The first Chapter.

The exposition of this Hebrue word Chasaph, wherein is answered the objection conteined in Exodus 22. to wit: Thou shalt not suffer a witch to live, and of Simon Magus. Acts. 8.

CHASAPH, being an Hebrue word, is Latined Veneficium, and is in English, poisoning, or witchcraft; if you will so have it. The Hebrue sentence written in Exodus, 22. is by the 70. interpretors translated thus into Greeke, Fa?a???? ??? ?p??e?sete, which in Latine is, Veneficos (sive) veneficas non retinebitis in vita, in English, You shall not suffer anie poisoners, or (as it is translated) witches to live. The which sentence JosephusJoseph. in JudÆorum antiquitat. an Hebrue borne, and a man of great estimation, learning and fame, interpreteth in this wise; Let none of the children of Israel have any poison that is deadlie, or prepared to anie hurtfull use. If anie be apprehended with such stuffe, let him be put to death, and suffer that which he ment to doo to them, for whom he prepared it. The Rabbins exposition agree heerewithall. Lex Cornelia differeth not from this sense, to wit, that he must suffer death, which either maketh, selleth, or hath anie poison, to the intent to kill anie 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/112. translations, Chasaph is translated, witchcraft.

And bicause I will avoid prolixitie and contention both at once, I will admit that VeneficÆ were such witches, as with their poisons did much hurt among the children of Israell; and I will not denie that there remaine such untill this daie, bewitching men, and making them beleeve, that by vertue of words, and certeine ceremonies, they bring to passe such mischeefes, and intoxications, as they indeed accomplish by poisons. And this abuse in cousenage of people, together with the taking of Gods name in vaine, in manie places of the scripture is reprooved, especiallie by the name of witchcraft, even where no poisons are. According to the sense which S. Paule useth to the GalathiansGal. 3, 1. in these words, where he sheweth plainelie, that the true signification of witchcraft is cousenage; O ye foolish Galathians (saith he) who hath bewitched you? to wit, cousened or abused you, making you beleeve a thing which is neither so nor so. Whereby he meaneth not to aske of them, who have with charmes, &c: or with poisons deprived them of their health, life, cattell, or children, &c: but who hath abused or cousened them, to make them beleeve lies. This phrase is also used by Job.Job. 15, 12. 15. But that we may be throughlie resolved of the true meaning of this phrase used by Paule, Gal. 3. let us examine the description of a notable witch called Simon Magus, made by S. Luke;Acts. 8, 9. There was (saith he) in the citie of Samaria, a certeine man called Simon,/85. which used witchcraft, and bewitched the people of Samaria, saieng that he himself was some great man. I demand, in what other thing here do we see anie witchcraft, than that he abused the people, making them beleeve he could worke miracles, whereas in truth he could doo no such thing; as manifestlie may appeare 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 monie the power of the Holy-ghost to worke wonders.

It will be said,Acts. 8, 11. the people had reason to beleeve him, bicause it 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 cousened or bewitched through false doctrine, or legierdemaine; least while they attend to such fables and lies, they be brought into ignorance,/113. and so in time be led with them awaie from God. And finallie, let us all abandon such witches and couseners, as with Simon Magus set themselves in the place of God, boasting that they can doo miracles, expound dreames, foretell things to come, raise the dead, &c: which are the workes of the Holy-ghost,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. who onlie searcheth the heart and reines, and onelie worketh great wonders, which are now staied and accomplished in Christ, in whome who so stedfastlie beleeveth shall not need to be by such meanes resolved or confirmed in his doctrine and gospell. And as for the unfaithfull, they shall have none other miracle shewed unto them, but the signe of Jonas the prophet.

And therefore I saie, whatsoever they be that with Simon Magus take upon them to worke such wonders, by soothsaieng, sorcerie, or witchcraft, are but liers,Eccl. 34, 5. deceivers, and couseners, according to Syrachs saieng; Sorcerie, witchcraft, soothsaieng, and dreames, are but vanitie,Eccl. 34, 8. and the lawe shalbe fulfilled without such lies. God commanded the people, that they should not regard them that wrought with spirits,Levi. 19, 31. nor soothsaiers: for the estimation that was attributed unto them, offended God.

The second Chapter.

The place of Deuteronomie expounded, wherin are recited all kind of witches; also their opinions confuted, which hold that they can worke such miracles as are imputed unto them.

THE greatest and most common objection is, that if there were not some, which could worke such miraculous or supernaturall feats,Deut. 18. 10. 11. by themselves, or by their divels, it should not have beene said; Let none be found among you, that maketh his sonne or his daughter to go through the fier, or that useth witchcraft, or is a regarder of times, or a marker of the flieng of fowles, or a sorcerer, or a charmer, or that counselleth with spirits, or a soothsaier, or that asketh counsell of the dead, or (as some translate it)/114. that raiseth the dead. But as there is no one place in the scripture that saith they can worke miracles, so it shalbe easie to proove, that these were all couseners, everie one abusing the people in his/ severall86. kind; and are accurssed of God. Not that they can doo all such things indeed, as there is expressed; but for that they take upon them to be the mightie power of God, and to doo that which is the onelie worke of him, seducing the people, and blaspheming the name of God,Esay. 42, 8.
Ps. 24. 8. 10. who will not give his glorie to anie creature, being himselfe the king of glorie and omnipotencie.

First I aske, what miracle was wrought by their passing through the fier? Trulie it cannot be prooved that anie effect followed; but that the people were bewitched, to suppose their sinnes to be purged thereby; as the Spaniards thinke of scourging and whipping themselves. So as Gods power was imputed to that action, and so forbidden as an idolatrous sorcerie. What woonders worketh the regarder of times? What other divell dealeth he withall, than with the spirit of superstition? Doth he not deceive himselfe and others, and therefore is worthilie condemned for a witch? What spirit useth he, which marketh the flieng of fowles? Nevertheles, he is here condemned as a practiser of witchcraft; bicause he couseneth the people, and taketh upon him to be a prophet; impiouslie referring Gods certeine ordinances to the flittering fethers and uncerteine waies of a bird. The like effects produceth sorcerie, charming, consultation with spirits, soothsaieng, and consulting with the dead: in everie of the which Gods power is obscured, his glorie defaced, and his commandement infringed.

And to proove that these soothsaiers and witches are but lieng mates and couseners; note these words pronounced by God himselfe, even in the selfe same place to the children of Israell:Deut. 18, 14 Although the Gentiles suffered themselves to be abused, so as they gave eare to these sorcerers, &c: he would not suffer them so, but would raise them a prophet, who should speake the truth. As if he should saie; The other are but lieng and cousening mates, deceitfull and undermining merchants, whose abuses I will make knowne to my people. And that everie one maie be resolved herein, let the last sentence of this precept be well weighed; to wit, Let none be found among you, that asketh counsell of (or rai/seth115. the dead.)

First you know the soulesSap. 3, 1.
Luk. 16, 23. of the righteous are in the hands of God, and resting with Lazarus in Abrahams bosome, doo sleepe in Jesus Christ. And from that sleepe, man shall not be raised, till the heavens be no more: according to this of David:Job. 14, 12.
Psal 88, 10.
Deut. 18, 11.
Luk. 16. 29. 31. Wilt thou shew woonders 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 anie passage from heaven to earth, but by God and his angels.Luk. 16, 22. As touching the resurrection and restauration of the bodie, read John. 5.Joh. 5, 21. and you shall manifestlie see, that it is the onelie worke of the father, who hath given the power therof to the sonne, and to none other, &c. Dominus percutit, & ipse medetur: Ego occidam, & ego vivefaciam.Ose. 6.
Acts. 17. 25. 28.
Tim. 6, 13. And in manie other places it is written, that God giveth life and beeing to all. Although Plato, with his maister Socrates, the cheefe pillers of these vanities, say, that one Pamphilus was called up out of hel, who when he cam among the people, told manie incredible tales concerning infernall actions. But herein I take up the proverbe;/87. Amicus Plato, amicus Socrates, sed major amica veritas.

So as this last precept, or last part thereof, extending to that which neither can be done by witch nor divell, maie well expound the other parts and points therof. For it is not ment hereby, that they can doo such things indeed; but that they make men beleeve they doo them, and thereby cousen the people, and take upon them the office of God, and therewithall also blaspheme his holie name, and take it in vaine; as by the words of charmes and conjurations doo appeare, which you shall see, if you looke into these words, Habar and Idoni.

In like manner I saie you may see, that by the prohibition of divinations by augurie, and of soothsaiengs, &c., who are witches, and can indeed doo nothing but lie and cousen the people, the lawe of God condemneth them not, for that they can worke miracles, but bicause they saie they can doo that which perteineth to God,26. quÆ. 7. non. obser. fact. 1398. act. 17.
August. de spirit. & anima. cap. 28. and for cousenage, &c. Concerning other points of witchcraft conteined therein, and bicause some cannot otherwise be satisfied, I will alledge under one sentence, the decretals, the mind of S. Augustine, the councell Aurelian, and the determination of/116. Paris, to wit: Who so observeth, or giveth heed unto soothsaiengs, divinations, witchcraft, &c., or doth give credit to anie such, he renounceth christianitie, and shalbe counted a pagane, & an enemie to God; yea and he erreth both in faith and philosophie. And the reason is therewithall expressed in the canon, to wit; Bicause hereby is attributed to a creature, that which perteineth to God onelie and alone. So as, under this one sentence (Thou shalt not suffer a poisoner or a witch to live) is forbidden both murther and witchcraft; the murther consisting in poison; the witchcraft in cousenage or blasphemie.

The third Chapter.

That women have used poisoning in all ages more than men, and of the inconvenience of poisoning.

AS women in all ages have beene counted most apt to conceive witchcraft, and the divels speciall instruments therin, and the onelie or cheefe practisers therof: so also it appeareth, that they have been the first inventers, and the greatest practisers of poisoning, and more naturallie addicted and given thereunto than men: according to the saieng of Quintilian; Latrocinium faciliÙs in viro, veneficium in foemina credam. From whom PliniePlin. lib. 25. cap. 2. differeth nothing in opinion, when he saith, Scientiam foeminarum in veneficiis prÆvalere. To be short, Augustine, Livie, Valerius, Diodorus, and manie other agree, that women were the first inventers and practisers of the art of poisoning. As for the rest of their cunning, in what estimation it was had, may appeare by these verses of Horace, wherein he doth not onelie declare the vanitie of witchcraft, but also expoundeth the other words, wherewithall we are now in hand.

Here Horace (you see) contemneth as ridiculous, all our witches cunning: marrie herein he comprehendeth not their poisoning art, which hereby he onelie seemed to thinke hurtfull. Pythagoras and Democritus give us the names of a great manie magicall hearbs and stones, whereof now, both the vertue, and the things themselves also are unknowne: as Marmaritin, whereby spirits might be raised: Archimedon, which would make one bewraie in his sleepe, all the secrets in his heart: Adincantida, Calicia, Mevais, Chirocineta, &c: which had all their severall vertues, or rather poisons. But all these now are worne out of knowledge: marrie in their steed we have hogs turd and chervill, as the onelie thing whereby our witches worke miracles.

Trulie this poisoning art called Veneficium, of all others is most abhominable; as whereby murthers maie be committed, where no suspicion maie be gathered, nor anie resistance can be made; the strong cannot avoid the weake, the wise cannot prevent the foolish, the godlie cannot be preserved from the hands of the wicked; children maie hereby kill their parents, the servant the maister, the wife hir husband, so privilie, so inevitablie, and so incurablie, that of all other it hath beene thought the most odious kind of murther; according to the saieng of Ovid:

The monke that poisoned king John, was a right Veneficus; to wit, both a witch and a murtherer: for he killed the king with poison, and/[Misp. 86] 89. persuaded the people with lies, that he had doone a good and a meritorious act: and doubtlesse, manie were so bewitched, as they thought he did verie well therein. Aeneid. 4. lib 4.Antonius Sabellicus writeth of a horrible poisoning murther, committed 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/

The fourth Chapter.119.

Of divers poisoning practises, otherwise called veneficia, committed in Italie, Genua, Millen, Wittenberge, also how they were discovered and executed.

ANOTHER practise,VeneficÆ in Italie. not unlike to that mentioned in the former chapter, was doone in Cassalis at Salassia in Italie, Anno 1536. where 40. VeneficÆ or witches being of one confederacie, renewed a plague which was then almost ceased, besmeering with an ointment and a pouder, the posts and doores of mens houses; so as thereby whole families were poisoned: and of that stuffe they had prepared above 40. crocks for that purpose. Herewithall they conveied inheritances as it pleased them, till at length they killed the brother and onelie sonne of one Necus (as lightlie none died in the house but the maisters and their children) which was much noted; and therewithall that one Androgina haunted the houses, speciallie of them that died: and she being suspected, apprehended, and examined, confessed the fact, conspiracie, and circumstance, as hath beene shewed. The like villanie was afterwards practised at Genua, and execution was doone upon the offenders. At MillenVeneficÆ in Genua & Millen. there was another like attempt that tooke none effect. This art consisteth as well in poisoning of cattell as of men: and that which is doone by poisons unto cattell, towards their destruction, is as commonlie attributed to witches charms as the other. And I doubt not, but some that would be thought cunning in incantations, and to doo miracles, have experience in this behalf. For it is written by divers authors, that if wolves doong be hidden in the mangers, racks, or else in the hedges about the pastures, where cattell go (through the antipathie of the nature of the woolfe and other cattell) all the beasts that savour the same doo not onlie forbeare to eate, but run about as though they were mad, or (as they say) bewitched.

But Wierus telleth a notable storie of a Veneficus, or destroier/ 120. of cattell, which I thought meete heere to repeat.Of a butcher a right veneficall which [? witch.] There was (saith he) in the dukedome of Wittingberge, not farre from Tubing, a butcher, anno 1564. that bargained with the towne for all their hides which were of sterven cattell, called in these parts Morts. He with poison privilie killed in great numbers, their bullocks, sheepe, swine, &c: and by his bargaine of the hides and tallowe he grew infinitlie rich. And at last being suspected, was examined, confessed the matter and maner thereof, and was put to death with hot tongs, wherewith his flesh was pulled from his bones. We for/90. our parts would have killed five poore women, before we would suspect one rich butcher.

The fift Chapter.

A great objection answered concerning this kind of witchcraft called Veneficium.

IT is objected, that if Veneficium were comprehended under the title of manslaughter, it had beene a vaine repetition, and a disordered course undertaken by Moses, to set foorth a lawe against Veneficas severallie. But it might suffice to answer any reasonable christian, that such was the pleasure of the Holie-ghost, to institute a particular article herof, as of a thing more odious, wicked and dangerous, than any other kind of murther. But he that shall read the lawe of Moses, or the testament of Christ himselfe, shall find this kind of repetition and reiteration of the law most common. For as it is written Exod. 22, 21. Thou shalt not greeve nor afflict a stranger, for thou wast a stranger in the land of Aegypt:Levit. 19, 33. so are the same words found repeated in Levit. 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 steale: and it is repeated in Leviticus 19. and in Deut. 5. Murther is generallie forbidden in Exod. 20. and likewise in 22. and repeated in Num. 35. But the aptest example is, that magicke is forbidden in three severall places, to wit, once/121. in Levit. 19. and twise in Levit. 20. For the which a man might as well cavill with the Holie-ghost as for the other.

The sixt Chapter.

In what kind of confections that witchcraft, which is called Venificium, consisteth: of love cups, and the same confuted by poets.

AS touching this kind of witchcraft, the principall part thereof consisteth in certeine confections prepared by lewd people to procure love; which indeed are meere poisons, bereaving some of the benefit of the braine, and so of the sense and understanding of the mind. And from some it taketh awaie life, & that is more common than the other. These be called Philtra, or Pocula amatoria, or Venenosa pocula, or Hippomanes; which bad and blind physicians rather practise, than witches or conjurers, &c. But of what value these bables are, towards the end why they are provided, may appeere by the opinions of poets themselves, from whence was derived the estimation of that stuffe. And first you shall heare what Ovid saith, who wrote of the verie art of love, and that so cunninglie and feelinglie, that he is reputed the speciall doctor in that science:

These verses precedent doo shew, that Ovid knew that those/123 beggerlie sorceries might rather kill one, or make him starke mad, than doo him good towards the atteinement of his pleasure or love; and therefore he giveth this counsell to them that are amorous in such hot maner, that either they must enjoy their love, or else needs die; saieng:

The seventh Chapter.92.

It is proved by more credible writers, that love cups rather ingender death through venome, than love by art: and with what toies they destroie cattell, and procure love.

BUT bicause there is no hold nor trust to these poets, who saie and unsaie, dallieng with these causes; so as indeed the wise may perceive they have them in derision: let us see what other graver authors speake hereof. Eusebius CÆsariensisHieronym. in Ruff.
Plin. lib. 25. cap. 3.
Joseph lib. 11. de JudÆorum antiquit.
Aristot. lib. 8. de natura animal. cap. 24.
Jo. Wier. de venef. cap. 40. writeth, that the poet Lucretius was killed with one of those lovers poisoned cups. Hierome reporteth that one Livia herewith killed hir husband, whome she too much hated; and Lucilla killed hirs, whome she too much loved. Calisthenes killed Lucius Lucullus the emperor with a love pot, as Plutarch and Cornelius Nepos saie. Plinie & Josephus report, that CÆsonia killed hir husband Caligula Amatorio poculo with a lovers cup, which was indeed starke poison. Aristotle saith, that all which is beleeved touching the efficacie of these matters, is lies and old wives tales. He that will read more arguments and histories concerning these poisons, let him looke in J. Wier De Veneficiis/

124.The toies,Toies to mocke apes. which are said to procure love, and are exhibited in their poison looving cups, are these: the haire growing in the nethermost part of a woolves taile, a woolves yard, a little fish called Remora, the braine of a cat, of a newt, or of a lizzard: the bone of a greene frog, the flesh thereof being consumed with pismers or ants; the left bone whereof ingendereth (as they saie) 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 sinke: those that sinke, being hanged up in a white linnen cloth, ingender love, but if a man be touched therewith, hate is bred thereby. Another experiment is thereof, with yoong swalowes, whereof one brood or nest being taken and buried in a crocke under the ground, till they be starved up; they that be found open mouthed, serve to engender love; they whose mouthes are shut, serve to procure hate. Besides these, manie other follies there be to this purpose proposed to the simple; as namelie, the garments of the dead, candels that burne before a dead corps, and needels wherwith dead bodies are sowne or sockt into their sheetes: and diverse other things, which for the reverence of the reader, and in respect of the uncleane speach to be used in the description thereof, I omit; which (if you read Dioscorides, Dioscorid. de materia medicin. or diverse other learned physicians) you maie see at large. In the meane 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 yeare 1583. newlie published; wherein (with an incestuous mouth) he affirmeth directlie, that Christ and his apostles were Venefici; verie fondlie prosecuting that argument, and with as much popish follie as may be; labouring to proove it lawfull to charme and inchant vermine, &c//

The eight Chapter.125. 93.

John Bodin triumphing against John Wier is overtaken with false Greeke & false interpretation thereof.

MONSIEUR BODINJ. Bodin. triumpheth over doctor Wier herein, pronouncing a heavie sentence upon him; bicause he referreth this word to poison. But he reigneth or rather rideth over him, much more for speaking false Greeke; affirming that he calleth Veneficos Fa?a?e?s??, which is as true as the rest of his reports and fables of witches miracles conteined in his bookes of divelish devises. For in truth he hath no such word, but saith they are called Fa?a?e?e??, whereas he should have said Fa?a?e??, the true accent being omitted, and e? being interposed, which should have beene left out. Which is nothing to the substance of the matter, but must needs be the Printers fault.

But Bodin reasoneth in this wise, Fa?a?e?? is sometimes put for Magos or PrÆstigiatores: Ergo in the translation of the Septuaginta, it is so to be taken. Wherein he manifesteth his bad Logicke, more than the others ill Greeke. For it is well knowne to the learned in this toong, that the usuall and proper signification of this word, with all his derivations and compounds doo signifie Veneficos, Poisoners by medicine. Which when it is most usuall and proper, why should the translators take it in a signification lesse usuall, and nothing proper. Thus therefore he reasoneth and concludeth with his new found Logicke, and old fond Greeke; Sometimes it signifieth so, though unproperlie, or rather metaphoricallie; Ergo in that place it is so to be taken, when another fitter word might have beene used. Which argument being vaine, agreeth well with his other vaine actions. The Septuaginta had beene verie destitute of words, if no proper word could have beene found for this purpose. But where they have occasion to speake of witchcraft in their translations, they use Magian, Maggagian, &c: and therfore belike they see some difference betwixt them and the other, and knew some cause that mooved them to use the word Fa?a?e?a, Veneficium//