Alwaies for that part that witchcraft and Witches haue bene and are the former part is clearelie proved by the Scriptures and the last by dailie experience and confessions PHI. I know yee will alleadge me Saules Pythonisse but that as appeares will not make much for you EPI Not onlie that place but divers others But I marvel why that should not make much for me PHI. The reasones are these first yee may consider that Saul being troubled in spirit and having fasted long before as the text testifieth and being come to a woman that was bruted to haue such knowledge and that to inquire so important news he having so guiltie a conscience for his hainous offences and specially for that same vnlawful curiositie and horrible defection and then the woman crying out vpon the suddaine in great admiration for the vncouth sicht that she alledged to haue sene discovering him to be the King thogh disguysed denied by him before it was no wounder I say that his senses being thus distracted he could not perceaue hir faining of hir voice hee being himselfe in an other chalmer and seeing nothing Next what could be or was raised The spirit of Samuel Prophane and against all Theologie the Diuell in his likenes as vnappeirant that either God would permit him to come in the shape of his Saintes for then could neuer the Prophets in those daies haue bene sure what Spirit spake to them in their visiones or then that he could fore-tell what was to come there after for Prophecie proceedeth onelie of GOD and the Devill hath no knowledge of things to come EPI Yet if yee will marke the wordes of the text ye will finde clearely that Saul saw that apparition for giving you that Saul was in an other Chalmer at the making of the circles conjurationes needeful for that purpose as none of that craft will permit any vthers to behold at that time yet it is evident by the text that how sone that once that vnclean spirit was fully risen shee called in vpon Saul For it is saide in the text that Saule knew him to be Samuel which coulde not haue bene by the hearing tell onely of an olde man with an mantil since there was many mo old men dead in Israel nor Samuel And the common weid of that whole Cuntrey was mantils As to the next that it was not the spirit of Samuel I grant In the proving whereof ye neede not to insist since all Christians of whatso-ever Religion agrees vpon that and none but either mere ignorants or Necromanciers or Witches doubtes thereof And that the Diuel is permitted at som-times to put himself in the liknes of the Saintes it is plaine in the Scriptures where it is said that Sathan can transforme himselfe into an Angell of light Neither could that bring any inconvenient with the visiones of the Prophets since it is most certaine that God will not permit him so to deceiue his own but only such as first wilfully deceiues them-selves by running vnto him whome God then suffers to fall in their owne snares and justlie permittes them to be illuded with great efficacy of deceit because they would not beleeue the trueth as Paul sayth And as to the diuelles foretelling of things to come it is true that he knowes not all thinges future but yet that he knowes parte the Tragicall event of this historie declares it which the wit of woman could never haue fore-spoken not that he hath any prescience which is only proper to God or yet knows anie thing by loking vpon God as in a mirrour as the good Angels doe he being for euer debarred from the fauorable presence countenance of his creator but only by one of these two meanes either as being worldlie wise and taught by an continuall experience ever since the creation judges by likelie-hood of thinges to come according to the like that hath passed before and the naturall causes in respect of the vicissitude of all thinges worldly Or else by Gods employing of him in a turne and so foreseene thereof as appeares to haue bin in this whereof we finde the verie like in Micheas propheticque discourse to King Achab. But to prooue this my first proposition that there can be such a thing as witch-craft witches there are manie mo places in the Scriptures then this as I said before As first in the law of God it is plainely prohibited But certaine it is that the Law of God speakes nothing in vaine nether doth it lay curses or injoyne punishmentes vpon shaddowes condemning that to be il which is not in essence or being as we call it Secondlie it is plaine where wicked Pharaohs wise-men imitated ane number of Moses miracles to harden the tyrants heart there by Thirdly said not Samuell to Saull that disobedience is as the sinne of Witch-craft To compare to a thing that were not it were too too absurd Fourthlie was not Simon Magus a man of that craft And fiftlie what was she that had the spirit of Python beside innumerable other places that were irkesom to recite CHAP. II. ARGV What kynde of sin the practizers of these vnlawfull artes committes The division of these artes And what are the meanes that allures any to practize them PHILOMATHES BVT I thinke it very strange that God should permit anie man-kynde since they beare his owne Image to fall in so grosse and filthie a defection EPI Although man in his Creation was made to the Image of the Creator yet through his fall having once lost it it is but restored againe in a part by grace onelie to the elect So all the rest falling away from God are given over in the handes of the Devill that enemie to beare his Image and being once so given over the greatest and the grossest impietie is the pleasantest and most delytefull vnto them PHI. But may it not suffice him to haue indirectly the rule and procure the perdition of so manie soules by alluring them to vices and to the following of their own appetites suppose he abuse not so many simple soules in making them directlie acknowledge him for their maister EPI No surelie for hee vses everie man whom of he hath the rule according to their complexion and knowledge And so whome he findes most simple he plaineliest discovers himselfe vnto them For hee beeing the enemie of mans Salvation vses al the meanes he can to entrappe them so farre in his snares as it may be vnable to them thereafter suppose they would to rid themselues out of the same PHI. Then this sinne is a sinne against the holie Ghost EPI It is in some but not in all PHI. How that Are not all these that runnes directlie to the Devill in one Categorie EPI God forbid for the sin against the holie Ghost hath two branches The one a falling backe from the whole service of GOD and a refusall of all his preceptes The other is the doing of the first with knowledge knowing that they doe wrong against their own conscience and the testimonie of the holie Spirit having
comes of faith and not of anie vaine arrogancie in themselues PHI. But what is their power against the Magistrate EPI Lesse or greater according as he deales with them For if he be slouthfull towardes them God is verie able to make them instrumentes to waken punish his slouth But if he be the contrarie he according to the iust law of God and allowable law of all Nationes will be diligent in examining and punishing of them GOD will not permit their master to trouble or hinder so good a woorke PHI. But fra they be once in handes and firmance haue they anie further power in their craft EPI That is according to the forme of their detention If they be but apprehended and deteined by anie priuate person vpon other priuate respectes their power no doubt either in escaping or in doing hurte is no lesse nor euer it was before But if on the other parte their apprehending and detention be by the lawfull Magistrate vpon the iust respectes of their guiltinesse in that craft their power is then no greater then before that euer they medled with their master For where God beginnes iustlie to strike by his lawfull Lieutennentes it is not in the Deuilles power to defraude or bereaue him of the office or effect of his powerfull and reuenging Scepter PHI. But will neuer their master come to visite them fra they be once apprehended and put in firmance EPI That is according to the estaite that these miserable wretches are in For if they be obstinate in still denying he will not spare when he findes time to speake with them either if he finde them in anie comfort to fill them more and more with the vaine hope of some maner of reliefe or else if hee finde them in a deepe dispaire by all meanes to augment the same and to perswade them by some extraordinarie meanes to put themselues downe which verie commonlie they doe But if they be penitent and confesse God will not permit him to trouble them anie more with his presence and allurementes PHI It is not good vsing his counsell I see then But I woulde earnestlie know when he appeares to them in Prison what formes vses he then to take EPI Diuers formes euen as he vses to do at other times vnto them For as I told you speking of Magie he appeares to that kinde of craftes-men ordinarily in an forme according as they agree vpon it amongst themselues Or if they be but prentises according to the qualitie of their circles or conjurationes Yet to these capped creatures he appeares as he pleases and as he findes meetest for their humors For euen at their publick conuentiones he appeares to diuers of them in diuers formes as we haue found by the difference of their confessiones in that point For he deluding them with vaine impressiones in the aire makes himselfe to seeme more terrible to the grosser sorte that they maie thereby be moued to feare and reuerence him the more And les monstrous and vncouthlike againe to the craftier sorte least otherwaies they might sturre and skunner at his vglinesse PHI. How can he then be felt as they confesse they haue done him if his bodie be but of aire EPI I heare little of that amongst their confessiones yet may he make himselfe palpable either by assuming any dead bodie and vsing the ministrie thereof or else by deluding as wel their sence of feeling as seeing which is not impossible to him to doe since all our senses as we are so weake and euen by ordinarie sicknesses will be often times deluded PHI. But I would speere one worde further yet concerning his appearing to them in prison which is this May any other that chances to be present at that time in the prison see him as well as they EPI Some-times they will and some-times not as it pleases God CHAP. VII ARGV Two formes of the deuils visible conuersing in the earth with the reasones wherefore the one of them was communest in the time of Papistrie And the other sensine Those that denies the power of the Deuill denies the power of God and are guiltie of the errour of the Sadduces PHILOMATHES HAth the Deuill then power to appeare to any other except to such as are his sworne disciples especially since al Oracles such like kinds of illusiones were taken awaie and abolished by the cumming of CHRIST EPI Although it be true indeede that the brightnesse of the Gospell at his cumming scaled the cloudes of all these grosse errors in the Gentilisme yet that these abusing spirites ceases not sensine at sometimes to appeare dailie experience teaches vs. Indeede this difference is to be marked betwixt the formes of Sathans conuersing visiblie in the world For of two different formes thereof the one of them by the spreading of the Euangell and conquest of the white horse in the sixt Chapter of the Reuelation is much hindred and become rarer there through This his appearing to any Christians troubling of them outwardly or possessing of them constraynedly The other of them is become communer and more vsed sensine I meane by their vnlawfull artes whereupon our whole purpose hath bene This we finde by experience in this Ile to be true For as we know moe Ghostes and spirites were seene nor tongue can tell in the time of blinde Papistrie in these Countries where now by the contrarie a man shall scarcely all his time here once of such things And yet were these vnlawfull artes farre rarer at that time and neuer were so much harde of nor so rife as they are now PHI. What should be the cause of that EPI The diuerse nature of our sinnes procures at the Iustice of God diuerse sortes of punishments answering thereunto And therefore as in the time of Papistrie our fathers erring grosselie through ignorance that mist of errours ouershaddowed the Deuill to walke the more familiarlie amongst them And as it were by barnelie and affraying terroures to mocke and accuse their barnelie erroures By the contrarie we now being sounde of Religion and in our life rebelling to our profession God iustlie by that sinne of rebellion as Samuel calleth it accuseth our life so wilfullie fighting against our profession PHI. Since yee are entred now to speake of the appearing of spirites I would be glad to heare your opinion in that matter For manie denies that anie such spirites can appeare in these daies as I haue said EPI Doubtleslie who denyeth the power of the Deuill woulde likewise denie the power of God if they could for shame For since the Deuill is the verie contrarie opposite to God there can be no better way to know God then by the contrarie as by the ones power though a creature to admire the power of the great Creator by the falshood of the one to considder the trueth of the other by the injustice of the one to considder the Iustice of the other And by the cruelty of the one
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
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
humor domines most in anie of vs and as a spirite hee can subtillie walken vp the same making it peccant or to abounde as he thinkes meete for troubling of vs when God will so permit him And for the taking off of it no doubt he will be glad to reliue such of present paine as he may thinke by these meanes to perswade to bee catched in his euerlasting snares and fetters They can be-witch and take the life of men or women by rosting of the Pictures as I spake of before which likewise is verie possible to their Master to performe for although as I saide before that instrumente of waxe haue no vertue in that turne doing yet may hee not verie well euen by that same measure that his conjured slaues meltes that waxe at the fire may he not I say at these same times subtilie as a spirite so weaken and scatter the spirites of life of the patient as may make him on th'one part for faintnesse to sweate out the humour of his bodie And on the other parte for the not concurrence of these spirites which causes his digestion so debilitat his stomak that his humour radicall continually sweating out on the one parte and no new good suck being put in the place thereof for lack of digestion on the other hee at last shall vanish awaie euen as his picture will doe at the fire And that knauish and cunning woorkeman by troubling him onely at some times makes a proportion so neare betuixt the woorking of the one and the other that both shall ende as it were at one time They can rayse stormes and tempestes in the aire either vpon Sea or land though not vniuersally but in such a particular place and prescribed boundes as God will permitte them so to trouble Which likewise is verie easie to be discerned from anie other naturall tempestes that are meteores in respect of the suddaine and violent raising thereof together with the short induring of the same And this is likewise verie possible to their master to do he hauing such affinitie with the aire as being a spirite and hauing such power of the forming and moouing thereof as ye haue heard me alreadie declare For in the Scripture that stile of the Prince of the aire is giuen vnto him They can make folkes to be com phrenticque or Maniacque which likewise is very possible to their master to do sence they are but naturall sicknesses and so he may lay on these kindes aswell as anie others They can make spirites either to follow and trouble persones or haunt certaine houses and affraie oftentimes the inhabitantes as hath bene knowen to be done by our Witches at this time And likewise they can make some to be possessed with spirites so to becom verie Daemoniacques and this last sorte is verie possible likewise to the Deuill their Master to do since he may easilie send his owne angells to trouble in what forme he pleases any whom God wil permit him so to vse PHI. But will God permit these wicked instrumentes by the power of the Deuill their master to trouble by anie of these meanes anie that beleeues in him EPI No doubt for there are three kinde of folkes whom God will permit so to be tempted or troubled the wicked for their horrible sinnes to punish them in the like measure The godlie that are sleeping in anie great sinnes or infirmities and weakenesse in faith to waken them vp the faster by such an vncouth forme and euen some of the best that their patience may bee tryed before the world as IOBS was For why may not God vse anie kinde of extraordinarie punishment when it pleases him as well as the ordinarie roddes of sicknesse or other aduersities PHI. Who then may be free from these Deuilish practises EPI No man ought to presume so far as to promise anie impunitie to himselfe for God hath before all beginninges preordinated aswell the particular sortes of Plagues as of benefites for euerie man which in the owne time he ordaines them to be visited with yet ought we not to be the more affrayde for that of any thing that the Deuill and his wicked instrumentes can do against vs For we dailie fight against the Deuill in a hundreth other waies And therefore as a valiant Captaine affraies no more being at the combat nor stayes from his purpose for the rummishing shot of a Cannon nor the small clack of a Pistolet suppose he be not certaine what may light vpon him Euen so ought we boldlie to goe forwarde in fighting against the Deuill withoutanie greater terrour for these his rarest weapons nor for the ordinarie whereof wee haue daily the proofe PHI. Is it not lawfull then by the helpe of some other Witche to cure the disease that is casten on by that craft EPI No waies lawfull For I gaue you the reason thereof in that axiome of Theologie which was the last wordes I spake of Magie PHI. How then may these diseases be lawfullie cured EPI Onelie by earnest prayer to GOD by amendement of their liues and by sharp persewing euerie one according to his calling of these instrumentes of Sathan whose punishment to the death will be a salutarie sacrifice for the patient And this is not onely the lawfull way but likewise the most sure For by the Deuils meanes can neuer the Deuill be casten out as Christ sayeth And when such a cure is vsed it may wel serue for a shorte time but at the last it will doubtleslie tend to the vtter perdition of the patient both in bodie and soule CHAP. VI. ARGV What sorte of folkes are least or most subiect to receiue harme by Witchcraft What power they haue to harme the Magistrate and vpon what respectes they haue any power in prison And to what end may or will the Deuill appeare to them therein Vpon what respectes the Deuill appeires in sundry shapes to sundry of them at any time PHILOMATHES BVt who dare take vpon him to punish them if no man can be sure to be free from their vnnaturall inuasiones EPI We ought not the more of that restraine from vertue that the way wherby we climbe thereunto be straight and perrilous But besides that as there is no kinde of persones so subject to receiue harme of them as these that are of infirme and weake faith which is the best buckler against such inuasiones so haue they so smal power ouer none as ouer such as zealouslie and earnestlie persewes them without sparing for anie worldlie respect PHI. Then they are like the Pest which smites these sickarest that flies it farthest and apprehends deepliest the perrell thereof EPI It is euen so with them For neither is it able to them to vse anie false cure vpon a patient except the patient first beleeue in their power and so hazard the tinsell of his owne soule nor yet can they haue lesse power to hurte anie nor such as contemnes most their doinges so being it
appeared to them then ether to forewarne them of the death of their friend or else to discouer vnto them the will of the defunct or what was the way of his slauchter as is written in the booke of the histories Prodigious And this way hee easelie deceiued the Gentiles because they knew not God And to that same effect is it that he now appeares in that man̄er to some ignorant Christians For he dare not so illude anie that knoweth that neither can the spirite of the defunct returne to his friend or yet an Angell vse such formes PHI. And are not our war-woolfes one sorte of these spirits also that hauntes and troubles some houses or dwelling places EPI There hath indeede bene an old opinion of such like thinges For by the Greekes they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth men-woolfes But to tell you simplie my opinion in this if anie such thing hath bene I take it to haue proceeded but of a naturall super-abundance of Melancholie which as wee reade that it hath made some thinke themselues Pitchers and some horses and some one kinde of beast or other So suppose I that it hath so viciat the imagination and memorie of some as per lucida interualla it hath so highlie occupyed them that they haue thought themselues verrie Woolfes indeede at these times and so haue counterfeited their actiones in goeing on their handes and feete preassing to deuoure women and barnes fighting and snatching with all the towne dogges and in vsing such like other bruitish actiones and so to become beastes by a strong apprehension as Nebucad-netzar was seuen yeares but as to their hauing and hyding of their hard schellie sluiches I take that to be but eiked by vncertaine report the author of all lyes CHAP. II. ARGV The description of the next two kindes of Spirites whereof the one followes outwardlie the other possesses inwardlie the persones that they trouble That since all Prophecies and visiones are nowe ceased all spirites that appeares in these formes are euill PHILOMATHES COme forward now to the reste of these kindes of spirites EPI As to the next two kindes that is either these that outwardlie troubles and followes some persones or else inwardlie possesses them I will conjoyne them in one because aswel the causes ar alike in the persons that they are permitted to trouble as also the waies whereby they may be remedied and cured PHI. What kinde of persones are they that vses to be so troubled EPI Two kindes in speciall Either such as being guiltie of greeuous offences God punishes by that horrible kinde of scourdge or else being persones of the beste nature peraduenture that yee shall finde in all the Countrie about them GOD permittes them to be troubled in that sort for the tryall of their patience and wakening vp of their zeale for admonishing of the beholders not to truste ouer much in themselues since they are made of no better stuffe and peraduenture blotted with no smaller sinnes as CHRIST saide speaking of them vppon whome the Towre of Sylo fell And for giuing likewise to the spectatators matter to prayse GOD that they meriting no better are yet spared from being corrected in that fearefull forme PHI. These are good reasones for the parte of GOD which apparantlie mooues him so to permit the Deuill to trouble such persones But since the Deuil hath euer a contrarie respecte in all the actiones that GOD employes him in which is I pray you the end and mark he shoots at in this turne EPI It is to obtaine one of two thinges thereby if he may The one is the tinsell of their life by inducing them to such perrilous places at such time as he either followes or possesses them which may procure the same And such like so farre as GOD will permit him by tormenting them to weaken their bodie and caste them in incurable diseases The other thinge that hee preases to obteine by troubling of them is the tinsell of their soule by intising them to mistruste and blaspheme God Either for the intollerablenesse of their tormentes as he assayed to haue done with IOB or else for his promising vnto them to leaue the troubling of them in case they would so do as is knowen by experience at this same time by the confession of a young one that was so troubled PHI. Since ye haue spoken now of both these kindes of spirites comprehending them in one I must nowe goe backe againe in speering some questions of euerie one of these kindes in speciall And first for these that followes certaine persones yee know that there are two sortes of them One sorte that troubles and tormentes the persones that they haunt with An other sort that are seruiceable vnto them in all kinde of their necessaries and omittes neuer to forwarne them of anie suddaine perrell that they are to be in And so in this case I would vnderstande whither both these sortes be but wicked and damned spirites Or if the last sorte be rather Angells as should appeare by their actiones sent by God to assist such as he speciallie fauoures For it is written in the Scriptures that God sendes Legions of Angells to guarde and watch ouer his elect EPI I know well inough where fra that errour which ye alleage hath proceeded For it was the ignorant Gentiles that were the fountaine thereof Who for that they knew not God they forged in their owne imaginationes euery man to be still accompanied with two spirites whereof they called the one genius bonus the other genius malus the Greekes called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherof the former they saide perswaded him to all the good he did the other entised him to all the euill But praised be God we that are christians walks not amongst the Cymmerian conjectures of man knowes well inough that it is the good spirite of God onely who is the fountain of all goodnes that perswads vs to the thinking or doing of any good and that it is our corrupted fleshe and Sathan that intiseth vs to the contrarie And yet the Deuill for confirming in the heades of ignoraunt Christians that errour first mainteined among the Gentiles he whiles among the first kinde of spirits that I speak of appeared in time of Papistrie and blindnesse and haunted diuers houses without doing any euill but doing as it were necessarie turnes vp and down the house and this spirit they called Brownie in our language who appeared like a rough-man yea some were so blinded as to beleeue that their house was all the sonsier as they called it that such spirites resorted there PHI. But since the Deuils intention in all his actions is euer to do euill what euill was there in that forme of doing since their actions outwardly were good EPI Was it not euill inough to deceiue simple ignorantes in making them to take him for an Angell of light and
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