Book 16, Chapter 2: By what meanes the common people have beene made beleeve in the miraculous works of witches, a definition of witchcraft, and a description thereof
1 The common people have beene so assotted and bewitched, with whatsoever poets have feigned of witchcraft, either in earnest, in jest, or else in derision; and with whatsoever lowd liers and couseners for their pleasures heerein have invented, and with whatsoever tales they have heard from old doting women, or from their mothers maids, and with whatsoever the grandfoole their ghostlie father, or anie other morrow masse preest had informed them; and finallie with whatsoever they have swallowed up through tract of time, or through their owne timerous nature or ignorant conceipt, concerning these matters of hagges and witches: as they have so settled their opinion and credit thereupon, that they thinke it heresie to doubt in anie part of the matter; speciallie bicause they find this word witchcraft expressed in the scriptures; which is as to defend praieng to saincts, bicause Sanctus, Sanctus, Sanctus is written in Te Deum.
2 And now to come to the definition of witchcraft, which hitherto I did deferre and put off purposelie: that you might perceive the true nature thereof, by the circumstances, and therefore the rather to allow of the same, seeing the varietie of other writers. Witchcraft is in truth a cousening art, wherin the name of God is abused, prophaned and blasphemed, and his power attributed to a vile creature. In estimation of the vulgar people, it is a supernaturall worke, contrived betweene a corporall old woman, and a spirituall divell. The maner thereof is so secret, mysticall, and strange, that to this daie there hath never beene any credible witnes therof. It is incomprehensible to the wise, learned or faithfull; a probable matter to children, fooles, melancholike persons and papists. The trade is thought to be impious. The effect and end thereof to be sometimes evill, as when thereby man or beast, grasse, trees, or corne, &c; is hurt: sometimes good, as whereby sicke folkes are healed, theeves bewraied, and true men come to their goods, &c. The matter and instruments, wherewith it is accomplished, are words, charmes, signes, images, characters, &c: the which words although any other creature doo pronounce, in maner and forme as they doo, leaving out no circumstance requisite or usuall for that action:
3 yet none is said to have the grace or gift to performe the matter, except she be a witch, and so taken, either by hir owne consent, or by others imputation.
1 I for my part doo also thinke this argument, about the nature & substance of divels and spirits, to be so difficult, as I am persuaded that no one author hath in anie certeine or perfect sort hitherto written thereof. In which respect I can neither allow the ungodly and prophane sects and doctrines of the Sadduces & Peripatetiks, who denie that there are any divels or spirits at all; nor the fond & superstitious treatises of Plato, Proclus, Plotinus, Porphyrie; nor yet the vaine & absurd opinions of Psellus, Nider, Sprenger, Cumanus, Bodin, Michaël, Andræas, Janus Matthæus, Laurentius Ananias, Jamblichus, &c: who with manie others write so ridiculouslie in these matters, as if they were babes fraied with bugges; some affirming that the soules of the dead become spirits, the good to be angels, the bad to be divels; some that spirits or divels are onelie in this life; some, that they are men; some, that they are women; some, that divels are of such gender as they list themselves; some, that they had no beginning, nor shall have ending, as the Manicheis mainteine; some, that they are mortall & die, as Plutarch affirmeth of Pan; some, that they have no bodies at all, but receive bodies, according to their phantasies & imaginations; some, that their bodies are given unto them; some, that they make themselves.
2 Some saie they are wind; some, that they are the breath of living creatures; some, that one of them begat another; some, that they were created of the least part of the masse, whereof the earth was made; and some, that they are substances betweene God and man, and that of them some are terrestriall, some celestiall, some waterie, some airie, some fierie, some starrie, and some of each and everie part of the elements, and that they know our thoughts, and carrie our good works and praiers to God, and returne his benefits backe unto us, and that they are to be worshipped: wherein they meete and agree jumpe with the papists; as if you read the notes upon the second chapter to the Colossians, in the Seminaries testament printed at Rhemes, you shall manifestlie see, though as contrarie to the word of God as blacke to white, as appeareth in the Apocalypse, where the angell expresselie forbad John to worship him.
3 Againe, some saie that they are meane betwixt terrestriall and celestiall bodies, communicating part of each nature; and that although they be eternall, yet that they are mooved with affections: and as there are birds in the aire, fishes in the water, and wormes in the earth; so in the fourth element, which is the fier, is the habitation of spirits and divels. And least we should thinke them idle, they saie they have charge over men, and governement in all countries and nations. Some saie that they are onelie imaginations in the mind of man. Tertullian saith they are birds, and flie faster than anie fowle of the aire. Some saie that divels are not, but when they are sent; and therefore are called evill angels. Some thinke that the divell sendeth his angels abrode, and he himselfe maketh his continuall abode in hell, his mansion place.
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