betuixt the power of God and of the Deuill As to their forme of extasie and spirituall transporting it is certaine the soules going out of the bodie is the onely difinition of naturall death and who are once dead God forbid wee should thinke that it should lie in the power of all the Deuils in Hell to restore them to their life againe Although he can put his owne spirite in a dead bodie which the Necromancers commonlie practise as yee haue harde For that is the office properly belonging to God and besides that the soule once parting from the bodie cannot wander anie longer in the worlde but to the owne resting place must it goe immediatlie abiding the conjunction of the bodie againe at the latter daie And what CHRIST or the Prophets did miraculouslie in this case it cannot in no Christian mans opinion be maid common with the Deuill As for anie tokens that they giue for proouing of this it is verie possible to the Deuils craft to perswade them to these meanes For he being a spirite may hee not so rauishe their thoughtes and dull their sences that their bodie lying as dead hee may object to their spirites as it were in a dreame as the Poets write of Morpheus represente such formes of persones of places and other circumstances as he pleases to illude them with Yea that he maie deceiue them with the greater efficacie may hee not at that same instant by fellow angelles of his illude such other persones so in that same fashion whome with he makes them to beleeue that they mette that all their reportes and tokens though seuerallie examined may euerie one agree with an other And that whatsoeuer actiones either in hurting men or beasts or whatsoeuer other thing that they falselie imagine at that time to haue done may by himselfe or his marrowes at that same time be done indeede so as if they would giue for a token of their being rauished at the death of such a person within so shorte space thereafter whom they beleeue to haue poysoned or witched at that instante might hee not at that same houre haue smitten that same person by the permission of GOD to the farther deceiuing of them and to mooue others to beleeue them And this is surelie the likeliest way and most according to reason which my judgement can finde out in this and whatsoeuer vther vnnaturall poyntes of their confession And by these meanes shall we saill surelie betuixt Charybdis and Scylla in eschewing the not beleeuing of them altogether on the one part least that drawe vs to the errour that there is no Witches and on the other parte in beleeuing of it make vs to eschew the falling into innumerable absurdities both monstruouslie against all Theologie diuine and Philosophie humaine CHAP. V ARGV Witches actiones towardes others Why there are more women of that craft nor men What thinges are possible to them to effectuate by the power of their master The reasons thereof What is the surest remedie of the harmes done by them PHILOMATHES FOrsooth your opinion in this seemes to carrie most reason with it and sence yee haue ended then the actions belonging properly to their owne persones say forwarde now to their actiones vsed towardes others EPI In their actiones vsed towardes others three thinges ought to be considered First the maner of their consulting thereupon Next their part as instrumentes And last their masters parte who puts the same in execution As to their consultationes thereupon they vse them oftest in the Churches where they conveene for adoring at what time their master enquiring at them what they would be at euerie one of them propones vnto him what wicked turne they would haue done either for obteining of riches or for reuenging them vpon anie whome they haue malice at who granting their demande as no doubt willinglie he wil since it is to doe euill he teacheth them the means wherby they may do the same As for little trifling turnes that women haue ado with he causeth them to ioynt dead corpses to make powders thereof mixing such other thinges there amongst as he giues vnto them PHI. But before yee goe further permit mee I pray you to interrupt you one worde which yee haue put mee in memorie of by speaking of Women What can be the cause that there are twentie women giuen to that craft where ther is one man EPI The reason is easie for as that sexe is frailer then man is so is it easier to be intrapped in these grosse snares of the Deuill as was ouer well proued to be true by the Serpents deceiuing of Eua at the beginning which makes him the homelier with that sexe sensine PHI. Returne now where ye left EPI To some others at these times hee teacheth how to make Pictures of waxe or clay That by the rosting thereof the persones that they beare the name of may be continuallie melted or dryed awaie by continuall sicknesse To some hee giues such stones or poulders as will helpe to cure or cast on diseases And to some he teacheth kindes of vncouthe poysons which Mediciners vnderstandes not for he is farre cunningner then man in the knowledge of all the occult proprieties of nature not that anie of these meanes which hee teacheth them except the poysons which are composed of thinges naturall can of them selues helpe any thing to these turnes that they are employed in but onelie being Gods Ape as well in that as in all other thinges Even as God by his Sacramentes which are earthlie of themselues workes a heavenlie effect though no waies by any cooperation in them And as CHRIST by clay spettle wrought together opened the eies of the blynd man suppose there was no vertue in that which he outwardlie applyed so the Deuill will haue his out-warde meanes to be shewes as it were of his doing which hath no part of cooperation in his turnes with him how farre that euer the ignorantes be abused in the contrarie And as to the effectes of these two former partes to wit the consultationes and the outward meanes they are so wounderfull as I dare not allege anie of them without ioyning a sufficient reason of the possibilitie thereof For leauing all the small trifles among wiues and to speake of the principall poyntes of their craft For the common trifles thereof they can do without conuerting well inough by themselues These principall poyntes I say are these They can make men or women to loue or hate other which may be verie possible to the Deuil to effectuat seing he being a subtile spirite knowes well inough how to perswade the corrupted affection of them whom God will permit him so to deale with They can lay the siknesse of one vpon an other which likewise is verie possible vnto him For since by Gods permission he layed siknesse vpon IOB why may he not farre easilier lay it vpon any other For as an old practisian he knowes well inough what
to considder the mercifulnesse of the other And so foorth in all the rest of the essence of God and qualities of the Deuill But I feare indeede there be ouer many Sadduces in this worlde that denies all kindes of spirites For convicting of whose errour there is cause inough if there were no more that God should permit at sometimes spirits visiblie to kyith THE THIRDE BOOKE OF DAEmonologie ARGVMENT The description of all these kindes of Spirites that troubles men or women The conclusion of the whole Dialogue CHAP. I. ARGV The diuision of spirites in foure principall kindes The description of the first kinde of them called Spectra vmbrae mortuorum What is the best way to be free of their trouble PHILOMATHES I Pray you now then go forward in telling what ye thinke fabulous or may be trowed in that case EPI That kinde of the Deuils conuersing in the earth may be diuided in foure different kindes whereby he affrayeth and troubleth the bodies of men For of the abusing of the soule I haue spoken alreadie The first is where spirites troubles some houses or solitarie places The second where spirites followes vpon certaine persones and at diuers houres troubles them The thirde when they enter within them and possesse them The fourth is these kinde of spirites that are called vulgarlie the Fayrie Of the three former kindes ye harde alreadie how they may artificiallie be made by Witch-craft to trouble folke Now it restes to speake of their naturall comming as it were and not raysed by Witch-craft But generally I must for-warne you of one thing before I enter in this purpose that is that although in my discourseing of them I deuyde them in diuers kindes yee must notwithstanding there of note my Phrase of speaking in that For doubtleslie they are in effect but all one kinde of spirites who for abusing the more of mankinde takes on these sundrie shapes and vses diuerse formes of out-ward actiones as if some were of nature better then other Nowe I returne to my purpose As to the first kinde of these spirites that were called by the auncients by diuers names according as their actions were For if they were spirites that haunted some houses by appearing in diuers and horrible formes and making greate dinne they were called Lemures or Spectra If they appeared in likenesse of anie defunct to some friends of his they wer called vmbrae mortuorum And so innumerable stiles they got according to their actiones as I haue said alreadie As we see by experience how manie stiles they haue giuen them in our language in the like maner Of the appearing of these spirites wee are certified by the Scriptures where the Prophet ESAY 13. and 34. cap. threatning the destruction of IERVSALEM declares that it shall not onelie bee wracked but shall become so greate a solitude as it shall be the habitackle of Howlettes and of ZIIM and IIM which are the proper Hebrewe names for these Spirites The cause whie they haunte solitarie places it is by reason that they may affraie and brangle the more the faith of suche as them alone hauntes such places For our nature is such as in companies wee are not so soone mooued to anie such kinde of feare as being solitare which the Denill knowing well inough hee will not therefore assaile vs but when we are weake And besides that GOD will not permit him so to dishonour the societies and companies of Christians as in publicke times and places to walke visiblie amongst them On the other parte when he troubles certaine houses that are dwelt in it is a sure token either of grosse ignorance or of some grosse and slanderous sinnes amongst the inhabitantes thereof which God by that extraordinarie rod punishes PHI. But by what way or passage can these Spirites enter in these houses seeing they alledge that they will enter Doore and Window being steiked EPI They will choose the passage for their entresse according to the forme that they are in at that time For if they haue assumed a deade bodie whereinto they lodge themselues they can easely inough open without dinne anie Doore or Window and enter in thereat And if they enter as a spirite onelie anie place where the aire may come in at is large inough an entrie for them For as I said before a spirite can occupie no quantitie PHI. And will God then permit these wicked spirites to trouble the reste of a dead bodie before the resurrection thereof Or if he will so I thinke it should be of the reprobate onely EPI What more is the reste troubled of a dead bodie when the Deuill carryes it out of the Graue to serue his turne for a space nor when the Witches takes it vp and joyntes it or when as Swine wortes vppe the graues The rest of them that the Scripture speakes of is not meaned by a locall remaining continuallie in one place but by their resting from their trauelles and miseries of this worlde while their latter conjunction againe with the soule at that time to receaue full glorie in both And that the Deuill may vse aswell the ministrie of the bodies of the faithfull in these cases as of the vn-faithfull there is no inconvenient for his haunting with their bodies after they are deade can no-waies defyle them In respect of the soules absence And for anie dishonour it can be vnto them by what reason can it be greater then the hanging heading or many such shameful deaths that good men wil suffer for there is nothing in the bodies of the faithfull more worthie of honour or freer from corruption by nature nor in these of the vnfaithful while time they be purged and glorified in the latter daie as is dailie seene by the vilde diseases and corruptions that the bodies of the faythfull are subject vnto as yee will see clearelie proued when I speake of the possessed and Daemoniacques PHI. Yet there are sundrie that affirmes to haue haunted such places where these spirites are alleaged to be And coulde neuer heare nor see anie thing EPI I thinke well For that is onelie reserued to the secreete knowledge of God whom he wil permit to see such thinges and whome not PHI. But where these spirites hauntes and troubles anie houses what is the best waie to banishe them EPI By two meanes may onelie the remeid of such things be procured The one is ardent prayer to God both of these persones that are troubled with them and of that Church whereof they are The other is the purging of themselues by amende ment of life from such sinnes as haue procured that extraordinarie plague PHI. And what meanes then these kindes of spirites when they appeare in the shaddow of a person newlie dead or to die to his friendes EPI When they appeare vpon that occasion they are called Wraithes in our language Amongst the Gentiles the Deuill vsed that much to make them beleeue that it was some good spirite that
haue receiued in such a place PHI. But what say ye to their fore-telling the death of sundrie persones whome they alleage to haue seene in these places That is a sooth-dreame as they say since they see it walking EPI I thinke that either they haue not bene sharply inough examined that gaue so blunt a reason for their Prophesie or otherwaies I thinke it likewise as possible that the Deuill may prophesie to them when he deceiues their imaginationes in that sorte as well as when he plainely speakes vnto them at other times for their prophesying is but by a kinde of vision as it were wherein he commonly counterfeits God among the Ethnicks as I told you before PHI. I would know now whether these kindes of spirites may only appeare to Witches or if they may also appeare to anie other EPI They may do to both to the innocent sort either to affraie them or to seeme to be a better sorte of folkes nor vncleane spirites are and to the Witches to be a cullour of safetie for them that ignorant Magistrates may not punish them for it as I told euen now But as the one sorte for being perforce troubled with them ought to be pittied so ought the other sorte who may bee discerned by their taking vppon them to Prophesie by them That sorte I say ought as seuerely to be punished as any other Witches and rather the more that that they goe dissemblingly to woorke PHI. And what makes the spirites haue so different names from others EPI Euen the knauerie of that same deuil who as hee illudes the Necromancers with innumerable feyned names for him and angels as in special making Sathan Beelzebub Lucifer to be three sundry spirites where we finde the two former but diuers names giuen to the Prince of all the rebelling angels by the Scripture As by CHRIST the Prince of all the Deuilles is called Beelzebub in that place which I alleaged against the power of any hereticques to cast out Deuils By IOHN in the Reuelation the old tempter is called Sathan the Prince of all the euill angels And the last to wit Lucifer is but by allegorie taken from the day Starre so named in diuers places of the Scriptures because of his excellencie I meane the Prince of them in his creation before his fall Euen so I say he deceaues the Witches by attributing to himselfe diuers names as if euery diuers shape that he trans formes himselfe in were a diuers kinde of spirit PHI. But I haue hard many moe strange tales of this Phairie nor ye haue yet told me EPI As well I do in that as I did in all the rest of my discourse For because the ground of this conference of ours proceeded of your speering at me at our meeting if there was such a thing as Witches or spirites And if they had any power I therefore haue framed my whole discours only to proue that such things are and may be by such number of examples as I show to be possible by reason keepes me from dipping any further in playing the part of a Dictionarie to tell what euer I haue read or harde in that purpose which both would exceede fayth and rather would seeme to teach such vnlawfull artes nor to disallow and condemne them as it is the duetie of all Christians to do CHAP. VI. ARGV Of the tryall and punishment of Witches What sorte of accusation ought to be admitted against them What is the cause of the increasing so far of their number in this age PHILOMATHES THEN To make an ende of our conference since I see it drawes late what forme of punishment thinke ye merites these Magicians and Witches For I see that ye account them to be all alike guiltie EPI They ought to be put to death according to the Law of God the ciuill and imperial law and municipall law of all Christian nations PHI. But what kinde of death I pray you EPI It is commonly vsed by fire but that is an indifferent thing to be vsed in euery cuntrie according to the Law or custome thereof PHI. But ought no sexe age nor ranck to be exempted EPI None at al being so vsed by the lawful Magistrate for it is the highest poynt of Idolatrie wherein no exception is admitted by the law of God PHI. Then bairnes may not be spared EPI Yea not a haire the lesse of my conclusion For they are not that capable of reason as to practise such thinges And for any being in company and not reueiling thereof their lesse and ignorant age will no doubt excuse them PHI. I see ye condemne them all that are of the counsell of such craftes EPI No doubt for as I said speaking of Magie the consulters trusters in ouer-seers interteiners or sturrers vp of these craftes-folkes are equallie guiltie with themselues that are the practisers PHI. Whether may the Prince then or supreame Magistrate spare or ouer-see any that are guiltie of that craft vpon som great respects knowen to him EPI The Prince or Magistrate for further tryals cause may continue the punishing of them such a certaine space as he thinkes conuenient But in the end to spare the life and not to strike when God bids strike and so seuerelie punish in so odious a fault treason against God it is not only vnlawful but doubtlesse no lesse sinne in that Magistrate nor it was in SAVLES sparing of AGAG And so comparable to the sin of Witch-craft it selfe as SAMVELL alleaged at that time PHI. Surely then I think since this crime ought to be so seuerely punished Iudges ought to beware to condemne any but such as they are sure are guiltie neither should the clattering reporte of a carling serue in so weightie a case EPI Iudges ought indeede to beware whome they condemue For it is as great a crime as SALOMON sayeth To condemne the innocent as to let the guiltie escape free neither ought the report of any one infamous person be admitted for a sufficient proofe which can stand of no law PHI. And what may a number then of guilty persons confessions woork against one that is accused EPI The assise must serue for interpretour of our law in that respect But in my opinion since in a mater of treason against the Prince barnes or wiues or neuer so diffamed persons may of our law serue for sufficient witnesses and proofes I thinke surely that by a far greater reason such witnesses may be sufficient in matters of high treason against God For who but Witches can be prooues and so witnesses of the doings of Witches PHI. Indeed I trow they wil be loath to put any honest man vpon their counsell But what if they accuse folke to haue bene present at their Imaginar conuentiones in the spirite when their bodies lyes sencelesse as ye haue said EPI I think they are not a haire the lesse guiltie For the Deuill durst neuer haue borrowed their shaddow or similitude to that turne
naturall sickenesse and speciallie three omitting the diuers vaine signes that the Papistes attributes vnto it Such as the raging at holie water their fleeing a back from the Croce their not abiding the hearing of God named and innumerable such like vaine thinges that were alike fashious and feckles to recite But to come to these three symptomes then whereof I spake I account the one of them to be the incredible strength of the possessed creature which will farre exceede the strength of six of the wightest and wodest of any other men that are not so troubled The next is the boldning vp so far of the patients breast and bellie with such an vnnaturall sturring and vehement agitation within them And such an ironie hardnes of his sinnowes so stiffelie bended out that it were not possible to prick out as it were the skinne of anie other person so far so mightely works the Deuil in all the members and senses of his body he being locallie within the same suppose of his soule and affectiones thereof hee haue no more power then of any other mans The last is the speaking of sundrie languages which the patient is knowen by them that were acquainte with him neuer to haue learned and that with an vncouth and hollowe voice and al the time of his speaking a greater motion being in his breast then in his mouth But fra this last symptome is excepted such as are altogether in the time of their possessing bereft of al their senses being possessed with a dumme and blynde spirite whereof Christ releiued one in the 12. of Mathew And as to your next demande it is first to be doubted if the Papistes or anie not professing the the onelie true Religion can relieue anie of that trouble And next in-case they can vpon what respectes it is possible vnto them As to the former vpon two reasons it is grounded first that it is knowen so manie of them to bee counterfite which wyle the Clergie inuentes for confirming of their rotten Religion The next is that by experience we finde that few who are possessed indeede are fullie cured by them but rather the Deuill is content to release the bodelie hurting of them for a shorte space thereby to obteine the perpetual hurt of the soules of so many that by these false miracles may be induced or confirmed in the profession of that erroneous Religion euen as I told you before that he doth in the false cures or casting off of diseases by Witches As to the other part of the argument in-case they can which rather with reuerence of the learned thinking otherwaies I am induced to beleeue by reason of the faithfull report that men sound of religion haue made according to their sight thereof I think if so be I say these may be the respectes whereupon the Papistes may haue that power CHRIST gaue a commission and power to his Apostles to cast out Deuilles which they according thereunto put in execution The rules he bad them obserue in that action was fasting and praier the action it selfe to be done in his name This power of theirs proceeded not then of anie vertue in them but onely in him who directed them As was clearly proued by Iudas his hauing as greate power in that commission as anie of the reste It is easie then to be vnderstand that the casting out of Deuilles is by the vertue of fasting and prayer and in-calling of the name of God suppose manie imperfectiones be in the person that is the instrumente as CHRIST him selfe teacheth vs of the power that false Prophets fall haue to caste out Devils It is no wounder then these respects of this action being considered that it may be possible to the Papistes though erring in sundrie points of Religion to accomplish this if they vse the right forme prescribed by CHRIST herein For what the worse is that action that they erre in other thinges more then their Baptisme is the worse that they erre in the other Sacrament and haue eiked many vaine freittes to the Baptisme it selfe PHI. Surelie it is no little wonder that God should permit the bodies of anie of the faithfull to be so dishonoured as to be a dwelling place to that vncleane spirite EPI There is it which I told right now would prooue and strengthen my argument of the deuils entring in the dead bodies of the faithfull For if he is permitted to enter in their liuing bodies euen when they are ioyned with the soule how much more will God permit him to enter in their dead carions which is no more man but the filthie and corruptible caise of man For as CHRIST sayth It is not any thing that enters within man that defiles him but onely that which proceedes and commeth out of him CHAP. V. ARGV The description of the fourth kinde of Spirites called the Phairie What is possible therein and what is but illusiones How far this Dialogue entreates of all these thinges and to what end PHILOMATHES NOW I pray you come on to that fourth kinde of spirites EPI That fourth kinde of spirites which by the Gentiles was called Diana and her wandring court and amongst vs was called the Phairie as I tould you or our good neighboures was one of the sortes of illusiones that was rifest in the time of Papistrie for although it was holden odious to Prophesie by the deuill yet whome these kinde of Spirites carryed awaie and informed they were thought to be sonsiest and of best life To speake of the many vaine trattles founded vpon that illusion How there was a King and Queene of Phairie of such a iolly court train as they had how they had a teynd dutie as it were of all goods how they naturallie rode and went eate and drank and did all other actiones like naturall men and women I thinke it liker VIRGILS Campi Elysij nor anie thing that ought to be beleeued by Christians except in generall that as I spake sundrie times before the deuil illuded the senses of sundry simple creatures in making them beleeue that they saw and harde such thinges as were nothing so indeed PHI. But how can it be then that sundrie Witches haue gone to death with that confession that they haue ben transported with the Phairie to such a hill which opening they went in and there saw a faire Queen who being now lighter gaue them a stone that had sundrie vertues which at sundrie times hath bene produced in judgement EPI I say that euen as I said before of that imaginar rauishing of the spirite foorth of the bodie For may not the deuil object to their fantasie their senses being dulled and as it were a sleepe such hilles houses within them such glistering courts and traines and whatsoeuer such like wherewith he pleaseth to delude them And in the meane time their bodies being senselesse to conuay in their hande any stone or such like thing which he makes them to imagine to
if their consent had not bene at it And the consent in these turnes is death of the law PHI. Then SAMVEL was a Witch For the Deuill resembled his shape and played his person in giuing response to SAVLE EPI SAMVEL was dead aswell before that and so none coulde slander him with medling in that vnlawfull arte For the cause why as I take it that God will not permit Sathan to vse the shapes or similitudes of any innocent persones at such vnlawful times is that God wil not permit that any innocent persons shalbe slandered with that vile defection for then the deuil would find waies anew to calumniate the best And this we haue in proofe by them that are carryed with the Phairie who neuer see the shaddowes of any in that courte but of them that thereafter are tryed to haue bene brethren and sisters of that craft And this was likewise proued by the coÌ„fession of a young Lasse troubled with spirites laide on her by Witchcraft That although shee saw the shapes of diuerse men women troubling her and naming the persons whom these shaddowes represents yet neuer one of them are found to be innocent but al clearely tried to be most guilty the most part of them confessing the same And besides that I think it hath ben seldome harde tell of that any whome persones guiltie of that crime accused as hauing knowen them to be their marrowes by eye-sight and not by hear-say but such as were so accused of Witch-craft could not be clearely tryed vpon them were at the least publickly knowen to be of a very euil life reputation so iealous is God I say of the fame of them that are innocent in such causes And besides that there are two other good helpes that may be vsed for their trial the one is the finding of their marke and the trying the insensiblenes thereof The other is their fleeting on the water for as in a secret murther if the deade carcase be at any time thereafter handled by the murtherer it wilgush out of bloud as if the blud wer crying to the heauen for reuenge of the murtherer God hauing appoynted that secret super-naturall signe for tryall of that secrete vnnaturall crime so it appeares that God hath appoynted for a super-naturall signe of the monstruous impietie of the Witches that the water shal refuse to receiue them in her bosom that haue shaken off them the sacred Water of Baptisme and wilfullie refused the benefite thereof No not so much as their eyes are able to shed teares thretten and torture them as ye please while first they repent God not permitting them to dissemble their obstinacie in so horrible a crime albeit the women kinde especially be able other-waies to shed teares at euery light occasion when they will yea although it were dissemblingly like the Crocodiles PHI. Well wee haue made this conference to last as long as leasure would permit And to conclude then since I am to take my leaue of you I pray God to purge this Cuntrie of these diuellishe practises for they were neuer so rife in these partes as they are now EPI I pray God that so be to But the causes ar ouer manifest that makes them to be so rife For the greate wickednesse of the people on the one parte procures this horrible defection whereby God justlie punisheth sinne by a greater iniquitie And on the other part the consummation of the worlde and our deliuerance drawing neare makes Sathan to rage the more in his instruments knowing his kingdome to be so neare an ende And so fare-well for this time FINIS 1. Sam. 28. 2. Cor. 11. 14. 1. King 22. Exod. 22. Exod. 7 8. 1. Sam. 15. Acts. â— Acts 16 Gen. 1. Heb. 5. 10. Gen. 3. Ierem. 1â— Mat. 8. Ast 3. Act. 16. 1. Pet. 5. Exo. 33 Apocrypha of â—â—ll and the Dragon Act. 12. Iohn 9. Ephes. 2 Mark 3 Esay 13 Iere. 50 â—an 4. Luc. 1 â—â—b 1. 〈…〉 n. 32. â—Kin 6 â—al 34. â—uk 16. Mat. 12 Mark 3 Mat. 7. Mark 7. 1. Sam. 15. Pro. 17. Rev 12.