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
so to account of Gods enemie as of their particular friend where by the contrarie all we that are Christians ought assuredly to know that since the comming of Christ in the flesh and establishing of his Church by the Apostles all miracles visions prophecies appearances of Angels or good spirites are ceased Which serued onely for the first sowing of faith planting of the Church Where now the Church being established and the white Horse whereof I spake before hauing made his conqueste the Lawe and Prophets are thought sufficient to serue vs or make vs inexcusable as Christ saith in his parable of Lazarus and the riche man CHAP. III. ARGV The description of a particular sort of that kind of following spirites called Incubi and Succubi And what is the reason wherefore these kindes of spirites hauntes most the Northerne and barbarous partes of the world PHILOMATHES THE next question that I would speere is likewise concerning this first of these two kindes of spirites that ye haue conjoyned and it is this ye knowe how it is commonly written and reported that amongst the rest of the sortes of spirites that followes certaine persons there is one more monstrous nor al the rest in respect as it is alleaged they converse naturally with them whom they trouble and hauntes with and therefore I would knowe in two thinges your opinion herein First if suche a thing can be and next if it be whether there be a difference of sexes amongst these spirites or not EPI That abhominable kinde of the Deuills abusing of men or women was called of old Incubi and Succubi according to the difference of the sexes that they conuersed with By two meanes this great kinde of abuse might possibly be performed The one when the Deuill onelie as a spirite and stealing out the sperme of a dead bodie abuses them that way they not graithlie seeing anie shape or feeling anie thing but that which he so conuayes in that part As we reade of a Monasterie of Nunnes which were burnt for their being that way abused The other meane is when he borrowes a dead bodie and so visiblie and as it seemes vnto them naturallie as a man converses with them But it is to be noted that in whatsoeuer way he vseth it that sperme seemes intollerably cold to the person abused For if he steale out the nature of a quick person it cannot be so quicklie carryed but it will both tine the strength and heate by the way which it could neuer haue had for lacke of agitation which in the time of procreation is the procurer wakener vp of these two natural qualities And if he occupying the dead bodie as his lodging expell the same out thereof in the dewe time it must likewise be colde by the participation with the qualities of the dead bodie whereout of it comes And whereas yee inquire if these spirites be diuided in sexes or not I thinke the rules of Philosophie may easelie resolue a man of the contrarie For it is a sure principle of that arte that nothing can be diuided in sexes except such liuing bodies as must haue a naturall seede to genere by But we know spirites hath no seede proper to themselues nor yet can they gender one with an other PHI. How is it then that they say sundrie monsters haue bene gotten by that way EPI These tales are nothing but Aniles fabulae For that they haue no nature of their owne I haue shewed you alreadie And that the cold nature of a dead bodie can woorke nothing in generation it is more nor plaine as being already dead of it selfe as well as the rest of the bodie is wanting the naturall heate and such other naturall operation as is necessarie for woorking that effect and in case such a thing were possible which were allutterly against all the rules of nature it would bread no monster but onely such a naturall of-spring as would haue cummed betuixt that man or woman and that other abused person in-case they both being aliue had had a doe with other For the Deuilles parte therein is but the naked carrying or expelling of that substance And so it coulde not participate with no qualitie of the same Indeede it is possible to the craft of the Deuill to make a womans bellie to swel after he hath that way abused her which he may do either by steiring vp her own humor or by herbes as we see beggars daily doe And when the time of her deliuery should come to make her thoil great doloures like vnto that naturall course and then subtillie to slippe in the Mid-wiues handes stockes stones or some monstruous barne brought from some other place but this is more reported and gessed at by others nor beleeued by me PHI. But what is the cause that this kinde of abuse is thought to be most common in such wild partes of the worlde as Lap-land and Fin-land or in our North Iles of Orknay and Schet-land EPI Because where the Deuill findes greatest ignorance and barbaritie there assayles he grosseliest as I gaue you the reason wherefore there was moe Witches of women kinde nor men PHI. Can anie be so vnhappie as to giue their willing consent to the Deuilles vilde abusing them in this forme EPI Yea some of the Witches haue confessed that he hath perswaded them to giue their willing consent thereunto that he may thereby haue them feltred the sikarer in his snares But as the other compelled sorte is to be pittied and prayed for so is this most highlie to be punished and detested PHI. It is not the thing which we cal the Mare which takes folkes sleeping in their bedds a kinde of these spirites whereof yeare speaking EPI No that is but a naturall sicknes which the Mediciners hath giuen that name of Incubus vnto ab incubando because it being a thick fleume falling into our breast vpon the harte while we are sleeping intercludes so our vitall spirites and takes all power from vs as maks vs think that there were some vnnaturall burden or spirite lying vpon vs and holding vs downe CHAP. IIII. ARGV The description of the Daemoniackes possessed By what reason the Papistes may haue power to cure them PHILOMATHES VVEL I haue told you now all my doubts and ye haue satisfied me therein concerning the first of these two kindes of spirites that ye haue conjoyned Now I am to inquire onely two thinges at you concerning the last kinde I meane the Daemoniackes The first is whereby shal these possessed folks be discerned fra them that ar trubled with a natural Phrensie or Manie The next is how can it be that they can be remedied by the Papistes Church whome wee counting as Hereticques it should appeare that one Deuill should not cast out an other for then would his kingdome be diuided in it selfe as CHRIST said EPI As to your first question there are diuers symptomes whereby that heauie trouble may be discerned from a
of the first with knowledge knowing that they doe wrong against their own conscience and the testimonie of the holie Spirit having once had a tast of the sweetnes of Gods mercies Now in the first of these two all sortes of Necromancers Enchanters or Witches ar comprehended but in the last none but such as erres with this knowledge that I haue spoken of PHI Then it appeares that there are more sortes nor one that are directlie professors of his service and if so be I pray you tell me how manie and what are they EPI There are principallie two sortes wherevnto all the partes of that vnhappie arte are redacted wherof the one is called Magie or Necromancie the other Sorcerie or Witch-craft PHI. What I pray you and how manie are the meanes whereby the Devill allures persones in anie of these snares EPI Even by these three passiones that are within our selues Curiositie in great ingines thrist of revenge for some tortes deeply apprehended or greedie appetite of geare caused through great pouerty As to the first of these Curiosity it is onelie the inticement of Magiciens or Necromanciers and the other two are the allureres of the Sorecrers or Witches for that olde and craftie Serpent being a spirite hee easilie spyes our affections and so conformes himselfe thereto to deceaue vs to our wracke CHAP. III ARGV The significations and Etymologies of the words of Magie and Necromancie The difference betuixt Necromancie and Witch-craft What are the entressis and beginninges that brings anie to the knowledge thereof PHILOMATHES I Would gladlie first heare what thing is it that ye call Magie or Necromancie EPI This worde Magie in the Persian toung importes as muche as to be ane contemplator or Interpretour of Divine and heavenlie sciences which being first vsed amongs the Chaldees through their ignorance of the true divinitie was esteemed and reputed amongst them as a principall vertue And therefore was named vnjustlie with an honorable stile which name the Greekes imitated generally importing all these kindes of vnlawfull artes And this word Necromancie is a Greek word compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to say the Prophecie by the dead This last name is given to this black vnlawfull science by the figure Synecdoche because it is a principal part of that art to serue them selues with dead carcages in their diuinations PHI. What difference is there betwixt this arte and Witch-craft EPI Surelie the difference vulgare put betwixt them is verrie merrie and in a maner true for they say that the Witches ar servantes onelie and slaues to the Devil but the Necromanciers are his maisters and commanders PHI. How can that be true y t any men being specially adicted to his service can be his cōmanders EPI Yea they may be but it is onelie secundum quid For it is not by anie power that they can haue over him but ex pacto allanerlie whereby he oblices himself in some trifles to them that he may on the other part obteine the fruition of their body soule which is the onlie thing he huntes for PHI. An verie in-aequitable contract forsooth But I pray you discourse vnto mee what is the effect and secreets of that arte EPI That is over large an fielde ye giue mee yet I shall doe good-will the most summarlie that I can to runne through the principal points thereof As there are two sorts of folkes that may be entysed to this arte to wit learned or vnlearned so is there two meanes which are the first steerers vp feeders of their curiositie thereby to make them to giue themselves over to the same Which two meanes I call the Divels schoole and his rudimentes The learned haue their curiositie wakened vppe and fedde by that which I call his schoole this is the Astrologie judiciar For divers men having attained to a great perfection in learning yet remaining over bare alas of the spirit of regeneration and frutes thereof finding all naturall thinges common aswell to the stupide pedants as vnto them they assaie to vendicate vnto them a greater name by not onlie knowing the course of things heavenlie but likewise to clim to the knowledge of things to come thereby Which at the first face appearing lawfull vnto them in respect the ground therof seemeth to proceed of naturall causes onelie they are so allured thereby that finding their practize to prooue true in sundry things they studie to know the cause thereof and so mounting from degree to degree vpon the slipperie and vncertaine scale of curiositie they are at last entised that where lawfull artes or sciences failes to satisfie their restles mindes even to seeke to that black and vnlawfull science of Magie Where finding at the first that such diuers formes of circles conjurations rightlie joyned thereunto will raise such divers formes of spirites to resolue them of their doubts and attributing the doing thereof to the power inseparablie tyed or inherent in the circles and manie words of God confusedlie wrapped in they blindlie glorie of themselves as if they had by their quicknes of ingine made a conquest of Plutoes dominion and were become Emperours over the Stygian habitacles Where in the meane time miserable wretches they are become in verie deede bond-slaues to their mortall enemie and their knowledge for all that they presume thereof is nothing increased except in knowing evill and the horrors of Hell for punishment thereof as Adams was by the eating of the forbidden tree CHAP. IIII ARGV The Description of the Rudiments and Schoole which are the entresses to the arte of Magie And in speciall the differences betwixt Astronomie and Astrologie Diuision of Astrologie in diuers partes PHILOMATHES BVt I pray you likewise forget not to tell what are the Deuilles rudimentes EPI His rudimentes I call first in generall all that which is called vulgarly the vertue of worde herbe stone which is vsed by vnlawful charmes without naturall causes As likewise all kinde of practicques freites or other like extraordinarie actiones which cannot abide the true toutche of naturall reason PHI. I would haue you to make that playner by some particular examples for your proposition is verie generall EPI I meane either by such kinde of Charmes as commonlie dafte wiues vses for healing of forspoken goodes for preseruing them from euill eyes by knitting roun trees or sundriest kinde of herbes to the haire or tailes of the goodes By curing the Worme by stemming of blood by healing of Horse-crookes by turning of the riddle or doing of such like innumerable things by wordes without applying anie thing meete to the part offended as Mediciners doe Or else by staying maried folkes to haue naturallie adoe with other by knitting so manie knottes vpon a poynt at the time of their mariage And such-like things which men vses to practise in their merrinesse For fra vnlearned men being naturallie curious and lacking the true knowledge of God
time vsed that either can raise any infernall spirit or yet limitat him perforce within or without these circles For it is he onelie the father of all lyes who hauing first of all prescribed that forme of doing feining himselfe to be commanded restreined thereby wil be loath to passe the boundes of these injunctiones aswell thereby to make them glory in the impiring ouer him as I saide before As likewise to make himselfe so to be trusted in these little thinges that he may haue the better commoditie thereafter to deceiue them in the end with a tricke once for all I meane the euerlasting perdition of their soul body Then laying this ground as I haue said these conjurationes must haue few or mo in number of the persones conjurers alwaies passing the singuler number according to the qualitie of the circle and forme of apparition Two principall thinges cannot well in that errand be wanted holie-water whereby the Deuill mockes the Papistes and some present of a liuing thing vnto him There ar likewise certaine seasons dayes and houres that they obserue in this purpose These things being all readie and prepared circles are made triangular quadrangular round double or single according to the forme of apparition that they craue But to speake of the diuerse formes of the circles of the innumerable characters and crosses that are within and without and out through the same of the diuers formes of apparitiones that that craftie spirit illudes them with and of all such particulars in that action I remit it to ouer-manie that haue busied their heades in describing of the same as being but curious and altogether vnprofitable And this farre onelie I touch that when the conjured Spirit appeares which will not be while after manie circumstances long praiers and much muttring and murmuring of the conjurers like a Papist priest dispatching a hunting Masse how sone I say he appeares if they haue missed one iote of all their rites or if any of their feete once slyd ouer the circle through terror of his feareful apparition he payes himselfe at that time in his owne hande of that due debt which they ought him and other-wise would haue delayed longer to haue payed him I meane hee carries them with him bodie and soule If this be not now a just cause to make them wearie of these formes of conjuration I leaue it to you to judge vpon considering the long-somenesse of the labour the precise keeping of dayes and houres as I haue said The terriblenesse of apparition and the present perrell that they stande in in missing the least circumstance or freite that they ought to obserue And on the other parte the Deuil is glad to mooue them to a plaine and square dealing with him as I said before CHAP. VI ARGV The Deuilles contract with the Magicians The diuision thereof in two partes What is the difference betuixt Gods miracles and the Deuils PHILOMATHES INdeede there is cause inough but rather to leaue him at all then to runne more plainlie to him if they were wise he delt with But goe forwarde now I pray you to these turnes fra they become once deacons in this craft EPI From time that they once plainelie begin to contract with him The effect of their contract consistes in two thinges in formes and effectes as I began to tell alreadie were it not yee interrupted me for although the contract be mutuall I speake first of that part wherein the Deuill oblishes himselfe to them by formes I meane in what shape or fashion he shall come vnto them when they call vpon him And by effectes I vnderstand in what special sorts of seruices he bindes himselfe to be subject vnto them The qualitie of these formes and effectes is lesse or greater according to the skil and art of the Magician For as to the formes to some of the baser sorte of them he oblishes him selfe to appeare at their calling vpon him by such a proper name which he shewes vnto them either in likenes of a dog a Catte an Ape or such-like other beast or else to answere by a voyce onlie The effects are to answere to such demands as concernes curing of disseases their own particular menagery or such other base things as they require of him But to the most curious sorte in the formes he will oblish him selfe to enter in a dead bodie and there out of to giue such answers of the euent of battels of maters concerning the estate of commonwelths and such like other great questions yea to some he will be a continuall attender in forme of a Page He will permit himselfe to be conjured for the space of so many yeres ether in a tablet or a ring or such like thing which they may easely carrie about with them He giues them power to sel such wares to others whereof some will bee dearer and some better cheape according to the lying or true speaking of the Spirit that is conjured therein Not but that in verie deede all Devils must be lyars but so they abuse the simplicitie of these wretches that becomes their schollers that they make them beleeue that at the fall of Lucifer some Spirites fell in the aire some in the fire some in the water some in the lande In which Elementes they still remaine Whereupon they build that such as fell in the fire or in the aire are truer then they who fell in the water or in the land which is al but meare trattles forged be the author of al deceit For they fel not be weight as a solide substance to stick in any one parte But the principall part of their fal consisting in qualitie by the falling from the grace of God wherein they were created they continued still thereafter and shal do while the latter daie in wandring through the worlde as Gods hang-men to execute such turnes as he employes them in And when anie of them are not occupyed in that returne they must to their prison in hel as it is plaine in the miracle that CHRIST wrought at Gennezareth therein at the latter daie to be all enclosed for euer and as they deceiue their schollers in this so do they in imprinting in them the opinion that there are so manie Princes Dukes and Kinges amongst them euerie one commanding fewer or mo Legions and impyring in diuers artes and quarters of the earth For though that I will not denie that there be a forme of ordour amongst the Angels in Heauen and consequentlie was amongst them before their fall yet either that they bruike the same sensine or that God will permit vs to know by damned Deuils such heauenlie mysteries of his which he would not reueale to vs neither by Scripture nor Prophets I thinke no Christiane will once thinke it But by the contrarie of all such mysteries as he hath closed vp with his seale of secrecie it becommeth vs to be contented with an humble ignorance they being thinges not necessarie
for our saluation But to returne to the purpose as these formes wherein Sathan oblishes himselfe to the greatest of the Magicians are wounderfull curious so are the effectes correspondent vnto the same For he will oblish himselfe to teach them artes and sciences which he may easelie doe being so learned a knaue as he is To carrie them newes from anie parte of the worlde which the agilitie of a Spirite may easelie performe to reueale to them the secretes of anie persons so being they bee once spoken for the thought none knowes but GOD except so far as yee may ghesse by their countenance as one who is doubtleslie learned inough in the Physiognomie Yea he will make his schollers to creepe in credite with Princes by fore-telling them manie greate thinges parte true parte false For if all were false he would tyne credite at all handes but alwaies doubtsome as his Oracles were And he will also make them to please Princes by faire banquets and daintie dishes carryed in short space fra the farthest part of the worlde For no man doubts but he is a thiefe and his agilitie as I spake before makes him to come suche speede Such-like he will guard his schollers with faire armies of horsemen and foote-men in appearance castles and fortes Which all are but impressiones in the aire easelie gathered by a spirite drawing so neare to that substance himselfe As in like maner he will learne them manie juglarie trickes at Cardes dice such like to deceiue mennes senses thereby and such innumerable false practicques which are prouen by ouer manie in this age As they who ar acquainted with that Italian called SCOTO yet liuing can reporte And yet are all these thinges but deluding of the senses and no waies true in substance as were the false miracles wrought by King Pharaoes Magicians for counterfeiting Moyses For that is the difference betuixt Gods myracles and the Deuils God is a creator what he makes appeare in miracle it is so in effect As Moyses rod being casten downe was no doubt turned in a natural Serpent where as the Deuill as Gods Ape counterfetting that by his Magicians maid their wandes to appeare so onelie to mennes outward senses as kythed in effect by their being deuoured by the other For it is no wonder that the Deuill may delude our senses since we see by common proofe that simple juglars will make an hundreth thinges seeme both to our eies and eares otherwaies then they are Now as to the Magicians parte of the contract it is in a word that thing which I said before the Deuill hunts for in all men PHI. Surelie ye haue said much to me in this arte if all that ye haue said be as true as wounderfull EPI For the trueth in these actiones it will be easelie confirmed to anie that pleases to take paine vpon the reading of diuerse authenticque histories and the inquiring of daily experiences And as for the trueth of their possibilitie that they may be and in what maner I trust I haue alleaged nothing whereunto I haue not joyned such probable reasons as I leaue to your discretion to waie and considder One word onlie I omitted concerning the forme of making of this contract which is either written with the Magicians owne bloud or else being agreed vpon in termes his schole-master touches him in some parte though peraduenture no marke remaine as it doth with all Witches CHAP. VII ARGV The reason why the art of Magie is vnlawfull What punishment they merite And who may be accounted guiltie of that crime PHILOMATHES SVRELIE Ye haue made this arte to appeare verie monstruous detestable But what I pray you shall be said to such as mainteines this art to be lawfull for as euill as you haue made it EPI I say they sauour of the panne them selues or at least little better And yet I would be glad to heare their reasons PHI. There are two principallie that euer I heard vsed beside that which is founded vpon the cōmon Prouerb that the Necromancers commands the Deuill which ye haue already refuted The one is grounded vpon a receiued custome The other vpon an authoritie which some thinkes infallible Vpon custome we see that diuerse Christian Princes and Magistrates seuere punishers of Witches will not onelie ouer-see Magicians to liue within their dominions but euen some-times delight to see them prooue some of their practicques The other reason is that Moyses being brought vp as it is expreslie said in the Scriptures in all the sciences of the AEgyptians whereof no doubt this was one of the principalles And he notwithstanding of this arte pleasing God as he did consequentlie that art professed by so godlie a man coulde not be vnlawfull EPI As to the first of your reasones grounded vpon custome I saie an euill custome can neuer be accepted for a good law for the ouer great ignorance of the worde in some Princes and Magistrates and the contempt thereof in others moues them to sinne heavelie against their office in that poynt As to the other reasone which seemes to be of greater weight if it were formed in a Syllogisme it behooued to be in manie termes and full of fallacies to speake in termes of Logicque for first that that generall proposition affirming Moyses to be taught in all the sciences of the AEgyptians should conclude that he was taught in Magie I see no necessity For we must vnderstand that the spirit of God there speaking of sciences vnderstandes them that are lawfull for except they be lawfull they are but abusiuè called sciences are but ignorances indeede Nam homo pictus non est homo Secondlie giuing that he had bene taught in it there is great difference betwixt knowledge and practising of a thing as I said before For God knoweth all thinges being alwaies good and of our sinne our infirmitie proceedeth our ignorance Thirdlie giuing that he had both studied and practised the same which is more nor monstruous to be beleeued by any Christian yet we know well inough that before that euer the spirite of God began to call Moyses he was fled out of AEgypt being fourtie yeares of age for the slaughter of an AEgyptian and in his good-father Iethroes lande first called at the firie bushe hauing remained there other fourtie yeares in exile so that suppose he had beene the wickeddest man in the worlde before he then became a changed and regenerat man and very litle of olde Moyses remained in him Abraham was an Idolater in Vr of Chaldaea before he was called And Paule being called Saule was a most sharp persecutor of the Saintes of God while that name was changed PHI. What punishment then thinke ye merites these Magicians and Necromancers EPI The like no doubt that Sorcerers and Witches merites and rather so much greater as their error proceedes of the greater knowledge and so drawes nerer to the sin against the holy Ghost And as I saye of them so saye I
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