Daemonologie in forme of a dialogue, diuided into three bookes.

DAEMONOLOGIE , IN FORME of a Dialogue , Diuided into three Bookes .

IN MY DEFENCE GOD ME DEFEND .

EDINBVRGH Printed by Robert Walde-graue Printer to the Kings Majestie . An. 1597.

Cum Privilegio Regio .

THE PREFACE to the Reader .

THE fearefull aboundinge at this time in this countrie , of these detestable slaues of the Deuill , the Witches or enchaunters , hath moved me ( beloued reader ) to dispatch in post , this following treatise of mine , not in any wise ( as I protest ) to serue for a shew of my learning & ingine , but onely ( mooued of conscience ) to preasse thereby , so farre as I can , to resolue the doubting harts of many ; both that such assaultes of Sathan are most certainly practized , & that the instrumentes thereof , merits most severly to be punished : against the damnable opinions of two principally in our age , wherof the one called SCOT an Englishman , is not ashamed in publike print to deny , that ther can be such a thing as Witch-craft : and so mainteines the old error of the Sadducees , in denying of spirits . The other called WIERVS , a German Phisition , sets out a publick apologie for al these craftes-folkes , whereby , procuring for their impunitie , he plainely bewrayes himselfe to haue bene one of that profession . And for to make this treatise the more pleasaunt and facill , I haue put it in forme of a Dialogue , which I haue diuided into three bookes : The first speaking of Magie in general , and Necromancie in special . The second of Sorcerie and Witch-craft : and the thirde , conteines a discourse of all these kindes of spirits , & Spectres that appeares & trobles persones : together with a conclusion of the wholwork . My intention in this labour , is only to proue two things , as I haue alreadie said : the one , that such diuelish artes haue bene and are . The other , what exact trial and seuere punishment they merite : & therefore reason I , what kinde of things are possible to be performed in these arts , & by what naturall causes they may be , not that I touch every particular thing of the Deuils power , for that were infinite : but onelie , to speak scholasticklie , ( since this can not bee spoken in our language ) I reason vpon genus leauing species , and differentia to be comprehended therein . As for example , speaking of the power of Magiciens , in the first book & sixt Chapter : I say , that they can suddenly cause be brought vnto them , all kindes of daintie dishes , by their familiar spirit : Since as a thiefe he delightes to steale , and as a spirite , he can subtillie & suddenlie inough transport the same . Now vnder this genus , may be comprehended al particulars , depending thereupon ; Such as the bringing Wine out of a Wall , ( as we haue heard oft to haue bene practised ) and such others ; which particulars , are sufficientlie proved by the reasons of the general . And such like in the second booke of Witchcraft in speciall , and fift Chap. I say and proue by diuerse arguments , that Witches can , by the power of their Master , cure or cast on disseases : Now by these same reasones , that proues their power by the Deuil of disseases in generall , is aswell proued their power in speciall : as of weakening the nature of some men , to make them vnable for women : and making it to abound in others , more then the ordinary course of nature would permit . And such like in all other particular sicknesses ; But one thing I will pray thee to obserue in all these places , where I reason vpon the deuils power , which is the different ends & scopes , that God as the first cause , and the Devill as his instrument and second cause shootes at in all these actiones of the Deuil , ( as Gods hang-man : ) For where the deuilles intention in them is euer to perish , either the soule or the body , or both of them , that he is so permitted to deale with : God by the contrarie , drawes euer out of that euill glorie to himselfe , either by the wracke of the wicked in his justice , or by the tryall of the patient , and amendment of the faithfull , being wakened vp with that rod of correction . Hauing thus declared vnto thee then , my full intention in this Treatise , thou wilt easelie excuse , I doubt not , aswel my pretermitting , to declare the whole particular rites and secretes of these vnlawfull artes : as also their infinite and wounderfull practises , as being neither of them pertinent to my purpose : the reason whereof , is giuen in the hinder ende of the first Chapter of the thirde booke : and who likes to be curious in these thinges , he may reade , if he will here of their practises , BODINVS Daemonomanie , collected with greater diligence , then written with judgement , together with their confessions , that haue bene at this time apprehened . If he would know what hath bene the opinion of the Auncientes , concerning their power : he shall see it wel descrybed by HYPERIVS , & HEMMINGIVS , two late Germaine writers : Besides innumerable other neoterick Theologues , that writes largelie vpon that subject : And if he woulde knowe what are the particuler rites , & curiosities of these black arts ( which is both vnnecessarie and perilous , ) he will finde it in the fourth book of CORNELIVS Agrippa , and in WIERVS , whomof I spak . And so wishing my pains in this Treatise ( beloued Reader ) to be effectual , in arming al them that reades the same , against these aboue mentioned erroures , and recommending my good will to thy friendly acceptation , I bid thee hartely fare-well .

IAMES Rx .

DAEMONOLOGIE , IN FORME of ane Dialogue FIRST BOOKE . ARGVMENT ,

The exord of the whole . The description of Magie in speciall .

CHAP. I. ARGVMENT .

Proven by the Scripture , that these vnlawfull artes in genere , haue bene and may be put in practise .

PHILOMATHES and EPISTEMON reason the matter . PHILOMATHES .

I AM surely verie glad to haue mette with you this daye , for I am of opinion , that ye can better resolue me of some thing , wherof I stand in great doubt , nor anie other whom-with I could haue mette .

EPI .

In what I can , that ye like to speir at me , I will willinglie and freelie tell my opinion , and if I proue it not sufficiently , I am heartely content that a better reason carie it away then .

PHI.

What thinke yee of these strange newes , which now onelie furnishes purpose to al men at their meeting : I meane of these Witches ?

EPI .

Surelie they are wonderfull : And I think so cleare and plaine confessions in that purpose , haue neuer fallen out in anie age or cuntrey .

PHI.

No question if they be true , but thereof the Doctours doubtes .

EPI .

What part of it doubt ye of ?

PHI.

Even of all , for ought I can yet perceaue : and namelie , that there is such a thing as Witchcraft or Witches , and I would pray you to resolue me thereof if ye may : for I haue reasoned with sundrie in that matter , and yet could never be satisfied therein .

EPI .

I shall with good will doe the best I can : But I thinke it the difficiller , since ye denie the thing it selfe in generall : for as it is said in the logick schools , Contra negantem principia non est disputandum . 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 1. Sam. 28. 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 2. Cor. 11. 14. 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 1. King , 22. 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 Exod. 22. 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 Exod. 7 & 8. 1. Sam. 15. 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 Acts. ● . Acts 16 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 Gen. 1. 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 once had a tast of the sweetnes Heb. 5. 10. 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 , that any men being specially adicted to his service , can be his commanders ?

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 Gen. 3. 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 ) findes these practises to prooue true , as sundrie of them will doe , by the power of the Devill for deceauing men , and not by anie inherent vertue in these vaine wordes and freites ; & being desirous to winne a reputation to themselues in such-like turnes , they either ( if they be of the shamefaster sorte ) seeke to bee learned by some that are experimented in that Arte , ( not knowing it to be euill at the first ) or else being of the grosser sorte , runnes directlie to the Deuill for ambition or desire of gaine , and plainelie contractes with him thereupon .

PHI.

But me thinkes these meanes which yee call the Schoole and rudimentes of the Deuill , are thinges lawfull , and haue bene approoued for such in all times and ages : As in special , this science of Astrologie , which is one of the speciall members of the Mathematicques .

EPI .

There are two thinges which the learned haue obserued from the beginning , in the science of the Heauenlie Creatures , the Planets , Starres , and such like : The one is their course and ordinary motiones , which for that cause is called Astronomia : Which word is a compound of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that is to say , the law of the Starres : And this arte indeed is one of the members of the Mathematicques , & not onelie lawful , but most necessarie and commendable . The other is called Astrologia , being compounded of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which is to say , the word , and preaching of the starres : Which is deuided in two partes : The first by knowing thereby the powers of simples , and sickenesses , the course of the seasons and the weather , being ruled by their influence ; which part depending vpon the former , although it be not of it selfe a parte of Mathematicques : yet it is not vnlawful , being moderatlie vsed , suppose not so necessarie and commendable as the former . The second part is to truste so much to their influences , as thereby to fore-tell what common-weales shall florish or decay : what persones shall be fortunate or vnfortunate : what side shall winne in anie battell : What man shall obteine victorie at singular combate : What way , and of what age shall men die : What horse shall winne at matche-running ; and diuerse such like incredible things , wherein Cardanus , Cornelius Agrippa , and diuerse others haue more curiouslie then profitably written at large . Of this roote last spoken of , springs innumerable branches ; such as the knowledge by the natiuities ; the Cheiromancie , Geomantie , Hydromantie , Arithmantie , Physiognomie : & a thousand others : which were much practised , & holden in great reuerence by the Gentles of olde . And this last part of Astrologie whereof I haue spoken , which is the root of their branches , was called by them pars fortunae . This parte now is vtterlie vnlawful to be trusted in , or practized amongst christians , as leaning to no ground of natural reason : & it is this part which I called before the deuils schole .

PHI.

But yet manie of the learned are of the contrarie opinion .

EPI .

I grant , yet I could giue my reasons to fortifie & maintaine my opinion , if to enter into this disputation it wold not draw me quite off the ground of our discours ; besides the mis-spending of the whole daie thereupon : One word onely I will answer to them , & that in the Scriptures ( which must be an infallible ground to all true Christians ) That in the Prophet Ieremie it is plainelie forbidden , to Ierem. 1● . beleeue or hearken vnto them that Prophecies & fore-speakes by the course of the Planets & Starres .

CHAP. V. ARGV .

How farre the vsing of Charmes is lawfull or vnlawfull : The description of the formes of Circkles and Coniurationes . And what causeth the Magicianes themselues to wearie thereof .

PHILOMATHES .

WEL , Ye haue said far inough in that argument . But how prooue ye now that these charmes or vnnaturall practicques are vnlawfull : For so , many honest & merrie men & women haue publicklie practized some of them , that I thinke if ye would accuse them al of Witch-craft , ye would affirme more nor ye will be beleeued in .

EPI .

I see if you had taken good tent ( to the nature of that word , whereby I named it , ) ye would not haue bene in this doubt , nor mistaken me , so farre as ye haue done : For although , as none can be schollers in a schole , & not be subject to the master thereof : so none can studie and put in practize ( for studie the alone , and knowledge , is more perilous nor offensiue ; and it is the practise only that makes the greatnes of the offence . ) The cirkles and art of Magie , without committing an horrible defection from God : And yet as they that reades and learnes their rudiments , are not the more subject to anie schoole-master , if it please not their parentes to put them to the schoole thereafter ; So they who ignorantly proues these practicques , which I cal the deuilles rudiments , vnknowing them to be baites , casten out by him , for trapping such as God will permit to fall in his hands : This kinde of folkes I saie , no doubt , ar to be judged the best of , in respect they vse no invocation nor help of him ( by their knowledge at least ) in these turnes , and so haue neuer entred themselues in Sathans seruice ; Yet to speake truely for my owne part ( I speake but for my selfe ) I desire not to make so neere riding : For in my opinion our enemie is ouer craftie , and we ouer weake ( except the greater grace of God ) to assay such hazards , wherein he preases to trap vs .

PHI.

Ye haue reason forsooth ; for as the common Prouerbe saith : They that suppe keile with the Deuill , haue neede of long spoones . But now I praie you goe forwarde in the describing of this arte of Magie .

EPI .

Fra they bee come once vnto this perfection in euill , in hauing any knowledge ( whether learned or vnlearned ) of this black art : they then beginne to be wearie of the raising of their Maister , by conjured circkles ; being both so difficile and perilous , and so commeth plainelie to a contract with him , wherein is speciallie conteined formes and effectes .

PHI.

But I praye you or euer you goe further , discourse me some-what of their circkles and conjurationes ; And what should be the cause of their wearying thereof : For it should seeme that that forme should be lesse fearefull yet , than the direct haunting and societie , with that foule and vncleane Spirite .

EPI .

I thinke ye take me to be a Witch my selfe , or at the least would faine sweare your selfe prentise to that craft : Alwaies as I may , I shall shortlie satisfie you , in that kinde of conjurations , which are conteined in such bookes , which I call the Deuilles Schoole : There are foure principall partes ; the persons of the conjurers ; the action of the conjuration ; the wordes and rites vsed to that effect ; and the Spirites that are conjured . Ye must first remember to laye the ground , that I tould you before : which is , that it is no power inherent in the circles , or in the holines of the names of God blasphemouslie vsed : nor in whatsoeuer rites or ceremonies at that 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 ) Mat. 8. 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 common 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 the like of all such as consults , enquires , entertaines , & ouersees them , which is seene by the miserable endes of many that askes councell of them : For the Deuill hath neuer better tydings to tell to any , then he tolde to Saule : neither is it lawfull to vse so vnlawfull instrumentes , were it neuer for so good a purpose : for that axiome in Theologie is most certaine and infallible : Nunquam faciendum estmalum vt bonum Ast 3. inde eueniat .

THE SECONDE BOOKE OF DAEmonologie ARGVMENT .

The description of Sorcerie and Witchcraft in speciall .

CHAP. I. ARGV .

Proued by the Scripture , that such a thing can be : And the reasones refuted of all such as would call it but an imagination and Melancholicque humor .

PHILOMATHES .

NOW Since yee haue satisfied me nowe so fullie , concerning Magie or Necromancie I will pray you to do the like in Sorcerie or Witchcraft .

EPI .

That fielde is likewise verie large : and althought in the mouthes and pennes of manie , yet fewe knowes the trueth thereof , so wel as they beleeue themselues , as I shall so shortely as I can , make you ( God willing ) as easelie to perceiue .

PHI.

But I pray you before ye goe further , let mee interrupt you here with a shorte digression : which is , that manie can scarcely beleeue that there is such a thing as Witch-craft . Whose reasons I wil shortely alleage vnto you , that ye may satisfie me as well in that , as ye haue done in the rest . For first , whereas the Scripture seemes to prooue Witchcraft to be , by diuerse examples , and speciallie by sundrie of the same , which ye haue alleaged ; it is thought by some , that these places speakes of Magicians and Necromancers onlie , & not of Witches . As in special , these wise men of Pharaohs , that counterfeited Moyses miracles , were Magicians say they , & not Witches : As likewise that Pythonisse that Saul consulted with : And so was Simon Magus in the new Testament , as that very stile importes . Secondlie , where ye would oppone the dailie practicque , & confession of so manie , that is thought likewise to be but verie melancholicque imaginations of simple rauing creatures . Thirdly , if Witches had such power of Witching of folkes to death , ( as they say they haue ) there had bene none left aliue long sence in the world , but they : at the least , no good or godlie person of whatsoeuer estate , coulde haue escaped their deuilrie .

EPI .

Your three reasons as I take , ar grounded the first of them negativè vpon the Scripture : The second affirmativè vpon Physicke : And the thirde vpon the certaine proofe of experience . As to your first , it it most true indeede , that all these wise men of Pharaoh were Magicians of art : As likewise it appeares wel that the Pythonisse , with whom Saul consulted , was of that same profession : & so was Simon Magus . But yee omitted to speake of the Lawe of God , wherein are all Magicians ▪ Diuines , Enchanters , Sorcerers , Witches , & whatsouer of that kinde that consultes with the Deuill , plainelie prohibited , and alike threatned against . And besides that , she who had the Spirite of Python , in the Actes , Act. 16. whose Spirite was put to silence by the Apostle , coulde be no other thing but a verie Sorcerer or Witch , if ye admit the vulgare distinction , to be in a maner true , whereof I spake in the beginning of our conference . For that spirit whereby she conquested such gaine to her Master , was not at her raising or commanding , as she pleased to appoynt , but spake by her toung , aswel publicklie , as priuatelie : Whereby she seemed to draw nearer to the sort of Demoniakes or possessed , if that conjunction betwixt them , had not bene of her owne consent : as it appeared by her , not being tormented therewith : And by her conquesting of such gaine to her masters ( as I haue alreadie said . ) As to your second reason grounded vpon Physick , in attributing their confessiones or apprehensiones , to a naturall melancholicque humour : Anie that pleases Physicallie to consider vpon the naturall humour of melancholie , according to all the Physicians , that euer writ thereupon , they sall finde that that will be ouer short a cloak to couer their knauery with : For as the humor of Melancholie in the selfe is blacke , heauie and terrene , so are the symptomes thereof , in any persones that are subject therevnto , leannes , palenes , desire of solitude : and if they come to the highest degree therof , mere folie and Manie : where as by the contrarie , a great nomber of them that euer haue bene convict or confessors of Witchcraft , as may be presently seene by manie that haue at this time confessed : they are by the contrarie , I say , some of them rich and worldly-wise , some of them fatte or corpulent in their bodies , and most part of them altogether giuen ouer to the pleasures of the flesh , continual haunting of companie , and all kind of merrines , both lawfull and vnlawfull , which are thinges directly contrary to the symptomes of Melancholie , whereof I spake , and further experience day lie proues how loath they are to confesse without torture , which witnesseth their guiltines , where by the contrary , the Melancholicques neuer spares to bewray themselues , by their continuall discourses , feeding therby their humor in that which they thinke no crime . As to your third reason , it scarselie merites an answere . For if the deuill their master were not bridled , as the scriptures teacheth vs , suppose there were no men nor women to be his instrumentes , he could finde waies inough without anie helpe of others to wrack al mankinde : wherevnto he employes his whole study , and goeth about like a roaring Lyon ( as PETER saith ) to that effect , but 1. Pet. 5. the limites of his power were set down before the foundations of the world were laid , which he hath not power in the least jote to transgresse . But beside all this , there is ouer greate a certainty to proue that they are , by the daily experience of the harmes that they do , both to men , and whatsoeuer thing men possesses , whome God will permit them to be the instrumentes , so to trouble or visite , as in my discourse of that arte , yee shall heare clearelie proued .

CHAP. II ARGV .

The Etymologie and signification of that word of Sorcerie . The first entresse and prentishippe of them that giues themselues to that craft .

PHILOMATHES .

COme on then I pray you , and returne where ye left .

EPI .

This word of Sorcerie is a Latine worde , which is taken from casting of the lot , & therefore he that vseth it , is called Sortiarius à sorte . As to the word of Witchcraft , it is nothing but a proper name giuen in our language . The cause wherefore they were called sortiarij , proceeded of their practicques seeming to come of lot or chance : Such as the turning of the riddle : the knowing of the forme of prayers , or such like tokens : If a person deceased woulde liue or dye . And in generall , that name was giuen them for vsing of such charmes , and freites , as that Crafte teacheth them . Manie poynts of their craft and practicques are common betuixt the Magicians and them : for they serue both one Master , althought in diuerse fashions . And as I deuided the Necromancers , into two sorts , learned and vnlearned ; so must I denie them in other two , riche and of better accompt , poore and of basser degree . These two degrees now of persones , that practises this craft , answers to the passions in them , which ( I told you before ) the Deuil vsed as meanes to intyse them to his seruice , for such of them as are in great miserie and pouertie , he allures to follow him , by promising vnto them greate riches , and worldlie commoditie . Such as though riche , yet burnes in a desperat desire of reuenge , hee allures them by promises , to get their turne satisfied to their hartes contentment . It is to be noted nowe , that that olde and craftie enemie of ours , assailes none , though touched with any of these two extremities , except he first finde an entresse reddy for him , either by the great ignorance of the person he deales with , ioyned with an euill life , or else by their carelesnes and contempt of God : And finding them in an vtter despair , for one of these two former causes that I haue spoken of ; he prepares the way by feeding them craftely in their humour , and filling them further and further with despaire , while he finde the time proper to discouer himself vnto them . At which time , either vpon their walking solitarie in the fieldes , or else lying pansing in their bed ; but alwaies without the company of any other , he either by a voyce , or in likenesse of a man inquires of them , what troubles them : and promiseth them , a suddaine and certaine waie of remedie , vpon condition on the other parte , that they follow his advise ; and do such thinges as he wil require of them : Their mindes being prepared before hand , as I haue alreadie spoken , they easelie agreed vnto that demande of his : And syne settes another tryist , where they may meete againe . At which time , before he proceede any further with them , he first perswades them to addict themselues to his seruice : which being easely obteined , he then discouers what he is vnto them : makes them to renunce their God and Baptisme directlie , and giues them his marke vpon some secreit place of their bodie , which remaines soare vnhealed , while his next meeting with them , and thereafter euer insensible , how soeuer it be nipped or pricked by any , as is dailie proued , to giue them a proofe thereby , that as in that doing , hee could hurte and heale them ; so all their ill and well doing thereafter , must depende vpon him . And besides that , the intollerable dolour that they feele in that place , where he hath marked them , serues to waken them , and not to let them rest , while their next meeting againe : fearing least otherwaies they might either forget him , being as new Prentises , and not well inough founded yet , in that fiendlie follie : or else remembring of that horrible promise they made him , at their last meeting , they might skunner at the same , and preasse to call it back . At their thirde meeting , he makes a shew to be carefull to performe his promises , either by teaching them waies howe to get themselues reuenged , if they be of that sort : Or els by teaching them lessons , how by moste vilde and vnlawfull meanes , they may obtaine gaine , and worldlie commoditie , if they be of the other sorte .

CHAP. III. ARGV .

The Witches actiones diuided in two partes . The actiones proper to their owne persones . Their actiones toward others . The forme of their conuentiones , and adoring of their Master .

PHILOMATHES .

YE haue said now inough of their initiating in that ordour . It restes then that ye discourse vpon their practises , fra they be passed Prentises : for I would faine heare what is possible to them to performe in verie deede . Although they serue a common Master with the Necromancers , ( as I haue before saide ) yet serue they him in an other forme . For as the meanes are diuerse , which allures them to these vnlawfull artes of seruing of the Deuill ; so by diuerse waies vse they their practises , answering to these meanes , which first the Deuill , vsed as instrumentes in them ; though altending to one end : To wit , the enlargeing of Sathans tyrannie , and crossing of the propagation of the Kingdome of CHRIST , so farre as lyeth in the possibilitie , either of the one or other sorte , or of the Deuill their Master . For where the Magicians , as allured by curiositie , in the most parte of their practises , seekes principallie the satisfying of the same , and to winne to themselues a popular honoure and estimation : These Witches on the other parte , being intised ether for the desire of reuenge , or of wordly riches , their whole practises are either to hurte men and their gudes , or what they possesse , for satisfying of their cruell mindes in the former , or else by the wracke in quhatsoeuer sorte , of anie whome God will permitte them to haue power off , to satisfie their greedie desire in the last poynt .

EPI .

In two partes their actiones may be diuided ; the actiones of their owne persones , and the actiones proceeding from them towardes anie other . And this diuision being wel vnderstood , will easilie resolue you , what is possible to them to doe . For although all that they confesse is no lie vpon their parte , yet doubtlesly in my opinion , a part of it is not indeede , according as they take it to be : And in this I meane by the actiones of their owne persones . For as I said before , speaking of Magic that the Deuill illudes the senses of these schollers of his , in manie thinges , so saye I the like of these Witches .

PHI.

Then I pray you , first to speake of that part of their owne persons , and syne ye may come next to their actiones towardes others .

EPI .

To the effect that they may performe such seruices of their false Master , as he employes them in , the deuill as Gods Ape , counterfeites in his seruantes this seruice & forme of adoration , that God prescribed and made his seruantes to practise . For as the seruants of GOD , publicklie vses to conveene for seruing of him , so makes he them in great numbers to conveene ( though publickly they dare not ) for his seruice . As none conueenes to the adoration and worshipping of God , except they be marked with his seale , the Sacrament of Baptisme : So none serues Sathan , and conueenes to the adoring of him , that are not marked with that marke , wherof I alredy spake . As the Minister sent by God , teacheth plainely at the time of their publick conuentions , how to serue him in spirit & truth : so that vncleane spirite , in his owne person teacheth his Disciples , at the time of their conueening , how to worke all kinde of mischiefe : And craues compt of all their horrible and detestable proceedinges passed , for aduancement of his seruice . Yea , that he may the more viuelie counterfeit and scorne God , he oft times makes his slaues to conveene in these verrie places , which are destinat and ordeined for the conveening of the servantes of God ( I meane by Churches ) But this farre , which I haue yet said , I not onelie take it to be true in their opiniones , but euen so to be indeede . For the forme that he vsed in counterfeiting God amongst the Gentiles , makes me so to thinke : As God spake by his Oracles , spake he not so by his ? As GOD had aswell bloudie Sacrifices , as others without bloud , had not he the like ? As God had Churches sanctified to his seruice , with Altars , Priests , Sacrifices , Ceremonies and Prayers ; had he not the like polluted to his seruice ? As God gaue responses by Vrim and Thummim , gaue he not his responses by the intralls of beastes , by the singing of Fowles , and by their actiones in the aire ? As God by visiones , dreames , and extases reueiled what was to come , and what was his will vnto his seruantes ; vsed he not the like meanes to forwarne his slaues of things to come ? Yea , euen as God loued cleannes , hated vice , and impuritie , & appoynted punishmentes therefore : vsed he not the like ( though falselie I grant , and but in eschewing the lesse inconuenient , to draw them vpon a greater ) yet dissimuled he not I say , so farre as to appoynt his Priestes to keepe their bodies cleane and vndefiled , before their asking responses of him ? And feyned he not God to be a protectour of euerie vertue , and a iust reuenger of the contrarie ? This reason then moues me , that as he is that same Deuill ; and as craftie nowe as he was then ; so wil hee not spare as pertelie in these actiones that I haue spoken of , concerning the witches persones : But further , Witches oft times confesses not only his conueening in the Church with them , but his occupying of the Pulpit : Yea , their forme of adoration , to be the kissing of his hinder partes . Which though it seeme ridiculous , yet may it likewise be true , seeing we reade that in Calicute , he appearing in forme of a Goate-bucke , hath publicklie that vn-honest homage done vnto him , by euerie one of the people : So ambitious is he , and greedie of honour ( which procured his fall ) that he will euen imitate God in that parte , where it is said , that Moyses could see but the hinder partes of God , for Exo. 33 . the brightnesse of his glorie : And yet that speache is spoken but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉

CHAP. IIII. ARGV .

What are the waies possible , wherby the witches may transport themselues to places far distant . And what ar impossible & mere illusiones of Sathan . And the reasons therof .

PHILOMATHES .

BVt by what way say they or think ye it possible that they can com to these vnlawful conuentions ?

EPI .

There is the thing which I esteeme their senses to be deluded in , and though they lye not in confessing of it , because they thinke it to be true , yet not to be so in substance or effect : for they saie , that by diuerse meanes they may conueene , either to the adoring of their Master , or to the putting in practise any seruice of his , committed vnto their charge : one way is natural , which is natural riding , going or sayling , at what houre their Master comes and aduertises them . And this way may be easelie beleued : an other way is some-what more strange : and yet is it possible to be true : which is by being carryed by the force of the Spirite which is their conducter , either aboue the earth or aboue the Sea swiftlie , to the place where they are to meet : which I am perswaded to be likewaies possible , in respect that as Habakkuk was carryed by the Angell in that forme , to the denne where Daniell laie ; so thinke I , Apocrypha of Bell and the Dragon . the Deuill will be reddie to imitate God , as well in that as in other thinges : which is much more possible to him to doe , being a Spirite , then to a mighty winde , being but a naturall meteore , to transporte from one place to an other a solide bodie , as is commonlie and dailie seene in practise : But in this violent forme they cannot be carryed , but a shorte boundes , agreeing with the space that they may reteine their breath : for if it were longer , their breath could not remaine vnextinguished , their bodie being carryed in such a violent & forceable maner , as be example : If one fall off an small height , his life is but in perrell , according to the harde or soft lighting : But if one fall from an high and stay rocke , his breath wil be forceablie banished from the bodie , before he can win to the earth , as is oft seen by experience . And in this transporting they say themselues , that they are inuisible to anie other , except amongst themselues ; which may also be possible in my opinion . For if the deuil may forme what kinde of impressiones he pleases in the aire , as I haue said before , speaking of Magie , why may he not far easilier thicken & obscure so the air , that is next about them by contracting it strait together , that the beames of any other mans eyes , cannot pearce thorow the same , to see them ? But the third way of their comming to their conuentions , is , that where in I think them deluded : for some of them sayeth , that being transformed in the likenesse of a little beast or soule , they will come and pearce through whatsoeuer house or Church , though all ordinarie passages be closed , by whatsoeuer open , the aire may enter in at . And some sayeth ▪ that their bodies lying stil as in an extasy , their spirits wil be rauished out of their bodies , & caried to foull places . And for verefying therof ▪ wil giue euident tokens , as wel by witnesses that haue seene their body lying senseles in the meane time , as by naming persones , whom-with they mette , and giuing tokens quhat purpose was amongst them , whome otherwaies they could not haue knowen : for this forme of journeing , they affirme to vse most , when they are transported from one Countrie to another .

PHI.

Surelie I long to heare your owne opinion of this : For they are like old wiues trattles about the fire . The reasons that moues me to thinke that these are meere illusiones , ar these . First for them that are transformed in likenes of beastes or foules , can enter through so narrow passages , although I may easelie beleeue that the Deuill coulde by his woorkemanshippe vpon the aire , make them appeare to be in such formes , either to themselues or to others . Yet how he can contract a solide bodie within so little roome , I thinke it is directlie contrarie to it selfe , for to be made so little , and yet not diminished : To be so straitlie drawen together , and yet feele no paine ; I thinke it is so contrarie to the qualitie of a naturall bodie , and so like to the little transubstantiat god in the Papistes Masse , that I can neuer beleeue it . So to haue aquantitie , is so proper to a solide bodie , that as all Philosophers concludes , it cannot be any more without one , then a spirite can haue one . For when PETER came out of the prison , and the doores all locked : It was not by Act. 12. any contracting of his bodie in so little roome : but by the giuing place of the dore , though vnespyed by the Gaylors . And yet is there no comparison ; when this is done , 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 Iohn . 9. 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 Ephes. 2 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 Mark . 3 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 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 , 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 Esay . 13 Iere. 50 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 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 manner 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 Dan. 4. 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 , Luc. 1 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 Iob. 1. 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 Ge n. 32. 1 Kin . 6 ●al. 34. 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 ●uk. 16. 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 th oil 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 .

WEL , 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 Mat. 12 Mark . 3 it selfe , as CHRIST said .

EPI .

As to your first question ; there are diuers symptomes , whereby that heauie trouble may be discerned from a naturall sickenesse , and speciallie three , omitting the diuers vaine signes that the Papistes attributes vnto it : Such as the raging at holie water , their fleeing a back from the Croce , their not abiding the hearing of God named , and innumerable such like vaine thinges that were alike fashious and feckles to recite . But to come to these three symptomes then , whereof I spake , I account the one of them to be the incredible strength of the possessed creature , which will farre exceede the strength of six of the wightest and wodest of any other men that are not so troubled . The next is the boldning vp so far of the patients breast and bellie , with such an vnnaturall sturring and vehement agitation within them : And such an ironie hardnes of his sinnowes so stiffelie bended out , that it were not possible to prick out as it were the skinne of anie other person so far : so mightely works the Deuil in all the members and senses of his body , he being locallie within the same , suppose of his soule and affectiones thereof , hee haue no more power then of any other mans . The last is , the speaking of sundrie languages , which the patient is knowen by them that were acquainte with him neuer to haue learned , and that with an vncouth and hollowe voice , and al the time of his speaking , a greater motion being in his breast then in his mouth . But fra this last symptome is excepted such , as are altogether in the time of their possessing bereft of al their senses being possessed with a dumme and blynde spirite , whereof Christ releiued one , in the 12. of Mathew . And as to your next demande , it is first to be doubted if the Papistes or anie not professing the the onelie true Religion , can relieue anie of that trouble . And next , in-case they can , vpon what respectes it is possible vnto them . As to the former vpon two reasons , it is grounded : first that it is knowen so manie of them to bee counterfite , which wyle the Clergie inuentes for confirming of their rotten Religion . The next is , that by experience we finde that few , who are possessed indeede , are fullie cured by them : but rather the Deuill is content to release the bodelie hurting of them , for a shorte space , thereby to obteine the perpetual hurt of the soules of so many that by these false miracles may be induced or confirmed in the profession of that erroneous Religion : euen as I told you before that he doth in the false cures , or casting off of diseases by Witches . As to the other part of the argument in-case they can , which rather ( with reuerence of the learned thinking otherwaies ) I am induced to beleeue , by reason of the faithfull report that men sound of religion , haue made according to their sight thereof , I think if so be , I say these may be the respectes , whereupon the Papistes may haue that power . CHRIST gaue a commission and power to his Apostles to cast out Deuilles , which they according thereunto put in execution : The rules he bad them obserue in that action , was fasting and praier : & the action it selfe to be done in his name . This power of theirs proceeded not then of anie vertue in them , but onely in him who directed them . As was clearly proued by Iudas his hauing as greate power in that commission , as anie of the reste . It is easie then to be vnderstand that the casting out of Deuilles , is by the vertue of fasting and prayer , and in-calling of the name of God , suppose manie imperfectiones be in the person that is the instrumente , as CHRIST him selfe teacheth vs Mat. 7. of the power that false Prophets fall haue to caste out Devils . It is no wounder then , these respects of this action being considered , that it may be possible to the Papistes , though erring in sundrie points of Religion to accomplish this , if they vse the right forme prescribed by CHRIST herein . For what the worse is that action that they erre in other thinges , more then their Baptisme is the worse that they erre in the other Sacrament , and haue eiked many vaine freittes to the Baptisme it selfe .

PHI.

Surelie it is no little wonder that God should permit the bodies of anie of the faithfull to be so dishonoured , as to be a dwelling place to that vncleane spirite .

EPI .

There is it which I told right now , would prooue and strengthen my argument of the deuils entring in the dead bodies of the faithfull . For if he is permitted to enter in their liuing bodies , euen when they are ioyned with the soule : how much more will God permit him to enter in their dead carions , which is no more man , but the filthie and corruptible caise of man . For as CHRIST sayth , It is Mark . 7. not any thing that enters within man that defiles him , but onely that which proceedes and commeth out of him .

CHAP. V. ARGV .

The description of the fourth kinde of Spirites called the Phairie : What is possible therein , and what is but illusiones . How far this Dialogue entreates of all these thinges , and to what end .

PHILOMATHES .

NOW I pray you come on to that fourth kinde of spirites .

EPI .

That fourth kinde of spirites , which by the Gentiles was called Diana , and her wandring court , and amongst vs was called the Phairie ( as I tould you ) or our good neighboures , was one of the sortes of illusiones that was rifest in the time of Papistrie : for although it was holden odious to Prophesie by the deuill , yet whome these kinde of Spirites carryed awaie , and informed , they were thought to be sonsiest and of best life . To speake of the many vaine trattles founded vpon that illusion : How there was a King and Queene of Phairie , of such a iolly court & train as they had , how they had a teynd , & dutie , as it were , of all goods : how they naturallie rode and went , eate and drank , and did all other actiones like naturall men and women : I thinke it liker VIRGILS Campi Elysij , nor anie thing that ought to be beleeued by Christians , except in generall , that as I spake sundrie times before , the deuil illuded the senses of sundry simple creatures , in making them beleeue that they saw and harde such thinges as were nothing so indeed .

PHI.

But how can it be then , that sundrie Witches haue gone to death with that confession , that they haue ben transported with the Phairie to such a hill , which opening , they went in , and there saw a faire Queen , who being now lighter , gaue them a stone that had sundrie vertues , which at sundrie times hath bene produced in judgement ?

EPI .

I say that , euen as I said before of that imaginar rauishing of the spirite foorth of the bodie . For may not the deuil object to their fantasie , their senses being dulled , and as it were a sleepe , such hilles & houses within them , such glistering courts and traines , and whatsoeuer such like wherewith he pleaseth to delude them . And in the meane time their bodies being senselesse , to conuay in their hande any stone or such like thing , which he makes them to imagine to haue receiued in such a place .

PHI.

But what say ye to their fore-telling the death of sundrie persones , whome they alleage to haue seene in these places ? That is , a sooth-dreame ( as they say ) since they see it walking .

EPI .

I thinke that either they haue not bene sharply inough examined , that gaue so blunt a reason for their Prophesie , or otherwaies , I thinke it likewise as possible that the Deuill may prophesie to them when he deceiues their imaginationes in that sorte , as well as when he plainely speakes vnto them at other times for their prophesying , is but by a kinde of vision , as it were , wherein he commonly counterfeits God among the Ethnicks , as I told you before .

PHI.

I would know now whether these kindes of spirites may only appeare to Witches , or if they may also appeare to anie other .

EPI .

They may do to both , to the innocent sort , either to affraie them , or to seeme to be a better sorte of folkes nor vncleane spirites are , and to the Witches , to be a cullour of safetie for them , that ignorant Magistrates may not punish them for it , as I told euen now . But as the one sorte , for being perforce troubled with them ought to be pittied , so ought the other sorte ( who may bee discerned by their taking vppon them to Prophesie by them , ) That sorte I say , ought as seuerely to be punished as any other Witches , and rather the more , that that they goe dissemblingly to woorke .

PHI.

And what makes the spirites haue so different names from others .

EPI .

Euen the knauerie of that same deuil ; who as hee illudes the Necromancers with innumerable feyned names for him and angels , as in special , making Sathan , Beelzebub , & Lucifer , to be three sundry spirites , where we finde the two former , but diuers names giuen to the Prince of all the rebelling angels by the Scripture . As by CHRIST , the Prince of all the Deuilles is called , Beelzebub in that place , which I alleaged against the power of any hereticques to cast out Deuils . By IOHN in the Reuelation , the old tempter is called , Sathan the Prince of all the euill angels . And the last , to wit , Lucifer , is but by allegorie taken from the day Starre ( so named in diuers places of the Scriptures ) because of his excellencie ( I meane the Prince of them ) in his creation before his fall . Euen so I say he deceaues the Witches , by attributing to himselfe diuers names : as if euery diuers shape that he transformes himselfe in , were a diuers kinde of spirit .

PHI.

But I haue hard many moe strange tales of this Phairie , nor ye haue yet told me .

EPI .

As well I do in that , as I did in all the rest of my discourse . For because the ground of this conference of ours , proceeded of your speering at me at our meeting , if there was such a thing as Witches or spirites : And if they had any power : I therefore haue framed my whole discours , only to proue that such things are and may be , by such number of examples as I show to be possible by reason : & keepes me from dipping any further in playing the part of a Dictionarie , to tell what euer I haue read or harde in that purpose , which both would exceede fayth , and rather would seeme to teach such vnlawfull artes , nor to disallow and condemne them , as it is the duetie of all Christians to do .

CHAP. VI. ARGV .

Of the tryall and punishment of Witches . What sorte of accusation ought to be admitted against them . What is the cause of the increasing so far of their number in this age .

PHILOMATHES .

THEN To make an ende of our conference , since I see it drawes late , what forme of punishment thinke ye merites these Magicians and Witches ? For I see that ye account them to be all alike guiltie ?

EPI .

They ought to be put to death according to the Law of God , the ciuill and imperial law , and municipall law of all Christian nations .

PHI.

But what kinde of death I pray you ?

EPI .

It is commonly vsed by fire , but that is an indifferent thing to be vsed in euery cuntrie , according to the Law or custome thereof .

PHI.

But ought no sexe , age nor ranck to be exempted ?

EPI .

None at al ( being so vsed by the lawful Magistrate ) for it is the highest poynt of Idolatrie , wherein no exception is admitted by the law of God .

PHI.

Then bairnes may not be spared ?

EPI .

Yea , not a haire the lesse of my conclusion . For they are not that capable of reason as to practise such thinges . And for any being in company and not reueiling thereof , their lesse and ignorant age will no doubt excuse them .

PHI.

I see ye condemne them all that are of the counsell of such craftes .

EPI .

No doubt , for as I said , speaking of Magie , the consulters , trusters in , ouer-seers , interteiners or sturrers vp of these craftes-folkes , are equallie guiltie with themselues that are the practisers .

PHI.

Whether may the Prince then , or supreame Magistrate , spare or ouer-see any that are guiltie of that craft ? vpon som great respects knowen to him ?

EPI .

The Prince or Magistrate for further tryals cause , may continue the punishing of them such a certaine space as he thinkes conuenient : But in the end to spare the life , and not to strike when God bids strike , and so seuerelie punish in so odious a fault & treason against God , it is not only vnlawful , but doubtlesse no lesse sinne in that Magistrate , nor it was in SAVLES sparing of AGAG . And so comparable 1. Sam. 15. to the sin of Witch-craft it selfe , as SAMVELL alleaged at that time .

PHI.

Surely then , I think since this crime ought to be so seuerely punished . Iudges ought to beware to condemne any , but such as they are sure are guiltie , neither should the clattering reporte of a carling serue in so weightie a case .

EPI .

Iudges ought indeede to beware whome they condemue : For it is as great a crime ( as SALOMON Pro. 17. sayeth , ) To condemne the innocent , as to let the guiltie escape free ; neither ought the report of any one infamous person , be admitted for a sufficient proofe , which can stand of no law .

PHI.

And what may a number then of guilty persons confessions , woork against one that is accused ?

EPI .

The assise must serue for interpretour of our law in that respect . But in my opinion , since in a mater of treason against the Prince , barnes or wiues , or neuer so diffamed persons , may of our law serue for sufficient witnesses and proofes . I thinke surely that by a far greater reason , such witnesses may be sufficient in matters of high treason against God : For who but Witches can be prooues , and so witnesses of the doings of Witches .

PHI.

Indeed , I trow they wil be loath to put any honest man vpon their counsell . But what if they accuse folke to haue bene present at their Imaginar conuentiones in the spirite , when their bodies lyes sencelesse , as ye haue said .

EPI .

I think they are not a haire the lesse guiltie : For the Deuill durst neuer haue borrowed their shaddow or similitude to that turne , if their consent had not bene at it : And the consent in these turnes is death of the law .

PHI.

Then SAMVEL was a Witch : For the Deuill resembled his shape , and played his person in giuing response to SAVLE .

EPI .

SAMVEL was dead aswell before that ; and so none coulde slander him with medling in that vnlawfull arte . For the cause why , as I take it , that God will not permit Sathan to vse the shapes or similitudes of any innocent persones at such vnlawful times , is that God wil not permit that any innocent persons shal be slandered with that vile defection : for then the deuil would find waies anew , to calumniate the best . And this we haue in proofe by them that are carryed with the Phairie , who neuer see the shaddowes of any in that courte , but of them that thereafter are tryed to haue bene brethren and sisters of that craft . And this was likewise proued by the confession of a young Lasse , troubled with spirites , laide on her by Witchcraft . That although shee saw the shapes of diuerse men & women troubling her , and naming the persons whom these shaddowes represents : yet neuer one of them are found to be innocent , but al clearely tried to be most guilty , & the most part of them confessing the same . And besides that , I think it hath ben seldome harde tell of , that any whome persones guiltie of that crime accused , as hauing knowen them to be their marrowes by eye-sight , and not by hear-say , but such as were so accused of Witch-craft , could not be clearely tryed vpon them , were at the least publickly knowen to be of a very euil life & reputation : so iealous is God I say , of the fame of them that are innocent in such causes . And besides that , there are two other good helpes that may be vsed for their trial : the one is the finding of their marke , and the trying the insensiblenes thereof . The other is their fleeting on the water : for as in a secret murther , if the deade carcase be at any time thereafter handled by the murtherer , it wilgush out of bloud , as if the blud wer crying to the heauen for reuenge of the murtherer , God hauing appoynted that secret super-naturall signe , for tryall of that secrete vnnaturall crime , so it appeares that God hath appoynted ( for a super-naturall signe of the monstruous impietie of the Witches ) that the water shal refuse to receiue them in her bosom , that haue shaken off them the sacred Water of Baptisme , and wilfullie refused the benefite thereof : No not so much as their eyes are able to shed teares ( thretten and torture them as ye please ) while first they repent ( God not permitting them to dissemble their obstinacie in so horrible a crime ) albeit the women kinde especially , be able other-waies to shed teares at euery light occasion when they will , yea , although it were dissemblingly like the Crocodiles .

PHI.

Well , wee haue made this conference to last as long as leasure would permit : And to conclude then , since I am to take my leaue of you , I pray God to purge this Cuntrie of these diuellishe practises : for they were neuer so rife in these partes , as they are now .

EPI .

I pray God that so be to . But the causes ar ouer manifest , that makes them to be so rife . For the greate wickednesse of the people on the one parte , procures this horrible defection , whereby God justlie punisheth sinne , by a greater iniquitie . And on the other part , the consummation of the worlde , and our deliuerance drawing neare , makes Sathan to rage the more in his instruments , knowing Rev 12. his kingdome to be so neare an ende . And so fare-well for this time .

FINIS .

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