagination, work miracles by means thereof; so as the unlearned must have external helps, to do that which the learned can do with a word only. He saith that this is called Homerica medicatio, because Homer discovered the blood of the word suppressed, and the infections healed by or in mysteries.   

Of the effects of amulets, the drift of Argerius Ferrarius in the commendation of charms, &c: four sorts of Homerical medicines, & the choice thereof; of imagination.  
The xiij. Chapter.  
AS touching my opinion of these amulets, characters, and such other babbles, I have sufficiently uttered it elsewhere: and I will bewray the vanity of these superstitious trifles more largely hereafter. And therefore at this time I only say, that those amulets, which are to be hanged or carried about one, if they consist of herbs, roots, stones, or some other metal, they may have diverse medicinable operations; and by the virtue given to them by God in their creation, may work strange effects and cures: and to impute this virtue to any other matter is witchcraft. And whereas A. Ferrarius commendeth certain amulets, that have no show of physical operation; as a nail taken from a cross, holy water, and the very sign of the cross, with such like popish stuff: I think he laboureth thereby rather to draw men to popery, than to teach or persuade them in the truth of physic or philosophy. And I think thus the rather, for that he himself seeth the fraud hereof; confessing that where these magical physicians apply three seeds of three leaved grass to a tertian ague, and four to a quartan, that the number is not material.  
But of these Homerical medicines he saith there are four sorts, whereof amulets, characters, & charms are three: howbeit 
Four sorts of Homerical medicines, and which is the principal.  he commendeth and preferreth the fourth above the rest; and that he saith consisteth in illusions, which he more properly calleth stratagems. Of which sort of conclusions he allegeth for example, how Philodotus did put a cap of lead upon ones head, who imagined he was headless, whereby the party was delivered from his disease or conceit. Item another cured a woman that imagined, that a serpent or snake did continually gnaw and tear her entrails; and that was done only by giving her a vomit, and by foisting into the matter vomited a little serpent or snake, like unto that which she imagined was in her belly.  
Item, another imagined that he always burned in the fire, 
The force of fixed fancy, opinion, or strong conceit.  under whose bed a fire was privily conveyed, which being raked out before his face, his fancy was satisfied, and his heat allayed. Hereunto pertaineth, that the hickot is cured with sudden fear or strange news: yea by that means agues and many other strange and extreme diseases have been healed. And some that have lain so sick and sore of the gout, that they could not remove a joint, through sudden fear of fire, or ruin of houses, have forgotten their infirmities and griefs, and have run away. But in my tract upon melancholy, and the effects of imagination, and in the discourse of natural magic, you shall see these matters largely touched.   

Choice of Charms against the falling evil, the biting of a mad dog, the stinging of a scorpion, the toothache, for a woman in travel, for the King's evil, to get a thorn out of any member, or a bone out of one's throat, charms to be said fasting, or at the gathering of herbs, for sore eyes, to open locks, against spirits, for the bots in a horse, and specially for the Duke of Albas' horse, for sour wines, etc.  
The xiv. Chapter.  
There be innumerable charms of conjurers, bad physicians, lewd surgians, melancholic witches, and couseners, for all diseases and griefs; specially for such as bad physicians and surgeons know not how to cure, and in truth are good stuff to shadow their ignorance, whereof I will repeat some.  

For the falling evil.  
TAke the sick man by the hand, and whisper these words softly in his ear, I conjure thee by the sun and moon, and by the gospel of this day delivered by God to Hubert, Giles, Cornelius, and john, that thou rise and fall no more. * Otherwise: Drink in the night at a spring water out of a skull of one that hath been slain. * Otherwise: Eat a pig killed with a knife that slew a man. * Otherwise as followeth.  
Ananizapta ferit mortem, dum laedere quaerit,  
Est mala mors capta, dum dicitur Ananizapta,  
Ananizapta Dei nunc miserere mei.  

Ananizapta smiteth death, 
Englished by Abraham Fleming.  whiles harm intendeth he,  
This word Ananizapta say, and death shall captive be,  
Ananizapta o of God, have mercy now on me.    

¶ Against the biting of a mad dog.  
Put a silver ring on the finger, within the which these words 
I Bodinus. lib. de daemon 3. cap 5.  are graven ✚ Habay ✚ habar ✚ hebar ✚ & say to the person bitten with a mad dog, I am thy saviour, lose not thy life: and then prick him in the nose thrice, that at each time he bleed. * Otherwise: Take pills made of the skull of one that is hanged. * Otherwise: Write upon a piece of bread, Irioni, khiriora, esser, khuder, feres; and let it be eaten by the party bitten. * Otherwise: O rex gloriae jesu Christ, veni cum pace: In nomine patris max, in nomine filii max, in nomine spiritus sancti prax: Gasper, Melchior, Balthasar ✚ prax ✚ max ✚ Deus I max ✚  
But in troth this is very dangerous; insomuch as if it be not speedily and cunningly prevented, either death or frenzy ensueth, through infection of the humour left in the wound bitten by a mad dog: which because bad surgeons cannot cure, they have therefore used foolish cozening charms. But Dodonaeus in his herbal saith, that the herb Alysson cureth it: which experiment, I doubt not, will prove more true than all the charms in the world. But where he saith, that the same hanged at a man's gate or entry, preserveth him and his cattle from enchantment, or bewitching, he is overtaken with folly.   

¶ Against the biting of a scorpion.  
Say to an ass secretly, and as it were whispering in his ear; I am bitten with a Scorpion.   

¶ Against the toothache.  
Scarify the gums in the grief, with the tooth of one that hath been slain. * Otherwise: Galbes galbat, galdes galdat. * Otherwise: A ab hur hus, etc. * Otherwise: At saccaring of mass hold your teeth together, and say 
* That is, You shall not break or diminish a bone of him.  Os non comminuetis ex eo. * Otherwise: Strigiles falcésque dentatae, dentium dolorem persanate; O horssecombs and sickles that have so many teeth, come heal me now of my toothache.   

¶ A charm to release a woman in travel.  
Throw over the top of the house, where a woman in travel lieth, a stone, or any other thing that hath killed three living creatures; namely, a man, a wild boar, and a she bear.   

¶ To heal the Kings or Queen's evil, or any other soreness in the throat.  
REmedies to cure the Kings or queens evil, is first to touch the place with the hand of one that died an untimely death. * Otherwise: Let a virgin fasting lay her hand on the sore, and say; Apollo denieth that the heat of the plague can increase, where a naked virgin quencheth it: and spit three times upon it.   

¶ A charm read in the Romish church, upon saint Blazes day, that will fetch a thorn out of any place of ones body, a bone out of the throat, &c: Lect. 3.  
FOr the fetching of a thorn out of any place of ones body, or a bone out of the throat, you shall read a charm in the Romish church upon S. Blazes day; to wit, Call upon God, and remember S. Blaze. This S. Blaze could also heal all wild beasts that were sick or lame, with laying on of his hands: as appeareth in the lesson red on his day, where you shall see the matter at large.   

¶ A charm for the headache.  
TIe a halter about your head, wherewith one hath been hanged.   

¶ A charm to be said each morning by a witch fasting, or at least before she go abroad.  
THe fire bites, the fire bites, the fire bites; Hogs turd over it, hog's turd over it, hog's turd over it; The father with thee, the son with me, the holyghost between us both to be: ter. Then spit over one shoulder, and then over the other, and then three times right forward.   

¶ Another charm that witches use at the gathering of their medicinable herbs.  

Hail be thou holy herb growing on the ground,  
All in the mount 
* Though neither the herb nor the witch never come there.  Calvary first wert thou found,  
Thou art good for many a sore, and healest many a wound,  
In the name of sweet jesus I take thee from the ground.    

¶ An old woman's charm, wherewith she did much good in the country, and grew famous thereby.  
AN old woman that healed all diseases of cattle (for the which she never took any reward but a penny and a loaf) being seriously examined by what words she brought these things to pass, confessed that after she had touched the sick creature, she always departed immediately; saying:  

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

Another like charm.  
A Gentlewoman having sore eyes, made her moan to one, that promised her help, if she would follow his advise: which was only to wear about her neck a scroll sealed up, whereinto she might not look. And she conceiving hope of cure thereby, received it under the condition, and left her weeping and tears, 
Note the force of constant opinion, or fixed fancy.  wherewith she was wont to bewail the miserable darkness, which she doubted to endure: whereby in short time her eyes were well amended. But alas! she lost soon after that precious jewel, and thereby returned to her wonted weeping, and by consequence to her sore eyes. Howbeit, her jewel or scroll being found again, was looked into by her dear friends, and this only posy was contained therein:  

The devil pull out both thine eyes,  
And 
* Spell the word backward, and you shall soon see this slovenly charm or appension.  etish in the holes likewise.   
Whereby partly you may see what constant opinion can do, according to the saying of Plato; If a man's fancy or mind give him assurance that a hurtful thing shall do him good, it may do so, etc.   

A charm to open locks.  
AS the herbs called Aethiopides will open all locks (if all 
The evish charms.  be true that enchanters say) with the help of certain words: so be there charms also and periapts, which without any herbs can do as much: as for example. Take a piece of wax crossed in baptism, and do but print certain flowers therein, and tie them in the hinder skirt of your shirt; and when you would undo the lock, blow thrice therein, saying; Arato hoc partiko hoc maratarykin. I open this door in thy name that I am forced to break, as thou brakest hell gates, In nomine patris, & filii, & spiritus sancti,  
Amen.   

¶ A charm to drive away spirits that haunt any house. 
This is called and counted the Paracelsian charm.   
Hung in every of the four corners of your house this sentence written upon virgin parchment; 
a Psal. 150.  Omnis spiritus laudet Dominum: 
b Luk. 16.  Mosen habent & prophetas: 
c Psa. 64.  Exurgat Deus & dissipentur inimici eius.   

¶ A pretty charm or conclusion for one possessed.  
THe possessed body must go upon his or her knees to the church, how far so ever it be off from their lodging; and so must creep without going out of the way, being the common high way, in that sort, how foul and dirty soever the same be; or whatsoever lie in the way, not shunning any thing whatsoever, until he come to the church, where he must hear 
* Memorandum that hearing of mass be in no case omitted, quoth Nota  mass devoutly, and then followeth recovery.   

¶ Another for the same purpose.  
THere must be commended to some poor beggar the saying of five Pater nosters, and five Aves; the first to be said in the name of the party possessed, or bewitched: for that Christ was led into the garden; secondly, for that Christ did sweat both water and blood; thirdly, for that Christ was condemned; fourthly, for that he was crucified guiltless; and fiftly, for that he suffered to take away our sins. Then must the sick body hear mass eight days together, standing in the place where the gospel is said, and must mingle holy water with his meat and his drink, and holy salt also must be a portion of the mixture.   

¶ Another to the same effect.  
THe sick man must fast three days, and then he with his parents 
johannes Anglicus ex Constantino, Gualtero, Bernardo, Gilberto, etc.  must come to church, upon an embering Friday, and must hear the mass for that day appointed, and so likewise the Saturday and sunday following. And the priest must read upon the sick man's head, that gospel which is read in September, and in grape harvest, after the feast of holy cross In diebus quatuor temporum, in ember days: then let him write and carry it about his neck, and he shall be cured.   

¶ Another charm or witchcraft for the same.  
THis office or conjuration following was first authorised and printed at Rome, and afterwards at Auenion, Anno. 1515. And lest that the devil should lie hid in some secret part of the body, every part thereof is named; Obsecro te jesu Christ, &c: that is: I beseech thee O Lord jesus Christ, that thou pull out of every member of this man all infirmities, from his head, from his hair, from his brain, from his forehead, from his eyes, from his nose, from his ears, from his mouth, from his tongue, from his teeth, from his jaws, from his throat, from his neck, from his back, from his breast, from his paps, from his heart, from his stomach, from his sides, from his flesh, from his blood, from his bones, from his legs, from his feet, from his fingers, from the soles of his feet, from his marrow, from his sinews, from his skin, and from every joint of his members, etc.  
Doubtless jesus Christ could have no starting hole, but was hereby every way prevented and pursued; so as he was forced to do the cure: for it appeareth hereby, that it had been insufficient for him to have said; Depart out of this man thou unclean spirit, and that when he so said he did not perform it. I do not think that there will be found among all the heathens superstitious fables, or among the witches, conjurers, couseners, poets, knaves, fools, &c: that ever wrote, so impudent and impious a lie or charm as is read in Barnardine de bustis; where, to cure a 
Barnard. de bustis in Rosar. serm. serm. 15.  sick man, Christ's body, to wit: a wafer cake, was outwardly applied to his side, and entered into his heart, in the sight of all the standers by. Now, if grave authors report such lies, what credit in these cases shall we attribute unto the old wives tales, that Sprenger, Institor, Bodine, and others write? Even as much as to Ovid's Metamorphosis, Aesop's fables, moors Utopia, and diverse other fancies; which have as much truth in them, as a blind man hath sight in his eye.   

¶ A charm for the bots in a horse.  
YOu must both say and do thus upon the diseased horse three days together, before the sun rising: In nomine pa ✚ tris & fi ✚ lij & spiritus ✚ sancti; Exorcizo te vermem per Deum pa ✚ trem, & fi ✚ lium & spiritum ✚ sanctum: that is, In the name of God the Father, the Son, & the Holy-ghost, I conjure thee O worm by God the Father, the Son, & the Holy-ghost; that thou neither eat nor drink the flesh blood or bones of this horse; and that thou hereby mayst be made as patient as job, and as good as S. john Baptist, when he baptized Christ in jordan, In nomine pa ✚ tris & fi ✚ lij & spiritus ✚ sancti. And then say three Pater nosters, and three Aves, in the right ear of the horse, to the glory of the holy trinity. Do ✚ minus fili ✚ us spiris ✚ tus Mari ✚ a.  
There are also divers books imprinted, as it should appear with the authority of the church of Rome, wherein are contained many medicinal prayers, not only against all diseases of horses, but also for every impediment and fault in a horse: in so much as if a shoe fall off in the midst of his journey, there is a 
The smiths will can them small thanks for this prayer.  prayer to warrant your horses hoof, so as it shall not break, how far so ever he be from the Smiths forge.  
Item, the Duke of Alba his horse was consecrated, or canonised, in the low countries, at the solemn mass; wherein the pope's bull, and also his charm was published (which I will hereafter recite) he in the mean time sitting as Viceroy with his consecrated standard in his hand, till mass was done.   

¶ A charm against vineager.  
THat wine wax not eager, write on the vessel, Gustate & videte, quoniam suavis est Dominus. 
O notable blasphemy.     

The enchanting of serpents and snakes, objections answered concerning the same; fond reasons why charms take effect therein, Mahomet's pigeon, miracles wrought by an Ass at Memphis in Egypt, popish charms against serpents, of miracle workers, the taming of snakes, Bodins lie of snakes.  
The xv. Chapter.  
Concerning the charming of serpents and snakes, my adversaries (as I have said) think they have great advantage by the words of David in the fifty eight psalm; and by Jeremy, chapter eight, expounding the one prophet by Virgil, the other by ovid. For the words of David are these; Their poison is like the 
Psal. 58.  poison of a serpent, and like a deaf adder, that stoppeth his ear, and heareth not the voice of the charmer, charm he never so cunningly. The words of Virgil are these, Frigidus in pratis cantando 
Virg. eclog. 8.  rumpitur anguis. As he might say, David thou liest; for the cold natured snake is by the charms of the enchanters broken all to pieces in the field where he lieth. Then cometh Ovid, and 
ovid. metamor. 7.  he taketh his countriemans' part, saying in the name and person of a witch; Vipereas rumpo verbis & carmine fauces; that is, I with my words and charms can break in sunder the viper's jaws. Marry Jeremy on the other side encountereth this poetical 
jerem. 8. 17.  witch, and he not only defendeth, but expoundeth his fellow prophets words, and that not in his own name, but in the name of almighty God; saying, I will send serpents and cockatrices among you, which cannot be charmed.  
Now let any indifferent man (christian or heathen) judge, whither the words and minds of the prophets do not directly oppugn these poet's words (I will not say minds:) for that I am sure they did therein but jest and trifle, according to the common fabling of lying poets. And certainly, I can encounter them two with other two poets; namely Propertius and Horace, the one merrily deriding, the other seriously impugning their fantastical poetries, concerning the power and omnipotency of witches. For where Virgil, Ovid, etc.: write that witches with their charms fetch down the moon and stars from heaven, etc.; Propertius mocketh them in these words following:  
At vos dedùctae quibus est fallacia Lunae,  
Et labor in magicis sacrapiare focis,  
En agedum dominae mentem conuertite nostrae,  
Et facite illa meo palleat ore magis,  
Tunc ego crediderim vobis & sidera & amnes  
Posse Circeis ducere carminibus:  

But you that have the subtle slight, 
Englished by Abraham Fleming.   
Of fetching down the moon from skies;  
And with enchanting fire bright,  
Attempt to purge your sacrifies:  
Lo now, go to, turn (if you can)  
Our madams mind and sturdy hart,  
And make her face more pale and wan,  
Than my: which if by magic art  
You do, then will soon believe,  
That by your witching charms you can  
From skies aloft the stars remeeve,  
And rivers turn from whence they ran.   
And that you may see more certainly, that these poets did but jest and deride the credulous and timorous sort of people, I thought good to show you what Ovid saith against himself, and such as have written so incredibly and ridiculously of witch's omnipotency:  
Nec mediae magicis finduntur cantibus angues,  
Nec redit in fontes unda supina suos:  

Snakes in the middle are not riven 
Englished by Abraham Fleming.  with charms of witches cunning,  
Nor waters to their fountains driven by force of backward running.   
As for Horace his verses I omit them, because I have cited them in another place. And concerning this matter Cardanus 
Card lib. 15. de var. rer. cap 80.  saith, that at every eclipse they were wont to think, that witches pulled down the sun and moon from heaven. And doubtless, hence come the opinion of that matter, which spread so far, and continued so long in the common people's mouths, that in the end learned men grew to believe it, and to affirm it in writing.  
But here it will be objected, that because it is said (in the places 
An objection answered.  by me alleged) that snakes or vipers cannot be charmed; Ergo other things may: To answer this argument, I would ask the witchmonger this question, to wit; Whither it be expedient, that to satisfy his folly, the Holieghost must of necessity make mention of every particular thing that he imagineth may be bewitched? I would also ask of him, what privilege a snake hath more than other creatures, that he only may not, and all other creatures may be bewitched? I hope they will not say, that either their faith or infidelity is the cause thereof; neither do I admit the answer of such divines as say, that he cannot be bewitched: for that he seduced Eve; by means whereof God himself cursed him; and thereby he is so privileged, as that no witch's charm can take hold of him. But more shall be said hereof in the sequel.  
Danaeus saith, that witch's charms take soonest hold upon 
Dan. in dialog. cap 3.  snakes and adders; because of their conference and familiarity with the devil, whereby the rather mankind through them was seduced. Let us seek then an answer for this cavil; although in truth it needeth not: for the phrase of speech is absolute, & imports not a special quality proper to the nature of a viper any more, than when I say; A cony cannot fly: you should gather & conclude thereupon, that I meant that all other beasts could fly. But you shall understand, that the cause why these vipers can rather withstand the voice & practise of enchanters and sorcerers, than other creatures, is: for that they being in body and nature venomous, cannot so soon or properly receive their destruction by venom, whereby the witches in other creatures bring their mischievous practices more easily to pass, according to Virgil's saying:  
Corrupítque lacus, infecit pabula tabo, 
Virg. geo. 4. Englished by Abraham Fleming.   

She did infect with poison strong  
Both ponds and pastures all along.   
And thereupon the prophet alludeth unto their corrupt and inflexible nature, with that comparison: and not (as Tremelius is feign to shift it) with stopping one ear with his tail, and laying the other close to the ground; because he would not hear the charmers voice. For the snake hath neither such reason; nor the words such effect: otherwise the snake must know our thoughts. It is also to be considered, how untame by nature these vipers (for the most part) are; in so much as they be not by man's industry or cunning to be made familiar, or trained to do any thing, whereby admiration may be procured: as Bomelio Feats his 
Feats his dog, and Mahomet's pigeon.  dog could do; or Mahomet's pigeon, which would resort unto him, being in the midst of his camp, and pick a pease out of his ear; in such sort that many of the people thought that the Holieghost come and told him a tale in his ear: the same pigeon also brought him a scroll, wherein was written, Rex esto, and laid the same in his neck. And because I have spoken of the docility of a dog and a pigeon, though I could cite an infinite number of like tales, I will be bold to trouble you but with one more.  
At Memphis in Egypt, among other juggling knacks, which 
A story declaring the great docility of an ass.  were there usually showed, there was one that took such pains with an ass, that he had taught him all these qualities following. And for gain he caused a stage to be made, and an assembly of people to meet; which being done, in the manner of a play, he come in with his ass, and said; The Sultan hath great need of asses to help to carry stones and other stuff, towards his great building which he hath in hand. The ass immediately fell down to the ground, and by all signs showed himself to be sick, and at length to give up the ghost: so as the juggler begged of the assembly money towards his loss. And having gotten all that he could, he said; Now my masters, you shall see my ass is yet alive, and doth but counterfeit; because he would have some money to buy him provender, knowing that I was poor, and in some need of relief. Hereupon he would needs lay a wager, that his ass was alive, who to every man's seeming was stark dead. And when one had laid money with him thereabout, he commanded the ass to rise, but he lay still as though he were dead: then did he beaten him with a cudgel, but that would not serve the turn, until he addressed this speech to the ass, saying (as before) in open audience; The Sultan hath commanded, that all the people shall ride out tomorrow, and see the triumph, and that the fair ladies will then ride upon the fairest asses, and will give notable provender unto them, and every ass shall drink of the sweet water of Nilus: and then lo the ass did presently start up, and advance himself exceedinlgy. Lo (quoth his master) now I have won: but in troth the Maior hath borrowed my ass, for the use of the old ill-favoured witch his wife: and thereupon immediately he hang down his ears, and halted down right, as though he had been stark lame. Then said his master; I perceive you love young pretty wenches: at which words he looked up, as it were with joyful cheer. And then his master did bid him go choose one that should ride upon him; and he ran to a very handsome woman, and touched her with his head: etc. A snake will never be brought to such familiarity, etc. Bodin 
I. Bod. lib. de daem. 2. cap 6.  saith, that this was a man in the likeness of an ass: but I may rather think that he is an ass in the likeness of a man. Well, to return to our serpents, I will tell you a story concerning the charming of them, and the event of the same.  
In the city of Salisborogh there was an enchanter, that before 
Mal malef. part. 2. qu. 2. cap 9 john. Bodin.  all the people took upon him to conjure all the serpents and snakes within one mile compass into a great pit or dike, and there to kill them. When all the serpents were gathered together, as he stood upon the brink of the pit, there come at the last a great and a horrible serpent, which would not be gotten down with all the force of his incantations: so as (all the rest being dead) he flew upon the enchanter, and clasped him in the midst, and drew him down into the said dike, and there killed him. You must think that this was a devil in a serpent's likeness, which for the love he bore to the poor snakes, killed the sorcerer; to teach all other witches to beware of the like wicked practice. And surely, if this be not true, there be a great number of lies contained in M. Mal. and in I. Bodin. And if this be well weighed, and conceived, it beateth down to the ground all those witchmongers' arguments, that contend to wring witching miracles out of this place. For they disagree notably, some denying and some affirming that serpents may be bewitched. Nevertheless, because in every point you shall see how popery agreeth with paganism, I will recite certain charms against vipers, allowed for the most part in and by the church of Rome: as followeth.  
I conjure thee O serpent in this hour, by the five holy wounds 
Exorcisms or conjurations against serpents.  of our Lord, that thou remove not out of this place, but here stay, as certainly as God was borne of a pure virgin. * Otherwise: I conjure thee serpent In nomine patris, & filii, & spiritus sancti: I command thee serpent by our lady S. Marry, that thou obey me, as wax obeyeth the fire, and as fire obeyeth water; that thou neither hurt me, nor any other christian, as certainly as God was borne of an immaculate virgin, in which respect I take thee up, In nomine patris, & filii, & spiritus sancti: Ely lash eiter, ely lash eiter, ely lash eiter. * Otherwise: O vermin, thou must come as God come unto the jews. * Otherwise: L. Vairus saith, 
L. Vair. lib. de fascinat. 1. cap 4.  that Serpens quernis frondibus contacta, that a serpent touched with oak leaves dieth, and stayeth even in the beginning of his going, if a feather of the bird Ibis be cast or thrown upon him: and that a viper smitten or hot with a reed is astonished, and touched with a beechen branch is presently numb and stiff.  
Here is to be remembered, that many use to boast that they 
Usurpers of kindred with blessed Paul and S Katherine.  are of S. Paul's race and kindred, showing upon their bodies the prints of serpents: which (as the papists affirm) was incident to all them of S. Paul's stock. Marry they say herewithal, that all his kinsfolks can handle serpents, or any poison without danger. Others likewise have (as they brag) a Katherine wheel upon their bodies, and they say they are kin to S. Katherine, and that they can carry burning coals in their bare hands, and dip their said hands in hot scalding liquor, and also go into hot ovens. Whereof though the last be but a bare jest, and to be done by any that will prove (as a bad fellow in London had used to do, making no tarriance at all therein:) yet there is a show made of the other, as though it were certain and undoubted; by anointing the hands with the juice of mallows, mercury, urine, &c: which for a little time are defensatives against these scalding liquors, and scorching fires.  
But they that take upon them to work these mysteries and miracles, do indeed (after rehearsal of these and such like words and charms) take up even in their bare hands, those snakes and vipers, and sometimes put them about their necks, without receiving any hurt thereby, to the terror and astonishment of the beholders, which naturally both fear and abhor all serpents. But these charmers (upon my word) dare not trust to their charms, but use such an enchantment, as every man may lawfully use, and in the lawful use thereof may bring to pass that they shallbe in security, and take no harm, how much soever they handle them: marry with a woollen rag they pull out their teeth before hand, as some men say; but as truth is, they weary them, and that is of certainty. And surely this is a kind of witchcraft, which I term private confederacy. Bodin saith, that all 
I. Bodin. lib. de daem. 1. cap 3.  the snakes in one country were by charms and verses driven into another region: perhaps he meaneth Ireland, where S. Patrick is said to have done it with his holiness, etc.  
james Sprenger, and Henry Institor affirm, that serpents and snakes, and their skins exceed all other creatures for witchcraft: in so much as witches do use to bury them under men's threshholds, either of the house or stalls, whereby barrenness is procured both to woman and beast: yea and that the very earth and ashes of them continue to have force of fascination. In respect whereof they wish all men now and then to dig away the earth under their threshholds, and to sprinkle holy water in the place, & also to hang boughs (hallowed on midsummer day) at the stall door where the cattle stand: & produce examples thereupon, of witch's lies, or else their own, which I omit; because I see my book groweth to be greater than I meant it should be.   

Charms to carry water in a siue, to know what is spoken of us behind our backs, for blear eyes, to make seeds to grow well, of images made of wax, to be rid of a witch, to hang her up, notable authorities against waxed images, a story bewraying the knavery of waxed images.  
The xvi Chapter.  
Leonardus Vairus saith, that there 
L. Vairus lib. fascin. 1. ca 5. Oratio Tuscae vestalis.  was a prayer extant, whereby might be carried in a siue, water, or other liquor: I think it was Clam clay; which a crow taught a maid, that was promised a cake of so great quantity, as might be kneaded of so much flower as she could wet with the water that she brought in a siue, and by that means she clamd it with clay, & brought in so much water, as whereby she had a great cake, and so beguiled her sisters, etc. And this tale I heard among my grandams maids, whereby I can decipher this witchcraft. Item, by the tingling of the ear, men heretofore could tell what was spoken of them. If any see ascorpion, and say this word (Bud) he shall not be stung or 
Of the word (Bud) and the Greek letters Φ & A.  bitten therewith. These two Greek letters Φ and A written in a paper, and hang about ones neck, preserve the party from blear-eyedness. Cummin or hempseed sown with cursing and opprobrious words grow the faster and the better. Berosus Anianus maketh witchcraft of great antiquity: for he saith, that I'm touching his father's naked member uttered a charm, whereby his father became emasculated or deprived of the powers generative.  

¶ A charm teaching how to hurt whom you list with images of wax, etc.  
MAke an image in his name, whom you would hurt or kill, of new virgin wax; under the right arm poke whereof place a swallows hart, and the liver under the left; then hang about the neck thereof a new thread in a new needle pricked into the member which you would have hurt, with the rehearsal of certain words, which for the avoiding of foolish superstition and credulity in this behalf is to be omitted. And if they were inserted, I dare undertake they would do no harm, were it not to make fools, and catch gudgeons. * Otherwise: Sometimes these images are made of brass, and then the hand is placed where the foot should be, and the foot where the hand, and the face downward. * Otherwise: For a greater mischief, the like image is made in the form of a man or woman, upon whose head is written the certain name of the party: and on his or her ribs these words, Ailif, casyl, zaze, hit mel meltat: then the same must be buried. * Otherwise: In the dominion of Mars, two images must be prepared, one of wax, the other of the earth of a dead man; each image must have in his hand a sword wherewith a man hath been slain, & he that must be slain may have his head thrust through with a foin. In both must be written certain peculiar characters, and then must they be hid in a certain 
The practiser of these charms must have skill in the planetary motions, or else he may go shoe the goose.  place. * Otherwise: To obtain a woman's love, an image must be made in the hour of Venus, of virgin wax, in the name of the beloved, whereupon a character is written, & is warmed at a fire, and in doing thereof the name of some angel must be mentioned. To be utterly rid of the witch, and to hang her up by the hair, you must prepare the image of the earth of a dead man to be baptized in another man's name, whereon the name, with a character, must be written: then must it be perfumed with a rotten bone, and then these psalms read backward: Domine Dominus noster, Dominus illuminatio mea, Domine exaudi orationem meam, Deus laudem meam ne tacueris: and then bury it, first in one place, and afterwards in another. Howbeit, it is written in the 21. article of the determination of Paris, that to affirm that images of brass, lead, gold, of white or red wax, or of any other stuff (conjured, baptised, consecrated, or rather execrated through these magical arts at certain days) have wonderful virtues, or such as are avowed in their books or assertions, is error in faith, natural philosophy, and true astronomy: yea it is concluded in the 22. article of that council, that it is as great an error to believe those things, as to do them.  
But as concerning these images, it is certain that they are much feared among the people, and much used among cozening witches, as partly appeareth in this discourse of my elsewhere, & as partly you may see by the contents of this story following.  
Not long sithence, a young maiden (dwelling at new Romnie here in Kent) being the daughter of one M. L. Stuppenie (late jurat of the same town but dead before the execution hereof) and afterwards the wife of Thomas Eps, who is at this instant Maior of Romnie) was visited with sickness, whose mother and father in law being abused with credulity concerning witches supernatural power, repaired to a famous witch called mother Baker, dwelling not far from thence at a place called Stonstreet, who (according to witches cozening custom) asked whither they mistrusted not some bad neighbour, to whom they answered that indeed they doubted a woman near unto them (and yet the same woman was, of the honester & wiser sort of her neighbours, reputed a good creature.) Nevertheless the witch told them that there was great cause of their suspicion: for the same (said she) is the very party that wrought the maiden's destruction, by making a hart of wax, and pricking the same with pins and needles; affirming also that the same neighbour of hers had bestowed the same in some secret corner of the house. This being believed, the house was searched by credible persons, but nothing could be found. The witch or wise woman being certified hereof, continued her assertion, and would needs go to the house where she herself (as she affirmed) would certainly find it. When she came thither, she used her cunning (as it chanced to her own confusion) or at leastwise to her detection: for herein she did, as some of the wiser sort mistrusted that she would do, laying down privily such an image (as she had before described) in a corner, which by others had been most diligently searched & looked into, & by that means her cozenage was notably bewrayed. And I would wish that all witchmongers might pay for their lewd repair to enchanters, and consultation with witches, and such as have familiar spirits, as some of these did, and that by the order of the high commissioners, which partly for respect of neighbourhood, and partly for other considerations, I leave unspoken of.    

Sundry sorts of charms tending to diverse purposes, and first, certain charms to make taciturnity in tortures.  
The xvij. Chapter.  
Imparibus meritis tria 
This charm seemeth to allude to Christ crucified between the two thieves.  pendent corpora ramis,  
Dismas & Gestas, in medio est divina potestas,  
Dismas damnatur, Gestas ad astra levatur:  

Three bodies on a bough do hang, for merits of inequality,  
Dismas and Gestas, in the midst the power of the divinity.  
Dismas is damned, but Gestas lifted up above the stars on high.   
Also this: Eructavit cor meum verbum bonum▪ veritatem nunquam 
Psal. 44.  dicam regi. * Otherwise: As the milk of our lady was luscious to our Lord jesus Christ; so let this torture or rope be pleasant to my arms and members. * Otherwise: jesus autem transiens 
Luk. 4. john. 19  per medium illorum ibat. * Otherwise: You shall not break a bone of him.  

¶ Counter charms against these and all other witchcrafts, in the saying also whereof witches are vexed, etc.  
Eructavit cor meum verbum bonum, dicam cuncta opera mea regi. 
Psal. 44. Scripture properly applied.  * Otherwise: Domine labia mea aperies, & os meum annunciabit veritatem. * Otherwise: Contere brachia iniqui rei, & lingua maligna subvertetur.   

¶ A charm for the chine cough.  
TAke three sips of a chalice, when the priest hath said mass, and swallow it down with good devotion, etc.   

¶ For corporal or spiritual rest.  

In nomine patris, up and down,  
Et filii & spiritus sancti upon my crown,  
Crux Christi upon my breast,  
Sweet lady send me eternal rest.    

¶ Charms to find out a thief.  
THe means how to find out a thief, is thus: Turn your 
O most wonderful virtue hidden in the letters of S. Helen's holy name!  face to the east, and make a cross upon crystal with oil olive, and under the cross write these two words [Saint Helen.] Then a child that is innocent, and a chaste virgin borne in true wedlock, and not base begotten, of the age of ten years, must take the crystal in his hand, and behind his back, kneeling on thy knees, thou must devoutly and reverently say over this prayer thrice: I beseech thee my lady S. Helen, mother of king Constantine, which didst find the cross whereupon Christ died: by that thy holy devotion, and invention of the cross, and by the same cross, and by the joy which thou conceivedst at the finding thereof, and by the love which thou barest to thy son Constantine, and by the great goodness which thou doest always use, that thou show me in this crystal, whatsoever I ask or desire to know; Amen. And when the child seeth the angel in the crystal, demand what you will, and the angel will make answer thereunto. Memorandum, that this be done just at the sun rising, when the weather is fair and clear.  
Cardanus derideth these and such like fables, and setteth 
Card lib. 16. de var rer. cap 93.  down his judgement therein accordingly, in the sixteenth book De rerum var. These conjurers and couseners forsooth will show you in a glass the thief that hath stolen any thing from you, and this is their order. They take a glass vial full of holy water, and set it upon a linen cloth, which hath been purified, not only by washing, but by sacrifice, etc. On the mouth of the vial or urinal, two olive leaves must be laid across, with a little conjuration said over it, by a child; to wit thus: angel bone, angel candid, per tuam sanctitatem, meámque virginitatem, ostend mihi furem: with three Pater nosters, three Aves, and betwixt either of them a 
* For if the cross be forgotten all is not worth a pudding.  cross made with the nail of the thumb upon the mauth of the vial; and then shall be seen angels ascending and descending as it were motes in the sun beams. The thief all this while shall suffer great torments, and his face shall be seen plainly, even as plainly I believe as the man in the moon. For in truth, there are toys artificially conveyed into the glass, which will make the water bubble, and devices to make images appear in the bubbles: as also there be artificial glasses, which will show unto you that shall look thereinto, many images of diverse forms, and some so small and curious, as they shall in favour resemble whom so ever you think upon. Look in john Bap. Neap. for the confection of such glasses. The subtleties hereof are so detected, and the mysteries of the glasses so common now, and their cozenage so well known, &c: that I need not stand upon the particular confutation hereof. Cardanus in the place before cited reporteth, how he tried with children these and diverse circumstances the whole illusion, and found it to be plain knavery and cozenage.   

¶ Another way to find out a thief that hath stolen any thing from you.  
GO to the sea side, and gather as many pebbles as you suspect persons for that matter; carry them home, and throw them into the fire, and bury them under the threshold, where the parties are like to come over. There let them lie three days, and then before sun rising take them away. Then set a porringer full of water in a circle, wherein must be made crosses every way, as many as can stand in it; upon the which must be written: Christ overcometh, Christ reigneth, Christ commandeth. The porringer also must be signed with a cross, and a form of conjuration must be pronounced. Then each stone must be thrown into the water, in the name of the suspected. And when you put in the stone of him that is guilty, the stone will make the water boil, as though glowing iron were put thereinto. Which is a mere knack of legier de main, and to be accomplished diverse ways.   

¶ To put out the thieves eye.  
REad the seven psalms with the Litany, and then must be said a horrible prayer to Christ, and God the father, with a curse against the thief. Then in the midst of the step of your foot, on the ground where you stand, make a circle like an eye, and write thereabout certain barbarous names, and drive with a coopers hammer, or addeth into the midst thereof a brazen nail, consecrated, saying: justus es Domine & iustaiudicia tua. Then the thief shall be bewrayed by his crying out.   

¶ Another way to find out a thief.  
Stick a pair of shears in the rind of a siue, and let two persons set the top of each of their foresingers upon the upper part 
These be mere toys to mock apes, and have in them no commendable devise.  of the shears, holding it with the siue up from the ground steadily, and ask Peter and Paul whither A. B. or C. hath stolen the thing lost, and at the nomination of the guilty person, the siue will turn round. This is a great practice in all countries, and indeed a very babble. For with the beating of the pulse some cause of that motion ariseth, some other cause by flight of the fingers, some other by the wind gathered in the siue to be stayed, &c: at the pleasure of the holder's. Some cause may be the imagination, which upon conceit at the naming of the party altereth the common course of the pulse. As may well be conceived by a ring held steadily by a thread betwixt the finger and the thumb, over or rather in a goblet or glass; which within short space will strike against the side thereof so many strokes as the holder thinketh it a clock, and then will stay: the which who so proveth shall find true.   

¶ A charm to find out or spoil a thief.  
OF this matter, concerning the apprehension of thieves by words, I will cite one charm, called S. Adelberts curse, being both for length of words sufficient to weary the reader, and for substantial stuff comprehending all that appertaineth unto blasphemous speech or cursing, allowed in the church of Rome, as an excommunication and enchantment.   

¶ Saint Adelberts curse or charm against thieves.  
BY the authority of the omnipotent Father, the Son, and the Holieghost, and by the holy virgin Marry mother of our Lord jesus Christ, and the holy angels and archangel's, and S. Michael, and S. john Baptist, and in the behalf of S. Peter the apostle, and the residue of the apostles, and S. Steeven, and of all the martyrs, of S. Sylvester, and of S. Adelbert, and all the confessors, and S. Alegand, and all the holy virgins, and of all the saints in heaven and earth, unto whom there is given power to bind and lose: we do excommunicate, damn, curse, and bind with the knots and bands of excommunication, and we do segregate from the bounds and lists of our holy mother the church, all those thieves, sacrilegious persons, ravenous catchers, doers, counsellors, coadjutors, male or female, that have committed this theft or mischief, or have usurped any part thereof to their own use. Let their share be with Dathan and Abiran, 
This is not to do good to our enemies, nor to pray for them that hurt and hate us; as Christ exhorteth.  whom the earth swallowed up for their sins and pride, and let them have part with judas that betrayed Christ, Amen: and with Pontius Pilate, and with them that said to the Lord, Depart from us, we will not understand thy ways; let their children be made orphans. Cursed be they in the field, in the grove, in the woods, in their houses, barns, chambers, and beds; and cursed be they in the court, in the way, in the town, in the castle, in the water, in the church, in the churchyard, in the tribunal place, in battle, in their abode, in the market place, in their talk, in silence, in eating, in watching, in sleeping, in drinking, in feeling, in sitting, in kneeling, in standing in lying, in idleness, in all their work, in their body and soul, in their five wits, and in every place. Cursed be the fruit of their wombs, and cursed be the fruit of their lands, and cursed be all that they have. Cursed be their heads, their mouths, their nostrils, their noses, their lips, their jaws, their teeth, their eyes and eyelids, their brains, the roof of their mouths, their tongues, their throats, their breasts, their hearts, their bellies, their livers, all their bowels, and their stomach.  
Cursed be their navels, their spleens, their bladder. Cursed be their thighs, their legs, their feet, their toes, their necks, their shoulders. Cursed be their backs, cursed be their arms, cursed be their elbows, cursed be their hands, and their fingers, cursed be both the nails of their hands and feet; cursed be their ribs and their genitals, and their knees, cursed be their flesh, cursed be their bones, cursed be their blood, cursed be the skin of their bodies, cursed be the marrow in their bones, cursed be they from the crown of the head, to the sole of the foot: and whatsoever is betwixt the same, be it accursed, that is to say, their five senses; to wit, their seeing, their hearing, their smelling, their tasting, and their feeling. Cursed be they in the holy cross, in the passion of Christ, with his five wounds, with the effusion of his blood, and by the milk of the virgin Mary. I conjure thee Lucifer, with all thy soldiers, by the 
* Thus they make the holy trinity to bear a part in their exorcism, or else it is no bargain.  father, the son, and the Holieghost, with the humanity and nativity of Christ, with the virtue of all saints, that thou rest not day nor night, till thou bringest them to destruction, either by drowning or hanging, or that they be devoured by wild beasts, or burnt, or slain by their enemies, or hated of all men living. And as our Lord hath given authority to Peter the apostle, and his successors, whose place we occupy, and to us (though unworthy) that whatsoever we bind on earth, shall be bound in heaven, and whatsoever we lose on earth, shall be loosed in heaven: so we accordingly, if they will not amend, do shut from them the gates of heaven, and deny unto them christian burial, so as they shall be buried in asses leaze. Furthermore, cursed be the ground wherein they are buried, let them be confounded in the last day of judgement, let them have no conversation among christians, nor behouseled at the hour of death; let them be made as dust before the face of the wind: and as Lucifer was expelled out of heaven, and Adam and Eve out of paradise; so let them be expelled from the day light. Also let them be joined with those, to whom the Lord saith at the judgement; Go ye cursed into everlasting fire, 
Matth. 15.  which is prepared for the devil and his angels, where the worm shall not die, nor the fire be quenched. And as the candle, which is thrown out of my hand here, is put out: so let their works and their soul be quenched in the stench of hell fire, except they restore that which they have stolen, by such a day: and let every one say, Amen. After this must be soong* In media vita in morte sumus, etc.  
This terrible curse with bell, book, and candle added thereunto, 
That is, In the midst of life we are in death, etc.  must needs work wonders: howbeit among thieves it is not much weighed, among wise and true men it is not well liked, to them that are robbed it bringeth small relief: the priests' stomach may well be eased, but the goods stolen will never the sooner be restored. Hereby is bewrayed both the malice and folly of popish doctrine, whose uncharitable impiety is so impudently published, and in such order uttered, as every sentence (if opportunity served) might be proved both heretical and diabolical. But I will answer this cruel curse with another curse far more mild and civil, performed by as honest a man (I dare say) as he that made the other, whereof mention was lately made.  
So it was, that a certain sir john, with some of his company, once went abroad a jetting, and in a moon light evening robbed a miller's weir, and stole all his eels. The poor miller made his moan to sir john himself, who willed him to be quiet; for he would so curse the thief, and all his confederates, with bell, book, and candle, that they should have small joy of their fish. And therefore the next sunday, sir john got him to the pulpit, with his surplice on his back, and his stole about his neck, and pronounced these words following in the audience of the people.  

All you that have stolen the miller's eels, 
A curse for theft.    
Laudate Dominum de coelis,  

And all they that have consented thereto,   
Benedicamus Domino.  
Lo (saith he) there is sauce for your eels my masters.   

¶ Another enchantment.  
Certain priests use the hundred and eight psalm as an enchantment or charm, or at the leastwise saying, that against whom soever they pronounce it, they cannot live one whole year at the uttermost.   

¶ A charm or experiment to find out a witch.  
   

The xviij. Chapter.  
IN die dominico solutaria iw enum axungia seupinguedine porei, vt moris est, pro restauratione fieri perungunt: and when she is once come into the church, the witch can never get out, until the seachers for her give her express leave to depart.  
But now it is necessary to show you how to prevent and cure all mischiefs wrought by these charms & witchcrafts, according to the opinion 
preservatives from witchcraft according to M. Mal. L, Vairus & others.  of M. Mal. and others. One principal way is to nail a horse shoe at the inside of the outmost threshold of your house, and so you shall be sure no witch shall have power to enter thereinto. And if you mark it, you shall find that rule observed in many country houses. * Otherwise: Item the triumphant title to be written crosswise, in every corner of the house, thus: jesus ✚ Nazarenus ✚ rex ✚ judaeorum ✚ Memorandum you may join herewithal, the name of the virgin Mary, or of the four evangelists, or Verbum caro factum est. * Otherwise: Item in some countries they nail a wolves head on the door. * Otherwise: Item they hang Scylla (which is either a root, or rather in this place garlic) in the roof of the house, for to keep away witches and spirits: and so they do Alicium also. * Otherwise: Item perfume made of the gall of a black dog, and his blood besmeared on the posts and walls of the house, driveth out of the doors both devils and witches. * Otherwise: The house where Herba betonica is sown, is free from all mischiefs. * Otherwise: It is not unknown that the Romish church allowed and used the smoke of sulphur, to drive spirits out of their houses; as they did frankincense and water hallowed. * Otherwise: Apuleius saith, that Mercury gave to Ulysses, when he come near to the enchantress Circe, an herb called Verbascum, which in English is called Mullein, or Tapsus barbatus, or Longwoort; and that preserved him from the enchantments. * Otherwise: Item Pliny and Homer both do say, that the herb called moly is an excellent herb against enchantment; and say all that thereby Ulysses escaped Circe's her sorceries, and enchantments. * Otherwise also diverse ways they went to work in this case, and some used this defensative, some that preservative against incantations.  
And herein you shall see, not only how the religion of papists, and infidels agree; but also how their ceremonies and their opinions are all one concerning witches and spirits.  
For thus writeth Ovid touching that matter: 
Ovid de Medea.   
Térque senem flamma, ter aqua, ter sulphur lustrat:  

She purifies with fire thrice 
Englished by Abraham Fleming.  old hoary headed Aeson,  
With water thrice, and sulphur thrice, as she thought meet in reason.   
Again, the same Ovid cometh in as before:  
Adueniat, quae lustret anus, lectúmque locúmque,  
Deferat & tremula sulphur & ou a manu.  

Let some old woman hither come, 
By Ab. Fleming.  and purge both bed and place,  
And bring in trembling hand new eggs and sulphur in like case.   
And Virgil also harpeth upon the like string: 
Virg. in Bucolicis.   
— baccare frontem:  
Cingite, ne vati noceat mala lingua futuro:  

Of berry bearing baccar bowze 
Englished by Abraham Fleming.  a wreath or garland knit,  
And round about his head and browse see decently it sit;  
That of an evil talking tongue  
Our future poet be not stung.   
Furthermore, was it not in times of tempests the papists use, or superstition, to ring their bells against devils; trusting rather to the tonging of their bells, than to their own cry unto God with fasting and prayer, assigned by him in all adversities and dangers: according to the order of the Thracian priests, which would roar and cry, with all the noise they could make, in those tempests. Olaus Gothus saith, that his countrymen would shoot 
Olaus Goth lib. de gentib. septentrionalib. 3. cap 8.  in the air, to assist their gods, whom they thought to be then together by the ears with others, and had consecrated arrows, called Sagittae joviales, even as our papists had. Also in steed of bells, they had great hammers, called Mallei joviales, to make a noise in time of thunder. In some countries they run out of the doors in time of tempest, blessing themselves with a cheese, whereupon there was a cross made with a ropes end upon ascension day. Also three hailstones to be thrown into the fire in a tempest, and thereupon to be said three Pater nosters, and three Aves, S. john's gospel, and In fine fugiat tempestas, is a present remedy. Item, to hang an egg laid on ascension day in the roof of the house, preserveth the same from all hurts. 
* A witch's conjuration to make hail cease and be dissolved . Item, I conjure you hail and wind by the five wounds of Christ, by the three nails which pierced his hands and his feet, and by the four evangelists, Matthew, Mark, Luke, and john, that thou come down dissolved into water. Item, it hath been a usual matter, to carry out in tempests the sacraments and relics, etc. Item, against storms, and many dumb creatures, the popish church useth excommunication as a principal charm. And now to be delivered from witches themselves, they hang in their entries an herb called pentaphyllon, cinquefoil, also an olive branch, also frankincense, myrrh, valerian, veruen, palm, antirchmon, &c: also hawthorn, otherwise whitehorn gathered on May day: also the smoke of a lappoints feathers driveth spirits away. There be innumerable popish exorcisms, and conjurations for herbs and other things, to be thereby made wholesome both for the bodies and souls of men and beasts, and also for contagion of weather. Memorandum, that at the gathering of these magical herbs, the Credo is necessary to be said, as Vairus 
L. Vair. lib. de fascin. 2. cap 11. Mal. malef. par. 2. quae. 1. cap 15. Note that you read never of any spirit that walked by day, quoth Nota.  affirmeth; and also the Pater noster, for that is not superstitious. Also Sprenger saith, that to throw up a black chicken in the air, will make all tempests to cease: so it be done with the hand of a witch. If a soul wander in the likeness of a man or woman by night, molesting men, with bewailing their torments in purgatory, by reason of tithes forgotten, &c: and neither masses nor conjurations can help; the exorcist in his ceremonial apparel must go to the tomb of that body, and spurn thereat, with his foot, saying; Vade ad gehennam, Get thee packing to hell: and by and by the soul goeth thither, and there remaineth for ever. * Otherwise: If there be masses of purpose for this matter, to unbewitch the bewitched. * Otherwise: You must spit into the pisspot, where you have made water. * Otherwise; Spit into the shoe of your right foot, before you put it on: and that Vairus saith is good and wholesome to do, before you go into any dangerous place. * Otherwise: That neither hunters nor their dogs may be bewitched, they cleave an oaken branch, and both they and their dogs pass over it. * Otherwise: S. Augustine saith, that to pacify the god Liber, whereby women might have 
Aug. de civit. Dei lib. 7. cap 12.  fruit of the seeds they sow, and that their gardens and fields should not be bewitched; some chief grave matron used to put a crown upon his genital member, and that must be publicly done.  

To lpile a thief, a witch, or any other enemy, and to be delivered from the evil.  
Upon the Sabbath day before sunrising, cut a hazel wand, saying: I cut thee O bough of this summer's growth, in the name of him whom I mean to beaten or maim. Then cover the table, and say ✚ In nomine patris ✚ & filii ✚ & spiritus sancti ✚ ter. And striking thereon say as followeth (english it he that can) Droches myroch, esenaroth ✚ betu ✚ baroch ✚ ass ✚ maaroth ✚: and then say; Holy trinity punish him that hath wrought this mischief, & take it away by thy great justice, Aeson ✚ elion ✚ emaris, ales, age; and strike the carpet with your wand.   

¶ A notable charm or medicine to pull out an arrowhead, or any such thing that sticketh in the flesh or bones, and cannot otherwise be had out.  
Say three several times kneeling; Oremus, praeceptis salutaribus moniti, Pater noster, ave Maria. Then make a cross saying: The Hebrew knight strake our Lord jesus Christ, and I beseech thee, O 
The Hebrew knight was canonised a saint to wit, S. Longinus.  Lord jesus Christ ✚ by the same iron, spear, blood and water, to pull out this iron: In nomine patris ✚ & filii ✚ & spiritus sancti ✚   

¶ Charms against a quotidian ague.  
CVt an apple in three pieces, and write upon the one; The father is uncreated: upon the other; The father is incomprehensible: upon the third; The father is eternal. * Otherwise: Write upon a massecake cut in three pieces; O ague to be worshipped: on the second; O sickness to be ascribed to health and joys: on the third; Pax ✚ max ✚ fax ✚ and let it be eaten fasting. * Otherwise: Paint upon three like pieces of a massecake, Pater pax ✚ Adonai ✚ filius vita ✚ sabbaoth ✚ spiritus sanctus ✚ Tetragrammaton ✚ and eat it, as is aforesaid.   

¶ For all manner of agues intermittant.  
IDine two little sticks together in the midst, being of one 
A crhssed appension, with other appensions.  length, and hang it about your neck in the form of a cross. * Otherwise: For this disease the Turks put within their doublet a ball of wood, with an other piece of wood, and strike the same, speaking certain frivolous words. * Otherwise: Certain monks hanged scrolls about the necks of such as were sick, willing them to say certain prayers at each fit, and at the third fit to hope well: and made them believe that they should thereby receive cure.   

Periapts, characters, &c: for agues, and to cure all diseases, and to deliver from all evil.  
THe first chapter of S. john's gospel in small letters consecrated 
For body and soul.  at a mass, and hanged about one's neck, is an incomparable amulet or tablet, which delivereth from all witchcrafts and devilish practices. But me thinks, if one should hang a whole testament, or rather a bible, he might beguile the devil terribly. For indeed so would S. Barnard have done, whom the devil told, that he could show him seven verses in the psalter, which being daily repeated, would of themselves bring any man to heaven, and preserve him from hell. But when S. Barnard desired the devil to tell him which they were, he refused, saying, he might then think him a fool so to prejudice himself. Well (quoth S. Barnard) I will do well enough for that, for I 
S. Barnard overmatcheth the devil for all his subtlety.  will daily say over the whole psalter. The devil hearing him say so, told him which were the verses, lest in reading over the whole psalter daily, he should merit too much for others. But if the hanging of S. john's gospel about the neck be so beneficial; how if one should eat up the same?   

¶ More charms for agues.  
TAke the party by the hand, and say; Aequè facilis sit tibi haec febris, atque Mariae virgini Christipartus. * Otherwise: Wash with the party, and privily say this psalm, Exaltabo te Deus meus, rex, etc. * Otherwise: Wear about your neck a piece of a nail taken from a cross, and wrapped in wool. * Otherwise: Drink wine, wherein a sword hath been drowned that hath cut off ones head. * Otherwise: Take three consecrated massecakes, and write upon the first: Qualis est pater talis est vita: on the second; Qualis est filius, talis est sanctus: on the third; Qualis est spiritus tale est remedium. Then give them to the sick 
Precious restorities.  man, enjoining him to eat noon other thing that day wherein he eateth any of them, nor yet drink: and let him say fifteen Pater nosters, and as many Aves, in the honour and praise of the Trinity. * Otherwise: Lead the sick man on a Friday before sun rising towards the east, and let him hold up his hands towards the sun, and say: This is the day, wherein the Lord God come to the cross. But as the cross shall never more come to him: so let never the hot or cold fit of this ague come any more unto this man, In nominc patris ✚ & fi ✚ lij, & spiritus ✚ sancti ✚. Then say seven and twenty Pater nosters, and as many Aves, and use this three days together. * Otherwise:  
Fécana, cagéti, daphnes, gebáre, gedáco, 
This is too mystical to be englished; quoth Nota.   
Gébalistant, sed non stant pheb as, hecas, & hedas.  
Every one of these words must be written upon a piece of bread, and be given in order one day after another to the sick body, and so must he be cured. This saith Nicholas Hemingius he chanced to read in the schools in jest; so as one noting the words, practised the medicine in earnest; and was not only cured himself, but also cured many others thereby. And therefore he concludeth, that this is a kind of a miraculous cure, wrought by the illusion of the devil: whereas in truth, it will fall out most commonly, that a tertian ague will not hold any man longer than so, though no medicine be given, nor any words spoken. * Otherwise: This word, Abra cadabra written on a 
Fernelius.  paper, with a certain figure joined therewith, and hanged about one's neck, helpeth the ague. * Otherwise: Let the urine of the sick body made early in the morning be softly heated nine days together continually, until all be consumed into vapour. * Otherwise: A cross made of two little twigs joined together, wherewith when the party is touched, he will be whole; specially if he wear it about his neck. * Otherwise: Take a like quantity of water out of three ponds of equal bigness, and taste thereof in a new earthen vessel, and drink of it when the fit cometh.  
In the year of our lord 1568. the Spaniards and Italians received 
Notable follies of the Spaniards & Italians.  from the pope, this incantation following; whereby they were promised both remission of sins, and good success in their wars in the low countries. Which whither it be not as profane and impious, as any witch's charm, I report me to the indifferent reader. ✚ Crucem pro nobis subijt ✚ & stans in illa sitijt ✚ jesus sacratis manibus, clavis ferreiss, pedibus perfossis, jesus, jesus, jesus: Domine libera nos ab hoc malo, & ab hac pest: then three Pater nosters, and three ave Maries. Also the same year their ensigns were by the authority aforesaid conjured with certain ceremonies, & consecrated against their enemies. And if you read the histories of these wars, you may see what victory they gained hereby. Item, they baptized their chief standard, and gave it to name S. Margaret, who overthrew the devil. And because you shall understand the mystery hereof, I have the rather set it down elsewhere, being indeed worth the reading.   

¶ For a bloody flux, or rather an issue of blood.  
TAke a cup of cold water, and let fall thereinto three drops of the same blood, and between each drop say a Pater noster, and an ave, then drink to the patient, and say; Who shall help you? The patient must answer S. Marry. Then say you; S. Marry 
He must answer by noon other, for she perhaps hath the curing thereof by patent.  stop the issue of blood. * Otherwise: Write upon the patient's forehead with the same blood; Consummatumest. * Otherwise: Say to the patient; Sanguis mane in te, sicut fecit Christus in se; Sanguis mane in tua vena, sicut Christus in suapoena; Sanguis manefixus, sicut Christus quando fuit crucifixus: ter. * Otherwise, as followeth.  

In the blood of Adam death was taken ✚  
In the blood of Christ it was all to shaken ✚  
And by the same blood I do thee charge,  
That thou do run no longer at large. * Otherwise.   
Christ was borne at Bethelem, and suffered at jerusalem, where his blood was troubled. I command thee by the virtue of God, and through the help of all saints, to stay even as jordan did, when john baptised Christ jesus; In nomine patris ✚ & filii ✚ & spiritus sancti ✚ * Otherwise: Put thy nameless finger in the wound, and make therewith three crosses upon the wound, and say five Pater nosters, five Aves, and one Credo, in the honour of the five wounds. * Otherwise: Touch that part and say, De latere 
See I. Wier. cap 11. conf.  eius exivit sanguis & aqua. * Otherwise: In nomine patris ✚ & filii ✚ & spiritus sancti ✚ etc. Chimrat, chara, sarite, confirma, consona, Imohalite. * Otherwise: Sepa ✚ sepaga ✚ sepagoga ✚ sta sanguis in nomine patris ✚ podendi ✚ & filii ✚ podera ✚ & spiritus sancti ✚ pandorica ✚ pax tecum,  
Amen.   

¶ Cures commenced and finished by witchcraft.  
THere was a jolly fellow that took upon him to be a notable surgeon, in the duchy of Mentz, 1567. to whom there resorted a Gentleman that had been vexed with sickness, named Elibert, having a kerchief on his head, according to the guise of sick folk. But the surgeon made him pull off his kerchief, and willed him to drink with him freely. The sickman said he durst not; for he was forbidden by physic so to do. Tush (said this cunning man) they know not your disease: be ruled by me, and take in your drink lustily. For he thought that when he was well tippled, he might the more easily beguile him in his bargain, and make his reward the greater, which he was to receive in part aforehand. When they had well drunk, he called the sick man aside, and told him the greatness and danger of his disease, and how that it grew by means of witchcraft, and that it would be universally spread in his house, and among all his cattle, if it were not prevented: and impudently persuaded the sick man to receive cure of him. And after bargain made, he demanded of 
The surgeon here most impudently setteth his knavery abroach.  the sick man, whither he had not any at home, whom he might assuredly trust. The sick man answered, that he had a daughter and a servant. The cozener asked how old his daughter was? The patient said, twenty. Well (said the cozener) that is fit for our turn. Then he made the mother and father to kneel on their knees to their daughter, and to desire her in all things to obey the physician, and that she would do in every thing as he commanded her; otherwise her father could not be restored to his health. In which respect her parents humbly besought her on their knees so to do. Then he assigned her to bring him into his lodging her father's hair, and her mothers, and of all those which he kept in his house, as well of men and women, as also of his cattle. When she come therewith unto him, according to the match made, and her parent's commandment, he lead her down into a low parlour, where having made a long speech, he opened a book that lay on the board, and layeth thereon two knives across, with much circumstance of words. Then coniureth he, and 
A pretended conjuration.  maketh strange characters, and at length he maketh a circle on the ground, wherein he causeth her to stick one of those conjured knives; and after many more strange words, he maketh her stick the other knife beside it. Then fell down the maid in a swoon for fear; so as he was feign to frote her and put a sop into her mouth, after the receipt whereof she was sore troubled and amazed. Then he made her breasts to be uncovered, so as when they were bare, he dallied with them, diversly and long together. Then he made her lie right upward, all uncovered and bore below her paps. Wherein the maid being loathe to obey him, resisted, and in shame forbade that villainy. Then said the knave; Your father's destruction is at hand: for except you will be ruled, he and all his family shall sustain greater grief and inconvenience, than is yet happened unto him. And no remedy, except you will seek his utter overthrow, I must have carnal copulation with you, and therewithal fell into her bosom, and overthrew her and her virginity. So did he the second day, and attempted 
Ad vadae tot vadit urna quòd ipsa cadit.  the like on the third day. But he failed then of his purpose, as the wench confessed afterwards. In the mean time he ministered so cruel medicines to the sick man, that through the torments thereof he feared present death, and was sane to keep his bed, whereas he walked about before very well and lustily. The patient in his torments calleth unto him for remedy, who being slack and negligent in that behalf, made room for the daughter to accompany her father, who asked her what she thought of the cure, and what hope she had of his recovery. Who with tears remained silent, as being oppressed with grief; till at the last in abundance of sorrow she uttered the whole matter to her father. This doth johannes Wierus report, saying, that it come unto him by the lamentable relation of the father himself. And this is here at this time for noon other purpose rehearsed, but that men may hereby learn to take heed of such cozening merchants, and know what they be that take upon them to be so cunning in witchcraft; lest they be bewitched: as master Elibert and his daughter were.   

¶ Another witchcraft or knavery, practised by the same surgeon. 
Three morsels, the first charmed with Christ's birth, the second with his passion, the third with his resurrection.   
THis surgeon ministered to a noble man, that lay sick of an ague, offering unto him three pieces of a root to be eaten at three morsels; saying to the first: I would Christ had not been borne; unto the second: I would he had not suffered; unto the third: I would he had not risen again. And then putting them about the sick man's neck, said; Be of good cheer. And if he lost them, whosoever took them up, should therewithal take away his ague. * Otherwise: jesus Christ, which was borne, deliver thee from this infirmity ✚ jesus Christ which died ✚ deliver thee from this infirmity ✚ jesus Christ which rose again ✚ deliver thee from this infirmity. Then daily must be said five Pater nosters, and five Aues.   

¶ Another experiment for one bewitched.  
ANother such cozening physician persuaded one which had a 
A cozening physician, and a foolish patient.  tympany, that it was one old viper, and two young maintained in his belly by witchcraft. But being watched, so as he could not convey vipers into his ordure or excrements, after his purgations: at length he told the party, that he should suffer the pains of childbirth, if it were not prevented; and therefore he must put his hand into his breech, and rake out those worms there. But the mother of the sick party having warning hereof, said she could do that herself. So the cozener was prevented, and the party died only of a tympany, and the knave ran away out of the country.   

¶ Otherwise.  
MOnsieur Bodin telleth of a witch, who undertaking to cure a 
john. Bodin.  woman bewitched, caused a mass to be song at midnight in our lady's chapel. And when she had overlien the sick party, and breathed certain words upon her, she was healed. Wherein Bodin saith, she followed the example of Elias the prophet, who raised the Sunamity. And this story must needs be true: for goodman 
Kakozelia.  Hardivin Blesensis his host at the sign of the lion told him the story.   

¶ A knack to know whither you be bewitched, or no, etc.  
IT is also expedient to learn how to know whither a sick man be bewitched or no: this is the practice thereof. You must 
Mal malef. pa. 1. que. 17. Barth. Spin in novo Mal. malef.  hold molten lead over the sick body, and power it into a porringer full of water; and then, if there appear upon the lead, any image, you may then know the party is bewitched.    

That one witchcraft may lawfully meet with another.  
The xix. Chapter.  
Scotus, Hostiensis, Gofridus, and all the old canonists agree, that it is lawful to take away witchcraft by witchcraft, Et vana vanis contundere. And Scotus saith, It were folly to forbear to encounter 
Scotus in 4. distinct. 34. de imperio.  witchcraft by witchcraft; for (saith he) there can be noon inconvenience therein; because the overthrower of witchcraft assenteth not to the works of the devil. And therefore he saith further, that it is meritorious so to extinguish and overthrow the devils works. As though he should say; It maketh no matter, though S. Paul say; Non facies malum, vt indè veniat bonum, Thou shalt not do evil, that good may come thereof. Humbertus saith, 
Dist. 4.  that witchcraft may be taken away by that means whereby it was brought. But Gofredus inveigheth sore against the oppugners 
Gofred. in summa sua.  thereof. Pope Nicholas the fift gave indulgence and leave to bishop Miraties (who was so bewitched in his privities, that he could not use the gift to venery) to seek remedy at witch's hands. And this was the clause of his dispensation, Vt ex duobus malis fugiatur maius, that of two evils, the greater should be avoided. And so a witch, by taking his doublet, cured him, and killed the other witch: as the story saith, which is to be seen in M. Mal. and diverse other writers.   

Who are privileged from witches, what bodies are aptest to be bewitched, or to be witches, why women are rather witches than men, and what they are.  
The xx. Chapter.  
Now if you will know who and what persons are privileged from witches, you must understand, that they be even such as cannot be bewitched. In the number of whom first be the inquisitors, 
Mal malef. par. 2. quae. 1. cap 1.  and such as exercise public justice upon them. Howbeit, 
* Whereof look more in a little book set forth in print.  a justice in Essex, whom for diverse respects I have left unnamed, not long since thought he was bewitched, in the very instant whiles he examined the witch; so as his leg was broken thereby, &c: which either was false, or else this rule untrue, or both rather injurious unto God's providence. Secondly, such as observe duly the rites and ceremonies of holy church, and worship them with reverence, through the sprinkling of holy water, and receiving consecrated salt, by the lawful use of candles hallowed on Candelmas day, and green leaves consecrated on Palm sunday (which things they say the church useth for the qualifying of the devils power) are preserved from witchcraft. Thirdly, some are preserved by their good angels, which attended and wait upon them.  
But I may not omit here the reasons, which they bring, to prove what bodies are the more apt and effectual to execute the art of fascination. And that is, first they say the force of celestial bodies, which indifferently communicate their virtues unto men, beasts, trees, stones, etc. But this gift and natural influence of fascination may be increased in man, according to his affections and perturbations; as through anger, fear, love, hate, etc. For by hate (saith Vairus) entereth a fiery inflammation 
L. Vair. lib. de fascin. 1. c. 12.  into the eye of man, which being violently sent out by beams and streams, &c: infect and bewitch those bodies against whom they are opposed. And therefore he saith (in the favour of women) that that is the cause why women are oftener found to be witches than men. For (saith he) they have such an unbride led force of fury and concupiscence naturally, that by no means it is possible for them to temper or moderate the same. So as upon every trifling occasion, they (like brute beasts) fix their furious eyes upon the party whom they bewitch. Hereby it cometh to 
Much like the eiebiting witches, of whom we have elsewhere spoken.  pass, that whereas women having a marvelous fickle nature, what grief so ever happeneth unto them, immediately all peaceableness of mind departeth; and they are so troubled with evil humours, that out go their venomous exhalations, engendered through their ill-favoured diet, and increased by means of their pernicious excrements, which they expel. Women are also (saith he) monthly filled full of superfluous humours, and with them the melancholic blood boileth; whereof spring vapours, and are carried up, and conveyed through the nostrils and mouth, &c: to the bewitching of whatsoever it meeteth. For they belch up a certain breath, wherewith they bewitch whomsoever they list. And 
Who are most likely to bewitch, and to be bewitched.  of all other women, lean, hollow eyed, old, béetleb$owed women (saith he) are the most infectious. Marry he saith, that hot, subtle, and thin bodies are most subject to be bewitched, if they be moist, and all they generally, whose veins, pipes, and passages of their bodies are open. And finally he saith, that all beautiful things whatsoever, are soon subject to be bewitched; as namely goodly youngmen, fair women, such as are naturally borne to be rich, goodly beasts, fair horses, rank corn, beautiful trees, etc. Yea a friend of his told him, that he seen one with his eye break a precious stone in pieces. And all this he telleth as soberly, as though it were true. And if it were true, honest women may be witches, in despite of all inquisitors: neither can any avoid being a witch, except she lock herself up in a chamber.   

What miracles witchmongers report to have been done by witch's words, &c: contradictions of witchmongers among themselves, how beasts are cured hereby, of bewitched butter, a charm against witches, and a counter charm, the effect of charms and words proved by L. Vairus to be wonderful.  
The xxj Chapter.  
IF I should go about to recite all charms, I should take an infinite work in hand. For the witching writers hold opinion, that any thing almost may be thereby brought to pass; & that whither the words of the charm be understandable or not, it skilleth not: so the charmer have a steady intention to bring his desire about. And than what is it that cannot be done by words? For L. Vairus saith, that old women have enfeebled and killed children 
L. Vair. lib. de fascin. 1. ca 5.  with words, and have made women with child miscarry; they have made men pine away to death, they have killed horses, deprived sheep of their milk, 
* According to Ovid's saying of Proteus & Medea, which he indeed allegeth therefore, Nunc aqua, nunc ales, modò bos, modò ceruus abibat.  transformed men into beasts, flown in the air, tamed and stayed wild beasts, driven all noisome cattle and vermin from corn, vines and herbs, stayed serpents, &c: and all with words. In so much as he saith, that with certain words spoken in a bulls ear by a witch, the bull hath fallen down to the ground as dead. Yea some by virtue of words have gone upon a sharp sword, and walked upon hot glowing coals, without hurt; with words (saith he) very heavy weights and burdens have been lifted up; and with words wild horses and wild bulls have been tamed, and also mad dogs; with words they have killed worms, and other vermin, and stayed all manner of bleeding and fluxes: with words all the diseases in man's body are healed, and wounds cured; arrows are with wonderful strangeness and cunning plucked out of men's bones. Yea (saith he) there be many that can heal all bitings of dogs, or stingings of serpents, or any other poison: and all with nothing but words spoken. And that which is most strange, he saith, that they can remedy any stranger, and him that is absent, with that very sword wherewith they are wounded. Yea and that which is beyond all admiration, if they struck the sword upwards with their fingers, the party shall feel no pain: whereas if they draw their finger downwards thereupon, the party wounded shall feel intolerable pain. With a number of other cures, done altogether by the virtue and force of words uttered and spoken.  
Where, by the way, I may not omit this special note, given by M. Mal. to wit, that holy water may not be sprinkled upon 
Mal malef. par. 2. quae. 2. cap 7. Nider in praeceptorio, precept. 1. ca 11. Nider in fornicario.  bewitched beasts, but must be powered into their mouths. And yet he, and also Nider, say, that It is lawful to bless and sanctify beasts, as well as men; both by charms written, and also by holy words spoken. For (saith Nider) if your cow be bewitched, three crosses, three Pater nosters, and three Aves will certainly cure her: and likewise all other ceremonies ecclesiastical. And this is a sure Maxim, that they which are delivered from witchcraft 
Mal malef. part. 2. cap 8.  by shrift, are ever after in the night much molested (I believe by their ghostly fathers.) Also they lose their money out of their purses and caskets: as M. Mal. saith he knoweth by experience. Also one general rule is given by M. Mal. to all butter wives, 
A good devise to starve up poor women. Mal malef. part. 2. quae. 2. cap 7.  and dairy maids, that they neither give nor lend any butter, milk, or cheese, to any witches, which always use to beg thereof, when they mean to work mischief to their kine or whitmeats. Whereas indeed there are in milk three substances commixed; to wit, butter, cheese, and whey: if the same be kept too long, or in an evil place, or be sluttishly used, so as it be stolen and sour, which happeneth sometimes in winter, but oftener in summer, when it is set over the fire, the cheese and butter runneth together, and congealeth, so as it will rope like birdlime, that you may wind it about a stick, and in short space it will be so dry, as you may beaten it to powder. Which alteration being strange, is wondered at, and imputed to witches. And here-hence sometimes proceedeth the cause, why butter cometh not, which when the country people see that it cometh not, then get they out of the suspected witches house, a little butter, whereof must be made three balls, in the name of the holy trinity; and so if they be put into the churn, the butter will presently come, and the witchcraft will cease; Sic ars deluditur arte. But if you put a little sugar or soap into the churn, among the cream, the butter will never come: which is plain witchcraft, if it be closely, cleanly, and privily handled. There be twenty several ways to make your butter come, which for brevity I omit; as to bind your chernes with a rope, to thrust thereinto a red hot spit, &c: but your best remedy and surest way is, to look well to your dairy maid or wife, that she neither eat up the cream, nor sell away your butter.  

¶ A charm to find her that bewitched your kine.  
Put a pair of breeches upon the cows head, and beaten her out 
A ridiculous charm.  of the pasture with a good cudgel upon a Friday, and she will run right to the witch's door, and strike thereat with her horns.   

¶ Another, for all that have bewitched any kind of cattle.  
WHen any of your cattle are killed with witchcraft, hast you to the place where the carcase lieth, and trail the bowels of the beast unto your house, and draw them not in at the door, but under the threshold of the house into the kitchen; and there make a fire, and set over the same a grediron, and thereupon lay the inwards or bowels; and as they wax hot, so shall the witch's entrails be molested with extreme heat and pain. But then must you make fast your doors, lest the witch come and fetch away a coal of your fire: for than ceaseth her torments. And we have known saith M. Mal. when the witch could not come in, that the whole house hath been so darkened, and the air round about the same so troubled, with such horrible noise and earthquakes; that except the door had been opened, we had thought the house would have fallen on our heads. Thomas Aquinas, a principal treator herein, alloweth conjurations against the changelings, and in diverse other cases: whereof I will say more in the word jidoni.   

¶ A special charm to preserve all cattle from witchcraft.  
AT Easter you must take certain drops, that lie uppermost 
In any case observe the festival time, or else you mar all.  of the holy paschal candle, and make a little wax candle thereof: and upon some sunday morning rath, light it, and hold it, so as it may drop upon and between the horns and ears of the beast, saying: In nomine patris, & filii, & duplex ss: and burn the beast a little between the horns on the ears with the same wax: and that which is left thereof, stick it in crosswise about the stable or stall, or upon the threshold, or over the door, where the cattle use to go in and out, and for all that year your cattle shall never be bewitched. * Otherwise: jacobus de Chusa Carthusianus showeth, how bread, water, and salt is conjured, and saith, that if either man or beast receive holy bread and holy water nine days together, with three Pater nosters, and three Aves, in the honour of the trinity, and of S. Hubert, it preserveth that man or beast from all diseases, and defendeth them against all assaults of witchcraft, of satan, or of a mad dog, etc.  
Lo this is their stuff, maintained to be at the least effectual, if not wholesome, by all papists and witchmongers, and specially of the last and proudest writers. But to prove these things to be effectual, God knoweth their reasons are base and absurd. For they write so, as they take the matter in question as granted, and by that means go away therewith. For L. Vairus saith in 
L. Vair. lib. de fascin. 1. cap 1.  the beginning of his book, that there is no doubt of this supernatural matter, because a number of writers agree herein, and a number of stories confirm it, and many poets handle the same argument, and in the twelve tables there is a law against it, and because the consent of the common people is fully with it, and because immoderate praise is to be approved a kind of witchcraft, and because old women have such charms and superstitious means as preserve themselves from it, and because they are mocked that take away the credit of such miracles, and because Salomon saith; Fascinatio malignitatis obscurat bona, and because 
Sapi. 4. Gali 3. Psal. 119.  the apostle saith; O insensati Galatae, quis vos fascinavit? And because it is written, Qui timent te, videbunt me. And finally he saith, lest you should seem to distrust and detract any thing from the credit of so many grave men, from histories, and common opinion of all men: he meaneth in no wise to prove that there is miraculous working by witchcraft and fascination; and proceedeth so, according to his promise.    

Lawful charms, or rather medicinable cures for diseased cattle. The charm of charms, and the power thereof.  
The xxij. Chapter.  
But if you desire to learn true and lawful charms, to cure diseased 
Direct and lawful means of curing cattle, etc.  cattle, even such as seem to have extraordinary sickness, or to be bewitched, or (as they say) strangely taken: look in B. Googe his third book, treating of cattle, and happily you shall find some good medicine or cure for them: or if you list to see more ancient stuff, read Vegetius his four books thereupon: or, if you be unlearned, seek some cunning bullock leech. If all this will not serve, then set jobs patience before your eyes. And never think that a poor old woman can alter supernaturally the notable course, which God hath appointed among his creatures. If it had been God's pleasure to have permitted such a course, he would no doubt have both given notice in his word, that he had given such power unto them, and also would have taught remedies to have prevented them.  
Furthermore, if you will know assured means, and infallible charms, yielding indeed undoubted remedies, and preventing all manner of witchcrafts, and also the assaults of wicked spirits; then despise first all cozening knavery of priests, witches, and couseners: and with true faith read the sixth chapter of S. Paul to the Ephesians, and follow his counsel, which is ministered unto you in the words following, deserving worthily to be called by the name ensuing:  

The charm of charms.  
Finally my brethren, be strong in the Lord, and in the power 
A charm of charms taken out of the sixth chapter of S. Paul to the Ephesians.  of his might. Put on the whole armour of God, that you may stand against the assaults of the devil. For we wrestle not against flesh and blood, but against principalities and powers, & against worldly governors the princes of the darkness of this world, against spiritual wickedness, which are in the high places. For this cause take unto you the armour of God, that you may be able to resist in the evil day; and having finished all things, stand fast. Stand therefore, and your loins girded about with verity, and having on the breastplate of righteousness, &c: as followeth in that chapter, verses 15. 16. 17. 18. 1. Thes. 5. 1. Pet. 5, verse. 8. Ephes. 1. and elsewhere in the holy scripture.   

¶ Otherwise.  
IF you be unlearned, and want the comfort of friends, repair to some learned, godly, and discreet preacher. If otherwise need require, go to a learned physician, who by learning and experience knoweth and can discern the difference, signs, and causes of such diseases, as faithless men and unskilful physicians impute to witchcraft.    

A confutation of the force and virtue falsely ascribed to charms and amulets, by the authorities of ancient writers, both divines and physicians.  
The twenty-three. Chapter.  
MY meaning is not, that these words, in the bare letter, can do any thing towards your ease or comfort in this behalf; or that it were wholesome for your body or soul to wear them about your neck: for than would I wish you to wear the whole Bible, which must needs be more effectual than any one parcel thereof. But I find not that the apostles, or any of them in the primitive church, either carried S. john's gospel, or any Agnus Dei about them, to the end they might be preserved from bugs: neither that they looked into the four corners of the house, or else in the roof, or under the threshold, to find matter of witchcraft, and so to burn it, to be freed from the same; according to the popish rules. Neither did they by such and such verses or 
Mal malef. part. 2. qu. 2. cap 6.  prayers made unto saints, at such or such hours, seek to obtain grace: neither spoke they of any old women that used such trades. Neither did Christ at any time use or command holy water, or crosses, &c: to be used as terrors against the devil, who was not afraid to assault himself, when he was on earth. And therefore a very vain thing it is to think that he feareth these trifles, or any external matter. Let us then cast away 
1. Tim. 4, 7. Origin. lib. 3. in job  these profane and old wives fables. For (as Origen saith) Incantationes sunt daemonu irrisiones, idololatriae faex, animarum infatuatio, etc.  
chrysostom saith; There be some that carry about their necks a piece of a gospel. But 
* Mark that here was no latin service.  is it not daily read (saith he) and 
I. Chrysost. in Matth.  heard of all men? But if they be never the better for it, being put into their ears, how shall they be saved, by caring it about their necks? And further he saith; Where is the virtue of the gospel? In the figure of the letter, or in the understanding of the sense? If in the figure, thou doest well to wear it about thy 
Idem. Ibid.  neck; but if in the understanding, than thou shouldest lay it up in thine heart. Augustine saith; Let the faithful ministers admonish 
August. 26. quae. ultim.  and tell their people, that these magical arts and incantations do bring no remedy to the infirmities either of men or cattle, etc.  
The heathen philosophers shall at the last day confound the infidelity and barbarous foolishness of our christian or rather antichristian and profane witchmongers. For as Aristotle saith, that Incantamenta sunt muliercularum figmenta: so doth Socrates (who was said to be cunning herein) affirm, that Incantationes sunt verba animas decipientia humanas. Others say; Inscitiae pallium sunt carmina, maleficium, & incantatio. Galen also saith, that such 
Galen. in lib. de comitiali morbo.  as impute the falling evil, and such like diseases to divine matter, and not rather to natural causes, are witches, conjurers, etc. Hippocrates calleth them arrogant; and in another place affirming 
Hippocrat. lib. de morbo sacro.  that in his time there were many deceivers and couseners, that would undertake to cure the falling evil, &c: by the power and help of devils, by burying some lots or enchantments in the ground, or casting them into the sea, concludeth thus in their credit, that they are all knaves and couseners: for God is our only defender and deliverer. O notable sentence of a heathen philosopher!    

¶ The xiij. book.  

The signification of the Hebrew word Hartumim, where it is found written in the scriptures, and how it is diversly translated: whereby the objection of pharao's magicians is afterward answered in this book; also of natural magic not evil in itself.  
The first Chapter.  
Hartumim is no natural Hebrew word, but is borrowed of some other nation: howbeit, it is used of the hebrews in these places; to wit, Gen. 4. 1. 8. 24. Exod. 7. 13. 24. & 8. 7. 18. & 9 11. Dan. 1, 20. & 2. 2. Jerome sometimes 
Hieronymus in Gen. 41. 8, & 24. In Exod. 7, 13. In Dan. 1, 20  translateth it Coniectores, sometimes Malefici, sometimes Arioli: which we for the most part translate by this word witches. But the right signification hereof may be conceived, in that the enchanters of Pharaoh, being magicians of Egypt, were called Hartumim. And yet in Exodus they are named in some Latin translations Venefici. Rabbi Levi saith, it betokeneth such as do strange and wonderful things, naturally, artificially, and deceitfully. Rabbi Isaac Natar affirmeth, that such were so termed, as amongst the Gentiles professed singular wisdom. Aben Ezra expoundeth it, to signify such as know the secrets of nature, and the quality of stones and herbs, &c: which is attained unto by art, and specially by natural magic. But we, either for want of speech, or knowledge, call them all by the name and term of witches.  
Certainly, God endueth bodies with wonderful graces, the perfect knowledge whereof man hath not reached unto: and on the one side, there is amongst them such mutual love, society, and consent; and on the other side, such natural discord, and secret enmity, that therein many things are wrought to the astonishment of man's capacity. But when deceit and diabolical words are coupled therewith, then extendeth it to witchcraft and conjuration; as whereunto those natural effects are falsely imputed. So as here I shall have some occasion to say somewhat of natural magic; because under it lieth hidden the 
The author's intention touching the matter hereafter to be discoursed upon.  venom of this word Hartumim. This art is said by some to be the profoundness, and the very absolute perfection of natural philosophy, and showing forth the active part thereof, & through the aid of natural virtues, by the convenient applying of them, works are published, exceeding all capacity and admiration; and yet not so much by art, as by nature. This art of itself is not evil: for it consisteth in searching forth the nature, causes, and effects of things. As far as I can conceive, it hath been more corrupted and profaned by us Christians, than either by jews or Gentiles.   

How the philosophers in times passed traveled for the knowledge of natural magic, of salomon's knowledge therein, who is to be called a natural magician, a distinction thereof, and why it is condemned for witchcraft.  
The second Chapter.  
Many philosophers; as namely Plato, Pythagoras, Empedocles, Democritus, &c: traveled over all the world, to find out & learn the knowledge of this art; & at their return they preached and taught, professed and published it. Yea, it should appear by the magicians that come to adore Christ, that the knowledge and re-reputation thereof was greater, than we conceive or make account of. But of all other, Salomon was the greatest traveler in this art, as may appear throughout the book of Ecclesiastes: and specially in the book of Wisdom, where he saith 
* Sap. 7, 17 18. 19 20.  God hath given me the true science of things, so as I know how the world was made, and the power of the elements, the beginning and the end, and the midst of times, how the times alter, and the change of seasons, the course of the year, and the situation of the stars, the nature of living things, and the furiousness of beasts, the power of the wind, and the imaginations of men, the diversities of plants, and the virtues of roots, and all things both secret and known, etc. Finally, he was so cunning in this 
21. See jidioni.  art, that he is said to have been a conjuror or witch, and is so reputed in the Romish church at this day. Whereby you may see, how fools and papists are inclined to credit false accusations in matters of witchcraft and conjuration. The less knowledge we have in this art, the more we have it in contempt: in which respect Plato saith truly to Dionysius; They make philosophy a mockery, that deliver it to profane and rude people. Certainly, the witchcraft, conjuration, and enchantment that is imputed to Salomon, is gathered out of these his words following: I applied my mind to knowledge, and to search and seek out science, 
Eccle. 1. & 1  wisdom and understanding, to know the foolishness of the ungodly, and the error of doting fools. In this art of natural magic (without great heed be taken) a student shall soon be abused. For many (writing by report, without experience) mistake their authors, and set down one thing for another. Then the conclusions being found false, the experiment groweth into contempt, and in the end seemeth ridiculous, though never so true. Pliny and Albert being curious writers herein, are often deceived; insomuch as Pliny is called a noble liar, and Albert a rustical liar; the one lying by hearsay, the other by authority.  
A magician is indeed that which the Latins call a wise man, 
A magician described and the art distinguished.  as Numa Pompilius was among the Romans; The Greeks, a philosopher, as Socrates was among them; the Egyptians a priest, as Hermes was; the Cabalists called them prophets. But although these distinguished this art, accounting the one part thereof infamous, as being too much given unto wicked, vain, and impious curiosity, as unto moving, numbers, figures, sounds, voices, tunes, lights, affections of the mind, and words; and the other part commendable, as teaching many good and necessary things, as times and seasons to sow, plant, till, cut, &c: and diverse other things, which I will make manifest unto you hereafter: yet we generally condemn the whole art, without distinction, as a part of witchcraft; having learned to hate it, before we know it; affirming all to be witchcraft, which our gross heads are not able to conceive, and yet can think that an old doting woman seeth through it, etc. Wherein we consider not how God bestoweth his gifts, and hath established an order in his works, graffing in them sundry virtues to the comfort of his several creatures; and specially to the use and behoof of man: neither do we therein weigh that art is servant unto nature, and waiteth upon her as her handmaiden.   

What secrets do lie hidden, and what is taught in natural magic, how God's glory is magnified therein, and that it is nothing but the work of nature.  
The third Chapter.  
IN this art of natural magic, 
Read Pliny in natural. hist. Cardan de rerum variet. Albertus' de occulta rerum proprietate. Barthol. Neap. in natural. magia, & many others.  God almighty hath hidden many secret mysteries; as wherein a man may learn the properties, qualities, and knowledge of all nature. For it teacheth to accomplish matters in such sort and opportunity, as the common people thinketh the same to be miraculous; and to be compassed noon other way, but only by witchcraft. And yet in truth, natural magic is nothing else, but the work of nature. For in tillage, as nature produceth corn and herbs; so art, being natures minister, prepareth it. Wherein times and seasons are greatly to be respected: for Annus non aruus producit aristas.  
But as many necessary and sober things are herein taught: so doth it partly (I say) consist in such experiments and conclusions as are but toys, but nevertheless lie hid in nature, and being unknown, do seem miraculous, specially when they are intermeddled and corrupted with cunning illusion, or legerdemain, from whence is derived the estimation of witchcraft. But being learned and known, they are contemned, and appear ridiculous: for that only is wonderful to the beholder, whereof he can conceive no cause nor reason, according to the saying of Ephesius, Miraculum soluitur unde videtur esse miraculum. And therefore a man shall take great pains herein, and bestow great cost to learn that which is of no value, and a mere juggling knack. Whereupon it is said, that a man may not learn philosophy to be rich; but must get riches to learn philosophy: for to sluggards, niggards, & dizzards, the secrets of nature are never opened. And doubtless a man may gather out of this art, that which being published, shall set forth the glory of God, 
Natural magic hath a double end, which proveth the excellency of the same.  and be many ways beneficial to the commonwealth: the first is done by the manifestation of his works; the second, by skilfully applying them to our use and service.   

What strange things are brought to pass by natural magic.  
The fourth Chapter.  
The daily use and practise of medicine taketh away all admiration of the wonderful effects of the same. Many other things of less weight, being more secret and rare, seem more miraculous. As for example (if it be true that I. Bap. Neap. and many other writers do constantly affirm.) Tie a wild bull to a figtree, and he will be presently tame; or hang an old cock thereupon, and he will immediately be tender; as also the feathers of an eagle consume all other feathers, if they be intermeddled together. Wherein it may not be denied, but nature showeth herself a proper workwoman. But it seemeth unpossible, that a little fish being but half a foot long, called Remora or Remiligo, or of some Echeneis, stayeth a mighty ship with all her load and tackling, and being also under sail. And yet it is affirmed by so many and so grave authors, that I dare not deny it; specially, 
Pompanatius. lib. de incant. cap 3. I. Wierus de lamijs. jasp Peucer H. Cardan. etc.  because I see as strange effects of nature otherwise: as the property of the loadstone, which is so beneficial to the mariner; and of rhubarb, which only meddleth with choler, and purgeth neither phlegm nor melancholy, & is as beneficial to the physician, as the other to the mariner.   

The incredible operation of waters, both standing and running; of wells, lakes, rivers, and of their wonderful effects.  
The fift Chapter.  
The operation of waters, and their sundry virtues are also incredible, I mean not of waters compounded and distilled: for it were endless to treat of their forces, specially concerning medicines. But we have here even in England natural springs, wells, and waters, both standing and running, of excellent virtues, even such as except we had seen, and had experiment of, we would not believe to be In rerum natura. And to let the physical nature of them pass (for the which we cannot be so thankful to God, as they are wholesome for our bodies) is it not miraculous, that wood is by the quality of divers waters here in England transubstantiated into a stone? The which virtue is 
Of late experience near Coventry, etc.  also found to be in a lake besides the city Masaca in Cappadocia, there is a river called Scarmandrus, that maketh yellow sheep. Yea, there be many waters, as in Pontus & Thessalia, and in the land of Assyrides, in a river of Thracia (as Aristotle saith) that if a white sheep being with lamb drink thereof, the lamb will 
Aristot in lib. de hist. animalium.  be black. Strabo writeth of the river called Crantes, in the borders of Italy, running towards Tarentum, where men's hair is made white and yellow being washed therein. Pliny doth write that of what colour the veins are under the rams tongue, of 
Plin de lanicij colore.  the same colour or colors will the lambs be. There is a lake in a field called Cornetus, in the bottom whereof manifestly appeareth to the eye, the carcases of snakes, ewts, and other serpents: whereas if you put in your hand, to pull them out, you shall find nothing there. There droppeth water out of a rock in Arcadia, the which neither a silvern nor a brazen bowl can contain, but it leapeth out, and sprinkleth away; and yet will it remain without motion in the hoof of a mule. Such conclusions (I warrant you) were not unknown to jannes' and jambres.   

The virtues and qualities of sundry precious stones, of cozening Lapidaries, etc.  
The sixth Chapter.  
The excellent virtues and qualities of stones, found, conceived and tried by this art, is wonderful. Howbeit many things most false and fabulous are added unto their true effects, wherewith I thought good in part to try the reader's patience and cunning withal. An Aggat (they say) hath virtue against the biting of scorpions or serpents. It is written (but I will not stand to it) that it maketh a man eloquent, and procureth the favour of princes; yea that the fume thereof doth turn away tempests. Alectorius is a stone about the bigness of a bean, as clear as the crystal, taken out of a cock's belly which hath been gelt or 
Ludovicus Coelius Rhodo. lib. antiq. lect. 11. ca 70. Barthol. Anglicus, lib. 16.  made a capon four years. If it be held in one's mouth, it assuageth thirst, it maketh the husband to love the wife, and the bearer invincible: for hereby Milo was said to overcome his enemies. A crawpock delivereth from prison. Chelidonius is a stone taken out of a swallow, which cureth melancholy: howbeit, some authors say, it is the herb whereby the swallows recover the sight of their young, even if their eyes be picked out with an instrument. Geranites is taken out of a crane, and Draconites out of a dragon. But it is to be noted, that such stones must be taken out of the bellies of the serpents, beasts, or birds, (wherein they are) whiles they live: otherwise, they vanish away with the life, and so they retain the virtues of those stars under which they are. Amethysus maketh a drunken man sober, and refresheth the wit. The 
* Auicenna cano. 2. tract. 2. cap 124. Serapio agg. cap 100 Dioscor. lib. 5. cap 93.  coral preserveth such as bear it from fascination or bewitching, and in this respect they are hanged about children's necks. But from whence that superstition is derived, and who invented the lie, I know not: but I see how ready the people are to give credit thereunto, by the multitude of corrals that way employed. I find in good authors, that while it remaineth in the sea, it is an herb; and when it is brought thence, into the air, it hardeneth, and becometh a stone.  
Heliotropius stauncheth blood, driveth away poisons, preserveth health: yea, and some write that it provoketh rain, and darkeneth the sun, suffering not him that beareth it to be abused. Hyacinthus doth all that the other doth, and also preserveth from lightning. Dinothera hanged about the neck, collar, or yoke of any creature, tameth it presently. A Topase healeth the lunatic person of his passion of lunacy. Aitites, if it be shaken, soundeth as if there were a little stone in the belly thereof: it is good for the falling sickness, and to prevent untimely birth. Amethysus aforesaid resisteth drunkenness, so as the bearers shall be able to drink freely, and recover themselves soon being drunk as apes: the same maketh a man wise. Chalcedonius maketh the bearer lucky in law, quickeneth the power of the body, and is of force also against the illusions of the devil, and fantastical cogitations arising of melancholy. Corneolus mitigateth the heat of the mind, and qualifieth malice, it stauncheth bloody fluxes, specially of women that are troubled with their flowers. Heliotropius aforesaid darkeneth the sun, raiseth showers, stauncheth blood, procureth good fame, keepeth the bearer 
Plin lib. 37. cap 10. Albert lib. 2. cap 7. Solin. cap 32.  in health, and suffereth him not to be deceived. If this were true, one of them would be dearer than a thousand diamonds.  
Hyacinthus delivereth one from the danger of lightning, driveth away poison and pestilent infection, and hath many other virtues. Iris helpeth a woman to speedy deliverance, and maketh rainbows to appear. A sapphire preserveth the members, and maketh them lively, and helpeth agues and gouts, and suffereth not the bearer to be afraid: it hath virtue against venom, and stayeth bleeding at the nose being often put thereto. A 
* Rabbi Moses aphorism. partic. 22. Isidor▪ lib. 14. cap 3. Savanorola.  Smarag is good for the eyesight, and suffereth not carnal copulation, it maketh one rich and eloquent. A Topase increaseth riches, healeth the lunatic passion, and stauncheth blood. Mephis (as Aaron and Hermes report out of Albertus Magnus) being broken into powder, and drunk with water, maketh insensibility of torture. Hereby you may understand, that as God hath bestowed upon these stones, and such other like bodies, most excellent and wonderful virtues: so according to the abundance of human superstitions and follies, many ascribe unto them either more virtues, or others than they have: other boast that they are able to add new qualities unto them. And herein consisteth a part of witchcraft and common cozenage used sometimes of the Lapidaries for gains; sometimes of others for cozening purposes. Some part of the vanity hereof I will here describe, because the place serveth well therefore. And it is not to be forgotten or omitted, that Pharos magicians were like enough to be cunning therein.  
Nevertheless, I will first give you the opinion of one, who professed himself a very skilful and well experimented Lapidary, as appeareth by a book of his own penning, published under this title of Dactylotheca, and (as I think) to be had among the bookesellers. And thus followeth his assertion:  
Evax rex Arabum fertur scripsisse Neroni, 
Marbodeus Gallus in sua dactylotheca, pag. 5, 6.   
(Qui post Augustum regnavit in orb secundus)  
Quot species lapidis, quae nomina, quíue colores,  
Quaeque sit his regio, vel quanta potentia cuique,  
Ocultas etenim lapidum cognoscere vires,  
Quorum causa latens effectus dat manifestos,  
Egregium quiddam volumus rarúmque videri.  
Scilicet hinc solers medicorum cura iuvatur,  
Auxilio lapidum morbos expellere docta.  
Nec minùs inde dari cunctarum commoda rerum  
Autores perhibent, quibus haec perspecta feruntur.  
Nec dubium cuiquam debet falsúmque videri,  
Quin sua sit gemmis divinitùs insita virtus:  

Evax an old Arabian king 
Englished by Abraham Fleming.  is named to have writ  
A treatise, and on Nero's Grace to have bestowed it,  
(Who in the world did second reign after Augustus' time)  
Of precious stones the sundry sorts, their names, and in what clime  
And country they were to be found, their colors and their hue,  
Their privy power and secret force, the which with knowledge true  
To understand, their hidden cause most plain effects declare:  
And this will we a noble thing have counted be and rare.  
The skilful care of leeches learned is aided in this case, 
Vis gemmarum & lapillorum pretiosorum negatur, quia occulta est, rarissiméque sub sensum cadit.   
And hereby helped, and are taught with aid of stones to chase  
Away from men such sicknesses as have in them a place.  
No less precise commodities of allthings else thereby  
Are ministered and given to men, if authors do not lie,  
To whom these things are said to be most manifestly known.  
It shall no false or doubtful case appear to any one,  
But that by heavenly influence each precious pearl and stone,  
Hath in his substance fixed force and virtue largely sown.   
Whereby it is to be concluded, that stones have in them certain proper virtues, which are given them of a special influence of the planets, and a due proportion of the elements, their substance being a very fine and pure compound, consisting of well tempered matter wherein is no gross mixture: as appeareth by plain proof of India and Aethopia, where the sun being orient and meridional, doth more effectually show his operation, procuring more precious stones there to be engendered, than in the countries that are occident and septentrional. Unto this opinion do diverse ancients accord; namely, Alexander Peripateticus, 
Many more authors may be named of no less antiquity and learning.  Hermes, Evax, Bocchus Zoroaster, Isaac judaeus, Zacharias Babylonicus, and many more beside.   

Whence the precious stones receive their operations, how curious Magicians use them, and of their feales.  
The seventh Chapter.  
Curious Magicians affirm, that these stones receive their virtues altogether of the planets and heavenly bodies, and have not only the very operation of the planets, but sometimes the very images and impressions of the stars naturally engraffed in them, and otherwise ought always to have graven upon them, the similitudes of such monsters, beasts, and other devices, as they imagine to be both internally in operation, and externally in view, expressed in the planets. As for example, upon the Achate are graven serpents or venomous beasts; and sometimes 
Plin lib. 37. cap 10. Albert miner. li. 2. ca 1. Solin. cap 11. Diurius in scrin. cap de complexionibus & complexatis.  a man riding on a serpent: which they know to be Aesculapius, which is the celestial serpent, whereby are cured (they say) poisons and stingings of serpents and scorpions. These grow in the river of Achates, where the greatest scorpions are engendered, and their noisomeness is thereby qualified, and by the force of the scorpions the stones virtue is quickened and increased. Also, if they would induce love for the accomplishment of venery, they inscribe and express in the stones, amiable embracings and lovely countenances and gestures, words and kissings in apt figures. For the desires of the mind are consonant with the nature of the stones, which must also be set in rings, and upon foils of such metals as have affinity with those stones, through the operation of the planets whereunto they are addicted, whereby they may gather the greater force of their working.  
As for example, They make the images of Saturn in lead, of Sol in gold, of Luna in silver. Marry there is no small regard to 
Geor. Pictorius. Villang. doct. medici in scholijs super Marbod. dactyl.  be had for the certain and due times to be observed in the graving of them: for so are they made with more life, and the influences and configurations of the planets are made thereby the more to abound in them. As if you will procure love, you must work in apt, proper, and friendly aspects, as in the hour of Venus, etc.: to make debate, the direct contrary order is to be taken. If you determine to make the image of Venus, you must expect to be under Aquarius or Capricornus: for Saturn, Taurus, and Libra must be taken heed of. Many other observations there be, as to avoid the infortunate seat and place of the planets, when you would bring a happy thing to pass, and specially that it be not done in the end, declination, or heel (as they term it) of the course thereof: for then the planet mourneth and is dull.  
Such signs as ascend in the day, must be taken in the day; if in the night they increase, then must you go to work by night, etc. For in Aries, Leo, and Sagittary is a certain triplicity, wherein the sun hath dominion by day, jupiter by night, and in the twilight the cold star of Saturn. But because there shall be no excuse wanting for the faults espied herein, they say that the virtues of all stones decay through tract of time: so as such things are not now to be looked for in all respects as are written. Howbeit jannes' and jambres were living in that time, and in no inconvenient place; and therefore not unlike to have that help towards the abusing of Pharaoh. Cardane saith, that although 
H. Card lib. de subtle. 10.  though men attribute no small force unto such seals; as to the seal of the sun, authorities, honours, and favours of princes; of jupiter, riches and friends; of Venus, pleasures; of Mars, boldness; of Mercury, diligence; of Saturn, patience and enduring of labour; of Luna, favour of people: I am not ignorant (saith he) that stones do good, and yet I know the seals or figures do noon at all. And when Cardane had showed fully that art, and the folly thereof, and the manner of those terrible, prodigious, & deceitful 
H. Card lih. de var. rer. 16. cap 90.  figures of the planets with their characters, &c: he saith that those were deceitful inventions devised by couseners, and had no virtue indeed nor truth in them. But because we spoke somewhat even now of signets and seals, I will show you what I read reported by Vincentius in suo speculo, where making mention of the jasper stone, whose nature and property Marbodeus Gallus describeth in the verses following:  
I aspidis esse decem species septémque feruntur, 
Marbodeus in sua dactylotheca, pag. 41, 52.   
Hic & multorum cognoscitur esse colorum,  
Et multis nasci perhibetur partibus orbis,  
Optimus in viridi translucentíque colore,  
Et qui plus soleat virtutis habere probatur,  
Castè gestatus febrem fugat, arcet hydropem,  
Adpositúsque juuat mulierem parturientem,  
Et tutamentum portanti creditur esse.  
Nam consecratus gratum facit atque potentem,  
Et, sicut perhibent, phantasmata noxia pellit,  
Cuius in argento vis fortior esse put atur.  

Seven kinds and ten of jasper stones 
Englished by Abraham Fleming.  reported are to be,  
Of many colors this is known which noted is by me,  
And said in many places of the world for to be seen,  
Where it is bred; but yet the best is through shining green,  
And that which proved is to have in it more virtue placed: 
Memorandum the author's meaning is, that this stone be set in silver, & worn on the finger for a ring: as you shall see afterwards.   
For being borne about of such as are of living chaste,  
It drives away their ague fits, the dropsy thirsting dry,  
And put unto a woman weak in travel which doth lie  
It helps, assists, and comforts her in pangs when she doth crie.  
Again, it is believed to be A safeguard frank and free,  
To such as wear and bear the same; and if it hallowed be  
It makes the parties gracious, and mighty too that have it,  
And noisome fancies (as they write that meant not to deprave it)  
It doth displace out of the mind: the force thereof is stronger,  
In silver if the same be set, and will endure the longer.   
But (as I said) Vincentius making mention of the jasper 
Vincent. lib. 9 cap 77. Dioscor. lib. 5. cap 100 Aristot. in Lapidario.  stone, touching which (by the way of a parenthesis) I have inferred Marbodeus his verses, he saith that some jasper stones are found having in them the lively image of a natural man, with a shield at his neck and a spear in his hand, and under his feet a serpent: which stones so marked and signed, he preferreth before all the rest, because they are antidotaries or remedies notably resisting poison. Othersome also are found figured and marked with the form of a man bearing on his neck a bundle of herbs and flowers, with the estimation and value of them noted, that they have in them a faculty or power restrictive, and will in an instant or moment of time staunch blood. Such a kind of stone (as it is reported) Galen wore on his finger. Othersome are marked with a cross, as the same author writeth, and these be right excellent against inundations or overflowings of waters. I could hold you long occupied in declarations like unto these, wherein I lay before you what other men have published and set forth to the world, choosing rather to be an academical discourser, than an universal determiner: but I am desirous of brevity.   

The sympathy and antipathy of natural and elementary bodies declared by diverse examples of beasts, birds, plants, etc.  
The eight Chapter.  
IF I should write of the strange effects 
Agreement & disagreement in sufferance.  of Sympathia and Antipathia, I should take great pains to make you wonder, and yet you would scarce believe me. And if I should publish such conclusions as are common and known, you would not regard them. And yet Empedocles thought all things were wrought hereby. It is almost incredible, that the grunting or rather the wheeking of a little pig, or the sight of a simple sheep should terrify a mighty elephant: and yet by that means the Romans did put to flight Pyrrhus and all his host. A man would hardly believe, that a cock's comb or his crowing should abash a puissant lion: but the experience hereof hath satisfied the whole world. Who would think that a serpent should abandon the shadow of an ash, & c? But it seemeth not strange, because it is common, that some man otherwise hardy and stout enough, should not dare to abide or endure the sight of a cat. Or that a draft of drink should so overthrow a man, that never a part or member of his body should be able to perform his duty and office; and should also so corrupt and alter his senses, understanding, memory, and judgement, that he should in every thing, saving in shape, become a very beast. And herein the poet's experiment of liquor is verified, in these words following:  
— sunt qui non corpora tantùm,  
Verùm animas etiam vale aunt mutare liquores:  

Some waters have so powerful been, 
Englished by Abraham Fleming.   
As could not only bodies change,  
But even the very minds of men,  
Their operation is so strange.   
The friendly society betwixt a fox and a serpent is almost 
Read a little tract of Erasmus entitled De amicitia, where enough is said touching this point.  incredible: how loving the lizzard is to a man, we may read, though we cannot see. Yet some affirm that our newt is not only like to the lizzard in shape, but also in condition. From the which affection towards a man, a spaniel doth not much differ, whereof I could cite incredible stories. The amity betwixt a kestrel and a pigeon is much noted among writers; and specially how the kestrel defendeth her from her enemy the sparowhawk: whereof they say the dove is not ignorant. Besides, the wonderful operation and virtue of herbs, which to repeat were infinite: and therefore I will only refer you to Mattheolus his herbal, or to Dodonaeus. There is among them such natural accord and discord, as some prosper much the better for the others company, and some whither away being planted near unto the other. The lily and the rose rejoice in each others' neighbourhood. The flag and the fernbush abhor each other so much, that the one can hardly live beside the other. The cucumber loveth water, and hateth oil to the death. And because you shall not say that herbs have no virtue, for that in this place I cite noon, I am content to discover two or three small qualities and virtues, which are affirmed to be in herbs: marry as simple as they be, jannes' and jambres might have done much with them, if they had had them. If you prick out a young swallows eyes, the old swallow restoreth again their sight, with the application (they say) of a little Celondine. Xanthus' the author of histories reporteth, that a 
Xanthus' in hist. prima.  young dragon being dead, was revived by her dam, with an herb called Balim. And juba saith, that a 
Iub. lib. 25. cap 2.  man in Arabia being dead was revived by the virtue of another herb.   

The former matter proved by many examples of the living and the dead.  
The ninth Chapter.  
And as we see in stones, herbs, &c: strange operation and natural love and dissension: so do we read, that in the body of a man, there be as strange properties 
This common experience can justify.  and virtues natural. I have heard by credible report, and I have read many grave authors constantly affirm, that the wound of a man murdered reneweth bleeding; at the presence of a dear friend, or of a mortal enemy. diverse also write, that if one pass by a murdered body (though unknown) he shallbe stricken with fear, and feel in himself some alteration by nature. Also that a woman, above the age of fifty years, being bound hand and foot, her clothes being upon her, and laid down softly into the water, sinketh not in a long time; some say, not at all. By which experiment they 
I. Wierus.  were wont to try witches, as well as by Ferrum candens: which was, to hold hot iron in their hands, and by not burning to be tried. Howbeit, Plutarch saith, that Pyrrhus his great toe had in it 
Plutarch. in vita Pyrhi.  such natural or rather divine virtue, that no fire could burn it.  
And Albertus saith, and many other also repeat the same story, 
Albert lib. de mor animal. cap 3.  saying, that there were two such children borne in Germany, as if that one of them had been carried by any house, all the doors right against one of his sides would fly open: and that virtue which the one had in the left side, the other brother had in the right side. He saith further, that many saw it, and that it could be referred to nothing, but to the propriety of their bodies. Pompanatius writeth that the kings of France do cure the disease 
Pompan. lib. de incant. cap 4.  called now the kings evil, or queens evil; which hath been always thought, and to this day is supposed to be a miraculous and a peculiar gift, & a special grace given to the kings and queens of England. Which some refer to the propriety of their persons, some to the peculiar gift of God, and some to the efficacy of words. But if the French king use it no worse than our Princess doth, God will not be offended thereat: for her majesty only useth godly and divine prayer, with some alms, and referreth the cure to God and to the physician. Plutarch writeth 
Plutar. in vita Catonis.  that there be certain men called Psilli, which with their mouths heal the bitings of serpents. And I. Bap. Neap. saith, that an olive being planted by the hand of a virgin, prospereth; 
I. Bap Neap. in lib. de natur. magia. 1.  which if a harlot do, it withereth away. Also, if a serpent or viper lie in a hole, it may easily be pulled out with the left hand, whereas with the right hand it cannot be removed. Although this experiment, and such like, are like enough to be false; yet are they not altogether so impious as the miracles said to be done by characters, charms, etc. For many strange properties remain in sundry parts of a living creature, which is not universally dispersed, and indifferently spread through the whole body: as the eye smelleth not, the nose seeth not, the ear tasteth not, etc.   

The bewitching venom contained in the body of an harlot, how her eye, her tongue, her beauty and behaviour bewitcheth some men: of bones and horns yielding great virtue.  
The tenth Chapter.  
The virtue contained within the body of an harlot, or rather the venom 
The venom or poison of an harlot.  proceeding out of the same may be beheld with great admiration. For her eye infecteth, enticeth, and (if I may so say) bewitcheth them many times, which think themselves well armed against such manner of people. Her tongue, her gesture, her behaviour, her beauty, and other allurements poison and intoxicate the mind: yea, her company induceth impudency, corrupteth virginity, confoundeth and consumeth the bodies, goods, and the very souls of men. And finally her body destroyeth and rotteth the very flesh and bones of man's body. And this is common, that we wonder not at all thereat, nay we have not the course of the sun, the moon, or the stars in so great admiration, as the globe, counterfeiting their order: which is in respect but a babble made by an artificer. So as (I think) if Christ himself had continued long in the execution of miracles, and had left that power permanent and common in the church; they would have grown into contempt, and not have been esteemed, according to his own saying: A prophet is not regarded 
Matth. 13. Mark. 6. Luke. 4. john. 4.  in his own country. I might recite infinite properties, wherewith God hath endued the body of man, worthy of admiration, and fit for this place. As touching other living creatures, God hath likewise (for his glory, and our behoof) bestowed most excellent and miraculous gifts and virtues upon their bodies and members, and that in several and wonderful wise. We see that 
Wonderful natural effects in bones of fishes, beasts, etc.  a bone taken out of a carps head, stauncheth blood, and so doth noon other part beside of that fish. The bone also in a hare's foot mitigateth the cramp, as noon other bone nor part else of the hare doth. How precious is the bone growing out of the forehead of a unicorn; if the horn, which we see, grow there, which is doubted: and of how small account are the residue of all his bones? At the excellency whereof, as also at the noble and innumerable virtues of herbs we muse not at all; because it hath pleased God to make them common unto us. Which perchance might in some part assist jannes' and jambres, towards the hardening of pharao's heart. But of such secret and strange operations read Albert De mineral. cap. 1. 11. 17. Also Marsilius Ficinus, cap. 1. lib. 4. Cardan. de rerum varietate. I. Bap. Neap. de magia naturali. Peucer, wire, Pompanacius, Fernelius, and others.   

Two notorious wonders and yet not marveled at.  
The eleventh Chapter.  
I Thought good here to insert two most miraculous matters, of the one I am Testis oculatus, an eye witness; of the other I am so credibly and certainly informed, that I dare and do believe it to be very true. When Master T. Randolph returned out of Russia, after his embassage dispatched, a gentleman of his train brought home a monument of great account, in nature and in property very wonderful. And because I am loath to be long in the description of circumstances, I will first describe the thing itself: which was a piece of earth of a good quantity, and most excellently proportioned in nature, having these qualities and virtues following. If one had taken a piece of perfect steel, forked and sharpened at the end, and heated it red hot, offering therewith to have touched it; it would have fled with great celerity: 
Strange properties in a piece of earth.  and on the other side, it would have pursued gold, either in coin or bullion, with as great violence and speed as it shunned the other. No bird in the air durst approach near it; no beast of the field but feared it, and naturally fled from the sight thereof. It would be here to day, and to morrow twenty miles off, and the next day after in the very place it was the first day, and that without the help of any other creature.  
johannes Fernelius writeth of a strange stone lately brought 
Strange properties in a stone: the like qualities in other stones: See pag. 193. 194, 195, 196, 197, 198, 199, 300.  out of India, which hath in it such a marvelous brightness, purity, and shining, that therewith the air round about is so lightened and cleared, that one may see to read thereby in the darkness of night. It will not be contained in a close room, but requireth an open and free place. It would not willingly rest or stay here below on the earth, but always laboureth to ascend up into the air. If one press it down with his hand, it resisteth, and striketh very sharply. It is beautiful to behold, without either spot or blemish, and yet very unpleasant to taste or feel. If any part thereof be taken away, it is never a whit diminished, the form thereof being inconstant, and at every moment mutable. These two things last rehearsed are strange, and so long wondered at, as the mystery and morality thereof remaineth undiscovered: but when I have disclosed the matter, and told you that by the lump of earth a man is meant, and some of his qualities described; and that that which was contained in the far fetched stone, was fire, or rather flame: the doubt is resolved, and the miracle ended. And yet (I confess) there is in these two creatures contained more miraculous matter, than in all the loadstones and diamonds in the world. And hereby is to be noted, that even a part of this art, which is called natural or witching magic, consisteth as well in the deceit of words, as in the sleight of hand: wherein plain lying is avoided with a figurative speech, in the which, either the words themselves, or their interpretation have a double or doubtful meaning, according to that which hath been said before in the title 
* Being the 7. book of this discovery: See pag. 133, 134, 135, 136, 137, 138, 160, etc. Where discourse is made of oracles, etc.  Ob or Pytho: and shall be more at large hereafter in this treatise manifested.   

Of illusions, confederacies, and legerdemain, and how they may be well or ill used.  
The twelve Chapter.  
Many writers have been abused, as well by untrue reports, as by illusion, and practices of confederacy and legerdemain, &c: sometimes imputing unto words that which resteth in the nature of the thing; and sometimes to the nature of the thing, that which proceedeth of fraud and deception of sight. But when these experiments grow to superstition or impiety, they are either to be forsaken as vain, or denied as false. Howbeit, if these things be done for mirth and recreation, and not to the hurt of our neighbour, nor to the abusing or profaning of God's name, in my opinion they are neither impious nor altogether unlawful: though herein or hereby a natural thing be made to seem supernatural. Such are the miracles wrought by jugglers, consisting 
Look hereafter in this book for divers conceits of juggling set forth at large, beginning at pag. 321.  in fine and nimble conveyance, called legerdemain: as when they seem to cast away, or to deliver to another that which they retain still in their own hands; or convey otherwise: or seem to eat a knife, or some such other thing, when indeed they bestow the same secretly into their bosoms or laps. Another point of juggling is, when they thrust a knife through the brains and head of a chicken or pullet, and seem to cure the same with words: which would live and do well, though never a word were spoken. Some of these toys also consist in arithmetical devices, partly in experiments of natural magic, and partly in private as also in public confederacy.   

Of private confederacy, and of Brandon's pigeon.  
The xiij. Chapter.  
Private confederacy I mean, when one (by a special plot laid by himself, without any compact made with others) persuadeth the beholders, that he will suddenly and in their presence do some miraculous feat, which he hath already accomplished privily. As for example, he will show you a card, or any other like thing: and will say further unto you; Behold and see what a mark it hath, and then burneth it; and nevertheless fetcheth another like card so marked out of some body's pocket, or out of some corner where he himself before had placed it; to the wonder and astonishment of simple beholders, which conceive not that kind of illusion, but expect miracles and strange works.  
What wondering and admiration was there at Brandon the 
Example of a ridiculous wonder.  juggler, who painted on a wall the picture of a dove, and seeing a pigeon sitting on the top of a house, said to the king; Lo now your Grace shall see what a juggler can do, if he be his crafts master; and then pricked the picture with a knife so hard and so often, and with so effectual words, as the pigeon fell down from the top of the house stark dead. I need not write any further circumstance to show how the matter was taken, what wondering was thereat, how he was prohibited to use that feat any further, lest he should employ it in any other kind of murder; as though he, whose picture so ever he had pricked, must needs have died, and so the life of all men in the hands of a juggler: as is now supposed to be in the hands and wills of witches. This story is, until the day of the writing hereof, in fresh remembrance, & of the most part believed as canonical, as are all the fables of witches: but when you are taught the feat or sleight (the secrecy and sorcery of the matter being bewrayed, and discovered) you will think it a mockery, and a simple illusion. 
This I have proved upon crows and pies . To interpret unto you the revelation of this mystery; so it is, that the poor pigeon was before in the hands of the juggler, into whom he had thrust a dram of Nux vomica, or some other such poison, which to the nature of the bird was so extreme a venom, as after the receipt thereof it could not live above the space of half an hour, and being let lose after the medicine ministered, she always resorted to the top of the next house: which she will the rather do, if there be any pigeons already sitting there, and (as it is already said) after a short space falleth down, either stark dead, or greatly astonied. But in the mean time the 
This might be done by a confederate, who standing at some window in a church steeple, or other fit place, and holding the pigeon by the leg in a string, after a sign given by his fellow, pulleth down the pigeon, and so the wonder is wrought.  juggler useth words of art, partly to protract the time, and partly to gain credit and admiration of the beholders. If this or the like feat should be done by an old woman, every body would cry out for fire and saggot to burn the witch.   

Of public confederacy, and whereof it consisteth.  
The xiv. Chapter.  
Public confederacy is, when there is before hand a compact made betwixt diverse persons; the one to be principal, the rest to be assistants in working of miracles, or rather in cozening and abusing the beholders. As when I tell you in the presence of a multitude what you have thought or done, or shall do or think, when you and I were thereupon agreed before. And if this be cunningly and closely handled, it will induce great admiration to the beholders; specially when they are before amazed and abused by some experiments of natural magic, arithmetical conclusions, or legerdemain. Such were, for the most part, the conclusions and devices of Feats: wherein doubt you not, but jannes' and jambres were expert, active, and ready.   

How men have been abused with words of equivocation, with sundry examples thereof.  
The xv. Chapter.  
Some have taught, and others have written certain experiments; in the expressing whereof they have used such words of equivocation, as whereby many have been overtaken and abused through rash credulity: so as sometimes (I say) they have reported, taught, and written that which their capacity took hold upon, contrary to the truth and sincere meaning of the author. It is a common jest among the water men of the Thames, to show the 
A jest among watermen touching Stone church in Kent as light at midnight as at midday.  parish church of Stone to the passengers, calling the same by the name of the lantern of Kent; affirming, and that not untruly, that the said church is as light (meaning in weight and not in brightness) at midnight, as at noonday. Whereupon some credulous person is made believe, and will not stick to affirm and swear, that in the same church is such continual light, that any man may see to read there at all times of the night without a candle.  
An excellent philosopher, whom (for reverence unto his fame and learning) I will forbear to name, was overtaken by his hostess at Dover; who merrily told him, that if he could retain and keep in his mouth certain pebbles (lying at the shore side) he should not parbreak until he come to Calice, how rough and tempestuous so ever the seas were. Which when he had tried, and being not forced by sickness to vomit, nor to lose his stones, as by vomiting he must needs do, he thought his hostess had discovered unto him an excellent secret, nothing doubting of her amphibological speech: and therefore thought it a worthy note to be recorded among miraculous and medicinable stones; and inserted it accordingly into his book, among other experiments collected with great industry, learning, travel, and judgement. All these toys help a subtle cozener to gain credit with the multitude. Yea, to further their estimation, many will whisper prophecies of their own invention into the ears of such as are not of quickest capacity; as to tell what weather, &c: shall follow. Which if it fall out true, then boast they and triumph, as 
A slender shift to save the credit of their cunning.  though they had gotten some notable conquest; if not, they deny the matter, forget it, excuse it, or shift it off; as that they told another the contrary in earnest, and spoke that but in jest. All these helps might pharao's jugglers have, to maintain their cozenages and illusions, towards the hardening of pharao's hart.  
Hereunto belong all manner of charms, periapts, amulets, characters, and such other superstitions, both popish and profane: whereby (if that were true, which either papists, conjurers, or witches undertake to do) we might daily see the very miracles wrought indeed, which pharao's magicians seemed to perform. Howbeit, because by all those devices or cozenages, there cannot be made so much as a nit, so as jannes' and jambres could have no help that way, I will speak thereof in place more convenient.   

How some are abused with natural magic, and sundry examples thereof when illusion is added thereunto, of jacobs' pied sheep, and of a black Moor.  
The xvi Chapter.  
But as these notable and wonderful experiments and conclusions that are found out in nature itself (through wisdom, learning, and industry) do greatly oppose and astonish the capacity of man: so (I say) when deceit and illusion is annexed thereunto, then is the wit, the faith, & constancy of man searched and tried. For if we shall yield that to be divine, supernatural, 
The inconvenience of holding opinion, that whatsoever passeth our capacity, is divine, supernatural, etc.  and miraculous, which we cannot comprehend; a witch, a papist, a conjurer, a cozener, and a juggler may make us believe they are gods: or else with more impiety we shall ascribe such power and omnipotency unto them, or unto the devil, as only and properly appertaineth to God. As for example. By confederacy or cozenage (as before I have said) I may seem to manifest the secret thoughts of the hart, which (as we learn in God's book) noon knoweth or searcheth, but God himself alone. And therefore, whosoever believeth that I can do as I may seem to do, maketh a god of me, and is an idolater. In which respect, whensoever we hear papist, witch, conjurer, or cozener, take upon him more than lieth in human power to perform, we may know & boldly say it is a knack of knavery; and no miracle at all. And further we may know, that when we understand it, it will not be worth the knowing. And at the discovery of these miraculous toys, we shall leave to wonder at them, and begin to wonder at ourselves, that could be so abused with babbles. Howbeit, such things as God hath laid up secretly in nature are to be weighed with great admiration, and to be searched out with such industry, as may become a christian man: I mean, so as neither God, nor our neighbour be offended thereby, which respect doubtless jannes' and jambres never had. We find in the scriptures diverse natural and secret experiments practised; as namely that of jacob, for pied sheep: which are confirmed by profane authors, and not only verified in lambs and sheep, but in horses, peacocks, connies, etc. We read also of a woman that brought forth a young black Moor, by means of 
I. Bap Neapol. in natural. mag.  an old black Moor who was in her house at the time of her conception, whom she beheld in fantasy, as is supposed: howbeit, a jealous husband will not be satisfied with such fantastical imaginations. For in truth a black Moor never faileth to beget black children, of what colour soever the other be: Et sic è contra.   

The opinion of witchmongers, that devils can create bodies, and of pharao's magicians.  
The xvij. Chapter.  
IT is affirmed by james Sprenger and Henry Institor, in M. Mal. who cite 
M. malef. p. 1. q. 10.  Albert In lib. de animalib. for their purpose, that devils and witches also can truly make living creatures as well as God; though not at an instant, yet very suddenly. Howbeit, all such as are rightly informed in God's word, shall manifestly perceive and confess the contrary, as hath been by scriptures already proved, and may be confirmed by places infinite. And 
john. 1, 3. Colos. 1, 16.  therefore I say jannes' and jambres, though sathan and also Beelzeebub had assisted them, could never have made the serpent or the frogs of nothing, nor yet have changed the waters with words. Nevertheless, all the learned expositors of that place affirm, that they made a show of creation, &c: exhibiting by cunning a resemblance of some of those miracles, which GOD wrought by the hand of Moses. Yea S. Augustine and many other hold, that they made by art (and that truly) the serpents, etc. But that they may by art approach somewhat nearer to those actions, than hath been yet declared, shall and may appear by these and many other conclusions, if they be true.   

How to produce or make monsters by art magic, and why pharao's magicians could not make louse.  
The xviij. Chapter.  
Strato, Democritus, Empedocles, and of late, Io. Bap. Neap. teach by what 
Natural conclusions.  means monsters may be produced, both from beast and also from fowl. Aristotle himself teacheth to make a chicken have four legs, and as many wings, only by a double yolked egg: whereby also a serpent may be made to have many legs. Or any thing that produceth eggs, may likewise be made double membered, or dismembered: & the viler creature the sooner brought to monstrous deformity, which in more noble creatures is more hardly brought to pass. There are also pretty experiments of an egg, to produce any fowl, without the natural help of the 
To produce any fowl out of an egg, without the natural help of the hen.  hen: the which is brought to pass, if the egg be laid in the powder of the hen's dung, dried and mingled with some of the hen's feathers, & stirred every fourth hour. You may also produce (as they say) the most venomous, noisome, and dangerous serpent, called a cockatrice, by melting a little arsenic, and the poison of serpents, or some other strong venom, and drowning an egg therein, which there must remain certain days; and if the egg be set upright, the operation will be the better. This may also be done, if the egg be laid in dung, which of all other things giveth the most singular and natural heat: and as I. Bap. Neap. saith is 
* The mother of marvels.  Mirabilium rerum parens; who also writeth, that Crines foeminae menstruosae are turned into serpents within short space: and he further saith, that basil being beaten, and set out in a moist place, betwixt a couple of tiles, doth engender scorpions. The ashes of a duck, being put between two dishes, and set in a moist place, doth engender a huge toad: Quod etiam efficit sanguis menstruosus. Many writers conclude, that there be two manner of toads, the one bred by natural course and order of generation, the other 
Two kind of toads, natural & temporal.  growing of themselves, which are called temporary, being only engendered of showers and dust: and (as I. Bap. Neap. saith) they are easy to be made. Plutarch and Heraclides do say, that they have seen these to descend in rain, so as they have lain and cralled on the tops of houses, etc. Also Aelianus doth say, that he saw frogs and toads, whereof the heads & shoulders were alive, & became flesh; the hinder parts being but earth, & so cralled on two feet, the other being not yet fashioned or fully framed. And Macrobius reporteth, that in Egypt, mice grow of earth and showers; as also frogs, toads, and serpents in other places. They say that Danmatus Hispanus could make them when & as many as he listed. He is no good angler, that knoweth not how soon the entrales of a beast, when they are buried, will engender 
Maggots engendered of the inwards of a beast are good for angling.  maggots (which in a civiler term are called gentles) a good bait for small fishes. Whosoever knoweth the order of preserving silkworms, may perceive a like conclusion: because in the winter, that is a dead seed, which in the summer is a lively creature. Such and greater experiments might be known to jannes' and jambres, and serve well to their purpose, especially with such excuses, delays, and cunning, as they could join therewithal. But to proceed, and come a little nearer to their feats, and to show you a knack beyond their cunning; I can assure you that of the fat of a man or a woman, lice are in very short space engendered: and yet I say, pharao's magicians could not make them, with all the cunning they had. Whereby you may perceive, that God indeed performed the other actions, to indurate Pharaoh, though he thought his magicians did with no less dexterity than Moses work miracles and wonders. But some of the 
Giles Alley: See the poor man's library.  interpreters of that place excuse their ignorance in that matter, thus; The devil (say they) can make no creature under the quantity of a barley corn, and lice being so little cannot therefore be created by them. As though he that can make the greater, could not make the less. A very gross absurdity. And as though that he which hath power over great, had not the like over small.   

That great matters may be wrought by this art, when princes esteem and maintain it: of divers wonderful experiments, and of strange conclusions in glasses, of the art perspective, etc.  
The xix. Chapter.  
Howbeit, these are but trifles in respect of other experiments to this effect; specially when great princes maintain & give countenance to students in those magical arts, which in these countries and in this age is rather prohibited than allowed, by reason of the abuse commonly coupled therewith; which in truth is it that moveth admiration and estimation of miraculous workings. As for example. If I affirm, that with certain charms and popish prayers I can set an horse or an ass's head upon a man's shoulders, I shall not be believed; or if I do it, I shall be 
wonderful experiments.  thought a witch. And yet if I. Bap. Neap. experiments be true, it is no difficult matter to make it seem so: and the charm of a witch or papist joined with the experiment, will also make the wonder seem to proceed thereof. The words used in such case are uncertain, and to be recited at the pleasure of the witch or cozener. But the conclusion is this: Cut off the head of a horse 
To set an horses or an ass's head on a man's neck and shoulders,  or an ass (before they be dead) otherwise the virtue or strength thereof will be the less effectual, and make an earthen vessel of fit capacity to contain the same, and let it be filled with the oil and fat thereof; cover it close, and daub it over with lome: let it boil over a soft fire three days continually, that the flesh boiled may run into oil, so as the bare bones may be seen: beaten the hair into powder, and mingle the same with the oil; and anoint the heads of the standers by, and they shall seem to have horses or asses heads. If beasts heads be anointed with the like oil made of a man's head, they shall seem to have men's faces, as diverse authors soberly affirm. If a lamp be anointed herewith, every thing shall seem most monstrous. It is also written, that if that which is called Sperma in any beast be burned, and any body's face therewithal anointed, he shall seem to have the like face as the beast had. But if you beaten arsenic very fine, and boil it with a little sulphur in a covered pot, and kindle it with a new candle, the standers by will seem to be heedless. Aqua composita and salt being fired in the night, and all other lights extinguished, make the standers by seem as dead. All these things might be very well perceived and known, and also practised by jannes' and jambres. But the wondrous devices, and miraculous sights and conceits made and contained in glass, do far exceed all other; whereto the art perspective is very 
Strange things to be done by perspective glasses.  necessary. For it showeth the illusions of them, whose experiments be seen in diverse sorts of glasses; as in the hallow, the plain, the embossed, the columnary, the pyramidate or piked, the turbinall, the bounched, the round, the cornered, the inversed, the eversed, the massy, the regular, the irregular, the coloured and clear glasses: for you may have glasses so made, as what image or favour soever you print in your imagination, you shall think you see the same therein. Others are so framed, as therein one may see what others do in places far distant; others, whereby you shall see men hanging in the air; others, whereby you may perceive men flying in the air; others, wherein you may see one coming, & another going; others, where one image shall seem to be one hundred, etc. There be glasses also, wherein one man may see another man's image, and not his own; others, to make many similitudes; others, to make noon at all. Others, contrary to the use of all glasses, make the right side turn to the right, and the left side to the left; others, that burn before and behind; others, that represent not the images received within 
Cocerning these glasses remember that the eyesight is deceived: for Non est in speculo res quae speculatur in eo.  them, but cast them far off in the air, appearing like airy images, and by the collection of sun beams, with great force setteth fire (very far off) in every thing that may be burned. There be clear glasses, that make great things seem little, things far off to be at hand; and that which is near, to be far off; such things as are over us, to seem under us; and those that are under us, to be above us. There are some glasses also, that represent things in diverse colors, & them most gorgeous, specially any white thing. Finally, the thing most worthy of admiration concerning these glasses, is, that the lesser glass doth lessen the shape: but how big so ever it be, it maketh the shape no bigger than it is. And therefore Augustine thinketh some hidden mystery to be therein. Vitellius, and I. Bap. Neap. write largely hereof. These I have for the most part seen, and have the receipt how to make them: which, if desire of brevity had not forbidden me, I would here have set down. But I think not but pharao's magicians had better experience than I for those and such like devices. And (as Pompanacius saith) it is most true, that some for 
Rash opinion can never judge soundly.  these feats have been accounted saints, some other witches. And therefore I say, that the pope maketh rich witches, saints; and burneth the poor witches.   

A comparison betwixt pharao's magicians and our witches, and how their cunning consisted in juggling knacks.  
The xx. Chapter.  
Thus you see that it hath pleased GOD to show unto men that seek for knowledge, such cunning in finding out, compounding, and framing of strange and secret things, as thereby he seemeth to have bestowed upon man, some part of his divinity. Howbeit, God (of nothing, with his word) hath created all things, and doth at his will, beyond the power and also the reach of man, accomplish whatsoever he list. And such miracles in times past he wrought by the hands of his prophets, as here he 
An apish imitation in jannes' and jambres of working wonders.  did by Moses in the presence of Pharaoh, which jannes' and jambres apishly followed. But to affirm that they by themselves, or by all the devils in hell, could do indeed as Moses did by the power of the Holieghost, is worse than infidelity. If any object and say, that our witches can do such feats with words and charms, as pharao's magicians did by their art, I deny it; and all the world will never be able to show it. That which they did, was openly done; as our witches and conjurers never do any thing: 
Io. calvin, lib. institut. 1. cap 8. Cle recog. 3.  so as these cannot do as they did. And yet (as calvin saith of them) they were but jugglers. Neither could they do, as many suppose. For as Clemens saith; These magicians did rather seem to do these wonders, than work them indeed. And if they made but prestigious shows of things, I say it was more than our 
Erast in disputat. de lamijs.  witches can do. For witchcrafts (as Erastus himself confesseth in drift of argument) are but old wives fables. If the magicians serpent had been a very serpent, it must needs have been transformed out of the rod. And therein had been a double work of God; to wit, the qualifying and extinguishment of one substance, and the creation of another. Which are actions beyond the devils power, for he can neither make a body to be no body, nor yet no 
Actions unpossible to devils: Ergo to witch's conjurers, etc.  body to be a body; as to make something nothing, and nothing something; and contrary things, one: nay, they cannot make one hair either white or black. If pharao's magicians had made very frogs upon a sudden, why could they not drive them away again? If they could not hurt the frogs, why should we think that they could make them? Or that our witches, which cannot do so much as counterfeit them, can kill cattle and other creatures with words or wishes? And therefore I say with jamblichus, Quae fascinati imaginamur, praeter imaginamenta nulla habent actionis 
Iamb. de mysterijs.  & essentiae veritatem; Such things as we being bewitched do imagine, have no truth at all either of action or essence, beside the bare imagination.   

That the serpents and frogs were truly presented, and the water poisoned indeed by jannes' and jambres, of false prophets, and of their miracles, of balam's ass.  
The xxj Chapter.  
Truly I think there were no inconvenience granted, though I should admit that the serpent and frogs were truly presented, and the water truly poisoned by jannes' and jambres; not that they could execute such miracles of themselves, 
Pharaos' magicians were not masters of their own actions.  or by their familiars or devils: but that God, by the hands of those counterfeit couseners, contrary to their own expectations, overtook them, and compelled them in their ridiculous wickedness to be instruments of his will and vengeance, upon their master Pharaoh: so as by their hands God showed some miracles, which he himself wrought: as appeareth in Exodus. For God did put the 
Exod. 10.  spirit of truth into baalam's mouth, who was hired to curse his people. And although he were a corrupt and false prophet, and went about a mischievous enterprise; yet God made him an instrument 
God useth the wicked as instruments to execute his counsels & judgements.  (against his will) to the confusion of the wicked. Which if it pleased God to do here, as a special work, whereby to show his omnipotency, to the confirmation of his people's faith, in the doctrine of their Messias delivered unto them by the prophet Moses, than was it miraculous and extraordinary, and not to be looked for now. And (as some suppose) there were then a consort or crew of false prophets, which could also foretell things to come, and work miracles. I answer, it was extraordinary and miraculous, & that it pleased God so to try his people; but he worketh not so in these days: for the working of miracles is ceased. Likewise in this case it might well stand with God's glory, to 
The contrary effects that the miracles of Moses and the miracles of the Egyptian magicias wrought in the hart of Pharaoh.  use the hands of pharao's magicians, towards the hardening of their masters hart; and to make their illusions and ridiculous conceits to become effectual. For God had promised and determined to harden the heart of Pharaoh. As for the miracles which Moses did, they mollified it so, as he always relented upon the sight of the same. For unto the greatness of his miracles were added such modesty and patience, as might have moved even a heart of steel or flint. But pharao's frowardness always grew upon the magicians actions: the like example, or the resemblance whereof, we find not again in the scriptures. And though there were such people in those days suffered and used by God, for the accomplishment of his will and secret purpose: yet it followeth not, that now, when Gods will is wholly revealed unto us in his word, and his son exhibited (for whom, or rather for the manifestation of whose coming all those things were suffered or wrought) such things and such people should yet continue. So as I conclude, the cause being taken away, the thing proceeding thence remaineth not. And to assign our witches and conjurers their room, is to mock and contemn Gods wonderful works; and to oppose against them cozenages, juggling knacks, and things of nought. And therefore, as they must confess, that noon in these days can do as Moses did: so it may be answered, that noon in these days can do as jannes' and jambres did: who, if they had been false prophets, as they were jugglers, had yet been more privileged to exceed our old women or conjurers, in the accomplishing of miracles, or in prophesying, etc. For who may be compared with Balaam? Nay, I dare say, that Balam's ass wrought a greater miracle, and more supernatural, than either the pope or all the conjurers and witches in the world can do at this day.  
To conclude, it is to be avouched (and there be proofs manifest 
That the art of juggling is more, or at lest no les strange in working miracles than conjuring, witchcraft, etc.  enough) that our jugglers approach much nearer to resemble pharao's magicians, than either witches or conjurers, & can make a more lively show of working miracles than any enchanters can do: for these practice to show that in action, which witches do in words and terms. But that you may think I have reason for the maintenance of my opinion in this behalf, I will surcease by multitude of words to amplify this place, referring you to the tract following of the art of juggling, where you shall read strange practices and cunning conveyances; which because they cannot so conveniently be described by phrase of speech, as that they should presently sink into the capacity of you that would be practitioners of the same; I have caused them to be set forth in form and figure, that your understanding might be somewhat helped by instumentall demonstrations. And when you have perused that whole discovery of juggling, compare the wonders thereof with the wonders imputed to conjurers and witches, (not omitting pharao's sorcerers at any hand in this comparison) and I believe you will be resolved, that the miracles done in pharao's sight by them, and the miracles ascribed unto witches, conjurers, &c: may be well taken for false miracles, mere delusions, &c: and for such actions as are commonly practised by cunning jugglers; be it either by legerdemain, confederacy, or otherwise.   

The art of juggling discovered, and in what points it doth principally consist.  
The xxij. Chapter.  
Now because such occasion is ministered, and the matter so pertinent to my purpose, and also the life of witchcraft and cozenage so manifestly delivered in the art of juggling; I thought good to discover it, together with the rest of the other deceitful arts; being sorry that it falleth out to my lot, to lay open the secrets of this mystery, to the hindrance of such poor men as live thereby: whose doings herein are not only tolerable, but greatly 
In what respects juggling is tolerable and also commendable.  commendable, so they abuse not the name of God, nor make the people attribute unto them his power; but always acknowledge wherein the art consisteth, so as thereby the other unlawful and impious arts may be by them the rather detected and bewrayed.  
The true art therefore of juggling consisteth in legerdemain; to wit, the nimble conveyance of the hand, which is especially performed three ways. The first and principal consisteth 
The three principal points wherein legerdemain or numbleness of hand doth consist.  in hiding and conveying of balls, the second in the alteration of money, the third in the shuffling of the cards. He that is expert in these may show much pleasure, and many feats, and hath more cunning than all other witches or magicians. All other parts of this art are taught when they are discovered: but this part cannot be taught by any description or instruction, without great exercise and expense of time. And for as much as I profess rather to discover than teach these mysteries, it shall suffice to signify unto you, that the endeavour and drift of jugglers is only to abuse men's eyes and judgements. Now therefore my meaning is, in words as plain as I can, to rip up certain proper tricks of that art; whereof some are pleasant and delectable, other some dreadful and desperate, and all but mere delusions, or counterfeit actions, as you shall soon see by due observation of every knack by me hereafter deciphered.   

Of the ball, and the manner of legerdemain therewith, also notable feats with one or diverse balls.  
The xxiij. Chapter.  
Concerning the ball, the plays & 
Great variety of play with the balls, etc.  devices thereof are infinite, in somuch as if you can by use handle them well, you may show therewith a hundredth feats. But whither you seem to throw the ball into your left hand, or into your mouth, or into a pot, or up into the air, &c: it is to be kept still in your right hand. If you practise first with a leaden bullet, you shall the sooner and better do it with balls of cork. The first place at your first learning, where you are to bestow a great ball, is in the palm of your hand, with your ringfinger: but a small ball is to be placed with your thumb, betwixt your ringfinger and midlefinger, then are you to practise to do it betwixt the other fingers, then betwixt the forefinger and the thumb, with the forefinger and midlefinger jointly, and therein is the greatest and strangest cunning showed. Lastly the same small ball is to be practised in the palm of the hand, and by use you shall not only seem to put any one 
These feats are nimbly, cleanly, & swiftly to be conveyed; so as the eyes of the beholders may not discern or perceive the drift.  ball from you, and yet retain it in your hand; but you shall keep four or five as cleanly and certainly as one. This being attained unto, you shall work wonderful feats: as for example.  
Lay three or four balls before you, and as many small candlesticks, bowls, saltsellers, or saltseller covers, which is the best. Then first seem to put one ball into your left hand, and therewithal seem to hold the same fast: then take one of the candlesticks, or any other thing (having a hollow foot, & not being too great) and seem to put the ball which is thought to be in your left hand, underneath the same, and so under the other candlesticks seem to bestow the other balls: and all this while the beholders will suppose each ball to be under each candlestick: this done, some charm or form of words is commonly used. Then take up one candlestick with one hand, and blow, saying; Lo, you see that is gone: & so likewise look under each candlestick with like grace 
Memorandum that the juggler must set a good grace on the matter: for that is very requisite.  and words, & the beholders will wonder where they are become. But if you, in lifting up the candlesticks with your right hand, leave all those three or four balls under one of them (as by use you may easily do, having turned them all down into your hand, and holding them fast with your little and ringfingers) and take the candlestick with your other fingers, and cast the balls up into the hollowness thereof (for so they will not roll so soon away) the standers by will be much astonished. But it will seem wonderful strange, if also in showing how there remaineth nothing under an other of those candlesticks, taken up with your left hand, you leave behind you a great ball, or any other thing, the miracle will be the greater. For first they think you have pulled away all the balls by miracle; then, that you have brought them all together again by like means, and they neither think nor look that any other thing remaineth behind under any of them. And therefore, after many other feats done, return to your candlesticks, remembering where you left the great ball, and in no wise touch the same; but having an other like ball about you, seem to bestow the same in manner and form aforesaid, under a candlestick which standeth furthest from that where the ball lieth. And when you shall with 
* As, hay, fortuna fury, nunquam credo, pass, pass, when come you sirrah: See pag. 147.  words or charms seem to convey the same ball from under the same candlestick, and afterward bring it under the candlestick which you touched not, it will (I say) seem wonderful strange.  

To make a little ball swell in your hand till it be very great.  
TAke a very great ball in your left hand, or three indifferent big balls; and showing one or three little balls, seem to put them into your said left hand, concealing (as you may well do) the other balls which were there in before: then use words, and make them seem to swell, and open your hand, etc. This play is to be varied a hundredth ways: for as you find them all under one candlestick, so may you go to a slander by, and take off his hat or cap, and show the balls to be there, by conveying them thereinto, as you turn the bottom upward.   

To consume (or rather to convey) one or many balls into nothing.  
IF you take one ball, or more, & seem to put it into your other hand, and whilst you use charming words, you convey them out of your right hand into your lap; it will seem strange. For when you open your left hand immediately, the sharpest lookers on will say it is in your other hand, which also then you may open; & when they see nothing there, they are greatly overtaken.   

How to rap a wag upon the knuckles.  
But I will leave to speak any more of the ball, for herein I might hold you all day, and yet shall I not be able to teach you to use it, nor scarcely to understand what I mean or write concerning it: but certainly many are persuaded that it is a spirit or a fly, etc. Memorandum, that always the right hand be kept open and strength, only keep the palm from view. And therefore you may end with this miracle. ¶ Lay one ball upon your shoulder, an other on your arm, and the third on the table: 
This feat tendeth chiefly to the moving of laughter and mirth.  which because it is round, and will not easily lie upon the point of your knife, you must bid a slander by lay it thereon, saying that you mean to throw all those three balls into your mouth at once: and holding a knife as a pen in your hand, when he is laying it upon the point of your knife, you may easily with the haft rap him on the fingers, for the other matter willbe hard to do.    

Of conveyance of money.  
The xxiiij. Chapter.  
THE conveying of money is not 
The money must not be of too small nor of too large a circumference for hindering of the conveyance.  much inferior to the ball, but much easier to do. The principal place to keep a piece of money is the palm of your hand, the best piece to keep is a testor; but with exercise all will be alike, except the money be very small, and then it is to be kept betwixt the fingers, almost at the finger's end, whereas the ball is to be kept below near to the palm.  

To convey money out of one of your hands into the other by legerdemain.  
FIrst you must hold open your right hand, & lay therein a testor, or some big piece of money: then lay thereupon the top of your long left finger, and use words, and upon the sudden slip your right hand from your finger wherewith you held down the testor, and bending your hand a very little, you shall retain the testor still therein: and suddenly (I say) drawing your right hand through your left, you shall seem to have left the testor there specially when you shut in due time your left hand. Which that it may more plainly appear to be truly done, you may take a 
This is pretty if it be cunningly handled: for both the ear and the eye is deceived by this devise.  knife, and seem to knock against it, so as it shall make a great sound: but in stead of knocking the piece in the left hand (where noon is) you shall hold the point of the knife fast with the left hand, and knock against the testor held in the other hand, and it will be thought to hit against the money in the left hand. Then use words, and open your hand, and when nothing is seen, it will be wondered at how the testor was removed.   

To convert or transubstantiate money into counters, or counters into money.  
ANother way to deceive the lookers on, is to do as before, with a testor; and keeping a counter in the palm of the left hand secretly to seem to put the testor thereinto; which being retained still in the right hand, when the left hand is opened, the testor will seem to be transubstantiated into a counter.   

To put one testor into one hand, and an other into the other hand, and with words to bring them together.  
HE that hath once attained to the facility of retaining one 
Variety of tricks may be showed in juggling with money.  piece of money in his right hand, may show a hundredth pleasant conceits by that means, and may reserve two or three as well as one. And lo then may you seem to put one piece into your left hand, and retaining it still in your right hand, you may together therewith take up another like piece, and so with words seem to bring both pieces together.   

To put one testor into a stranger's hand, and another into your own, and to convey both into the stranger's hand with words.  
ALso you may take two testors evenly set together, and put the same in stead of one testor, into a stranger's hand, and then making as though you did put one testor into your left hand, with words you shall make it seem that you convey the testor in your hand, into the stranger's hand: for when you open your said left hand, there shall be nothing seen; and he opening his hand shall find two, where he thought was but one. By this devise (I say) a hundredth conceits may be showed.   

How to do the same or the like feat otherwise.  
TO keep a testor, &c: betwixt your finger, serveth specially for this and such like purposes. Hold out your hand, and cause one to lay a testor upon the palm thereof, then shake the same up almost to your finger's ends, and putting your thumb upon it; you shall easily, with a little practice, convey the edge betwixt the middle and forefinger, whilst you proffer to put it into your other hand (provided always that the edge appear not 
You must take heed that you be close and sly: or else you discredit the art.  through the fingers on the backside) which being done, take up another testor (which you may cause a slander by a lay down) and put them both together, either closely in stead of one into a stranger's hand, or keep them still in your own: & (after words spoken) open your hands, and there being nothing in one, and both pieces in the other, the beholders will wonder how they come together.   

To throw a piece of money away, and to find it again where you list.  
YOu may, with the middle or ringfinger of the right hand, convey a testor into the palm of the same hand, & seeming to cast it away, keep it still: which with confederacy will seem strange; to wit, when you find it again, where another hath bestowed 
Use and exercise maketh men ready and practive.  the very like piece. But these things without exercise cannot be done, and therefore I will proceed to show things to be brought to pass by money, with less difficulty; & yet as strange as the rest: which being unknown are marvelously commended, but being known, are derided, & nothing at all regarded.   

With words to make a groat or a testor to leap out of a pot, or to run alongst upon a table.  
YOu shall see a juggler take a groat or a testor, and throw it 
This feat is the stranger if it be done by night; a candle placed between the lookers on & the juggler: for by that means their eyesight is hindered from discerning the conceit.  into a pot, or lay it in the midst of a table, & with enchanting words cause the same to leap out of the pot, or run towards him, or from him ward alongst the table. Which will seem miraculous, until you know that it is done with a long black hair of a woman's head, fastened to the brim of a groat, by means of a little hole driven through the same with a Spanish needle. In like sort you may use a knife, or any other small thing: but if you would have it go from you, you must have a confederate, by which means all juggling is graced and amended.   

To make a groat or a testor to sink through a table, and to vanish out of a handkerchief very strangely.  
A juggler also sometimes will borrow a groat or a testor, &c: and mark it before you, and seem to put the same into the midst of a handkerchief, and wind it so, as you may the better see and feel it. Then will he take you the handkerchief, and bid you feel whither the groat be there or nay; and he will also require you to put the same under a candlestick, or some such thing. Then will he send for a basin, and holding the same under the board right against the candlestick, will use certain words of enchantments; and in short space you shall hear the groat fall into the basin. This done, one takes off the candlestick, and the juggler taketh the handkerchief by a tassel, and shaketh it; but the money is gone: which seemeth as strange as any feat whatsoever, but being known, the miracle is turned to a babble. For 
A discovery of this juggling knack.  it is nothing else, but to sow a groat into the corner of a handkerchief, finely covered with a piece of linen, little bigger than your groat: which corner you must convey in steed of the groat delivered to you, into the middle of your handkerchief; leaving the other either in your hand or lap, which afterwards you must seem to pull through the board, letting it fall into a basin, etc.   

A notable trick to transform a counter to a groat.  
TAke a groat, or some less piece of money, and grind it very thin at the one side; and take two counters, and grind them, the one at the one side, the other on the other side: glue the smooth side of the groat to the smooth side of one of the counters, joining them so close together as may be, specially at the edges, which may be so filed, as they shall seem to be but one piece; to wit, one side a counter, and the other side a groat. Then take a very little green wax (for that is softest and therefore best) 
The juggler must have noon of his trinkets wanting: besides that, it behoveth him to be mindful, lest he mistake his tricks.  and lay it so upon the smooth side of the other counter, as it do not much discolour the groat: and so will that counter with the groat cleave together, as though they were glued; and being filed even with the groat and the other counter, it will seem so like a perfect entire counter, that though a stranger handle it, he shall not bewray it; then having a little touched your forefinger, and the thumb of your right hand with soft wax, take therewith this counterfeit counter, and lay it down openly upon the palm of your left hand, in such sort as an auditor layeth down his counters, wringing the same hard, so as you may leave the glued counter with the groat apparently in the palm of your left hand; and the smooth side of the waxed counter will stick fast upon your thumb, by reason of the wax wherewith it is smeered, and so may you hide it at your pleasure. Provided always, that you lay the waxed side downward, and the glued side upward: then close your hand, and in or after the closing thereof turn the piece, & so in stead of a counter (which they suppose to be in your hand) you shall seem to have a groat, to the astonishment of the beholders, if it be well handled.    

An excellent feat, to make a two penny piece lie plain in the palm of your hand, and to be passed from thence when you list.  
The xxv. Chapter.  
Put a little red wax (not too thin) upon the nail of your longest finger, then let a stranger put a two penny piece into the palm of your hand, and shut your fist suddenly, and convey the two penny piece upon the wax, which with use you may so accomplish, as no man shall perceive it. Then and in the mean time use 
* As, Ailif, casyl, zaze, hit mel meltat: Saturnus, jupiter, Mars, Sol, Venus, Mercury, Luna: or such like.  words of course, and suddenly open your hand, holding the tips of your fingers rather lower than higher than the palm of your hand, and the beholders will wonder where it is become. Then shut your hand suddenly again, & lay a wager whither it be there or no; and you may either leave it there, or take it away with you at your pleasure. This (if it be will handled) hath more admiration than any other feat of the hand. Memorandum this may be best handled, by putting the wax upon the two penny piece, but then must you lay it in your hand yourself.  

To convey a testor out of one's hand that holdeth it fast.  
Stick a little wax upon your thumb, and take a slander by by the finger, showing him the testor, and telling him you will put the same into his hand: then wring it down hard with your waxed thumb, and using many words look him in the face, & as soon as you perceive him to look in your face, or from your hand, suddenly take away your thumb, & close his hand, and so will it seem to him that the testor remaineth: even as if you wring a testor upon ones forehead, it will seem to stick, when it is taken away, especially if it be wet. Then cause him to hold his hand still, and with speed put into another man's hand (or into your own) two testors in stead of one, and use words of course, whereby you shall make not only the beholders, but the holder's believe, when they open their hands, that by enchantment you have brought both together.   

To throw a piece of money into a deep pond, and to fetch it again from whence you list.  
THere be a marvelous number of feats to be done with money, but if you will work by private confederacy, as to 
In these knacks of confederacy Feats had the name, whilst he lived.  mark a shilling, or any other thing, and throw the same into a river or deep pond, and having hid a shilling before with like marks in some other secret place; bid some go presently & fetch it, making them believe, that it is the very same which you threw into the river: the beholders will marvel much at it. And of such feats there may be done a marvelous number; but many more by public confederacy, whereby one may tell another how much money he hath in his purse, and a hundredth like toys, and all with money.   

To convey one shilling being in one hand into another, holding your arms abroad like a rood.  
EVermore it is necessary to mingle some merry toys among 
A knack more merry than marvelous  your grave miracles, as in this case of money, to take a shilling in each hand, and holding your arms abroad, to lay a wager that you will put them both into one hand, without bringing them any whit nearer together. The wager being made, hold your arms abroad like a rood, and turning about with your body, lay the shilling out of one of your hands upon the table, and turning to the other side take it up with the other hand: and so you shall win your wager.   

How to rap a wag on the knuckles.  
Deliver one piece of money with the left hand to one, and to a second person another, and offer him that you would rap 
Another to the same purpose read in pag. 324.  on the fingers the third; for he (though he be ungracious and subtle) seeing the other receive money, will not lightly refuse it: and when he offereth to take it, you may rap him on the fingers with a knife, or somewhat else held in the right hand, saying that you knew by your familiar, that he meant to have kept it from you.    

To transform any one small thing into any other form by folding of paper.  
The xxvj. Chapter.  
Take a sheet of paper, or a handkerchief, and fold or double the same, so as one side be a little longer than an other: then put a counter between the two sides or leaves of the paper or handkerchief, up to the middle of the top of the fold, holding the same so as it be not perceived, and lay a groat on the outside thereof, right against the counter, and fold it down to the end of the longer side: and when you unfold it again, the groat will be where the counter was, and the counter where the groat was; so as some will suppose that you have transubstantiated the money into a counter, and with this many feats may be done.  
The like or rather stranger than it may be done, with two papers three inches square a piece, divided by two folds into three equal parts at either side, so as each folded paper remain one inch square: then glue the backsides of the two papers together as they are folded, & not as they are open, & so shall both papers seem to be but one; & which side soever you open, it shall appear to be the same, if you hide handsomely the bottom, as you may well do with your middle finger, so as if you have a groat in the one and a counter in the other, you (having showed but one) may by turning the paper seem to transubstantiate it. This may be best performed, by putting it under a candlestick, or a hat, &c: and with 
* Such as you shall find in pag. 323, & 329. in the marginal notes or some strange terms of your own devising.  words seem to do the feat.   

Of cards, with good cautions how to avoid cozenage therein: special rules to convey and handle the cards, and the manner and order how to accomplish all difficult and strange things wrought with cards.  
The xxvij. Chapter.  
Having now bestowed some waste money among you, I will set you to cards; by which kind of witchcraft a great number of people have juggled away not only their money, but also their lands, their health, their time, and their honesty. I dare not (as I could) show the lewd juggling that chetors practise, lest it minister some offence to the well disposed, to the simple hurt and losses, and to the wicked occasion of evil doing. But I would wish all 
Of dice play & the like unthrifty games, mark these two old verses: Ludens taxillis bene respice quid sit in illis, Mors tua sors tuares tua spes tua pendet in illis: and remember them.  gamesters to beware, not only with what cards and dices they play, but specially with whom & where they exercise gaming. And to let dices pass (as whereby a man may be inevitably cozened) one that is skilful to make and use Bumcards, may undo a hundredth wealthy men that are given to gaming: but if he have a confederate present, either of the players or standers by, the mischief cannot be avoided. If you play among strangers, beware of him that seems simple or drunken; for under their habit the most special couseners are presented, & while you think by their simplicity and imperfections to beguile them (and thereof perchance are persuaded by their confederates, your very friends as you think) you yourself will be most of all overtaken. Beware also of bettors by, and lookers on, and namely of them that bet on your side: for whilst they look in your game without suspicion, they discover it by signs to your adversaries, with whom they bet, and yet are their confederates.  
But in showing feats, and juggling with cards, the principal point consisteth in shuffling them nimbly, and always keeping one certain card either in the bottom, or in some known place of the stock, four or five cards from it. Hereby you shall seem to work wonders; for it will be easy for you to see or spy one card, which though you be perceived to do, it will not be suspected, if you shuffle them well afterwards. And this note I must give you, that in reserving the bottom card, you must always (whilst 
Note.  you shuffle) keep him a little before or a little behind all the cards lying underneath him, bestowing him (I say) either a little beyond his fellows before, right over the forefinger, or else behind the rest, so as the little finger of the left hand may meet with it: which is the easier, the readier, and the better way. In the beginning of your shuffling, shuffle as thick as you can; and in the end throw upon the stock the neither card (with so many more at the least as you would have preserved for any purpose) a little before or behind the rest. Provided always, that your forefinger, if the pack be laid before, or the little finger, if the pack lie behind, creep up to meet with the bottom card, and not lie betwixt the cards: and when you feel it, you may there hold it, until you have shuffled over the cards again, still leaving your kept card below. Being perfect herein, you may do almost what you list with the cards. By this means, what pack soever you make, though it consist of eight, twelve, or twenty cards, you may keep them still together unsevered next to the neither card, and yet shuffle them often to satisfy the curious beholders. As for example, and for brevities sake, to show you diverse feats under one.  

How to deliver out four aces, and to convert them into four knaves.  
MAke a pack of these eight cards; to wit, four knaves and four aces: and although all the eight cards must lie immediately together, yet must each knave and ace be openly severed, and the same eight cards must lie also in the lowest place of the bunch. Then shuffle them so, as always at the second shuffling, or at least wise at the end of your shuffling the said pack, and of 
You must be well advised in the shuffling of the bunch, lest you overshoot yourself.  the pack one ace may lie nethermost, or so as you may know where he goeth and lieth: and always (I say) let your foresaid pack with three or four cards more lie unseparably together immediately upon and with that ace. Then using some speech or other devise, and putting your hands with the cards to the edge of the table to hide the action, let out privily a piece of the second card, which is one of the knaves, holding forth the stock in both your hands, and showing to the standers by the neither card (which is the ace or kept card) covering also the head or piece of the knave (which is the next card) with your four fingers, draw out the same knave, laying it down on the table: then shuffle again, keeping your pack whole, and so have you two aces lying together in the bottom. And therefore, to reform that disordered card, as also for a grace and countenance to that action, take off the uppermost card of the bunch, and thrust it into the midst of the cards; and then take away the nethermost card, which is one of your said aces, and bestow him likewise. Then may you begin as before, showing an other ace, and in steed thereof lay down an other knave: and so forth, until in steed of four aces you have laid down four knaves. The beholders all this while thinking that there lie four aces on the table, are greatly abused, and will marvel at the transformation.   

How to tell one what card he seeth in the bottom, when the same card is shuffled into the stock.  
WHen you have seen a card privily, or as though you marked it not, lay the same undermost, and shuffle the cards as before you are taught, till your card lie again below in the bottom. Then show the same to the beholders, willing them to remember it: then shuffle the cards, or let any other shuffle them; for you know the card already, and therefore may at any time tell them what card they seen: which 
* For that will draw the action into the greater admiration.  nevertheless would be done with great circumstance and show of difficulty.   

another way to do the same, having yourself indeed never seen the card.  
IF you can see no card, or be suspected to have seen that which you mean to show, then let a slander by first shuffle, and afterwards take you the cards into your hands, and (having showed and not seen the bottom card) shuffle again, and keep the same card, as before you are taught; and either make shift then to see it when their suspicion is past, which may be done by letting some cards fall, or else lay down all the cards in heaps, remembering where you laid your bottom card. Then spy how many cards lie in some one heap, and lay the heap where your bottom card is upon that heap, and all the other heaps upon the same: and so, if there were five cards in the heap whereon you laid your card, than the same must be the sixth card, which now you may throw out, or look upon without suspicion: and tell them the card they seen.   

To tell one without confederacy what card he thinketh.  
Lay three cards on a table, a little way distant, and bid a slander by be true and not waver, but think one of them three; 
The eye bewrayeth the thought.  and by his eye you shall assuredly perceive which he both seeth and thinketh. And you shall do the like, if you cast down a whole pair of cards with the faces upward, whereof there will be few or noon plainly perceived, and they also coat cards. But as you cast them down suddenly, so must you take them up presently, marking both his eye and the card whereon he looketh.    

How to tell what card any man thinketh, how to convey the same into a kernel of a nut or cheristone, &c: and the same again into ones pocket: how to make one draw the same or any card you list, and all under one devise.  
The xxviij. Chapter.  
Take a nut, or a cheristone, & burn 
Tricks with cards, &c: which must be done with confederacy.  a hole through the side of the top of the shell, and also through the kernel (if you will) with a hot bodkin, or boar it with a awl; and with the eye of a needle pull out some of the kernel, so as the same may be as wide as the hole of the shell. Then write the number or name of a card in a piece of fine paper one inch or half an inch in length, and half so much in breadth, and roll it up hard: then put it into a nut, or cheristone, and close the hole with a little red wax, and rub the same with a little dust, and it will not be perceived, if the nut or cheristone be brown or old. Then let your confederate think that card which you have in your nut, &c: and either convey the same nut or cheristone into some body's pocket, or lay it in some strange place: then make one draw the same out of the stock held in your hand, which by use you may well do. But say not; I will make you perforce draw such a card: but require some slander by to draw a card, saying that it skills not what card he draw. And if your hand serve you to use the cards well, you shall prefer unto him, and he shall receive (even though he snatch at an other) the very card which you kept, and your confederate thought, and is written in the nut, and hidden in the pocket, etc. You must (while you hold the stock in your hands, tossing the cards to and fro) remember always to keep your card in your eye, and not to lose the sight thereof. Which feat, till you be perfect in, you may have the same privily marked; and when you perceive his hand ready to draw, put it a little out towards his hand, nimbly turning over the cards, as though you numbered them, holding the same more lose and open than the rest, in no wise suffering him to draw any other: which if he should do, you must let three or four fall, that you may begin again. ¶ This will seem most strange, if your said paper be enclosed in a button, and by confederacy sowed upon the doublet or cote of any body. This trick they commonly end with a nut full of ink, in which case some wag or unhappy boy is to be required to think a card; and having 
A merry conceit, the like whereof you shall find in pag. 324, & 330.  so done, let the nut be delivered him to crack, which he will not refuse to do, if he have seen the other feat played before.   

Of fast or lose, how to knit a hard knot upon a handkerchief, and to undo the same with words.  
The xxix Chapter.  
The Egyptians juggling witchcraft or sortilegy standeth much in fast or lose, whereof though I have written somewhat generally already, yet having such opportunity I will here show some of their particular feats; not treating of their common tricks which is so tedious, nor of their fortune telling which is so impious; and yet both of them mere cozenages. ¶ Make one plain lose knot, with the two corner ends of a handkerchief, and 
Fast and lose with a handkerchief.  seeming to draw the same very hard, hold fast the body of the said handkerchief (near to the knot) with your right hand, pulling the contrary end with the left hand, which is the corner of that which you hold. Then close up handsomely the knot, which will be yet somewhat lose, and pull the handkerchief so with your right hand, as the left hand end may be near to the knot: then will it seem a true and a firm knot. And to make it appear more assuredly to be so indeed, let a stranger pull at the end which you hold in your left hand, whilst you hold fast the other in your right hand: and then holding the knot with your forefinger & thumb, & the neither part of your handkerchief with your other fingers, as you hold a bridle when you would with one hand slip up the knot and lengthen your reins. This done, turn your handkerchief over the knot with the left hand, in doing whereof you must suddenly slip out the end or corner, putting up the knot of your handkerchief with your forefinger and thumb, as you would put up the foresaid knot of your bridle. Then deliver the same (covered and wrapped in the midst of your handkerchief) to one, to hold fast, and so after some words used, and wagers laid, take the handkerchief and shake it, and it will be lose.  

A notable feat of fast or lose; namely, to pull three beadstones from off a cord, while you hold fast the ends thereof, without removing of your hand.  
TAke two little whipcords of two foot long a piece, double 
Fast or lose with whipcords and beads.  them equally, so as there may appear four ends. Then take three great beadstones, the hole of one of them being bigger than the rest; and put one beadstone upon the eye or bout of the one cord, and an other on the other cord. Then take the stone with the greatest hole, and let both the bouts be hidden therein: which may be the better done, if you put the eye of the one into the eye or bout of the other. Then pull the middle bead upon the same, being doubled over his fellow, and so will the beads seem to be put over the two cords without partition. For holding fast in each hand the two ends of the two cords, you may toss them as you list, and make it seem manifest to the beholders, which may not see how you have done it, that the beadstons are put upon the two cords without any fraud. Then must you seem to add more effectual binding of those beadstones to the string, and make one half of a knot with one of the ends of each side; which is for no other purpose, but that when the beadstones 
This conveyance must be closely done: Ergo it must be no bunglers work.  be taken away, the cords may be seen in the case which the beholders suppose them to be in before. For when you have made your half knot (which in any wise you may not double to make a perfect knot) you must deliver into the hands of some slander by those two cords; namely, two ends evenly set in one hand, and two in the other, and then with a wager, &c: begin to pull off your beadstones, &c: which if you handle nimbly, and in the end cause him to pull his two ends, the two cords will show to be placed plainly, and the beadstones to have come through the cords. But these things are so hard and long to be described, that I will leave them; whereas I could show great variety.    

juggling knacks by confederacy, and how to know whither one cast cross or pile by the ringing.  
The xxx Chapter.  
Lay a wager with your confederate (who must seem simple, or obstinately opposed against you) that standing behind a door, you will (by the sound or ringing of the money) tell him whither he cast cross or pile: so as when you are gone, and he hath fillipped the money before the witnesses who are to be cozened, he must say; What is it, if it be cross; or What be't, if it be pile: or some 
What is it? What be't? signs of confederacy.  other such sign, as you are agreed upon, and so you need not fail to guess rightly. By this means (if you have any invention) you may seem to do a hundredth miracles, and to discover the secrets of a man's thoughts, or words spoken a far off.  

To make a shoal of goslings draw a timber log.  
TO make a shoal of goslings, or (as they say) a gaggle of geese to seem to draw a timber log, is done by that very means that is used, when a cat doth draw a fool through a pond or river: but handled somewhat further off from the beholders.   

To make a pot or any such thing standing fast on the cupboard, to fall down thence by virtue of words.  
LEt a cupboard be so placed, as your confederate may hold a black thread without in the court, behind some window of that room; and at a certain loud word spoken by you, he may pull the same thread, being wound about the pot, etc. And this was the feat of Eleazar, which josephus reporteth to be such a miracle. 
Eleazers' feat of confederacy.    

To make one danse naked.  
MAke a poor boy confederate with you, so as after charms, &c: spoken by you, he unclothe himself, and stand naked, seeming (whilst he undresseth him) to shake, stamp, and cry, still hastening to be unclothed, till he be stark naked: or if you can procure noon to go so far, let him only begin to stamp and shake, &c: and to unclothe him, and then you may (for the reverence of the company) seem to release him.   

To transform or alter the colour of ones cap or hat.  
TAke a confederates hat, and use certain 
* As, Droch myroch, & senaroth betu baroch assmaaroth, rousee farounsee, hay pass pass, &c: or such like strange words.  words over it, and deliver it to him again, and let him seem to be wroth, and cast it back to you again, affirming that his was a good new black hat, but this is an old blue hat, &c: and then you may seem to countercharm it, and redeliver it, to his satisfaction.   

How to tell where a stolen horse is become.  
BY means of confederacy, Steeven Tailor and one Pope abused divers country people. For Steeven Tailor would hide away his neighbour's horses, &c: and send them to Pope, (whom he before had told where they were) promising to send the 
Pope and Tailor cofederates.  parties unto him, whom he described and made known by divers signs: so as this Pope would tell them at their first entrance unto the door. Wherefore they come, and would say that their horses were stolen, but the thief should be forced to bring back the horses, &c: and leave them within one mile south and bywest, &c: of his house, even as the plot was laid, and the pack made before by Steeven and him. This Pope is said of some to be a witch, of others he is accounted a conjurer; but commonly called a wise man, which is all one with a soothsayer or witch.    

Boxes to alter one grain into another, or to consume the grain or corn to nothing.  
The xxxj Chapter.  
There be divers juggling boxes with false bottoms, wherein many false feats are wrought. First they have a box covered or rather footed alike at each end, the bottom of the one end being no deeper than as it may contain one lane of corn or pepper glued thereupon. Then use they to put into the hollow end thereof some other kind of grain, ground or unground; then do they 
Note the manner of this conveyance.  cover it, and put it under a hat or candlestick: and either in putting it thereinto, or pulling it thence, they turn the box, and open the contrary end, wherein is showed a contrary grain: or else they show the glued end first (which end they suddenly thrust into a bowl or bag of such grain as is glued already thereupon) and secondly the empty box.  

How to convey (with words or charms) the corn contained in one box into an other.  
THere is another box fashioned like a bell, wherinto they do put so much, and such corn or spice as the foresaid hollow box can contain. Then they stop or cover the same with a piece of leather, as broad as a testor, which being thrust up hard towards the middle part or waste of the said bell, will stick fast, & bear up the corn. And if the edge of the leather be wet, it will hold the better. Then take they the other box dipped (as is aforesaid) in corn, and set down the same upon the table, the empty end upward, saying that they will convey the grain therein into the other box or bell: which being set down somewhat hard upon the table, the leather and the corn therein will fall down, so as the 
You must take heed that when the corn cometh out it cover & hide the leather, etc.  said bell being taken up from the table, you shall see the corn lying thereon, and the stopple will be hidden therewith, & covered: & when you uncover the other box, nothing shall remain therein. But presently the corn must be swept down with one hand into the other, or into your lap or hat. Many feats may be done with this box, as to put therein a toad, affirming the same to have been so turned from corn, &c: and then many beholders will suppose the same to be the jugglers devil, whereby his feats and miracles are wrought. But in truth, there is more cunning witchcraft used in transferring of corn after this sort, than is in the transferring of one man's corn in the grass into an other man's field: which 
* See the 12 book of this discovery, in the title Habar, cap 4. pag. 220, 221.  the law of the twelve tables doth so forcibly condemn: for the one is a cozening slight, the other is a false lie.   

Of an other box to convert wheat into flower with words, etc.  
THere is an other box usual among jugglers, with a bottom in the middle thereof, made for the like purposes. One other also like a tun, wherein is showed great variety of stuff, as well of liquors as spices, and all by means of an other little tun within the same, wherein and whereon liquors and spices are showed. But this would ask too long a time of description.   

Of diverse petty juggling knacks.  
THere are many other beggarly feats able to beguile the 
These are such sleights that even a bungler may do them: and yet pretty, etc.  simple, as to make an ote stir by spitting thereon, as though it come to pass by words. Item to deliver meal, pepper, ginger, or any powder out of the mouth after the eating of bread, etc. which is done by retaining any of those things stuffed in a little paper or bladder conveyed into your mouth, and grinding the same with your teeth. ¶ Item, a rish through a piece of a trencher, having three holes, and at the one side the rish appearing out in the second, at the other side in the third hole, by reason of a hollow place made betwixt them both, so as the slight consisteth in turning the piece of trencher.    

To burn a thread, and to make it whole again with the ashes thereof.  
The xxxij. Chapter.  
IT is not one of the worst feats to burn a 
Mark the manner of this conceit and devise.  thread handsomely, and to make it whole again: the order whereof is this. Take two threads, or small laces, of one foot in length a piece: roll up one of them round, which will be then of the quantity of a pease, bestow the same between your left forefinger and your thumb. Then take the other thread, and hold it forth at length, betwixt the forefinger and thumb of each hand, holding all your fingers daintily, as young gentlewomen are taught to take up a morsel of meat. Then let one cut asunder the same thread in the middle. 
That is, neatly and daintily . When that is done, put the tops of your two thumbs together, and so shall you with less suspicion receive the piece of thread which you hold in your right hand into your left, without opening of your left finger and thumb: then holding these two pieces as you did the same before it was cut, let those two be cut also asunder in the midst, and they conveyed again as before, until they be cut very short, and then roll all those ends together, and keep that ball of short threads before the other in your left hand, and with a knife thrust out the same into a candle, where you may hold it until the said ball of short threads be burnt to ashes. Then pull back the knife with your right hand, and leave the ashes with the other ball betwixt the forefinger and thumb of your left hand, and with the two thombs & two forefingers together seem to take pains to frot and rub the ashes, until your thread be renewed, and draw out that thread at length which you 
A thread cut in many pieces and burned to ashes made whole again.  kept all this while betwixt your left finger and thumb. This is not inferior to any jugglers feat if it be well handled, for if you have legerdemain to bestow the same ball of thread, and to change it from place to place betwixt your other fingers (as may easily be done) then will it seem very strange.  

To cut a lace asunder in the midst, and to make it whole again.  
BY a devise not much unlike to this, you may seem to cut asunder any lace that hangeth about one's neck, or any point, girdle, or garter, &c: and with witchcraft or conjuration to make it whole and closed together again. For the accomplishment whereof, provide (if you can) a piece of the lace, &c: which 
The meaneth discovered.  you mean to cut, or at the least a pattern like the same, one inch and a half long, & (keeping it double privily in your left hand, betwixt some of your fingers near to the tips thereof) take the other lace which you mean to cut, still hanging about one's neck, and draw down your said left hand to the bought thereof: and putting your own piece a little before the other (the end or rather middle whereof you must hide betwixt your forefinger and thumb) making the eye or bought, which shall be seen, of your own pattern, let some slander by cut the same asunder, and it will be surely thought that the other lace is cut; which with words and froting, &c: you shall seem to renew & make whole again. This, if it be well handled, will seem miraculous.   

How to pull laces innumerable out of your mouth, of what colour or length you list, and never any thing seen to be therein.  
AS for pulling laces out of the mouth, it is somewhat a stolen 
A common juggling knack of flat cozenage played among the simple, etc.  jest, whereby jugglers gain money among maids, selling lace by the yard, putting into their mouths one round bottom as fast as they pull out an other, and at the just end of every yard they tie a knot, so as the same resteth upon their teeth: then cut they off the same, and so the beholders are double and triple deceived, seeing as much lace as will be contained in a hat, and the same of what colour you list to name, to be drawn by so even yards out of his mouth, and yet the juggler to talk as though there were nothing at all in his mouth.    

How to make a book, wherein you shall show every leaf therein to be white, black, blue, red, yellow, green, etc.  
The xxxiij. Chapter.  
There are a thousand juggling, which I am loathe to spend time to describe, whereof some be common, and some rare, and yet nothing else but deceit, cozenage, or confederacy: whereby you may plainly see the art to be a kind of witchcraft. 
juggling a kind of witchcraft . I will end therefore with one devise, which is not common, but was specially used by Claruis, whom though I never seen to exercise the feat, 
The invention of Claruis.  yet am I sure I conceive aright of that invention. He had (they say) a book, whereof he would make you think first, that every leaf was clean white paper: then by virtue of words he would show you every leaf to be painted with birds, then with beasts, then with serpents, then with angels, &c: the devise thereof is this. ¶ Make a book seven inches long, and five inches broad, or according to that proportion: and let there be xlix, leaves; to wit, 
This knack is sooner learned by demonstrative means, than taught by words of instruction.  seven times seven contained therein, so as you may cut upon the edge of each leaf six notches, each notch in depth half a quarter of an inch, and one inch distant. Paint every fourteenth and fifteenth page (which is the end of every sixth leaf, & the beginning of every seventh) with like colour, or one kind of picture. Cut off with a pair of shears every notch of the first leaf, leaving only one inch of paper in the uppermost place uncut, which will remain almost half a quarter of an inch higher than any part of that leaf. Leave an other like inch in the second place of the second leaf, clipping away one inch of paper in the highest place immediately above it, and all the notches below the same, and so orderly to the third, fourth, &c: so as there shall rest upon each leaf one only inch of paper above the rest. One high uncut inch of paper must answer to the first, directly, in every seventh leaf of the book: so as when you have cut the first seven leaves, in such sort as I first described, you are to begin in the self same order at the eight leaf, descending in such wise in the cutting of seven other leaves, and so again at the fifteenth, to xxi, &c: until you have passed through every leaf, all the thickness of your book.  
Now you shall understand, that after the first seven leaves, every seventh leaf in the book is to be painted, saving one seven leaves, which must remain white. Howbeit you must observe, that at each Bumleafe or high inch of paper, seven leaves distant, opposite one directly and lineally against the other, through the thickness of the book, the same page with the page precedent so to be painted with the like colour or picture; and so must you pass through the book with seven several sorts of colors or pictures: so as, when you shall rest your thumb upon any of those Bumleaves, or high inches, and open the book, you shall see in each page one colour or picture through out the book; 
This will seem rare to the beholders.  in an other row, an other colour, etc. To make that matter more plain unto you, let this be the description hereof. Hold the book with your left hand, and (betwixt your forefinger and thumb of your right hand) slip over the book in what place you list, and your thumb will always rest at the seventh leaf; to wit, at the Bumleafe or high inch of paper from whence when your book is strained, it will fall or slip to the next, etc. Which when you hold fast, & open the book, the beholders seeing each leaf to have one colour or picture with so many varieties, all passing continually & directly through the whole book, will suppose that with words you can discolour the leaves at your pleasure. But because 
Where such books may be gotten.  perhaps you will hardly conceive hereof by this description, you shall (if you be disposed) see or buy for a small value the like book, at the shop of W. Brome in Paul's churchyard, for your further instruction. ¶ There are certain feats of activity, which beautify this art exceedinlgy: howbeit even in these, some are true, and some are counterfeit; to wit, some done by practice, and some by confederacy. ¶ There are likewise divers feats arithmetical & geometrical: for them read Gemma Phrysius, and Record, etc. which being exercised by jugglers ad credit to their art. ¶ There are also (besides them which I have set down in this title of Hartumim) sundry strange experiments reported by Pliny, Albert, joh. Bap. Port. Neap. and Thomas Lupton, whereof some are true, and some false: which being known to jannes' and jambres, or else to our jugglers, their occupation is the more magnified, and they thereby more reverenced. ¶ Here is place to discover the particular knaveries of casting of lots, and drawing of 
See more hereof in the 11. book of this discovery, in the title Nahas, cap 10 pag. 197, 198.  cuts (as they term it) whereby many cozenages are wrought: so as I dare not teach the sundry devices thereof, lest the ungodly make a practice of it in the commonwealth, where many things are decided by those means, which being honestly meant may be lawfully used. But I have said already somewhat hereof in general, and therefore also the rather have suppressed the particularities, which (in truth) are mere juggling knacks: whereof I could discover a great number.   

Desperate or dangerous juggling knacks, wherein the simple are made to think, that a seely juggler with words can hurt and help, kill and revive any creature at his pleasure: and first to kill any kind of pullen, and to give it life again.  
The xxxiiij. Chapter.  
Take a hen, a chick, or a capon, and thrust a awl or a fine sharp pointed knife through the midst of the head thereof, the edge towards the bill, so as it may seem impossible for her to scape death: then use words, and pulling out the knife, lay oats before her, &c: and she will eat and live, being nothing at all grieved or hurt with the wound; because the 
* The natural cause why a hen thrust through the head with a bodkin doth live notwithstanding.  brain lieth so far behind in the head as it is not touched, though you thrust your knife between the comb and it: and after you have done this, you may convert your speech and actions to the grievous wounding and present recovering of your own self.  

To eat a knife, and to fetch it out of any other place.  
TAke a knife, and contain the same within your two hands, so as no part be seen thereof but a little of the point, which you must so bite at the first, as noise may be made therewith. Then seem to put a great part thereof into your mouth, and letting your hand slip down, there will appear to have been more in your mouth than is possible to be contained therein. Then send for drink, or use some other delay, until you have let the said knife slip into your lap, holding both your fists close together as 
It must be cleanly conveyed in any case.  before, and then raise them so from the edge of the table where you sit (for from thence the knife may most privily slip down into your lap) and in steed of biting the knife, knabble a little upon your nail, and then seem to thrust the knife into your mouth, opening the hand next unto it, and thrust up the other, so as it may appear to the standers by, that you have delivered your hands thereof, and thrust it into your mouth: then call for drink, after countenance made of pricking and danger, etc. Lastly, put your hand into your lap, and taking that knife in your hand, you may seem to bring it out from behind you, or from whence you list. ¶ But if you have another like knife and a confederate, you may do twenty notable wonders hereby: as to send a slander by into some garden or orchard, describing to him some tree or herb, under which it sticketh; or else some stranger's sheath or pocket, etc.   

To thrust a bodkin into your head without hurt.  
TAke a bodkin so made, as the hast being hollow, the blade 
The manner & means of this action.  thereof may slip thereinto as soon as you hold the point upward: and set the same to your forehead, and seem to thrust it into your head, and so (with a little sponge in your hand) you may wring out blood or wine, making the beholders think the blood or the wine (whereof you may say you have drunk very much) runneth out of your forehead. Then, after countenance of pain and grief, pull away your hand suddenly, holding the point downward; and it will fall so out, as it will seem never to have been thrust into the haste: but immediately thrust that bodkin into your lap or pocket, and pull out an other plain bodkin like the same, saving in that conceit.   

To thrust a bodkin through your tongue, and a knife through your arm: a pitiful sight, without hurt or danger.  
MAke a bodkin, the blade thereof being sundered in the middle, 
A form or pattern of this bodkin and knife you shall see described if you turn over a few leaves forward.  so as the one part be not near to the other almost by three quarters of an inch, each part being kept a sunder with one small bought or crooked piece of iron, of the fashion described hereafter in place convenient. Then thrust your tongue betwixt the foresaid space; to wit, into the bought left in the bodkin blade, thrusting the said bought behind your teeth, and biting the same: and then shall it seem to stick so fast in and through your tongue, as that one can hardly pull it out. ¶ Also the very like may be done with a knife so made, and put upon your arm: and the wound will appear the more terrible, if a little blood be powered thereupon.   

To thrust a piece of lead into one eye, and to drive it about (with a stick) between the skin and flesh of the forehead, until it be brought to the other eye, and there thrust out.  
Put a piece of lead into one of the neither lids of your eye, as big as a tag of a point, but not so long (which you may do without danger) and with a little juggling stick (one end thereof being hollow) seem to thrust the like piece of lead under the other eye lid; but convey the same in deed into the hollowness of the stick, the stopple or peg whereof may be privily kept in your hand until this feat be done. Then seem to drive the said piece of lead, with the hollow end of the said stick, from the same eye: and so with the end of the said stick, being brought along upon your forehead to the other eye, you may thrust out the piece of lead, which before you had put thereinto; to the admiration of the beholders. ¶ Some eat the lead, and then shove it out at the eye: and some put it into both, but the first is best.   

To cut half your nose asunder, and to heal it again presently without any salve.  
TAke a knife having a round hollow gap in the middle, and 
This is easily done, howbeit being cleanly handled it will deceive the sight of the beholders.  lay it upon your nose, and so shall you seem to have cut your nose half asunder. Provided always, that in all these you have an other like knife without a gap, to be showed upon the pulling out of the same, and words of enchantment to speak, blood also to bewray the wound, and nimble conveyance.   

To put a ring through your cheek.  
THere is an other old knack, which seemeth dangerous to the cheek. For the accomplishing whereof you must have two rings, of like colour and quantity; the one filed asunder, so as you may thrust it upon your cheek; the other must be whole, and conveyed upon a stick, holding your hand thereupon in the middle of the stick, delivering each end of the same stick to be holden fast by a slander by. Then conveying the same cleanly into your hand, or (for lack of good conveyance) into your lap or pocket, pull away your hand from the stick: and in pulling it away, whirl about the ring, and so will it be thought that you have put thereon the ring which was in your cheek.   

To cut off ones head, and to lay it in a platter, &c: which the jugglers call the decollation of john Baptist  
TO show a most notable execution by this art, you must 
This was done by one Kingsfield of London, at a Bartholomewtide, An. 1582. in the sight of diverse that come to view this spectacle.  cause a board, a cloth, and a platter to be purposely made, and in each of them holes sit for a boys neck. The board must be made of two planks, the longer and broader the better: there must be left within half a yard of the end of each plank half a hole; so as both planks being thrust together, there may remain two holes, like to the holes in a pair of stocks: there must be made likewise a hole in the tablecloth or carpet. A platter also must be set directly over or upon one of them, having a hole in the middle thereof, of the like quantity, and also a piece cut out of the same, so big as his neck, through which his head may be conveyed into the midst of the platter: and then sitting or kneeling under the board, let the head only remain upon the board in the same. Then (to make the sight more dreadful) put a little brimstone into a chafing dish of coals, setting it before the head of the boy, who must gasp two or three times, so as the smoke enter a little into his nostrils and mouth (which is not unwholesome) and the head presently will appear stark dead; if the boy set his countenance accordingly: and if a little blood be sprinkled on his face, the sight will be the stranger.  
This is commonly practised with a boy instructed for that purpose, who being familiar and conversant with the company, may be known as well by his face, as by his apparel. In the other end of the table, where the like hole is made, an other boy of the bigness of the known boy must be placed, having upon him his usual apparel: he must lean or lie upon the board, and must put his head under the board through the said hole, so as his body shall seem to lie on the one end of the board, and his head shall lie in a platter on the other end. ¶ There are other 
Necessary observations to astonish the beholders.  things which might be performed in this action, the more to astonish the beholders, which because they offer long descriptions, I omit: as to put about his neck a little dough kneaded with bullock's blood, which being cold will appear like dead flesh; & being pricked with a sharp round hollow quill, will bleed, and seem very strange, etc. ¶ Many rules are to be observed herein, as to have the table cloth so long and wide as it may almost touch the ground. ¶ Not to suffer the company to stay too long in the place, etc.   

To thrust a dagger or bodkin into your guts very strangely, and to recover immediately.  
ANother miracle may be showed touching counterfeit executions; namely, that with a bodkin or a dagger you shall seem to kill yourself, or at the least make an unrecoverable wound in your belly: as (in truth) not long since a juggler caused himself to be killed at a tavern in cheapside, from whence he 
Of a juggler that failing in the feats of his art lost his life.  presently went into Paul's churchyard and died. Which misfortune fell upon him through his own folly, as being then drunken, and having forgotten his plate, which he should have had for his defence. The devise is this. ¶ You must prepare a passed board, to be made according to the fashion of your belly and breast: the same must by a painter be coloured cunningly, not only like to your flesh, but with paps, navel, hair, &c: so as the same (being handsomely trussed unto you) may show to be your natural belly. Then next to your true belly you may put a linen cloth, and thereupon a double plate (which the juggler that killed himself forgot, or wilfully omitted) over and upon the which you may place the false belly. Provided always, that betwixt the plate & the false belly you place a gut or bladder of blood, which blood must be of a calf or of a sheep; but in no wise of an ox or a cow, for that will be too thick. Then thrust, or cause to be thrust into your breast a round bodkin, or the point of a dagger, so far as it may pierce through your gut or bladder: which being pulled 
But herein see you be circumspect  out again, the said blood will spin or spurt out a good distance from you, especially if you strain your body to swell, and thrust therewith against the plate. You must ever remember to use (with words, countenance, and gesture) such a grace, as may give a grace to the action, and move admiration in the beholders.   

To draw a cord through your nose, mouth or hand, so sensible as is wonderful to see.  
THere is an other juggling knack, which they call the bridle, 
A form or pattern of this bridle you shall see described if you turn over a few leaves  being made of two elder sticks, through the hollowness thereof is placed a cord, the same being put on the nose like a pair of tongs or pinsars; and the cord, which goeth round about the same, being drawn to and fro, the beholders will think the cord to go through your nose very dangerously. The knots at the end of the cord, which do stay the same from being drawn out of the stick, may not be put out at the very top (for that must be stopped up) but half an inch beneath each end: and so I say, when it is pulled, it will seem to pass through the nose; and then may you take a knife, and seem to cut the cord asunder, and pull the bridle from your nose.   

The conclusion, wherein the reader is referred to certain patterns of instruments wherewith diverse feats here specified are to be executed.  
Herein I might wade infinitely, but I hope it sufficeth, that I have delivered unto you the principles, and also the principal feats belonging to this art of juggling; so as any man conceiving throughly hereof may not only do all these things, but also may devise other as strange, & vary every of these devices into other forms as he can best conceive. And so long as the power of almighty God is not transposed to the juggler, nor offence ministered by his uncomely speech and behaviour, but the action performed in pastime, to the delight of the beholders, so as always the juggler confess in the end that these are no supernatural actions, but devices of men, and nimble conveyances, let all such curious conceited men as cannot afford their neighbours any comfort or commodity, but such as pleaseth their melancholic dispositions say what they list, for this will not only be found among indifferent actions, but such as greatly advance the power and glory of God, discovering 
Among what actions juggling is to be counted.  their pride and falsehood that take upon them to work miracles, and to be the mighty power of God, as jannes' and jambres and also Simon Magus did.  
If any man doubt of these things, as whither they be not as strange to behold as I have reported, or think with Bodin that these matters are performed by familiars or devils; let him go into S. Martin's, and inquire for one john Cautares (a French 
A matchless fellow for legerdemain.  man by birth, in conversation an honest man) and he will show as much and as strange actions as these, who getteth not his living hereby, but laboureth for the same with the sweat of his brows, and nevertheless hath the best hand and conveyance (I think) of any man that liveth this day.  
Neither do I speak (as they say) without book herein. For if time, place, and occasion serve, I can show so much herein, as I am sure Bodin, Spinaeus, and Vairus, would swear I were a witch, and had a familiar devil at commandment. But truly my study and travel herein hath only been employed to the end I might prove them fools, and find out the fraud of them that make them fools, as whereby they may become wiser, and God may have that which to him belongeth.  
And because the manner of these juggling conveyances are not 
Touching the patterns of diverse juggling instruments.  easily conceived by discourse of words; I have caused to be set down diverse forms of instruments used in this art; which may serve for patterns to them that would throughly see the secrets thereof, and make them for their own private practices, to try the event of such devices, as in this tract of legerdemain are showed. Where note, that you shall find every instrument that is most necessarily occupied in the working of these strange feats, to bear the just and true number of the page, where the use thereof is in ample words declared.  
Now will I proceed with another cozening point of witchcraft, apt for the place, necessary for the time, and in my opinion meet to be discovered, or at the least to be defaced among deceitful arts. And because many are abused hereby to their utter undoing, for that it hath had passage under the protection of learning, whereby they pretend to accomplish their works, it hath gone freely without general controlment through all ages, nations & people.   

¶ Hear follow patterns of certain instru-ments to be used in the former juggling knacks. 
To pull three beadstones from off a cord, while you hold fast the ends thereof, without removing of your hand.   

TO be instructed in the right use of the said beadstones, read page 337. and 338. As for the bridle, read page 351. 
To draw a cord through your nose, mouth or hand, which is called the bridle.     

To thrust a bodkin into your head, and through your tongue, etc. 
The hither most is the bodkin w^t the bout: the middlemost is the bodkin with the hollow haft: the furthermost is the plain bodkin serving for show.   

TO be instructed and taught in the right use and ready practice of these bodkins, read page 347.    

To thrust a knife through your arm, and to cut half your nose asunder, etc. 
The middlemost knife is to serve for show; the other two be the knives of devise.   

TO be ready in the use and perfect in the practice of these knives here portrayed, see page 347. and 348.    

To cut off ones head, and to lay it in a platter, which the jugglers call the decollation of john Baptist 
The form of the planks, etc.   

WHat order is to be observed for the practising hereof with great admiration, read page 349, 350. 
The order of the action, as it is to be showed.       

¶ The xiv. Book.  

Of the art of alchemistry, of their words of art and devices to blear men's eyes, and to procure credit to their profession.  
The first Chapter.  
Here I thought it not impertinent to say somewhat of the art or rather 
alchemistry a craft, not an art.  the craft of alchemistry, otherwise called Multiplication; which Chaucer, of all other men, most lively deciphereth. In the bowels hereof doth both witchcraft and conjuration lie hidden, as whereby some cousin others, and some are cozened themselves. For by this mystery (as it is said in the canons man's prolog)  

They take upon them to turn upside down, 
G. Chaucer in the Canons man's prolog.   
All the earth betwixt Southwark & Canterbury town,  
And to pave it all of silver and gold, etc.  
But ever they lack of their conclusion,  
And to much folk they do illusion.  
For their stuff slides away so fast,  
That it makes them beggars at the last,  
And by this craft they do never win,  
But make their purse empty, and their wits thin.   
And because the practisers hereof would be thought wise, learned, cunning, and their craft's masters, they have devised words of art, sentences and epithets obscure, and confectious so innumerable (which are also compounded of strange and rare simples) as confound the capacities of them that are either set on work herein, or be brought to behold or expect their conclusions. For what plain man would not believe, that they are learned and jolly fellows, that have in such readiness so many mystical terms of art: as (for a taste) their subliming, amalgaming, engluting, imbibing, incorporating, cementing, ritrination, 
The terms of the art alcumystical devised of purpose to bring credit to cozenage.  terminations, mollifications, and indurations of bodies, matters combust and coagulat, ingots, tests, etc. Or who is able to conceive (by reason of the abrupt confusion, contrariety, and multitude of drugs, simples, and confections) the operation and mystery of their stuff and workmanship. For these things and many more, are of necessity to be prepared and used in the execution of this endeavour; namely orpiment, sublimed Mercury, iron squames, Mercury crude, groundlie large, bowl armoniac, verdigris, borace, bowls, gall, arsenic, shall armoniac, brimstone, salt, paper, burnt bones, unsliked lime, clay, saltpetre, vitriall, saltartre, alcaly, shall preparat, clay made with horse dung, man's hair, oil of tartre, alum, glass, wort, yeast, argol, resagor, gleir of an eye, powders, ashes, dung, piss, etc. Then have they waters corrosive and lincall, waters of albification, and waters rubifying, etc. Also oils, ablutions, and metals fusible. Also their lamps, their urinals, discensories, sublimatories, alembics, viols, crosslets, cucurbits, stillatories, and their furnace of calcination: also their soft and subtle fires, some of wood, some of coal, composed specially of beech, etc. And because they will not seem to want any point of cozenage to astonish the simple, or to move admiration to their enterprises, they have (as they affirm) four spirits to work withal, whereof the first is, orpiment; the second, quicksilver; the third, shall armoniac; the fourth, brimstone. Then have they seven celestial bodies; namely, Sol, Luna, MarS, Mercury, Saturn, jupiter, and Venus; to whom they apply seven terrestrial bodies; to wit, gold, silver, iron, quicksilver, lead, tin, and copper, attributing unto these the operation of the other; specially if the terrestrial bodies be qualified, tempered, and wrought in the hour and day according to the feats of the celestial bodies: with more like vanity.   

The Alcumysters' drift, the Canons yeoman's tale, of alchemistical stones and waters.  
The second Chapter.  
Now you must understand that the end and drift of all their work, is, to attain unto the composition of the philosopher's stone, called Alixer, and to the stone called Titanus; and to Magnatia, which is a water made of the four elements, which (they say) the philosophers are sworn neither to discover, nor to write of. And by these they mortify quick silver, and make it malleable, and to hold touch: hereby also they convert any other metal (but specially copper) into gold. This science (forsooth) is the secret of secrets; even as salomon's conjuration is said among the conjurers to be so likewise. And thus, when they chance to meet with young men, or simple people, they boast and brag, and say with Simon Magus, that they can work miracles, and bring 
Acts. 8.  mighty things to pass. In which respect Chaucer truly hereof saith:  

Each man is as wise as Salomon, 
G. Chaucer in the Canons man's tale.   
When they are together everyone:  
But he that seems wisest, is most fool in proof,  
And he that is truest, is a very thief.  
They seem friendly to them that know nought,  
But they are fiendly both in word and thought,  
Yet many men ride and seek their acquaintance,  
Not knowing of their false governance.   
He also saith, and experience verifieth his assertion, that they look ill favouredly, & are always beggarly attired: his words are these:  

These fellows look ill favouredly, 
Idem. ibid.   
And are always tired beggarly,  
So as by smelling and threadbare array,  
These folk are known and discerned alway.  
But so long as they have a sheet to wrap them in by night,  
Or a rag to hang about them in the day light,  
They will it spend in this craft,  
They cannot stint till nothing be laft.  
Here one may learn if he have aught,  
To multiply and bring his good to nought.  
But if a man ask them privily,  
Why they are clothed so unthriftily,  
They will round him in the ear and say,  
If they espied were, men would them slay,  
And all because of this noble science:  
Lo thus these folk betrayen innocence.   
The tale of the canons yeoman published by Chaucer, doth make (by way of example) a perfect demonstration of the art of alchemistry or multiplication: the effect whereof is this. A canon being an Alcumyster or cozener, espied a covetous priest, 
The points or parts of the art Alcumysticall which may be called the misty or smoky science.  whose purse he knew to be well lined, whom he assaulted with flattery and subtle speech, two principal points belonging to this art. At the length he borrowed money of the priest, which is the third part of the art, without the which the professors can do no good, nor endure in good estate. Then he at his day repaid the money, which is the most difficult point in this art, and a rare experiment. Finally, to requite the priests' courtesy, he promised unto him such instructions, as whereby with expedition he should become infinitely rich, and all through this art of multiplication. And this is the most common point in this science; for herein they must be skilful before they can be famous, or attain to any credit. The priest disliked not his proffer; specially because it tended to his profit, and embraced his courtesy. Then the canon willed him forthwith to send for three ounces of quick silver, which he said he would transubstantiate (by his art) into perfect silver. The priest thought that a man of his profession could not dissemble, and therefore with great joy and hope accomplished his request.  
And now (forsooth) goeth this jolly Alcumyst about his business and work of multiplication, and causeth the priest to make a fire of coals, in the bottom whereof he placeth a croslet; and pretending only to help the priest to lay the coals handsomely, he foisteth into the middle ward or lane of coals, a beechen coal, within the which was conveyed an ingot of perfect silver, which (when the coal was consumed) slipped down into the croslet, that was (I say) directly under it. The priest perceived not the fraud, but received the ingot of silver, and was not a little joyful 
The Alcumysts bait to catch a fool.  to see such certain success proceed from his own handy work wherein could be no fraud (as he surely conceived) and therefore very willingly gave the cannon forty pounds for the receipt of this experiment, who for that sum of money taught him a lesson in alchemistry, but he never returned to hear repetitions, or to see how he profited.   

Of a yeoman of the country cozened by an Alcumyst.  
The third Chapter.  
I Can cite many Alcumysticall cozenages wrought by Doctor Burcot, Feats, and such other; but I will pass them over, and only repeat three experiments of that art; the one practised upon an honest yeoman in the county of Kent, the other upon a mighty prince, the third upon a covetous priest. And first touching the yeoman, he was overtaken and used in manner and form following, by a notable cozening varlet, who professed alchemistry, juggling, witchcraft, and conjuration: and by means of his companions and confederates discussed the simplicity and ability of the said yeoman, and found out his estate and humour to be convenient for his purpose; and finally come a wooing (as they say) to his daughter, to whom he made love cunningly in words, though his purpose tended to another matter. And among other illusions and tales, concerning his own commendation, for wealth, parentage, inheritance, alliance, activity, learning, pregnancy, and cunning, he boasted of his knowledge and experience in alchemistry; making the simple man believe that he could multiply, and of one angel make two or three. Which seemed strange to the poor man, in so much as he became willing enough to see that conclusion: whereby the Alcumyster had more hope and comfort to attain his desire, than if his daughter had yielded to have married him. To be short, he in the presence of the said yeoman, did include within a little ball of virgin wax, a couple of angels; and after certain ceremonies 
Note the cozening conveyance of this alcumystical practitioner.  and conjuring words he seemed to deliver the same unto him: but in truth (through legerdemain) he conveyed into the yeoman's hand another ball of the same scantling, wherein were enclosed many more angels than were in the ball which he thought he had received. Now (forsooth) the Alcumyster bade him lay up the same ball of wax, and also use certain ceremonies (which I thought good here to omit.) And after certain days, hours, and minutes they returned together, according to the appointment, and found great gains by the multiplication of the angels. Insomuch as he, being a plain man, was hereby persuaded, that he should not only have a rare and notable good son in law; but a companion that might help to add unto his wealth much treasure, and to his estate great fortune and felicity. And to increase this opinion in him, as also to win his further favour; but specially to bring his cunning alchemistry, or rather his lewd purpose to pass; he told him that it were folly to multiply a pound of gold, when as easily they might multiply a millian: and therefore counseled him to produce all the money he had, or could borrow of his neighbours and friends; and did put him out of doubt, that he would multiply the same, and redouble it exceedinlgy, even as he saw by experience how he dealt with the small sum before his face. This yeoman, in hope of gains and preferment, &c: consented to this 
A notable fool.  sweet motion, and brought out and laid before his feet, not the one half of his goods, but all that he had, or could make or borrow any manner of way. Then this juggling Alcumyster, having obtained his purpose, folded the same in a ball, in quantity far bigger than the other, and conveying the same into his bosom or pocket, delivered another ball (as before) of the like quantity unto the yeoman, to be reserved and safely kept in his chest; whereof (because the matter was of importance) either of them must have a key, and a several lock, that no interruption might be made to the ceremony, nor abuse by either of them, in defrauding each other. Now (forsooth) these circumstances and ceremonies being ended, and the Alcumysters purpose thereby performed; he told the yeoman that (until a certain day and hour 
A cozening devise by running away to save the credit of the art.  limited to return) either of them might employ themselves about their business, and necessary affairs; the yeoman to the plough, and he to the city of London, and in the mean time the gold should multiply, etc. But the Alcumyster (belike) having other matters of more importance come not just at the hour appointed, nor yet at the day, nor within the year: so as, although it were somewhat against the yeoman's conscience to violate his promise, or break the league; yet partly by the longing he had to see, and partly the desire he had to enjoy the fruit of that excellent experiment, having (for his own security) and the others satisfaction, some testimony at the opening thereof, to witness his sincere dealing, he broke up the coffer, and lo he soon espied the ball of wax, which he himself had laid up there with his own hand. So as he thought (if the hardest should fall) he should find his principal: and why not as good increase hereof now, as of the other before. But alas! when the wax was broken, and the metal discovered, the gold was much abased, and became perfect lead.  

Now who so list to utter his folly, 
G. Chaucer in the tale of the canons yeoman.   
Let him come forth, and learn to multiply;  
And every man that hath aught in his coffer,  
Let him appear, and wax a philosopher,  
In learning of this elvish nice lore,  
All is in vain, and pardee much more  
Is to learn a lewd man this subtlety,  
Fie, speak not thereof it will not be:  
For he that hath learning, and he that hath noon,  
Conclude alike in multiplicatione.    

A certain king abused by an Alcumyst, and of the king's fool a pretty jest.  
The fourth Chapter.  
The second example is of another 
A king cozened by alchemistry.  Alcumyst that come to a certain king, promising to work by his art many great things, as well in compounding and transubstantiating of metals, as in executing of other exploits of no less admiration. But before he began, he found the means to receive by virtue of the kings warrant, a great sum of money in priest, assuring the king and his council, that he would shortly return, and accomplish his promise, etc. Soon after, the king's fool, among other jests, fell into a discourse and discovery of fools, and handled that common place so pleasantly, that the king began to take delight therein, & to like his merry vein. Whereupon he would needs have the fool deliver unto him a schedule or scroll, containing the names of all the most excellent fools in the land.  
So he caused the king's name to be first set down, and next him all the names of the lords of his privy council. The king seeing him so saucy and malapert, meant to have had him punished: but some of his council, knowing him to be a fellow pleasantly conceited, besought his majesty rather to demand of him a reason of his libel, &c: than to proceed in extremity against 
A wise fool.  him. Then the fool being asked why he so saucily accused the king and his council of principal folly, answered; Because he saw one foolish knave beguile them all, and to cozen them of so great a mass of money, and finally to be gone out of their reach. Why (said one of the council) he may return and perform his promise, etc. Then (quoth the fool) I can help all the matter easily. How (said the king) canst thou do that? Marry sir (said he) than I will blot out your name, and put in his, as the most fool in the world. Many other practices of the like nature might be hereunto annexed, for the detection of their knavery and deceits whereupon this art dependeth, whereby the readers may be more delighted in reading, than the practisers benefited in simply using the same. For it is an art consisting wholly of subtlety and deceit, whereby the ignorant and plain minded man through his too much credulity is circumvented, and the humour of the other sly cozener satisfied.   

A notable story written by Erasmus of two Alcumysts, also of longation and curtation.  
The fift Chapter.  
The third example is reported by 
Eras in colloq. de arte alcumystica.  Erasmus, whose excellent learning and wit is had to this day in admiration. He in a certain dialog entitled Alcumystica doth finely bewray the knavery of this crafty art; wherein he proposeth one Balbine, a very wise, learned, and devout priest, howbeit such a one as was bewitched, and mad upon the art of alchemistry. Which thing another cozening priest perceived, and dealt with him in manner and form following.  
M. Doctor Balbine (said he) I being a stranger unto you may 
A flattering & clawing preamble.  seem very saucy to trouble your worship with my bold suit, who always are busied in great and divine studies. To whom Balbine, being a man of few words, gave a nod: which was more than he used to every man. But the priest knowing his humour, said; I am sure sir, if you knew my suit, you would pardon my importunity. I pray thee good sir john (said Balbine) show me thy mind, and be brief. That shall I do sir (said he) with a good will. You know M. Doctor, through your skill in philosophy, that every man's destiny is not alike; and I for my part am at this point, that I cannot tell whither I may be counted happy or infortunate. For when I weigh my own case, or rather my state, in part I seem fortunate, and in part miserable. But Balbine being a man of some surliness, always willed him to draw his matter to a more compendious form: which thing the priest said he would do, and could the better perform; because Balbine himself was so learned and expert in the very matter he had to repeat, and thus he began.  
I have had, even from my childhood, a great felicity in the art of alchemistry, which is the very marrow of all philosophy. Balbine at the naming of the word alchemistry, inclined and yielded himself more attentively to hearken unto him: marry it was only in gesture of body; for he was spare of speech, and yet he had him proceed with his tale. Then said the priest, Wretch that I am, it was not my luck to light on the best way: for you M. Balbine know (being so universally learned) that in this art there are two ways, the one called longation, the other curtation; and it was my ill hap to fall upon longation. When 
Longation and curtation in alchemistry.  Balbine asked him the difference of those two ways; Oh sir said the priest, you might count me impudent, to take upon me to tell you, that of all other are best learned in this art, to whom I come, most humbly to beseech you to teach me that lucky way of curtation. The cunninger you are, the more easily you may teach it me: and therefore hide not the gift that God hath given you, from your brother, who may perish for want of his desire in this behalf; and doubtless jesus Christ will enrich you with greater blessings and endowments.  
Balbine being abashed partly with his importunity, and partly with the strange circumstance, told him that (in truth) he neither knew what longation or curtation meant; and therefore required him to expound the nature of those words. Well (quoth the priest) since it is your pleasure, I will do it, though I shall thereby take upon me to teach him that is indeed much cunninger than myself. And thus he began: Oh sir, they that have spent all the days of their life in this divine faculty, do turn 
Nore how the cozener circumuenteth Balbine.  one nature and form into another, two ways, the one is very brief, but somewhat dangerous; the other much longer, marry very safe, sure, and commodious. Howbeit, I think myself most unhappy that have spent my time and travel in that way which utterly misliketh me, and never could get one to show me the other that I so earnestly desire. And now I come to your worship, whom I know to be wholly learned and expert herein, hoping that you will (for charity's sake) comfort your brother, whose felicity and well doing now resteth only in your hands; and therefore I beseech you relieve me with your counsel.  
By these and such other words when this cozening varlet had avoided suspicion of guile, and assured Balbine that he was perfect and cunning in the other way: Balbine his fingers itched, and his hart tickled; so as he could hold no longer, but burst out with these words: Let this curtation go to the devil, whose name I did never so much as once hear of before, and therefore do much less understand it. But tell me in good faith, do you exactly understand longation? Yea said the priest, doubt you not hereof: but I have no fancy to that way, it is so tedious. Why (quoth Balbine) what time is required in the accomplishment of this work by way of longation? Too too much said the Alcumyster, 
Fair words make fools feign, and large offers blind the wise.  even almost a whole year: but this is the best, the surest, and the safest way, though it be for so many months prolonged, before it yield advantage for cost and charges expended thereabouts. Set your hart at rest (said Balbine) it is no matter, though it were two years, so as you be well assured to bring it then to pass.  
Finally, it was there and then concluded, that presently the priest should go in hand with the work, and the other should bear the charge, the gains to be indifferently divided betwixt them both, and the work to be done privily in Balbins' house. And after the mutual oath was taken for silence, which is usual and requisite always in the beginning of this mystery; Balbine delivered money to the Alcumyster for bowls, glasses, coals, &c: which should serve for the erection and furniture of the forge. Which money the Alcumyster had no sooner fingered, but he ran merrily to the dices, to the alehouse, & to the stews, and who there so lusty as cozening sir john: who indeed this way made a kind of alchemistical transformation of money. Now Balbine urged him to go about his business, but the other told him, that if the matter were once begun, it were half ended: for therein consisted the greatest difficulty.  
Well, at length he began to furnish the furnace, but now forsooth a new supply of gold must be made, as the seed and spawn of that which must be engendered and grow out of this work of alchemistry. For even as a fish is not caught without a bait, no more is gold multiplied without some parcels of gold: and therefore gold must be the foundation and groundwork of that art, or else all the fat is in the fire. But all this while Balbine was occupied in calculating, and musing upon his account; casting by arithmetic, how that if one ounce yielded fifteen, then how much gains two thousand ounces might yield: for so much he determined to employ that way.  
When the Alcumyst had also consumed this money, showing great travel a month or twain, in placing the bellows, the coals, and such other stuff, and no whit of profit proceeding or coming thereof: Balbine demanded how the world went, our Alcumyst was as a man amazed. Howbeit he said at length; Forsooth even as such matters of importance commonly do go forward, whereunto there is always very difficult access. There was (saith he) a fault (which I have now found out) in the choice of the coals, which were of oak, and should have been of beech. One hundredth ducats were spent that way, so as the dising house and the stews were partakers of Balbines charges. But after a new supply of money, better coals were provided, and matters more circumspectly handled. Howbeit, when the forge had traveled long, and brought forth nothing, there was another excuse found out; to wit, that the glasses were not tempered as they ought to have been. But the more money was disbursed hereabouts, the worse willing was Balbine to give over, 
Balbine was bewitched with desire of gold, etc.  according to the disers' vein, whom fruitless hope bringeth into a fools paradise.  
The Alcumyst, to cast a good colour upon his knavery, took on like a man moonsick, and protested with great words full of forgery and lies, that he never had such luck before. But having found the error, he would be sure enough never hereafter to fall into the like oversight, and that henceforward all should be safe and sure, and throughly recompensed in the end with large increase. Hereupon the workhouse is now the third time repaired, and a new supply yet once again put into the Alcumysts hand; so as the glasses were changed. And now at length the Alcumyst uttered another point of his art and cunning to Balbine; to wit, that those matters would proceed much better, if he sent our Lady a few French crowns in reward: for the art 
Notable cozenage.  being holy, the matter cannot prosperously proceed, without the favour of the saints. Which counsel exceedingly pleased Balbine, who was so devout and religious, that no day escaped him but he said our Lady matins.  
Now our Alcumyster having received the offering of money, goeth on his holy pilgrimage, even to the next village, & there consumeth it every penny, among bawds and knaves. And at 
The Alcumyster bringeth Balbin into a fools paradise.  his return, he told Balbine that he had great hope of good luck in his business; the holy virgin gave such favourable countenance, and such attentive ear unto his prayers and vows. But after this, when there had been great travel bestowed, and not a dram of gold yielded nor levied from the forge; Balbine began to expostulate and reason some what roundly with the cozening fellow; who still said he never had such filthy luck in all his life before, and could not devise by what means it come to pass, that things went so overthwartly. But after much debating betwixt them upon the matter, at length it come into Balbines' head to ask him if he had not foreslowed to hear mass, or to say his hours: which if he had done, nothing could prosper under his hand. Without doubt (said the cozener) you have hot the nail on the head. Wretch that I am! I remember once or twice being at a long feast, I omitted to say my ave Mary after dinner. So so (said Balbine) no marvel then that a matter of such importance hath had so evil success. The Alcumyster promised to do penance; as to hear twelve masses for two that he had foreslowed; and for every ave overslipped, to render and repeat twelve to our Lady.  
Soon after this, when all our Alcumysters' money was spent, & also his shifts failed how to come by any more, he come home with this devise, as a man wonderfully frayed and amazed, piteously crying and lamenting his misfortune. Whereat Balbine being astonished, desired to know the cause of his complaint. Oh (said the Alcumyster) the courtiers have spied our enterprise; 
Here the Alcumyster uttereth a notorious point of cozening knavery.  so as I for my part look for nothing but present imprisonment. Whereat Balbine was abashed, because it was flat felony to go about that matter, without special licence. But (quoth the Alcumyster) I fear not to be put to death, I would it would fall out so: marry I fear lest I shall be shut up in some castle or tower, and there shall be forced to tug about this work and broil in this business all the days of my life.  
Now the matter being brought to consultation, Balbine, because he was cunning in the art of rhetoric, and not altogether ignorant in law, beat his brains in devising how the accusation might be answered, and the danger avoided. Alas (said the Alcumyster) you trouble yourself all in vain, for you see the crime is not to be denied, it is so generally bruited in court: neither can the fact be defended, because of the manifest law published against it. To be short, when many ways were devised, and diverse excuses alleged by Balbine, and no sure ground to stand on for their security; at length the Alcumyster having present want and need of money, framed his speech in this sort; Sir said he to Balbine, we use slow counsel, and yet the matter requireth 
Mark how this Alcumyster goeth from one degree of cozenage to another.  haste. For I think they are coming for me yer this time to hale me away to prison; and I see no remedy but to die valiantly in the cause. In good faith (said Balbine) I know not what to say to the matter. No more do I said the Alcumyster, but that I see these courtiers are hungry for money, and so much the readier to be corrupted & framed to silence. And though it be a hard matter, to give those rakehells till they be satisfied: yet I see no better counsel or advise at this time. No more could Balbine, who gave him thirty ducats of gold to stop their mouths, who in an honest cause would rather have given so many teeth out of his head, than one of those pieces out of his pouch. This coin had the Alcumyster, who for all his pretences & gay gloss was in no danger, other than for lack of money to lose his lemon or concubine, whose acquaintance he would not give over, nor forbear her company, for all the goods that he was able to get, were it by never such indirect dealing and unlawful means.  
Well, yet now once again doth Balbine newly furnish the forge, a prayer being made before to our Lady to bless the enterprise. And all things being provided and made ready according to the Alcumysters own asking, & all necessaries largely ministered after his own liking; a whole year being likewise now consumed about this bootless business, and nothing brought to pass; there fell out a strange chance, and that by this means ensuing, as you shall hear.  
Our Alcumyster forsooth used a little extraordinary lewd company with a courtier's wife, whiles he was from home, who suspecting the matter, come to the door unlooked for, and called to come in, threatening them that he would break open the doors upon them. Some present devise (you see) was now requisite, and there was noon other to be had, but such as the opportunity offered; to wit, to leap out at a back window: which he did, not without great hazard, and some hurt. But this was soon blazed abroad, so as it come to Balbines' ear, who showed in countenance that he had heard hereof, though he said nothing. But 
The miledest and softest nature is commonly soonest abused.  the Alcumyster knew him to be devout, & somewhat superstitious: and such men are easy to be entreated to forgive, how great soever the fault be, and devised to open the matter in manner and form following.  
O Lord (saith he before Balbine) how infortunately goeth our business forward! I marvel what should be the cause. Whereat Balbine, being one otherwise that seemed to have vowed silence, took occasion to speak, saying; It is not hard to know the impediment and stop hereof: for it is sin that hindereth this matter; which is not to be dealt in but with pure hands. Whereat the Alcumyster fell upon his knees, beating his breast, & lamentably cried, saying; Oh master Balbine, you say most truly, it is sin that hath done us all this displeasure; not your sin sir, but my own, good master Balbine. Neither will I be ashamed to discover my filthiness unto you, as unto a most holy and ghostly father. The infirmity of the flesh had overcome me, and the devil had caught me in his snare. Oh wretch that I am! Of a priest I am become an adulterer. Howbeit, the money that erst while was sent to our Lady, was not utterly lost: for if she had not been, I had certainly been slain. For the good man of the house broke open the door, and the window was less than I could get out thereat. And in that extremity of danger it come into my mind to fall down prostrate to the virgin; beseeching her (if our gift were acceptable in her sight) that she would, in consideration thereof, assist me with her help. And to 
En immensa cavi spirant mendacia folles.  be short, I ran to the window, and found it big enough to leap out at. Which thing Balbine did not only believe to be true, but in respect thereof forgave him, religiously admonishing him to show himself thankful to that pitiful and blessed Lady.  
Now once again more is made a new supply of money, and mutual promise made to handle this divine matter hence forward purely and holily. To be short, after a great number of such parts played by the Alcumyster; one of Balbins' acquaintance espied him, that knew him from his childhood to be but a cozening merchant; and told Balbine what he was, and that he would handle him in the end, even as he had used many others: for a knave he ever was, and so he would prove. But what did Balbine, think you? Did he complain of this counterfeit, or 
Balbine is ashamed that he should be overshot and overseen in a case of flat cozenage.  cause him to be punished? No, but he gave him money in his purse, and sent him away; desiring him, of all courtesy, not to blab abroad how he had cozened him. And as for the knave Alcumyster, he needed not care who knew it, or what come of it: for he had nothing in goods or fame to be lost. And as for his cunning in alchemistry, he had as much as an ass. By this discourse Erasmus would give us to note, that under the golden name of alchemistry there lieth lurking no small calamity; wherein there be such several shifts and suits of rare subtleties and deceits, as that not only wealthy men are thereby many times impoverished, and that with the sweet allurement of this art, through their own covetousness; as also by the flattering baits of hoped gain: but even wise and learned men hereby are shamefully overshot, partly for want of due experience in the wiles and subtleties of the world, and partly through the softness and pliableness of their good nature, which cozening knaves do commonly abuse to their own lust and commodity, and to the others utter undoing.   

The opinion of diverse learned men touching the folly of alchemistry.  
The sixth Chapter.  
Albert in his book of minerals reporteth, 
The substances of things are not transmutable.  that Auicenna treating of alchemistry, saith; Let the dealers in alchemistry understand, that the very nature and kind of things cannot be changed, but rather made by art to resemble the same in show and likeness: so that they are not the very things indeed, but seem so to be in appearance: as castles and towers do seem to be built in the clouds, whereas the representations there showed, are nothing else but the resemblance of certain objects béelow, caused in some bright and clear cloud, when the air is void of thickness and grossness. A sufficient proof hereof may be the looking glass. And we see (saith he) that yellow or orange colour laid upon red, seemeth to be gold. Francis Petrarch treating of the 
Franc Petrarch. lib. de remed. utr. fort. 1. cap 10.  same matter in form of a dialogue, introduceth a disciple of his, who fancied the foresaid fond profession and practice, saying; I hope for prosperous success in alchemistry. Petrarch answereth him; It is a wonder from whence that hope should spring, since the fruit thereof did never yet fall to thy lot, nor yet at any time chance to any other; as the report commonly goeth, that many rich men, by this vanity and madness have been brought to beggary, whiles they have wearied themselves therewith, weakened their bodies, and wasted their wealth in trying the means to make gold engender gold. I hope for gold according to the workman's promise, saith the disciple. He that hath promised thee gold, will run away with thy gold, and thou never the wiser, saith Petrarch. He promiseth me great good, saith the disciple. He will first serve his own turn, and relieve his private poverty, saith Petrarch; for Alcumysters are a beggarly kind of people, who though they confess themselves bare and needy, yet will they make others rich and wealthy: as though others poverty did more molest and pity them than their own. These be the words of Petrarch, a man of great learning and no less experience; who as in his time he saw the fraudulent fetches of this compassing craft: so hath there been no age, since the same hath been broached, wherein some few wisemen have not smelled out the evil meaning of these shifting merchants, and bewrayed them to the world.  
An ancient writer of a religious order, who lived above a 
Goschalcus Boll. ordinis S. August. in suo praeceptorio, fol. 244. col. b c. d. & 1.  thousand years since, discovering the diversities of thefts, after a long enumeration, bringeth in Alcumysters, whom he calleth Falsificantes metallorum & mineralium, witches and counterfeiters of metals and minerals; and setteth them as deep in the degree of thieves, as any of the rest, whose injurious dealings are brought to open arreignment. It is demanded (saith he) why the art of alchemistry doth never prove that in effect, which it pretendeth in precept and promise. The answer is ready; that if by art gold might be made, then were it behooveful to know the manner and proceeding of nature in generation; since art is said to imitate and counterfeit nature. Again, it is because of the lameness and unperfectness of philosophy, specially concerning minerals: no such manner of proceeding being set down by consent and agreement of philosophers in writing, touching 
No certain ground in the art Alcumysticall.  the true and undoubted effect of the same. Where upon one supposeth that gold is made of one kind of stuff this way, others of another kind of stuff that way. And therefore it is a chance if any attain to the artificial applying of the actives and passives of gold and silver. Moreover, it is certain, that quick silver and sulphur are the materials (as they term them) of metals, and the agent is heat, which directeth: howbeit it is very hard to know the due proportion of the mixture of the materials; which proportion the generation of gold doth require. And, admit that by chance they attain to such proportion; yet can they not readily resume or do it again in another work, because of the hidden diversities of materials, and the uncertainty of applying the actives and passives.  
The same ancient author concluding against this vain art, 
Idem ibid.  saith, that of all christian lawmakers it is forbidden, and in no case tolerable in any commonwealth: first because it presumeth to forge idols for covetousness, which are gold and silver; whereupon saith the apostle, covetousness is idolworship: secondly, 
Auritiae idolorum cultus.  for that (as Aristotle saith) coin should be scant and rare, that it might be dear; but the same would wax vile, and of small estimation, if by the art of alchemistry gold and silver might be multiplied: thirdly, because (as experience proveth) wisemen are thereby bewitched, couseners increased, princes abused, the rich impoverished, the poor beggared, the multitude made fools, and yet the craft and craftsmasters (oh madness!) credited. Thus far he. Whereby in few words he discountenanceth that profession, not by the imaginations of his own brain, but by manifold circumstances of manifest proof. Touching the which practice I think enough hath been spoken, and more a great deal than needed; since so plain and demonstrable a matter requireth the less travel in confutation.   

That vain and deceitful hope is a great cause why men are seduced by this alluring art, and that there labours therein are bootless, etc.  
The seventh Chapter.  
Hitherto somewhat at large I have detected the knavery of the art Alcumysticall, partly by reasons, and partly by examples: so that the thing itself may no less appear to the judicial eye of the considerers; than the bones and sinews of a body anatomised, to the corporal eye of the beholders. Now it shall not be amiss nor impertinent, to treat somewhat of the nature of that vain and fruitless hope, which induceth and draweth 
Of vain hope.  men forward as it were with chords, not only to the admiration, but also to the approbation of the same: in such sort that some are compelled ruefully to sing (as one in old time did, whither in token of good or ill luck, I do not now well remember) Spes & fortuna valet; Hope and good hap adieu.  
No marvel then though alchemistry allure men so sweetly, and entangle them in snares of folly; since the baits which it useth is the hope of gold, the hunger whereof is by the poet termed Sacra, which some do English, Holy; not understanding that it is rather to be interpreted, 
* I. Cal in Comment. upon Deut. serm. 127. pa. 781. col. 1. number. 40.  Cursed or detestable, by the figure Acyron, when a word of an unproper signification is cast in a clause as it were a cloud: or by the figure Antiphrasis, when a word importeth a contrary meaning to that which it commonly hath. For what reason can there be, that the hunger of gold should be counted holy, the same having (as depending upon it) so many milians of mischiefs and miseries: as treasons, thefts, adulteries, manslaughters, trucebreakings, perjuries, cozenages, and a great troup of other enormities, which were here too long to rehearse. And if the nature of every action be determinable by the end thereof, then cannot this hunger be holy, but rather 
A maxim.  accursed, which pulleth after it as it were with iron chains such a band of outrages and enormities, as of all their labour, charge, care and cost, &c: they have nothing else left them in am of lucre, but only some few burned bricks of a ruinous furnace, a peck or two of ashes, and such light stuff, which they are forced peradventure in fine to sell, when beggary hath arrested and laid his mace on their shoulders. As for all their gold, it is resolved In primam materiam, or rather In levem quendam fumulum, into a light smoke or fumigation of vapours, than the which nothing is more light, nothing less substantial, spirits only excepted, out of whose nature and number these are not to be exempted.   

A continuation of the former matter, with a conclusion of the same.  
The eight Chapter.  
That which I have declared before, by reasons, examples, and authorities, I will now prosecute and conclude by one other example; to the end that we, as others in former ages, may judge of vain hope accordingly, and be no less circumspect to avoid the inconveniences thereof, than Ulysses was wary to escape 
Erasmus in colloq. cui titulus Conuivium fabulosum.  the incantations of Circe's that old transforming witch. Which example of my is drawn from jews the French king, the eleventh of that name, who being on a time at Burgundy, fell acquainted by occasion of hunting with one Conon, a clownish but yet an honest and hearty good fellow. For princes and great men delight much in such plain clubhutchens. The king oftentimes, by means of his game, used the countrymen house for his refreshing; and as noble men sometimes take pleasure in homely and course things, so the king did not refuse to eat turnips and rape roots in Conon's cottage. Shortly after king jews being at this palace, void of troubles and disquietness, Conon's wife willed him to repair to the court, to show himself to the king, to put him in mind of the old entertainment which he had at his house, and to present him with some of the fairest and choicest rape roots that she had in store. Conon seemed loathe, alleging that he should but lose his labour: for princes (saith he) have other matters in hand, than to intend to think of such trifling courtesies. But Conon's wife overcame him, and persuaded him in the end, choosing a certain number of the best and goodliest rape roots that she had: which when she had given her husband to carry to the court, he set forward on his journey a good trudging pace. But Conon being tempted by the way, partly with desire of eating, and partly with the toothsomeness of the meat 
A hungry belly will not be bridled.  which he bore, that by little and little he devoured up all the roots saving one, which was a very fair and a goodly great one indeed. Now when Conon was come to the court, it was his luck to stand in such a place, as the king passing by, and spying the man, did well remember him, and commanded that he should be brought in. Conon very cheerly followed his guide hard at the heels, and no sooner saw the king, but bluntly coming to him, reached out his hand, and presented the gift to his majesty. The king received it with more cheerfulness than it was offered, and bad one of those that stood next him, to take it, and lay it up among those things which he esteemed most, & had in greatest account. Then he bade Conon to dine with him, and after dinner gave the countryman great thanks for his rape root; who made no bones of the matter, but boldly made challenge and claim to the kings promised courtesy. Whereupon the king commanded, that a thousand crowns should be given him in recompense 
A princely largesse.  for his root.  
The report of this bountifulness was spread in short space over all the king's household: in so much as one of his courtiers, in hope of the like or a larger reward gave the king a very proper ginnet. Whose drift the king perceiving, and judging that his former liberality to the clown, provoked the courtier to this covetous attempt, took the ginnet very thankfully: and calling some of his noble men about him, began to consult with them, what mends he might make his servant for his horse. Whiles this was a doing, the courtier conceived passing good hope of some princely largesse, calculating and casting his cards in this manner; If his majesty rewarded a silly clown so bountifully for a simple rape root, what will he do to a jolly courtier for a gallant jennet? Whiles the king was debating the matter, and one said this, another that, and the courtier traveled all the while in vain hope, at last saith the king, even upon the sudden; I have now bethought me what to bestow upon him: and calling one of his nobles to him, whispered him in the ear, and willed him to fetch a thing, which he should find in his chamber wrapped up in silk. The root is brought wrapped in silk, which the king with his own hands gave to the courtier, using these 
Sic ars deluditur arte.  words therewithal, that he sped well, in so much as it was his good hap to have for his horse a jewel that cost him a thousand crowns. The courtier was a glad man, and at his departing longed to be looking what it was, and his hart dansed for joy. In due time therefore he unwrapped the silk (a sort of his fellow courtiers flocking about him to testify his good luck) and having unfolded it, he found therein a dry and withered rape root. Which spectacle though it set the standers about in a loud laughter, yet it quailed the courtier's courage, and cast him into a shrewd fit of pensiveness. Thus was the confidence of this courtier turned to vanity, who upon hope of good speed was willing to part from his horse for had I witted.  
This story doth teach us into what folly and madness vain 
The moral of the praemisses.  hope may drive undiscreet and unexpert men. And therefore no marvel though Alcumysters' dream and dote after double advantage, faring like Aesop's dog, who greedily coveting to catch and snatch at the shadow of the flesh which he carried in his mouth over the water, lost both the one and the other: as they do their increase and their principal. But to break off abruptly from this matter, and to leave these hypocrites (for why may they not be so named, who as Homer, speaking in detestation of such rakehells, saith very divinely and truly;  
Odi etenim seu claustra Erebi, quicûnque loquuntur 
Homer.   
o'er aliud, tacitóque aliud sub pectore claudunt:  

I hate even as the gates of hell, 
Englished by Abraham Fleming.   
Those that one thing with tongue do tell,  
And notwithstanding closely keep,  
Another thing in hart full deep)   
To leave these hypocrites (I say) in the dregs of their dishonesty, I will conclude against them peremptorily, that they, with the rabble above rehearsed, and the rout hereafter to be mentioned, are rank couseners, and consuming cankers to the common wealth, and therefore to be rejected and excommunicated from the fellowship of all honest men. For now their art, which turneth all kind of metals that they can come by into mist and smoke, is no less apparent to the world, than the clear sunny rays at noon stead; in so much that I may say with the poet,  
Hos populus ridet, multúmque torosa juventus 
Aul. Persius, satire. 3.   
Ingeminat tremulos naso crispante cachinnos:  

All people laugh them now to scorn, 
Englished by Abraham Fleming.  each strong and lusty blood  
Redoubleth quavering laughters loud with wrinkled nose a good.   
So that, if any be so addicted unto the vanity of the art Alcumysticall (as every fool will have his fancy) and that (beside so many experimented examples of divers, whose wealth hath vanished like a vapour, whiles they have been over rash in the practice hereof) this discourse will not move to desist from such extreme dotage, I say to him or them and that aptly,  
— dicítque facítque quod ipse 
Idem, ibid.   
Non sani esse hominis non sanus iuret Orestes:  

He saith and doth that very thing, which mad Orestes might 
By Ab. Fleming.   
With oath aver became a man bereft of reason right.     

¶ The xv. Book.  

The exposition of jidoni, and where it is found, whereby the whole art of conjuration is deciphered.  
The first Chapter.  
This word jidoni is derived of jada, which properly signifieth to know: it is sometimes translated, Divinus, which is a divinor or soothsayer, as in Deut. 18. Leuit. 20: sometimes Ariolus, which is one that also taketh upon him to foretell things to come, and is found Leuit. 19 2. Kings. 23. isaiah. 19 To be short, the opinion of 
The large signification of the word jidoni.  them that are most skilful in the tongues, is, that it comprehendeth all them, which take upon them to know all things past and to come, and to give answers accordingly. It always followeth the word Ob, and in the scriptures is not named severally from it, and differeth little from the same in sense, and do both concern oracles uttered by spirits, possessed people, or couseners. What will not couseners or witches take upon them to do? Wherein will they profess ignorance? Ask them any question, they will undertake to resolve you, even of that which noon but God knoweth. And to bring their purposes the better to pass, as also to win further credit unto the counterfeit art which they profess, they procure confederates, whereby they work wonders. And when they have either learning, eloquence, or nimbleness of hands to accompany their confederacy, or rather knavery, than (forsooth) they pass the degree of witches, and entitle themselves to the name of conjurers. And these deal with no inferior causes: these fetch devils out of hell, and angels 
Vide Philast. Brix. episc. haereseôn cattle. de phitonissa.  out of heaven; these raise up what bodies they list, though they were dead, buried, and rotten long before; and fetch souls out of heaven or hell with much more expedition than the pope bringeth them out of purgatory. These I say (among the simple, and where they fear no law nor accusation) take upon them also the raising of tempests, and earthquakes, and to do as much as God himself can do. These are no small fools, they go not to work with a baggage toad, or a cat, as witches do; but with a 
I. Wierus in Pseudomonarchia dae monum.  kind of majesty, and with authority they call up by name, and have at their commandment seventy and nine principal and princely devils, who have under them, as their ministers, a great multitude of legions of petty devils; as for example.   

An inventory of the names, shapes, powers, government, and effects of devils and spirits, of their several segniories and degrees: a strange discourse worth the reading.  
The second Chapter.  
Their first and principal king 
salomon's notes of conjuration. Baell.  (which is of the power of the east) is called Baëll; who when he is conjured up, appeareth with three heads; the first, like a toad; the second, like a man; the third, like a cat. He speaketh with a hoarse voice, he maketh a man go invisible, he hath under his obedience and rule sixty and six legions of devils.  
The first duke under the power of the east, is named Agares, he cometh up mildly in the likeness of a fair old man, riding 
Agares.  upon a crocodile, and caring a hawk on his fist; he teacheth presently all manner of tongues, he fetcheth back all such as run away, and maketh them run that stand still; he overthroweth all dignities supernatural and temporal, he maketh earthquakes, and is of the order of virtues, having under his regiment thirty one legions.  
Marbas, alias Barbas is a great precedent, and appeareth in the 
Marbas.  form of a mighty lion; but at the commandment of a conjurer cometh up in the likeness of a man, and answereth fully as touching any thing which is hidden or secret: he bringeth diseases, and cureth them, he promoteth wisdom, and the knowledge of mechanical arts, or handicrafts; he changeth men into other shapes, and under his presidency or government are thirty six legions of devils contained.  
Amon, or Aamon, is a great and mighty marquess, and cometh 
Amon.  abroad in the likeness of a wolf, having a serpent's tail, spitting out and breathing flames of fire; when he putteth on the shape of a man, he showeth out dog's teeth, and a great head like to a mighty raven; he is the strongest prince of all other, and understandeth of all things past and to come, he procureth favour, and reconcileth both friends and foes, and ruleth forty legions of devils.  
Barbatoes, a great county or earl, and also a duke, he appeareth 
Barbatos.  in Signo sagittarij sylvestris, with four kings, which bring companies and great troops. He understandeth the singing of birds, the barking of dogs, the lowing of bullocks, and the voice of all living creatures. He detecteth treasures hidden by magicians and enchanters, and is of the order of virtues, which in part bear rule: he knoweth all things past, and to come, and reconcileth friends and powers; and governeth thirty legions of devils by his authority.  
Buer is a great precedent, and is seen in this sign; he absolutely 
Buer.  teacheth philosophy moral and natural, and also logic, and the virtue of herbs: he giveth the best familiars, he can heal all diseases, specially of men, and reigneth over fifty legions.  
Gusoin is a great duke, and a strong, appearing in the form 
Gusoin.  of a Xenophilus, he answereth all things, present, past, and to come, expounding all questions. He reconcileth friendship, and distributeth honours and dignities, and ruleth over forty legions of devils.  
Botis, otherwise Otis, a great precedent and an earl he cometh 
Botis.  forth in the shape of an ugly viper, and if he put on human shape, he showeth great teeth, and two horns, caring a sharp sword in his hand: he giveth answers of things present, past, and to come, and reconcileth friends, and foes, ruling sixty legions.  
Bathin, sometimes called Mathim, a great duke and a strong, 
Bathin.  he is seen in the shape of a very strong man, with a serpent's tail, sitting on a pale horse, understanding the virtues of herbs and precious stones, transferring men suddenly from country to country, and ruleth thirty legions of devils.  
Purson, alias Curson, a great king, he cometh forth like a 
Purson.  man with a lion's face, caring a most cruel viper, and riding on a bear; and before him go always trumpets, he knoweth things hidden, and can tell all things present, past, and to come: he bewrayeth treasure, he can take a body either human or airy; he answereth truly of all things earthly and secret, of the divinity and creation of the world, and bringeth forth the best familiars; and there obey him two and twenty legions of devils, partly of the order of virtues, & partly of the order of thrones.  
Eligor, alias Abigor, is a great duke, and appeareth as a goodly 
Eligor.  knight, caring a lance, an ensign, and a sceptre: he answereth fully of things hidden, and of wars, and how soldiers should meet: he knoweth things to come, and procureth the favour of lords and knights, governing sixty legions of devils.  
Leraie, alias Oray, a great marquess, showing himself in the 
Leraie.  likeness of a gallant archer, caring a bow and a quiver, he is author of all battles, he doth putrify all such wounds as are made with arrows by archers, Quos optimos obijcit tribus diebus, and he hath regiment over thirty legions.  
Valefar, alias Malephar, is a strong duke, coming forth in 
Valefar.  the shape of a lion, and the head of a thief, he is very familiar with them to whom he maketh himself acquainted, till he hath brought them to the gallows, and ruleth ten legions.  
Morax, alias Foraij, a great earl and a precedent, he is seen 
Morax.  like a bull, and if he take unto him a man's face, he maketh men wonderful cunning in astronomy, & in all the liberal sciences: he giveth good familiars and wise, knowing the power & virtue of herbs and stones which are precious, and ruleth thirty six legions.  
Ipos, alias Ayporos, is a great earl and a prince, appearing in 
Ipos.  the shape of an angel, and yet indeed more obscure and filthy than a lion, with a lion's head, a goose's feet, and a hare's tail: he knoweth things to come and passed, he maketh a man witty, and bold, and hath under his jurisdiction thirty six legions.  
Naberius, alias Cerberus, is a valiant marquess, showing 
Naberius.  himself in the form of a crow, when he speaketh with a hoarse voice: he maketh a man amiable and cunning in all arts, and specially in rhetoric, he procureth the loss of prelacies and dignities: nineteen legions hear and obey him.  
Glasya Labolas, alias Caacrinolaas, or Caassimolar, is a great 
Glasya Labolas.  precedent, who cometh forth like a dog, and hath wings like a griffen, he giveth the knowledge of arts, and is the captain of all mansleiers: he understandeth things present and to come, he gaineth the minds and love of friends and foes, he maketh a man go invisible, and hath the rule of six and thirty legions.  
Zepar is a great duke, appearing as a soldier, inflaming women 
Zepar.  with the love of men, and when he is bidden he changeth their shape, until they may enjoy their beloved, he also maketh them barren, and six and twenty legions are at his obey and commandment.  
Bileths is a great king and a terrible, riding on a pale horse, 
Bileth.  before whom go trumpets, and all kind of melodious music. When he is called up by an exorcist, he appeareth rough and furious, to deceive him. Then let the exorcist or conjurer take heed to himself, and to allay his courage, let him hold a hazel bat in his hand, wherewithal he must reach out toward the east and south, and make a triangle without besides the circle; but if he hold not out his hand unto him, and he bid him come in, and he still refuse the bond or chain of spirits; let the conjurer proceed to reading, and by and by he will submit himself, and come in, and do whatsoever the exorcist commandeth him, and he shallbe safe. If Bileth the king be more stubborn, and refuse to enter into the circle at the first call, and the conjurer show himself fearful, or if he have not the chain of spirits, certainly he will never fear nor regard him after. Also, if the place be unapt for a triangle to be made without the circle, than set there a bowl of wine, and the exorcist shall certainly know when he cometh out of his house, with his fellows, and that the foresaid Bileths will be his helper, his friend, and obedient unto him when he cometh forth. And when he cometh, let the exorcist receive him courteously, and glorify him in his pride, and therefore he shall adore him as other kings do, because he saith nothing without other princes. Also, if he be cited by an exorcist, always a silver ring of the middle finger of the left hand must be held against the exorcists face, as they do for Amaimon. And the dominion and power of so great a prince is not to be pretermitted; for there is noon under the power 
Vide Amaimon.  & dominion of the conjurer, but he that detaineth both men and women in doting love, till the exorcist hath had his pleasure. He is of the orders of powers, hoping to return to the seventh throne, which is not altogether credible, and he ruleth eighty five legions.  
Sitri, alias Bitru, is a great prince, appearing with the face of a leopard, and having wings as a griffen: when he taketh human 
Sitri a bawdy devil.  shape, he is very beautiful, he inflameth a man with a woman's love, and also stirreth up women to love men, being commanded he willingly detaineth secrets of women, laughing at them and mocking them, to make them luxuriously naked, and there obey him sixty legions.  
Paimon is more obedient to Lucifer than other kings are. Lucifer is here to be understood he that was drowned in the depth of 
Paimon.  his knowledge: he would needs be like God, and for his arrogancy was thrown out into destruction, of whom it is said; Every precious stone is thy covering. Paimon is constrained by divine virtue to stand before the exorcist; where he putteth on 
Ezech. 88  the likeness of a man: he sitteth on a beast called a dromedary, which is a swift runner, and weareth a glorious crown, and hath an effeminate countenance. There goeth before him an host of men with trumpets and well sounding cymbals, and all musical instruments. At the first he appeareth with a great cry and roaring, as in Circulo Salomonis, and in the art is declared. And if this Paimon speak sometime that the conjurer understand him not, let him not therefore be dismayed. But when he hath delivered him the first obligation, to observe his desire, he must bid him also answer him distinctly and plainly to the questions he shall ask you, of all philosophy, wisdom, and science, and of all other secret things. And if you will know the disposition of the world, and what the earth is, or what holdeth it up in the water, or any other thing, or what is Abyssus, or where the wind is, or from whence it cometh, he will teach you abundantly. Consecrations also as well of sacrifices as otherwise may be reckoned. He giveth dignities and confirmations; he bindeth them that resist him in his own chains, and subiecteth them to the conjurer; he prepareth good familiars, and hath the understanding of all arts. Note, that at the calling up of him, the exorcist must look towards the northwest, because there is 
Cautions for the Exorcist or conjurer.  his house. When he is called up, let the exorcist receive him constantly without fear, let him ask what questions or demands he list, and no doubt he shall obtain the same of him. And the exorcist must beware he forget not the creator, for those things, which have been rehearsed before of Paimon, some say he is of the order of dominations; others say, of the order of cherubim. There follow him two hundred legions, partly of the order of angels, and partly of potestates. Note that if Paimon be cited alone by an offering or sacrifice, two kings follow him; to wit, Beball & Abalam, & other potentates: in his host are twenty five legions, because the spirits subject to them are not always with them, except they be compelled to appear by divine virtue.  
Some say that the king belial was created immediately after 
The fall of belial.  Lucifer, and therefore they think that he was father and seducer of them which fell being of the orders. For he fell first among the worthier and wiser sort, which went before Michael and other heavenly angels, which were lacking. Although belial went before all them that were thrown down to the earth, yet he went not before them that tarried in heaven. This belial is constrained by divine virtue, when he taketh sacrifices, gifts, and offerings, that he again may give unto the offerers true answers. But he tarrieth not one hour in the truth, except he be constrained by the divine power, as is said. He taketh the form of a beautiful angel, sitting in a fiery chariot; he speaketh fair, he distributeth preferments of senatorship, and the favour of friends, and excellent familiars: he hath rule over eighty legions, partly of the order of virtues, partly of angels; he is found in the form of an exorcist in the bonds of spirits. The exorcist must consider, that this belial doth in every thing assist his subjects. If he will not submit himself, let the bond of spirits be read: the spirits chain is sent for him, wherewith wise Salomon 
Salomon gathered all the devils together in a brazen vessel.  gathered them together with their legions in a brazen vessel, where were enclosed among all the legions seventy two kings, of whom the chief was Bileths, the second was belial, the third Asmoday, and above a thousand thousand legions. Without doubt (I must confess) I learned this of my master Salomon; but he told me not why he gathered them together, and shut them up so: but I believe it was for the pride of this belial. Certain nigromancers do say, that Salomon, being on a certain day seduced by the craft of a certain woman, inclined himself to pray before the same idol, belial by name: which is not credible. And therefore we must rather think (as it is said) that they were gathered together in that great brazen vessel for pride and arrogancy, and thrown into a deep lake or hole in Babylon. For wise Salomon did accomplish his works by the divine power, which never forsook him. And therefore we must think he worshipped not the image belial; for than he could not have constrained the spirits by divine virtue: for this belial, with three kings were in the lake. But the Babylonians wondering 
The Babylonians disappointed of their hope.  at the matter, supposed that they should find therein a great quantity of treasure, and therefore with one consent went down into the lake, and uncovered and broke the vessel, out of the which immediately flew the captain devils, and were delivered to their former and proper places. But this belial entered into a certain image, and there gave answer to them that offered and sacrificed unto him: as Focz. in his sentences reporteth, and the Babylonians did worship and sacrifice thereunto.  
Bune is a great and a strong Duke, he appeareth as a dragon 
Bune.  with three heads, the third whereof is like to a man; he speaketh with a divine voice, he maketh the dead to change their place, and devils to assemble upon the sepulchres of the dead: he greatly enricheth a man, and maketh him eloquent and wise, answering truly to all demands, and thirty legions obey him.  
Forneus is a great marquess, like unto a monster of the sea, 
Forneus.  he maketh men wonderful in rhetoric, he adorneth a man with a good name, and the knowledge of tongues, and maketh one beloved as well of foes as friends: there are under him nine and twenty legions, of the order partly of thrones, and partly of angels.  
Ronove a marquess and an earl, he is resembled to a monster, 
Ronove.  he bringeth singular understanding in rhetoric, faithful servants, knowledge of tongues, favour of friends and foes; and nineteen legions obey him.  
Berith is a great and a terrible duke, and hath three names. 
Berith a golden devil . Of some he is called Beall; of the jews Berith; of Nigromancers Bolfry: he cometh forth as a red soldier, with red clothing, and upon a horse of that colour, and a crown on his head. He answereth truly of things present, past, and to come. He is compelled at a certain hour, through divine virtue, by a ring of art magic. He is also a liar, he turneth all metals into gold, he adorneth a man with dignities, and confirmeth them, he speaketh with a clear and a subtle voice, and six and twenty legions are under him.  
Astaroth is a great and a strong duke, coming forth in the 
Astaroth.  shape of a foul angel, sitting upon an infernal dragon, and caring on his right hand a viper: he answereth truly to matters present, past, and to come, and also of all secrets. He talketh willingly of the creator of spirits, and of their fall, and how they sinned and fell: he saith he fell not of his own accord. He maketh a man wonderful learned in the liberal sciences, he ruleth forty legions. Let every exorcist take heed, that he admit him not too near him, because of his stinking breath. And therefore let the conjurer hold near to his face a magical ring, and that shall defend him.  
Foras, alias Forcas is a great precedent, and is seen in the 
Foras.  form of a strong man, and in human shape, he understandeth the virtue of herbs and precious stones: he teacheth fully logic, ethic, and their parts: he maketh a man invisible, witty, eloquent, and to live long; he recovereth things lost, and discovereth treasures, and is lord over nine and twenty legions.  
Furfur is a great earl, appearing as an hart, with a fiery 
Furfur.  tail, he lieth in every thing, except he be brought up within a triangle; being bidden, he taketh angelical form, he speaketh with a hoarse voice, and willingly maketh love between man and wife; he raiseth thunders and lightnings, and blasts. Where he is commanded, he answereth well, both of secret and also of divine things, and hath rule and dominion over six and twenty legions.  
Marchosias is a great marquess, he showeth himself in the shape of a cruel she wolf, with a griphens wings, with a serpent's 
Marchosias.  tail, and spitting I cannot tell what out of his mouth. When he is in a man's shape, he is an excellent fighter, he answereth all questions truly, he is faithful in all the conjurers business, he was of the order of dominations, under him are thirty legions: he hopeth after 1200. years to return to the seventh throne, but he is deceived in that hope.  
Malphas is a great precedent, he is seen like a crow, but being clothed with human image, speaketh with a hoarse voice, 
Malphas.  he buildeth houses and high towers wonderfully, and quickly bringeth artificers together, he throweth down also the enemies edifications, he helpeth to good familiars, he receiveth sacrifices willingly, but he deceiveth all the sacrificers, there obey him forty legions.  
Vepar, alias Separ, a great duke and a strong, he is like a mermaid, 
Vepar.  he is the guide of the waters, and of ships laden with armour; he bringeth to pass (at the commandment of his master) that the sea shallbe rough and stormy, and shall appear full of ships; he killeth men in three days, with putrifying their wounds, and producing maggots into them; howbeit, they may be all healed with diligence, he ruleth nine and twenty legions.  
Sabnacke, alias Salmac, is a great marquess and a strong, he cometh forth as an armed soldier with a lion's head, sitting on 
Sabnacke.  a pale horse, he doth marvelously change man's form and favour, he buildeth high towers full of weapons, and also castles and cities; he inflicteth men thirty days with wounds both rotten and full of maggots, at the exorcists commandment, he provideth good familiars, and hath dominion over fifty legions.  
Sidonay, alias Asmoday, a great king, strong and mighty, he 
Sidonay.  is seen with three heads, whereof the first is like a bull, the second like a man, the third like a ram, he hath a serpent's tail, he belcheth flames out of his mouth, he hath feet like a goose, he sitteth on an infernal dragon, he carrieth a lance and a flag in his hand, he goeth before others, which are under the power of Amaymon. When the conjurer exerciseth this office, let him be abroad, let him be wary and standing on his feet; if his cap be on his head, he will cause all his doings to be bewrayed, which if he do not, the exorcist shallbe deceived by Amaymon in every thing. But so soon as he seeth him in the form aforesaid, he shall call him by his name, saying; Thou art Asmoday: he will not deny it, and by and by he boweth down to the ground; he giveth the ring of virtues, he absolutely teacheth geometry, arithmetic, astronomy, and handicrafts. To all demands he answereth fully and truly, he maketh a man invisible, he showeth the places where treasure lieth, and guardeth it, if it be among the legions of Amaymon, he hath under his power seventy two legions.  
Gaap, alias Tap, a great precedent and a prince, he appeareth 
Gaap.  in a meridional sign, and when he taketh human shape he is the guide of the four principal kings, as mighty as Bileth. There were certain necromancers that offered sacrifices and burnt offerings unto him; and to call him up, they exercised an art, saying that Salomon the wise made it. Which is false: for it was rather Cham, the son of Noah, who after the flood began first to invocate wicked spirits. He invocated Bileth, and made 
Who was the first necromancer.  an art in his name, and a book which is known to many mathematicians. There were burnt offerings and sacrifices made, and gifts given, and much wickedness wrought by the exorcists, who mingled therewithal the holy names of God, the which in that art are every where expressed. Marry there is an epistle of those names written by Salomon, as also write Helias Hierosolymitanus and Helisaeus. It is to be noted, that if any exorcist have the art of Bileth, and cannot make him stand before him, nor see him, I may not bewray how and declare the means to contain him, because it is abomination, and for that I have learned nothing from Salomon of his dignity and office. But yet I will not hide this; to wit, that he maketh a man wonderful in philosophy and all the liberal sciences: he maketh love, hatred, insensibility, invisibility, consecration, and consecration of those things that are belonging unto the domination of Amaymon, and delivereth familiars out of the possession of other conjurers, answering truly and perfectly of things present, past, & to come, & transferreth men most speedily into other nations, he ruleth sixty six legions, & was of the order of potestats.  
Shax, alias Scox, is a dark and a great marquess, like unto 
Shax.  a stork, with a hoarse and subtle voice: he doth marvelously take away the sight, hearing, and understanding of any man, at the commandment of the conjurer: he taketh away money out of every king's house, and carrieth it back after 1200. years, if he be commanded, he is a horsestealer, he is thought to be faithful in all commandments: and although he promise to be obedient to the conjurer in all things; yet is he not so, he is a liar, except he be brought into a triangle, and there he speaketh divinely, and telleth of things which are hidden, and not kept of wicked spirits, he promiseth good familiars, which are accepted if they be not deceivers, he hath thirty legions.  
Procell is a great and a strong duke, appearing in the shape 
Procell.  of an angel, but speaketh very darkly of things hidden, he teacheth geometry and all the liberal arts, he maketh great noises, and causeth the waters to roar, where are noon, he warmeth waters, and distempereth baths at certain times, as the exorcist appointeth him, he was of the order of potestats, and hath forty eight legions under his power.  
Furcas is a knight and cometh forth in the similitude of a 
Furcas.  cruel man, with a long beard and a hoary head, he sitteth on a pale horse, caring in his hand a sharp weapon, he perfectly teacheth practic philosophy, rhetoric, logic, astronomy, chiromancy, pyromancy, and their parts: there obey him twenty legions.  
Murmur is a great duke and an earl, appearing in the shape of a soldier, riding on a griphen, with a duke's crown on his 
Murmur.  head; there go before him two of his ministers, with great trumpets, he teacheth philosophy absolutely, he constraineth souls to come before the exorcist, to answer what he shall ask them, he was of the order partly of thrones, and partly of angels, and ruleth thirty legions.  
Caim is a great prosident, taking the form of a thrush, but 
Caim.  when he putteth on man's shape, he answereth in burning ashes, caring in his hand a most sharp sword, he maketh the best disputers, he giveth men the understanding of all birds, of the lowing of bullocks, and barking of dogs, and also of the sound and noise of waters, he answereth best of things to come, he was of the order of angels, and ruleth thirty legions of devils.  
Raum, or Raim is a great earl, he is seen as a crow, but 
Raum.  when he putteth on human shape, at the commandment of the exorcist, he stealeth wonderfully out of the king's house, and carrieth it whither he is assigned, he destroyeth cities, and hath great despite unto dignities, he knoweth things present, past, and to come, and reconcileth friends and foes, he was of the order of thrones, and governeth thirty legions.  
Halphas is a great earl, and cometh abroad like a stork, with a hoarse voice, he notably buildeth up towns full of munition 
Halphas.  and weapons, he sendeth men of war to places appointed, and hath under him six and twenty legions.  
Focalor is a great duke coming forth as a man, with 
Focalor.  wings like a griphen, he killeth men, and drowneth them in the waters, and overturneth ships of war, commanding and ruling both winds and seas. And let the conjurer note, that if he bid him hurt no man, he willingly consenteth thereto: he hopeth after 1000 years to return to the seventh throne, but he is deceived, he hath three legions.  
Vine is a great king and an earl, he showeth himself as a lion, riding on a black horse, and carrieth a viper in his hand, he 
Vine.  gladly buildeth large towers, he throweth down stone walls, and maketh waters rough. At the commandment of the exorcist he answereth of things hidden, of witches, and of things present, past, and to come.  
Bifrons is seen in the similitude of a monster, when he taketh the image of a man, he maketh one wonderful cunning in astrology, 
Bifrons.  absolutely declaring the mansions of the planets, he doth the like in geometry, and other admesurements, he perfectly understandeth the strength and virtue of herbs, precious stones, and woods, he changeth dead bodies from place to place, he seemeth to light candles upon the sepulchers of the dead, and hath under him six and twenty legions.  
Gamigin is a great marquess, and is seen in the form of a 
Gamigin.  little horse, when he taketh human shape he speaketh with a hoarse voice, disputing of all liberal sciences; he bringeth also to pass, that the souls, which are drowned in the sea, or which dwell in purgatory (which is called Cartagra, that is, affliction of souls) shall take airy bodies, and evidently appear and answer to interrogatories at the conjurers commandment; he tarrieth with the exorcist, until he have accomplished his desire, and hath thirty legions under him.  
Zagan is a great king and a precedent, he cometh abroad 
Zagan.  like a bull, with griphens wings, but when he taketh human shape, he maketh men witty, he turneth all metals into the coin of that dominion, and turneth water into wine, and wine into water, he also turneth blood into wine, & wine into blood, & a fool into a wise man, he is head of thirty and three legions.  
Orias is a great marquess, and is seen as a lion riding on a 
Orias.  strong horse, with a serpent's tail, and carrieth in his right hand two great serpents hissing, he knoweth the mansion of planets, and perfectly teacheth the virtues of the stars, he transformeth men, he giveth dignities, prelacies, and confirmations, and also the favour of friends and foes, and hath under him thirty legions.  
Valac is a great precedent, and cometh abroad with angels wings like a boy, riding on a twoheaded dragon, he perfectly 
Valac.  answereth of treasure hidden, and where serpents may be seen, which he delivereth into the conjurers hands, void of any force or strength, and hath dominion over thirty legions of devils.  
Gomory a strong and a mighty duke, he appeareth like a fair 
Gomory.  woman, with a duchess crownet about her middle, riding on a camel, he answereth well and truly of things present, past, and to come, and of treasure hid, and where it lieth: he procureth the love of women, especially of maids, and hath six and twenty legions.  
Decarabia or Carabia, he cometh like a * and knoweth the 
Decarabia.  force of herbs and precious stones, and maketh all birds fly before the exorcist, and to tarry with him, as though they were tame, and that they shall drink and sing, as their manner is, and hath thirty legions.  
Amduscias a great and a strong duke, he cometh forth as 
Amduscias.  an unicorn, when he standeth before his master in human shape, being commanded, he easily bringeth to pass, that trumpets and all musical instruments may be heard and not seen, and also that trees shall bend and incline, according to the conjurers will, he is excellent among familiars, and hath nine and twenty legions.  
Andras is a great marquess, and is seen in an angel's shape with a head like a black night raven, riding upon a black and 
Andras.  a very strong wolf, flourishing with a sharp sword in his hand, he can kill the master, the servant, and all assistants, he is author of discords, and ruleth thirty legions.  
Andrealphus is a great marquess, appearing as a peacock, he raiseth great noises, and in human shape perfectly teacheth geometry, 
Andrealphus.  and all things belonging to admeasurements, he maketh a man to be a subtle disputer, and cunning in astronomy, and transformeth a man into the likeness of a bird, and there are under him thirty legions.  
Ose is a great precedent, and cometh forth like a leopard, 
Ose.  and counterfeiting to be a man, he maketh one cunning in the liberal sciences, he answereth truly of divine and secret things, he transformeth a man's shape, and bringeth a man to that madness, that he thinketh himself to be that which he is not; as that he is a king or a pope, or that he weareth a crown on his head, Durátque id regnum ad horam.  
aim or Haborim is a great duke and a strong, he cometh 
Aym.  forth with three heads, the first like a serpent, the second like a man having two * the third like a cat, he rideth on a viper, caring in his hand a light fire brand, with the flame whereof castles and cities are fired, he maketh one witty every kind of way, he answereth truly of privy matters, and reigneth over twenty six legions.  
Orobas is a great prince, he cometh forth like a horse, but 
Orobas.  when he putteth on him a man's idol, he talketh of divine virtue, he giveth true answers of things present, past, and to come, and of the divinity, and of the creation, he deceiveth noon, nor suffereth any to be tempted, he giveth dignities and prelacies, and the favour of friends and foes, and hath rule over twenty legions.  
Vapula is a great duke and a strong, he is seen like a lion 
Vapula.  with griphens wings, he maketh a man subtle and wonderful in handicrafts, philosophy, and in sciences contained in books, and is ruler over thirty six legions.  
Cimeries is a great marquess and a strong, ruling in the 
Cimeries.  parts of Aphrica; he teacheth perfectly grammar, logic, and rhetoric, he discovereth treasures and things hidden, he bringeth to pass, that a man shall seem with expedition to be turned into a soldier, he rideth upon a great black horse, and ruleth twenty legions.  
Amy is a great precedent, and appeareth in a flame of fire, but 
Amy.  having taken man's shape, he maketh one marvelous in astrology, and in all the liberal sciences, he procureth excellent familiars, he bewrayeth treasures preserved by spirits, he hath the government of thirty six legions, he is partly of the order of angels, partly of potestats, he hopeth after a thousand two hundredth years to return to the seventh throne: which is not credible.  
Flauros' a strong duke, is seen in the form of a terrible strong 
Flauros.  leopard, in human shape, he showeth a terrible countenance, and fiery eyes, he answereth truly and fully of things present, past, and to come; if he be in a triangle, he lieth in all things and deceiveth in other things, and beguileth in other business, he gladly talketh of the divinity, and of the creation of the world, and of the fall; he is constrained by divine virtue, and so are all devils or spirits, to burn and destroy all the conjurers adversaries. And if he be commanded, he suffereth the conjurer not to be tempted, and he hath twenty legions under him.  
Balam is a great and a terrible king, he cometh forth with 
Balam.  three heads, the first of a bull, the second of a man, the third of a ram, he hath a serpent's tail, and flaming eyes, riding upon a furious bear, and caring a hawk on his fist, he speaketh with a hoarse voice, answering perfectly of things present, past, and to come, he maketh a man invisible and wise, he governeth forty legions, and was of the order of dominations.  
Allocer is a strong duke and a great, he cometh forth like a 
Allocer.  soldier, riding on a great horse, he hath a lion's face, very red, and with flaming eyes, he speaketh with a big voice, he maketh a man wonderful in astronomy, and in all the liberal sciences, he bringeth good familiars, and ruleth thirty six legions.  
Saleos is a great earl, he appeareth as a gallant soldier, 
Saleos.  riding on a crocodile, and weareth a duke's crown, peaceable, etc.  
Vuall is a great duke and a strong, he is seen as a great and 
Vuall.  terrible dromedary, but in human form, he soundeth out in a base voice the Egyptian tongue. This man above all other procureth the especial love of women, and knoweth things present, past, and to come, procuring the love of friends and foes, he was of the order of potestats, and governeth thirty seven legions.  
Haagenti is a great precedent, appearing like a great bull, having the wings of a griphen, but when he taketh human shape, 
Haagenti.  he maketh a man wise in every thing, he changeth all metals into gold, and changeth wine and water the one into the other, and commandeth as many legions as Zagan.  
Phoenix is a great marquess, appearing like the bird Phoenix, 
Phoenix.  having a child's voice: but before he standeth still before the conjurer, he singeth many sweet notes. Then the exorcist with his companions must beware he give no ear to the melody, but must by and by bid him put on human shape; then will he speak marvelously of all wonderful sciences. He is an excellent poet, and obedient, he hopeth to return to the seventh throne after a thousand two hundredth years, and governeth twenty legions.  
Stolas is a great prince, appearing in the form of a nightraven, before the exorcist, he taketh the image and shape of a man, 
Stolas.  and teacheth astronomy, absolutely understanding the virtues of herbs and precious stones; there are under him twenty six legions.  

¶ Note that a legion is 6 6 6 6. and now by multiplication count how many legions do arise out of every particular.  

✚ Secretum secretorum, 
This was the work of one T. R. written in fair letters of red & black upon parchment, and made by him, Ann. 1570. to the maintenance of his living, the edifying of the poor, and the glory of gods holy name: as he himself saith.    
The secret of secrets;  

Tuoperans' sis secretus horum,   
Thou that workest them, be secret in them.    

The hours wherein principal devils may be bound, to wit, raised and restrained from doing of hurt.  
The third Chapter.  
Amaymon king of the east, Gorson king of the south, Zimimar king of the north, Goap king and prince of the west, may be bound from the third hour, till noon, and from the ninth hour till evening. Marquis' may be bound from the ninth hour till compline, and from compline till the end of the day. Duke's may be bound from the first hour till noon; and clear weather is to be observed. Prelate's may be bound in any hour of the day. Knights from day dawning, till sun rising; or from evensong, till the sun set. A Precedent may not be bound in any hour of the day, except the king, whom he obeyeth, be invocated; nor in the shutting of the evening. Counties or earls may be bound at any hour of the day, so it be in the woods or fields, where men resort not.   

The form of a diuring or citing of the spirits aforesaid to arise and appear.  
The fourth Chapter.  
When you will have any spirit, you must know his name and office; you must also fast, and be clean from all pollution, three or four days before; so will the spirit be the more obedient unto you. Then make a circle, and call up the spirit with great intention, and holding a ring in your hand, rehearse in your own name, and your companions (for one must always be with you) this prayer following, and so no spirit shall annoy you, and your purpose shall take effect. And note how this agreeth with popish charms and conjurations.  
In the name of our Lord jesus Christ the ✚ father ✚ and the son ✚ and the Holieghost ✚ holy trinity and unseparable unity, I call upon thee, that thou mayest be my salvation and defence, and the protection of my body and soul, and of all my goods through the virtue of thy holy cross, and through the virtue of thy passion, I beseech thee O Lord jesus Christ, by the merits of thy blessed mother S. Marry, and of all thy saints, that thou give me grace and divine power over all the wicked spirits, so as which of them soever I do call by name, thy may come by and by from every coast, and accomplish my will, that they neither be hurtful nor fearful unto me, but rather obedient and diligent about me. And through thy virtue straightly commanding them, let them fulfil my commandments, Amen. Holy, holy, holy, Lord God of sabbath, which wilt come to judge the quick and the dead, thou which art A and Ω, first and last, King 
Note what names are attributed unto Christ by the conjurer in this his exorcising exercise.  of kings and Lord of lords, joth, Aglanabrath, El, Abiel, Anathiel, Amazim, Sedomel, Gayes, Heli, Messias, Tolimi, Elias, Ischiros, Athanatos, Imas. By these thy holy names, and by all other I do call upon thee, and beseech thee O Lord jesus Christ, by thy nativity and baptism, by thy cross and passion, by thine ascension, and by the coming of the Holieghost, by the bitterness of thy soul when it departed from thy body, by thy five wounds, by the blood and water which went out of thy body, by thy virtue, by the sacrament which thou gavest thy disciples the day before thou suffered'st, by the holy trinity, and by the inseparable unity, by blessed Mary thy mother, by thine angels, archangel's, prophets, patriarchs, and by all thy saints, and by all the sacraments which are made in thine honour, I do worship and beseech thee, I bless and desire thee, to accept these prayers, conjurations, and words of my mouth, which I will use. I require thee O Lord jesus Christ, that thou give me thy virtue & power over all thine angels (which were thrown down from heaven to deceive mankind) to draw them to me, to tie and bind them, & also to lose them, to gather them together before me, & to command them to do all that they can, and that by no means they contemn my voice, or the words of my mouth; but that they obey me and my sayings, and fear me. I beseech thee by thine humanity, mercy and grace, and I require thee Adonay, Amay, Horta, Vege dora, Mitai, Hell, Suranat, Ysion, Ysesy, and by all thy holy names, and by all thine holy he saints and she saints, by all thine angels and archangel's, powers, dominations, and virtues, and by that name that Salomon did bind the devils, and shut them up, Elhrach, Ebanher, Agle, Goth, joth, Othie, Venoch, Nabrat, and by all thine holy names which are written in this book, and by the virtue of them all, that thou enable me to congregate all thy spirits thrown down from heaven, that they 
What wonderful force conjurers do believe consisteth in these forged names of Christ.  may give me a true answer of all my demands, and that they satisfy all my requests, without the hurt of my body or soul, or any thing else that is my, through our Lord jesus Christ thy son, which liveth and reigneth with thee in the unity of the Holieghost, one God world without end.  
Oh father omnipotent, oh wise son, oh Holieghost, the searcher of hearts, oh you three in persons, one true godhead in substance, which didst spare Adam and Eve in their sins; and oh thou son, which diedst for their sins a most filthy death, sustaining it upon the holy cross; oh thou most merciful, when I fly unto thy mercy, and beseech thee by all the means I can, by these the holy names of thy son; to wit, A and Ω, and all other his names, grant me thy virtue and power, that I may be able to cite before me, thy spirits which were thrown down from heaven, & that they may speak with me, & dispatch by & by without delay, & with a good will, & without the hurt of my body, soul, or goods, &c: as is contained in the book called Annulus Salomonis.  
Oh great and eternal virtue of the highest, which through disposition, these being called to judgement, Vaicheon, Stimulamaton, Esphares, Tetragrammaton, Olioram, Cryon, Esytion, Existion, Eriona, Onela, Brasim, Noym, Messias, Soter, Emanuel, Sabbath, Adonay, I worship thee, I invocate thee, I employ thee with all the strength of my mind, that by thee, my present prayers, consecrations, and conjurations be hallowed: and wheresoever wicked spirits are called, in the virtue of thy names, they may come together from every coast, and diligently fulfil the will of me the exorcist.  
Fiat, fiat, fiat, Amen.   

A confutation of the manifold vanities contained in the precedent chapters, specially of commanding of devils.  
The fift Chapter.  
HE that can be persuaded that these things are true, or wrought indeed according to the assertion of couseners, or according to the supposition of witchmongers & papists, may soon be brought to believe that the moon is made of green cheese. You see in this which is called salomon's conjuration, there is a perfect inventory registered of the number of devils, of their names, of their offices, of their personages, of their qualities, of their powers, of their properties, of their kingdoms, of their governments, of their orders, of their dispositions, of their subjection, of their submission, and of the ways to bind or lose them; with a note what wealth, learning, office, commodity, pleasure, 
This is contrary to the scripture, which saith that every good gift cometh from the father of light, etc.  &c: they can give, and may be forced to yield in spite of their hearts, to such (forsooth) as are cunning in this art: of whom yet was never seen any rich man, or at least that gained any thing that way; or any unlearned man, that became learned by that means; or any happy man, that could with the help of this art either deliver himself, or his friends, from adversity, or add unto his estate any point of felicity: yet these men, in all worldly happiness, must needs exceed all others; if such things could be by them accomplished, according as it is presupposed. For if they may learn of Marbas, all secrets, and to cure all diseases; 
A breviary of the inventory of spirits.  and of Furcas, wisdom, and to be cunning in all mechanical arts; and to change any man's shape, of Zepar: if Bune can make them rich and eloquent, if Beroth can tell them of all things, present, past, and to come; if Asmodaie can make them go invisible and show them all hidden treasure; if Salmacke will afflict whom they list, & Allocer can procure them the love of any woman; if Amy can provide them excellent familiars, if Cain can make them understand the voice of all birds and beasts, and Buer and Bifrons can make them live long; and finally, if Orias could procure unto them great friends, and reconcile their enemies, & they in the end had all these at commandment; should they not live in all worldly honour and felicity? whereas contrariwise they lead their lives in all obloquy, misery, and beggary, and in fine come to the gallows; as though they had chosen unto themselves the spirit Valefer, who they say bringeth all them with whom he entereth into familiarity, to no better end than the gibbet or gallows. But before I proceed further to the confutation 
The authors further purpose in the detection of coiuring.  of this stuff, I will show other conjurations, devised more lately, and of more authority; wherein you shall see how fools are trained to believe these absurdities, being won by little and little to such credulity. For the author hereof beginneth, as though all the cunning of conjurers were derived and fetched from the planetary motions, and true course of the stars, celestial bodies, etc.   

The names of the planets, their characters, together with the twelve signs of the zodiac, their dispositions, aspects, and and government, with other observations.  
The vj. Chapter.  
 

The disposition of the planets.  

The aspects of the planets.   

▪ Is the best aspect, with good planets, and worst with evil. 
The five planetary aspects: Coniunct. Sextil. Trine. Quartil. Opposite.   
* Is a mean aspect in goodness or badness.  
Δ Is very good in aspect to good planets, & hurteth not in evil.  
{squ} This aspect is of enmity not full perfect.  
▪ This aspect is of enmity most perfect.    

How the day is divided or distinguished.  
A day natural is the space of four and twenty hours, accounting the night withal, and beginneth at one of the clock after midnight.  
An artificial day is that space of time, which is betwixt the rising and falling of the ☉ etc. All the rest is night, & beginneth at the ☉ rising.  
Hereafter followeth a table, showing how the day and the night is divided by hours, and reduced to the regiment of the planets.   

The division of the day, and the planetary regiment.  
  

The division of the night, and the planetary regiment.  
   

The characters of the angels of the seven days, with their names: of figures, seals and periapts.  
The seventh Chapter.  

These figures are called the seals of the earth, without the which no spirit will appear, except thou have them with thee.  
Who so beareth this sign about him, all spirits shall do him homage.  
Who so beareth this sign about him, let him fear no so, but fear GOD    

An experiment of the dead.  
The eight Chapter.  
First fast and pray three days, 
Conjuring for a dead spirit.  and abstain thee from all filthiness; go to one that is new buried, such a one as killed himself, or destroyed himself wilfully: or else get thee promise of one that shallbe hanged, and let him swear an oath to thee, after his body is dead, that his spirit shall come to thee, and do thee true service, at thy commandments, in all days, hours, and minutes. And let no persons see thy doings, but 
* For the cozener (the conjurer I should say) can do nothing to any purpose without his cofederate.  thy fellow. And about eleven a clock in the night, go to the place where he was buried, and say with a bold faith & hearty desire, to have the spirit come that thou dost call for, thy fellow having a candle in his left hand, and in his right hand a crystal stone, and say these words following, the master having a hazel wand in his right hand, and these names of God written thereupon, Tetragrammaton ✚ Adonay ✚ Agla ✚ Craton ✚ Than strike three strokes on the 
Note that numerus ternarius, which is counted mystical, be observed  ground, and say; Arise N. Arise N. Arise N. I conjure thee spirit N. by the resurrection of our Lord jesus Christ, that thou do obey to my words, and come unto me this night verily and truly, as thou believest to be saved at the day of judgement. And I will swear to thee an oath, by the peril of my soul, that if thou wilt come to me, and appear to me this night, and show me true visions in this crystal stone, and fetch me the fairy Sibylia, that I may talk with her visibly, and she may come before me, as the conjuration leadeth: and in so doing, I will give thee an alms deed, and pray for thee N. to my Lord God, whereby thou mayest be restored to thy salvation at the resurrection day, to be 
Ex inferno nulla redemptio, saith the scripture: Ergo you lie quoth Nota  received as one of the elect of God, to the everlasting glory, Amen.  
The master standing at the head of the grave, his fellow having in his hands the candle and the stone, must begin the conjuration as followeth, and the spirit will appear to you in the crystal stone, in a fair form of a child of twelve years of age. And when he is in, feel the stone, and it will be hot; and fear nothing, for he or she will show many delusions, to drive you from your work. Fear God, but fear him not. This is to constrain him, as followeth.  
I conjure thee spirit N. by the living God, the true God, and by the holy God, and by their virtues and powers which have created both thee and me, and all the world. I conjure thee N. by these holy names of God, Tetragrammaton ✚ Adonay ✚ Algramay ✚ Saday ✚ Sabaoth ✚ Planaboth ✚ Panthon ✚ Craton ✚ Neupmaton ✚ Deus ✚ Homo ✚ Omnipotens ✚ 
Note what these great words may do.  Sempiternus ✚ Ysus ✚ Terra ✚ unigenitus ✚ salvator ✚ Via ✚ Vita ✚ Manus ✚ Fons ✚ Origo ✚ Filius ✚ And by their virtues and powers, and by all their names, by the which God gave power to man, both to speak or think; so by their virtues and powers I conjure thee spirit N. that now immediately thou do appear in this crystal stone, visibly to me and to my fellow, without any tarrying or deceit. I conjure thee N. by the excellent name of jesus Christ A and Ω. the first and the last. For this holy name of jesus is above all names: for in this name of jesus every knee doth bow and obey, both of heavenly things, earthly things, and infernal. And every tongue doth confess, that our Lord jesus Christ is in the glory of the father: neither is there any other name given to man, whereby he must be saved. Therefore in the name of jesus of Nazareth, and by his nativity, resurrection, and ascension, and by all that appertaineth unto his passion, and by their virtues and powers I conjure thee spirit N. that thou do appear visibly in this crystal stone to me, and to my fellow, without any dissimulation. I conjure thee N. by the blood of the innocent lamb jesus Christ, which was shed for us upon the cross: for all those that 
* Daemons credendo contremiscunt.  do believe in the virtue of his blood, shallbe saved. I conjure thee N. by the virtues and powers of all the rial names and words of the living God of me pronounced, that thou be obedient unto me and to my words rehearsed. If thou refuse this to do, I by the holy trinity, and their virtues and powers do condemn thee thou spirit N. into the place where there is no hope of remedy 
A heavy sentence denounced of the conjurer against the spiritin case of disobedience, contempt, or negligence.  or rest, but everlasting horror and pain there dwelling, and a place where is pain upon pain, daily, horribly, and lamentably, thy pain to be there augmented as the stars in the heaven, and as the gravel or sand in the sea: except thou spirit N. do appear to me and to my fellow visibly, immediately in this crystal stone, and in a fair form and shape of a child of twelve years of age, and that thou altar not thy shape, I charge thee upon pain of everlasting condemnation. I conjure thee spirit N. by the golden girdle, which girded the loins of our Lord jesus Christ: so thou spirit N. be thou bound into the perpetual pains of hell fire, for thy disobedience and unreverent regard, that thou hast to the holy names and words, and his precepts. I conjure thee N. by the two edged sword, which john saw proceed out of the mouth of the almighty; and so thou spirit N. be torn and* cut in pieces with that sword, and to be condemned into everlasting pain, where the fire goeth not out, and where 
How can that be, when a spirit hath neither flesh, blood, nor bones?  the worm dieth not. I conjure thee N. by the heavens, and by the celestial city of jerusalem, and by the earth and the sea, and by all things contained in them, and by their virtues & powers. I conjure thee spirit N. by the obedience that thou dost owe unto the principal prince. And except thou spirit N. do come and appear in this crystal stone visibly in my presence, here immediately as it is aforesaid. Let the great curse of God, the anger of God, the shadow and darkness of death, and of eternal condemnation be upon thee spirit N. for ever and ever; because thou hast denied thy faith, thy health, & salvation. For thy great disobedience, thou art worthy to be condemned. Therefore let the divine trinity, thrones, dominions, principates, potestats, virtutes, cherubim and seraphim, and all the souls of saints, both of men and women, condemn thee for ever, and be a witness against thee at the day of judgement, because of thy disobedience. And let all creatures of our Lord jesus Christ, say thereunto; Fiat, fiat, fiat: Amen.  
And when he is appeared in the crystal stone, as is said before, bind him with this bond as followeth; to wit, I conjure thee spirit N. that art appeared to me in this christ all stone, to me and to my fellow; I conjure thee by 
* The conjurer imputeth the appearing of a spirit by constraint unto words quoth Nota  all the rial words aforesaid, the which did constrain thee to appear therein, and their virtues; I charge thee spirit by them all, that thou shalt not depart out of this crystal stone, until my will being fulfilled, thou be licensed to depart. I conjure and bind thee spirit N. by that omnipotent God, which commanded the angel S. Michael to drive Lucifer out of the heavens with a sword of vengeance, and to fall from joy to pain; and for dread of such pain as he is in, I charge thee spirit N. that thou shalt not go out of the crystal stone; nor yet to alter thy shape at this time, except I command thee otherwise; but to come unto me at all places, and in all hours and minutes, when and wheresoever I shall call thee, by the virtue of our Lord jesus Christ, or by any conjuration of words that is written in this book, and to show me and my friends true visions in this crystal stone, of any thing or things that we would see, at any time or times: and also to go and to fetch me the fairy Sibylia, that I may talk with her in all kind of talk, as I shall call her by any conjuration of words contained in this book. I conjure thee spirit N. by the great wisdom and divinity of his godhead, my will to fulfil, as is aforesaid: I charge thee upon pain of condemnation, both in this world, and in the world to come, Fiat, fiat, fiat: Amen.  
This done, go to a place fast by, and in a fair parlour or chamber, make a circle with chalk, as hereafter followeth: and make another circle for the fairy Sibylia to appear in, four foot from the circle thou art in, & make no names therein, nor cast any holy thing therein, but make a circle round with chalk; & let the master and his fellow sit down in the first circle, the master having the book in his hand, his fellow having the crystal stone in his right hand, looking in the stone when the fairy doth appear. The master also must have upon his breast this figure 
✚ ✚ ✚ Sorthie, Sorthia, Sorthios.  here written in parchment, and begin to work in the new of the ☽ and in the hour of ♃ the ☉ and the ☽ to be in one of inhabiters signs, as {Cancer} {Sagitt} {Pisces}. This bond as followeth, is to cause the spirit in the crystal stone, to fetch unto thee the fairy Sibylia. All things fulfilled, begin this bond as followeth, and be bold, for doubtless they will come before thee, before the conjuration be read seven times.  
I conjure thee spirit N. in this crystal stone, by God the father, by God the son jesus Christ, and by God the Holieghost, three persons and one God, and by their virtues. I conjure thee spirit, that thou do go in peace, and also to come again to me 
And why might not he do it himself, as well as madam Sibylia.  quickly, and to bring with thee into that circle appointed, Sibylia fairy, that I may talk with her in those matters that shall be to her honour and glory; and so I charge thee declare unto her. I conjure thee spirit N. by the blood of the innocent lamb, the which redeemed all the world; by the virtue thereof I charge thee thou spirit in the crystal stone, that thou do declare unto her this message. Also I conjure thee spirit N. by all angels and archangel's, thrones, dominations, principates, potestates, virtutes, cherubim and seraphim, and by their virtues and powers. I conjure thee N. that thou do depart with speed, and also to come again with speed, and to bring with thee the fairy Sibylia, to appear in that circle, before I do read the conjuration in this book seven times. Thus I charge thee my will to be fulfilled, upon pain of everlasting condemnation: Fiat, fiat, fiat; Amen.  
Then the figure aforesaid pinned on thy breast, rehearse the words therein, and say, ✚ Sorthie ✚ Sorthia ✚ Sorthios ✚ than begin your conjuration as followeth here, and say; I conjure thee Sibylia, O gentle virgin of fairies, by the mercy of the Holieghost, and by the dreadful day of doom, and by their 
The fairy Sibylia conjured to appear, etc.  virtues and powers; I conjure thee Sibylia, O gentle virgin of fairies, and by all the angels of ♃ and their characters and virtues, and by all the spirits of ♃ and ♀ and their characters and virtues, and by all the characters that be in the firmament, and by the king and queen of fairies, and their virtues, and by the faith and obedience that thou bearest unto them. I conjure thee Sibylia by the blood that ran out of the side of our Lord jesus Christ crucified, and by the opening of heaven, and by the renting of the temple, and by the darkness of the sun in the time of his death, and by the rising up of the dead in the time of his resurrection, and by the virgin Marry mother of our Lord jesus Christ, and by the unspeakable name of God, Tetragrammaton. I conjure thee O Sibylia, O blessed and beautiful virgin, by all the rial words aforesaid; I conjure thee Sibylia by all their virtues to appear in that circle before me visible, in the form and shape of a beautiful woman in a bright and vesture white, adorned and garnished most fair, and to appear to me quickly without deceit or tarrying, and that thou fail not to fulfil my will & desire effectually. For I will choose thee to be my blessed virgin, & will have common copulation with thee. Therefore make haste & speed to come unto me, and to appear as I said before: to whom be honour and glory for ever and ever, Amen.  
The which done and ended, if thee come not, repeat the conjuration till they do come: for doubtless they will come. And when she is appeared, take your censers, and incense her with frankincense, then bind her with the bond as followeth. ¶ I do conjure thee Sibylia, by God the Father, God the son, and God 
The manner of binding the fairy Sibylia at her appearing.  the Holieghost, three persons and one God, and by the blessed virgin Mary mother of our Lord jesus Christ, and by all the whole and holy company of heaven, and by the dreadful day of doom, and by all angels and archangel's, thrones, dominations, principates, potestates, virtutes, cherubim and seraphim, and their virtues and powers. I conjure thee, and bind thee Sibylia, that thou shalt not depart out of the circle wherein thou art appeared, nor yet to alter thy shape, except I give thee licence to depart. I conjure thee Sibylia by the blood that ran out of the side of our Lord jesus Christ crucified, and by the virtue hereof I conjure thee Sibylia to come to me, and to appear to me at all times visibly, as the conjuration of words leadeth, written in this book. I conjure thee Sibylia, O blessed virgin of fairies, by the opening of heaven, and by the renting of the temple, and by the darkness of the sun at the time of his death, and by the rising of the dead in the time of his glorious resurrection, and by the unspeakable name of God ✚ Tetragrammaton ✚ and by the 
If all this will not fetch her up the devil is a knave.  king and queen of fairies, & by their virtues I conjure thee Sibylia to appear, before the conjuration be read over four times, and that visibly to appear, as the conjuration leadeth written in this book, and to give me good counsel at all times, and to come by treasures hidden in the earth, and all other things that is to do me pleasure, and to fulfil my will, without any deceit or tarrying; nor yet that thou shalt have any power of my body or soul, earthly or ghostly, nor yet to perish so much of my body as one hair of my head. I conjure thee Sibylia by all the rial words aforesaid, and by their virtues and powers, I charge and bind thee by the virtue thereof, to be obedient unto me, and to all the words aforesaid, and this bond to stand between thee and me, upon pain of everlasting condemnation,  
Fiat, fiat, fiat, Amen.   

A licence for Sibylia to go and come by at all times.  
The ninth Chapter.  
I Conjure thee Sibylia, which art come hither before me, by the commandment of thy Lord and my, that thou shalt have no powers in thy going or coming unto me, imagining any evil in any manner of ways, in the earth or under the earth, of evil doings, to any person or persons. I conjure and command thee Sibylia by all the rial words and virtues that be written in this book, that thou shalt not go to the place from whence thou camest, but shalt remain peaceably invisibly, and look thou be ready to come unto me, when thou art called by any conjuration of words that be written in this book, to come (I say) at my commandment, and to answer unto me truly andduelie of all things, my will quickly to be fulfilled. Vade in pace, in nomine patris, & filii, & spiritus sancti. And the holy ✚ cross ✚ be between thee and me, or between us and you, and the lion of juda, the root of jesse, the kindred of David, be between thee & me ✚ Christ cometh ✚ Christ commandeth ✚ Christ giveth power ✚ Christ defend me ✚ and his innocent blood ✚ from all perils of body and soul, sleeping or waking:  
Ftat, fiat, Amen.   

To know of treasure hidden in the earth.  
The tenth Chapter.  
Writ in paper these characters following, 
This would be much practised if it were not a cozening knack.  on the Saturday, in the hour of ☽, and lay it where thou thinkest treasure to be: if there be any, the paper will burn, else not. And these be the characters.  
 

This is the way to go invisible by these three sisters of fairies.  
IN the name of the Father, and of the Son, and of the Holieghost. First go to a fair parlour or chamber, & an even ground, and in no lost, and from people nine days; for it is the better: and let all thy clothing be clean and sweet. Then make a candle of virgin wax, and light it, and make a fair fire of charcoals, in a fair place, in the middle of the parlour or chamber. Then take fair clean water, that runneth against the east, and set it upon the fire: and yer thou washest thyself, say these words, going about the fire, three times, holding the candle in the right hand ✚ Panthon ✚ Craton ✚ Muriton ✚ Bisecognaton ✚ Siston ✚ Diaton ✚ Maton ✚ Tetragrammaton ✚ Agla ✚ Agarion ✚ Tegra ✚ Pentessaron ✚ Tendicata ✚ Than rehearse these names ✚ Sorthie ✚ Sorthia ✚ Sorthios ✚ Milia ✚ Achilia ✚ Sibylia ✚ In nomine patris, & filii, & spiritus sancti, Amen. I conjure you three sisters of fairies, Milia, Achilia, Sibylia, by the father, by the 
The three sisters of the fairies, Milia, Achilia, and Sibylia.  son, and by the Holieghost, and by their virtues and powers, and by the most merciful and lining God, that will command his angel to blow the trump at the day of judgement; and he shall say, Come, come, come to judgement; and by all angels, archangel's, thrones, dominations, principates, potestates, virtutes, cherubim and seraphim, and by their virtues and powers. I conjure you three sisters, by the virtue of all the rial words aforesaid: I charge you that you do appear before me visibly, in form and shape of fair women, in white vestures, and to bring with you to me, the ring of invisibility, by the which I may go invisible at my own will and pleasure, and that in all hours and minutes: In nomine patris, & filii, & spiritus sancti, Amen. * Being appeared, say this bond following.  
O blessed virgins ✚ Milia ✚ Achilia ✚ I conjure you in the name of the father, in the name of the son, and in the name of the Holieghost, and by their virtues I charge you to depart from me in peace, for a time. And Sibylia, I conjure thee, by the virtue of our Lord jesus Christ, and by the virtue of his flesh and precious blood, that he took of our blessed lady the virgin, and by all the holy company in heaven: I charge thee Sibylia, by all the virtues aforesaid, that thou be obedient unto me, in the name of God; that when, and at what time and place I shall call thee by this foresaid conjuration written in this book, look thou be ready to come unto me, at all hours and minutes, and to bring unto me the ring of invisibility, whereby I may go 
The ring of invisibility.  invisible at my will and pleasure, and that at all hours and minutes; Fiat, fiat, Amen.  
And if they come not the first night, then do the same the second night, and so the third night, until they do come: for doubtless they will come, and lie thou in thy bed, in the same parlour or chamber. And lay thy right hand out of the bed, and look thou have a fair silken kercher bound about thy head, and be not afraid, they will do thee no harm. For there will come before thee three fair women, and all in white clothing; and one of them will put 
* Such a ring it was that advanced Gyges' to the kingdom of Lydia: Plato. lib. 2. de justo.  a ring upon thy finger, wherewith thou shalt go invisible. Then with speed bind them with the bond aforesaid. When thou hast this ring on thy finger, look in a glass, and thou shalt not see thyself. And when thou wilt go invisible, put it on thy finger, the same finger that they did put it on, and every new ☽ renew it again. For after the first time thou shalt ever have it, and ever begin this work in the new of the ☽ and in the hour of ♃ and the ☽ in {Cancer} {Sagitt} {Pisces}.    

An experiment following, of Citrael, &c: angeli diei dominici.  
The eleventh Chapter.  

¶ Say first the prayers of the angels every day, for the space of seven days.  
Oye glorious angels written 
Michael. ☉ Gabriel. ☽ Samael. ♂ Raphael. ☿ Sachiel. ♃ Anael. ♀ Cassiel. ♄  in this square, be you my coadjutors & helpers in all questions and demands, in all my business, and other causes, by him which shall come to judge the quick and the dead, and the world by fire. O angeli gloriosi in hac quadra scripti, estote coadiutores & auxiliatores in omnibus quaestionibus & interrogationibus, in omnibus negotijs, caeterísque causis, per eum qui venturus est judicare vivos & mortuos, & mundum per ignem.   

¶ Say this prayer fasting, called 
* O queen or governess of the tongue.  Regina linguae.  
✚ Lemaac ✚ solmaac ✚ elmay ✚ gezagra ✚ raamaasin ✚ ezierego ✚ mial ✚ egziephiaz ✚ josamin ✚ sabach ✚ have ✚ aem ✚ re ✚ b ✚ e sepha ✚ sephar ✚ ramar ✚ semoit ✚ lemaio ✚ pheralon ✚ amic ✚ phin ✚ gergoin ✚ letoes ✚ Amin ✚ amin ✚.  
In the name of the most pitifullest and mercifullest God of Israel and of paradise, of heaven and of earth, of the seas and of the infernals, by thine omnipotent help may perform this work, which livest and reignest ever one God world without end, Amen.  
O most strongest and mightiest God, without beginning or ending, by thy clemency and knowledge I desire, that my questions, work, and labour may be fully and truly accomplished, through thy worthiness, good Lord, which livest and reignest, ever one God, world without end, Amen.  
O holy, patient, and merciful great God, and to be worshipped, the Lord of all wisdom, clear and just; I most heartily desire thy holiness and clemency, to fulfil, perform and accomplish this my whole work, through thy worthiness, and blessed power: which livest and reignest, ever one God,  
Per omnia saecula saeculorum, Amen.    

How to enclose a spirit in a crystal stone.  
The twelve Chapter.  
This operation following, is to have a spirit enclosed into a crystal stone or berill glass, or into any other like instrument, etc. ¶ First thou in the 
Observations of cleanliness, abstinence, and devotion.  new of the ☽ being clothed with all new, and fresh, & clean array, and shaven, and that day to fast with bread and water, and being clean confessed, say the seven psalms, and the litany, for the space of two days, with this prayer following.  
I desire thee O Lord God, my merciful and most loving God, the giver of all graces, the giver of all sciences, grant that I thy well-beloved N. (although unworthy) may know thy grace and power, against all the deceits and craftiness of devils. And grant to me thy power, good Lord, to constrain them by this art: for thou art the true, and lively, and eternal GOD, which livest and reignest ever one GOD through all worlds, Amen.  
Thou must do this five days, and the sixth day have in a readiness, five bright swords: and in some secret place make one circle, 
An observation touching the use of the five swords.  with one of the said swords. And then write this name, Sitrael: which done, standing in the circle, thrust in thy sword into that name. And write again Malanthon, with another sword; and Thamaor, with another; and Falaur, with another; and Sitrami, with another: and do as ye did with the first. All this done, turn thee to Sitrael, and kneeling say thus, having the crystal stone in thine hands.  
O Sitrael, Malantha, Thamaor, Falaur, and Sitrami, written in these circles, appointed to this work, I do conjure and I do exorcise you, by the father, by the son, and by the Holy-ghost, by him which did cast you out of paradise, and by him which spoke the word and it was done, and by him which shall come to judge the quick and the dead, and the world by fire, that all you five infernal masters and princes do come unto me, to accomplish and to fulfil all my desire and request, which I shall command you. Also I conjure you devils, and command you, I did you, and appoint you, by the Lord jesus Christ, the son of the most highest 
A weighty charge of conjuration upon the five K. of the north.  God, and by the blessed and glorious virgin Mary, and by all the saints, both of men and women of God, and by all the angels, archangel's, patriarchs, and prophets, apostles, evangelists, martyrs, and confessors, virgins, and widows, and all the elect of God. Also I conjure you, and every of you, ye infernal kings, by heaven, by the stars, by the ☉ and by the ☽ and by all the planets, by the earth, fire, air, and water, and by the terrestrial paradise, and by all things in them contained, and by your hell, and by all the devils in it, and dwelling about it, and by your virtue and power, and by all whatsoever, and with whatsoever it be, which may constrain and bind you. Therefore by all these foresaid virtues and powers, I do bind you and constrain you into my will and power; that you being thus bound, may come unto me in great humility, and to appear in your circles before me visibly, in fair form and shape of mankind kings, and to obey unto me in all things, whatsoever I shall desire, and that you may not depart from me without my licence. And if you do against my precepts, I will promise unto you that you shall descend into the profound deepness of the sea, except that you do 
A penalty for not appearing, etc.  obey unto me, in the part of the living son of God, which liveth and reigneth in the unity of the Holieghost, by all world of worlds, Amen.  
Say this true conjuration five courses, and then shalt thou see come out of the northpart five kings, with a marvelous company: which when they are come to the circle, they will alight down off from their horses, and will kneel down before thee, saying: Master, command us what thou wilt, and we will out of hand be obedient unto thee. Unto whom thou shalt say; See that ye depart not from from me, without my licence; and that which I will command you to do, let it be done truly, surely, faithfully, and essentially. And then they all will swear unto thee to do all thy will. And after they have sworn, say the conjuration immediately following.  
I conjure, charge, and command you, and every of you, Sirrael, 
The five spirits of the north: as you shall see in the type expressed in pag. 414. next following.  Malanthan, Thamaor, Falaur, and Sitrami, you infernal kings, to put into this crystal stone one spirit learned and expert in all arts and sciences, by the virtue of this name of God Tetragrammaton, and by the cross of our Lord jesus Christ, and by the blood of the innocent lamb, which redeemed all the world, and by all their virtues & powers I charge you, ye noble kings, that the said spirit may teach, show, and declare unto me, and to my friends, at all hours and minutes, both night and day, the truth of all things, both bodily and ghostly, in this world, whatsoever I shall request or desire, declaring also to me my very name. And this I command in your part to do, and to obey thereunto, as unto your own lord and master. That done, they will call a certain spirit, whom they will command to enter into the centre of the circled or round crystal. Then put the crystal between the two circles, and thou shalt see the crystal made black.  
Then command them to command the spirit in the crystal, not to depart out of the stone, till thou give him licence, & to fulfil thy will for ever. That done, thou shalt see them go upon the crystal, both to answer your requests, & to tarry your licence. That done, the spirits will crave licence: and say; Go ye to your place appointed of almighty God, in the name of the father, etc. And then take up thy crystal, and look therein, asking what thou wilt, and it will show it unto thee. Let all your circles be nine foot every way, & made as followeth. Work this work in {Cancer}{Scorp}or {Pisces}in the hour of the ☽ or ♃. And when the spirit is enclosed, if thou fear him, bind him with some bond, in such sort as is elsewhere expressed already in this our treatise.  

A figure or type proportional, showing what form must be observed and kept, in making the figure whereby the former secret of enclosing a spirit in crystal is to be accomplished, etc. 
The names written within the five circles do signify the five infernal kings: See pag. 411, 412, 413.   
   

An experiment of Bealphares.  
The xiij. Chapter.  
This is proved the noblest carrier that ever did serve any man upon the earth, & here beginneth the enclosing of the said spirit, & how to have a true answer of him, without any craft or harm; and he will appear unto thee in the likeness of a fair man, or fair woman, the which spirit will come to thee at all times. And if thou wilt command him to tell thee of hidden treasures that be in any place, he will tell it thee: or if thou wilt command him to bring to thee gold or silver, he will bring it thee: or if thou wilt go from one country to another, he will bear thee without any harm of body or soul. Therefore 
* Memorandum with what vices the cozener (the conjurer I should say) must not be polluted: therefore he must be no knave, etc.  he that will do this work, shall abstain from lecherousness and drunkenness, and from false swearing, and do all the abstinence that he may do; and namely three days before he go to work, and in the third day, when the night is come, and when the stars do shine, and the element fair and clear, he shall bathe himself and his fellows (if he have any) all together in a quick wellspring. Then he must be clothed in clean white clothes, and he must have another privy place, and bear with him ink and pen, wherewith he shall write this holy name of God almighty in his right hand ✚ Agla ✚ & in his left hand this name And he must have a dry thong of a lions or of a heart's skin, and make thereof a girdle, and write the holy names of God all about, and in the end ✚ A and Ω ✚. And upon his breast he must have this present figure or mark 
The conjurers breastplate.  written in virgin parchment, as it is here showed. And it must be sowed upon a piece of new linen, and so made fast upon thy breast. And if thou wilt have a fellow to work with thee, he must be appointed in the same manner. You must have also a bright knife that was never occupied, and he must write on the one 
✚ ✚ ✚ Homosacarus, museo lomeas, cherubozca. ✚  side of the blade of the knife ✚ Agla ✚ and on the other side of the knife's blade ✚▪▪▪▪ ✚ And with the same knife he must make a circle, as hereafter followeth: the which is called 
salomon's circle.  salomon's circle. When that he is made, go into the circle, and close again the place, there where thou goest in, with the same knife, and say; Per crucis hoc signum ✚ fugiat procul omne malignum; Et per idem signum ✚ saluetur quodque benignum, and make suffumigations to thyself, and to thy fellow or fellows, with frankincense, mastic, lignum aloes: then put it in wine, and say with good devotion, in the worship of the high God almighty, all together, that he may defend you from all evils. And when he that is master will close the spirit, he shall say towards the east, with meek and devout devotion, these psalms and prayers as followeth here in order.  

¶ The two and twentieth psalm.  
O My God my God, look upon me, why hast thou forsaken me, and art so far from my health, and from the words of 
Memorandum that you must read the 22. and 51. psalms all over: or else rehearse them by hart: for these are counted necessary. etc.  my complaint? ¶ And so forth to the end of the same psalm, as it is to be found in the book.   

This psalm also following, being the fifty one psalm, must be said three times over, etc.  
Have mercy upon me, O God, after thy great goodness, according to the multitude of thy mercies, do away my offences. ¶ And so forth to the end of the same psalm, concluding it with, Glory to the Father and to the Son, and to the Holieghost, As it was in the beginning, is now, and ever shall be, world without end, Amen. Then say this verse: O Lord leave not my soul with the wicked; nor my life with the bloodthirsty. Then say a Pater noster an ave Maria, and a Credo, & ne nos inducas. O Lord show us thy mercy, and we shall be saved. Lord hear our prayer, and let our cry come unto thee. Let us pray.  
O Lord God almighty, as thou warnedst by thine angel, the three kings of colen, jasper, Melchior, and Balthasar, when they come with worshipful presents towards Bethleem: jasper brought mirth; Melchior, incense; Balthasar, gold; worshipping the high king of all the world, jesus God's son of heaven, the second person in trinity, being borne of the holy and clean virgin S. Marry, queen of heaven, empress of hell, and lady of all the world: at that time the holy angel Gabriel warned and bade the foresaid three kings, that they should take another way, for dread of peril, that Herod the king by his ordinance would have destroyed these* three noble kings, that meekly 
Gaspar, Balthsar, and Melchior, who followed the star, wherein was the image of a little babe bearing a cross: if Longa legeda Coloniae lie not.  sought out our Lord and saviour. As wittily and truly as these three kings turned for dread, and took another way: so wisely and so truly, O Lord GOD, of thy mightifull mercy, bless us now at this time, for thy blessed passion save us, and keep us all together from all evil; and thy holy angel defend us. Let us pray.  
O Lord, King of all kings, which containest the throne of heavens, and beholdest all deepes', weighest the hills, and shuttest up with thy hand the earth; hear us, most meekest GOD, and grant unto us (being unworthy) according to thy great mercy, to have the verity and virtue of knowledge of hidden treasures by this spirit invocated, through thy help O Lord jesus Christ, to whom be all honour and glory, from worlds to worlds everlastingly, Amen. Then say these names ✚ Helie ✚ helyon ✚ esseiere ✚ Deus aeternus ✚ eloy ✚ clemens ✚ heloye ✚ Deus sanctus ✚ sabaeth ✚ Deus exercituum ✚ adonay ✚ Deus mirabilis ✚ iao ✚ verax ✚ anepheneton ✚ Deus ineffabilis ✚ sodoy ✚ dominator dominus ✚ ôn fortissimus ✚ Deus ✚ qui, the which wouldest be prayed unto of sinners: receive (we beseech thee) these sacrifices of praise, and our meek prayers, which we unworthy do offer unto thy divine majesty. Deliver us, and have mercy upon us, and prevent with thy holy spirit this work, and with thy blessed help to follow after; that this our work begun of thee, may be ended by thy mighty power, Amen. Then say this anon after ✚ Homo ✚ sacarus ✚ museolameas ✚ cherubozea ✚ being the figure upon thy breast aforesaid, the girdle about thee, the circle made, bless the circle with holy water, and sit down in the midst, and read this conjuration as followeth, sitting back to back at the first time.  
I exorcise and conjure Bealphares, the practiser and preceptor of this art, by the maker of heavens and of earth, and by his virtue, and by his unspeakable name Tetragrammaton, and by all the holy sacraments, and by the holy majesty and deity of the living God. I conjure and exorcise thee Bealphares by the virtue of all angels, archangel's, thrones, dominations, principates, potestats, virtutes, cherubim and seraphim, and by their virtues, and by the most truest and speciallest name of your master, that you do come unto us, in fair form of man or womankind, here visibly, before this circle, and not terrible by any manner of ways. This 
* Which must be environed with a goodly company of crosses.  circle being our tuition and protection, by the merciful goodness of our Lord and Saviour jesus Christ, and that you do make answer truly, without craft or deceit, unto all my demands and questions, by the virtue and power of our Lord jesus Christ,  
Amen.    

To bind the spirit Bealphares, and to lose him again.  
The xiv. Chapter.  
Now when he is appeared, bind him with these words which follow. ¶ I conjure thee Bealphares, by God the father, by God the son, and by God the Holieghost, and by all the holy company in heaven; and by their virtues and powers I charge thee Bealphares, that thou shalt not depart out of my sight, nor yet to alter thy bodily shape, that thou art appeared in, nor any power shalt thou have of our bodies or souls, earthly or ghostly, but to be obedient to me, and to the words of my conjuration, that be written in this book. I conjure thee Bealphares, by all angels and archangel's, thrones, dominations, principates, potestats, virtutes, cherubim and seraphim, and by their virtues and powers. I conjure and charge, bind and constrain thee Bealphares, by all the rial words aforesaid, and by their virtues, that thou be obedient unto me, and to come and appear visibly unto me, and that in 
* On sundays, festival days, and holy days, noon excepted.  all days, hours, and minutes, wheresoever I be, being called by the virtue of our Lord jesus Christ, the which words are written in this book. Look ready thou be to appear unto me, and to give me good counsel, how to come by treasures hidden in the earth, or in the water, and how to come to dignity and knowledge of all things, that is to say, of the magic art, and of grammar, dialectic, rhetoric, arithmetic, music, geometry, and of astronomy, and in all other things my will quickly to be fulfilled: I charge thee upon pain of everlasting condemnation, Fiat, fiat, fiat, Amen.  
When he is thus bound, ask him what thing thou wilt, and he 
He dares do no other being so conjured I trow.  will tell thee, and give thee all things that thou wilt request of him, without any sacrifice doing to him, and without forsaking thy God, that is, thy maker. And when the spirit hath fulfilled thy will and intent, give him licence to depart as followeth.  

A licence for the spirit to depart.  
GO unto the place predestinated and appointed for thee, where thy Lord GOD hath appointed thee, until I shall call thee again. Be thou ready unto me and to my call, as often as I shall call thee, upon pain of everlasting damnation. And if thou wilt, thou mayest recite, two or three times, the last conjuration, until thou do come to this term, In throno. If he will not depart, and then say In throno, that thou depart from this place, without hurt or damage of any body, or of any deed to be done; that all creatures may know, that our Lord is of all power, most mightiest, and that there is noon other God but he, which is three, and one, living for ever and ever. And the malediction of God the father omnipotent, the son and the holy ghost, descend upon thee, and dwell always with thee, except thou do depart without damage of us, or of any creature, or any other evil deed to be done: & thou to go to the place predestinated. And by our Lord jesus Christ I do else send thee to the great pit of hell, except (I say) that thou depart to the place, whereas thy Lord God hath appointed thee. And see thou be ready to me and to my call, at all times and places, at my own will and pleasure, day or night, without damage or hurt of me, or of any creature; upon pain of everlasting damnation: Fiat, fiat, fiat; Amen, Amen. ¶ The peace of jesus Christ be between us and you; in the name of the father, and of the son, and of the Holieghost: Amen. Per crucis hoc ✚ signum, etc. Say In principio erat verbum, & verbum erat apud Deum; In the beginning was the word, and the word was with God, and God was the word: and so forward, as followeth in the first chapter of saint john's Gospel, staying at these words, Full of grace and truth: to whom be all honour and glory world without end,  
Amen.   


And on the otherside this name 
The fashion or form of the conjuring knife, with the names thereon to be graven or written.     

A type or figure of the circle for the master and his fellows to sit in, showing how and after what fashion it should be made.  
 
THis is the circle for the master to sit in, and his fellow or fellows, at the first calling, sit back to back, when he calleth the spirit; and for the fairies make this circle with chalk on the ground, as is said before. This spirit Bealphares being once called and found, shall never have power to hurt thee. Call him in the hour of ♃ or ♀ the ☽ increasing.    

The making of the holy water.  
The xv. Chapter.  
Exorciso te creaturam salis, per Deum vivum ✚ per Deum ✚ verum ✚ per Deum sanctum ✚ per Deum qui te per Elizaeum 
Absque exorcismo sal non fit sanctus.  prophetam in aquam mitti jussit, vt sanaretur sterilitas aquae, vt efficiaris sal exorcisatus in salutem credentium; vt sis omnibus te sumentibus sanitas animae & corporis, & effugiat atque discedat ab eo loco, qui aspersus fuerit omnis phantasia & nequitia, vel versutia diabolicae fraudis, omnísque spiritus immundus, adiuratus per eum, qui venturus est judicare vivos & mortuos, & saeculum per ignem, Amen. Oremus:  
Immensam clementiam tuam, omnipotens aeterne Deus, humiliter imploramus, vt hanc creaturam salis, quam in usum generis humani tribuisti, bene ✚ dicere & sancti ✚ ficare tua pietate digneris, vt sit omnibus sumentibus salus mentis & corporis, vt quicquid ex eo tactum fuerit, vel respersum, careat omni immundicia, omníque impugnatione spiritualis nequitiae, per Dominum nostrum jesum Christum filium tuum, qui tecum vivit & regnat in unitate spiritus sancti, Deus per omnia saecula saeculorum,  
Amen.   


To the water say also as followeth.  
EXorciso te creaturam aquae in nomine ✚ patris ✚ & jesu Christi filii eius Domini nostri, & in virtute spiritus ✚ sancti ✚ vt fias aqua exorcisata, ad effugandam omnem potestatem inimici, & ipsum inimicum eradicare & explantare valeas, cum angelis suis apostatis, per virtutem eiusdem Domini nostri jesu Christi, qui venturus est judicare vivos & mortuos, & saeculum per ignem, Amen. Oremus:  
Deus, qui ad salutem humani generis maxima quaeque sacramenta in aquarum substantia condidisti, adesto propitius invocationibus nostris, & elemento huic multimodis purificationibus praeparato, virtutem tuae bene ✚ dictionis infunde, vt creatura tua mysterijs tuis seruiens, ad abigendos daemones, morbósque pellendos, divinae gratiae sumat effectum, vt quicquid in domibus, vel in locis fidelium haec unda resperserit, careat omni immundicia, liberetur à noxa, non illic resideat spiritus pestilens, non aura corrumpens, discedant omnes insidiae latentis inimici, & si quid est, quod aut incolumitati habitantium invidet aut quieti, aspersione huius aquae effugiat, vt salubritas per invocationem sancti tui nominis expetita ab omnibus sit impugnationibus defensa, per Dominum nostrum jesum Christum filium tuum, qui tecum vivit & regnat, in unitate spiritus sancti Deus per omnia saecula saeculorum,  
Amen.   

Then take the salt in thy hand, and say putting it into the water, making in the manner of a Cross  
COmmixtio salis & aquae pariter fiat, in nomine patris, & filii, & spirtus sancti, Amen. Dominus vobiscum, Et cum spiritu tuo, Oremus: ¶ Deus invictae virtutis 
Oratio ad Deum vt sali exorcisato vires addat.  author, & insuperabilis imperij rex, ac semper magnificus triumphator, qui adversae dominationis vires reprimis, qui inimici rugientis saevitiam superas, qui hostiles nequitias potens expugnas; te Domine trementes & supplices deprecamur ac petimus, vt hanc creaturam salis & aquae aspicias, benignus illustres, pietatis tuae rore sancti ✚ fices, ubicunque fuerit aspersa, per invocationem sancti tui nominis, omnis infestatio immundi spiritus abijciatur, terrórque venonosi serpentis procul pellatur, & praesentia sancti spiritus nobis misericordiam tuam poscentibus ubique adesse dignetur, per Dominum nostrum jesum Christum filium tuum, qui tecum vinit & regnat in unitate spiritus sancti Deus per omnia saecula saeculorum,  
Amen.   

Then sprinkle upon any thing, and say as followeth.  
ASperges me Domine hyssopo, & mundabor, lavabis me, & supra nivem dealbabor. Miserere mei Deus, secundum magnam misericordiam tuam, & supra nivem 
Oratio, in qua dicenda, exorcista sese sacri laticis aspergine debet perrorare.  dealbabor. Gloria patri, & filio, & spiritui sancto: Sicut erat in principio, & nunc, & semper, & in saecula saeculorum, Amen. Et supra nivem dealbabor, asperges me, etc. Ostende nobis Domine misericordiam tuam, & salutare tuum da nobis; exaudi nos Domine sancte, pater omnipotens, aeterne Deus, & mittere dignare sanctum angelum tuum de coelis, qui custodiat, foveat, visitet, & defendatomnes habitantes in hoc habitaculo, per Christum Dominum nostrum,  
Amen, Amen.    

To make a spirit to appear in a crystal.  
The xvi Chapter.  
I Do conjure thee N. by the father, and the son, and the Holieghost, the which is the beginning and the ending, the first and the last, and by the latter day of judgement, that thou N. do appear, in this crystal stone, or any other instrument, at my pleasure, to me and to my fellow, gently and beautifully, in fair form of a boy of twelve years of age, without hurt or damage of any of our bodies or souls; and certainly to inform and to show me, without any guile or craft, all that we do desire or demand of thee to know, by the virtue of him, which shall come to judge the quick and the dead, and the world by fire, Amen.  
Also I conjure and exorcise thee N. by the sacrament of the altar, and by the substance thereof, by the wisdom of Christ, by the 
Mark how consonant this is with popery, etc.  sea, and by his virtue, by the earth, & by all things that are above the earth, and by their virtues, by the ☉ and the ☽ by ♄ ♃ ♂ and ♀ and by their virtues, by the apostles, martyrs, confessors, and the virgins and widows, and the chaste, and by all saints of men or of women, and innocents, and by their virtues, by all the angels and archangel's, thrones, dominations, principates, potestats, virtutes, cherubim, and seraphim, and by their virtues, & by the holy names of God, Tetragrammaton, El, Ousion, Agla, and by all the other holy names of God, and by their virtues, by the circumcision, passion, and resurrection of our Lord jesus Christ, by the heaviness of our lady the virgin, and by the joy which she had when she saw her son rise from death to life, that thou N. do appear in this crystal stone, or in any other instrument, at my pleasure, to me and to my fellow, gently, and beautifully, and visibly, in fair form of a child of twelve years of age, without hurt or damage of any of our bodies or souls, and truly to inform and show unto me & to my fellow, without fraud or guile, all things according to thine oath and promise to me, whatsoever I shall demand or desire of thee, without any hindrance or tarrying, and this conjuration be read of me three times, upon pain of eternal condemnation, to the last day of judgement: Fiat fiat, fiat, Amen.  
And when he is appeared, bind him with the bond of the dead above written: then say as followeth. ¶ I charge thee N. by the father, to show me true visions in this crystal stone, if there be any treasure hidden in such a place N. & wherein it lieth, and how 
For hidden treasure.  many foot from this piece of earth, east, west, north, or south.   

An experiment of the dead.  
The xvij. Chapter.  
First go and get of some person that shallbe put to death, a promise, and swear an oath unto him, that if he will come to thee, after his death, his spirit to be with thee, and to remain with thee all the days of thy life, and will do thee true service, as it is contained in the oath and promise following. Then lay thy hand on thy book, and swear this oath unto him. I N. do swear and promise to thee N. 
Promises & oaths interchangeably made between the conjurer & the spirit . to give for thee an alms every month, and also to pray for thee once in every week, to say the Lord's prayer for thee, and so to continue all the days of my life, as God me help and holy doom, and by the contents of this book, Amen.  
Then let him make his oath to thee as followeth, and let him say after thee, laying his hand upon the book. ¶ I N. do swear this oath to thee N. by God the father onmipotent, by God the son jesus Christ, and by his precious blood which hath redeemed all the world, by the which blood I do trust to be saved at the general day of judgement, and by the virtues thereof, I N. do swear this oath to thee N. that my spirit that is within my body now, shall not ascend, nor descend, nor go to any place of rest, but shall come to thee N. and be very well pleased to remain with thee N. all the days of thy life, and so to be bound to thee N. and to appear to thee N. in any crystal stone, glass, or other mirror, and so to take it for my resting place. And that, so soon as my spirit is departed out of my body, straightway to be at your commandments, and that in and at all days, nights, hours, and minutes, to be obedient unto thee N. being called of thee by the virtue of our Lord jesus Christ, & out of hand to have common talk with thee at all times, and in all hours & minutes, to open and declare to thee N. the truth of all things present, past, and to come, and how to work the magic art, and all other noble sciences, under the throne of God. If I do not perform this oath 
Note the penalty of breaking promise with the spirit.  and promise to thee N. but do fly from any part thereof, then to be condemned for ever and ever, Amen.  
Also I N. do swear to thee by God the Holieghost, and by the great wisdom that is in the divine Godhead, and by their virtues, and by all the holy angels, archangel's, thrones, dominations, principates, potestats, virtutes, cherubim and seraphim, and by all their virtues do I N. swear, and promise thee to be obedient as is rehearsed. And here, for a witness, do I N. give thee N. my right hand, and do plight thee my faith and troth, as God me help and holidome. And by the holy contents in this book do I N. swear, that my spirit shall be thy true servant, all the days of thy life, as is before rehearsed. And here for a witness, that my spirit shall be obedient to thee N. and to those bonds of words that be written in this N. before the bonds of words shall be rehearsed thrice; else to be damned for ever: and thereto say all faithful souls and spirits, Amen, Amen.  
Then let him swear this oath 
* Three times, in reverence (peradventure) of the Trinity, P. F. S S.  three times, and at every time kiss the book, and at every time make marks to the bond. Then perceiving the time that he will depart, get away the people from you, and get or take your stone or glass, or other thing in your hand, and say the Pater noster, ave, and Credo, and this prayer as followeth. And in all the time of his departing, rehearse the bonds of words; and in the end of every bond, say oftentimes; Remember thine oath and promise. And bind him strongly to thee, and to thy stone, and suffer him not to depart, reading thy bond 24. times. And every day when you do call him by your other bond, bind him strongly by the first bond: by the space of 24. days apply it, & thou shalt be made a man for ever.  

Now the Pater noster, ave, and Credo must be said, and then the prayer immediately following.  
OH God of Abraham, God of Isaac, God of jacob, God of Tobias; the which didst deliver the three children from the hot burning oven, Sidrac, Misac, and Abdenago, and Susanna from the false crime, and Daniel from the lion's power: even so O Lord omnipotent, I beseech thee, for thy great mercy sake, to help me in these my works, and to deliver me this spirit of N. that he may be a true subject to me N. all the days of my life, and to remain with me, and with this N. all the days of my life. O glorious God, Father, Son, and Holieghost, I beseech thee to help me at this time, and to give me power by thine holy name, merits and virtues, whereby I may conjure & constrain this spirit of N. that he may be obedient unto me, and may fulfil his oath and promise, at all times, by the power of all thine holiness. This grant O Lord God of hosts, as thou art righteous and holy, and as thou art the word, and the word God, the beginning and the end, sitting in the thrones of thine everlasting kingdoms, & in the divinity of thine everlasting Godhead, to whom be all honour and glory, now and for ever and ever, Amen,  
Amen.    

A bond to bind him to thee, and to thy N. as followeth.  
The xviij. Chapter.  
IN. conjure and constrain the spirit of N. by the living God, by the true God, and by the holy 
Note the sum of this obligation or bond.  God, and by their virtues and powers I conjure and constrain the spirit of thee N. that thou shalt not ascend nor descend out of thy body, to no place of rest, but only to take thy resting place with N. and with this N. all the days of my life, according to thine oath and promise. I conjure and constrain the spirit of N. by these holy names of God ✚ Tetragrammaton ✚ Adonay ✚ Agla ✚ Saday ✚ Sabaoth ✚ planabothe ✚ panthon ✚ craton ✚ neupmaton ✚ Deus ✚ homo ✚ omnipotens ✚ sempiternus ✚ ysus ✚ terra ✚ unigenitus ✚ salvator ✚ via ✚ vita ✚ manus ✚ fons ✚ origo ✚ filius ✚ and by their virtues and powers I conjure and constrain the spirit of N. that thou shalt not rest nor remain in the fire, nor in the water, in the air, nor in any privy place of the earth, but only with me N. and with this N. all the days of my life. I charge the spirit of N. upon pain of everlasting condemnation, remember thine oath and promise. Also I conjure the spirit of N. and constrain thee by the excellent name of jesus Christ, A and Ω, the first and the last; for this holy name of jesus is above all names, for 
* Scripture as well applied of the conjurer, as that of satan in tempting Christ, Matth. 4. 6.  unto it all knees do bow and obey, both of heavenly things, earthly things, and infernals. Nor is there any other name given to man, whereby we have any salvation, but by the name of jesus. Therefore by the name, and in the name of jesus of Nazareth, and by his nativity, resurrection and ascension, and by all that appertaineth to his passion, and by their virtues and powers, I do conjure and constrain the spirit of N. that thou shalt not take any resting place in the ☉ nor in the ☽ nor in ♄ nor in ♃ nor in ♂ nor in ♀ nor in ☿ nor in any of the twelve signs, nor in the concavity of the clouds, nor in any other privy place, to rest or stay in, but only with me N. or with this N. all the days of my life. If thou be not obedient unto me, according to thine oath and promise, I N. do condemn the spirit of N. into the pit of hell for ever, Amen.  
I conjure and constrain the spirit of N. by the blood of the innocent lamb jesus Christ, the which was shed upon the cross, for all those that do obey unto it, and believe in it, shall be saved and by the virtue thereof, and by all the aforesaid rial names and words of the living God by me pronounced, I do conjure and constrain the spirit of N. that thou be obedient unto me, according to thine oath and promise. If thou do refuse to do as is aforesaid, I N. by the holy trinity, and by his virtue and power 
Note what sore penalties the spirit is enjoined to suffer for disobedience.  do condemn the spirit of N. into the place whereas there is no hope of remedy, but everlasting condemnation, and horror, and pain upon pain, daily, horribly, & lamentably the pains there to be augmented, so thick as the stars in the firmament, and as the gravel sand in the sea: except thou spirit of N. obey me N. as is afore rehearsed; else I N. do condemn the spirit of N. into the pit of everlasting condemnation; Fiat, fiat, Amen. Also I conjure thee, and constrain the spirit of N. by all angels, archangel's, thrones, dominations, principates, potestats, virtutes, cherubim & seraphim, & by the four evangelists, Matthew, Mark, Luke, and john, and by all things contained in the old law and the new, and by their virtues, and by the twelve apostles, and by all patriarchs, prophets, martyrs, confessors, virgins, innocents, and by all the elect and chosen, is, and shall be, which followeth the lamb of God; and by their virtues and powers I conjure and constrain the spirit of N. strongly, to have common talk with me, at all times, and in all days, nights, hours, and minutes, and to talk in my mother tongue plainly, that I may hear it, and understand it, declaring the truth unto me of all things, according to thine oath and promise; else to be condemned for ever; Fiat, fiat, Amen.  
Also I conjure and constrain the spirit of N. by the 
* There is no mention made in the gospels that Christ was worth a golden girdle.  golden girdle, which girded the loins of our Lord jesus Christ, so thou spirit of N. be thou bound, and cast into the pit of everlasting condemnation, for thy great disobedience and unreverent regard that thou hast to the holy names and words of God almighty, by me pronounced: Fiat, Amen.  
Also I conjure, constrain, command, and bind the spirit of N. by the two edged sword, which john seen proceed out of the mouth of God almighty: except thou be obedient as is aforesaid, the 
Bugs words  sword cut thee in pieces, and condemn thee into the pit of everlasting pains, where the fire goeth not out, and where the worm dieth not; Fiat, fiat, fiat, Amen.  
Also I conjure and constrain the spirit of N. by the throne of the Godhead, and by all the heavens under him, and by the celestial city new jerusalem, and by the earth, by the sea, and by all things created and contained therein, and by their virtues and powers, and by all the infernals, and by their virtues and powers, and all things contained therein, and by their virtues and powers, I conjure and constrain the spirit of N. that now immediately thou be obedient unto me, at all times hereafter, and to those words of me pronounced, according to thine oath and promise: 
* Is it possible to be greater than S. Adelberts curse? See in Habar, lib. 12. ca 17. pag. 263, 264, 265.  else let the great curse of God, the anger of God, the shadow and darkness of everlasting condemnation be upon thee thou spirit of N. for ever and ever, because thou hast denied thine health, thy faith, and salvation, for thy great disobedience thou art worthy to be condemned. Therefore let the divine trinity, angels, and archangel's, thrones, dominations, principates, potestates, virtutes, cherubim and seraphim, and all the souls of the saints, that shall stand on the right hand of our Lord jesus Christ, at the general day of judgement, condemn the spirit of N. for ever and ever, and be a witness against thee, because of thy great at disobedience, in and against thy promises, Fiat, fiat, Amen.  
Being thus bound, he must needs be obedient unto thee, whither he will or no: prove this. And here followeth a bond to call him to your N. and to show you true visions at all times, as in the hour of ♄ to bind or enchant any thing, and in the hour of ♃ for peace and concord, in the hour of ♂ to mar, to destroy, 
These planetary hours must in any case be observed.  and to make sick, in the hour of the ☉ to bind tongues and other bonds of men, in the hour of ♀ to increase love, joy, and good will, in the hour of ☿ to put away enmity or hatred, to know of theft, in the hour of the ☽ for love, goodwill and concord, ♄ lead ♃ tin ♂ iron ☉ gold ♀ coppar ☿ quicksilver ☽ silver, etc.   

This bond as followeth, is to call him into your crystal stone, or glass, etc.  
The xix. Chapter.  
Also I do conjure thee spirit N. by God the father, by God the son, and by God the holyghost, A and Ω the first and the last, and by the latter day of judgement, of them which shall come to judge the quick and the dead, and the world by fire, and by their virtues and powers I constrain thee spirit N. to come to him that holdeth the crystal stone in his hand, & to appear visibly, as hereafter followeth. Also I conjure thee spirit N. by these holy names of God ✚ Tetragrammaton ✚ Adonay ✚ El ✚ Ousion ✚ Agla ✚ jesus ✚ of Nazareth ✚ and by the virtues thereof, and by his nativity, death, burial, resurrection, and ascension, and by all other things appertaining unto his passion, and by the 
* A popish supplement.  blessed virgin Mary mother of our Lord jesus Christ, and by all the joy which she had when she seen her son rise from death to life, and by the virtues and powers thereof I constrain thee spirit N. to come into the crystal stone, & to appear visibly, as hereafter shallbe declared. Also I conjure thee N. thou spirit, by all angels, archangel's, thrones, dominations, principates, potestats, virtutes, cherubim and seraphim, and by the ☉ ☽ ♄ ♃ ♂ ♀ ☿, and by the twelve signs, and by their virtues and powers, and by all things created and confirmed in the firmament, and by their virtues & powers I constrain thee spirit N. to appear visibly in that crystal stone, in fair 
* Belike he had the gift to appear in sundry shapes, as it is said of Proteus in Ovid lib. metamor. 8. fab. 10: and of Vertumnus; lib metamor. 14. fab. 16.  form and shape of a white angel, a green angel, a black angel, a man, a woman, a boy, a maiden virgin, a white grehound, a devil with great horns, without any hurt or danger of our bodies or souls, and truly to inform and show unto us, true visions of all things in that crystal stone, according to thine oath and promise, and that without any hindrance or tarrying, to appear visibly, by this bond of words read over by me three times, upon pain of everlasting condemnation;  
Fiat, fiat, Amen.   


Then being appeared, say these words following.  
I Conjure thee spirit, by God the father, that thou show true visions in that crystal stone, where there be any N. in such a place or no, upon pain of everlasting condemnation, Fiat, Amen. Also I conjure thee spirit N. by God the son jesus Christ, that thou do show true visions unto us, whither it be gold or silver, or any other metals, or whither there were any or no, upon pain of condemnation, Fiat, Amen. Also I conjure thee spirit N. by God the Holieghost, the which doth sanctify all faithful souls and spirits, and by their virtues and powers I constrain thee spirit N. to speak, open, and to declare, the true way, how we may come by these treasures hidden in N. and how to have it in our custody, & who are the keepers thereof, and how many there be, and what be their names, and by whom it was laid there, and to show me true visions of what sort and similitude they be, and how long they have kept it, and to know in what days and hours we shall call such a spirit, N. to bring unto us these treasures, into such a place N. upon pain of everlasting condemnation ✚ Also I constrain thee spirit N. by all angels, archangel's, thrones, dominations, principates, potestats, virtutes, cherubim & seraphim, that you do show a true vision in this crystal 
Note that the spirit is tied to obedience under pain of condemnation and hell fire.  stone, who did convey or steal away such a N. and where it is, & who hath it, and how far off, and what is his or her name, and how and when to come unto it, upon pain of eternal condemnation, Fiat, Amen. Also I conjure thee spirit N. by the ☉ ☽ ♄ ♃ ♂ ♀ ☿ and by all the characters in the firmament, that thou do show unto me a true vision in this crystal stone, where such N. and in what state he is, and how long he hath been there, and what time he will be in such a place, what day and hour: and this and all other things to declare plainly, in pain of hell fire;  
Fiat, Amen.   

A licence to depart.  
Departed out of the fight of this crystal stone in peace for a time, and ready to appear therein again at any time or times I shall call thee, by the virtue of our Lord jesus Christ, and by the bonds of words which are written in this book, and to appear visibly, as the words be rehearsed. I constrain thee spirit N. by the divinity of the Godhead, to be obedient unto these words rehearsed, upon pain of everlasting condemnation, both this world, and in the world to come; Fiat, fiat, fiat,  
Amen.    

When to talk with spirits, and to have true answers to find out a thief.  
The xx. Chapter.  
The days and hours of ♄ ♂ ☿ and the ☽ is 
This is condemned for rank folly by the doctors: as by Chrysost. sup. Matth. Gregor. in homil. sup. Epiphan. Domini; and others.  best to do all crasts of necromancy, & for to speak with spirits, and for to find theft, and to have true answer thereof, or of any other such like. ¶ And in the days and hours of ☉ ♃ ♀ is best to do all experiments of love, and to purchase grace, and for to be invisible, and to do any operation, whatsoever it be, for any thing, the ☽ being in a convenient sign. ¶ As when thou labourest for theft, see the moon be in an earthy sign, as {Taurus}{Virgo}{Capri}, or of the air, as {Gemini} {Libra} {Aquar}. ¶ And if it be for love, favour or grace, let the ☽ be in a sign of the fire, as {Aries}{Leo}{Sagitt}, and for hatred, in a sign of the water, as {Cancer}{Scorp}{Pisces}. For any other experiment, let the ☽ be in {Aries}. ¶ And if thou findest the ☉ {amp}the ☽ in one sign that is called in even number, than thou mayest write, consecrate, conjure, and make ready all manner of things that thou wilt do, etc.  

To speak with spirits.  
CAll these names, Orimoth, Belimoth, Lymocke, and say thus: I conjure you up by the names of the angels Satur and Azimor, that you intent to me in this hour, and send unto me a spirit called Sagrigrit, that he do fulfil my commandment and desire, and that also can understand my words for one or two years, or as long as I will, etc.    

A confutation of conjuration, especially of the raising, binding and dismissing of the devil, of going invisible, and other lewd practices.  
The xxj Chapter.  
Thus far have we waded in showing at large the vanity of necromancers, conjurers, and 
All the former practices briefly confuted.  such as pretend to have real conference and consultation with spirits and devils: wherein (I trust) you see what notorious blasphemy is committed, besides other blind superstitious ceremonies, a disordered heap, which are so far from building up the endeavours of these black art practitioners, that they do altogether ruinated {amp}overthrow them, making them in their follies and falsehoods as bare and naked as an anatomy. As for these ridiculous conjurations, last rehearsed, being of no small reputation among the ignorant, they are for the most part made by T. R. (for so much of his name he bewrayeth) and john Cokars, invented and devised for the augmentation and maintenance of their living, for the edifying of the poor, and for the 
See the title of the book, with the author's intent, in a marginal note, pag. 393.  propagating and enlarging of God's glory, as in the beginning of their book of conjurations they protest; which in this place, for the further manifestation of their impiety, and of the witchmongers' folly and credulity, I thought good to insert, whereby the residue of their proceedings may be judged, or rather detected. For if we seriously behold the matter of conjuration, and the drift of conjurers, we shall find them, in my opinion, more faulty than such as take upon them to be witches, as manifest offenders against the majesty of God, and his holy law, and as apparent violators of the laws and quietness of this realm: although indeed they bring no such thing to pass, as is surmised and urged by credulous persons, couseners, liars, and witchmongers. For these are always learned, and rather abusers of others, than they themselves by others abused.  
But let us see what appearance of truth or possibility is wrapped within these mysteries, and let us unfold the deceit. They have made choice of certain words, whereby they say they can work miracles, etc. And first of all, that they call devils & souls out of hell (though we find in the scriptures manifest proofs that 
Luk. 16. etc.  all passages are stopped concerning the egress out of hell) so as they may go thither, but they shall never get out, for Ab inferno nulla est redemptio, out of hell there is no redemption. Well, when they have gotten them up, they shut them in a circle made with chalk, which is so strongly beset and environed with crosses and names, that they cannot for their lives get out; which is a very 
An ironical confutation.  probable matter. Then can they bind them, and lose them at their pleasures, and make them that have been liars from the beginning, to tell the truth: yea, they can compel them to do any thing. And the devils are forced to be obedient unto them, and yet cannot be brought to due obedience unto God their creator. This done (I say) they can work all manner of miracles (saving blue miracles) and this is believed of many to be true:  
Tam credula mens hominis, & arrectae fabulis aures,  

So light of belief is the mind of man, 
Englished by Abraham Fleming.   
And attentive to tales his ears now and than.   
But if Christ (only for a time) left the power of working miracles among his apostles and disciples for the confirmation of his gospel, and the faith of his elect: yet I deny altogether, that he left that power with these knaves, which hide their cozening purposes under those lewd and foolish words, according to that which Peter saith; With feigned words they make merchandise of you. And therefore the counsel is good that Paul giveth us, when 
2. Pet. 2. Ephes. 5. Ps. 72, & 78.  he biddeth us take heed that no man deceive us with vain words. For it is the Lord only that worketh great wonders, and bringeth mighty things to pass. It is also written, that God's 
Sap. 16. Ecclus. 43.  word, and not the words of conjurers, or the charms of witches healeth all things, maketh tempests, and stilleth them.  
But put case the devil could be fetched up and fettered, and loosed again at their pleasure, &c: I marvel yet, that any can be so bewitched, as to be made to believe, that by virtue of their words, any earthly creature can be made invisible. We think it a lie, to say that white is black, and black white: but it is a more shameless assertion to affirm, that white is not, or black 
To deny the subsistence or natural being of a thing material and visible is impudency.  is not at all; and yet more impudency to hold that a man is a horse; but most apparent impudency to say, that a man is no man, or to be extenuated into such a quantity, as thereby he may be invisible, and yet remain in life and health, &c: and that in the clear light of the day, even in the presence of them that are not blind. But surely, he that cannot make one hair white or black, whereof (on the other side) not one falleth from the head without God's special providence, can never bring to pass, that the visible creature of God shall become nothing, or lose the virtue and grace powered thereinto by God the creator of all things.  
If they say that the devil covereth them with a cloud or veil, as M. Mal. Bodin, & many other do affirm; yet (me thinks) we 
Ezec. 8. & 9 Isai. 6, & 26. and 30.  should either see the cover, or the thing covered. And though perchance they say in their hearts; Tush, the Lord seeth not, who indeed hath blinded them, so as seeing, they see not: yet they shall never be able to persuade the wise, but that both God and man doth see both them and their knavery in this behalf. I have heard of a fool, who was made believe that he should go invisible, and naked; while he was well whipped by them, who (as he thought) could not see him. Into which fools paradise they say 
* john jauregui servant to Gasper Anastro both Spaniards. Ann. Dom. 1582. March 18. after dinner upon a sunday this mischief was done. Read the whole discourse hereof printed at London for Tho: Chard and Will: Brome bookesellers.  he was brought, that enterprised to kill the prince of Orange.   

A comparison between popish exorcists and other conjurers, a popish conjuration published by a great doctor of the Romish church, his rules and cautions.  
The xxij. Chapter.  
I See no difference between these and popish conjurations; for they agree in order, words, and matter, differing in no circumstance, but that the papists do it without shame openly, the other do it in hugger mugger secretly. The papists (I say) have officers in this behalf, which are called exorcists or conjurers, and they look narrowly to other cousenors, as having gotten the upper hand over them. And because the papists shall be without excuse in this behalf, and that the world may see their cozenage, impiety, and folly to be as great as the others, I will cite one conjuration (of which sort I might cite a hundred) published by jacobus 
jac de Chusae in lib. de apparitionib. quorundam spirituum.  de Chusa, a great doctor of the Romish church, which serveth to find out the cause of noise and spiritual rumbling in houses, churches, or chapels, and to conjure walking spirits: which evermore is knavery and cozenage in the highest degree. Mark the cozening devise hereof, and confer the impiety with the others.  
First (forsooth) he saith it is expedient to fast three days, and to 
Observations for the exorcising priest.  celebrate a certain number of masses, and to repeat the seven psalms penitential: then four or five priests must be called to the place where the haunt or noise is, than a candle hallowed on candlemas day must be lighted, and in the lighting thereof also must the seven psalms be said, and the gospel of S. john. Then there must be a cross and a censer with frankincense, and therewithal the place must be censed or perfumed, holy water must be sprinkled, and a holy stole must be used, and (after diverse other ceremonies) a prayer to God must be made, in manner and form following:  
O Lord jesus Christ, the knower of all secrets, which always reuealest all wholesome and profitable things to thy faithful children, and which sufferest a spirit to show himself in this place, we beseech thee for thy bitter passion, &c: vouchsafe to command this spirit, to reveal and signify unto us thy servants, without our terror or hurt, what he is, to thine honour, and to his comfort; In nomine patris, etc. And then proceed in these words: We beseech thee, for Christ's sake, O thou spirit, that if there be any of us, or among us, whom thou wouldest answer, name him, or else manifest him by some sign. Is it friar P. or doctor D. or doctor Burc. or sir Feats, or sir john, or sir Robert: Et sic de caeteris circunstantibus. 
Memorandum that he must be the veriest knave or fool in all the company . For it is well tried (saith the gloss) he will not answer every one. If the spirit make any sound of voice, or knocking, at the naming of any one, he is the cozener (the conjurer I would say) that must have the charge of this conjuration or examination. And these forsooth must be the interrogatories, to wit: Whose soul art thou? Wherefore camest thou? What wouldest thou have? Wantest thou any suffrages, masses, or alms? How many masses will serve thy turn, three, six, ten, twenty, thirty, & c? By what priest? Must he be religious or secular? Wilt thou have any fasts? What? How many? How great? And by what persons? Among hospitals? Lepres? Or beggars? What shall be the sign of thy perfect deliverance? Wherefore liest thou in purgatory? And such like. This must be done in the night.  
If there appear no sign at this hour, it must be deferred 
These spirits are not so cunning by day as by night.  until another hour. Holy water must be left in the place. There is no fear (they say) that such a spirit will hurt the conturor: for he can sin no more, as being in the mean state between good and evil, and as yet in the state of satisfaction. 
* For so they might be bewrayed . If the spirit do hurt, than it is a damned soul, and not an elect. Every man may not be present hereat, specially such as be weak of complexion. They appear in diverse manners, not always in body, or bodily shape (as it is read in the life of S. Martine, that 
For so the cozenage may be best handled.  the devil did) but sometimes invisible, as only by sound, voice, or noise. Thus far jacobus de Chusa.  
But because you shall see that these be not empty words, nor slanders; but that in truth such things are commonly put in practice in the Romish church, I will here set down an instance, lately and truly, though lewdly performed: and the same in effect as followeth.   

A late experiment, or cozening conjuration practised at Orleance by the Franciscane Friars, how it was detected, and the judgement against the authors of that comedy.  
The xxiij. Chapter.  
IN the year of our Lord 1534. at 
A cozening conjuration.  Orleance in France, the majors wife died, willing and desiring to be buried without any pomp or noise, etc. Her husband, who reverenced the memorial of her, did even as she had willed him. And because she was buried in the church of the 
* Of this order read noble stuff in a book printed at Frankford under the title of Alcoran. Franciscanorum.  Franciscans, besides her father and grandfather, and gave them in reward only six crowns, whereas they hoped for a greater prey; shortly after it chanced, that as he felled certain woods and sold them, they desired him to give them some part thereof freely without money: which he flatly denied. This they took very grievously. And whereas before they misliked him, now they conceived such displeasure as they devised this means to be revenged; to wit, that his wife was damned for ever. The chief workmen and framers of this tragedy were Colimannus, and Stephanus Aterbatensis, both doctors of divinity; this Coliman. was a great conjurer, & had all his implements in a readiness, which he was wont to use in such business. And thus they handled the matter. They place over the arches of the church, a young novice; who about midnight, 
Note how the Franciscans cannot conjure without a confederate.  when they come to mumble their prayers, as they were wont to do, maketh a great rumbling, and noise. Out of hand the monks began to conjure and to charm, but he answered nothing. Then being required to give a sign, whither he were a dumb spirit or no, he began to rumble again: which thing they took as a certain sign. Having laid this foundation, they go unto certain citizens, chief men, and such as favoured them, declaring that a heavy chance had happened at home in their monastery; not showing what the matter was, but desiring them to come to their matins at midnight. When these citizens were 
O notorious impudency! with such shameless faces to abuse so worshipful a company.  come, and that prayers were begun, the counterfeit spirit beginneth to make a marvelous noise in the top of the church. And being asked what he meant, and who he was, gave signs that it was not lawful for him to speak. Therefore they commanded him to make answer by tokens and signs to certain things they would demand of him. Now was there a hole made in the vawt, through the which he might hear and understand the voice of the conjurer. And then had he in his hand a little board, which at every question, he strake, in such sort as he might easily be heard beneath. First they asked him, whither he were one of them that had been buried in the same place. Afterwards they reckoning many by name, which had been buried there; at the last also they name the majors wife: and there by and by the spirit gave a sign that he was her soul. He was further asked, whither he were damned or no; and if he were, for what cause, for what desert, or fault; whither for covetousness, or wanton lust, for pride or want of charity; or whither if were for heresy, or for the sect of Luther newly sprung up: also what he meant by that noise and stir he kept there; whither it were to have the body now buried in holy ground to be digged up again, and laid in some other place. To all which points he answered by signs, as he was commanded, by the which he affirmed or denied any thing, according as he strake the board twice or thrice together. And when he had thus given them to understand, that 
* The confederate spirit was taught that lesson before.  the very cause of his damnation was Luther's heresy, and that the body must needs be digged up again: the monks requested the citizens, whose presence they had used or rather abused, that they would bear witness of those things which they had seen with their eyes; and that they would subscribe to such things as were done a few days before. The citizens taking good advise on the matter, lest they should offend the Maior, or bring themselves in trouble, refused so to do. But the monks notwithstanding take from thence the sweet bread, which they called the host and body of our Lord, with all the relics of saints, and carry them to another place, and there say their mass. The bishop's substitute judge (whom they called Official) understanding that matter, cometh thither, accompanied with certain honest men, to the intent he might know the whole circumstance more exactly: and therefore he commandeth them to make conjuration in his presence; and also he requireth certain to be chosen to go up into the top of the vawt, and there to see whither any ghost appeared or not. Stephanus Aterbatensis stiffly denied that to 
For so might the confederate be found.  be lawful, and marvelously persuading the contrary, affirmed that the spirit in no wise aught to be troubled. And albeit the Official urged them very much, that there might be some conjuring of the spirit; yet could he nothing prevail.  
Whilst these things were doing, the Maior, when he had showed the other justices of the city, what he would have them to do, took his journey to the king, and opened the whole matter unto him. And because the monks refused judgement upon plea of their own laws and liberties, the king choosing out certain of the aldermen of Paris, giveth them absolute and full authority to make inquiry of the matter. The like doth the Chancellor master Anthonius Pratensis cardinal and legate for the pope throughout France. Therefore, when they had no exception to allege, they were conveyed unto Paris, and there constrained to make their answer. But yet could nothing be wrong out of 
An obstinate and wilful persisting in the denying or not confessing of a fault committed.  them by confession, whereupon they were put apart into divers prisons: the novice being kept in the house of master Fumanus, one of the aldermen, was oftentimes examined, and earnestly requested to utter the truth, but would notwithstanding confess nothing; because he feared that the monks would afterwards put him to death for staining their order, and putting it to open shame. But when the judges had made him sure promise that he should escape punishment, and that he should never come into their handling, he opened unto them the whole matter as it was done: and being brought before his fellows, avouched the same to their faces. The monks, albeit they were convicted, and by these means almost taken tarde with the deed doing; yet did they refuse the judges, bragging and vaunting themselves on their privileges, but all in vain. For sentence passed upon them, and they were condemned to be carried back again to Orleance, and there to be cast in prison, and so should finally be brought forth into the chief church of the city openly, and from thence to the place of execution, where they should make open confession of their trespasses.  
Surely this was most common among monks and friars, who maintained their religion, their lust, their liberties, their pomp, their wealth, their estimation and knavery by such cozening practices. Now I will show you more special orders of popish conjurations, that are so shamelessly admitted into the 
A parecuasis or transition of the author to matter further purposed.  church of Rome, that they are not only suffered, but commanded to be used, not by night secretly, but by day impudently. And these forsooth concern the curing of bewitched persons, and such as are possessed; to wit, such as have a devil put into them by witch's enchantments. And herewithal I will set down certain rules delivered unto us by such popish doctors, as are of greatest reputation.   

Who may be conjurers in the Romish church besides priests, a ridiculous definition of superstition, what words are to be used and not used in exorcisms, rebaptism allowed, it is lawful to conjure any thing, differences between holy water and conjuration.  
The xxiiij. Chapter.  
Thomas Aquinas saith, that any body, though he be of an inferior or superior 
In 4. dist. 23. sent.  order, yea though of noon order at all (and as Gulielmus Durandus glossator Raimundi affirmeth, a woman so she bless not the girdle or the garment, but the person of the bewitched) hath power to exorcise the order of an exorcist or conjurer, even as well as any priest may say mass in a house unconsecrated. But that is (saith M. Mal.) rather through the goodness and licence of the pope, than through the grace of the sacrament. Nay, there are examples set down, where some being bewitched were cured (as M. Mal. taketh it) without any conjuration at all. Marry there were certain Pater nosters, Aves, and Credos said, and crosses made, but they are charms, they say, and no conjurations. For they say that such charms are lawful, because there is no superstition in them, etc.  
And it is worth my labour, to show you how papists define superstition, and how they expound the definition thereof. Superstition 
Et glos. super illo ad coll. 2.  (say they) is a religion observed beyond measure, a religion practised with evil and unperfect circumstances. Also, whatsoever usurpeth the name of religion, through human tradition, without the pope's authority, is superstitious: as to add or join any hymns to the mass, to interrupt any diriges, to to abridge any part of the creed in the singing thereof, or to sing when the organs go, and not when the quire singeth, not to have one to help the priest to mass: and such like, etc.  
These popish exorcists do many times forget their own 
Mendaces debent esse memores, multò magis astuti exorcistae.  rules. For they should not directly in their conjurations call upon the devil (as they do) with entreaty, but with authority and commandment. Neither should they have in their charms and conjurations any unknown names. Neither should there be (as always there is) any falsehood contained in the matter of the charm of conjuration, as (say they) old women have in theirs, when they say; The blessed virgin passed over jordan, and then S. Steven met her, and asked her, etc. Neither should they have any other vain characters, but the cross (for those are the words:) and many other such cautions have they, which they observe not, for they have made it lawful elsewhere.  
But Thomas their chief pillar proveth their conjuring and charms lawful by S. Mark, who saith; Signa eos qui crediderunt; 
Tho. Aquin. super. Marc ultim. Mark, 16, 17.  And, In nomine meo daemonia eijcient, &c: whereby he also proveth that they may conjure serpents. And there he taketh pains to prove, that the words of God are of as great holiness as relics of saints, whereas (in such respect as they mean) they are both alike, and indeed nothing worth. And I can tell them further, that so they may be carried, as either of them may do a man much harm either in body or soul.  
But they prove this by S. Augustine, saying; Non est minus 
A trim consequent  verbum Dei, quàm corpus Christi: whereupon they conclude thus; By all men's opinions it is lawful to carry about reverently the relics of saints; Ergo it is lawful against evil spirits, to invocate the name of God every way; by the Pater noster, the ave, the nativity, the passion, the five wounds, the title triumphant, by the seven words spoken on the cross, by the nails, &c: and there may be hope reposed in them. Yea, they say it is lawful 
Mal malef. par. 2. quae. 2.  to conjure all things, because the devil may have power in all things. And first, always the person or thing, wherein the devil is, must be exorcised, and then the devil must be conjured. Also they affirm, that it is as expedient to consecrate and conjure porridge and meat, as water and salt, or such like things.  
The right order of exorcism in rebaptism of a person possessed or bewitched, requireth that exsufflation and abrenunciation 
Rites, ceremonies, and relics of exorcism in rebaptising of the possessed or bewitched.  be done toward the west. Item, there must be erection of hands, confession, profession, oration, benediction, imposition of hands, denudation and unction, with holy oil after baptism, communion, and induition of the surplice. But they say that this needeth not, where the bewitched is exorcised: but that the bewitched be first confessed, and then to hold a candle in his hand, and in steed of a surplice to tie about his bare body a holy candle of the length of Christ, or of the cross whereupon he died, which for money may be had at Rome. Ergo (saith M. Mal.) this may be said; I conjure thee Peter or Barbara being sick, but regenerate in the holy water of baptism, by the living God, by the true God, by the holy God, by the God which redeemed thee with his precious blood, that thou mayest be made a conjured man, that every fantasy and wickedness of diabolical deceit do avoid and depart from thee, and that every unclean spirit be conjured through him that shall come to judge the quick and the dead, and the world by fire, Amen: Oremus, etc. And this conjuration, with Oremus, and a prayer, must be thrice repeated, and at the end always must be said; Ergo maledicte diabole recognosce sententiam tuam, etc. And this order must always be followed. And finally, there must be diligent search made, in every corner, and under every 
Memorandum that this is for one bewitched.  coverlet and pallet, and under every threshold of the doors, for instruments of witchcraft. And if any be found, they must straightway be thrown into the fire. Also they must change all their bedding, their clothing, and their habitation. And if nothing be found, the party that is to be exorcised or conjured, must come to the church rath in the morning: and the holier the day is, the better, specially our Lady day. And the priest, if he be shriven himself and in perfect state, shall do the better therein. And let him that is exorcised hold a holy candle in his hand, etc. Always provided, that the holy water be thrown upon him, and a stole 
Note the proviso.  put about his neck, with Deus in adiutorium, and the Litany, with invocation of saints. And this order may continue thrice a week, so as (say they) through multiplication of intercessors, or rather intercessions, grace may be obtained, and favour procured.  
There is also some question in the Romish church, whither the sacrament of the altar is to be received before or after the exorcism. Item in shrift, the confessor must learn whither the party be not excommunicate, and so for want of absolution, endure this vexation. Thomas showeth the difference betwixt holy water and conjuration, saying that holy water driveth the devil 
Tho. Aqui$. supr. dist. 6.  away from the external and outward parts; but conjurations from the internal and inward parts; and therefore unto the bewitched party both are to be applied.   

The seven reasons why some are not rid of the devil with all their popish conjurations, why there were no conjurers in the primitive church, and why the devil is not so soon cast out of the bewitched as of the possessed.  
The xxv. Chapter.  
The reason why some are not remedied for all their conjurations, the papists say is for seven causes. First, for that 1 the faith of the standers by is nought; secondly, for that theirs that present the 2 party is no better; thirdly, because of the 3 sins of the bewitched; fourthly, for the 4 neglecting of meet remedies; fiftly, for 5 the reverence of virtues going out into others; sixtly, for the 6 purgation; seventhly, for the merit of the party bewitched. And 7 lo, the first four are proved by Matthew the 7. and Mark the 4. when one presented his son, and the multitude wanted faith, & 
Proper proofs of the former seven reasons.  the father said, Lord help my incredulity or unbelief. Whereupon was said, Oh faithless and perverse generation, how long shall I be with you? And where these words are written; And jesus rebuked him, etc. That is to say, say they, the possessed or bewitched for his sins. For by the neglect of due remedies it appeareth, that there were not with Christ good and perfect men: for the pillars of the faith; to wit, Peter, james, and john were absent. Neither was there fasting and prayer, without the which that kind of devils could not be cast out. For the fourth point; to wit, the fault of the exorcist in faith may appear; for that afterwards the disciples asked the cause of their impotency therein. And jesus answered, it was for their incredulity; saying that if they had as much faith as a grain of mustard seed, they should move mountains, etc. The fift is proved by Vitas patrum, the lives of the fathers, where it appeareth that S. Anthony could not do that cure, when his scholar Paul could do it, and did it. For the proof of the sixth excuse it is said, that though the fault be taken away thereby; yet it followeth not that always the punishment is released. Last of all it is said, that it is possible that the devil was not conjured out of the party before baptism by the exorcist, or the midwife hath not baptized him well, but omitted some part of the sacrament. If any object that there were no exorcists in the primitive church, it is answered, that the church cannot now err. And saint Gregory would never 
Why there were no conjurers in the primitive church with other subtle points.  have instituted it in vain. And it is a general rule, that who or whatsoever is newly exorcised, must be rebaptised: as also such as walk or talk in their sleep; for (say they) call them by their names, and presently they wake, or fall if they climb: whereby it is gathered, that they are not truly named in baptism. Item they say, it is somewhat more difficult to conjure the devil out of one bewitched, than out of one possessed: because in the bewitched, he is double; in the other single. They have a hundred such beggarly, foolish, and frivolous notes in this behalf.   

Other gross absurdities of witchmongers in this matter of conjurations.  
The xxvj. Chapter.  
Surely I cannot see what difference or distinction the witchmongers do put between the knowledge and power of God and the devil; but that they think, if they pray, or rather talk to God, till their hearts ache, he never heareth them; but that the devil doth know every thought and imagination of their minds, and both can and also will do any thing for them. For if any that meaneth good faith with the devil read certain conjurations, he cometh up (they say) at a trice. Marry if another that hath noon intent to raise him, read or pronounce the words, he will not stir. And yet I. Bodin confesseth, that he is afraid to 
A conjurer then belike must not be timorous or fearful.  read such conjurations, as john Wierus reciteth; lest (belike) the devil would come up, and scratch him with his foul long nails. In which sort I wonder that the devil dealeth with noon other, than witches and conjurers. I for my part have read a number of their conjurations, but never could see any devils of theirs, except it were in a play. But the devil (belike) knoweth my mind; to wit, that I would be loathe to come within the compass of his claws. But lo what reason such people have. Bodin, Bartholomeus Spineus, Sprenger, and Institor, &c: do constantly affirm, that witches are to be punished with more 
Where a witch cureth by incantation, and the conjurer by conjuration.  extremity than conjurers; and sometimes with death, when the other are to be pardoned doing the same offence: because (say they) the witches make a league with the devil, & so do not conjurers. Now if conjurers make no league by their own confession, and devils indeed know not our cogitations (as I have sufficiently proved) then would I weet of our witchmongers the reason, (if I read the conjuration and perform the ceremony) why the devil will not come at my call? But oh absurd credulity! Even in this point many wise & learned men have been & are abused: whereas, if they would make experience, or duly expend the cause, they might be soon resolved; specially when the whole art and circumstance is so contrary to God's word, as it must be false, if the other be true. So as you may underst and, that the papists do not only by their doctrine, in books & sermons teach & publish conjurations, & the order thereof, whereby they may induce men to bestow, or rather cast away their money upon masses and suffrages for their souls; but they make it also a parcel of their sacrament of orders (of the which number a conjurer is one) and insert many forms of conjurations into their divine service, and not only into their pontificals, but into their mass books; yea into the very canon of the mass.   

Certain conjurations taken out of the pontifical and out of the missal.  
The xxvij. Chapter.  
But see yet a little more of popish conjurations, and confer them with the other. In the 
* Tit de ecclesiae dedicatione.  pontifical you shall find this conjuration, which the other conjurers use as solemnly as they: I conjure thee thou creature of water in the name of the fa ✚ theridamas, of the so ✚ nne, and of the Holy ✚ ghost, that thou drive away the devil from the bounds of the just, that he remain not in the dark corners of this church and altar. * You shall find 
Ibidem, fol. 108.  in the same title, these words following, to be used at the hallowing of churches. There must a cross of ashes be made upon the pavement, from one end of the church to the other, one handful broad: and one of the priests must write on the one side thereof the Greek alphabet, and on the otherside the Latin alphabet. Durandus yieldeth this reason thereof; to wit, It representeth the 
Durand. de ecclesiae dedicatione lib. 1. fol. 12.  union in faith of the jews and Gentiles. And yet well agreeing to himself he saith even there, that the cross reaching from the one end to the other, signifieth that the people, which were in the head, shallbe made the tail.  

¶ A conjuration written in the mass book. Fol. 1.  
I Conjure thee O creature of salt by God, by the God ✚ that 
In Missali. fol. 1.  liveth, by the true ✚ God, by the holy ✚ God, which by Elizaeus the prophet commanded, that thou shouldest be thrown into the 
The manner of conjuring salt.  water, that it thereby might be made whole and sounded, that thou salt [hear let the priest look upon the salt] mayst be conjured for the health of all believers, and that thou be to all that take thee, health both of body and soul; and let all fantasies and wickedness, or diabolical craft or deceit, depart from the place whereon it is sprinkled; as also every unclean spirit, being conjured by him that judgeth both the quick and the dead by fire. Resp: Amen. Then followeth a prayer to be said, without Dominus vobiscum; but yet with Oremus; as followeth:   

¶ Oremus.  
Almighty and everlasting God, we humbly desire thy clemency 
A prayer to be applied to the former exorcism.  [hear let the priest look upon the salt] that thou wouldest vouchsafe, through thy piety, to bl✚ess and sanc ✚ tifie this creature of salt, which thou hast given for the use of mankind, that it may be to all that receive it, health of mind and body; so as whatsoever shall be touched thereby, or sprinkled therewith, may be void of all uncleanness, and all resistance of spiritual iniquity, through our Lord, Amen.  
What can be made but a conjuration of these words also, which are written in the canon, or rather in the saccaring of mass? This holy commixtion of the body and blood of our Lord jesus Christ, let it be made to me, and to all the receivers thereof, health of mind and body, and a wholesome preparative for the deserving and receiving of everlasting life, through our Lord jesus,  
Amen.    

That popish priests leave nothing unconjured, a form of exorcism for incense.  
The xxviij. Chapter.  
Although the papists have many conjurations, so as neither water, nor fire, nor bread, nor wine, nor wax, nor tallow, nor church, nor churchyard, nor altar, nor altar cloth, nor ashes, nor coals, nor bells, nor bell ropes, nor copes, nor vestments, nor oil, nor salt, nor candle, nor candlestick, nor beds, nor bedstaffs, etc.; are without their form of conjuration: yet I will for brevity let all pass, and end here with incense, which they do conjure in this sort ✚. I conjure thee most filthy and horrible spirit 
A conjuration of frankincense set forth in form.  and every vision of our enemy, &c: that thou go and depart from out of this creature of frankincense, with all thy deceit and wickedness, that this creature may be sanctified, and in the name of our Lord ✚ jesus ✚ Christ ✚ that all they that taste, touch, or smell the same, may receive the virtue and assistance of the Holieghost; so as wheresoever this incense or frankincense shall remain, that there thou in no wise be so bold as to approach or once presume or attempt to hurt: but what unclean spirit so ever thou be, that thou with all thy craft and subtlety avoid and depart, being conjured by the name of God the father almighty, etc. And that wheresoever the fume or smoke thereof shall come, every kind and sort of devils may be driven away, and expelled; as they were at the increase of the liver of fish, which the archangel raphael made, etc.   

The rules and laws of popish Exorcists and other conjurers all one, with a confutation of their whole power, how S. Martine conjured the devil.  
The xxix Chapter.  
The papists you see, have their certain 
Papists and conjurers cozening compeers.  general rules and laws, as to abstain from sin, and to fast, as also otherwise to be clean from all pollusions, &c: and even so likewise have the other conjurers. Some will say that papists use divine service, and prayers; even so do common conjurers (as you see) even in the same papistical form, no whit swerving from theirs in faith and doctrine, nor yet in ungodly and unreasonable kinds of petitions. Me thinks it may be a sufficient argument, to overthrow the calling up and miraculous works of spirits, that it is written; God only knoweth and searcheth the hearts, and only worketh great wonders. The which argument being prosecuted 
1. Sam. 16, 7. 1. Reg 8, 39 jere. 17, 10. Psal. 44, 21. Psal. 72, 18.  to the end, can never be answered: insomuch as that divine power is required in that action.  
And if it be said, that in this conjuration we speak to the spirits, and they hear us, & therefore need not know our thoughts and imaginations: I first ask them whither king Baell, or Amoimon, which are spirits reigning in the furthest regions of the east (as they say) may hear a conjurers voice, which calleth for them, being in the extremest parts of the west, there being such noises interposed, where perhaps also they may be busy, and set to work on the like affairs. Secondly, whither those spirits be of the same power that God is, who is everywhere, filling all places, and able to hear all men at one instant, etc. Thirdly, whence cometh the force of such words as raise the dead, and command devils. If sound do it, then may it be done by a taber and a pipe, or any other instrument that hath no life. If the voice do it, then may it be done by any beasts or birds. If words, than a parrot may do it. If in man's words only, where is the force, in the first, second, or third syllable? If in syllables, than not in words. If in imaginations, than the devil knoweth our thoughts. But all this stuff is vain and fabulous.  
It is written; All the generations of the earth were healthful, 
Sap. 1. 14. Ecclesi. 9 Gen. 1.  and there is no poison of destruction in them. Why then do they conjure wholesome creatures; as salt, water, &c: where no devils are? God looked upon all his works, and saw they were all good. What effect (I pray you) had the 7. sons of Sceva; which is the 
Act. 19  great objection of witchmongers? They would needs take upon them to conjure devils out of the possessed. But what brought they to pass? Yet that was in the time, whilst God suffered miracles commonly to be wrought. By that you may see what conjurers can do.  
Where is such a promise to conjurers or witches, as is made in the Gospel to the faithful? where it is written; In my name 
Mark 16. 17.  they shall cast out devils, speak with new tongues: if they shall drink any deadly thing, it shall not hurt them; they shall take away serpents, they shall lay hands on the sick, and they shall recover. According to the promise, this grant of miraculous working was performed in the primitive church, for the confirmation of Christ's doctrine, and the establishing of the Gospel.  
But as in another place I have proved, the gift thereof was but for a time, and is now ceased; neither was it ever made to papist, witch, or conjurer. They take upon them to call up and cast out devils; and to undo with one devil, that which another devil hath done. If one devil could cast out another, it were a kingdom divided, and could not stand. Which argument Christ himself maketh: and therefore I may the more boldly say even with Christ, that they have no such power. For 
a Isai. 43. 11.  besides him, there is no saviour, 
b verse. 13. cap 44. verse. 7. verse. 25.  noon can deliver out of his hand. Who but he can declare, set in order, appoint, and tell what is to come? He destroyeth the tokens of soothsayers, and maketh the conjecturers fools, etc. He declareth things to come, and so cannot witches.  
There is no help in enchanters and soothsayers, and other such vain sciences. For devils are cast out by the finger of God, 
Isai. 46. 10. cap 47. vers. 12. 13, etc. Luke. 11. 20. Matt. 12. 28. Acts, 8. 19  which Matthew calleth the spirit of God, which is the mighty power of God, and not by the virtue of the bare name only, being spoken or pronounced: for than might every wicked man do it. And Simon Magus needed not then to have proffered money to have bought the power to do miracles and wonders: for he could speak and pronounce the name of God, as well as the apostles. Indeed they may soon throw out all the devils that are in frankincense, and such like creatures, wherein no devils are: but neither they, nor all their holy water can indeed cure a man possessed with a devil, either in body or mind; as Christ did. Nay, why do they not cast out the devil that possesseth their own souls?  
Let me hear any of them all speak with new tongues, let them drink but one dram of a potion which I will prepare for them, let them cure the sick by laying on of hands (though witches take it upon them, and witchmongers believe it) and then I will subscribe unto them. But if they, which repose such certainty in the actions of witches and conjurers, would diligently note their deceit, and how the scope whereat they shoot is money 
Money is the mark whereat all witches & conjurers do aim.  (I mean not such witches as are falsely accused, but such as take upon them to give answers, &c: as mother Bungie did) they should apparently see the cozenage. For they are abused, as are many beholders of jugglers, which suppose they do miraculously, that which is done by slight and subtlety.  
But in this matter of witchcrafts and conjurations, if men would rather trust their own eyes, than old wives tales and lies, I dare undertake this matter would soon be at a perfect point; as being easier to be perceived than juggling. But I must needs confess, that it is no great marvel, though the simple be abused therein, when such lies concerning those matters are maintained by such persons of account, and thrust into their divine service. As for example: It is written that S. Martine thrust 
S. Martin's conjuration: In die sancti Martini. lect. 1.  his fingers into one's mouth that had a devil within him, and used to bite folk; and then did bid him devour them if he could. And because the devil could not get out at his mouth, being stopped with S. Martin's fingers, he was feign to run out at his fundament. O stinking lie!   

That is a shame for papists to believe other conjurers doings, their own being of so little force, Hipocrates his opinion herein.  
The xxx Chapter.  
And still me thinks papists (of all others) which indeed are most credulous, and do most maintain the force of witch's charms, and of conjurers cozenages, should perceive and judge conjurers doings to be void of effect. For when they see their own stuff, as holy water, salt, candles, &c: conjured by their holy bishop and priests; & that in the words of consecration or conjuration (for so 
* To wit, Vincent. dominica in albis: in octa. pasch. sermone. 15. Durand. de exorcist.  their own doctors term them) they adjure the water, &c: to heal, not only the soul's infirmity, but also every malady, hurt, or ache of the body; and do also command the candles, with the force of all their authority and power, and by the effect of all their holy words, not to consume: and yet neither soul nor body any thing recover, nor the candles last one minute the longer: with what face can they defend the others miraculous works; as though the witches and conjurers actions were more effectual than their own? Hippocrates being but a heathen, and not having the perfect knowledge of God, could see and perceive their cozenage and knavery well enough, who saith; They which boast so, that they can remove or help the infections of diseases, with sacrifices, conjurations, or other magical instruments or means, are but needy fellows, wanting living; and therefore refer their words to the devil: because they would seem to know somewhat more than the common people. It is marvel that papists do affirm, that their holy water, crosses, or bugs words have such virtue and violence, as to drive away devils: so as they dare not approach to any place or person besmeared with such stuff; when as it appeareth in the gospel, that the devil presumed to assault and tempt Christ himself. For the devil indeed most earnestly busieth himself to seduce the godly: as for the wicked, he maketh reckoning and just account of them, as of his own already. But let us go forward in our refutation.   

How conjurers have beguiled witches, what books they carry about to procure credit to their art, wicked assertions against Moses and joseph.  
The xxxj Chapter.  
Thus you see that conjurers are no small fools. For whereas witches being poor and needy, go from door to door for relief, have they never so many toads or cats at home, or never so much hog's dung and charuill about them, or never so many charms in store: these conjurers (I say) have gotten them offices in the church of Rome, whereby they have obtained authority & great estimation. And further, to add credit to that art, these 
A foul offence to backbite the absent, & to belie the dead.  conjurers carry about at this day, books entitled under the names of Adam, Abel, Toby, & Enoch; which Enoch they repute the most divine fellow in such matters. They have also among them books that they say Abraham, Aaron and Salomon made. Item they have books of Zachary, Paul, Honorius, Cyprian, Jerome, Jeremy, Albert, and Thomas: also of the angels, Riziel, Razael, and Raphael; and these doubtless were such books as were said to have been burnt in the lesser Asia. And for their further 
Acts. 19  credit they boast, that they must be and are skilful and learned in these arts; to wit, Ars Almadell, ars Notoria, ars Bulaphiae, ars Arthephij, ars Pomena, ars Revelationis, etc. Yea, these conjurers in corners stick not (with justin) to report and affirm, that joseph, 
Just lib. 16.  who was a true figure of Christ that delivered and redeemed us, was learned in these arts, and thereby prophesied and expounded dreams: and that those arts come from him to Moses, and finally from Moses to them: which thing both Pliny and 
Plin lib. 30. cap 2. Strab. lib. 16.  Tacitus affirm of Moses. Also Strabo in his cosmography maketh the very like blasphemous report. And likewise Apollonius, Molon, Possidonius, Lysimachus, and Appian term Moses both a magician and a conjurer: whom Eusebius confuteth with many notable arguments. For Moses differed as much from a magician, as truth from falsehood, and piety from vanity: for in truth, he confounded all magic, and made the world see, and the cunningest magicians of the earth confess, that their own doings were but illusions, and that his miracles were wrought by the finger of God. But that the poor old witch's knowledge reacheth thus far (as Danaeus affirmeth it doth) is untrue: for 
Dan. in dialog. de sortiarijs.  their furthest fetches that I can comprehend, are but to fetch a pot of milk, &c: from their neighbours house, half a mile distant from them.   

All magical arts confuted by an argument concerning Nero, what Cornelius Agrippa and Carolus Gallus have left written thereof, and proved by experience.  
The xxxij. Chapter.  
Surely Nero proved all these magical arts to be vain and fabulous lies, and nothing but cozenage and knavery. He was a notable prince, having gifts of nature enough to have conceived such matters, treasure enough to have employed in the search thereof, he made no conscience therein, he had singular conferences thereabout; he offered, and would have given half his kingdom to have learned those things, which he heard might be wrought by magicians; he procured all the cunning magicians in the world to come to Rome, he searched for books also, and all other things necessary for a magician; and never could 
Tiridates the great magician biddeth the emperor Nero to a banquet, etc.  find any thing in it, but cozenage and legerdemain. At length he met with one Tiridates, the great magician, who having with him all his companions, and fellow magicians, witches, conjurers, and couseners, invited Nero to certain magical banquets and exercises. Which when Nero required to learn, he (to hide his cozenage) answered that he would not, nor could not teach him, though he would have given him his kingdom. The matter of his refusal (I say) was, lest Nero should espy the cozening devices thereof. Which when Nero conceived, and 
Nero made laws against conjurers and conjurations.  saw the same, and all the residue of that art to be vain, lying and ridiculous, having only shadows of truth, and that their arts were only veneficall; he prohibited the same utterly, and made good and strong laws against the use and the practisers thereof: as Pliny and others do report. It is marvel that any man can be so much abused, as to suppose that sathan may be commanded, compelled, or tied by the power of man: as though the devil would yield to man, beyond nature; that will not yield to God his creator, according to the rules of nature. And in so much as there be (as they confess) good angels as well as bad; I would know why they call up the angels of hell, and not call down the angels of heaven. But this they answer (as Agrippa 
C. Agrip lib. de vanitat. scient.  saith.) Good angels (forsooth) do hardly appear, and the other are ready at hand. Here I may not omit to tell you how Cor. Agrippa bewrayeth, detecteth, and defaceth this art of conjuration, who in his youth traveled into the bottom of all these magical sciences, and was not only a great conjurer and practiser thereof, but also wrote cunningly De occulta philosophia. Howbeit, afterwards in his wiser age, he recanteth his opinions, and lamenteth his follies in that behalf, and discovereth the impiety and vanities of magicians, and enchanters, which boast they can do miracles: which action is now ceased (saith he) and assigneth them a place with jannes' and jambres, affirming that this art teacheth nothing but vain toys for a show. Carolus Gallus also saith; I have tried oftentimes, by the witches and conjurers themselves, that their arts (especially those which do consist of charms, impossibilities, conjurations, and witchcrafts, whereof they were wont to boast) to be mere foolishness, doting lies, and dreams. I for my part can say as much, but that I delight not to allege my own proofs and authorities; for that my adversaries will say they are partial, and not indifferent.   

Of salomon's conjurations, and of the opinion conceived of his cunning and practise therein.  
The xxxiij. Chapter.  
IT is affirmed by sundry authors, that Salomon was the first inventor of those conjurations; and thereof josephus is the first reporter, who in his fift book De judaeorum antiquitatibus, cap. 22. rehearseth soberly this story following; which Polydore Virgil, and many other repeat verbatim, in this wise, and seem to credit the fable, whereof there is scant a true word.  
Salomon was the greatest philosopher, and did philosophy about all things, and had the full and perfect knowledge of all their proprieties: but he had that gift given from above to him, for the profit and health of mankind: which is effectual against devils. He made also enchantments, wherewith diseases are driven away; and left diverse manners of conjurations written, whereunto the devils giving place are so driven away, that they never return. And this kind of healing is very common among my countrymen: for I saw a neighbour of my, one Eleazer, that in the presence of Vespasian and his sons, and the rest of 
Probatum est upon a patient before witness: Ergo no lie.  the soldiers, cured many that were possessed with spirits. The manner and order of his cure was this. He did put unto the nose of the possessed a ring, under the seal whereof was enclosed a kind of root, whose virtue Salomon declared, and the savour thereof drew the devil out at his nose; so as down fell the man, and then Eleazer conjured the devil to depart, & to return no more to him. In the mean time he made mention of Salomon, reciting incantations of salomon's own making. And then Eleazer being willing to show the standers by his cunning, and the wonderful efficacy of his art, did set not far from thence, a pot or basin full of water, & commanded the devil that went out of the man, that by the overthrowing thereof, he would give a sign to the beholders, that he had utterly forsaken and left the man. Which thing being done, noon there doubted how great salomon's knowledge and wisdom was. Wherein a juggling knack was produced, to confirm a cogging cast of knavery or cozenage.  
Another story of salomon's conjuration I find cited in the sixth lesson, read in the church of Rome upon S. Margaret's day, far more ridiculous than this. Also Peter Lombard master of the 
Lib 4. dist. 14. Decret. aureum. dist. 21 Rub de exorcist.  sentences, and Gratian his brother, the compiler of the golden decrees; and Durandus in his Rationale divinorum, do all soberly affirm salomon's cunning in this behalf; and specially this tale; to wit, that Salomon enclosed certain thousand devils in a brazen bowl, and left it in a deep hole or lake, so as afterwards the Babylonians found it, and supposing there had been gold or silver therein, broke it, and out flew all the devils, etc. And that this fable is of credit, you shall perceive, in that it is thought worthy to be read in the Romish church as parcel of their divine service. Look in the lessons of S. Margaret's day the virgin, and you shall find these words verbatim: which I the rather 
Lect. 5. & 6.  recite, because it serveth me for divers turns; to wit, for salomon's conjurations, for the tale of the brazen vessel, and for the pope's conjurations, which extended both to faith and doctrine, and to show of what credit their religion is, that so shamefully is stained with lies and fables.   

Lessons read in all churches, where the pope hath authority, on S. Margaret's day, translated into English word for word.  
The xxxiiij. Chapter.  
Holy Margaret required of GOD, that she might have a conflict face to face 
Lect in die sanctissimae Marg vir. 5.  with her secret enemy the devil; and rising from prayer, she saw a terrible dragon, that would have devoured her, but she made the sign of the cross, and the dragon burst in the midst.  
Afterwards, she saw another man 
Lect. 6.  sitting like a Niger, having his hands bound fast to his knees, she taking him by the hair of the head, threw him to the ground, and set her foot on his head; and her prayers being made, a light shined from heaven into the prison where she was, and the cross of Christ was seen in heaven, with a dove sitting thereon, who said; Blessed art thou O Margaret, the gates of paradise attended thy coming. Then she giving thanks to God, said to the devil, Declare to me thy name. The devil said; Take away thy foot from my head, that I may be able to speak, and tell thee: which being done, the devil said, I am Veltis, one of them whom Salomon 
Look in the word jidoni, pag. 383.  shut in the brazen vessel, and the Babylonians coming, and supposing there had been gold therein, broke the vessel, and then we flew out: ever since lying in wait to annoy the just. But seeing I have recited a part of her story, you shall also have the end thereof: for at the time of her execution this was her prayer following.  
Grant therefore O father, that whosoever writeth, readeth, or heareth my passion, or maketh memorial of me, may deserve pardon for all his sins: whosoever calleth on me, being at the point of death, deliver him out of the hands of his adversaries. And I also require, O Lord, that whosoever shall build a church in the honour of me, or ministereth unto me any candles 
* For the priests profit, I warrant you.  of his just labour, let him obtain whatsoever he asketh for his health. Deliver all women in travel that call upon me, from the danger thereof.  
Her prayer ended, there were many great thunderclaps, and 
This is common (they say) when a witch or conjurer dieth.  a dove come down from heaven, saying; Blessed art thou O Margaret the spouse of Christ. Such things as thou hast asked, are granted unto thee; therefore come thou into everlasting rest, etc. Then the hangman (though she did bid him) refused to cut off her head: to whom she said; Except thou do it, thou canst have no part with me, and then lo he did it, etc. But sithence I have been, and must be tedious, I thought good to refresh my reader with a lamentable story, depending upon the matter precedent, reported by many grave authors, word for word, in manner and form following.   

A delicate story of a Lombard, who by S. Margaret's example would needs fight with a real devil.  
The xxxv. Chapter.  
There was (after a sermon made, wherein this story of S. Margaret was recited, for in such stuff consisted not only their service, but also their sermons in the blind time of popery:) there was (I say) a certain young man, being a Lombard, whose simplicity was such, as he had no respect unto the commodity of worldly things, but did altogether affect the salvation of his soul, who hearing how great S. Margaret's triumph was, began to consider 
Kakozelia.  with himself, how full of slights the devil was. And among other things thus he said; Oh that God would suffer, that the devil might fight with me hand to hand in visible form! I would then surely in like manner overthrow him, and would fight with him till I had the victory. And therefore about the twelve hour he went out of the town, and finding a convenient place where to pray, secretly kneeling on his knees, he prayed among other things, that God would suffer the devil to appear unto him in visible form, that according to the example of S. Margaret, he might overcome him in battle. And as he was in the midst of his prayers, there come into that place a woman with a hook in her hand, to gather certain herbs which grew there, who was dumb borne. And when she come into the place, and seen the 
Mutual error by means of sudden sight.  young man among the herbs on his knees, she was afraid, and waxed pale, and going back, she roared in such sort, as her voice could not be understood, and with her head and fists made threatening signs unto him. The young man seeing such an ill-favoured foul quean, that was for age decrepit and full of wrinkles, with a long body, lean of face, pale of colour, with ragged clothes, crying very loud, and having a voice not understandable, threatening him with the hook which she carried in her hand, he thought surely she had been no woman, but a devil appearing unto him in the shape of a woman, and thought God had heard his prayers. For the which causes he fell upon her lustily, and at length threw her down to the ground, saying; Art thou come thou cursed devil, art thou come? No no, thou shalt not overthrow me in visible fight, whom thou hast often overcome in invisible temptation.  
And as he spoke these words, he caught her by the hair, and drew her about, beating her sometimes with his hands, sometimes with his heels, and sometimes with the hook so long, and wounded her so sore, that he left her a dying. At the noise whereof many people come running unto them, and seeing what was done, they apprehended the young man, and thrust him into a vile prison. S. Vincent by virtue of his holiness understanding all 
S. Vincent raiseth the dead woman to life.  this matter, caused the body that seemed dead to be brought unto him, and thereupon (according to his manner) he laid his hand upon her, who immediately revived, and he called one of his chaplains to hear her confession. But they that were present said to the man of God, that it were altogether in vain so to do, for that she had been from her nativity dumb, and could neither hear nor understand the priest, neither could in words confess her sins. Notwithstanding, S. Vincent bade the priest hear her 
S. Vincent maketh the dumb to speak.  confession, affirming that she should very distinctly speak all things unto him. And therefore, whatsoever the man of God commanded, the priest did confidently accomplish and obey: and as soon as the priest approached unto her, to hear her confession, she, whom all Cathalonia knew to be dumb borne, spoke, and confessed herself, pronouncing every word as distinctly, as though she had never been dumb. After her confession she required the eucharist and extreme unction to be ministered unto her, and at length she commended herself to God; and in the presence of all that come to see that miracle, she spoke as long as she had any breath in her body. The young man that killed her being saved from the gallows by S. Vincents means, and at his intercession, departed home into Italy. This story last rehearsed 
Dist. 8. exempl. 17. serm. 59 cap 20.  is found in Speculo exemplorum, and repeated also by Robert Carocul: bishop of Aquinas, and many others, and preached publicly in the church of Rome.   

The story of Saint Margaret proved to be both ridiculous and impious in every point.  
The xxxvj. Chapter.  
First, that the story of S. Margaret is a fable, may be proved by the incredible, impossible, foolish, impious, and blasphemous matters contained therein, and by the ridiculous circumstance thereof. Though it were cruelly done of her to beat the devil, when his hands were bound; yet it was courteously done of her, to pull away her foot at his desire. He could not speak so long as she trod on his head, and yet he said; Tread off, that I may tell you what I am. She saw the heavens open, and yet she was in a close prison. But her sight was very clear, that could see a little dove sitting upon a cross so far off. For heaven is higher than the sun; and the sun, when it is nearest to us, is 3966000. miles from us. And she had a good pair of ears, 
Secundùm Bordinum Corrigens. Quaesit. Math tract. 1. sect. 77.  that could hear a dove speak so far off. And she had good luck, that S. Peter, who (they say) is porter, or else the pope, who hath more doings than Peter, had such leisure as to stay the gates so long for her. Salomon provided no good place, neither took good order with his brazen bowl. I marvel how they escaped that let out the devils. It is marvel also they melted it not with their breath long before: for the devils carry hell and hell fire about with them always; in so much as (they say) they leave ashes evermore where they stand. Surely she made in her prayer an unreasonable request. But the date of her patent is out: for 
Psellus de operatione daemonum.  I believe that whosoever at this day shall burn a pound of good candle before her, shall be never the better, but three pence the worse. But now we may find in S. Margaret's life, who it is that is Christ's wife: whereby we are so much wiser than we were before. But look in the life of S. Katherine, in the golden legend, and you shall find that he was also married to S. Katherine, and that our lady made the marriage, etc. An excellent authority for bigamy. Here I will also cite other of their notable stories, or miracles of authority, and so leave shaming of them, or rather troubling you the readers thereof. Neither would I have written these fables, but that they are authentic among the papists, and that we that are protestants may be satisfied, as well of conjurers and witches miracles, as of the others: for the one is as gross as the other.   

A pleasant miracle wrought by a popish priest.  
The xxxvij. Chapter.  
What time the Waldenses heresies began to spring, certain wicked men, 
In speculo exemplorum, dist. 6. ex lib. exemplorum, Caesarijs, exampl. 69.  being upheld and maintained by diabolical virtue, showed certain signs and wonders, whereby they strengthened and confirmed their heresies, and perverted in faith many faithful men; for they walked on the water and were not drowned. But a certain catholic priest seeing the same, and knowing that true signs could not be joined with false doctrine, brought the body of our Lord, with the pix, to the water, where they showed 
Memorandum, it is confessed in popery that true miracles cannot be joined with false doctrine: Ergo neither papist, witch, nor conjurer can work miracles.  their power and virtue to the people, and said in the hearing of all that were present: I conjure thee O devil, by him, whom I carry in my hands, that thou exercise not these great visions and fantasies by these men, to the drowning of this people. Notwithstanding these words, when they walked still on the water, as they did before, the priest in a rage threw the body of our Lord, with the pix into the river, and by and by, so soon as the sacrament touched the element, the fantasy gave place to the verity; and they being proved and made false, did sink like lead to the bottom, and were drowned; the pix with the sacrament immediately was taken away by an angel. The priest seeing all these things, was very glad of the miracle, but for the loss of the sacrament he was very pensive, passing away the whole night in tears and morning: in the morning he found the pix with the sacrament upon the altar.   

The former miracle confuted, with a strange story of saint Lucy.  
The xxxviij. Chapter.  
How glad Sir John was now it were folly for me to say. How would he have plagued the devil, that threw his god in the river to be drowned? But if other had had no more power to destroy the Waldenses with sword and fire, than this priest had to drown them with his conjuring box & cozening sacraments, there should have been many a life saved. But I may not omit one fable, which is of authority, wherein though there be no conjuration expressed, yet I warrant you there was cozenage both in the doing and telling thereof. {rind}; You shall read in the lesson 
Lect. in die sanctae Luciae 7 & 8.  on saint Lucy's day, that she being condemned, could not be removed from the place with a team of oxen, neither could any fire burn her, insomuch as one was feign to cut off her head with a sword, and yet she could speak afterwards as long as she list. And this passeth all other miracles, except it be that which Bodin and M. Mal. recite out of Nider, of a witch that could not be burned, till a scroll was taken away from where she hid it, betwixt her skin and flesh.   

Of visions, noises, apparitions, and imagined sounds, and of other illusions, of wandering souls: with a confutation thereof.  
The xxxix. Chapter.  
Many thorough melancholy do imagine, that they see or hear visions, spirits, ghosts, strange noises, &c: as I have already proved before, at large. 
See the story of Simo Davie and Ade his wife, lib. 3. cap 10. pag. 55, 56, 57  Many again through fear proceeding from a cowardly nature and complexion, or from an effeminate and fond bringing up, are timorous and afraid of spirits, and bugs, etc. Some through imperfection of sight also are afraid of their own shadows, and (as Aristotle saith) see themselves sometimes as it were in a glass. And some through weakness of body have such unperfect imaginations. Drunken men also sometimes suppose they see trees walk, &c: according to that which Salomon saith to the drunkards; Thine eyes shall see strange visions, and marvelous appearances.  
In all ages monks and priests have abused and bewitched the 
Against the counterfeit visions of popish priests, & other cozening devices.  world with counterfeit visions; which proceeded through idleness, and restraint of marriage, whereby they grew hot and lecherous, and therefore devised such means to compass and obtain their loves. And the simple people being then so superstitious, would never seem to mistrust, that such holy men would make them cuckolds, but forsook their beds in that case, and gave room to the clergy. Item, little children have been so scared with their mother's maids, that they could never after endure to be in the dark alone, for fear of bugs. Many are deceived by glasses through art perspective. Many hearkening unto false reports, conceive and believe that which is nothing so. Many give credit to that which they read in authors. But how many stories and books are written of walking spirits and souls of men, contrary to the word of God; a reasonable volume cannot contain. How common an opinion was it among the papists, that all souls walked on the earth, after they departed from their bodies? In so much as it was in the time of popery a usual matter, to desire sick people in their death beds, to appear to them after their death, and to reveal their estate. The fathers and ancient doctors of the church were too credulous herein, etc. Therefore no marvel, though the common simple sort of men, and least of all, that women be deceived herein. God in times past did send down visible angels and appearances to men; but now he doth not so. Through ignorance of late in religion, it was thought, that every churchyard swarmed with souls and spirits: but now the word of God being more free, open, and known, those conceits and illusions are made more manifest and apparent, etc.  
The doctors, counsels, and pope's, which (they say) cannot err, have confirmed the walking, appearing, & raising of souls. But where find they in the scriptures any such doctrine? And who certified them, that those appearances were true? Truly all they cannot bring to pass, that the lies which have been spread abroad herein, should now begin to be true, though the pope himself subscribe, seal, and swear thereunto never so much. Where are the souls that swarmed in times past? Where are the spirits? Who heareth their noises? Who seeth their visions? Where are the souls that made such moan for trentals, whereby to be eased of the pains in purgatory? Are they all gone into Italy, because masses are grown dear here in England? Mark well this illusion, and see how contrary it is unto the word of God. Consider how all papists believe this illusion to be true, and how all protestants are driven to say it is and was popish illusion. Where be the spirits that wandered to have burial for their bodies? For many of those walking souls went about 
This doctrine was not only preached, but also proved; note the particular instaces following.  their business. Do you not think, that the papists show not themselves godly divines, to preach and teach the people such doctrine; and to insert into their divine service such fables as are read in the Romish church, all scripture giving place thereto for the time? You shall see in the lessons read there upon S. Stevens day, that Gamaliel Nichodemus his kinsman, and Abdias his son, with his friend S. Steven, appeared to a certain priest, called Sir Lucian, requesting him to remove their bodies, and to bury them in some better place (for they had lain from the time of their death, until then, being in the reign of Honorius the empetor; to wit, four hundred years buried in the field of Gamaliel, who in that respect said to Sir Lucian; Non mei solummodo causasolicitus sum, sed potiùs pro illis qui mecum sunt; that is, I am not only careful for myself, but chiefly for those my friends that are with me. Whereby the whole course may be perceived to be a false practice, and a counterfeit vision, or rather a lewd invention. For in heaven men's souls remain not in sorrow and care; neither study they there how to compass and get a worshipful burial here in earth. If they did, they would not have foreslowed it so long. Now therefore let us not suffer ourselves to be abused any longer, either with conjuring priests, or melancholical witches; but be thankful to God that hath delivered us from such blindness and error.   

Cardanus opinion of strange noises, how counterfeit visions grow to be credited, of popish appeerances, of pope Boniface.  
The xl Chapter.  
Cardanus speaking of noises, among 
H Card lib. de var. rer. 15. ca 92.  other things, saith thus; A noise is heard in your house; it may be a mouse, a cat, or a dog among dishes; it may be a counterfeit or a thief indeed, or the fault may be in your ears. I could recite a great number of tales, how men have even forsaken their houses, because of such apparitions and noises: and all hath been by mere and rank knavery. And wheresoever you shall hear, that there is in the night season such rumbling and fearful noises, be you well assured that it is flat knavery, performed by some that seemeth most to complain, and is least mistrusted. And hereof there is a very art, which for some respects I will not discover. The devil seeketh daily as well as nightly whom he may devour, and can do his feats as well by day as by night, or else he is a young devil, and a very bungler. But of all other couseners, these conjurers are in the highest degree, and are most worthy of death for their blasphemous impiety. But that these popish visions and conjurations used as well by papists, as by the pope's themselves, were mere cozenages; and that the tales of the pope's recited by Bruno and Platina, of their magical devices, were but plain cozenages and knaveries, may appear by the history of Bonifacius the eight, who used this kind of enchantment, to get away 
Pope Coelestinus cozened of his popedom by pope Boniface.  the popedom from his predecessor Coelestinus. He counterfeited a voice through a cane reed, as though it had come from heaven, persuading him to yield up his authority of popeship, and to institute therein one Bonifacius, a worthier man: otherwise he threatened him with damnation. And therefore the fool yielded it up accordingly, to the said Bonifacius, An. 1264. of whom it was said; He come in like a fox, lived like a wolf, and died like a dog.  
There be innumerable examples of such visions, which when they are not detected, go for true stories: and therefore when it is answered that some are true tales and some are false, until they be able to show forth before your eyes one matter of truth, you may reply upon them with this distinction; to wit: visions tried 
Visions distinguished.  are false visions, undecided and untried are true.   

Of the noise or sounded of echo, of one that narrowly escaped drowning thereby, etc.  
The xlj. Chapter.  
Alas! how many natural things are there so strange, as to many seem miraculous; and how many counterfeit matters are there, that to the simple seem yet more wonderful? Cardane telleth of one Comensis, who coming late 
H. Card lib. de subtilitat. 18.  to a rivers side, not knowing where to pass over, cried out aloud for some body to show him the ford: who hearing an echo to answer according to his last word, supposing it to be a man that answered him and informed him of the way, he passed through the river, even there where was a deep whirlpool, so as he hardly escaped with his life; and told his friends, that the devil had almost persuaded him to drown himself. And in some places these noises of echo are far more strange than other, specially at Ticinum in Italy, 
Idem, ibid.  in the great hall, where it rendereth sundry and manifold noises or voices, which seem to end so lamentably, as it were a man that lay a dying; so as few can be persuaded that it is the echo, but a spirit that answereth.  
The noise at Winchester was said to be a very miracle, and much wondering was there at it, about the year 1569. though 
Of Winchester noise.  indeed a mere natural noise engendered of the wind, the concavity of the place, and other instrumental matters helping the sound to seem strange to the hearers; specially to such as would add new reports to the augmentation of the wonder.   

Of Theurgy, with a confutation thereof, a letter sent to me concerning these matters.  
The xlij. Chapter.  
There is yet another art professed by these cozening conjurers, which some fond divines affirm to be more honest and lawful than necromancy, which is called Theurgy; wherein they work by good angels. Howbeit, their ceremonies are altogether papistical and superstitious, consisting in cleanliness partly of the mind, partly of the body, and partly of things about and belonging to the body; as in the skin, in the apparel, in the house, in the vessel and household stuff, in oblations and sacrifices; the cleanliness whereof, they say, doth dispose men to the contemplation of heavenly things. They cite these words of isaiah for their authority; to wit: Wash yourselves and be clean, etc. In so much as I have known diverse superstitious persons of good account, which usually washed all their apparel upon conceits ridiculously. For uncleanliness (they say) corrupteth the air, infecteth man, and chaseth away clean spirits. Hereunto belongeth the art of Almadel, the art of Paul, the art 
Appendents unto the supposed divine art of Theurgy.  of Revelations, and the art Notary. But (as Agrippa saith) the more divine these arts seem to the ignorant, the more damnable they be. But their false assertions, their presumptions to work miracles, their characters, their strange names, their diffuse phrases, their counterfeit holiness, their popish ceremonies, their foolish words mingled with impiety, their barbarous and unlearned order of construction, their shameless practices, their paltry stuff, their secret dealing, their beggarly life, their bargaining with fools, their cozening of the simple, their scope and drift for money doth bewray all their art to be counterfeit cozenage. And the more throughly to satisfy you herein, I thought good in this place to insert a letter, upon occasion sent unto me, by one which at this present time lieth as a prisoner condemned for this very matter in the king's bench, and reprieved by her majesties mercy, through the good mediation of a most noble and virtuous parsonage, whose honourable and godly disposition at this time I will forbear to commend as I ought. The person truly that wrote this letter seemeth unto me a good body, well reformed, and penitent, not expecting any gains at my hands, but rather fearing to speak that which he knoweth further in this matter, lest displeasure might ensue and follow.   

The copy of a letter sent unto me R. S. by T. E. Master of art, and practiser both of physic, and also in times past, of certain vain sciences; now condemned to die for the same: wherein he openeth the truth touching these deceits.  
Master R. Scot, according to 
Mark the sum and scope of this letter.  your request, I have drawn out certain abuses worth the noting, touching the work you have in hand; things which I myself have seen within these xxvj. years, among those which were counted famous and skilful in those sciences. And because the whole discourse cannot be set down, without nominating certain persons, of whom some are dead & some living, whose friends remain yet of great credit: in respect thereof, I knowing that my enemies do already in number exceed my friends; I have considered with myself, that it is better for me to stay my hand, than to commit that to the world, which may increase my misery more than relieve the same. Notwithstanding, because I am noted above a great many others to have had some dealings in those vain arts and wicked practices; I am therefore to signify unto you, and I speak it in the presence of God, that among all those famous and noted practisers, that I have been conversant withal these xxvj. years, I could never see any matter of truth to be done in those wicked sciences, but only mere cozenings and illusions. And they, whom I thought to be most skilful therein, sought to see some things at my hands, who had spent my time a dozen or fourteen years, to my great loss and hindrance, and could never at any time see any one truth, or sparkle of truth therein. Yet at this present I stand worthily condemned for the same; for that, contrary to my prince's laws, and the law of God, and also to my own conscience, I did spend my time in such vain and wicked studies and practices: being made and remaining a spectacle for all others to receive warning by. The Lord grant I may be the last (I speak it from my hart) and I wish it, not only in my native country, but also through the whole face of the earth, specially among Christians. For my own part I lament my time lost, & have repented me five years past: at which time I saw a book, written in the old Saxon tongue, by one Sir john Malborne a divine of Oxenford, 
S. john Malbornes' book detecting the devices of coniuratió, etc.  three hundred years past; wherein he openeth all the illusions & inventions of those arts and sciences: a thing most worthy the noting. I left the book with the parson of Slangham in Sussex, where if you send for it in my name, you may have it. You shall think your labour well bestowed, and it shall greatly further the good enterprise you have in hand: and there shall you see the whole science throughly discussed, and all their illusions and cozenages deciphered at large. Thus craving pardon at your hands for that I promised you, being very fearful, doubtful, and loathe to set my hand or name under any thing that may be offensive to the world, or hurtful to myself, considering my case, except I had the better warrant from my L. of Leicester, who is my very good Lord, and by whom next under God (her Majesty only excepted) I have been preserved; and therefore loathe to do any thing that may offend his Lordship's ears. And so I leave your Worship to the Lords keeping, who bring you and all your actions to good end and purpose, to God's glory, and to the profit of all Christians. From the bench this 8. of March, 1582. Your Worship's poor and desolate friend and servant, T. E.  
I sent for this book of purpose, to the parson of Slangham, and procured his best friends, men of great worship and credit, to deal with him, that I might borrow it for a tune. But such is his folly and superstition, that although he confessed he had it; yet he would not lend it: albeit a friend of my, being knight of the shire would have given his word for the restitution of the same safe and sounded.  
The conclusion therefore shall be this, whatsoever heretofore hath gone for currant, touching all these fallible arts, whereof 
The author his conclusion.  hitherto I have written in ample sort, be now counted counterfeit, and therefore not to be allowed no not by common sense, much less by reason, which should sift such cloaked and pretended practices, turning them out of their rags and patched clouts, that they may appear discovered, and show themselves in their nakedness. Which will be the end of every secret intent, privy purpose, hidden practice, and close devise, have they never such shrouds and shelters for the time: and be they with never so much cautelousness and subtle circumspection clouded and shadowed, yet will they at length be manifestly detected by the light, according to that old rimed verse:  
Quicquid nix celat, solis calor omne revelat: 
Andraeas' Gartnerus Mariaemontanus. Eng. by Ab. Fle.   

What thing soever snow doth hide,  
Heat of the sun doth make it spied.   
And according to the verdict of Christ, the true Nazarite, who never told untruth, but who is the substance and groundwork of truth itself, saying; Nihil est tam occultum quod non sit detegendum, Nothing is so secret, 
Matt. 10, 26. Mark 4 22. Luke. 8, 17. And. 12, 2.  but it shall be known and revealed.    

¶ The xvi book.  

A conclusion, in manner of an epilog, repeating many of the former absurdities of witchmongers' conceits, confutations thereof, and of the authority of james Sprenger and Henry Institor inquisitors and compilers of M. Mal.  
The first Chapter.  
Hitherto you have had delivered unto you, that which I have conceived and gathered of this matter. In the substance and principal parts whereof I can see no difference among the writers hereupon; of what country, condition, estate, or religion so ever they be; but I find almost all of them to agree in unconstancy, fables, and impossibilities; scratching out of M. Mal. the substance of all their arguments: so as their authors being disapproved, they must coin new stuff, or go to their grandams maids to learn more old wives tales, whereof this art of witchcraft is contrived. But you must know that james Sprenger, and Henry Institor, whom I have had occasion 
The compilers or makers of the book called A Mallet to brain witches.  to allege many times, were coparteners in the composition of that profound & learned book called Malleus Maleficarum, & were the greatest doctors of that art: out of whom I have gathered matter and absurdity enough, to confound the opinions conceived of witchcraft; although they were allowed inquisitors and assigned by the pope, with the authority and commendation of all the doctors of the university of colen, &c: to call before them, to imprison, to condemn, and to execute witches; and finally to seize and confiscate their goods.  
These two doctors, to maintain their their credit, and to cover their injuries, have published those same monstruous lies, which have abused all Christendom, being spread abroad with such authority, as it will be hard to suppress the credit of their writings, be they never so ridiculous and false. Which although they maintain and stir up with their own praises; yet men are so bewitched, as to give credit unto them. For propose whereof I remember they write in one place of their said book, that by reason 
No marvel that they were so opinionative herein, for God gave them over into strong delusions.  of their severe proceedings against witches, they suffered intolerable assaults, specially in the night, many times finding needles sticking in their biggens, which were thither conveyed by witch's charms: and through their innocency and holiness (they say) they were ever miraculously preserved from hurt. Howbeit they affirm that they will not tell all that might make to the manifestation of their holiness: for than should their own praise stink in their own mouths. And yet God knoweth their whole book containeth but stinking lies and popery. Which groundwork and foundation how weak and wavering it is, how unlike to continue, and how slenderly laid, a child may soon discern and perceive.   

By what means the common people have been made believe in the miraculous works of witches, a definition of witchcraft, and a description thereof.  
The second Chapter.  
The common people have been so assotted and bewitched, with whatsoever poets have feigned of witchcraft, either in earnest, in jest, or else in derision; and with whatsoever loud liars and couseners for their pleasures herein have invented, and with whatsoever tales they have heard from old doting women, or from their mother's maids, and with whatsoever the grandfool their ghostly father, or any other morrow mass priest had informed them; and finally with whatsoever they have swallowed up through tract of time, or through their own timorous nature or ignorant conceit, concerning these matters of hags and witches: as they have so settled their opinion and credit thereupon, that they think it heresy to doubt in any part of the matter; specially because they find this word witchcraft expressed in the scriptures; which is as to defend praying to saints, because Sanctus, Sanctus, Sanctus is written in Te Deum.  
And now to come to the definition of witchcraft, which hitherto I defer and put off purposely: that you might perceive the 
The definition or description of witchcraft.  true nature thereof, by the circumstances, and therefore the rather to allow of the same, seeing the variety of other writers. Witchcraft is in truth a cozening art, wherein the name of God is abused, profaned and blasphemed, and his power attributed to a vile creature. In estimation of the vulgar people, it is a supernatural work, contrived between a corporal old woman, and a spiritual devil. The manner thereof is so secret, mystical, and strange, that to this day there hath never been any credible 
The formal cause.  witness thereof. It is incomprehensible to the wise, learned or faithful; a probable matter to children, fools, melancholic persons and papists. The trade is thought to be impious. The effect and end thereof to be sometimes evil, as when thereby man 
The final cause.  or beast, grass, trees, or corn, etc.; is hurt: sometimes good, as whereby sick folks are healed, thieves bewrayed, and true men come to their goods, &c: The matter and instruments, wherewith 
The material cause.  it is accomplished, are words, charms, signs, images, characters, &c: the which words although any other creature do pronounce, in manner and form as they do, leaving out no circumstance requisite or usual for that action: yet noon is said to have the grace or gift to perform the matter, except she be a witch, and so taken, either by her own consent, or by others' imputation.   

Reasons to prove that words and characters are but babbles, & that witches cannot do such things as the multitude supposeth they can, their greatest wonders proved trifles, of a young gentleman cozened.  
The third Chapter.  
That words, characters, images, and such other trinkets, which are thought so necessary instruments for witchcraft (as without the which no such thing can be accomplished) are but babbles, devised by couseners, to abuse the people withal; I trust I have sufficiently proved. And the same may be further and more plainly perceived by these short and compendious reasons following.  
First, in that the Turks and infidels, in their witchcraft, use both other words, and other characters than our witches do, and 
A necessary sequel.  also such as are most contrary. In so much as, if ours be bad, in reason theirs should be good. If their witches can do any thing, ours can do nothing. For as our witches are said to renounce Christ, and despise his sacraments: so do the other forsake Mahomet, and his laws, which is one large step to christianity.  
It is also to be thought, that all witches are couseners; when mother Bungie, a principal witch, so reputed, tried, and condemned 
Probatum est, by mother Bungies confessio that all witches are couseners.  of all men, and continuing in that exercise and estimation many years (having cozened & abused the whole realm, in so much as there come to her, witchmongers from all the furthest parts of the land, she being in diverse books set out with authority, registered and chronicled by the name of the great witch of Rochester, and reputed among all men for the chief ringleader of all other witches) by good proof is found to be a mere cozener; confessing in her death bed freely, without compulsion or enforcement, that her cunning consisted only in deluding and deceiving the people: saving that she had (towards the maintenance of her credit in that cozening trade) some sight in physic and surgery, and the assistance of a friend of hers, called Heron, a professor thereof. And this I know, partly of my own knowledge, and partly by the testimony of her husband, and others of credit, to whom (I say) in her death bed, and at sundry other times she protested these things; and also that she never had indeed any material spirit or devil (as the voice went) nor yet knew how to work any supernatural matter, as she in her life time made men believe she had and could do.  
The like may be said of one T. of Canterbury, whose name I will not litterally discover, who wonderfully abused many in these parts, making them think he could tell where any thing lost became: with diverse other such practices, whereby his fame was far beyond the others. And yet on his death bed he confessed, that he knew nothing more than any other, but by slight and devices, without the assistance of any devil or spirit, saving the spirit of cozenage: and this did he (I say) protest before many of great honesty, credit, & wisdom, who can witness the same, and also gave him good commendations for his godly and honest end.  
Again, who will maintain, that common witchcrafts are not cozenages, when the great and famous witchcrafts, which had stolen credit not only from all the common people, but from men of great wisdom and authority, are discovered to be beggarly slights of cozening varlets? Which otherwise might and 
I. Bodin in the preface before his book of Daemonomania reporteth this by a conjuring priest late Curate of Islington: he also showeth to what end: read the place you that understad Latin.  would have remained a perpetual objection against me. Were there not * three images of late years found in a dunghill, to the terror & astonishment of many thousands? In so much as great matters were thought to have been pretended to be done by witchcraft. But if the Lord preserve those persons (whose destruction was doubted to have been intended thereby) from all other the lewd practices and attempts of their enemies; I fear not, but they shall easily withstand these and such like devices, although they should indeed be practised against them. But no doubt, if such babbles could have brought those matters of mischief to pass, by the hands of traitors, witches, or papists; we should long since have been deprived of the most excellent jewel and comfort that we enjoy in this world. Howbeit, I confess, that the fear, conceit, and doubt of such mischievous pretences may breed inconvenience to them that stand in awe of the same. And I wish, that even for such practices, though they never can or do take effect, the practisers be punished with all extremity: because therein is manifested a traitorous heart to the Queen, and a presumption against God.  
But to return to the discovery of the aforesaid knavery and 
Note this devise of the waxed images found of late near London.  witchcraft. So it was that one old cozener, wanting money, devised or rather practised (for it is a stolen devise) to supply his want, by promising a young Gentleman, whose humour he thought would that way be well served, that for the sum of forty pounds, he would not fail by his cunning in that art of witchcraft, to procure unto him the love of any three women whom he would name, and of whom he should make choice at his pleasure. The young Gentleman being abused with his cunning devices, and too hastily yielding to that motion, satisfied this cunning man's demand of money. Which, because he had it not presently to disburse, provided it for him at the hands of a friend of his. Finally, this cunning man made the three puppets of wax, &c: leaving nothing undone that appertained to the cozenage, until he had buried them, as you have heard. But I omit to tell what a do was made hereof, and also what reports and lies were bruited; as what white dogs and black dogs there were seen in the night season passing through the watch, maugre all their force and preparation against them, etc. But the young Gentleman, who for a little space remained in hope mixed with joy and love, now through tract of time hath those his felicities powdered with doubt and despair. For in steed of achieving his love, he would gladly have obtained his money. But because he could by no means get either the one or the other (his money being in hucksters handling, and his suit in no better forwardness) he revealed the whole matter, hoping by that means to recover his money; which he neither can yet get again, nor hath paid it where he borrowed. But till trial was had of his simplicity or rather folly herein, he received some trouble himself hereabouts, though now dismissed.   

Of one that was so bewitched that he could read no scriptures but canonical, of a devil that could speak no Latin, a proof that witchcraft is flat cozenage.  
The fourth Chapter.  
Here I may aptly insert another 
A strange miracle, if it were true.  miracle of importance, that happened within the compass of a child's remembrance, which may induce any reasonable body to conceive, that these supernatural actions are but fables & cozenages. There was one, whom for some respects I name not, that was taken blind, deaf, & dumb; so as no physician could help him. That man (forsooth) though he was (as is said) both blind, dumb & deaf, yet could he read any canonical scriptures; but as for apocrypha, he could read noon: wherein a God's name consisted the miracle. But a leaf of apocrypha being extraordinarily inserted among the canonical scriptures, he read the same as authentic: wherein his 
There the hypocrite was overmatched for all his dissembled gravity.  knavery was bewrayed. Another had a devil, that answered men to all questions, marry her devil could understand no Latin, and so was she (and by such means all the rest may be) bewrayed. Indeed our witching writers say, that certain devils speak only the language of that country where they are resiant, as French, or English, etc.  
Furthermore, in my conceit, nothing proveth more apparently that witchcraft is cozenage, and that witch's instruments are but ridiculous babbles, and altogether void of effect; than when learned and godly divines, in their serious writings, produce experiments as wrought by witches, and by devils at witches commandments: which they expound by miracles, although indeed mere trifles. Whereof they conceive amiss, being overtaken with credulity.   

Of the divination by the siue and shears, and by the book and key, Hemingius his opinion thereof confuted, a babble to know what is a clock, of certain juggling knacks, manifold reasons for the overthrow of witches and conjurers, and their cozenages, of the devils transformations, of Ferrum candens, etc.  
The fift Chatper.  
TO pass over all the fables, which are vouched by the popish doctors, you shall hear the words of N. Hemingius, whose zeal & learning otherwise I might 
Heming. in lib. de superst. magicis.  justly commend: howbeit I am sorry and ashamed to see his ignorance and folly in this behalf. Neither would I have bewrayed it, but that he himself, among other absurdities concerning the maintenance of witch's omnipotency, hath published it to his great discredit. Popish priests (saith he) as the Chaldaeans used the divination by siue & shears for the detection of theft, do practice with a psalter and a key fastened upon the 49. psalm, to discover a thief. And when the names of the suspected persons are orderly put into the pipe of the key, at the reading of these words of the psalm [If thou sawest a thief thou didst consent unto him] the book will wag, and fall out of the fingers of them that hold it, and he whose name remaineth in the key must be the thief. Hereupon Hemingius inferreth, 
The greatest clerks are not the wisest men.  that although conjuring priests and witches bring not this to pass by the absolute words of the psalm, which tend to a far other scope; yet sathan doth nimbly, with his invisible hand, give such a twitch to the book, as also in the other case to the siue and the shears, that down falls the book and key, siue and shears, up starts the thief, and away runneth the devil laughing, etc.  
But alas, Hemingius is deceived, as not perceiving the conceit, or rather the deceit hereof. For where he supposeth those actions to be miraculous, and done by a devil; they are in truth mere babbles, wherein consisteth not so much as legerdemain. For every carter may conceive the slight hereof: because the book and key, siue and shears, being stayed up in that order, by natural course, of necessity must within that space (by means 
A natural reason of the former knack.  of the air, and the pulse beating at the finger's end) turn and fall down. Which experience being known to the witch or conjurer, she or he do form and frame their prophesy accordingly: as whosoever maketh proof thereof shall manifestly perceive it. By this art, practice, or experience, you shall know what it is a clock, if you hold between your finger and your thumb a thread of six or seven inches long, unto the other end whereof is tied a gold ring, or some such like thing: in such sort as upon the beating of your pulse, and the moving of the ring, the same may strike upon either side of a goblet or glass. These things are (I confess) witchcraft, because the effect or event proceedeth not of that cause which such couseners say, and others believe they do. As when they lay a medicine for the ague, &c: to a child's wrists, they also pronounce certain words or charms, by virtue whereof (they say) the child is healed: whereas indeed the medicine only doth the feat. And this is also a silly jugglers knack, which wanteth legerdemain, whom you shall see to thrust a pin, or a small knife, through the head and brain of a chicken or pullet, and with certain mystical words seem to cure him: whereas, though no such words were spoken, the chicken would live, and do well enough; as experience teacheth and declareth.  
Again, when such as have maintained the art and profession of conjuring, and have written thereupon most cunningly, have published recantations, and confessed the deceits thereof, as Cornelius Agrippa did, why should we defend it? Also, when 
C. Agripp. in lib. de vanit. scient. & in epistola ante librum de occulta philosophia.  heathen princes, of great renown, authority, & learning, have searched, with much industry and charge, the knowledge & secrecy of conjuration and witchcraft, & finally found by experience all to be false and vain that is reported of them, as Nero, julianus apostata, and Valence did; why should we seek for further trial, to prove witchcraft and conjuration to be cozenage? 
Plin lib. natural. hist. 30. cap 1. Pet. Mart in locis communibus.   
Also, when the miracles imputed unto them, exceed in quantity, quality and number, all the miracles that Christ wrought here upon earth, for the establishing of his gospel, for the confirmation of our faith, and for the advancement of his glorious name; what good christian will believe them to be true? And when Christ himself saith; The works that I do, no man else can accomplish; why should we think that a foolish old woman can do them all, and many more?  
Also, when Christ knew not these witches, nor spoke one word of them in all the time of his being here upon earth, having such necessary occasion (if at leastwise they with their familiars could do as he did by the spirit of God, as is constantly affirmed) why should we suppose that they can do as they say, but rather that they are deceivers. When they are feign to say, that witches wrought not in that art, all those thirty three years 
Note that during all Christ's time upon earth, which was 33. years, witches were put to silence, etc.  that Christ lived, and that there were noon in jobs time, and that the cozening oracles are now ceased; who seeth not that they are witless, and mad fools that maintain it? When all the mischiefs are accomplished by poisons and natural means, which they affirm to be brought to pass by words, it manifesteth to the world their cozenage. When all the places of scripture, which witchmongers allow for the proof of such witches, are proved to make nothing for their purpose, their own fables & lies deserve small credit. When one of the chief points in controversy; to wit, execution of witches, is grounded upon a false translation; namely, You shall not suffer a witch to live (which is in Latin, Veneficam non retinebitis in vita) where the word in every man's ear soundeth to be a poisoner, rather than a worker of miracles, and so interpreted by the seventy interpreters, josephus, and almost of all the Rabbis, which were hebrews borne: why should any of their interpretations or allegations be trusted, or well accounted of? When working of miracles is ceased, and the gift of prophesy also; so as the godly, through invocation of the holy spirit, cannot perform such wonderful things, as these witches and conjurers by the invocation of devils and wicked spirits undertake, and are said to do; what man that knoweth and honoureth God will be so infatuate as to believe these lies, and so prefer the power of witches and devils before the godly endued with God's holy spirit? When many printed books are published, even with authority, in confirmation of such miracles wrought by those couseners, for the detection of witchcraft; and in fine all is not only found false, and to have been accomplished by cozenage, but that there hath been therein a set purpose to defame honest matrons, as to make them be thought to be witches: why should we believe Bodin, M. Mal. etc.: in their cozening tales and fables? When they say that witches can fly in the air, and come in at a little coane, or a hole in a glass window, and steal away sucking children, and hurt their mothers; and yet when they are brought into prison, they cannot escape out of the grate, which is far bigger: who will not condemn such accusations or confessions to be frivolous, & c? When (if their assertions were true) concerning the devils usual taking of shapes, and walking, talking, conferring, hurting, and all manner of dealing with mortal creatures, Christ's argument to Thomas had been weak and easily answered; yea the one 
But Christ's argument was undoubted: Ergo, etc.  half, or all the whole world might be inhabited by devils, every poor man's house might be hired over his head by a devil, he might take the shape and favour of an honest woman, and play the witch; or of an honest man, and play the thief, and so bring them both, or whom he list to the gallows: who seeth not the vanity of such assertions? For than the devil might in the likeness of an honest man commit any criminal offence; as Lavater in his nineteenth chapter De spectris reporteth of a grave wise magistrate in the territory of Tigurie, who affirmed, that as he and his servant went through certain pastures, he espied in a morning, the devil in likeness of one whom he knew very well, wickedly dealing with a mare. Upon the sight whereof he immediately 
I marvel for what purpose the magistrate went to that fellows house.  mediately went to that fellows house, and certainly learned there, that the same person went not out of his chamber that day. And if he had not wisely boolted out the matter, the good honest man (saith he) had surely been cast into prison, and put on the rack, etc.  
The like story we read of one Cunegunda, wife to Henry the second emperor of that name, in whose chamber the devil (in 
Albertus Crantzius in lib. 4. metropolis. cap 4.  the likeness of a youngman, with whom she was suspected to be too familiar in court) was often seen coming in and out. How beit, she was purged by the trial Candentis ferri, and proved innocent: for she went upon glowing iron unhurt, etc. And yet Salomon saith; May a man carry fire in his bosom, and his 
Prou. 6.  clothes not be burned? Or can a man go upon coals, & his feet not scorched? And thus might the devil get him up into every pulpit, and spread heresies, as I doubt not but he doth in the mouth of wicked preachers, though not so grossly as is imagined and reported by the papists and witchmongers. And because it shall not be said that I belie them, I will cite a story credibly reported by their chiefest doctors; namely james Sprenger, 
Mal malef. par. 2. quae. 1. cap 9  and Henry Institor, who say as followeth, even word for word.   

How the devil preached good doctrine in the shape of a priest, how he was discovered, and that it is a shame (after confutation of the greater witchcrafts) for any man to give credit to the lesser points thereof.  
The sixth Chapter.  
ON a time the devil went up into a pulpit, and there made a very catholic sermon: but a holy priest coming to the good speed, by his holiness perceived that it was the devil. So he gave good ear unto him, but could find no fault with his doctrine. And therefore so soon as the sermon was done, he called the devil unto him, demanding the cause of his sincere preaching; who 
He should rather have asked who gave him orders and licence to preach.  answered: Behold I speak the truth, knowing that while men be hearers of the word, and not followers, God is the more offended, and my kingdom the more enlarged. And this was the strangest devise (I think) that ever any devil used: for the apostles themselves could have done no more. Again, when with all their familiars, their ointments, &c: whereby they ride invisibly, nor with all their charms, they can neither convey themselves from the hands of such as lay wait for them; nor can get out of prison, that otherwise can go in and out at a mouse hole; nor finally can save themselves from the gallows, that can transubstantiate their own and other bodies into flies or fleas, &c: who seeth not, that either they lie, or are belied in their miracles? When they are said to transfer their neighbours corn into their own ground, and yet are perpetual beggars, and cannot enrich themselves, either with money or otherwise: who is so foolish as to remain longer in doubt of their supernatural power? When never any yet from the beginning of the world till this day, hath openly showed any other trick, conceit, or cunning point of witchcraft, than legerdemain or cozenage: who will tarry any longer for further trial? When both the common law and also the injunctions do condemn prophesying, & likewise false miracles, and such as believe them in these days: who will not be afraid to give credit to those knaveries? When hereby they make the devil to be a god that heareth the prayers, and understandeth the minds of men: who will not be ashamed, being a christian, to be so abused by them? When they that do write most frankly of these matters, except lying Sprenger & Institor, have never seen any thing herein; insomuch as the most credible proof that Bodin bringeth of his wonderful tales of witchcraft, 
john. Bodin.  is the report of his host at an alehouse where he baited: who will give further ear unto these incredible fables? When in all the new testament, we are not warned of these bodily appearances of devils, as we are of his other subtleties, &c: who will be afraid of their bugs? When no such bargain is mentioned in the scriptures, why should we believe so incredible and impossible covenants, being the ground of all witchmongers' religion, without the which they have no probability in the rest of their foolish assertions? When as, if any honest man's conscience be appealed unto, he must confess he never seen trial of such witchcraft or conjuration 
Yet many that bear the show of honest men are very credulous herein.  to take effect, as is now so certainly affirmed: what conscience can condemn poor souls that are accused wrongfully, or believe them that take upon them impiously to do or work those impossible things? When the whole course of the scripture is utterly repugnant to these impossible opinions, saving a few sentences, which nevertheless rightly understood, relieve them nothing at all: who will be seduced by their fond arguments? When as now that men have spied the knavery of oracles, & such pelf, and that there is not one oracle in the world remaining: who cannot perceive that all the residue heretofore of those devices, have been cozenages, knaveries, and lies? When the power of God is so impudently transferred to a base creature, what good christian can abide to yield unto such miracles wrought by fools? When the old women accused of witchcraft, are utterly insensible, and unable to say for themselves; and much less to bring such matters to pass, as they are accused of: who will not lament to see the extremity used against them? When the foolisher sort of people are always most mistrustful of hurt by witchcraft, and the simplest and dotingest people mistrusted to do the hurt: what wise man will not conceive all to be but folly? When it were an easy matter for the devil, if he can do as they affirm, to give them great store of money, and make 
Witches are commonly very beggars.  them rich, and doth it not; being a thing which would procure him more disciples than any other thing in the world: the wise must needs condemn the devil of folly, and the witches of peevishness, that take such pains, and give their souls to the devil to be tormented in hell fire, and their bodies to the hangman to be trussed on the gallows, for nichels in a bag.   

A conclusion against witchcraft, in manner and form of an Induction.  
The seventh Chapter.  
BY this time all kentishmen know (a few fools excepted) that Robin goodfellow 
A general conclusion against them who the subject of this book concerneth  is a knave. All wisemen understand that witches miraculous enterprises, being contrary to nature, probability and reason, are void of truth or possibility. All protestants perceive, that popish charms, conjurations, execrations, and benedictions are not effectual, but be toys and devices only to keep the people blind, and to enrich the clergy. All christians see, that to confess witches can do as they say, were to attribute to a creature the power of the Creator. All children well brought up conceive and spy, or at the least are taught, that jugglers miracles do consist of legerdemain and confederacy. The very heathen people are driven to confess, that there can be no such conference between a spiritual devil and a corporal witch, as is supposed. For no doubt, all the heathen would then have every one his familiar devil, for they would make no conscience to acquaint themselves with a devil that are not acquainted with God.  
I have dealt, and conferred with many (marry I must confess papists for the most part) that maintain every point of these absurdities. And surely I allow better of their judgements, than of others, unto whom some part of these cozenages are discovered and seen: and yet concerning the residue, they remain as wise as they were before; specially being satisfied in the highest and greatest parts of conjuring and cozening; to wit, in popery, and yet will be abused with beggarly juggling, and witchcraft.   

Of natural witchcraft or fascination.  
The eight Chapter.  
But because I am loathe to oppose myself against all the writers herein, or altogether to discredit their stories, or wholly to deface their reports, touching the effects of fascination or witchcraft; I will now set down certain parts thereof, which although I myself cannot admit, without some doubts, difficulties and exceptions, yet will I give free liberty to others to believe them, if they list; for that they do not directly oppugn my purpose.  
Many great and grave authors write, and many fond writers also affirm, that there are certain families in Aphrica, 
Isigonus. Memphradorus. Solon, etc. Vairus. I. Bodinus. Mal malef.  which with their voices bewitch whatsoever they praise. Insomuch as, if they commend either plant, corn, infant, horse, or any other beasts, the same presently withereth, decayeth and dieth. This mystery of witchcraft is not unknown or neglected of our witchmongers, and superstitious fools here in Europa. But to show you examples near home here in England, as though our voice had the like operation: you shall not hear a butcher or horsecourser cheapen a bullock or a jade, but if he buy him not, he saith, God save him; if he do forget it, and the horse or bullock chance to die, the fault is imputed to the chapman. certainly the sentence is godly, if it do proceed from a faithful and a godly mind: but if it be spoken as a superstitious charm, by those words and syllables to compound with the fascination and misadventure of infortunate words, the phrase is wicked and superstitious, though there were far greater show of godliness than appeareth therein.   

Of enchanting or bewitching eyes.  
The ninth Chapter.  
Many writes agree with Virgil and Theocritus in the effect of witching eyes, affirming that in Scythia, there are women called Bithiae, having two balls 
With the like property were the old Illyrian people endued: if we will credit the words of Sabinus grounded upon the report of Aul. Gell.  or rather blacks in the apple of their eyes. And as Didymus reporteth, some have in the one eye two such balls, and in the other the image of a horse. These (forsooth) with their angry looks do bewitch and hurt not only young lambs, but young children. There be other that retain such venom in their eyes, and send it forth by beams and streams so violently, that therewith they annoy not only them with whom they are conversant continually; but also all other, whose company they frequent, of what age, strength, or complexion soever they be: as Cicero, Plutarch, Philarchus, and many others give out in their writings.  
This fascination (saith john Baptista Porta Neapolitanus) 
I. Bap Neapol. in lib. de naturali magia . though it begin by touching or breathing, is always accomplished and finished by the eye, as an extermination or expulsion of the spirits through the eyes, approaching to the hart of the bewitched, and infecting the same, etc. Whereby it cometh to pass, that a child, or a young man endued with a clear, whole, subtle and sweet blood, yieldeth the like spirits, breath, and vapours springing from the purer blood of the hart. And the lightest and finest spirits, ascending into the highest parts of the head, do fall into the eyes, and so are from thence sent forth, as being of all other parts of the body the most clear, and fullest of veins and pores, and with the very spirit or vapour proceeding thence, is conveyed out as it were by beams and streams a certain fiery force; whereof he that beholdeth sore eyes shall have good experience. For the poison and disease in the eye infecteth the air next unto 
This is held of some for truth.  it, and the same proceedeth further, caring with it the vapour and infection of the corrupted blood: with the contagion whereof, the eyes of the beholders are most apt to be infected. By this same means it is thought that the cockatrice depriveth the life, and a wolf taketh away the voice of such as they suddenly meet withal and behold.  
Old women, in whom the ordinary course of nature faileth in the office of purging their natural monthly humours, show also some proof hereof. For (as the said I.B. P.N. reporteth, alleging Aristotle for his author) they leave in a looking glass a certain froth, by means of the gross vapours proceeding out of their eyes. Which cometh so to pass, because those vapours or spirits, which so abundantly come from their eyes, cannot pierce and enter into the glass, which is hard, and without pores, and therefore resisteth: but the beams which are carried in the chariot 
Non est in speculo res quae speculatur in$o.  or conveyance of the spirits, from the eyes of one body to another, do pierce to the inward parts, and there breed infection, whilst they search and seek for their proper region. And as these beams & vapours do proceed from the hart of the one, so are they turned into blood about the hart of the other: which blood disagreeing with the nature of the bewitched party, enfeebleth the rest of his body, and maketh him sick: the contagion whereof so long continueth, as the distempered blood hath force in the members. And because the infection is of blood, the fever or sickness will be continual; whereas if it were of choler, or phlegm, it would be intermittent or alterable.   

Of natural witchcraft for love, etc.  
The tenth Chapter.  
But as there is fascination and 
Nescio quis oculus teneros mibi fascinat agnos, saith Virgil and thus Englished by Abraham Fleming:  witchcraft by malicious and angry eyes unto displeasure: so are there witching aspects, tending contrariwise to love, or at the least, to the procuring of good will and liking. For if the fascination 
I wot not I What witching eye Doth use to ha$$ My tender lams Sucking their dams And them enchant.  or witchcraft be brought to pass or provoked by the desire, by the wishing and coveting of any beautiful shape or favour, the venom is strained through the eyes, though it be from a far, and the imagination of a beautiful form resteth in the hart of the lover, and kindleth the fire wherewith it is afflicted. And because the most delicate, sweet, and tender blood of the beloved doth there wander, his countenance is there represented shining in his own blood, and cannot there be quiet; and is so haled from thence, that the blood of him that is wounded, reboundeth and slippeth into the wonder, according to the saying of Lucretius the poet to the like purpose and meaning in these verses:  
Idque petit corpus, mens unde est saucia amore,  
Námque omnes plerúnque cadunt in vulnus, & illam  
Emicat in partem sanguis, unde icimur ictu;  
Et sicominùs est, os tumruber occupat humour:  

And to that body 'tis rebounded, 
Englished by Abraham Fleming.   
From whence the mind by love is wounded,  
For in a manner all and some,  
Into that wound of love do come,  
And to that part the blood doth flee  
From whence with stroke we stricken be,  
If hard at hand, and near in place,  
Then ruddy colour filleth the face.   
Thus much may seem sufficient touching this matter of natural magic; whereunto though much more may be annexed, yet for the avoiding of tediousness, and for speedier passage to that which remaineth; I will break off this present treatise. And now somewhat shall be said concerning devils and spirits in the discourse following.     

A Discourse upon devils and spirits, and first of philosopher's opinions, also the manner of their reasoning hereupon; and the same confuted.  

The first Chapter.  
There is no question nor 
H. Card lib. de var. rer. 16. cap 93.  theme (saith Jerome Cardane) so difficult to deal in, nor so noble an argument to dispute upon, as this of devils and spirits. For that being confessed or doubted of, the eternity of the soul is either affirmed or denied. The heathen philosopher's reason hereof amongst themselves in this sort. First, they 
The Platonists and Stoics.  that maintain the perpetuity of the soul, say that if the soul died with the body; to what end should men take pains either to live well or die well, when no reward for virtue nor punishment for vice ensueth after this life, the which otherwise they might spend in ease and security? The other sort say that virtue 
The Epicureans and Peripatetiks.  and honesty is to be pursued, Non spe praemij, sed virtutis amore, that is, Not for hope of reward, but for love of virtue. If the soul live ever (say the other) the least portion of life is here. And therefore we that maintain the perpetuity of the soul, may be of the better comfort and courage, to sustain with more constancy the loss of children, yea and the loss of life itself: whereas, if the soul were mortal, all our hope and felicity were to be placed in this life, which many Atheists (I warrant you) at this day do. But both the one and the other missed the cushion. For, to do any thing without Christ, is to weary ourselves in vain; since in him only our corruptions are purged. And therefore the folly of the Gentiles, that place Summum bonum in the felicity of the body, 
Summum bonum cannot consist in the happiness of the body or mind.  or in the happiness or pleasures of the mind, is not only to be derided, but also abhorred. For, both our bodies and minds are intermeddled with most miserable calamities: and therefore therein cannot consist perfect felicity. But in the word of God is exhibited and offered unto us that hope which is most certain, absolute, sounded & sincere, not to be answered or denied by the judgement of philosophers themselves. For they that prefer temperance before all other things as Summum bonum, must needs see it 
Moral teperance.  to be but a witness of their natural calamity, corruption and wickedness; and that it serveth for nothing, but to restrain the dissoluteness, which hath place in their minds infected with vices; which are to be bridled with such corrections: yea and the best of them all faileth in some point of modesty. Wherefore serveth our philosopher's prudence, but to provide for their own folly and misery; 
Moral prudence.  whereby they might else be utterly overthrown? And if their nature were not entangled in errors, they should have no need of such circumspection. The justice whereof they speak, serveth 
Moral justice.  but to keep them from ravin, theft, and violence: and yet noon of them all are so just, but that the very best and uprightest of them fall into great infirmities, both doing and suffering much wrong and injury. And what is their fortitude, but to arm 
Moral fortitude.  them to endure misery, grief, danger, and death itself? But what happiness or goodness is to be reposed in that life, which must be waited upon with such calamities, and finally must have the help of death to finish it? I say, if it be so miserable, why do they place Summum bonum therein? S. Paul to the Romans 
Rom. 2.  showeth, that it cannot be that we should attain to justice, through the moral and natural actions and duties of this life: because that never the jews nor the Gentiles could express so much in their lives, as the very law of nature or of Moses required. And therefore he that worketh without Christ, doth as he that reckoneth without his host.   

My own opinion concerning this argument, to the disproof of some writers hereupon.  
The second Chapter.  
IF or my part do also think this 
The question about spirits doubtful and difficult.  argument, about the nature & substance of devils and spirits, to be difficult, as I am persuaded that no one author hath in any certain or perfect sort hitherto written thereof. In which respect I can neither allow the ungodly and profane sects and doctrines of the Sadduces & Peripatetiks, who deny that there are any devils or spirits at all; nor the fond & superstitious treatises of Plato, Proclus, Plotinus, Porphyry; nor yet the vain & absurd opinions of Psellus, Nider, Sprenger, Cumanus, Bodin, Michaël, Andraeas, janus Matthaeus, Laurentius Ananias, jamblichus, &c: who with many others write so ridiculously in these matters, as if they were babes frayed with bugs; some affirming that the souls of the dead become spirits, 
Plotinus. The greeks. Laur Ananias. The Manicheis. Plutarch. Psellus. Mal malef. Avicenna, and the cabalists.  the good to be angels, the bad to be devils; some that spirits or devils are only in this life; some, that they are men; some, that they are women; some, that devils are of such gender as they list themselves; some, that they had no beginning, nor shall have ending, as the manichees maintain; some, that they are mortal & die, as Plutarch affirmeth of Pan; some, that they have no bodies at all, but receive bodies, according to their fantasies & imaginations; some, that their bodies are given unto them; some, that they make themselves. Some say they are wind; some, that they are the breath of living creatures; some, that one of them 
The Thalmudists.  began another; some, that they were created of the least part of the mass, whereof the earth was made; and some, that they are 
Psellus, etc.  substances between God and man, and that of them some are terrestrial, some celestial, some watery, some airy, some fiery, 
The Platonists.  some starry, and some of each and every part of the elements, and that they know our thoughts, and carry our good works and prayers to God, and return his benefits back unto us, 
The Papists.  and that they are to be worshipped: wherein they meet and agree jump with the papists; as if you read the notes upon the second chapter to the Colossians, in the Seminaries testament printed at Rheims, you shall manifestly see, though as contrary to the word of God as black to white, as appeareth in the Apocalypse, 
Apoc. 19 10 Ibid. 22. 8. 9  where the angel expressly forbade john to worship him.  
Again, some say that they are mean betwixt terrestrial and celestial bodies, communicating part of each nature; and that although they be eternal, yet that they are moved with affections: and as there are birds in the air, fishes in the water, and worms in the earth; so in the fourth element, which is the fire, is the habitation of spirits and devils. And lest we should think them idle, they say they have charge over men, and government in all countries and nations. Some say that they 
The Sadduces.  are only imaginations in the mind of man. Tertullian saith they are birds, and fly faster than any fowl of the air. Some say that devils are not, but when they are sent; and therefore are called evil angels. Some think that the devil sendeth his angels abroad, and he himself maketh his continual abode in hell, his mansion place.   

The opinion of Psellus touching spirits, of their several orders, and a confutation of his errors therein.  
The third Chapter.  
Psellus being of authority in the 
Psellus de operatione daemonum, cap 8.  church of Rome, and not impugnable by any catholic, being also instructed in these supernatural or rather diabolical matters by a monk called Marcus, who had been familiarly conversant a long time, as he said, with a certain devil, reporteth upon the same devils own word, which must needs understand best the state of this question, that the bodies of angels and devils consist not now of all one element, though perhaps it were otherwise before the fall of Lucifer; and that the bodies of spirits and devils can feel and be felt, do hurt and be hurt: in so much as they lament when they are 
Such are spirits walking in white sheets, etc.  stricken; and being put to the fire are burnt, and yet that they themselves burn continually, in such sort as they leave ashes behind them in places where they have been; as manifest trial thereof hath been (if he say truly) in the borders of Italy. He also saith upon like credit and assurance, that devils and spirits 
Psellus, ibid. cap 9  do avoid and shed from out of their bodies, such seed or nature, as whereby certain vermin are engendered; and that they are nourished with food, as we are, saving that they receive it not into their mouths, but suck it up into their bodies, in such sort as sponges soak up water. Also he saith they have names, shapes, 
Idem. cap 10.  and dwelling places, as indeed they have, though not in temporal and corporal sort.  
Furthermore, he saith, that there are six principal kind of devils, 
Idem ibid. cap 11.  which are not only corporal, but temporal and worldly. The first sort consist of fire, wandering in the region near to the 
Oh heathenish, nay oh papistical folly!  moon, but have no power to go into the moon. The second sort consisting of air, have their habitation more low and near unto us: these (saith he) are proud and great boasters, very wise and deceitful, and when they come down are seen shining with streams of fire at their tail. He saith that these are commonly conjured up to make images laugh, and lamps burn of their 
The opinions of all papists.  own accord; and that in Assyria they use much to prophesy in a basin of water. Which kind of incantation is usual among 
A cozening knavery.  our conjurers: but it is here commonly performed in a pitcher or pot of water; or else in a viol of glass filled with water, wherein they say at the first a little sound is heard without a voice, which is a token of the devils coming. Anon the water seemeth to be troubled, and then there are heard small voices, wherewith they give their answers, speaking so softly as no man can well hear them: because (saith Cardane) they would not be argued or rebuked 
H. Card lib. de var. rer. 16. cap 93.  of lies. But this I have elsewhere more largely described and confuted. The third sort of devils Psellus saith are earthly; the fourth watery, or of the sea; the fift under the earth; the sixth sort are Lucifugi, that is, such as delight in darkness, & are scant endued with sense, and so dull, as they can scarce be moved with charms or conjurations.  
The same man saith, that some devils are worse than other, but yet that they all hate God, and are enemies to man. But the worser moiety of devils are Aquei, Subterranei, and Lucifugi; that 
Devils of diverse natures, and their operations.  is, watery, under the earth, and shunners of light: because (saith he) these hurt not the souls of men, but destroy men's bodies like mad and ravening beasts, molesting both the inward and outward parts thereof. Aquei are they that raise tempests, and drown seafaring men, and do all other mischiefs on the water. Subterranei and Lucifugi enter into the bowels of men, and torment them that they possess with the frenzy, and the falling evil. They also assault them that are miners or pioneers, which use to work in deep and dark holes under the earth. Such devils as are earthy and airy, he saith enter by subtlety into the minds of men, to deceive them, provoking men to absurd and unlawful affections.  
But herein his philosophy is very unprobable, for if the devil be earthy, he must needs be palpable; if he be palpable, he must 
The former opinion confuted.  needs kill them into whose bodies he entereth. Item, if he be of earth created, then must he also be visible and untransformable in that point: for God's creation cannot be annihilated by the creature. So as, though it were granted, that they might add to their substance matter and form, &c: yet is it most certain, that they cannot diminish or alter the substance whereof they consist, as not to be (when they list) spiritual, or to relinquish and leave earth, water, fire, air, or this and that element whereof they are created. But howsoever they imagine of water, air, or fire, I am sure earth must always be visible and palpable; yea, and air must always be invisible, and fire must be hot, and water must be moist. And of these three latter bodies, specially of water and air, no form nor shape can be exhibited to mortal eyes naturally, or by the power of any creature.   

More absurd assertions of Psellus and such others, concerning the actions and passions of spirits, his definition of them, and of his experience therein.  
The fourth Chapter.  
Moreover, the same author saith, 
Psellus lib. de operat. daem. cap 12.  that spirits whisper in our minds, and yet not speaking so loud, as our ears may hear them: but in such sort as our souls 
If this were spoken of the temptations, etc. of satan, it were tolerable.  speak together when they are dissolved; making an example by loud speaking a far off, and a comparison of soft whispering near hand, so as the devil entereth so near to the mind as the ear need not hear him; and that every part of a devil or spirit seeth, heareth, and speaketh, etc. But herein I will believe Paul better than Psellus, or his monk, or the monks devil. For Paul saith; If the whole body were an eye, 
1. Cor. 12.  where were hearing? If the whole body were hearing, where were smelling, etc. Whereby you may see what accord is betwixt God's word and witchmongers.  
The papists proceed in this matter, and say, that these spirits use great knavery and unspeakable bawdry in the breech and middle parts of man and woman, by tickling, and by other lecherous devices; so that they fall jump in judgement and opinion, though very erroneously, with the foresaid Psellus, of whose 
Psellus. ibid. cap 13.  doctrine also this is a parcel; to wit, that these devils hurt not cattle for the hate they bear unto them, but for love of their natural and temperate heat and moisture, being brought up in 
If a babe of two years old throw stones from Paul's steeple, they will do hurt, etc.  deep, dry and cold places: marry they hate the heat of the sun and the fire, because that kind of heat drieth too fast. They throw down stones upon men, but the blows thereof do no harm to them whom they hit; because they are not cast with any force: for (saith he) the devils have little and small strength, so as these stones do nothing but fray and terrify men, as scarecrows do birds out of the corn fields. But when these devils enter into 
Howbeit I think the spirit of tentation to be that devil; & therefore Christ biddeth us watch and pray, lest we be tempted, etc. Psel. in operat. daem. cap 14.  the $oress, than do they raise wonderful tumults in the body and mind of man. And if it be a subterrene devil, it doth writh and bow the possessed, and speaketh by him, using the spirit of the patient as his instrument. But he saith, that when Lucifugus possesseth a man, he maketh him dumb, and as it were dead: and these be they that are cast out (saith he) only by fasting and prayer.  
The same Psellus, with his mates Bodin and the penners of M. Mal. and others, do find fault with the physicians that affirm such infirmities to be curable with diet, and not by enchantments; saying, that physicians do only attended upon the body, & that which is perceivable by outward sense; and that as touching this kind of divine philosophy, they have no skill at all. And to make devils and spirits seem yet more corporal and terrene, 
Idem. cap 17.  he saith that certain devils are belonging to certain countries, and speak the languages of the same countries, and noon other; some the Assyrian, some the Chaldaean, & some the Persian tongue, and that they feel stripes, and fear hurt, and specially the dint of the sword (in which respect conjurers have swords with them in their circles, to terrify them) and that they change shapes, even as suddenly as men do change colour with blushing, fear, anger, and other moods of the mind. He saith yet further, that there be brute beasts among them, and yet devils, and subject to any kind of death; insomuch as they are so foolish, as they may be 
Beastlike devils.  compared to flies, fleas, and worms, who have no respect to any thing but their food, not regarding or remembering the hole from out of whence they come last. Marry devils compounded of earth, cannot often transform themselves, but abide in some one shape, such as they best like, and most delight in; to wit, in the shape of birds or women: and therefore the Greeks call them Neidas, Nereidas, and Dreidas in the feminine gender; which Dreidae inhabited (as some write) the islands beside Scotland called Druidae, which by that means had their denomination and name. Other devils that dwell in drier places transform themselves into the masculine kind. Finally Psellus saith they know our thoughts, and can prophesy of things to come. His definition is, that they are perpetual minds in a passable body. 
But Psellus saw nothing himself.   
To verify these toys he saith, that he himself saw in a certain night a man brought up by Aletus Libius into a mountain, and that he took an herb, and spat thrice into his mouth, and anointed his eyes with a certain ointment, so as thereby 
Probable and likely stuff.  he saw great troops of devils, and perceived a crow to fly into his mouth; and since that hour he could prophesy at all times, saving on good Friday, and easter sunday. If the end of this tale were true, it might not only have satisfied the Greek church, in keeping the day of easter, together with the church of Rome; but might also have made the pope (that now is) content with our christmas and easter day, and not to have gathered the minutes together, and reformed it so, as to show how falsely he and his predecessors (whom they say could not err) have observed it hitherto. And truly this, and the dancing of the sun on easter day morning sufficiently or rather miraculously proveth that computation, which the pope now beginneth to doubt of, and to call in question.   

The opinion of Fascius Cardanus touching spirits, and of his familiar devil.  
The fift Chapter.  
Fascius Cardanus had (as he himself 
Fasc. Card operat. de daemon.  and his son Jerome Cardanus report) a familiar devil, consisting of the fiery element, who, so long as he used conjuration, did give true answers to all his demands: but when he burned up his book of conjurations, though he resorted still unto him, yet did he make false answers continually. He held him bound twenty & eight years, and lose five years. And during the time that he was bound, he told him that there were many devils or spirits. He come not always alone, but sometimes some of his fellows with him. He rather agreed with Psellus than with Plato: for he said they were begotten, borne, died, and lived long; but how long, they told him not: howbeit as he might conjecture by his devils face, who was 42. years old, and yet appeared very young, he thought they lined two or three hundred years; and they said that their souls and ours also died with their bodies. They had schools and universities among them: but he conceived not that any were so dull headed, as Psellus maketh them. But they are very quick in credit, that believe such fables, which indeed is the groundwork of witchcraft and conjuration. But these histories are so gross and palpable, that I might be thought as wise in going about to confute them, as to answer the stories of Friar Rush, Adam Bell, or the golden Legend.   

The opinion of Plato concerning spirits, devils and angels, what sacrifices they like best, what they fear, and of Socrates his familiar devil.  
The sixth Chapter.  
Plato and his followers hold, that good spirits appear in their own likeness; 
The Platonists opinion.  but that evil spirits appear and show themselves in the form of other bodies; and that one devil reigneth over the rest, as a prince doth in every perfect commonwealth over men. Item, they obtain their purposes and desires, only by entreaty, of men and women; because in nature they are their inferiors, and use authority over men noon otherwise than priests by virtue of their function, and because of religion, wherein (they say) they execute the office of God. Sometimes they say that the fiery spirits or supreme substances enter into the purity of the mind, and so obtain their purpose; sometimes otherwise, to wit, by virtue of holy charms, and even as a poor man obtaineth for God's sake any thing at a prince's hand as it were by importunateness.  
The other sort of devils and defiled souls are so conversant on earth, as that they do much hurt unto earthly bodies, specially in lechery. Gods and angels (say they) because they want all material and gross substance, desire most the pure sacrifice of 
What kind of sacrifices each spirit liketh best.  the mind. The grosser and more terrestrial spirits desire the grosser sacrifices; as beasts and cattle. They in the middle or mean region delight to have frankincense, and such mean stuff offered unto them: and therefore (say they) it is necessary to sacrifice unto them, all manner of things, so the same be slain, and die not of their own accord: for such they abhor. Some say that spirits fear wonderfully vain threats, and thereupon will depart; as if you tell them that you will cut the heavens in pieces, or reveal their secrets, or complain of them to the gods, or say that you will do any impossibility, or such things as they cannot understand; they are so timorous, as they will presently be gone: and that is thought the best way to be rid of them. But these be most commonly of that sort or company, which are called Principatus, being of all other the most easy to be conjured.  
They say Socrates had a familiar devil: which Plato relieth 
Of Socrates his private devil or familiar spirit.  much upon, using noon other argument to prove that there are such spirits, but because Socrates (that would not lie) said so; and partly because that devil did ever dissuade and prohibit, not only in Socrates his own cases, but sometimes in his friends behalf; who (if they had been ruled) might through his admonition have saved their lives. His disciples gathered that his devil was saturnal, and a principal fiery devil; and that he, and all such as do naturally know their devils, are only such as are called Daemonij viri, otherwise, Couseners. Item, they say that fiery spirits urge men to contemplation, the airy to business, the watery to lust; and among these there are some that are Martial, which give fortitude; some are jovial, giving wisdom; some Saturniall, always using dissuasion and dehorting. Item, some are borne with us, and remain with us all our life; some are mere strangers, who are nothing else but the souls of men departed this life, etc.   

Plato's nine orders of spirits and angels, Dionysius his division thereof not much differing from the same, all disproved by learned divines.  
The seventh Chapter.  
Plato proposeth or setteth forth nine several orders of spirits, besides the spirits and souls of men. The first spirit is God that commandeth all the residue; the second are those that are called Ideae, which give all things to all men; the third are the souls of heavenly bodies which are mortal; the fourth are angels; the fift archangel's; the sixth are devils, who are ministers to infernal powers, as angels are to supernal; the seventh are half gods; the eight are principalities; the ninth are princes. From which division Dionysius doth not much serve, saving that he dealeth 
Dionys. in coelest. hierarch. cap 9 10.  (as he saith) only with good spirits, whom he likewise divideth into nine parts or offices. The first he calleth Seraphim, the second Cherubim, the third thrones, the fourth dominations, the fift virtues, the sixth powers, the seventh principalities, the eight archangel's, the ninth and inferior sort he calleth angels. Howbeit, some of these (in my thinking) are evil spirits: or else Paul gave us evil counsel, when he willed us to fight against principalities, 
Ephes. 6.  and powers, and all spiritual wickedness.  
But Dionysius in that place goeth further, impropriating to 
Dionys. in coelest. hierarch.  every country, and almost to every person of any account, a peculiar angel; as to Jewry, he assigneth Michael; to Adam, Razael; to Abraham, Zakiel; to Isaac, Raphael; to jacob, Peliel; to Moses, Metraton, etc. But in these discourses he either followed his own imaginations and conceits, or else the corruptions of that age. Nevertheless, I had rather confute him by M. calvin, and my kinsman M. Deering, than by myself, or my own words. For M. calvin saith, that Dionysius herein speaketh not as by hearsay, but as though he had slipped down from heaven, 
I. Calu. lib. instit. 1. c. 14.  and told of things which he had seen. And yet (saith he) Paul was rapt into the third heaven, and reporteth no such matters. But if you read M. Deering upon the first chapter to the hebrews, 
Edw Deering, in lect, upon the hebrews reading. 6.  you shall see this matter notably handled; where he saith, that whensoever archangel is mentioned in the scriptures, it signifieth our saviour Christ, and no creature. And certain it is that Christ himself was called an angel. The names also of angels, as Michael, Gabriel, etc.: are given to them (saith calvin) 
Mal 3. 1.  according to the capacity of our weakness. But because the decision of this question is neither within the compass of man's capacity, nor yet of his knowledge, I will proceed no further to discuss the same, but to show the absurd opinions of papists and witchmongers on the one side, and the most sober and probable collections of the contrary minded on the other side.   

The commensement of devils fondly gathered out of the 14. of isaiah, of Lucifer and of his fall, the Cabalists the Thalmudists and Schoolman's opinions of the creation of angels.  
The eight Chapter.  
The witchmoongers, which are most commonly bastard divines, do fondly gather and falsely conceive the commensement of devils out of the fourteenth of isaiah; where they suppose Lucifer 
Isai. 14.  is cited, as the name of an angel; who on a time being desirous to be checkmate with God himself, would needs (when God was gone a little aside) be sitting down, or rather pirking up in Gods own principal and cathedral chair; and that therefore God cast him and all his confederates out of heaven: so as some fell down from thence to the bottom of the earth; some having descended but into the middle region, and the tail of them having not yet passed through the higher region, stayed even then & there, when God said, Ho. But God knoweth there is no such thing meant nor mentioned in that place. For there is only foreshowed the deposing and deprivation of king Nabuchadnez-zar, who exalting himself in pride (as it were above the stars) esteemed his glory to surmount all others, as far as Lucifer the bright morning star shineth more gloriously than the other common stars, and was punished by exile, until such time as he had humbled himself; and therefore metaphorically was called Lucifer.  
But forsooth, because these great clerks would be thought methodical, and to have crept out of wisdoms bosom, who rather cralled out of follies breeches; they take upon them to show us, first, whereof these angels that fell from heaven were created; to wit, of the left side of that massy mould, whereof the 
The opinion of the Thalmudists.  world was compounded, the which (say they) was Putredo terrae, that is, the rottenness of the earth. The Cabalists, with whom Avicenna seemeth to agree, say that one of these begat another: others say, they were made all at once. The Greeks do write that angels were created before the world. The Latinists say they were made the fourth day, when the stars were made. Laurence Ananias saith, they were made the first day, and could 
Laur Anan. lib. denatur. daem. 1.  not be made the fourth day, because it is written; Quanda facta sunt sidera, laudaverunt me angeli: so as (saith he) they were made under the name of the heavens. 
Craeavit coelum & terram.   
There is also a great question among the schoolmen, whither more angels fell down with Lucifer, or remained in heaven with Michael. Many having a bad opinion of the angels honesties, affirm that the greater part fell with Lucifer: but the better opinion is (saith Laurentius Ananias) that the most part remained. And of them that think so, some say the tenth part 
Lau Anan. lib. de natur. daem. 1.  were cast down, some the ninth; and some gather upon S. john, that the third part were only damned; because it is written, that the dragon with his tail plucked down with him the third part of the stars.   

Of the contention between the Greek and Latin church touching the fall of angels, the variance among papists themselves herein, a conflict between Michael and Lucifer.  
The ninth Chapter.  
There was also another contention between the Greek church and the Latin; to wit, of what orders of angels they were that did fall with Lucifer. Our schoolmen say they were all of the nine orders of angels in Lucifer's conspiracy. But because the superior order was of the more noble constitution and excellent estate, and the inferior of a less worthy nature, the more part of the inferior orders fell as guilty and offenders with Lucifer. Some say the devil himself was of the inferior order of angels, 
Lau Anan. lib. de. nature. daem. 1.  and some that he was of the highest order: because it is written, In cherubim extentus & protegens posui te in monte sancto Dei. And these say further, that he was called the dragon, because of his excellent knowledge. Finally, these great doctors conclude, that the devil himself was of the order of seraphim, which is the highest, because it is written, Quomodo enim manè oriebaris Lucifer? They of this sect affirm, that Cacodaemones were they that rebelled against jove; I mean they of Plato his sect, himself also holding the same opinion. Our schoolmen differ much in the cause of Lucifer's fall. For some said it was for speaking these words, Ponam sedem meam in aquilone, & similis ero altissimo: others 
I will settle myself in the north, and will be like the highest.  say, because he utterly refused felicity, and thought scorn thereof; others say, because he thought all his strength proceeded from himself, and not from God; others say that it was, because he attempted to do that by himself, and his own ability, which he should have obtained by the gift of another; others say, that his condemnation grew hereupon, for that he challenged the place of the Messias; others say, because he detracted the time to adore the majesty of God, as other angels did; others say, because he utterly refused it. Scotus and his disciples say that it was, because he rebelliously claimed equal omnipotency with God: with whom lightly the Thomists never agree. Others say it was for all these causes together, and many more: so as hereupon (saith Laurentius Ananias) grew a wonderful conflict between 
Laur Anan. lib. de natur. daem. 1.  Michaël and the good angels on the one side, and Lucifer and his friends on the other: so as, after a long and doubtful skirmish, Michaël overthrew Lucifer, and turned him and his fellows out of the doors.   

Where the battle between Michael and Lucifer was fought, how long it continued, and of their power, how fondly papists and infidels write of them, and how reverently Christians ought to think of them.  
The tenth Chapter.  
Now where this battle was fought, and how long it continued, there is as great contention among the schoolmen, as was betwixt Michaël and Lucifer. The Thomists say this battle was fought in th'imperial heaven, where the abode is of blessed spirits, and the place of pleasure and felicity. Augustine and many others say, that the battle was fought in the highest region of the air; others say, in the firmament; others in paradise. The Thomists also say it continued but one instant or prick of 
Instans, viz. punctum temp. nempe individuum Nune  time; for they tarried but two instants in all, even from their creation to their expulsion. The Scotists say, that between their production and their fall, there were just four instants. Nevertheless, the greatest number of schoolmen affirm, that they continued only three instants: because it stood with God's justice, to give them three warnings; so as at the third warning Lucifer fell down like led (for so are the words) to the bottom of hell; the rest were left in the air, to tempt man. The Sadduces were as gross the other way: for they said, that by angels was meant nothing else, but the motion that God doth inspire in men, or the tokens of his power. He that readeth Eusebius shall see many more absurd opinions and asseverations of angels: as how many 
Euseb. in ecclesi. histor.  thousand years they serve as angels, before they come to the promotion of archangel's, etc.  
Monsieur Bodin, M. Mal. and many other papists gather upon the seventh of Daniel, that there are just ten millians of 
10000000. johannes Cassianus in confession theolog. tripart.  angels in heaven. Many say that angels are not by nature, but by office. Finally, it were infinite to show the absurd and curious collections hereabout. I for my part think with calvin, that angels are creatures of God; though Moses spoke nothing of their creation, who only applied himself to the capacity of the common people, reciting nothing but things seen. And I say further with him, that they are heavenly spirits, whose ministration and service God useth: and in that respect are called angels. I say yet again with him, that it is very certain, that they have no shape at all; for they are spirits, who never have 
I. Cal lib. instit. 1. cap 14. sect. 8.  any: and finally, I say with him, that the scriptures, for the capacity of our wit, doth not in vain paint out angels unto us with wings; because we should conceive, that they are ready swiftly to succour us. And certainly all the sounder divines do conceive and give out, that both the names and also the number of angels are set down in the scripture by the Holieghost, in terms to make us understand the greatness and the manner of their messages; which (I say) are either expounded by the number of angels, or signified by their names.  
Further more, the school doctors affirm, that four of the superior orders of angels never take any form or shape of bodies, 
Mich. And. thes. 107. 101. Idem thes. 103. 108.  neither are sent of any errand at any time. As for archangel's, they are sent only about great and secret matters; and angels are common hackneys about every trifle; and that these can take what shape or body they list: marry they never take the form of women or children. Item they say that angels take most terrible shapes: for Gabriel appeared to Mary, when he saluted her, Fancy rutilante, vest coruscante, ingressu mirabili, aspectu terribili, &c: that is, with a bright countenance, shining attire, wonderful gesture, and a dreadful visage, etc. But of apparitions I have spoken somewhat before, and will say more hereafter. It hath been long, and continueth yet a constant opinion, not only among the papists; but among others also, that every man hath assigned him, at the time of his nativity, a good angel and a bad. For the which there is no reason in nature, nor authority in scripture. For not one angel, but all the angels are said to rejoice more of one convert, than of ninety and nine just. Neither 
Luk. 15, 7. Luk. 16, 23. I. Cal lib. instit. 1. cap 14.  did one only angel convey Lazarus into Abraham's bosom. And therefore I conclude with calvin, that he which referreth to one angel, the care that GOD hath to every one of us, doth himself great wrong: as may appear by so many fiery chariots showed by Elizaeus to his servant. But touching this mystery 
2. Reg 16. 17  of angels, let us reverently think of them, and not curiously search into the nature of them, considering the vileness of our condition, in respect of the glory of their creation. And as for the foresaid fond imaginations and fables of Luciser, etc.: they are such as are not only ridiculous, but also accountable among those impious curiosities, and vain questions, which Paul speaketh of: neither have they any tittle or letter in the scripture for the maintenance of their gross opinions in this behalf.   

Whither they became devils which being angels kept not their vocation, in Jude and Peter; of the fond opinions of the Rabbis touching spirits and bugs, with a confutation thereof.  
The eleventh Chapter.  
WE do read in Jude, and find it confirmed in Peter, that the angels kept not 
jud vers. 6. 2. Pet. 2. 4.  their first estate, but left their own habitation, and sinned, and (as job saith) committed folly: and that God therefore did cast them down into hell, reserving them in everlasting chains under darkness, unto the judgement of the great day. But many divines say, that they find not any where, that God made devils of them, or that they became the princes of the world, or else of the air; but rather prisoners. Howbeit, divers 
Mal malef. par. 2. quae. 1. cap 2. 3.  doctors affirm, that this Lucifer, notwithstanding his fall, hath greater power than any of the angels in heaven: marry they 
Mal malef. part. 2. cap 1. quest. 1.  say that there be certain other devils of the inferior sort of angels, which were then thrust out for smaller faults, and therefore are tormented with little pains, besides eternal damnation: and these (say they) can do little hurt. They affirm also, that they only use certain juggling knacks, delighting thereby to make men laugh, as they travel by the high ways: but other 
Mich. And. Laur Anan. Mal malef. etc.  (say they) are much more churlish. For proof hereof they allege the eighth of Matthew, where he would noon otherwise be satisfied but by exchange, from the annoying of one man, to the destruction of a whole heard of swine. The Rabbins, and namely 
Author. lib. Zeor hammor in Gen. 2.  Rabbi Abraham, writing upon the second of Genesis, do say, that God made the fairies, bugs, Incubus, Robin good fellow, and other familiar or domestical spirits & devils on the Friday: and being prevented with the evening of the sabbath, finished them not, but left them unperfect; and therefore, that ever since they use to fly the holiness of the sabbath, seeking dark holes in mountains and woods, wherein they hide themselves till the end of the sabbath, and then come abroad to trouble and molest men.  
But as these opinions are ridiculous and fondly collected; so if we have only respect to the bare word, or rather to the letter, where spirits or devils are spoken of in the scriptures, we shall run into as dangerous absurdities as these are. For some are 
The gross dullness of many at the hearing of a spirit named.  so carnally minded, that a spirit is no sooner spoken of, but immediately they think of a black man with cloven feet, a pair of horns, a tail, claws, and eyes as broad as a basin, etc. But surely the devil were not so wise in his generation, as I take him to be, if he would terrify men with such ugly shapes, though he could do it at his pleasure. For by that means men should have good occasion & opportunity to fly from him, & to run to God for succour; as the manner is of all them that are terrified, though perchance they thought not upon God of long time before. But in truth we never have so much cause to be afraid of the devil, as when he flatteringly insinuateth himself into our hearts, to satisfy, please, and serve our humours enticing us to prosecute our own appetites and pleasures, without any of these external terrors. I would weet of these men, where they do find in the scriptures, that some devils be spiritual, and some corporal; or how these earthy or watery devils enter into the mind of man. Augustine saith, and diverse others affirm, that sathan or the devil 
Aug. in ser 4. greg 29. sup. job Leo pont. ser 8. Nativit.  while we feed, allureth us with gluttony: he thrusteth lust into our generation; and sloth into our exercise; into our conversation, envy; into our traffic, avarice; into our correction, wrath; into our government, pride: he putteth into our hearts evil cogitations; into our mouths, lies, etc. When we wake, he moveth us to evil works; when we sleep, to evil and filthy dreams; he provoketh the merry to looseness, and the sad to despair.   

That the devils assaults are spiritual and not temporal, and how grossly some understand those parts of the scripture.  
The twelve Chapter.  
Upon that, which hitherto hath been said, you see that the assaults of sathan are spiritual, and not temporal: in which respect Paul wisheth us not to provide a corselet of steel to defend us from his claws; but biddeth us put on the whole armour of God, that we may be able to 
Ephe. 6, 11, 12.  stand against the invasions of the devil. For we wrestle not against flesh and blood; but against principalities, powers, and spiritual wickedness. And therefore he adviseth us to be sober and watch: for the devil goeth about like 
2. Tim. 2, 8, 9  a roaring lion, seeking whom he may devour. He meaneth not with carnal teeth: for it followeth thus, Whom resist ye steadfastly 
Idem ibid.  in faith. And again he saith, That which is spiritual only discerneth spiritual things: for no carnal man can discern the 
1. Cor. 2. 14.  things of the spirit. Why then should we think that a devil, which is a spirit, can be known, or made tame and familiar unto a natural man; or contrary to nature, can be by a witch made corporal, being by God ordained to a spiritual proportion?  
The cause of this gross conceit is, that we harken more diligently to old wives, and rather give credit to their fables, than to the word of God; imagining by the tales they tell us, that the devil is such a bulbegger, as I have before described. For whatsoever is proposed in scripture to us by parable, or spoken figuratively or significatively, or framed to our gross capacities, &c: is by them so considered and expounded, as though the bare letter, or rather their gross imaginations thereupon were to be preferred before the true sense and meaning of the word. For I dare say, that when these blockheads read jothans' parable in the ninth of judges to the men of Sichem; to wit, that the trees went 
judg. 9 7, 8, 9, 10, 11, 12, 13, 14.  out to anoint a king over them, saying to the olive tree, Reign thou over us: who answered and said, Should I leave my fatness, & c? They imagine that the wooden trees walked, & spoke with a man's voice: or else, that some spirit entered into the trees, and answered as is imagined they did in the idols and oracles of Apollo, and such like; who indeed have eyes, and see not; ears and hear not; mouths, and speak not, etc.   

The equivocation of this word spirit, how diversly it is taken in the scriptures, where (by the way) is taught that the scripture is not always literally to be interpreted, nor yet allegorically to be understood.  
The xiij. Chapter.  
Suchas' search with the spirit of wisdom and understanding, shall find, that spirits, as well good as bad, are in the scriptures diversly taken: yea they shall well perceive, that the devil is no horned beast. For 
a Exod. 31, 1  sometimes in the scriptures, spirits and devils are taken for infirmities of the body; 
b Acts. 8, 19 Gal. 3.  sometimes for the vices of the mind; sometimes also for the gifts of either of them. 
c john. 6. Matth. 16.  Sometimes a man is called a devil, as judas in the sixth of john, and Peter in the xvi of Matthew. 
d 1. Cor. 3. Gal. 3. 1. Cor. 2. 2. Cor. 7.  Sometimes a spirit is put for the Gospel; sometimes for the mind or soul of man; sometimes 
e Luke. 9 1. Cor. 5. Philip 1. 1. These 5.  for the will of man, his mind and counsel; sometimes 
f 1. john 4.  for teachers and prophets; sometimes 
g 1. Tim. 4.  for zeal towards God; sometimes 
h Ephes. 5. Isai. 11, 2.  for joy in the Holieghost, etc.  
And to interpret unto us the nature and signification of spirits, we find these words written in the scripture; to wit, The spirit of the Lord shall rest upon him; The spirit of counsel and strength; The spirit of wisdom and understanding; The spirit 
Zach. 12, 10.  of knowledge and the fear of the Lord. Again, I will power out my spirit upon the house of David, etc.: The spirit of grace and compassion. Again, Ye have not received the spirit of bondage, but the spirit of adoption. And therefore Paul saith, To one is 
Rom. 1, 15. 1. Cor. 12, 8, 9, 10.  given, by the spirit, the word of wisdom; to another, the word of knowledge by the same spirit; to another, the gift of healing; to another, the gift of faith by the same spirit; to another, the gift of prophesy; to another, the operation of great works; to another, 
1. Co. 12, 11.  the discerning of spirits; to another, the diversity of tongues; to another, the interpretation of tongues: and all these things worketh one and the selfsame spirit. Thus far the words of Paul. And finally, isaiah saith, that the Lord mingled among them 
Isai. 19, 14.  the spirit of error. And in another place, The Lord hath covered you with a spirit of slumber. 
isaiah. 29.   
As for the spirits of divination spoken of in the scripture, they are such as was in the woman of Endor, the Philippian woman, 
1. Sam. 28. Hest 16.  the wench of Westwell, and the holy maid of Kent; who were endued with spirits or gifts of divination, whereby they could make shift to gain money, and abuse the people by slights and craft is inventions. But these are possessed of borrowed spirits, as it is written in the book of Wisdom; and spirits of mere cozenage and deceit, as I have sufficiently proved elsewhere. 
Sap. 15, 15, 19  I deny not therefore that there are spirits and devils, of such substance as it hath pleased GOD to create them. But in what place soever it be found or read in the scriptures, a spirit or devil is to be understood spiritually, and is neither a corporal nor a visible thing. Where it is written, that God sent an evil spirit between Abimelech, and the men of Sichem, we are to understand, 
judg. 9, 23.  that he sent the spirit of hatred, and not a bulbegger. Also where it is said; If the spirit of jealousy come upon him: it is 
num 5, 14.  as much to say as; If he be moved with a jealous mind: and not that a corporal devil assaulteth him. It is said in the Gospel; There was a woman, which had a spirit of infirmity 18. years, 
Luke. 13, 11.  who was bowed together, &c: whom Christ, by laying his hand upon her, delivered of her disease. Whereby it is to be seen, that although it be said, that sathan had bound her, &c: yet that it was a sickness or disease of body that troubled her; for Christ's own words expound it. Neither is there any word of witchcraft mentioned, which some say was the cause thereof.  
There were seven devils cast out of Mary Magdalen. Which 
Mark 16, 9  is not so grossly understood by the learned, as that there were in her just seven corporal devils, such as I described before elsewhere; but that by the number of seven devils, a great multitude, and an uncertain number of vices is signified: which figure is usual in divers places of the scripture. And this interpretation 
Levit 26. Prou. 24. Luk. 17.  is more agreeable with God's word, than the papistical paraphrase, which is; that Christ, under the name of the seven devils, recounteth the seven deadly sins only. Others allow neither of these expositions; because they suppose that the efficacy of Christ's miracle should this way be confounded: as though it were not as difficult a matter, with a touch to make a good Christian of a vicious person; as with a word to cure the ague, or any other disease of a sick body. I think not but any of both 
Matth. 8, 16.  these cures may be wrought by means, in process of time, without miracle; the one by the preacher, the other by the physician. But I say that Christ's work in both was apparently miraculous: for with power and authority, even with a touch of his finger, and a word of his mouth, he made the blind to see, the 
Luk. 4, 36. Luk. 7, 21.  halt to go, the lepers clean, the deaf to hear, the dead to rise again, and the poor to receive the Gospel, out of whom (I say) he cast devils, and miraculously conformed them to become good Christians, which before were dissolute livers; to whom he said, Go your ways and sin no 
john. 8, 11.  more.   

That it pleased God to manifest the power of his son and not of witches by miracles.  
The xiv. Chapter.  
jesus Christ, to manifest his divine 
Luke. 8, 14.  power, rebuked the winds, and they ceased; and the waves of water, and it was calm: which if neither our divines nor physicians can do, much less our conjurers, and least of all our old witches can bring any such thing to pass. But it pleased God to manifest the power of Christ jesus by such miraculous & extraordinary means, providing and as it were preparing diseases, that noon otherwise could be cured, that his sons glory, and his people's faith might the 
Leuit. 14, 7, 8 Luk. 7. 17, 4.  more plainly appear; as namely, leprosy, lunacy, and blindness: as it is apparent in the Gospel, where it is said, that the man was not stricken with blindness for his own sins, nor 
john. 9  for any offence of his ancestors; but that he was made blind, to the intent the works of God should be showed upon him by the hands of jesus Christ. But witches with their charms can cure (as witchmongers affirm) all these diseases mentioned in the scripture, and many other more; as the gout, the toothache, &c: which we find not that ever Christ cured.  
As touching those that are said in the Gospel to be possessed of 
Matt. 4, 17, etc.  spirits, it seemeth in many places that it is indifferent, or all one, to say; He is possessed with a devil; or, He is lunatic or frantic: which disease in these days is said to proceed of melancholy. But if every one that now is lunatic, be possessed with a real devil; then might it be thought, that devils are to be thrust out of men by medicines. But who saith in these times with the woman of Canaan; My daughter is vexed with a devil, except it be presupposed, that she meant her daughter was troubled with some disease? Indeed we say, and say truly, to the wicked, The devil is in him: but we mean not thereby, that a real devil is gotten into his guts. And if it were so, I marvel in what shape this real devil, that possesseth them, remaineth. entereth he into the body in one shape, and into the mind in another? If they grant him to be spiritual and invisible, I agree with them.  
Some are of opinion, that the said woman of Chanaan meant indeed that her daughter was troubled with some disease; because it is written in stead of that the devil was cast out, that her daughter 
Matt. 15, 28.  was made whole, even the selfsame hour. According to that which is said in the 12. of Matthew; There was brought unto 
Matt. 12, 22.  Christ one possessed of a devil, which was both blind and dumb, and he healed him: so as, he that was blind and dumb both spoke and saw. But it was the man, and not the devil, that was healed, and made to speak and see. Whereby (I say) it is gathered, that such as were diseased, as well as they that were lunatic, were said sometimes to be possessed of devils.   

Of the possessed with devils.  
The xv. Chapter.  
Here I cannot omit to show, how fondly diverse writers; and namely, james Sprenger, and Henry Institor do gather and note the cause, why the devil 
Mal malef. quest. 5. pa. 1.  maketh choice to possess men at certain times of the moon; which is (say they) in two respects: first, that they may defame so good a creature as the moon; secondly, because the brain is the moistest part of the body. The devil therefore considereth the aptness and conveniency thereof (the 
* A maxim in philosophy, as the sun in aridis & siccis.  moon having dominion over all moist things) so as they take advantage thereby, the better to bring their purposes to pass. And further they say, that devils being conjured and called up, appear and come sooner in some certain constellations, than in other some: thereby to induce men to think, that there is some godhead in the stars. But when Saul was relieved with the sound of the harp, they say that the departure of the devil was by means of the sign of the cross imprinted in David's veins. Whereby we may see how absurd the imaginations and devices of men are, when they speak according to their own fancies, without warrant of the word of God. But me thinks it is very absurd that josephus affirmeth; to wit, that the devil should be thrust out of any man by virtue of a root. And as vain it is, 
joseph. de antiquitat. jud item de bello Ind. lib. 7. ca 35.  that Aelianus writeth of the magical herb Cynospastus, otherwise called Aglaphotis; which is all one with salomon's root named Baaros, as having force to drive out any devil from a man possessed.   

That we being not throughly informed of the nature of devils and spirits, must satisfy ourselves with that which is delivered us in the scriptures touching the same, how this word devil is to be understood both in the singular and plural number, of the spirit of God and the spirit of the devil, of tame spirits, of Ahab.  
The xvi Chapter.  
The nature therefore and substance of devils and spirits, because in the scripture it is not so set down, as we may certainly know the same: we ought to content and frame ourselves faithfully to believe the words and sense there delivered unto us by the high spirit, which is the Holieghost, who is Lord of all spirits; always 
num 27, 16.  considering, that evermore spirits are spoken of in scripture, as of things spiritual; though for the help of our capacities they are there sometimes more grossly and corporally expressed, either in parables or by metaphors, than indeed they are. As for example (and to omit the history of job, which elsewhere I 
1. Reg 18. verse. 23. verse. 4.  handle) it is written; The Lord said, Who shall entice Ahab, that he may fall at Ramoth Gilead, & c? Then come forth a spirit, and stood before the Lord, and said; I will entice him. And the Lord said, Wherewith? And he said; I will go and be a lying spirit in the mouth of all his prophets. Then he said; Go forth, thou shalt prevail, etc.  
This story is here set forth in this wise, to bear with our capacities, and specially with the capacity of that age, that could not otherwise conceive of spiritual things, than by such corporal demonstrations. And yet here is to be noted, that one spirit, and not many or diverse, did possess all the false prophets at once. Even as in another place, many thousand devils are said 
Luke. 8. 27. 28. Mark 5. 9 Luk. 8.  to possess one man: and yet it is also said even in the self same place, that the same man was possessed only with one devil. For it is there said that Christ met a man, which had a devil, and he commanded the foul spirit to come forth of the man, etc. But calvin saith; Where sathan or the devil is named in the 
I. Cal lib. instit. lib. 1. cap 14. sect. 14.  singular number, thereby is meant that power of wickedness, that standeth against the kingdom of justice. And where many devils are named in the scriptures, we are thereby taught, that we must fight with an infinite multitude of enemies; lest despising the fewness of them, we should be more slack to enter into battle, and so fall into security and idleness.  
On the other side, it is as plainly set down in the scripture, that some are possessed with the spirit of God, as that the other are endued and bound with the spirit of the devil. Yea sometimes we read, that one good spirit was put into a great number 
num 11.  of persons; and again, that diverse spirits rested in and upon one man: and yet no real or corporal spirit meant. As for example; The Lord took of the spirit that was upon Moses, and 
Ibid. vers. 25  put it upon the seventy elders, and when the spirit rested upon them, they prophesied. Why should not this be as substantial and corporal a spirit, as that, wherewith the maid in the Acts of the 
Acts. 16.  apostles was possessed? Also Elisha entreated Elia, that when 
2. Reg 2. judg. 3. 10.  he departed, his spirit might double upon him. We read also that the spirit of the Lord come upon 
a judg. 11. 39  Othniel, upon 
b Ibid. 14. 6.  Gedeon, 
c Ibid. 14. 6.  jeptha, 
d num 24. 2  Samson, 
e 1. Sam. 16. 13.  Balaam, 
f 1. Sam. 18. 14.  Saul, 
g Ezec. 11. 5  David, 
h 2. Chr. 14.  Ezechiel, 
i 1. Ch. 12. 18.  Zachary, 
k Numb. 14.  Amasay: yea it is written, that Caleb had another spirit than all the israelites beside: & in another place it is said, that 
l Dan. 5. 11.  Daniel had a more excellent spirit than any other. So as, though the spirits, as well good as bad, are said to be given by number and proportion; yet the quality and not the quantity of them is always thereby meant and presupposed. Howbeit I must confess, that Christ had the spirit of God without measure, as it is written in the evangelist john. But where it is said that spirits can be made tame, and at commandment, I say 
john. 3, 34.  to those gross conceivers of scripture with Salomon, who (as they falsely affirm was of all others the greatest conjurer) saith thus in express words; No man is lord over a spirit, to retain a spirit at his pleasure. 
Eccles. 8.    

Whither spirits and souls can assume bodies, and of their creation and substance, wherein writers do extremely contend and vary.  
The xvij. Chapter.  
Some hold opinion, that spirits and souls can assume & take unto them bodies at their pleasure, of what shape or substance they list: of which mind all papists, and some protestants are, being more gross than another sort, which hold, that such bodies are made to their hands. Howbeit, these do vary in the elements, wherewith these spiritual bodies are composed. For (as I have said) some affirm that they consist of fire, some think of air, and some of the stars and other celestial powers. But if they be celestial, then (as Peter Martyr saith) must they follow the circular motion: and if they be elementary, then must they follow the motions of those elements, of which their bodies consist. Of 
For every natural motion is either circular or elementary.  air they cannot be: for air is Corpus homogenium; so as every part of air is air, whereof there can be no distinct members made. For an organical body must have bones, sinews, veins, flesh, &c: which cannot be made of air. Neither (as Peter Martyr affirmeth) can an airy body receive or have either shape or figure. But some ascend up into the clouds, where they find (as they say) diverse shapes and forms even in the air. Unto which objection P. Martyr answereth, saying, and that truly, that clouds are not altogether air, but have a mixture of other elements mingled with them.   

Certain popish reasons concerning spirits made of air, of day devils and night devils, and why the devil loveth no salt in his meat.  
The xviij. Chapter.  
Many affirm (upon a fable cited by M. Mal.) that spirits are of air, because they have been cut (as he saith) in sunder, and closed presently again; and also because they vanish away so suddenly. But of such apparitions I have already spoken, and am shortly to say more, which are rather seen in the imagination of the weak and diseased, than in verity and truth. Which sights and apparitions, as they have been common among the unfaithful; so now, since the preaching of the gospel they are most rare. And as among fainthearted people; namely, women, children, and sick folks, they usually swarmed: so among strong bodies and good stomachs they never used to appear; as elsewhere I have proved: which argueth that they were only fantastical and imaginary. Now say they that imagine devils and spirits to be made of air, that it must needs be that they consist of that element; because otherwise when they vanish suddenly away, they should leave some earthy substance behind them. If they were of water, than should they moisten the place where they stand, and must needs be shed on the floor. If they consisted of fire, than would they burn any thing that touched them: and yet (say they) Abraham and Lot washed their feet, 
Gen. 18, 19  and were neither scalded nor burnt.  
I find it not in the Bible, but in Bodin, that there are day devils, 
I. Bod. lib. de daem. 3. ca 4.  and night devils. The same fellow saith, that Deber is the name of that devil, which hurteth by night; and Cheleb is he that hurteth by day: howbeit, he confesseth that Satan can hurt both by day and by night; although it be certain (as he saith) that he can do more harm by night than by day; producing for example, how in a night he slew the first borne of Egypt. And yet it appeareth plainly in the text, that the Lord himself did it. Whereby it seemeth, that Bodin putteth no difference between 
Exod. 12. 29.  God and the devil. For further confirmation of this his foolish assertion, that devils are more valiant by night than by day, he allegeth the 104. Psalm, wherein is written, Thou makest 
Psa. 104. 20.  darkness, and it is night, wherein all the beasts of the forest creep forth, the lions roar, &c: when the sun riseth, they retire, etc. So as now he maketh all beasts to be devils, or devils to be beasts. Oh barbarous blindness! This Bodin also saith, that the 
I Bod. lib. de daem. 3. ca 5.  devil loveth no salt in his meat, for that it is a sign of eternity, and used by God's commandment in all sacrifices; abusing the scriptures, which he is not ashamed to quote in that behalf. 
Leuit. 1.  But now I will declare how the scripture teacheth our dull capacities to conceive what manner of thing the devil is, by the very names appropriated unto him in the same.   

That such devils as are mentioned in the scriptures, have in their names their nature and qualities expressed, with instancies thereof.  
The xix. Chapter.  
Such devils as are mentioned in the scriptures by name, have in their names their nature and qualities expressed, being for the most part the idols of certain nations idolatrously erected, in steed, or rather in spite of God. For Beelzebub, which signifieth the lord of the 
2. Reg 13.  flies, because he taketh every simple thing in his web, was an idol or oracle erected at Ekron, to whom Ahaziah sent to know whither he should recover his disease: as though there had been no God in Israel. This devil Beelzebub was among the jews reputed the principal devil. The Grecians 
Matth. 10. & 12. Mark 3. Luk. 11.  called him Pluto, the Latins Sumanus, quafis summum deorum manium, the chief ghost or spirit of the dead whom they supposed to walk by night: although they absurdly believed also that the soul died with the body. So as they did put a difference between the ghost of a man and the soul of a man: and so do our papists; howbeit, noon otherwise, but that the soul is a ghost, when it walketh on the earth, after the dissolution of the body, or appeareth to any man, either out of heaven, hell, or purgatory, and not otherwise. 
a 2. Reg 19  Nisroch signifieth a delicate tentation, and was worshipped by Senacherib in Assyria. 
b 2. Reg 17.  Tarcat is in English, fettered, and was the devil or idol of the Vites. 
c Ose. 9, 11. num 25. Deut. 3, &. 4 josu. 22.  Beelphegor, otherwise called Priapus, the gaping or naked god was worshipped among the Moabits. 
d 2. Reg 17.  Adramelech, that is, the cloak or power of the king, was an idol at Sepharuais, which was a city of the Assyrians. 
e Numb. 21. 1. Reg 11. 2. Reg 23.  Chamos, that is feeling, or departing, was worshipped among the Moabits. 
f judg. 16. 1. Macc. 10.  Dagon, that is, corn or grief, was the idol of the Philistines. 
g 1. Reg 11. 2. Reg 23.  Astarte, that is, a fold or flock, is the name of a she idol at Sydonia, whom Salomon worshipped: some think it was Venus. 
h 2. Reg 23. 1. Chro. 20. jerem. 49.  Melchom, that is, a king, was an idol or devil, which the sons of Ammon worshipped.  
Sometimes also we find in the scriptures, that devils and spirits take their names of wicked men, or of the houses or states of abominable persons: as Astaroth, which (as josephus saith) 
joseph. lib. de antiquit. judaeor. 6. cap 14. 1. Sam. 7. 2. Reg 23.  was the idol of the Philistines, whom the jews took from them at salomon's commandment, and was also worshipped of Salomon. Which though it signify riches, flocks, &c: yet it was once a city belonging to Og the king of Basan, where they say the giants dwelled. In these respects Astaroth is one of the special devils named in salomon's conjuration, and greatly employed by the conjurers. I have sufficiently proved in these quotations, that 
Psal. 96.  these idols are Dij gentium, the gods of the Gentiles: and then the prophet David may satisfy you, that they are devils, who saith Dij gentium daemonia sunt, The gods of the Gentiles are devils. What a devil was the rood of grace to be thought, but such a one as before is mentioned and described, who took his name of his courteous and gracious behaviour towards his worshippers, or rather those that offered unto him? The idolatrous knavery whereof being now bewrayed, it is among the godly reputed a devil rather than a god: and so are diverse others of the same stamp.   

diverse names of the devil, whereby his nature and disposition is manifested.  
The xx. Chapter.  
IT hath also pleased GOD to inform our weak capacities, as it were by similitudes and examples, or rather by comparisons, to understand what manner of thing the devil is, by the very names appropriated and attributed unto him in the scriptures: wherein sometimes he is called by one name, sometimes by another, by metaphors according to his conditions. 
a job 40. job 3. Isai. 27.  Elephas is called in job, Behemoth, which is, Bruta; whereby the greatness and brutishness of the devil is figured. Leviathan is not much different from Elephas; whereby the devils great subtlety and power is showed unto us. 
b Matth. 6. Matt. 4, etc. Marc 16.  Mammon is the covetous desire of money, wherewith the devil overcometh the reprobate. 
c jam 2.  Daemon signifieth one that is cunning or crafty. Cacodaemon is perversely knowing. All those which in ancient times were worshipped as gods, were so called. 
d Matth. 4. john. 8. Apoc. 12.  Diabolus is Calumniator, an accuser, or a slanderer. Satan is Aduersarius, an adversary, that troubleth and molesteth. 
e Apoc. 9  Abaddon a destroyer. 
f Marc 5. Luke. 8.  Legio, because they are many. 
g Eph. 2.  Prince of the air. 
h john. 8. 12. 14. 16.  Prince of the world. 
i job 41.  A king of the sons of pride. 
k 1. Pet. 5.  A roaring lion. 
l john. 8.  An homicide or manslayer, a liar, and the father of lies. The 
m 1. john. 3.  author of sin. 
n Acts. 16.  A spirit. Yea sometimes he is called the spirit of the Lord, as the executioner and minister of his displeasure, etc. Sometimes, the 
o Ose. 4.  spirit of fornication, etc. And many other like epithets or additions are given him for his name. He is also called 
p Psal. 34. 1. Chr. 21.  the angel of the Lord. 
q Prou. 17.  The cruel angel. The 
r 2. Cor. 12.  angel of sathan. The 
s Apoc. 9  angel of hell. The 
t Apoc 12.  great dragon, for his pride and force. The 
u job 41.  red dragon for his bloodiness. A 
x Gen. 3.  serpent. An 
y Apoc. 12.  owl, a 
z Isai 27. Isai. 13. 34.  kite, a satire, a crow, a pelican, a hedgehog, a griph, a stork, etc.   

That the idols or gods of the Gentiles are devils, their diverse names, and in what affairs their labours and authorities are employed, wherein also the blind superstition of the heathen people is discovered.  
The xxj Chapter.  
And for so much as the idols of the gentiles are called devils, and are among 
Psalm. 96.  the unlearned confounded and intermeddled with the devils that are named in the scriptures; I thought it convenient here to give you a note of them, to whom the Gentiles gave names, according to the offices unto them assigned. Penates are the domestical gods, or rather devils that were 
juno and Minerva.  said to make men live quietly within doors. But some think these rather to be such, as the Gentiles thought to be set over kingdoms: and that Lares are such as trouble private houses, and are set to oversee cross ways and cities. Laruae are said to be spirits that walk only by night. Genij are the two angels, which they supposed were appointed to wait upon each man. Manes are the spirits which oppose themselves against men in the way. Daemons were feigned gods by poets, as jupiter, juno, etc. Virunculi terrei are such as was Robin good fellow, that 
Cozening gods or knaves.  would supply the office of servants, specially of maids; as to make a fire in the morning, sweep the house, grind mustard and malt, draw water, &c: these also rumble in houses, draw latches, go up and down stairs, etc. Dij geniales are the gods that 
Terra, aqua, aer, ignis, sol, & Luna.  every man did sacrifice unto at the day of their birth. Tetrici be they that make folk afraid, and have such ugly shape, which many of our divines do call Subterranei. Cobali are they that follow men, and delight to make them laugh, with tumbling, juggling, and such like toys. Virunculi are dwarves about three handfuls long, and do no hurt; but seem to dig in minerals, and to be very busy, and yet do nothing. Guteli or Trulli are spirits (they say) in the likeness of women, showing great kindness to all men: & hereof it is that we call light women, trulls. Daemons montani are such as work in the minerals, and further the work of the labourers wonderfully, who are nothing afraid of them. Hudgin is a very familiar devil, which will do 
Hudgin of Germany, and Rush of England.  no body hurt, except he receive injury: but he cannot abide that, nor yet be mocked: he talketh with men friendly, sometimes visibly, and sometimes invisibly. There go as many tales upon this Hudgin, in some parts of Germany, as there did in England of Robin good fellow. But this Hudgin was so called, because he always wore a cap or a hood; and therefore I think it was Robin hood. Friar Rush was for all the world such another fellow as this Hudgin, and brought up even in the same school; to wit, in a kitchen: in so much as the selfsame tale is written of the one as of the other, concerning the scullion, which is said to have been slain, &c: for the reading whereof I refer you to Friar Rush his story, or else to john Wierus De praestigijs 
I. Wier. lib. de praest daem. 1. cap 23.  daemonum.  
There were also Familiares daemons, which we call familiars: such as Socrates and Caesar were said to have; and such as Feats sold to doctor Burcot. Quintus Sertorius had Diana herself for his familiar; and Numa Pompilius had Aegeria: but neither the one nor the other of all these could be preserved by their familiars from being destroyed with untimely death. Simon Samareus boasted, that he had gotten by conjuration, the soul of a little child that was slain, to be his familiar, and that he told him all things that were to come, etc. I marvel what privilege souls have, which are departed from the body, to know things to come more than the souls within man's body. There were spirits, which they called Albae mulieres, and Albae Sibyllae, which were very familiar, and did much harm (they say) to women with child, and to sucking children. Deumus as a devil is worshipped among the Indians in Calecute, who (as they think) hath power given him of God to judge the earth, &c: his image is horribly pictured in a most ugly shape. Thevet saith, that a devil in America, called Agnan, beareth sway in that country. In Guinea one Grigrie is accounted the great devil, and keepeth the 
Bawdy priests in Guinea.  woods: these have priests called Charoibes, which prophesy, after they have lain by the space of one hour prostrate upon a wench of twelve years old, and all that while (say they) he calleth upon a devil called Hovioulsira, and then cometh forth and uttereth his prophesy. For the true success whereof the people pray all the while that he lieth groveling like a lecherous knave. There are a thousand other names, which they say are attributed unto devils; and such as they take to themselves are more ridiculous than the names that are given by others, which have more leisure to devise them. In little books containing the cozening possessed, 
Look in the word (Ob) lib. 7. cap 3. pag. 132, 133.  at Maidstone, where such a wonder was wrought, as also in other places, you may see a number of counterfeit devils names, and other trish trash.   

Of the Romans chief gods called Dij selecti, and of other heathen gods, their names and offices.  
The xxij. Chapter.  
There were among the Romans twenty idolatrous gods, which were called Dij selecti sive electi, chosen gods; whereof twelve were male, and eight female, whose names do thus follow: janus, Saturnus, jupiter, Genius, Mercurius, Apollo, Mars, Vulcanus, Neptunus, Sol, Orcus and Vibar, which were all he gods: Tellus, Ceres, juno, Minerva, Luna, Diana, Venus, and Vesta, were all she gods. No man might appropriate any of these unto himself, but they were left common and indifferent to all men dwelling in one realm, province, or notable city. These heathen gentiles had also their gods, which served for sundry purposes; as to raise thunder, they had Statores, Tonantes, Feretrij, and jupiter Elicius. They had Cantius, to whom they prayed for wise children, who was more apt for this purpose than Minerva 
A good god and goddess for women.  that issued out of jupiters' own brain. Lucina was to send them that were with child safe delivery, and in that respect was called the mother of childwives. Opis was called the mother of the babe new borne, whose image women with child hanged upon their girdles before their bellies, and bore it so by the space of nine months; and the midwife always touched the child therewith, before she or any other laid hand thereon.  
If the child were well borne, they sacrificed thereunto, although the mother miscarried: but if the child were in any part unperfect, or dead, &c: they used to beaten the image into powder, or to burn or drown it. Vagianus was he that kept their children from crying, and therefore they did always hang his picture about babes 
The names of certain heathenish gods, and their peculiar offices.  necks: for they thought much crying in youth portended ill fortune in age. Cuninus, otherwise Cunius, was he that preserved (as they thought) their children from misfortune in the cradle. Ruminus was to keep their dugs from corruption. Volumnus and his wife Volumna were gods, the one for young men, the other for maids that desired marriage: for such as prayed devoutly unto them, should soon be married. Agrestis was the god of the fields, and to him they prayed for fertility. belus was the god of war & warriors, and so also was Victoria, to whom the greatest temple in Rome was built. Honorius was he that had charge about innkeepers, that they should well entreat pilgrims. Berecynthia was the mother of all the gods. Aesculanus was to discover their mines of gold and silver, and to him they prayed for good success in that behalf. Aesculapius was to cure the sick, whose father was Apollo, and served to keep weeds out of the corn. Segacia was to make seeds to grow. Flora preserved the vines from frosts and blasts. sylvanus was to preserve them that walked in gardens. Bacchus was for drunkards, Pavor for cowherds; Meretrix for whores, to whose honour there was a temple built in Rome, in the midst of forty and four streets, which were all inhabited with common harlots. Finally Colatina, alias Clotina, was goddess of the stool, the jakes, and the privy, to whom as to every of the rest, there was a peculiar temple edified: besides that notable temple 
A very homely charge.  called Pantheon, wherein all the gods were placed together; so as every man and woman, according to their follies and devotions, might go thither and worship what gods they list.   

Of diverse gods in diverse countries.  
The xxiij. Chapter.  
The Egyptians were yet more foolish in this behalf than the Romans (I mean the heathenish Romans that then were, and not the popish Romans that now are, for no nation approacheth near to these in any kind of idolatry.) The Egyptians worshipped Anubis in the likeness of a dog, because he loved dogs and hunting. Yea they worshipped all living creatures, as namely of beasts, a bullock, a dog, & a cat; of flying fowls, Ibis (which 
Beasts, birds, vermin, fishes, herbs and other trumpery worshipped as gods.  is a bird with a long bill, naturally devouring up venomous things and noisome serpents) and a sparrowhawk; of fishes they had two gods; to wit, Lepidotus piscis, and Oxyrinchus. The Saitans and Thebans had to their god a sheep. In the city Lycopolis they worshipped a wolf; in Herinopolis, the Cynocephalus; the Leopolitans, a lion; in Laetopolis, a fish in Nilus called Latus. In the city Cynopolis they worshipped Anubis. At Babylon, besides Memphis, they made an onion their god; the Thebans an eagle; the Maendeseans, a goat; the Persians, a fire called Orimasda; the Arabians, Bacchus, Venus, and Diasaren; the Boeotians, Amphiaraus; the Aphricans, Mopsus; the Scythians, Minerva; the Naucratits, Serapis, which is a serpent; Astartes (being as Cicero writeth the fourth Venus, who was she, as others affirm, whom Salomon worshipped at his concubines request) was the goddess of the Assyrians. At Noricum, being a part of Bavaria, they worship Tibilenus; the moors worship juba; the Macedonians, Gabirus; the Poenians, Vranius; at Samos juno was their god; at Paphos, Venus; at Lemnos, Vulcan; at Naxos, Liberus; at Lampsacke, Priapus with the great genitals, who was set up at Hellespont to be adored. In the isle Diomedea, Diomedes; at Delphos, Apollo; at Ephesus, Diana was worshipped. And because they would play small game rather than sit out, they had Acharus Cyrenaicus, to keep them from flies and flyblows; Hercules Canopius, to keep them from fleas; Apollo Parnopeius, to keep their cheeses from being mouseaten. The Greeks were the first, that I can learn to have assigned to the gods their principal kingdoms and offices: as 
Imperial gods and their assistants.  jupiter to rule in heaven, Pluto in hell, Neptune in the sea, etc. To these they joined, as assistants, divers commissioners; as to jupiter, Saturn, Mars, Venus, Mercury, and Minerva: to Neptune, Nereus, etc. Tutilina was only a mediatrix to jupiter, not to destroy corn with thunder or tempests, before whom they usually lighted candles in the temple, to appease the same, according to the popish custom in these days. But I may not repeat them all by name, for the gods of the gentiles were by good record, as Varro and others report, to the number of 30. thousand, 
The number of gods among the gentiles.  and upward. Whereby the reasonable reader may judge their superstitious blindness.   

Of popish provincial gods, a comparison between them and heathen gods, of physical gods, and of what occupation every popish god is.  
The xxiiij. Chapter.  
Now if I thought I could make an end in any reasonable time, I would begin with our antichristian gods, otherwise called popish idols, which are as rank devils as Dij gentium spoken of in the psalms: or as Dij montium set forth 
1. Reg 20. 2. Chr. 32. 1. Chr. 16. judg. 3. 2. Chr. 33. 2. Reg 23, etc.  & rehearsed in the first book of the kings; or as Dij terrarum or Dij populorum mentioned in the second of the Chronicles 32. & in the first of the Chronicles 16. or as Dij terrae in judges 3. or as Dij filiorum Seir in the second of the Chronicles 25. or as Dij alieni, which are so often mentioned in the scriptures.  
Surely, there were in the popish church more of these in number, more in common, more private, more public, more for lewd purposes, and more for no purpose, than among all the heathen, either heretofore, or at this present time: for I dare undertake, that for every heathen idol I might produce twenty out of the popish church. For there were proper idols of every nation: 
Popish gods of nations.  as S. George on horseback for England (excepting whom there is said to be no more horsemen in heaven save only saint Martine) S. Andrew for Burgundy and Scotland, S. Michael for France, S. james for Spain, S. Patrick for Ireland, S. Davie for Wales, S. Peter for Rome, and some part of Italy. Had not every city in all the pope's dominions his several patron? As Paul for London, Denis for Paris, Ambrose for Millen, loven for Gaunt, Romball for Mackline, S. Marks lion for Venice, the three magician kings for colen, and so of other. Yea, had they not for every small town, and every village and parish. 
Parish gods or popish idols.  (the names whereof I am not at leisure to repeat) a several idol? As S. Sepulchre, for one; S. Bride, for another; S. All hallows, All saints, and our Lady for all at once: which I thought meeter to rehearse, than a bedroll of such a number as are in that predicament. Had they not he idols and she idols, some for men, some for women, some for beasts, and some for fowls, & c? Do you not think that S. Martine might be opposed to Bacchus? If S. Martine be too weak we have S. Vrbane, S. Clement, and many other to assist him. Was Venus and Meretrix an advocate for whores among the Gentiles? Behold, there were in the Romish church to encounter with them, S. Aphra, S. Aphrodite, and S. Maudlin. But insomuch as long Meg was as very a whore as the best of them, she had wrong that she was not also canonised, and put in as good credit as they: for she was a gentlewoman borne; whereunto the pope hath great respect in canonizing of his saints. For (as I have said) he canonizeth the rich for saints, and burneth the poor for witches. But I doubt not, Magdalen, and many other godly women are very saints in heaven, and should have been so, though the pope had never canonised them: but he doth them wrong, to make them the patronesses of harlots and strong strumpets.  
Was there such a traitor among all the heathen idols, as S. Thomas Becket? Or such a whore as S. Bridget? I warrant you 
See the golden Legend for the life of S. Bridget.  S. Hugh was as good a huntsman as Anubis. Was Vulcan the protector of the heathen smiths? Yea forsooth, and S. Euloge was patron for ours. Our painters had Luke, our weavers had Steven, our millers had Arnold, our tailors had Goodman, our souters had Crispin, our potters had S. Gore with a devil 
He saints & she saints of the old stamp with their peculiar virtues touching the curing of diseases.  on his shoulder and a pot in his hand. Was there a better horseleech among the gods of the Gentiles than S. Loy? Or a better sowgelder than S. Anthony? Or a better tooth-drawer than S. Apolline? I believe that Apollo Parnopeius was no better a rat-catcher than S. Gertrude, who hath the pope's patent and commendation therefore. The Thebans had not a better shepherd than S. Wendeline, nor a better gissard to keep their geese than Gallus. But for physic and surgery, our idols exceeded them all. For S. john, and S. Valentine excelled at the falling evil, S. Roch was good at the plague, S. Petronill at the ague. As for S. Margaret, she passed Lucina for a midwife, and yet was but a maid: in which respect S. Marpurge is joined with her in commission.  
For mad men, and such as are possessed with devils, S. Roman was excellent, & friar Ruffian was also prettily skilful in that art. For botches and biles, Cosmus and Damian; S. Clare for the eyes, S. Apolline for teeth, S. job for the 
* For the Frech pox or the common kind of pox, or both? This would be known.  pox. And for sore breasts S. Agatha was as good as Ruminus. Whosoever served Seruatius well, should be sure to lose nothing: if Seruatius failed in his office, S. Vinden could supply the matter with his cunning; for he could cause all things that were lost to be restored again. But here lay a straw for a while, and I will show you the names of some, which exceed these very far, and might have been canonised for archsaints; all the other saints or idols being in comparison of them but bunglers, and benchwhistlers. And with your leave, when all other saints had given over the matter, and the saints utterly forsaken of their servitors, they repaired to these that I shall name unto you, with the good consent of the pope, who is the fautor, or rather the patron of all the saints, devils, and idols living or dead, and of all the gods save one. And whereas noon other saint could cure above one disease, in so much as it was idolatry, folly I should have said, to go to job for any other malady than the pox; nothing cometh amiss to these. For they are good at any thing, and never a-whit nice of their cunning: yea greater matters are said to be in one of their powers, than is in all the other saints. And these are they: S. mother 
New saints.  Bungie, S. mother Pain, S. Feats, S. mother Still, S. mother Dutton, S. Kytrell, S. Ursula Kempe, S. mother Newman, S. doctor Heron, S. Rosimund a good old father, & diverse more that deserve to be registered in the pope's calendar, or rather the devils rubric.   

A comparison between the heathen and papists, touching their excuses for idolatry.  
The xxv. Chapter.  
And because I know, that the papists will say, that their idols are saints, and no such devils as the gods of the Gentiles were: you may tell them, that not only their saints, but the very images of them were called Divi. Which though 
Divos vocant Grammatici eo$ qui ex hominibus dij facti sunt.  it signify gods, and so by consequence idols or fiends: yet put but an (ll) thereunto, and it is Devil in English. But they will say also that I do them wrong to gibe at them; because they were holy men and holy women. I grant some of them were so, and further from allowance of the popish idolatry employed upon them, than grieved with the derision used against that abuse. Yea even as silver and gold are made idols unto them that love them too well, and seek too much for them: so are these holy men and women made idols by them that worship them, and attribute unto them such honour, as to God only appertaineth.  
The heathen gods were for the most part good men, and profitable members to the commonwealth wherein they lived, and deserved fame, &c: in which respect they made gods of them when they were dead; as they made devils of such emperors and philosophers as they hated, or as had deserved ill among them. And is it not even so, and worse, in the commonwealth and church of popery? Doth not the pope excommunicate, curse, and condemn for heretics, and drive to the bottomless pit of hell, proclaiming to be very devils, all those that either write, speak or think contrary to his idolatrous doctrine? Cicero, when he derided the heathen gods, and inueied against them that yielded such servile honour unto them, knew the persons, unto whom such 
Cic de natur. deorum.  abuse was committed, had well deserved as civil citizens; and that good fame was due unto them, and not divine estimation. Yea the infidels that honoured those gods, as hoping to receive benefits for their devotion employed that way, knew and conceived that the statues and images, before whom with such reverence they powered forth their prayers, were stocks and stones, and only pictures of those persons whom they resembled: yea they also knew, that the parties themselves were creatures, and could not do so much as the papists and witchmongers think the Rood of grace, or mother Bungie could do. And yet the papists 
The papists see a moth in the eye of others, but no beam in their own.  can see the abuse of the Gentiles, and may not hear of their own idolatry more gross and damnable than the others.   

The conceit of the heathen and the papists all one in idolatry, of the council of Trent, a notable story of a hangman arraigned after he was dead and buried, etc.  
The xxvj. Chapter.  
But papists perchance will deny, that they attribute so much to these idols as I report; or that they think it so meritorious to pray to the images of saints as is supposed, affirming that they worship God, and the saints themselves, under the forms of images. Which was also the conceit of the heathen, and their excuse in this behalf; whose eyesight and insight herein reached as far as the papistical distinctions published by pope's and their counsels. Neither do any of them admit so gross idolatry, as the council of Trent hath done, who alloweth that worship 
The idolatrous council of Trent.  to the Rood that is due to jesus Christ himself, and so likewise of other images of saints. I thought it not impertinent therefore in this place to insert an example taken out of the Rosary of our Lady, in which book do remain (besides this) ninety and eight examples to this effect: which are of such authority in the church of Rome, that all scripture must give place unto them. And these are either read there as their special homilies, or preached by their chief doctors. And this is the sermon for this day verbatim translated out of the said Rosary, a book much esteemed and reverenced among papists.  
A certain hangman passing by the image of our Lady, saluted 
Exempl. 4.  her, commending himself to her protection. Afterwards, while he prayed before her, he was called away to hang an offendor: but his enemies intercepted him, and slew him by the way. And lo a certain holy priest, which nightly walked about every church in the city, rose up that night, and was going to his lady, I should say to our lady church. And in the churchyard he seen a great many dead men, and some of them he knew, of whom he asked what the matter was, etc. Who answered, that the hangman was slain, and the devil challenged his soul, the which our lady said was hers: and the judge was even at hand coming thither to hear the cause, & therefore (said they) we are now come together. The priest thought he would be at the hearing hereof, 
But our lady spied him well enough: as you shall read.  and hid himself behind a tree; and anon he seen the judicial seat ready prepared and furnished, where the judge, to wit jesus Christ, sat, who took up his mother unto him. Soon after the devils brought in the hangman pinioned, and proved by good evidence, that his soul belonged to them. On the other side, our lady pleaded for the hangman, proving that he, at the hour of death, commended his soul to her. The judge hearing the matter so well debated on either side, but willing to obey (for these are his words) his mother's desire, and loath to do the devils any wrong, gave sentence, that the hangman's soul should return to his body, until he had made sufficient satisfaction; ordaining that the pope should set forth a public form of prayer for the hangman's soul. It was demanded, who should do the errand to the pope's holiness? Marry quoth our lady, that shall yonder priest that lurketh behind the tree. The priest being called forth, and 
The priests arse made buttons.  enjoined to make relation hereof, and to desire the pope to take the pains to do according to this decree, asked by what token he should be directed. Then was delivered unto him a rose of such beauty, as when the pope seen it, he knew his message was true. And so, if they do not well, I pray God we may.   

A confutation of the fable of the hangman, of many other feigned and ridiculous tales and apparitions, with a reproof thereof.  
The xxvij. Chapter.  
BY the tale above mentioned you see what it is to worship the image of our 
Our B. lady's favour.  lady. For though we kneel to God himself, and make never so humble petitions unto him, without faith and repentance, it shall do us no pleasure at all. Yet this hangman had great friendship showed him for one point of courtesy used to our lady, having not one dram of faith, repentance, nor yet of honesty in him. Nevertheless, so credulous is the nature of man, as to believe this and such like fables: yea, to discredit such stuff, is thought among the papists flat heresy. And though we that are protestants will not believe these toys, being so apparently popish: yet we credit and report other appearances, and assuming of bodies by souls and spirits; though they be as profane, absurd, and impious as the other. We are sure the holy maid of Kent's vision was a very cozenage: but we can credit, imprint, and publish for a true possession or history, the knavery used by a cozening varlet at Maidstone; and many other such as that was. We think souls and spirits may come out of 
greg 4. dialog. cap 51. Alexand lib. 5. cap 23. & lib. 2. cap 9 etc. greg lib. 4. dialog. ca 40. idem cap 55. and in other places elsewhere innumerable. Micha. And. thes. 151.  heaven or hell, and assume bodies, believing many absurd tales told by the schoolmen and Romish doctors to that effect: but we discredit all the stories that they, and as grave men as they are, tell us upon their knowledge and credit, of souls condemned to purgatory, wandering for succour and release by trentals and masses said by a popish priest, &c: and yet they in probability are equal, and in number far exceed the other.  
We think that to be a lie, which is written, or rather fathered upon Luther; to wit, that he knew the devil, and was very conversant with him, and had eaten many bushels of salt and made jolly good cheer with him; and that he was confuted in a disputation with a real devil about the abolishing of private mass. Neither do we believe this report, that the devil in the likeness of a tall man, was present at a sermon openly made by 
Alex ab Alexand. lib. 4. genealog. dierum. cap 19 Plutarch. oratione ad Apollonium. Item. basilians. in epist Platina de vitis pontificum. Nauclerus. 2 generat. 35.  Carolostadius; and from this sermon went to his house, and told his son that he would fetch him away after a day or twain: as the papists say he did in deed, although they lie in every point thereof most maliciously. But we can believe Platina and others, when they tell us of the appearances of pope Benedict the eight, and also the ninth; how the one rode upon a black horse in the wilderness, requiring a bishop (as I remember) whom he met, that he would distribute certain money for him, which he had purloined of that which was given in alms to the poor, &c: and how the other was seen a hundred years after the devil had killed him in a wood, of an eremite, in a bears skin, and an ass's head on his shoulders, &c: himself saying that he appeared in such sort as he lived. And diverse such stuff rehearseth Platina.  
Now because S. Ambrose writeth, that S. Anne appeared to 
Ambr. ser 90 de passione Agn. Euseb. lib. eccles. hist. 5. Niceph. lib. 5 cap 7. Hieronym. in vita Pau Theodor lib. hist. 5. ca 24. Athan. in vita Antho  Constance the daughter of Constantine, and to her parents watching at her sepulchre: and because Eusebius and Nicephorus say, that the Pontamian virgin, Origins disciple, appeared to S. Basil, and put a crown upon his head, in token of the glory of his martyrdom, which should shortly follow: and because Jerome writeth of Paul's appearance; and Theodoret, of S. john the Baptist; and Athanasius, of Ammon's, etc.: many do believe the same stories and miraculous appearances to be true. But few protestants will give credit unto such shameful fables, or any like them, when they find them written in the Legendary, Festival, Rosaries of our Lady, or any other such popish authors. Whereby I gather, that if the protestant believe some few lies, the papists believe a great number. This I write, to show the imperfection of man, how attentive our ears are to hearken to tales. And though herein consist no great point of faith or infidelity; yet let us that profess the gospel take warning of papists, not to be carried away with every vain blast of doctrine: but let us cast away these profane and old wives fables. And although this matter have passed so long with general credit and authority: yet many 
* Melancth. in Calendar. Manlij. 23. April.  grave authors have condemned long since all those vain visions and apparitions, except such as have been showed by God, his son, and his angels. Athanasius 
Marbach. lib. de miracul. adversus Ins. johannes Rivius de veter superstit. Athan. lib. 99 quae. 11. August. de cura pro mortu. ca 13. Luk. 16.  saith, that souls once loosed from their bodies, have no more society with mortal men. Augustine saith, that if souls could walk and visit their friends, &c: or admonish them in sleep, or otherwise, his mother that followed him by land and by sea would show herself to him, and reveal her knowledge, or give him warning, etc. But most true it is that is written in the gospel; We have Moses and the prophets, who are to be harkened unto, and not the dead.   

A confutation of johannes Laurentius, and of many others, maintaining these feigned and ridiculous tales and apparitions, and what driveth them away: of Moses and Helias appearance in mount Thabor.  
The xxviij. Chapter.  
Furthermore, to prosecute this matter in more words; if I say that these apparitions of souls are but knaveries and cozenages; they object that Moses 
Matth 17. Luke. 9  and Helias appeared in mount Thabor, and talked with Christ, in the presence of the principal apostles: yea, and that God appeared in the bush, etc. As though spirits 
johan. Laur lib. de natur. daemon.  and souls could do whatsoever it pleaseth the Lord to do, or appoint to be done for his own glory, or for the manifestation of his son miraculously. And therefore I thought good to give you a taste of the witchmongers absurd opinions in this behalf.  
And first you shall understand, that they hold, that all the souls 
Mich. Andr. thes. 222, etc.  in heaven may come down and appear to us when they list, and assume any body saving their own: otherwise (say they) such souls should not be perfectly happy. They say that you may know the good souls from the bad very easily. For a damned 
Idem thes. 235. &. 136.  soul hath a very heavy and sour look; but a saints soul hath a cheerful and a merry countenance: these also are white and shining, the other coal black. And these damned souls also may come up out of hell at their pleasure; although Abraham 
Idem thes. 226. Th. Aq. 1. pa. quae. 89. ar. 8.  made Dives believe the contrary. They affirm that damned souls walk oftenest: next unto them the souls of purgatory; and most seldom the souls of saints. Also they say that in the old law souls did appear seldom; and after dooms day they shall never be seen more: in the time of grace they shall be most 
Gregor. in dial. 4.  frequent. The walking of these souls (saith Michael Andr.) is a most excellent argument for the proof of purgatory: for (saith he) 
Mich. And. thes. 313. 316. 317.  those souls have testified that which the pope's have affirmed in that behalf; to wit, that there is not only such a place of punishment, but that they are released from thence by masses, and such other satisfactory works; whereby the goodness of the mass is also ratified and confirmed.  
These heavenly or purgatory souls (say they) appear most 
Idem thes. 346. Leo serm. de ieiunijs 10. mens. Gelas. in epistola ad episc.  commonly to them that are borne upon ember days, and they also walk most usually on those ember days: because we are in best state at that time to pray for the one, and to keep company with the other. Also they say, that souls appear oftenest by night; because men may then be at best leisure, and most quiet. Also they never appear to the whole multitude, seldom 
Mich. Andr. thes. 345.  to a few, and most commonly to one alone: for so one may tell a lie without controlment. Also they are oftenest seen by them 
greg dial. 4. cap 1. 12. 14. Mich. And, thes. 347.  that are ready to die: as Trasilla saw pope Foelix; Vrsine, Peter and Paul; Galla Romana, S. Peter; and as Musa the maid saw our Lady: which are the most certain appearances, credited and allowed in the church of Rome: also they may be seen of 
greg dial. 4. cap 11. Mich. And thes. 347.  some, and of some other in that presence not seen at all; as Vrsine saw Peter and Paul, and yet many at that instant being present could not see any such sight, but thought it a lie: as I do. Michael Andraeas confesseth, that papists see more visions than 
Mich. And. thes. 341. Ide. thes. 388.  protestants: he saith also, that a good soul can take noon other shape than of a man; marry a damned soul may and doth take the shape of a black moor, or of a beast, or of a serpent, or specially of an heretic. The christian signs that drive away these evil souls, are the cross, the name of jesus, and the relics of 
Ide. thes. 411. Mal malef. I. Bod. etc. Mich. And. these. 412.  saints: in the number whereof are holywater, holy bread, Agnus Dei, etc. For Andrew saith, that notwithstanding julianus was an Apostata, and a betrayer of christian religion: yet at an extremity, with the only sign of the cross, he drove away from 
Idem. thes. 414.  him many such evil spirits; whereby also (he saith) the greatest diseases and sicknesses are cured, and the sorest dangers avoided.   

A confutation of assuming of bodies, and of the serpent that seduced Eue.  
The xxix Chapter.  
They that contend so earnestly for the devils assuming of bodies and visible shapes, do think they have a great advantage by the words uttered in the third of Genesis, where they say, the devil entered 
Gen. 3. 14. 15.  into a serpent or snake: and that by the curse it appeareth, that the whole displeasure of God lighted upon the poor snake only. How those words are to be considered may appear, in that it is of purpose so spoken, as our weak capacities may thereby best conceive the substance, tenor, and true meaning of the word, which is there set down in the manner of a tragedy, in such human and sensible form, as wonderfully informeth our understanding; though it seem contrary to the spiritual course of spirits and devils, and also to the nature and divinity of God himself; who is infinite, and whom no man ever saw with corporal eyes, and lived. And doubtless, if the serpent there had not been taken absolutely, nor metaphorically for the devil, the Holieghost would have informed us thereof in some part of that story. But to affirm it sometimes to be a devil, and sometimes a snake; whereas there is no such distinction to be found or seen in the text, is an invention and a fetch (me thinks) beyond the compass of all divinity. Certainly the serpent was he that seduced Eve: now whither it were the devil, 
Gen. 3. 1. 1. Cor. 11. 3.  or a snake; let any wise man (or rather let the word of God) judge. Doubtless the scripture in many places expoundeth it to be the devil. And I have (I am sure) one wiseman on my side for the interpretation hereof, namely Salomon; who saith, Through envy of the devil come death into the world: referring 
Sap. 2, 24.  that to the devil, which Moses in the letter did to the serpent. But a better expositor hereof needeth not, than the text itself, even in the same place, where it is written; I will put enmity between thee and the woman, and between thy seed and her seed: he shall break thy head, and thou shalt bruise his heel. What christian knoweth not, that in these words the mystery of our redemption is comprised and promised? Wherein is not meant (as many suppose) that the common seed of woman shall tread upon a snakes head, and so break it in pieces, &c: but that special seed, which is Christ, should be borne of a woman, to the utter overthrow of sathan, and to the redemption of mankind, whose heel or flesh in his members the devil should bruise and assault, with continual attempts, and carnal provocations, etc.   

The objection concerning the devils assuming of the serpent's body answered.  
The xxx Chapter.  
This word Serpent in holy scripture is taken for the devil: The serpent 
Gen. 3, 1.  was more subtle than all the beasts of the field. It likewise signifieth such as be evil speakers, such as have slandering tongues, also heretics, &c: They have sharpened their 
Psal. 139, 4.  tongues like serpents. It doth likewise betoken the death and sacrifice of Christ: As Moses lifted up the serpent in the wilderness, so must the son 
num 8. & 9 john. 3, 14.  of man be lifted up upon the cross. Moreover, it is taken for wicked men: O ye serpents and generation of vipers. Thereby also is signified as well a wise as a subtle man: and in that sense 
Matt. 23, 33.  did Christ himself use it; saying, Be ye wise as serpents, etc. So 
Matt. 10, 16.  that by this brief collection you see, that the word serpent, as it is equivocal, so likewise it is sometimes taken in th$ good and sometimes in the evil part. But where it is said, that the serpent was father of lies, author of death, and the worker of deceit: me thinks it is a ridiculous opinion to hold, that thereby a snake is meant; which must be, if the letter be preferred before the allegory. Truly Caluines opinion is to be liked and reverenced, and 
I. Cal in Genes. cap 3. 1.  his example to be embraced and followed, in that he offereth to subscribe to them that hold, that the Holieghost in that place did of purpose use obscure figures, that the clear light thereof might be deferred, till Christ's coming. He saith also with like commendation 
Idem ibid.  (speaking hereof, and writing upon this place) that Moses doth accommodate and fitten for the understanding of the common people, in a rude and gross style, those things which he there delivereth; forbearing once to rehearse the name of sathan. And further he saith, that this order may not be thought of 
Idem ibid.  Moses his own devise; but to be taught him by the spirit of God: for such was (saith he) in those days the childish age of the church, 
Idem ibid.  which was unable to receive higher or profounder doctrine. Finally, he saith even hereupon, that the Lord hath supplied, with the secret light of his spirit, whatsoever wanted in plainness and clearness of external words.  
If it be said, according to experience, that certain other beasts are far more subtle than the serpent: they answer, that it is not absurd to confess, that the same gift was taken away from him, by God, because he brought destruction to mankind. Which is more (me thinks) than need be granted in that behalf. For Christ saith not; Be ye wise as serpents were before their 
Matt. 10, 16.  transgression: but, Be wise as serpents are. I would learn what impiety, absurdity, or offence it is to hold, that Moses, under the person of the poisoning serpent or snake, describeth the devil that poisoned Eve with his deceitful words, and venomous assault. Whence cometh it else, that the devil is called so often, The viper, The serpent, &c: and that his children are called 
Isai. 30, 6. Matth. 3. 12. 13. Luk. 3, etc. Gen. 3.  the generation of vipers; but upon this first description of the devil made by Moses? For I think noon so gross, as to suppose, that the wicked are the children of snakes, according to the letter: no more than we are to think and gather, that God keepeth a book of life, written with pen and ink upon paper; as citizens record their free men.   

Of the curse rehearsed Gen. 3. and that place rightly expounded, john Caluines opinion of the devil.  
The xxxj Chapter.  
The curse rehearsed by God in that place, whereby witchmongers labour so busily to prove that the devil entered into the body of a snake, and by consequence can take the body of any other creature at his pleasure, &c: reacheth (I think) further into the devils matters, than we can comprehend, or is needful for us to know, that understand not the ways of the devils creeping, and is far unlikely to extend to plague the generation of snakes: as though they had been made with legs before that time, and through this curse were deprived of that benefit. And yet, if the devil should have entered into the snake, in manner and form as they suppose; I cannot see in what degree of sin the poor snake should be so guilty, as that God, who is the most righteous judge, might be offended with him. But although I abhor that lewd interpretation of the family of love, and such 
Family of love.  other heretics, as would reduce the whole Bible into allegories: yet (me thinks) the creeping there is rather metaphorically or significatively spoken, than literally; even by that figure, which is there prosecuted to the end. Wherein the devil is resembled to an odious creature, who as he creepeth upon us to annoy our bodies; so doth the devil there creep into the conscience of Eve, to abuse and deceive her: whose seed nevertheless shall iread down and dissolve his power and malice. And through him, all good christians (as calvin saith) obtain power to do the like. For we may not imagine such a material tragedy, as there is described, 
I. Cal lib. instit. 1. cap 14. sect. 18.  for the ease of our feeble and weak capacities.  
For whensoever we find in the scriptures, that the devil is called, god, the prince of the world, a strong armed man, to whom is given the power of the air, a roaring lion, a serpent, &c: the Holieghost moved us thereby, to beware of the most subtle, strong and mighty enemy, and to make preparation, and arm ourselves with faith against so terrible an adversary. And this is the opinion and counsel of calvin, that we seeing 
I. Cal li. inst. 1. cap 14. sect. 13.  our own weakness, & his force manifested in such terms, may beware of the devil, and may fly to God for spiritual aid and comfort. And as for his corporal assaults, or his attempts upon our bodies, his nightwalking, his visible appearings, his dancing with witches, &c: we are neither warned in the scriptures of them, nor willed by God or his prophets to fly them; neither is there any mention made of them in the scriptures. And therefore think I those witchmongers and absurd writers to be as gross on the one side, as the Sadduces are impious and fond on the other; which say, that spirits and devils are only motions and affections, and that angels are but tokens of God's power. I for my part confess with Augustine, that these matters are 
Aug. de cura pro mort. etc.  above my reach and capacity: and yet so far as God's word teacheth me, I will not stick to say, that they are living creatures, ordained to serve the Lord in their vocation. And although they abode not in their first estate, yet that they are the Lords ministers, and executioners of his wrath, to try and tempt in this world, and to punish the reprobate in hell fire in the world to come.   

My own opinion and resolution of the nature of spirits, and of the devil, with his properties.  
The xxxij. Chapter.  
But to use few words in a long 
P. Mart in loc. com. 9 sect. 14.  matter, and plain terms in a doubtful case, this is my opinion concerning this present argument. First, that devils are spirits, and no bodies. For (as Peter Martyr saith) spirits and bodies are by antithesis opposed one to another: so as a body is no spirit, nor a spirit a body. And that the devil, whither he be many or one (for by the way you shall understand, that he is so spoken of in the scriptures, as though there were but 
a 1. Sam. 22. Luk. 8. john. 8. Eph. 6. 2. Tim. 2. 1. Pet. 5.  one, and sometimes as though 
b Coloss. 1, verse. 16.  one were many legions, the sense whereof I have already declared according to Caluins' opinion, he is a creature made by God, and 
1. Cor. 10. Matth. 8, &, 10. Luke. 4.  that for vengeance, as it is 
c. Sap. 1. Apocal. 4.  written in Eccl. 39 verse. 28: and of himself nought, though employed by God to necessary and good purposes. For in places, where it is written, that 
d 1. Tim. 4, 4  all the creatures of God are good; and again, when God, in the creation of the world, 
e Gen. 1.  saw all that he had made was good: the devil is not comprehended within those words of commendation. For it is written that he was a 
f Gen. 8. 44.  murderer from the beginning, and abode not in the truth, because there is no truth in him; but when he speaketh a lie, he speaketh of his own, as being a liar, and the father of lies, and (as john saith) a sinner from the beginning. 
1. joh. 3. 8. Isai. 54. 16.  Neither was his creation (so far as I can find) in that week that God made man, and those other creatures mentioned in Genesis the first; and yet God created him purposely to destroy. I take his substance to be such as no man can by learning define, nor by wisdom search out. M. Deering saith, that Paul 
Edw Deering, in his read. upon the Hebr. 1. reading the 6. Eph. 6, 12. Col. 2, 16. Matth. 25.  himself, reckoning up principalities, powers, &c: addeth, Every name that is named in this world, or in the world to come. A clear sentence (saith he) of Paul's modesty, in confessing a holy ignorance of the state of angels: which name is also given to devils in other places of the scripture. His essence also and his form is so proper and peculiar (in my opinion) unto himself, as he himself cannot alter it, but must needs be content therewith, as with that which God hath ordained for him, and assigned unto him, as peculiarly as he hath given to us our substance without power to alter the same at our pleasures. For we find not that a spirit can make a body, more than a body can make a spirit: the spirit of God excepted, which is omnipotent. Nevertheless, I learn that their nature is prone to all mischief: for as the very signification of an enemy and an accuser is wrapped up in Satan and Diabolus; so doth Christ himself declare 
1. Pet. 5.  him to be in the thirteenth of Matthew. And therefore he brooketh well his name: for he lieth daily in wait, not only to corrupt, 
Idem ibid.  but also to destroy mankind; being (I say) the very tormentor appointed by God to afflict the wicked in this world with wicked 
Matt. 25. 41.  temptations, and in the world to come with hell fire. But I may 
Mal malef. par. 1. quae. 5.  not here forget how M. Mal. and the residue of that crew do expound this word Diabolus: for Dia (say they) is Duo, and Bolus 
The etymon of the word Diabolus.  is Morsellus; whereby they gather that the devil eateth up a man both body and soul at two morcels. Whereas in truth the wicked may be said to eat up and swallow down the devil, rather than the devil to eat up them; though it may well be said by a figure, that the devil like a roaring lion seeketh whom he may devour: which is meant of the soul and spiritual devouring, as very novices in religion may judge.   

Against fond witchmongers, and their opinions concerning corporal devils.  
The xxxiij. Chapter.  
Now, how Brian Darcies he spirits and she spirits, Tittie and Tiffin, Suckin and Pidgin, Liard and Robin, &c: his white spirits and black spirits, grey spirits and red spirits, devil toad and devil lamb, devils cat and devils dam, agree herewithal, or can stand consonant with the word of GOD, or true philosophy, let heaven and earth judge. In the mean time, let any man with good consideration peruse that book published by W. W. and it 
The book of W. W. published, etc.  shall suffice to satisfy him in all that may be required touching the vanities of the witch's examinations, confessions, and executions: where, though the tale be told only of the accuser's part, without any other answer of theirs than their adversary setteth down; my assertion will be sufficiently proved true. And because it seemeth to be performed with some kind of authority, I will say no more for the confutation thereof, but refer you to the book itself; whereto if nothing be added that may make to their reach, I dare warrant nothing is left out that may serve to their condemnation. See whither the witnesses be not single, of what credit, sex and age they are; namely lewd, miserable, and envious poor people; most of them which speak to any purpose being old women, & children of the age of 4. 5. 6. 7. 8. or 9 years.  
And note how and what the witches confess, and see of what weight and importance the causes are; whither their confessions be not won through hope of favour, and extorted by flattery or threats, without proof. But in so much as there were not past seventeen or eighteen condemned at once at S. Osees in the 
At S. Osees 17. or 18. witches codemned at once.  county of Essex, being a whole parish (though of no great quantity) I will say the less: trusting that by this time there remain not many in that parish. If any be yet behind, I doubt not, but Brian Darcie will find them out; who, if he lack aid, Richard Gallis of Windesor were meet to be associated with him; which Gallis hath set forth another book to that effect, of certain witches of Windsor executed at Abington. But with what impudency and dishonesty he hath finished it, with what lies and forgeries he hath furnished it, what folly and frenzy he hath uttered in it; I am ashamed to report: and therefore being but a two penny book, I had rather desire you to buy it, and so to peruse it, than to fill my book with such beastly stuff.   

A conclusion wherein the Spirit of spirits is described, by the illumination of which spirit all spirits are to be tried: with a confutation of the Pneumatomachi flatly denying the divinity of this Spirit.  
The xxxiiij. Chapter.  
Touching the manifold signification of this word [Spirit] I have elsewhere in this brief discourse told you my mind: which is a word nothing differing in Hebrew from breath or wind. For all these words following; to wit, Spiritus, Ventus, Flatus, Halitus, are indifferently used by the Holieghost, and called by this Hebrew word in the sacred scripture. For further proof whereof I cite unto you the words of isaiah; For his spirit (or breath) 
Isai. 30, 28.  is as a river that overfloweth up to the neck, &c: in which place the prophet describeth the coming of God in heat and indignation unto judgement, etc. I cite also unto you the words of Zachary; These are the four spirits of the heaven, etc. Likewise 
Zach. 6, 5.  in Genesis; And the spirit of GOD moved upon the waters. 
Gen. 1, 2.  Moreover, I cite unto you the words of Christ; The spirit (or 
joh. 3, 8.  wind) bloweth where it listeth. Unto which said places infinite more might be added out of holy writ, tending all to this purpose; namely, to give us this for a note, that all the sayings above cited, with many more that I could allege, where mention is made of spirit, the Hebrew text useth no word but one; to wit, which signifieth (as I said) Spiritum, ventum, flatum, halitum; which may be Englished, spirit, wind, blast, breath.  
But before I enter upon the very point of my purpose, it shall not be amiss, to make you acquainted with the collection of a certain School divine, who distinguisheth and divideth this word [Spirit] into six significations; saying that it is sometimes 
Eras Sarcer. in dictio. Scholast. doctr. lit. S.  taken for the air, sometimes for the wind, sometimes for the bodies of the blessed, sometimes for the souls of the blessed, sometimes for the power imaginative or the mind of man; and sometimes for God. Again he saith, that of spirits there are two sorts, some created and some uncreated.  
A spirit uncreated (saith he) is God himself, and it is essentially taken, and agreeth unto the three persons notionally, to the Father, the Son, and the Holieghost personally. A spirit created is a creature, and that is likewise of two sorts; to wit, bodily, and bodiless. A bodily spirit is also of two sorts: for some kind of spirit is so named of spiritualness, as it is distinguished from bodiliness: otherwise it is called Spiritus á spirando, id est, á flando, of breathing or blowing, as the wind doth.  
A bodiless spirit is one way so named of spiritualness, and then it is taken for a spiritual substance; and is of two sorts: some make a full and complete kind, and is called complete or perfect, as a spirit angelical: some do not make a full and perfect kind, and is called incomplet or unperfect, as the soul. There is also the spirit vital, which is a certain subtle or very fine substance necessarily disposing and tending unto life. There be moreover spirits natural, which are a kind of subtle and very fine substances, disposing and tending unto equal complexions of bodies. Again there be spirits animal, which are certain subtle and very fine substances disposing and tempering the body, that it might be animated of the form, that is, that it might be perfected of the reasonable soul. Thus far he. In whose division you see a philosophical kind of proceeding, though not altogether to be condemned, yet in every point not to be approved.  
Now to the spirit of spirits, I mean the principal and holy 
Erasm Star in lib. loc. & lit. praedictis.  spirit of God, which one defineth or rather describeth to be the third person in trinity issuing from the father and the son, no more the charity dilection and love of the father and the son, than the father is the charity dilection and love of the son and Holieghost. An other treating upon the same argument, proceedeth in this reverent manner: The holy spirit is the virtue or power of God, quickening, nourishing, fostering and perfecting 
Laurent. à Villavicentio in phrasib. s. script. lit. S. pag. 176.  all things: by whose only breathing it cometh to pass that we both know and love GOD, and become at the length like unto him: which spirit is the pledge and earnest penny of grace, and beareth witness unto our heart, whiles we cry Abba, 
Rom. 8, 15. 2. Cor. 6, 5.  Father. This spirit is called the spirit of GOD, the spirit of Christ, and the spirit of him which raised up jesus from the dead.  
jesus Christ, for that he received not the spirit by measure, but in fullness, doth call it his spirit; saying: When the comforter 
john. 15, 26.  shall come, whom I will send, even the holy spirit, he shall testify of me. This spirit hath diverse metaphorical names attributed thereunto in the holy scriptures. It is called by the name of water, because it washeth, comforteth, moisteneth, softeneth, and maketh fruitful with all godliness and virtues the minds of men, which otherwise would be unclean, comfortless, hard, dry, and barren of all goodness: whereupon the prophet isaiah saith; I will power water upon the thirsty, and floods upon the 
Isai. 44.  dry ground, etc. Wherewithal the words of Christ do agree; He that believeth in me, as saith the scripture, out of his belly shall 
john. 7, 38.  flow rivers of waters of life. And else where; Whosoever drinketh of the water that I shall give him, shall never be more a 
john. 4, 14.  thirst. Other places likewise there be, wherein the holy spirit is signified by the name of water and flood: as in the 13. of isaiah, the 29. of Ezech. the 146. Psalm, etc. The same spirit by reason of the force and vehemency thereof is termed fire. For it doth purify and cleanse the whole man from top to toe, it doth burn out the soil and dross of sins, and setteth him all in a flaming and hot burning zeal to prefer and further God's glory. Which plainly appeared in the apostles, who when they had received the spirit, they spoke fiery words, yea such words as were uncontrollable, in so much as in noon more than in them this saying of the prophet Jeremy was verified, Nunquid non verba mea sunt quasi ignis? Are not my words even as it were fire? This 
Ier. 23, 29.  was declared and showed by those fiery tongues, which were seen upon the apostles after they had received the holy spirit.  
Moreover, this spirit is called anointing, or ointment, because that as in old time priests and kings were by anointing deputed to their office and charge, and so were made fit and serviceable for the same: even so the elect are not so much declared as renewed and made apt by the training up of the holy spirit, both to live well and also to glorify God. Whereupon dependeth the saying of john; And ye have no need that any should teach you, but as the same ointment doth teach you. It is also called in 
1. joh. 2, 20.  scripture, The oil of gladness and rejoicing, whereof it is said in the book of Psalms; God even thy God hath anointed thee 
Psal. 4 4.  with the oil of joy & gladness, etc. And by this goodly and comfortable name of oil in the scriptures is the mercy of God oftentimes 
cyril. in evang. joh. lib. 3. cap 14.  expressed, because the nature of that doth agree with the property and quality of this. For as oil doth float and swim above all other liquors, so the mercy of God doth surpass and overreach all his works, and the same doth most of all disclose itself to miserable man.  
It is likewise called the finger of God, that is, the might and 
Exod. 8.  power of God: by the virtue whereof the apostles did cast out devils; to wit, even by the finger of God. It is called the spirit of truth, because it maketh men true and faithful in their vocation: and for that it is the touchstone to try all counterfeit devices of man's brain, and all vain sciences, profane practices, deceitful arts, and circumventing inventions; such as be in general all sorts of witchcrafts and enchantments, within whose number are comprehended all those wherwth I have had some dealing in this my discovery; to wit, charms or incantations, divinations, augury, judicial astrology, nativity casting, alchemistry, conjuration, lotshare, popery which is mere paltry, with diverse other: not one whereof no nor all together are able to stand to the trial and examination, which this spirit of truth shall and will take of those false and evil spirits. Nay, they shallbe found, when they are laid into the balance, to be lighter than vanity: very dross, when they once come to be tried by the fervent heat of this spirit; and like chaff, when this spirit bloweth upon them, driven away with a violent whirlwind: such is the perfection, integrity, and effectual operation of this spirit, whose working as it is manifold, so it is marvelous, and therefore may and is called the spirit of spirits.  
This spirit withdrawing itself from the hearts of men, for that it will not inhabit and dwell where sin hath dominion, giveth 
The holy spirit can abide nothing that is carnal, and unclean.  place unto the spirit of error and blindness, to the spirit of servitude and compunction, which biteth, gnaweth, and whetteth their hearts with a deadly hate of the gospel; in so much as it grieveth their minds and irketh their ears either to hear or understand the truth; of which disease properly the pharisees of old were, and the papists even now are sick. Yea, the want of this good spirit is the cause that many fall into the spirit of perverseness and frowardness, into the spirit of giddiness, lying, drowsiness, and dullness: according as the prophet isaiah saith; For the 
Isai. 29, 10. Isai. 19, 14.  Lord hath covered you with a spirit of slumber, and hath shut up your eyes: and again elsewhere, Dominus miscuit in medio, &c: The Lord hath mingled among them the spirit of giddiness, and hath made Egypt to err, as a drunken man erreth in his vomit: as it is said by Paul; And their foolish hart was blinded, 
Ro. 1, 21, 23.  and God gave them over unto their own hearts lusts. Which punishment Moses threateneth unto the jews; The Lord shall 
Deuter. 28, 28, 29.  smite thee with madness, with blindness and amazedness of mind, and thou shalt grope at high noon as a blind man useth to grope, etc.  
In sum, this word [Spirit] doth signify a secret force and power, wherewith our minds are moved and directed; if unto holy things, then is it the motion of the holy spirit, of the spirit of Christ and of God: if unto evil things, then is it the suggestion of the wicked spirit, of the devil, and of satan. Whereupon I 
A question.  infer, by the way of a question, with what spirit we are to suppose such to be moved, as either practice any of the vanities treated upon in this book, or through credulity addict themselves thereunto as unto divine oracles, or the voice of angels breaking through the clouds? We cannot impute this motion unto the good spirit; for than they should be able to discern between the nature of spirits, and not serve in judgement: it followeth 
An answer.  therefore, that the spirit of blindness and error doth seduce them; so that it is no marvel if in the alienation of their minds they take falsehood for truth, shadows for substances, fancies for verities, &c: for it is likely that the good spirit of God hath forsaken 
A great likelihood no doubt.  them, or at leastwise absented itself from them: else would they detest these devilish devices of men, which consist of nothing but delusions and vain practices, whereof (I suppose) this my book to be a sufficient discovery.  
It will be said that I ought not to judge, for he that judgeth shallbe judged. Whereto I answer, that judgement is to be understood 
judgement distinguished.  of three kind of actions in their proper nature; whereof the first are secret, and the judgement of them shall appertain to God, who in time will disclose what so ever is done in covert, and that by his just judgement. The second are mixed actions, taking part of hidden and part of open, so that by reason of their uncertainty and doubtfulness they are discussable and to be tried; these after due examination are to have their competent judgement, and are incident to the magistrate. The third are manifest and evident, and such as do no less apparently show themselves than an inflammation of blood in the body: and of these actions every private man giveth judgement, because they be of such certainty, as that of them a man may as well conclude, as to gather, that because the sun is risen in the east, Ergo it is morning: he is come about and is full south, Ergo it is high noon; he is declining and closing up in the west, Ergo it is evening. So that the objection is answered.  
Howbeit, letting this pass, and spiritually to speak of this spirit, which whiles many have wanted, it hath come to pass that they have proved altogether carnal; & not savouring heavenly divinity have tumbled into worse than philosophical barbarism: & these be such as of writers are called Pneumatomachi, 
* josias Simlerus li. 4. ca 5. adversus veteres & novos Antitrinitarios, etc.  a sect so injurious to the holy spirit of God, that contemning the sentence of Christ, wherein he foretelleth that the sin against the holy spirit is never to be pardoned, neither in this world nor in the world to come, they do not only deny him to be God, but also pull from him all being, and with the Sadduces maintain there is noon such; but that under and by the name of holy spirit is meant a certain divine force, wherewith our minds are moved, and the grace and favour of God whereby we are his beloved. Against these shameless enemies of the holy spirit, I will not use material weapons, but syllogistical charms. And first I will set down some of their paralogisms or false arguments; and upon the neck of them infer fit confutations grounded upon sounded reason and certain truth.  
Their first argument is knit up in this manner. The holy spirit 
1. Obiectio. The scripture doth never call the holy spirit God  is no where expressly called God in the scriptures; Ergo he is not God, or at leastwise he is not to be called God. The antecedent of this argument is false; because the holy spirit hath the title or name of God in the fift of the Acts. Again, the consequent is false. For although he were not expressly called God, 
* The first answer. A refutation of the antecedent, etc.  yet should it not thereupon be concluded that he is not very God; because unto him are attributed all the properties of God, which unto this do equally belong. And as we deny not that the father is the true light, although it be not directly written of the father, but of the son; He was the true light giving light to every man that cometh into this world: so likewise it is not to be denied, that the spirit is God, although the scripture doth not expressly and simply note it; sithence it ascribeth equal things thereunto; as the properties of God, the works of God, the service due to GOD, and that it doth interchangeably take the names of Spirit and of God oftentimes. They therefore that see these things attributed unto the holy spirit, and yet will not suffer him to be called by the name of God; do as it were refuse to grant unto Eve the name of Homo, whom notwithstanding they confess to be a creature reasonable and mortal.  
The second reason is this. Hilary in all his twelve books of 
2. Obiectio. Hilary doth not call the spirit God, neither is he so named in the common collects.  the Trinity doth no where write that the holy spirit is to be worshipped; he never giveth thereunto the name of God, neither dares he otherwise pronounce thereof, than that it is the spirit of God. Besides this, there are usual prayers of the church commonly called the Collects, whereof some are made to the father, some to the son, but noon to the holy spirit; and yet in them all mention is made of the three persons. 
* The 2. answer . Hereunto I answer, that although Hilary doth not openly call the holy spirit, God: yet doth he constantly deny it to be a creature. Now if any ask me why Hilary was so coy & nice to name the holy spirit, God, 
Hilarius lib. 12. de Triade  whom he denieth to be a creature, when as notwithstanding between God and a creature there is no mean: I will in good sooth say what I think. I suppose that Hilary, for himself, thought well of the godhead of the holy spirit: but this opinion was thrust and forced upon him of the Pneumatomachi, who at that time rightly deeming of the son did erewhiles join themselves to those that were sounded of judgement. There is also in the ecclesiastical history a little book which they gave Liberius a bishop of Rome, whereinto they foisted the Nicene creed. And that Hilary was a friend of the Pneumatomachi, it is perceived in his book De synodis, where he writeth in this manner; Nihil autem 
The place is long, and therefore I had rather refer the reader unto the book than here to insert so many lines.  mirum vobis videri debet, fratres charissimi, &c: It ought to seem no wonder unto you dear brethren, etc. As for the objection of the prayers of the church called the collects, that in them the holy spirit is not called upon by name: we oppose and set against them the songs of the church, wherein the said spirit is called upon. But the collects are more ancient than the songs, hymns, and anthems. I will not now contend about ancientness, neither will I compare songs and collects together; but I say thus much only, to wit, that in the most ancient times of the church the holy spirit hath been openly called upon in the congregation. Now if I be charged to give an instance, let this serve. In the collect upon trinity sunday it is thus said: Almighty and everlasting God, which hast given unto us thy servants grace 
Collecta in die domin. sanctae Trinit.  by the confession of a truth to acknowledge the glory of the eternal trinity, and in the power of the divine Majesty to worship the unity: we beseech thee that through the steadfastness of this faith, we may evermore be defended from all adversity, which livest and reignest one God world without end. Now because that in this collect, where the trinity is expressly called upon, the names of persons are not expressed; but almighty and everlasting God invocated, who abideth in trinity and unity; it doth easily appear elsewhere also that the persons being not named, under the name of almighty and everlasting God, not only the father to be understood, but God which abideth in trinity and unity, that is the father, the son, and the Holieghost.  
A third objection of theirs is this. The son of GOD oftentimes praying in the gospels, speaketh unto the father, promiseth 
3. Obiectio. The spirit is not to be prayed unto but the father only.  the holy spirit, and doth also admonish the apostles to pray unto the heavenly father, but yet in the name of the son. Besides that, he prescribeth them this form of prayer: Our father which art in heaven. Ergo the father only is to be called upon, and consequently the father only is that one and very true God, of whom it is written; Thou shalt worship the Lord thy God, and him only shalt thou serve.  

* 3. Answer. The consequent is denied . Whereto I answer first by denying the consequent; The son prayed to the father only, Ergo the father only is of us also to be prayed unto. For the son of GOD is distinguished of us both in person and in office: he as a mediator maketh intercession for us to the father: and although the son and the holy spirit do both together receive and take us into favour with God; yet is he said to entreat the father for us; because the father is the fountain of all counsels & divine works. Furthermore, touching the form of praying prescribed of Christ, it is not necessary that the father's name should personally be there taken, since there is no distinction of persons made: but by the name of father indefinitely we understand God or the essence of God, the father, the son, and the Holieghost. For this name hath not always a respect unto the generation of the son of God; but God is called the father of the faithful, because of his gracious and free adopting of them, the foundation whereof is the son of God, in whom we be adopted: but yet so adopted, that not the father only receiveth us into his favour; but with him also the son and the holy spirit doth the same. Therefore when we in the beginning of prayer do advertise ourselves of God's goodness towards us; we do not cast an eye to the father alone, but also to the son, who gave us the spirit of adoption; and to the holy spirit, in whom we cry Abba, Father. And if so be that invocation and prayer were restrained to the father alone, then had the saints done amiss, in calling upon, invocating, and praying to the son of God, and with the son the holy spirit, in baptism, according to the form by Christ himself assigned and delivered.  
Another objection is out of the fourth of Amos, in this manner. 
4. Obiectio. Amos saith that the spirit was created . For lo it is I that make the thunder, and create the spirit, and show unto men their Christ, making the light and the clouds, and mounting above the high places of the earth, the Lord God of hosts is his name. Now because it is read in that place, Showing unto men their Christ; the Pneumatomachi contended that these words are to be understood of the holy spirit.  

* 4. Answer. Spirit in this place signifieth wind . But Ambrose in his book De spiritu sancto, lib. 2. cap. 7. doth rightly answer, that by spirit in this place is meant the wind: for if the prophet's purpose and will had been to speak of the holy spirit, he would not have begun with thunder, nor have ended with light and clouds. Howbeit, the same father saith; If any suppose that these words are to be drawn unto the interpretation of the holy spirit, because the prophet saith, Showing unto men their Christ; he ought also to draw these words unto the mystery of the Lords incarnation: and he expoundeth thunder to be the words of the Lord, and spirit to be the reasonable and perfect soul. But the former interpretation is certain and convenient with the words of the prophet, by whom there is no mention made of Christ; but the power of God is set forth in his works. Behold (saith the prophet) he that formeth the mountains, and createth the wind, and declareth unto man what is his thought, which maketh the morning darkness, and walketh upon the high places of the earth, the Lord God of hosts is his name. In this sort Santes a right skilful man in the Hebrew tongue translateth this place of the prophet. But admit this place were written of the holy 
To create is not him to be made that was not. Euseb. Caesariens. li. 3. adversus Marcellum.  spirit, & were not appliable either to the wind or to the Lords incarnation: yet doth it not follow that the holy spirit is a creature; because this word of Creating doth not always signify a making of something out of nothing; as Eusebius in expounding these words (The Lord created me in the beginning of his ways) writeth thus. The prophet in the person of God, saying; Behold I am he that made the thunder, and created the spirit, and showed unto men their Christ: this word Created is not so to be taken, as that it is to be concluded thereby, that the same was not before. For God hath not so created the spirit, sithence by the same he hath showed & declared his Christ unto all men. Neither was it a thing of late beginning under the son: but it was before all beginning, and was then sent, when the apostles were gathered together, when a sound like thunder come from heaven, as it had been the coming of a mighty wind: this word Created being used for sent down, for appointed, ordained, &c: and the word thunder signifying in another kind of manner the preaching of the gospels. The like saying is that of the Psalmist, A clean hart create in me O God: wherein he prayed not as one having no hart, but as one that had such a hart as needed purifying, as needed perfecting: & this phrase also of the scripture, That he might create two in one new man; that is, that he might join, couple, or gather together, etc.  
Furthermore, the Pneumatomachi by these testimonies ensuing endeavour to prove the holy spirit to be a creature. Out of 
5. Obiectio. All things were made by the son, Ergo the spirit was also made by him.  john the 1. chap. By this word were all things made, and without it nothing was made. Out of 1. Cor. 8. We have one God the father, even he from whom are all things, and we in him, and one Lord jesus Christ, through whom are all things, and we by him. Out of the 1. Coloss. By him were all things made, things in heaven, and things in earth, visible and invisible, etc. Now if all things were made by the son, it followeth that by him the holy spirit was also made.  

* 5. Answer. Universal propositions or speeches are to be restrained . Whereto I answer, that when all things are said to be made by the son, that same universal proposition is restrained by john himself to a certain kind of things: Without him (saith the evangelist) was nothing made that was made. Therefore it is first to be showed that the holy spirit was made, and then will we conclude out of john, that if he were made, he was made of the son. The scripture doth no where say that the holy spirit was made of the father or of the son, but to proceed, to come, and to be sent from them both. Now if these universal propositions are to suffer no restraint, it shall follow that the father was made of the son: than the which what is more absurd and wicked?  
Again, they object out of Matth. 11. Noon knoweth the son but the father, and noon the father but the son; to wit, of and 
6. Obiectio. The spirit knoweth not the father & the son.  by himself: for otherwise both the angels, & to whomsoever else it shall please the son to reveal the father, these do know both the father and the son. Now if so be the spirit be not equal with the father and the son in knowledge, he is not only unequal and lesser than they, but also no God: for ignorance is not incident unto God.  

* 6. Answer. How exclusive propositions or speeches are to be interpreted . Whereto I answer, that where in holy scripture we do meet with universal propositions negative or exclusive, they are not to be expounded of one person, so as the rest are excluded; but creatures or false gods are to be excluded, and whatsoever else is without or beside the essence and being of God. Reasons to prove and confirm this interpretation, I could bring very many, whereof I will add some for example. In the seventh of john it is said; When Christ shall come, noon shall know from whence he is: notwithstanding which words the jews thought that neither God nor his angels should be ignorant from whence Christ should be. In the fourth to the Galathians; A man's covenant or testament confirmed with authority no body doth abrogate, or add any thing thereunto. No just man doth so; but tyrants and true-breakers care not forcovenants. In john eight; jesus was left alone, and the woman standing in the midst. And yet it is not to be supposed that a multitude of people was not present, and the disciples of Christ likewise; but the word Solus, alone, is referred to the woman's accusers, who withdrew themselves away every one, and departed. In the sixth of Mark; When it was evening, the ship was in the midst of the sea, and he alone upon land: he was not alone upon land or shore, for the same was not utterly void of dwellers: but he had not any of his disciples with him, nor any body to carry him a shipboard unto his disciples. Many phrases or forms of speeches like unto these are to be found in the sacred scriptures, and in authors both Greek and Latin, whereby we understand, that neither universal negative nor exclusive particles are strictly to be urged, but to be explained in such sort as the matter in hand will bear. When as therefore the son alone is said to know the father, and it is demanded whither the holy spirit is debarred from knowing the father; out of other places of scriptures judgement is to be given in this case. In some places the holy spirit is counted and reckoned with the father and the son jointly: wherefore he is not to be separated. Elsewhere also it is attributed to the holy spirit that he alone doth know the things which be of God, and searcheth the deep secrets of God: wherefore from him the knowing of God is not to be excluded.  
They do yet further object, that it is not convement or fit for God after the manner of suitors to humble and cast down 
7. Obiectio. The spirit prayeth for us.  himself: but the holy spirit doth so, praying and entreating for us with unspeakable groans: Rom. 8. Ergo the holy spirit is not God.  
* Whereto I answer that the holy spirit doth pray and entreat, in so much as he provoketh us to pray, and maketh us to 
7. Answer. The spirit doth provoke us to pray.  groan and sigh. Oftentimes also in the scriptures is that action or deed attributed unto God, which we being stirred up and moved by him do bring to pass. So it is said of God unto Abraham; Now I know that thou fearest God: and yet before he would have sacrificed Isaad, God knew the very heart of Abraham: and therefore this word Cognovi, I know, is as much as Cognoscere feci, I have made or caused to know. And that the spirit to pray and entreat, is the same that, to make to pray and entreat, the apostle teacheth even there, writing that we have received the spirit of adoption, in whom we cry Abba Father. Where it is manifest that it is we which cry, the Holieghost provoking and forcing us thereunto.  
Howbeit they go further, and frame this reason. Whosoever 
8. Obiectio. The spirit is sent from the father and the son.  is sent, the same is inferior and lesser than he of whom he is sent, and furthermore he is of a comprehensible substance, because he passeth by local motion from place to place: but the holy spirit is sent of the father and the son, john. 14, 15, & 16. It is powered forth and shed upon men, Acts. 10. Ergo the holy spirit is lesser than the Father and the Son, and of a comprehensible nature, and consequently not very God.  
* Whereto I answer first, that he which is sent is not always 
8. Answer. How the spiritis. sent.  lesser than he that sendeth: to prove which position any mean wit may infer many instances. Furthermore, touching the sending of the holy spirit, we are here to imagine no changing or shifting of place. For if the spirit when he goeth forth from the father and is sent, changeth his place, then must the father also be in a place, that he may leave it and go to another. And as for the incomprehensible nature of the spirit, he cannot leaving his place pass unto another. Therefore the sending of the spirit is the eternal and unvariable will of God, to do something by the holy spirit; and the revealing and executing of this will by the operation and working of the spirit. The spirit was sent to the apostles; which spirit was present with them, since it is present everywhere: but then according to the will of God the father he showed himself present and powerful.  
Some man may say; If sending be a revealing and laying open of presence and power, then may the father be said to be sent, because he himself is also revealed. I answer, that when the spirit is said to be sent, not only the revealing, but the order also of his revealing is declared; because the will of the father and of the son, of whom he is sent, going before, not in time, but in order of persons, the spirit doth reveal himself, the father, and also the son. The father revealeth himself by others, the son and the holy spirit, so that his will goeth before. Therefore sending is the common work of all the three persons; howbeit, for order of doing, it is distinguished by diverse names. The father will reveal himself unto men with the son and the spirit, and be powerful in them, and therefore is said to send. The son and the spirit do assent unto the will of the father, and will that to be done by themselves, which God will to be done by them; these are said to be sent. And because the will of the son doth go before the spirit in order of persons, he is also said to send the spirit.  
Yet for all this they allege, that if the spirit had perfection, than 
9 Obiectio. The spirit speaketh not of himself.  would he speak of himself, and not stand in need always of another's admonishment: but he speaketh not of himself, but speaketh what he heareth, as Christ expressly testifieth john. 16. Ergo he is unperfect, and whatsoever he hath it is by partaking, and consequently he is not God.  

* The 9 answer. cyril. lib. 13. thesaur. cap 3  Whereto I answer, that this argument is stolen: for it was objected by heretics long ago against them that held the true opinion, as cyril saith; who answereth, that by the words of Christ is rather to be gathered, that the son and the spirit are of the same substance. For, the spirit is named the mind of Christ. 1. Cor. 2. and therefore he speaketh not of his own proper will, or against his will in whom and from whom he is; but hath all his will and working naturally proceeding from the substance as it were of him.  
Lastly they argue thus: Every thing is either unbegotten or unborn, or begotten and created; the spirit is not unbegotten, 
10. Objection.  for than he were the father; & so there should be two without beginning: neither is he begotten, for than he is begotten of the father, and so there shall be two sons, both brothers; or he is begotten of the son, and then shall he be God's nephew, than the which what can be imagined more absurd? Ergo he is created.  

* 10. Ans. The spirit proceedeth  Whereto I answer, that the division or distribution is unperfect: for that member is omitted which is noted of the very best divine that ever was, even jesus Christ our saviour; namely, to have proceeded, or proceeding: That same holy spirit (saith he) which proceedeth from the father. Which place Nazanzen doth thus interpret. The spirit, because he proceedeth from thence, is not a creature: and because he is not begotten, he is not the son; but because he is the mean of begotten and unbegotten, he shall be God, etc.  
And thus having avoided all these cavils of the 
* Such were the Arrians. Tritheits, Samosatenians, etc.  Pneumatomachi, a sect of heretics too too injurious to the holy spirit, insomuch as they seek what they can, to rob and pull from him the right of his divinity; I will all Christians to take heed of their pestilent opinions, the poison whereof though to them that be resolved in the truth it can do little hurt, yet to such as stand upon a wavering point it can do no great good. Having thus far waded against them, and overthrown their opinions; I must needs exhort all to whom the reading hereof shall come, that first they consider with themselves what a reverend mystery all that hitherto hath been said in this chapter concerneth; namely, the spirit of sanctification, and that they so ponder places to and fro, as that they reserve unto the holy spirit the glorious title of divinity, which by nature is to him appropriate: esteeming of these Pneumatomachi or Theomachi, as of swine, delighting more in 
Susan magis in coeno gaudet quàm font sereno.  the dirty draff of their devices, than in the fair fountain water of God's word: yea, condemning them of grosser ignorance than the old philosophers, who though they savoured little of heavenly theology, yet some illumination they had of the holy and divine spirit, marry it was somewhat misty, dark, lame and 
The heathenish philosophers acknowledged the holy spirit.  limping; nevertheless, what it was, and how much or little soever it was, they gave thereunto a due reverence, in that they acknowledged and entitled it Animam mundi, The soul or life of the world, and (as Nazanzen witnesseth) , The mind of the universal, and the outward breath, or the breath that cometh from without. Porphyry expounding the opinion of 
cyril. lib. 1. contra julianum.  Plato, who was not utterly blind in this mystery, saith that the divine substance doth proceed and extend to three subsistencies and beings: and that God is chiefly and principally good, next him the second creator, and the third to be the soul of the world: for he holdeth that the divinity doth extend even to this soul. As for Hermes Trismegistus, he saith that all things have need of this spirit: for according to his worthiness he supporteth all, he quickeneth and sustaineth all, and he is derived from the holy fountain, giving breath and life unto all, and evermore remaineth continual, plentiful, and unemptied.  
And here by the way I give you a note worth reading and considering; namely, how all nations in a manner, by a kind of heavenly influence, agree in writing and speaking the name of God with no more than four letters. As for example, the Egyptians 
Marsilius Ficinus in arg. in Cratyl. Plat.  do call him Theut, the Persians call him Sire, the jews express his unspeakable name as well as they can by the word Adonai consisting of four vowels; the Arabians call him Alla, the Mahometists call him Abdi, the Greeks call him Theos, the Latins call him Deus, etc. This, although it be not so proper to our present purpose, yet (because we are in hand with the holy spirits deity) is not altogether impertinent. But why GOD would have his name as it were universally bounded within the number of four letters, I can give sundry reasons, which require too long a discourse of words by digression: and therefore I will conceal them for this time. These opinions of philosophers I have willingly remembered, that it might appear, that the doctrine concerning the holy spirit is very ancient; which they having taken either out of Moses writings, or out of the works of the old fathers, published and set forth in books, though not wholly, fully, and perfectly understood and known: and also that our Pneumatomachi may see themselves to be more doltish in divine matters than the heathen, who will not acknowledge that essential and working power of the divinity whereby all things are quickened: which the heathen did after a sort see; after a sort (I say) because they separated the soul of the world (which they also call the begotten mind) from the most sovereign and unbegotten God, and imagined certain differences of degrees, and (as cyril saith) did Arrianize in the trinity.  
So then I conclude against these Pneumatomachi, that in so much as they imitate the old giants, who piling up Pelion upon 
ovid. lib. metamorph. 1. fab. 5. de gigantib. coelum obsident.  Ossa, and them both upon Olympus, attempted by scaling the heavens to pull jupiter out of his throne of estate, & to spoil him of his principality, and were notwithstanding their strength, whereby they were able to carry huge hills on their shoulders, overwhelmed with those mountains, and squeezed under the weight of them even to the death: so these Pneumatomachi, being enemies both to the holy spirit, and no friends to the holy church (for then would they confess the trinity in unity, and the unity in trinity, and consequently also the deity of the holy spirit) deserve to be consumed with the fire of his mouth, the heat whereof by no means can be slaked, quenched, or avoided. For there is nothing more unnatural, nothing more monstrous, than against the person of the deity (I mean the spirit of sanctification) to oppose man's power, man's wit, man's policy, &c: which was well signified by that poetical fiction of the giants, who were termed Anguipedes, Snakefooted: which as joachimus Camerarius expoundeth of wicked counsellors, to whose filthy persuasion tyrants do trust as unto their feet; and james Sadolet interpreteth of philosophers, who trusting overmuch 
jacob. Sadol. in lib. de laud philosoph. inscript. Phaedrus.  unto their own wits, become so bold in challenging praise for their wisdom, that in fine all turneth to folly and confusion: so I expound of heretics and schismatics, who either by corrupt doctrine, or by maintaining precise opinions, or by open violence, &c: assay to overthrow the true religion, to break the unity of the church, to deny Caesar his homage, and GOD his duty, &c: and therefore let iovis fulmen, wherewith they were slain, assure these that there is Divina ultio due to all such, as dare in the fickleness of their fancies arrear themselves against the holy spirit; of whom since they are ashamed here upon earth (otherwise they would confidently and boldly confess him both with mouth and pen) he will be ashamed of them in heaven, where they are like to be so far from having any society with the saints, that their portion shallbe even in full and shaken measure with miscreants and infidels. And therefore let us, if we will discern and try the spirits whither they be of God or no, seek for the illumination of this enlightening spirit, which as it bringeth light with it to discover all spirits, so it giveth such a fiery heat, as that no false spirit can abide by it for fear of burning. Howbeit the holy spirit must be in us, otherwise this prerogative of trying spirits will not fall to our lot.  
But here some will peradventure move a demand, and do ask how the holy spirit is in us, considering that Infiniti ad finitum 
Peter Mart in loc. com. part. 2. cap 18. sect. 33. pag. 628.  nulla est proportio, neque loci angustia quod immensum est potest circumscribi: of that which is infinite, to that which is finite there is no proportion; neither can that which is unmeasurable be limited or bounded within any precinct of place, etc. I answer, that the most excellent father for Christ's sake sendeth him unto us, according as Christ promised us in the person of his apostles; The comforter (saith he) which is the holy spirit, whom my father will 
john. 14, 26.  send in my name. And as for proportion of that which is infinite to that which is finite, &c: I will in no case have it thought, that the holy spirit is in us, as a body placed in a place terminably; but to attribute thereunto, as duly belongeth to the deity, an ubiquity, or universal presence; not corporally and palpably; but effectually, mightily, mystically, divinely, etc. Yea, and this 
john. 16, 14. & 14, 16.  I may boldly add, that Christ jesus sendeth him unto us from the father: neither is he given us for any other end, but to enrich us abundantly with all good gifts and excellent graces; and (among the rest) with the discerning of spirits aright, that we be not deceived. And here an end.  
FINIS.    

 

  

  

  

  

  

   

The sum of every chapter contained in the sixteen books of this discovery, with the discourse of devils and spirits annexed thereunto.  

¶ The first Book.  
AN impeachment of witch's power in meteors and elementary bodies, tending to the rebuke of such as attribute too much unto them. Pag. 1.  
The inconvenience growing by men's credulity herein, with a reproof of some churchmen, which are inclined to the common conceived opinion of witch's omnipotency, and a familiar example thereof. pag. 4.  
Who they be that are called witches, with a manifest declaration of the cause that moveth men so commonly to think, & witches themselves to believe that they can hurt children, cattle, etc. with words and imaginations: and of cozening witches. pag. 7.  
What miraculous actions are imputed to witches by witchmongers, papists, and poets. pag. 9.  
A confutation of the common conceived opinion of witches and witchcraft, and how detestable a sin it is to repair to them for counsel or help in time of affliction. pag. 11.  
A further confutation of witches miraculous and omnipotent power, by invincible reasons and authorities, with dissuasions from such fond credulity. pag. 12.  
By what means the name of witches becometh so famous, & how diversly people be opinioned concerning them and their actions. pa. 14.  
Causes that move as well witches themselves as others to think that they can work impossibilities, with answers to certain objections: where also their punishment by law is touched. pag. 16.  
A conclusion of the first book, wherein is foreshowed the tyrannical cruelty of witchmongers and inquisitors, with a request to the reader to peruse the same. pag. 17.   

¶ The second Book.  
WHat testimonies and witnesses are allowed to give evidence against reputed witches, by the report and allowance of the inquisitors themselves, & such as are special writers herein. Pag. 19.  
The order of examination of witches by the inquisitors. pag. 20.  
Matters of evidence against witches. pag. 22.  
Confessions of witches, whereby they are condemned. pag. 24.  
Presumptions, whereby witches are condemned. pag. 25.  
Particular interogatories used by the inquisitors against witches. pa. 27.  
The inquisitors trial of weeping by conjuration. pag. 29.  
Certain cautions against witches, and of their tortures to procure confession. pag. 29.  
The 15. crimes laid to the charge of witches, by witchmongers, specially by Bodin, in Demonomania. 32.  
A refutation of the former surmised crimes patched together by Bodin, and the only way to escape the inquisitors hands. pag. 34.  
The opinion of Cornelius Agrippa concerning witches, of his pleading for a poor woman accused of witchcraft, and how he convinced the inquisitors. pag. 35.  
What the fear of death and feeling of torments may force one to do, and that it is no marvel though witches condemn themselves by their own confessions so tyrannically extorted. pag. 37.   

¶ The third Book.  
THe witch's bargain with the devil, according to M. Mal. Bodin, Nider, Daneus, Psellus, Erastus, Heimngius, Cumanus, Aquinas, Bartholomeus Spineus, etc. Pag. 40.  
The order of the witch's homage done (as it is written by lewd inquisitors and peevish witchmoongers) to the devil in person; of their songs and danses, and namely of La volta, and of other ceremonies, also of their excourses. pag. 41.  
How witches are summoned to appear before the devil, of their riding in the air, of their accounts, of their conference with the devil, of his supplies, and their conference, of their farewell and sacrifices: according to Daneus, Psellus, etc. p. 43.  
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. pag. 44.  
Of the private league, a notable tale of Bodins concerning a French lady, with a confutation. pag. 46.  
A disproof of their assemblies, and of their bargain. pag. 47.  
A confutation of the objection concerning witches confessions. pag. 49.  
What folly it were for witches to enter into such desperate peril, and to endure such intolerable tortures for no gain or commodity, and how it comes to pass that witches are overthrown by their confessions. 51.  
How melancholy abuseth old women, and of the effects thereof by sundry examples. pag. 52.  
That voluntary confessions may be untruly made, to the undoing of the confessors, and of the strange operation of melancholy, proved by a familiar and late example. pag. 55.  
The strange and divers effects of melancholy, and how the same humour abounding in witches, or rather old women, filleth them full of marvelous imaginations, & that their confessions are not to be credited. p. 57.  
A confutation of witch's confessions, especially concerning their league. pag. 59.  
A confutation of witch's 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. pag. 60.  
What would ensue, if witch's confessions or witchmogers opinions were true, concerning the effects of witchcraft, enchantments, etc. pag. 63.  
Examples of foreign nations, who in their wars used the assistance of witches; of cybiting witches in Ireland, of two archers that shot with familiars. pag. 64.  
Authorities condemning the fantastical confessions of witches, and how a popish doctor taketh upon him to disprove the same. pag. 65.  
Witchmongers' reasons, to prove that witches can work wonders, Bodins tale of a Friesland priest transported, that imaginations proceeding of melancholy do cause illusions. pag. 67.  
That the confession of witches is insufficient in civil and common law to take away life. what the sounder divines, and decrees of counsels determine in this case. pag. 68.  
Of four capital crimes objected against witches, all fully answered & confuted as frivolous. pag. 70.  
A request to such readers as loath to hear or read filthy & bawdy matters (which of necessity are here to be inserted) to pass over eight chapters. pag. 72.   

¶ The fourth Book.  
OF witchmoongers' opinions concerning evil spirits, how they frame themselves in more excellent sort than God made us. Pag. 73.  
Of bawdy Incubus and Succubus, and whither the action of venery may be performed between witches and devils, and when witches first yielded to Incubus. pag. 74.  
Of the devils visible and invisible dealing with witches in the way of lechery. pag. 76.  
That the power of generation is both outwardly and inwardly impeached by witches, and of divers that had their genitals taken from them by witches, and by the same means again restored. pag. 77.  
Of bishop sylvanus his lechery opened & covered again, how maids having yellow hair are most cumbered with Incubus, how married men are bewitched to use other men's wives, and to refuse their own. pag. 79.  
How to procure the dissolving of bewitched love, also to enforce a man (how proper so ever he be) to love an old hag: and of a bawdy trick of a priest in Gelderland. pag. 80.  
Of divers saints and holy persons, which were exceeding bawdy and lecherous, and by certain miraculous means became chaste. pag. 81.  
Certain popish and magical cures, for them that are bewitched in their privities. pag. 82.  
A strange cure done to one that was molested with Incubus. pag. 83.  
A confutation of all the former follies touching Incubus, which by examples and proofs of like stuff is showed to be flat knavery, wherein the carnal copulation with spirits is overthrown. pag. 85.  
That Incubus is a natural disease, with remedies for the same, besides magical cures herewithal expressed. pag. 86.  
The censure of G. Chaucer, upon the knavery of Incubus. pag. 88.   

¶ The fift Book.  
OF transformations, ridiculous examples brought by the adversaries for the confirmation of their foolish doctrine. Pag. 89.  
Absurd reasons brought by Bodin, & such others, for confirmation of transformations. pag. 93.  
Of a man turned into an ass, and returned again into a man by one of Bodins witches: S. Augustine's opinion thereof. cap. 94.  
A summary of the former fable, with a refutation thereof, after due examination of the same. pag. 97.  
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. pag. 99.  
The witchmongers' objections concerning Nabuchadnez-zar answered, & their error concerning Lycanthropia confuted. pag. 101.  
A special objection answered concerning transportations, with the consent of diverse writers thereupon. pag. 103.  
The witchmongers' objection concerning the history of job answered. pag. 105.  
What several sorts of witches are mentioned in the scriptures, & how the word witch is there applied. pag. 109.   

¶ The sixth Book.  
THe exposition of this Hebrew words Chasaph, wherein is answered the objection contained in Exodus 22. to wit: Thou shalt not suffer a witch to live, and of Simon Magus. Acts. 8. pag. 111.  
The place of Deuteronomy expounded, wherein are recited all kind of witches; also their opinions confuted, which hold that they can work such miracles as are imputed unto them. pag. 113.  
That women have used poisoning in all ages more than men, & of the inconvenience of poisoning. pag. 116.  
Of divers poisoning practices, otherwise called veneficia, committed in Italy, Genua, Millen, wittenberg, also how they were discovered and executed. pag. 119.  
A great objection answered concerning this kind of witchcraft called Veneficium. pag. 120.  
In what kind of confections that witchcraft, which is called Veneficium, consisteth: of love cups, and the same confuted by poets. pag. 121.  
It is proved by more credible writers, that love cups rather engender death through venom, than love by art: and with what toys they destroy cattle, and procure love. p. 123.  
john Bodin triumphing against I. wire is overtaken with false greek & false interpretation thereof. p. 125.   

¶ The seventh Book.  
OF the Hebrew word Ob, what it signifieth where it is found, of Pythomisses called Ventriloque, who they be, & what their practices are, experience and examples thereof showed. Pag. 126.  
How the lewd practice of the Pythonist of westwell came to light, and by whom she was examined; and that all her diabolical speech was but ventriloquy and plain cozenage, which is proved by her own confession. pag. 130.  
Bodins stuff concerning the Pythonist of Endor, with a true story of a counterfeit Dutchman. pag. 132.  
Of the great oracle of Apollo the Pythonist, and how men of all sorts have been deceived, and that even the apostles have mistaken the nature of spirits, with an unanswerable argument, that spirits can take no shapes. pag. 133.  
Why Apollo was called Pytho whereof those witches were called Pythonists: Gregory his letter to the devil. pag. 136.  
Apollo, who was called Pytho, compared to the Rood of grace: Gregory's letter to the devil cofuted. p. 137.  
How diverse great clerks and good authors have been abused in this matter of spirits through false reports, and by means of their credulity have published lies, which are confuted by Aristotle and the scriptures. pag. 138.  
Of the witch of Endor, and whither she accomplished the raising of Samuel truly, or by deceit: the opinion of some divines hereupon. p. 139.  
That Samuel was not raised indeed, and how Bodin and all papists dote herein, and that souls cannot be raised by witchcraft. pag. 140.  
That neither the devil nor Samuel was raised, but that it was a mere cozenage, according to the guise of our Pythonists. pag. 142.  
The objection of the witchmongers concerning this place fully answered, and what circumstances are to be considered for the understanding of this story, which is plainly opened from the beginning of the 28. chapt. of the 1. Samuel, to the 12. verse. pag. 143.  
The 12. 13. & 14. verses of 1. Sam. 28. expounded: wherein is showed that Saul was cozened and abused by the witch, & that Samuel was not raised, is proved by the witches own talk. pag. 146.  
The residue of 1. Sam. 28. expounded: wherein is declared how cunningly this witch brought Saul resolutely to believe that she raised Samuel, what words are used to colour the cozenage, & how all might also be wrought by ventriloquy. p. 148.  
Opinions of some learned men, that Samuel was indeed raised, not by the witch's art or power, but by the special miracle of God, that there are no such visions in these our days, and that our witches cannot do the like. pag. 151.  
Of vain apparitions, how people have been brought to fear bugs, which is partly reformed by preaching of the gospel, the true effect of Christ's miracles. pag. 152.  
Witch's miracles compared to Christ's, that God is the creator of all things, of Apollo, and of his names and portraiture. pag. 154.   

¶ The eight Book.  
THat miracles are ceased. 156.  
That the gift of prophesy is ceased. Pag. 158.  
That Oracles are ceased. pag. 160.  
A tale written by many grave authors, and believed by many wise men of the devils death. another story written by papists, and believed of all catholics, approving the devils honesty, conscience, and courtesy. pag. 162.  
The judgements of the ancient fathers touching oracles, and their abolishment, and that they be now transferred from Delphos to Rome. p. 164.  
Where and wherein couseners, witches, and priests were wont to give oracles, and to work their feats. pag. 165.   

¶ The ninth Book.  
THe Hebrew word Kasam expounded, and how far a Christian may conjecture of things to come. Pag. 167.  
Proofs by the old and new testament, that certain observations of the weather are lawful. pag. 168.  
That certain observations are indifferent, certain ridiculous, and certain impious, whence that cunning is derived of Apollo, and of Aruspices. pag. 169.  
The predictions of soothsayers & lewd priests, the prognostications of astronomers and physicians allowable, divine prophecies holy and good. pag. 171.  
The diversity of true prophets, of urim, and of the prophetical use of the twelve precious stones contained therein, of the divine voice called Echo. pag. 172.  
Of prophecies conditional: whereof the prophecies in the old testament dée entreat, and by whom they were published; witchmongers answers to the objections against witches supernatural actions. pag. 173.  
What were the miracles expressed in the old testament, and what are they in the new testament: and that we are not now to look for any more miracles. pag. 175.   

¶ The tenth Book.  
THe interpretation of the Hebrew word Onen, of the vanity of dreams, and divinations thereupon. Pag. 177.  
Of divine, natural, & casual dreams, with the differing causes and effects. pag. 178.  
The opinion of divers old writers touching dreams, and how they vary in nothing the causes thereof. p. 179.  
Against interpreters of dreams, of the ordinary cause of dreams, Hemingius his opinion of diabolical dreams, the interpretation of dreams ceased. pag. 180.  
That neither witches, nor any other, can either by words or herbs, thrust into the mind of a sleeping man, what cogitations or dreams they list; and whence magical dreams come. pag. 181.  
How men have been bewitched, cozened or abused by dreams to dig and search for money. pag. 182.  
The art & order to be used in digging for money, revealed by dreams, how to procure pleasant dreams, of morning and midnight dreams. p. 183.  
Sundry receipts & ointments, made and used for the transportation of witches, and other miraculous effects: an instance thereof reported and credited by some that are learned. pag. 184.  
A confutation of the former follies, as well concerning ointments, dreams, etc. as also of the assembly of witches, and of their consultations and banquets at sundry places, and all in dreams. pag. 185.  
That most part of prophecies in the old testament were revealed in dreams, that we are not now to look for such revelations, of some who have dreamed of that which hath come to pass, that dreams prove contrary, Nabuchadnez zars rule to know a true expositor of dreams. pag. 187.   

¶ The eleventh Book.  
THe Hebrew word Nahas expounded, of the art of augury, who invented it, how slovenly a science it is: the multitude of sacrifices and sacrificers of the heathen, and the causes thereof. Pag. 189.  
Of the jews sacrifice to Moloch, a discourse thereupon, and of Purgatory. pag. 190.  
The Cambals cruelty, of popish sacrifices exceeding in tyranny the jews or Gentiles. pag. 191.  
The superstition of the heathen about the element of fire, and how it grew in such reverence among them, of their corruptions, and that they had some inkling of the godly father's doings in that behalf. pag. 191.  
Of the Roman sacrifices, of the estimation they had of augury, of the law of the twelve tables. pag. 192.  
Colleges of augurors, their office, their number, the signification of augury, that the practisers of that art were couseners, their profession, their places of exercise, their apparel, their superstition. pag. 193.  
The times and seasons to exercise augury, the manner and order thereof, of the ceremonies thereunto belonging. pag. 195.  
Upon what signs and tokens augurors did prognosticate, observations touching the inward and outward parts of beasts, with notes of beasts behaviour in the slaughter house. pag. 196.  
A confutation of augury, Plato his reverend opinion thereof, of contrary events, & false predictions. p. 196.  
The cozening art of sortilege or lottery, practised especially by Egyptian vagabonds, of allowed lots, of Pythagoras his lot, etc. pag. 197.  
Of the Cabalistical art, consisting of traditions and unwritten verities learned without book, and of the division thereof. cap. 198.  
When, how, and in what sort sacrifices were first ordained, and how they were profaned, and how the pope corrupteth the sacraments of Christ pag. 200.  
Of the objects whereupon the augurors used to prognosticate, with certain cautions and notes. pag. 201.  
The division of augury, persons admittable into the colleges of augury, of their superstition. pag. 202.  
Of the common people's fond and superstitious collections and observations. pag. 203.  
How old writers vary about the matter, the manner, and the means, whereby things augurifical are moved. pag. 205.  
How ridiculous an art augury is, how Cato mocked it, Aristotle's reason against it, fond collections of augurors, who allowed, and who disallowed it. pag. 206.  
Fond distinctions of the heathen writers, concerning augury. pag. 208.  
Of natural and casual augury, the one allowed, and the other disallowed. pag. 208.  
A confutation of casual augury which is mere witchcraft, and upon what uncertainty those divinations are grounded. pag. 209.  
That figurecasters are witches, the uncertainty of their art, and of their contradictions, Cornelius Agrippa's sentence against judicial astrology. pag. 210.  
The subtlety of astrologers to maintain the credit of their art, why they remain in credit, certain impieties contained in astrologers assertions. pag. 212.  
Who have power to drive away devils with their only presence, who shall receive of God whatsoever they ask in prayer, who shall obtain everlasting life by means of constellations, as nativity-casters affirm. pag. 214.   

¶ The twelve Book.  
THe Hebrew word Habar expounded, where also the supposed secret force of charms and enchantments is showed, and the efficacy of words is diverse ways declared. Pag. 216.  
What is forbidden in scriptures concerning witchcraft, of the operation of words, the superstition of the Cabalists and papists, who createth substances, to imitate God in some cases is presumption, words of sanctification. pag. 217.  
What effect & offence witches charms bring, how unapt witches are, and how unlikely to work those things which they are thought to do, what would follow if those things were true which are laid to their charge. pag. 218.  
Why God forbade the practice of witchcraft, the absurdity of the law of the twelve tables, whereupon their estimation in miraculous actions is grounded, of their wondrous works. pag. 220.  
An instance of one arraigned upon the law of the twelve tables, whereby the said law is proved ridiculous, of two witches that could do wonders. pag. 221.  
Laws provided for the punishment of such witches as work miracles, whereof some are mentioned, and of certain popish laws published against them. pag. 222.  
Poetical authorities commonly alleged by witchmongers, for the proof of witches miraculous actions, and for confirmation of their supernatural power. pag. 223.  
Poetry and popery compared in enchantments, popish witchmongers have more advantage herein than protestants. pag. 229.  
Popish reriapts, amulets & charms, agnus Dei, a waistcoat of proof, a charm for the falling evil, a writing brought to S. Leo from heaven by an angel, the virtues of S. saviours epistle, a charm against thieves, a writing found in Christ's wounds, of the cross, etc. pag. 230.  
¶ A charm against shot, or a waistcoat of proof. Against the falling evil. p. 231. A popish periapt or charm, which must never be said, but carried about one, against thieves. Another amulet, pag. 233. A papistical charm. A charm found in the canon of the mass. Other papistical charms. pag. 234. A charm of the holy cross. pag. 235. A charm taken out of the Primer. pag. 236.  
How to make holy water, and the virtues thereof, S. Rufins' charm, of the wearing & bearing of the name of jesus, that the sacrament of confession & the cucharist is of as much efficacy as other charms, and magnified by L. Vairus. pag. 237.  
Of the noble balm used by Moses, apishly counterfeited in the church of Rome. pag. 238.  
The opinion of Ferrarius touching charms, periapts, appensions, amulets, etc. Of Homerical medicines, of constant opinion, and the effects thereof. pag. 239.  
Of the effects of amulets, the drift of Argerius Ferrarius in the commendation of charms, &c: four sorts of Homerical medicines, and the choice thereof; of imagination. pag. 241.  
Choice of charms against the falling evil, the biting of a mad dog, the stinging of a scorpion, the toothache, for a woman in travel, for the kings evil, to get a thorn out of any member, or a bone out of one's throat, charms to be said fasting, or at the gathering of herbs, for sore eyes, to open locks, against spirits, for the bots in a horse, and specially for the Duke of Albas' horse, for sour wines, etc. pag. 242.  
¶ For the falling evil. pa. 242. Against the biting of a mad dog. pag. 243. Against the biting of a scorpion. Against the toothache. A charm to release a woman in travel. Toheale the Kings or queens evil, or any other foreness in the throat. A charm read in the Romish church, upon saint Blazes day, that will fetch a thorn out of any place of ones body, a bone out of the throat, &c: Lect. 3. pag. 244. A charm for the headache. A charm to be said each morning by a witch fasting, or at least before she go abroad. Another charm that witches use at the gathering of their medicinable herbs. An old woman's charm, wherewith she did much good in the country, and grew famous thereby. pag. 245. Another like charm. A charm to open locks. A charm to drive away spirits that haunt any house. pag. 246. A pretty charm or conclusion for one possessed. Another for the same purpose. Another to the same effect. Another charm or witchcraft for the same. pag. 247. A charm for the bots in a horse. p. 248. A charm against vinegar. pa. 249.  
The enchanting of serpents & snakes, objections answered concerning the same; fond reasons why charms take effect therein, Mahomet's pigeon, miracles wrought by an Ass at Memphis in Egypt, popish charms against serpents, of miracle workers, the taming of snakes, Bodins lie of snakes. pag. 249.  
Charms to carry water in a siue, to know what is spoken of us behind our backs, for blear eyes, to make seeds to grow well, of images made of wax, to be rid of a witch, to hang her up, notable authorities against waxed images, a story bewraying the knavery of waxed images. pag. 256.  
¶ A charm teaching how to hurt whom you list with images of wax, etc. pag. 257.  
Sundry sorts of charms tending to diverse purposes, and first, certain charms to make taciturnity in tortures. pag. 259.  
¶ Counter charms against these and all other witchcrafts, in the saying also whereof witches are vexed, etc. A charm for the chine cough. For corporal or spiritual rest, Charms to find out a thief. pag. 260. Another way to find out a thief that hath stolen any thing from you. pag. 261. To put out the thieves eye. Another way to find out a thief. pag. 262. A charm to find out or spoil a thief. S. Adelberts curse or charm against thieves. pag. 263. Another enchantment. pag. 266.  
A charm or experiment to find out a witch. pag. 266.  
¶ To spoil a thief, a witch, or any other enemy, and to be delivered from the evil. pag. 269. A notable charm or medicine to pull out an arrowhead, or any such thing that sticketh in the flesh or bones, and cannot otherwise be had out. Charms against a quotidian ague. For all manner of agues intermittant. Periapts, characters, &c: for agues, and to cure all diseases, and to deliver from all evil. p. 270. More charms for agues. pag. 271. For a bloody flux, or rather an issue of blood. Cures commenced and finished by witchcraft. pa. 273. Another witchcraft or knavery, practised by the same surgeon. pag. 275. Another experiment for one bewitched. Otherwise. A knack to know whither you be bewitched, or no, etc. pag. 276.  
That one witchcraft may lawfully meet with another. pag. 277.  
Who are privileged from witches, what bodies are aptest to be bewitched, or to be witches, why women are rather witches than men, and what they are. pag. 277.  
What miracles witchmongers report to have been done by witch's words &c: contradictions of witchmongers among themselves, how beasts are cured hereby, of bewitched butter, a charm against witches, & a counter charm, the effect of charms and words proved by L. Vairus to be wonderful. pag. 279.  
¶ A charm to find her that bewitched your kine. Another, for all that have bewitched any kind of cattle. p. 281. A special charm to preserve all cattle from witchcraft. pag. 282.  
Lawful charms, rather medicinable cures for diseased cattle. The charm of charms, and the power thereof. pag. 283.  
¶ The charm of charms. Otherwise. pag. 284.  
A confutation of the force and virtue falsely ascribed to charms and amulets, by the authorities of ancient writers, both divines and physicians. pag. 285.   

¶ The xiij. Book.  
THe signification of the Hebrew word Hartumim, where it is found written in the scriptures, and how it is diversly translated: whereby the objection of pharao's magicians is afterward answered in this book; also of natural magic not evil in itself. Pag. 287.  
How the philosophers in times passed traveled for the knowledge of natural magic, of salomon's knowledge therein, who is to be called a natural magician, a distinctio thereof, and why it is condemned for witchcraft. pag. 288.  
What secrets do lie hidden, and what is taught in natural magic, how God's glory is magnified therein, and that it is nothing but the work of nature. pag. 290.  
What strange things are brought to pass by natural magic. pag. 291.  
The incredible operation of waters, both standing and running; of wells, lakes, rivers, and of their wonderful effects. pag. 292.  
The virtues and qualities of sundry precious stoves, of cozening Lapidaries, etc. pag. 293.  
Whence the precious stones receive their operations, how curious Magicians use them, and of their feales. pag. 297.  
The sympathy and antipathy of natural and elementary bodies declared by diverse examples of beasts, birds, plants, etc. pag. 301.  
The former matter proved by many examples of the living and the dead. pag. 303.  
The bewitching venom contained in the body of an harlot, how her eye, her tongue, her beauty and behaviour bewitcheth some men: of bones and horns yielding great virtue. pag. 304.  
Two notorious wonders and yet not marveled at. pag. 305.  
Of illusions, confederacies, and legerdemain, and how they may be well or ill used. pag. 307.  
Of private confederacy, and of Brandon's pigeon. pag. 308.  
Of public confederacy, and whereof it consisteth. pag. 309.  
How men have been abused with words of equivocation, with sundry examples thereof. pag. 309.  
How some are abused with natural magic, and sundry examples thereof when illusion is added thereunto, of jacobs' pied sheep, and of a black Moor. pag. 311.  
The opinion of witchmongers, that devils can create bodies, & of pharao's magicians. pag. 312.  
How to produce or make monsters by art magic, and why pharao's magicians could not make louse. pa. 313.  
That great matters may be wrought by this art, when princes esteem and maintain it: of divers wonderful experiments, and of strange conclusions in glasses, of the art perspective, etc. pag. 315.  
A comparison betwixt pharao's magicians and our witches, and how their cunning consisted in juggling knacks. pag. 317.  
That the serpents and frogs were truly presented, and the water poisoned indeed by james and jambres, of false prophets, and of their miracles, of balam's ass. pag. 318.  
The art of juggling discovered, and in what points it doth principally consist. pag. 321.  
Of the ball, and the manner of legerdemain therewith, also notable feats with one or diverse balls. pag. 322.  
¶ To make a little ball swell in your hand till it be very great. p. 323. To consume (or rather to convey) one or many balls into nothing. pag. 324. How to rap a wag upon the knuckles. pag. 324.  
Of conveyance of money. pag. 324.  
¶ To convey money out of one of your hands into the other by legerdemain. pag. 325. To convert or transubstantiate money into counters, or counters into money. pag. 325. To put one testor into one hand, and an other into the other hand, and with words to bring them together. pag. 325. To put one testor into a stranger's hand, and another into your own, and to convey both into the stranger's hand with words. pag. 326. How to do the same or the like feat otherwise. pa. 326. To throw a piece of money away, and to find it again where you list. pag. 326. with words to make a groat or a testor to leap out of a pot, or to run alongst upon a table. pag. 327. To make a groat or a testor to sink through a table, and to vanish out of a handkerchief very strangely. pag. 327. A notable trick to transform a counter to a groat. pag. 328.  
An excellent feat, to make a two penny piece lie plain in the palm of your hand, and to be passed from thence when you list. pag. 329.  
¶ To convey a testor out of one's hand that holdeth it fast. pag. 329. To throw a piece of money into a deep pond, and to fetch it again from whence you list. pag. 330.  
To convey one shilling being in one hand into an other, holding your arms abroad like a rood. pag. 330. How to rap a wag on the knuckles. pag. 330.  
To transform any one small thing into any other form by folding of paper. pag. 331.  
Of cards, with good cautions how to avoid cozenage therein: special rules to convey and handle the cards, and the manner and order how to accomplish all difficult and strange things wrought by cards. pag. 331.  
¶ How to deliver out four aces, and to convert them into four knaves. pag. 333. How to tell one what card he seeth in the bottom, when the same card is shuffled into the stock. pag. 334. And other way to do the same, having yourself indeed never seen the card. pag. 334. To tell one without confederacy what card he thinketh. pag. 334.  
How to tell what card any man thinketh, how to convey the same into a kernel of a nut or cheristone, &c: and the same again into ones pocket: how to make one draw the same or any card you list, and all under one devise. pag. 335.  
Of fast or lose, how to knit a hard knot upon a handkerchief, and to undo the same with words. p. 336.  
¶ A notable feat of fast or lose, namely, to pull three beadstones from off a cord, while you hold fast the ends thereof, without removing of your hand. pag. 337.  
juggling knacks by confederacy, and how to know whither one cast cross or pile by the ringing. pag. 338.  
¶ To make a shoal of goslings draw a timber log. pag. 338. To make a pot or any such thing standing fast on the cupboard, to fall down thence by virtue of words. pag. 338. To one danse naked. pag. 339. To transform or alter the colour of ones cap or hat. pag. 339. How to tell where a stolen horse is become. pag. 339.  
Boxes to alter one grain into another, or to consume the grain or corn to nothing. pag. 340.  
¶ How to convey (with words or charms) the corn contained in one box into an other. pag. 340. Of an other box to convert wheat into flower with words, etc. pag. 341. Of diverse petty juggling knacks. pag. 341.  
To burn a thread, and to make it whole again with the ashes thereof. pag. 341.  
¶ To cut a lace asunder in the midst, and to make it whole again. pag. 342. How to pull laces innumerable out of your mouth, of what colour or length you list, and never any thing seen to be therein. pag. 343.  
How to make a book, wherein you shall show every leaf therein to be white, black, blue, red, yellow, green, etc. pag. 343.  
Desperate or dangerous juggling knacks, wherein the simple are made to think, that a seely juggler with words can hurt and help, kill and revive any creature at his pleasure: and first to kill any kind of pullen, and to give it life again. pag. 346.  
¶ To eat a knife, and to fetch it out of any other place. pag. 346. To thrust a bodkin into your head without hurt. pag. 347. To thrust a bodkin through your tongue, and a knife through your arm: a pitiful sight, without hurt or danger. pag. 347. To thrust a piece of lead into one eye, and to drive it about (with a stick) between the skin and flesh of the forehead, until it be brought to the other eye, and there thrust out. pag. 348. To cut half your nose asunder, and to heal it again presently without an$e salve. pag. 348.  
To put a ring through your cheek. pag. 348. To cut off ones head, and to lay it in a platter, &c: which the jugglers call the decollation of john Baptist. pag. 349. To thrust a dagger or bodkin into your guts very strangely, and to recover immediately. pag. 350. To draw a cord through your nose, mouth or hand, so sensibly as it is wonderful to see. pag. 351.  
The conclusion wherein the reader is referred to certain patterns of of instruments wherewith diverse feats here specified are to be executed. pag. 351.   

¶ The xiv. Book.  
OF the art of alchemistry, of their words of art and devices to blear men's eyes, and to procure credit to their profession. Pag. 353.  
The Alcumysters' drift, the Canons yeoman's tale, of alcumystical stones and waters. pag. 355.  
Of a yeoman of the country cozened by an Alcumyst. pag. 357.  
A certain king abused by an Alcumyst, and of the king's fool a pretty jest. pag. 360.  
A notable story written by Erasmus of two Alcumysts, also of longation and curtation. pag. 361.  
The opinion of diverse learned men touching the folly of alchemistry. pag. 368.  
That vain and deceitful hope is a great cause why men are seduced by this alluring art, and that there labours therein are bootless, etc. pag. 371.  
A continuation of the former matter, with a conclusion of the same. p. 372.   

¶ The xv. Book.  
THe exposition of jidoni, and where it is found, whereby the whole art of conjuration is deciphered. Pag. 376.  
An inventory of the names, shapes, powers, government, and effects of devils and spirits, of their several segniorities and degrees: a strange discourse worth the reading. p. 377.  
The hours wherein principal devils may be bound; to wit, raised and restrained from doing of hurt. p. 393.  
The form of adjuring or citing of the spirits aforesaid to arise & appear. page. 393.  
A confutation of the manifold vanities contained in the precedent chapters, specially of commanding of devils. pag. 396.  
The names of the planets, their characters, together with the twelve signs of the zodiac, their dispositions, aspects, and government, with other observations. pag. 397.  
¶ The twelve signs of the zodiac, their characters and denominations, etc. pag. 397. Their dispositions or inclinations. 397. The disposition of the planets. pag. 398. The aspects of the planets. 398. How the day is divided or distinguished. 398. The division of the day, and the planetary regiment. pag. 399. The division of the night, and the planetary regiment. pag. 399.  
The characters of the angels of the seven days, with their names: of figures, seals and periapts. pag. 400.  
An experiment of the dead. pag. 401.  
A licence for Sibylia to go and come by at all times. pag. 407.  
To know of treasure hidden in the earth. pag. 408.  
¶ This is the way to go invisible by these three sisters of fairies. 408.  
An experiment of Citrael, &c: angeli diei dominici. pag. 410.  
¶ The seven angels of the seven days, with the prayer called Regina linguae. pag. 410.  
How to enclose a spirit in a crystal stone. pag. 411.  
A figure or type proportional, showing what form must be observed and kept, in making the figure whereby the former secret of enclosing a spirit in crystal is to be accomplished, etc. pag. 414.  
An experiment of the spirit Bealphares. pag. 415.  
¶ The two and twentieth Psalm. pag. 416.  
This psalm also following, being the fifty one psalm, must be said three tunes over, etc. pag. 416.  
To bind the spirit Bealphares, and to lose him again. pag. 418.  
¶ A licence for the spirit to depart. pag. 419. A type or figure of the circle for the master and his fellows to sit in, showing how & after what fashion it should be made. pag. 420.  
The making of the holy water. pag. 421.  
¶ To the water say also as followeth. pag. 421. Then take the salt in thy hand, and say putting it into the water, making in the manner of a cross. pag. 421. Then sprinkle upon any thing, and say as followeth. pag. 422.  
To make a spirit to appear in a crystal. pag. 422.  
An experiment of the dead. pag. 423.  
¶ Now the Pater noster, ave, and Credo must be said, and then the prayer immediately following. p. 425.  
A bond to bind him to thee, and to thy N. as followeth. pag. 425.  
¶ This bond following, is to call him into your crystal stone, or glass, etc. pag. 428. Then being appeared, say these words following. pag. 429. A licence to depart. pag. 429.  
When to talk with spirits, and to have true answers to find out a thief. pag. 430.  
¶ To speak with spirits. pag. 430.  
A confutation of conjuration, especially of the raising, binding and dismissing of the devil, of going invisible and other lewd practices. pag. 430.  
A comparison between popish exorcists and other conjurers, a popish conjuration published by a great doctor of the Romish church, his rules and cautions. pag. 433.  
A late experiment, or cozening conjuration practised at Drieance by the Franciscane Friars, how it was detected, and the judgement against the authors of that comedy. pag. 435.  
Who may be conjurers in the Romish church besides priests, a ridiculous definition of superstition, what words are to be used and not used in exorcisms, rebaptism allowed, it is lawful to conjure any thing, differences between holy water and conjuration. pag. 438.  
The seven reasons why some are not rid of the devil with all their popish conjurations, why there were no conjurers in the primitive church, and why the devil is not so soon cast out of the bewitched as of the possessed. pag. 441.  
Other gross absurdities of witchmongers in this matter of conjurations. pag. 443.  
Certain conjurations taken out of the pontifical and out of the missal. pag. 444.  
¶ A conjuration written in the mass book. Fol. 1. pag. 445. Oremus. pag. 445.  
That popish priests leave nothing unconjured, a form of exorcism for incense. pag. 446.  
The rules and laws of popish Exorcists and other conjurers all one, with a confutation of their whole power, how S. Martine conjured the devil. pag. 447.  
That it is a shame for papists to believe other conjurers doings, their own being of so little force, Hippocrates his opinion herein. pag. 450.  
How conjurers have beguiled witches, what books they carry about to procure credit to their art, wicked assertions against Moses and Ioseph. pag. 451.  
All magical arts confuted by an argument concerning Nero, what Cornelius Agrippa and Carolus Gallus have left written thereof, and proved by experience. pag. 452.  
Of salomon's conjurations, and of the opinion conceived of his cunning and practise therein. pag. 454.  
Lessons read in all churches, where the pope hath authority, on Saint Margaret's day, translated into English word for word. pag. 455.  
A delicate story of a Lombard, who by saint Margaret's example would needs fight with a real devil. p. 457.  
The story of S. Margaret proved to be both ridiculous and impious in every point. pag. 459.  
A pleasant miracle wrought by a popish priest. pag. 460.  
The former miracle confuted, with a strange story of S. Lucy. pag. 461.  
Of visions, noises, apparitions, and imagined sounds, and of other illusions, of wandering souls: with a confutation thereof. pag. 461.  
Cardanus opinion of strange noises, how counterfeit visions grow to be credited, of popish appeerances, of pope Boniface. pag. 464.  
Of the noise or sounded of echo, of one that narrowly escaped drowning thereby, etc. pag. 465.  
Of Theurgy, with a confutation thereof, a letter sent to me concerning these matters. pag. 466.  
¶ The copy of a letter sent unto me R. S. by T. E. Master of art, and practiser both of physic, and also in times past, of certain vain sciences; now condemned to die for the same: wherein he openeth the truth touching these deceits. pag. 467.   

¶ The xvi. Book.  
A Conclusion, in manner of an epilog, repeating many of the former absurdities of witchmongers' conceits, confutations thereof, and of the authority of james Sprenger and Henry Institor inquisitors and compilers of M. Mal. Pa. 470.  
By what means the common people have been made believe in the miraculous works of witches, a definition of witchcraft, and a description thereof. pag. 471.  
Reasons to prove that words and characters are but babbles, and that witches cannot do such things as the multitude supposeth they can, their greatest wonders proved trifles, of a young gentleman cozened. pag. 473.  
Of one that was so bewitched that he could read no scriptures but canonical, of a devil that could speak no Latin, a proof that witchcraft is flat cozenage. pag. 476.  
Of the divination by the siue & shears, and by the book and key, Hemingius his opinion thereof confuted, a babble to know what is a clock, of certain juggling knacks, manifold reasons for the overthrow of witches and conjurers, and their cozenages, of the devils transformations, of Ferrum candens, etc. pag. 477.  
How the devil preached good doctrine in the shape of a priest, how he was discovered, and that it is a shame (after confutation of the greater witchcrafts) for any man to give credit to the lesser points thereof. pag. 481.  
A conclusion against witchcraft, in manner and form of an Induction. pag. 483.  
Of natural witchcraft or fascination. pag. 484.  
Of enchanting or bewitching eyes. pag. 485.  
Of natural witchcraft for love, etc. pag. 487.  
A Discourse upon devils and spirits, and first of philosopher's opinions, also the manner of their reasoning hereupon; and the same confuted. Pag. 489.  
My own opinion concerning this argument, to the disproof of some writers hereupon. pag. 491.  
The opinion of Psellus touching spirits, of their several orders, and a confutation of his errors therein. pag. 492.  
More absurd assertions of Psellus and such others, concerning the actions and passions of spirits, his definition of them, and of his experience therein. pag. 495.  
The opinion of Fascius Cardanus touching spirits, and of his familiar devil. pag. 497.  
The opinion of Plato concerning spirits, devils and angels, what sacrifices they like best, what they fear, and of Socrates his familiar devil. pag. 498.  
Plato's nine orders of spirits and angels, Dionysius his division thereof not much differing from the same, all disproved by learned divines. pag. 500  
The commensement of devils fondly gathered out of the 14. of isaiah, of Lucifer and of his fail, the Cabalists the Thalinudists and Schoolman's opinions of the creation of angels. pag. 501.  
Of the cotention between the Greek and Latin church touching the fall of angels, the variance among papists themselves herein, a conflict between Michael and Lucifer. pag. 503.  
Where the battle between Michael and Lucifer was fought, how long it continued, and of their power, how fondly papists and infidels write of them, and how reverently Christians ought to think of them. p. 504.  
Whither they became devils which being angels kept not their vocation, in Jude and Peter; of the fond opinions of the Rabbis touching spirits and bugs, with a confutation thereof. pag. 506.  
That the devils assaults are spiritual and not temporal, and how grossly some understand those parts of the scripture. pag. 508.  
The equivocation of this word spirit, how diversly it is taken in the scriptures, where (by the way) is taught that the scripture is not always literally to be interpreted, nor yet allegorically to be understood. pa. 509.  
That it pleased God to manifest the power of his son and not of witches by miracles. pag. 512.  
Of the possessed with devils. pag. 513.  
That we being not throughly informed of the nature of devils and spirits, must satisfy ourselves with that which is delivered us in the scriptures touching the same, how this word devil is to be understood both in the singular & plural number, of the spirit of God and the spirit of the devil, of tame spirits, of Ahab. pag. 514.  
Whither spirits and souls can assume bodies, and of their creation and substance, wherein writers do extremely contend and vary. pag. 516.  
Certain popish reasons concerning spirits made of air, of day devils and night devils, and why the devil loveth no salt in his meat. pag. 517.  
That such devils as are mentioned in the scriptures, have in their names their nature and qualities expressed, with instances thereof. pag. 518.  
diverse names of the devil, whereby his nature and disposition is manifested. pag. 520.  
That the idols or gods of the Gentiles are devils, their diverse names, and in what affairs their labours and authorities are employed, wherein also the blind superstition of the heathen people is discovered. pag. 521.  
Of the Romans chief gods called Dij selecti, and of other heathen gods, their names and offices. pag. 523.  
Of diverse gods in diverse countries.  
Of popish provincial gods, a comparison between them and heathen gods, of physical gods, and of what occupation every popish god is. pag. 526.  
A comparison between the heathen and papists, touching their excuses for idolatry. pag. 529.  
The conceit of the heathen and the papists all one in idolatry, of the council of Trent, a notable story of of a hangman arraigned after he was dead and buried, etc. pag. 530.  
A confutation of the fable of the hangman, of many other feigned and ridicuious tales and apparitions, with a reproof thereof. pag. 532.  
A confutation of Johannes Laurentius, and of many others, maintaining these feigned and ridiculous tales and apparitions, & what driveth them away; of Moses and Helias appearance in mount Thabor. pag. 534.  
A confutation of assuming of bodies, and of the serpent that seduced Eue. pag. 536.  
The objection concerning the devils assuming of the serpent's body answered. pag. 537.  
Of the curse rehearsed Genes. 3. and that place righthe expounded, John Caluines opinion of the devil. pag. 539.  
My own opinion and resolution of the nature of spirits, and of the devil, with his properties. pag. 540.  
Against fond witchmongers, and their opinions concerning corporal devils. pag. 542.  
A conclusion wherein the Spirit of spirits is described, by the illumination of which spirit all spirits are to be tried: with a confutation of the Pneumatomachi flathe denying the divinity of this Spirit. pag. 543.   
FINIS.  
¶ Imprinted at London by William Brome.