Book V, chapters 6–9: Nebuchadnezzar, transportations, Job, and the witches of Scripture

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

MAlleus Maleficarum, Bodin, and many other of them that maintain Witchcraft, triumph upon the story of Nebuchadnezzar as though Circes had transformed him with her sorceties into an Ox, as she did others into Swine, &c. I answer, 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 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 a beastly sort, among beasts of the field, and fowles of the air (for by the way I tell you it appeareth by the text, that he was rather turned into the shape of a fowl than of a beast) until he rejecting his beastly conditions, was upon his repentance and amendment called home, and restored unto his Kingdom. Howbeit, this (by their confession) was neither Devils nor Witches doing; but a miracle wrought by God, whom alone I acknowledge to bring to pass such works at his pleasure. Wherein I would know what our Witch-mongers have gained.

I am not ignorant that some write, that after the death of Nebuchadnezzar, his son Evilmerodath gave his body to the ravens to be devoured, least afterwards his father should arise from death, who of a beast became a man again. But this tale is meeter to have place in the Cabalistical art, to wit, among unwritten verities, than here. To concude, I say that the transformations, which these Witch-mongers do so rave and rage upon, is (as all the learned sort of Physitians affirm) a disease proceeding partly from melancholy, whereby many suppose themselves to be Wolves, or such ravening beasts. For Lycanthropia is of the ancient Physitians called Lupina melancholia, or Lupina insania. J. Wierus declareth very learnedly, the cause, the circumstance, and the cure of this disease. 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.

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

FOr the maintenance of Witches Transportations, they object the words of the Gospel, where the Devil is said to take up Christ, and to set him on a pinnacle of the Temple, and on a mountain, &c. which if he had done in manner and form as they suppose, it followeth not therefore that Witches could do the like; nor yet that the Devil would do it for them at their pleasure; for they know not their thoughts, neither can otherwise communicate with them. But I answer, that if it were so grossely to be understood, as they imagine it, yet should it make nothing to their purpose: For, I hope, they will not say, that Christ had made any ointments, or entred into any league with the Devil, and by vertue thereof was transported from out of the Wilderness, unto the top of the temple at Jerusalem; or that the Devil could have masteries over his body, whose soul he could never lay hold upon, especially when he might (with a beck of his finger) have called unto him, and have had the assistance of many legions of Angels: Neither (as I think) will they presume to make Christ partaker of the Devils purpose and sin in that behalf. If they say, This was an action wrought by the special providence of God, and by his appointment, that the Scripture might be fulfilled; then what gain our Witchmongers by this place? First, for that they may not produce a particular example to prove so general an argument. And again, if it were by Gods special providence and appointment, then why should it not be done by the hand of God, as it was in the story of Job? Or, if if it 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 cloathed him with extraordinary shape, whereby he might be made an instrument able to accomplish that matter, as he did to his Angel that carryed Habacuck to Daniel, and to them that he sent to destroy Sodome? But you shall understand, that this was done in a vision, and not in verity of action. So as they have a very cold pull of this place, which is the special piece of Scripture alledged of them for their Transportations.

Hear therefore what Calvin saith in his Commentary upon that place, in these words, The question is, whether Christ were carryed aloft indeed, or whether it were but in a vision? Many affirm very obstinately, that his body was truly and really as they say taken up; because they think it too great an indignity for Christ to be made subject to Satans illusions. But this objection is easily washed away: For it is no absurdity to grant all this to be wrought through Gods permission, or Christs 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 shewed 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 therein, before I looked for his opinion in the matter. And this, I hope, will be sufficient to overthrow the assertions of them that lay the ground of their Transportations and flying in the air hereupon.

He that will say, that these words, to wit, that Christ was taken up, &c. can hardly be applyed to a vision, let him turn to the Prophesie of Ezekiel, and see the self same words used in a vision, saving that where Christ is said to be taken up by the Devil, Ezekiel is taken up, and lifted up, and carryed by the Spirit of God, and yet in a vision. But they have less reason that built upon this sandy rock, the supernatural frame of Transubstantiation; as almost all our Witching Writers do. For Sprenger and Institor say, that the Devil in the likeness of a Falcon caught him up; Danaeus saith, it was in the similitude of a man; others say, of an Angel painted with wings; others, invisible; Ergo, the Devil can take (say they) what shape he list. But though some may cavil upon the Devils transforming of himself; yet, that either Devil or Witch can transforme or transubstantiate others, there is no title or colour in the Scriptures to help them. If there were authority for it, and that it were past all peradventure, lo, what an easie matter is it to resubstantiate an Asse into a Man. For Bodin saith, upon the word of Apuleius, that if the Asse eat new Roses, Anise, or Bay-leaves out of spring-water, it will presently return him into a Man: Which thing Sprenger saith may be done, by washing the Asse in fair water; yea, he sheweth an instance, where, by drinking of water an Asse was turned into a man.

CHAP. VIII. The Witchmongers objection concerning the history of Job answered.

THese Witchmongers, for lack of better arguments, do many times object Job against me; although there be never a word in that story which either maketh for them, or against me; insomuch as there is not the name of a Witch mentioned in the whole book. But (I pray you) what Witchmonger now seeing one so afflicted as Job, would not say he were bewitched, as Job never saith? For first, there came a messenger unto him, and said, Thy oxen were plowing, and thy asses were feeding in their places; and the Sabeant came violently and took them; yea, they have slain thy servants with the edge of the sword, but I only am escaped to tell thee. And whilest he was yet speaking, another came and said, The fire of God is fallen from heaven, and hath burnt up thy sheep, and thy servants, and devoured them, but I only am escaped alone to tell thee. And whilest he was yet speaking, another came, and said, The Chaldeans set out their bands, and fell upon thy camels, and have taken them, and have slain thy servants with the edge of the sword, but I only am escaped alone to tell thee. And whilest he was yet speaking, came another and said, Thy sons and thy daughters were eating and drinking wine in their elder brothers house, and behold, there came a great wind from beyond the wilderness, and smote the four corners of the house, which fell upon thy children, and they are dead, and I only am escaped alone to tell thee. Besides all this, He was smitten with boiles, from the sole of his foot to the crown of his head. If any man in these dayes called Job, should be by the appointment or hand of God thus handled, as this Job was, I warrant you that all the old Women in the Countrey, would be called Coram nobis; Warrants would be sent out on every side, publick and private inquiry made, what old Women lately resorted to Jobs house, or to any of those places where these misfortunes fell. If any poor old Woman had chanced within two or three months to have borrowed a courtesie of seasing, or to have fetcht from thence a pot of milk, or had she required some alms, and not obtained it at Jobs hand; there had been argument enough to have brought her to confusion; and to be more certain to have the right Witch apprehended, figures must have been cast, the sive and shears must have been set on work; yea rather then the Witch should escape, a Conjurer must have earned a little money, a circle must have been made, and a Devil raised to tell the truth; Mother Bungy must have been gone unto, and after she had learned her name whom Job most suspected, she would have confirmed the suspition with artificial accusations; in the end, some Woman or other must have been hanged for it. But as Job said, Dominus dedit; so said he not, 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 no part of his calamity unto Devils, Witches, nor yet unto Conjurers, or their Inchanments; as we have learned now to do. Neither sinned he, or did God any wrong, when he laid it to his charge: but we dishonor God greatly, when we attribute either the power or propriety of God the creator unto a creature.

Calvin saith, We derogate much from Gods glory and omnipotency, when we say, he doth but give Satan leave to do it: which is (saith he) to mock Gods justice: and so fond an assertion, that if Asses could speak, they would speak more wisely than so: For a temporal judge saith not to the hangman, I give thee leave to hang this offender, but commandeth him to do it. But the maintainers of Witches omnipotency, say, Do you not see how really and palpably the Devil tempted and plagued Job? I answer first, that there is no corporal or visible Devil named nor seen in any part of that circumstance; secondly, that it was the hand of God that did it: thirdly, that as there is no community between the person of a Witch, and the person of a devil, so was there not any conference or practise between them in this case.

And as touching the communication betwixt God and the Devil, behold what Calvin saith, writing or rather preaching of purpose upon that place, whereupon they think they have so great advantage; When Satan is said to appear before God, it is not done in some place certain, but the Scripture speaketh so to apply it self to our rudeness. Certainly the Devil in this and such like cases is an instrument to work Gods will, and not his own; and therefore it is an ignorant and an ungodly saying (as Calvin judgeth it) to affirm, that God doth but permit and suffer the Devil: For if Satan were so at his own liberty (saith he) we should be overwhelmed at a sudden. And doubtless, if he had power to hurt the body, there were no way to resist: for he would come invisibly upon us, and knock us on the heads; yea he would watch the best and dispatch them, whilest they were about some wicked act. If they say, God 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 Witch, as Witchmongers imagine. Neither is God moved at all at Satans sute, who hath no such favour or grace with him, as to obtain any thing at his hands.

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

Howbeit, I for my part deny not the verity of the story; though indeed I must confess, that I think there was no such corporal interlude between God, the Devil, and Job, as they imagine; neither any such real presence and communication as the Witchmongers conceive and maintain; who are so gross herein, that they do not only believe, but publish so palpable adsurdities 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 the nose with a pair of pinsors or tongs, and made him rore so lowd, as the place rung thereof, &c. with a thousand the like fables; without which neither the art of Popery nor of Witchcraft could stand. But you may see more of this matter elsewhere, where in few words (which I thought good here to omit, least I should seem to use too many repetitions) I answer effectually to their cavils about this place.

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

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

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

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

Sometimes, such are called Conjurers, as being but Rogues, and lewd people, would use the name of Jesus to work miracles, whereby, though they being faithless could work nothing; yet is their practice condemned by the name of Conjuration. Sometimes Juglers are called Witches. Sometimes also they are called Sorcerers, that impugne the Gospel of Christ, and seduce others with violent perswasions. Sometimes a Murtherer with poyson, is called a Witch. Sometimes they are so termed by the very signification of their names; as Elymas, which signifies a Sorcerer. Sometimes because they study curious and vain arts. Sometimes it is taken for wounding or grieving of the heart. Yea the very word Magus, which is Latin for a Magician, is translated a Witch; and yet it was heretofore alwayes taken in the good part. And at this day it is indifferent to say in the English tongue; She is a Witch; or, She is a wise Woman.

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