Book III, chapters 15–20: Authorities against witches’ confessions; the capital crimes answered

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

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

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

I find another story written in M. Mal. repeated by Bodin; that one souldier called Pumher, daily through witchcrraft killed with his Bow and Arrows, three of the Enemies, as they stood peeping over the walls of a Castle besieged: so as in the end he killed them all quite, saving one. The trial of the Archers sinister dealing, and a proof thereof expressed, is; for that he never lightly failed when he shot, and for that he killed them; by three a day; and had shot three arrows into a rod. This was he that shot at a peny on his sons head, and made ready another Arrow, to have slain the Duke of Remgrave that commanded it. And doubtless, because of his singular dexterity in shooting, he was reputed a Witch, as doing that which others could not do, nor think to be in the power of man to do: though indeed no miracle, no witchcraft, no impossibility nor difficulty consisted therein.

But this later story I can requite with a familiar example: For at Town Malling in Kent, one of Queen Maries Justices, upon the complaint of many wise men, and a few foolish boys, laid an Archer by the heels; because he shot so neer the white at Buts: For he was informed and perswaded, that the poor man played with a Fly, otherwise called a Devil or familiar: And because he was certified that the Archer aforesaid shot better than the common shooting, which he before had heard of, or seen, he conceived it could not be in Gods Name, but by Inchantment; whereby this Archer (as he supposed by abusing the Queens liege people) gained some one day two or three shillings, to the detriment of the Common-wealth, and to his own inriching: And therefore the Archer was severely punished, to the great encouragement of Archers, and to the wise example of Justices; but specially to the overthrow of witchcraft. And now again to our matter.

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

CErtain general Councils, by their Decrees, have condemned the Confessions and erroneous credulity of Witches, to be vain, phantastical and fabulous. And even those, which are parcel of their league, whereupon our Witchmongers do so build, to wit; their night-walkings and meetings with Herodias, and the Pagan gods: at which time they should pass so farr in so little aspace on cock-horse; their transubstantiation, their eating of children, and their pulling of them from their mothers sides; their entring into mens houses, through chinks and little holes where a fly can scarcely wring out, and the disquieting of the Inhabitants, &c. all which are not only said by a General Council, to be meer phantastical, and imaginations in dreams; but so affirmed by the ancient writers. The words of the Council are these; It may not be omitted, that certain wicked women following Satans provocations, being 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 Herodiac, with an innumerable multitude, upon certain Beasts, and pass over many Countries, and Nations, in the silence of the night, and do whatsoever those fairies or Ladies command, &c. And it followeth even there; Let all Ministers therefore in their several Cures, preach to Gods people, so as they may know all these things to be false, &c. It followeth in the same Council; Therefore, 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; then all these their bargains and assemblies, &c. are incredible, which are only ratified by the certain foolish and extorted confessions; and by a fable of S. Germane, who watched the Faries or Witches, being at a reer banquet, and through his holiness stayed them, till he sent to the houses of those neighbours, which seemed to be there, and found them all in bed; and so cryed, that these were Devils in the likeness of those women: Which if it were as true, as it is false, it might serve well to confute this their meeting and night-walkings: For if the Devils be only present in the likeness of Witches, then is that false, which is attributed to Witches in this behalf.

But because the old hammer of Sprenger and Institor, in their old Malleo maleficarum, was insufficient to knock down this Council; a young Beetle-head called Frier Bartholomaeus Spinaeus hath made a new leaden beetle, to beat down the counsel, and kill these old women: Wherein he counterfeiting Aesops Ass, claweth the Pope with his heels, affirming upon his credit, that the Council is false and erroneus; because the doctrin swerveth from the Popish Church, and is not Authentical but Apocryphal: saying (though untruly) that that Council was not called by the commandement and pleasure of the Pope, nor ratified by his authority, which (saith he) is sufficient to disanul all Councils: For surely (saith this Frier which at this instant is a chief Inquisitor) if the words of this Council were to be admitted, both I, and all my predecessors have published notorious lies, and committed many injurious executions: whereby the Popes themselves also might justly be detected of error, contrary to the Catholique belief in that behalf. Marry, he saith, that although the words and direct sense of this counsel be quite contrary to truth and his opinion; yet he will make an exposition thereof, that shall somewhat mittigate the lewdness of the same; and this, he saith, is not only allowable to do, but also meritorious. Mark the mans words, and judge his meaning.

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

OLd M. Malificarum also saith, that the Counsels and Doctors were all deceived herein, and alledging authority therefore, confuteth that opinion by a notable reason, called Petitio principii, or rather, Ignotum per ignotius, in this manner: They can put changlings in the place of other children: Ergo, they can transfer and transforme themselves and others, &c. according to their confession in that behalf. Item, he saith, and Bodin justifieth it, that a Priest in Frieseland, was corporally transferred into a far Countrey, as witnessed another Priest of Oberdorf his companion, who saw him aloft in the air: Ergo, saith, M. Mal. they have all been deceived hitherto, to the great impunity of horrible Witches. Wherein he opposeth his folly against God and his Church, against the truth, and against all possibility. But surely it is almost incredible, how imagination shall abuse such as are subject unto Melancholy; so as they shall believe they see, hear, and do that, which never was nor shall be; as is partly declared, if you read Galen de locis affectis, and may more plainly appear also if you read Aristotle de Somnio.

And thereof S. Augustine saith well, that he is too much a fool and a blockhead, that supposeth those things to be done indeed, and corporally, which are by such persons phantastically imagined: which phantastical illusions, do as well agree and accord (as Algerus saith) with Magical deceipts, as the verity accompanieth divine holiness.

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

ALas! what creature being found in state of mind, 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 terrour of hell-fire must needs be to them diversly manifested, and much more terrible, because of their weakness, nature, and kind, than to any other: as it would appear, if a Witch were but asked, Whether she would be contented to be hanged one year hence, upon condition her displeasure might be wreaked upon her enemy presently? As for theeves, and such other, they think not to go to hell-fire; but are either perswaded there is no hell, or that their crime deserveth it not, or else that they have time enough to repent: so as, no doubt, if they were perfectly resolved hereof, they would never make such adventures. Neither do I think, that for any sum of money, they would make so direct a bargain to go to hell-fire. Now then I conclude, That confession in this behalf is insufficient to take away the life of any body; or to attain such credit, as to be believed without further proof: For, as Augustine and Isidore, with the rest of the sounder divines, say, that these perstigious things, which are wrought by Witches, are fantastical: so do the sounder decrees of Councels and Canons agree, that in that case, there is no place for criminal action. And the law saith, That the confession of such persons as are illuded, must needs be erroneous, and therefore is not to be admitted; for, Confessio debet tenere verum & possibile. But these things are opposite both to law and nature, and therefore it 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 it self: 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, there is none other way of proof but by confession: It is answered thus in the law, to wit: Their confession in this case containeth an outward act, and the same impossible both in the law and nature, and also unlikely to be true; and therefore Quod verisimile non est, attendi non debet. So as, though their confessions may be worthy of punishment, as whereby they shew a will to commit such mischief, yet not worthy of credit, as that they have such power. For, Si factum absit, solaque opinione laborent, è 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 by law be condemned for criminal causes, upon presumptions, nor yet by single witnesses: neither at the accusation of a capital enemy; who indeed is not to be admitted to give evidence in this case; though it please M. Mal. and Bodin to affirm the contrary. But beyond all equity, these Inquisitors have shifts and devises enough, to plague and kill these poor souls; for (they say) their fault is greatest of all others, because of their carnal copulation with the Devil, and therefore they are to be punished as Hereticks, four manner of wayes; to wit, with Excommunication, deprivation, loss of goods, and also with death.

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

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

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

FIrst therefore, they lay to their charge Idolatry; but alas, without all reason; for, such are properly known to us to be Idolaters, as do 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 is 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 fantasie being corrupted, and so infatuated, that they suppose, confess, and say, they can do that, which is as far beyond their power and nature to do, as to kill a man at York before noon, when they have been seen at London in that morning, &c. But if these latter Idolaters, whose Idolatry is 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 scot-free.

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

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

Fourthly, as touching the accusation, which all the Writers use herein against them for their carnal copulation with Incubus: the folly of mens credulity is as much to be wondered at and derided, as the others vain and impossible confessions. For the Devil is a Spirit, and hath neither flesh nor bones, which are to be used in the performance of this action. And since he also lacketh all instruments, substance and seed engendred of bloud, it were folly to stay overlong in the confutation of that, which is not in the nature of things: And yet must I say somewhat herein, because the opinion hereof is so strongly and universally received, and the fables hereof 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 carryeth from him the seed of Generation, which he delivereth as Incubus to the Woman, who many times that way is gotten with child; which child will very naturally (they say) become a Witch, and such a one, they affirm, Merlin was.

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

BUt insomuch as I am driven (for 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 baudy assertions and examples, whereby they confirm this their doctrine (being my self both ashamed, and loath once to think upon such filthiness, although it be to the condemnation thereof) I must intreat, you that are the readers hereof, whose chast ears cannot well endure to hear of such abominable Lecheries, as are gathered out of the books of those Witch-mongers, (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 stuffe (even that which I my self loath) as into a stinking corner: howbeit, none otherwise, I hope, but that the other parts of my writing shall remain sweet, and this also covered as close as may be.