{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_25929/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_25929","id":"gutenberg_25929","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/25929","summary":null,"tags":["Category: History - Early Modern (c. 1450-1750)","Category: History - Religious","Category: Philosophy & Ethics","Category: Religion/Spirituality","Demonology","Fian, John, -1591","Magic","Witchcraft -- Scotland"],"text":"Daemonologie\n\n                          In Forme of a Dialogie\n\n                        Diuided into three Bookes.\n\n                               By James RX\n\n                      Printed by Robert Walde-graue,\n\n                 Printer to the Kings Majestie. An. 1597.\n\n                          Cum Privilegio Regio.\n\n\n\n\n\nCONTENTS\n\n\nThe Preface. To The Reader.\nFirst Booke.\n   Chap. I.\n   Chap. II.\n   Chap. III.\n   Chap. IIII.\n   Chap. V.\n   Chap. VI.\n   Chap. VII.\nSeconde Booke.\n   Chap. I.\n   Chap. II.\n   Chap. III.\n   Chap. IIII.\n   Chap. V.\n   Chap. VI.\n   Chap. VII.\nThirde Booke.\n   Chap. I.\n   Chap. II.\n   Chap. III.\n   Chap. IIII.\n   Chap. V.\n   Chap. VI.\nNewes from Scotland.\n   To the Reader.\n   Discourse.\n\n\n\n\n\n\nTHE PREFACE. TO THE READER.\n\n\nThe fearefull aboundinge at this time in this countrie, of these\ndetestable slaues of the Deuill, the Witches or enchaunters, hath moved me\n(beloued reader) to dispatch in post, this following treatise of mine, not\nin any wise (as I protest) to serue for a shew of my learning & ingine,\nbut onely (mooued of conscience) to preasse thereby, so farre as I can, to\nresolue the doubting harts of many; both that such assaultes of Sathan are\nmost certainly practized, & that the instrumentes thereof, merits most\nseverly to be punished: against the damnable opinions of two principally\nin our age, wherof the one called SCOT an  Englishman, is not ashamed in\npublike print to deny, that ther can be such a thing as Witch-craft: and\nso mainteines the old error of the Sadducees, in denying of spirits. The\nother called VVIERVS, a German Phisition, sets out a publick apologie for\nal these craftes-folkes, whereby, procuring for their impunitie, he\nplainely bewrayes himselfe to haue bene one of that profession. And for to\nmake this treatise the more pleasaunt and facill, I haue put it in forme\nof a Dialogue, which I haue diuided into three bookes: The first speaking\nof Magie in general, and Necromancie in special. The second of Sorcerie\nand Witch-craft: and the thirde, conteines a discourse of all these kindes\nof spirits, & Spectres that appeares & trobles persones: together with a\nconclusion of the whol work. My intention in this labour, is only to proue\ntwo things, as I haue alreadie said: the one, that such diuelish artes\nhaue bene and are. The other, what exact trial and seuere punishment they\nmerite: & therefore reason I, what kinde of things are possible to be\nperformed in these arts, & by what naturall causes they may be, not that I\ntouch every particular thing of the Deuils power, for that were infinite:\nbut onelie, to speak scholasticklie, (since this can not bee spoken in our\nlanguage) I reason vpon _genus_ leauing species, _and differentia_ to be\ncomprehended therein. As for example, speaking of the power of Magiciens,\nin the first book & sixt Chapter: I say, that they can suddenly cause be\nbrought vnto them, all kindes of daintie disshes, by their familiar\nspirit: Since as a thiefe he delightes to steale, and as a spirite, he can\nsubtillie & suddenlie inough transport the same. Now vnder this _genus_\nmay be comprehended al particulars, depending thereupon; Such as the\nbringing Wine out of a Wall, (as we haue heard oft to haue bene practised]\nand such others; which particulars, are sufficientlie proved by the\nreasons of the general. And such like in the second booke of Witch-craft\nin speciall, and fift Chap. I say and proue by diuerse arguments, that\nWitches can, by the power of their Master, cure or cast on disseases: Now\nby these same reasones, that proues their power by the Deuil of disseases\nin generally is aswell proued their power in speciall: as of weakening the\nnature of some men, to make them vnable for women: and making it to abound\nin others, more then the ordinary course of nature would permit. And such\nlike in all other particular sicknesses; But one thing I will pray thee to\nobserue in all these places, where I reason upon the deuils power, which\nis the different ends & scopes, that God as the first cause, and the\nDevill as his instrument and second cause shootes at in all these actiones\nof the Deuil, (as Gods hang-man:) For where the deuilles intention in them\nis euer to perish, either the soule or the body, or both of them, that he\nis so permitted to deale with: God by the contrarie, drawes euer out of\nthat euill glorie to himselfe, either by the wracke of the wicked in his\njustice, or by the tryall of the patient, and amendment of the faithfull,\nbeing wakened vp with that rod of correction. Hauing thus declared vnto\nthee then, my full intention in this Treatise, thou wilt easelie excuse, I\ndoubt not, aswel my pretermitting, to declare the whole particular rites\nand secretes of these vnlawfull artes: as also their infinite and\nwounderfull practises, as being neither of them pertinent to my purpose:\nthe reason whereof, is giuen in the hinder ende of the first Chapter of\nthe thirde booke: and who likes to be curious in these thinges, he may\nreade, if he will here of their practises, BODINVS D\u00e6monomanie, collected\nwith greater diligence, then written with judgement, together with their\nconfessions, that haue bene at this time apprehened. If he would know what\nhath bene the opinion of the Auncientes, concerning their power: he shall\nsee it wel described by HYPERIVS, & HEMMINGIVS, two late Germaine writers:\nBesides innumerable other neoterick Theologues, that writes largelie vpon\nthat subject: And if he woulde knowe what are the particuler rites, &\ncuriosities of these black arts (which is both vnnecessarie and perilous,)\nhe will finde it in the fourth book of CORNELIVS Agrippa, and in VVIERVS,\nwhomof I spak. And so wishing my pains in this Treatise (beloued Reader}\nto be effectual, in arming al them that reades the same, against these\naboue mentioned erroures, and recommending my good will to thy friendly\nacceptation, I bid thee hartely fare-well.\n\nIAMES Rx.\n\n\n\n\n\nFIRST BOOKE.\n\n\nARGVMENT.\n\n_The exord of the whole. The description of Magie in speciall._\n\n\n\n\nChap. I.\n\n\nARGVMENT.\n\n_Proven by the Scripture, that these vnlawfull artes in_ genere, _haue\nbene and may be put in practise._\n\nPHILOMATHES and EPISTEMON reason the matter.\n\nPHILOMATHES.\n\nI am surely verie glad to haue mette with you this daye, for I am of\nopinion, that ye can better resolue me of some thing, wherof I stand in\ngreat doubt, nor anie other whom-with I could haue mette.\n\nEPI. In what I can, that ye like to speir at me, I will willinglie and\nfreelie tell my opinion, and if I proue it not sufficiently, I am heartely\ncontent that a better reason carie it away then.\n\nPHI. What thinke yee of these strange newes, which now onelie furnishes\npurpose to al men at their meeting: I meane of these Witches?\n\nEPI. Surelie they are wonderfull: And I think so cleare and plaine\nconfessions in that purpose, haue neuer fallen out in anie age or cuntrey.\n\nPHI. No question if they be true, but thereof the Doctours doubtes.\n\nEPI. What part of it doubt ye of?\n\nPHI. Even of all, for ought I can yet perceaue: and namelie, that there is\nsuch a thing as Witch-craft or Witches, and I would pray you to resolue me\nthereof if ye may: for I haue reasoned with sundrie in that matter, and\nyet could never be satisfied therein.\n\nEPI. I shall with good will doe the best I can: But I thinke it the\ndifficiller, since ye denie the thing it selfe in generall: for as it is\nsaid in the logick schools, _Contra negantem principia non est\ndisputandum_. Alwaies for that part, that witchcraft, and Witches haue\nbene, and are, the former part is clearelie proved by the Scriptures, and\nthe last by dailie experience and confessions.\n\nPHI. I know yee will alleadge me _Saules Pythonisse_: but that as appeares\nwill not make much for you.\n\nEPI. Not onlie that place, but divers others: But I marvel why that should\nnot make much for me?\n\nPHI. The reasones are these, first yee may consider, that _Saul_ being\ntroubled in spirit, (M1) and having fasted long before, as the text\ntestifieth, and being come to a woman that was bruted to have such\nknowledge, and that to inquire so important news, he having so guiltie a\nconscience for his hainous offences, and specially, for that same vnlawful\ncuriositie, and horrible defection: and then the woman crying out vpon the\nsuddaine in great admiration, for the vncouth sicht that she alledged to\nhaue sene, discovering him to be the King, thogh disguysed, & denied by\nhim before: it was no wounder I say, that his senses being thus\ndistracted, he could not perceaue hir faining of hir voice, hee being\nhimselfe in an other chalmer, and seeing nothing. Next what could be, or\nwas raised? The spirit of _Samuel_? Prophane and against all Theologie:\nthe Diuell in his likenes? as vnappeirant, that either God would permit\nhim to come in the shape of his Saintes (for then could neuer the Prophets\nin those daies haue bene sure, what Spirit spake to them in their\nvisiones) or then that he could fore-tell what was to come there after;\nfor Prophecie proceedeth onelie of GOD: and the Devill hath no knowledge\nof things to come.\n\nEPI. Yet if yee will marke the wordes of the text, ye will finde clearely,\nthat _Saul_ saw that apparition: for giving you that _Saul_ was in an\nother Chalmer, at the making of the circles & conjurationes, needeful for\nthat purpose (as none of that craft will permit any vthers to behold at\nthat time) yet it is evident by the text, that how sone that once that\nvnclean spirit was fully risen, shee called in vpon _Saul_. For it is\nsaide in the text, that _Saule knew him to be Samuel_, which coulde not\nhaue bene, by the hearing tell onely of an olde man with an mantil, since\nthere was many mo old men dead in _Israel_ nor _Samuel_: And the common\nweid of that whole Cuntrey was mantils. As to the next, that it was not\nthe spirit of _Samuel_, I grant: In the proving whereof ye neede not to\ninsist, since all Christians of whatso-ever Religion agrees vpon that: and\nnone but either mere ignorants, or Necromanciers or Witches doubtes\nthereof. And that the Diuel is permitted at som-times to put himself in\nthe liknes of the Saintes, it is plaine in the Scriptures, where it is\nsaid, that _Sathan can trans-forme himselfe into an Angell of light_. (M2)\nNeither could that bring any inconvenient with the visiones of the\nProphets, since it is most certaine, that God will not permit him so to\ndeceiue his own: but only such, as first wilfully deceiues them-selves, by\nrunning vnto him, whome God then suffers to fall in their owne snares, and\njustlie permittes them to be illuded with great efficacy of deceit,\nbecause they would not beleeue the trueth (as _Paul_ sayth). And as to the\ndiuelles foretelling of things to come, it is true that he knowes not all\nthings future, but yet that he knowes parte, the Tragicall event of this\nhistorie declares it, (which the wit of woman could never haue\nfore-spoken) not that he hath any prescience, which is only proper to God:\nor yet knows anie thing by loking vpon God, as in a mirrour (as the good\nAngels doe) he being for euer debarred from the fauorable presence &\ncountenance of his creator, but only by one of these two meanes, either as\nbeing worldlie wise, and taught by an continuall experience, ever since\nthe creation, judges by likelie-hood of thinges to come, according to the\nlike that hath passed before, and the naturall causes, in respect of the\nvicissitude of all thinges worldly: Or else by Gods employing of him in a\nturne, and so foreseene thereof: as appeares to haue bin in this, whereof\nwe finde the verie like in _Micheas_ propheticque discourse to King\n_Achab_. (M3) But to prooue this my first proposition, that there can be\nsuch a thing as witch-craft, & witches, there are manie mo places in the\nScriptures then this (as I said before). As first in the law of God, it is\nplainely prohibited: (M4) But certaine it is, that the Law of God speakes\nnothing in vaine, nether doth it lay curses, or injoyne punishmentes vpon\nshaddowes, condemning that to be il, which is not in essence or being as\nwe call it. Secondlie it is plaine, where wicked _Pharaohs_ wise-men\nimitated ane number of _Moses_ miracles, (M5) to harden the tyrants heart\nthere by. Thirdly, said not _Samuell_ to _Saull_, (M6) that _disobedience\nis as the sinne of Witch-craft_? To compare to a thing that were not, it\nwere too too absurd. Fourthlie, was not _Simon Magus_, a man of that\ncraft? (M7) And fiftlie, what was she that had the spirit of _Python_?\n(M8) beside innumerable other places that were irkesom to recite.\n\n\n\n\nChap. II.\n\n\nARGVMENT.\n\n_What kynde of sin the practizers of these vnlawfull artes committes. The\ndivision of these artes. And what are the meanes that allures any to\npractize them._\n\nPHILOMATHES.\n\nBvt I thinke it very strange, that God should permit anie man-kynde (since\nthey beare his owne Image) to fall in so grosse and filthie a defection.\n\nEPI. Although man in his Creation was (M9) made to the Image of the\nCreator, yet through his fall having once lost it, it is but restored\nagaine in a part by grace onelie to the elect: So all the rest falling\naway from God, are given over in the handes of the Devill that enemie, to\nbeare his Image: and being once so given over, the greatest and the\ngrossest impietie, is the pleasantest, and most delytefull vnto them.\n\nPHI. But may it not suffice him to haue indirectly the rule, and procure\nthe perdition of so manie soules by alluring them to vices, and to the\nfollowing of their own appetites, suppose he abuse not so many simple\nsoules, in making them directlie acknowledge him for their maister.\n\nEPI. No surelie, for hee vses everie man, whom of he hath the rule,\naccording to their complexion and knowledge: And so whome he findes most\nsimple, he plaineliest discovers himselfe vnto them. For hee beeing the\nenemie of mans Salvation, vses al the meanes he can to entrappe them so\nfarre in his snares, as it may be vnable to them thereafter (suppose they\nwould) to rid themselues out of the same.\n\nPHI. Then this sinne is a sinne against the holie Ghost.\n\nEPI. It is in some, but not in all.\n\nPHI. How that? Are not all these that runnes directlie to the Devill in\none Categorie.\n\nEPI. God forbid, for the sin against the holie Ghost hath two branches:\nThe one a falling backe from the whole service of GOD, and a refusall of\nall his preceptes. The other is the doing of the first with knowledge,\nknowing that they doe wrong against their own conscience, and the\ntestimonie of (M10) the holie Spirit, having once had a tast of the\nsweetnes of Gods mercies. Now in the first of these two, all sortes of\nNecromancers, Enchanters or Witches, ar comprehended: but in the last,\nnone but such as erres with this knowledge that I haue spoken of.\n\nPHI. Then it appeares that there are more sortes nor one, that are\ndirectlie professors of his service: and if so be, I pray you tell me how\nmanie, and what are they?\n\nEPI. There are principallie two sortes, wherevnto all the partes of that\nvnhappie arte are redacted; whereof the one is called _Magie_ or\n_Necromancie_, the other _Sorcerie_ or _Witch-craft_.\n\nPHI. What I pray you? and how manie are the meanes, whereby the Devill\nallures persones in anie of these snares?\n\nEPI. Even by these three passiones that are within our selues: Curiositie\nin great ingines: thrist of revenge, for some tortes deeply apprehended:\nor greedie appetite of geare, caused through great pouerty. As to the\nfirst of these, Curiosity, it is onelie the inticement of _Magiciens_, or\n_Necromanciers_: and the other two are the allureres of the _Sorcerers_,\nor _Witches_, for that olde and craftie Serpent, being a spirite, hee\neasilie spyes our affections, and so conformes himselfe thereto, to\ndeceaue vs to our wracke.\n\n\n\n\nChap. III.\n\n\nARGVMENT.\n\n_The significations and Etymologies of the words of_ Magie _and_\nNecromancie. _The difference betuixt_ Necromancie _and_ Witch-craft: _What\nare the entressis, and beginninges, that brings anie to the knowledge\nthereof._\n\nPHILOMATHES.\n\nI Would gladlie first heare, what thing is it that ye call _Magie_ or\n_Necromancie_.\n\nEPI. This worde _Magie_ in the _Persian_ toung, importes as muche as to be\nane contemplator or Interpretour of Divine and heavenlie sciences: which\nbeing first vsed amongs the _Chaldees_, through their ignorance of the\ntrue divinitie, was esteemed and reputed amongst them, as a principall\nvertue: And therefore, was named vnjustlie with an honorable stile, which\nname the _Greekes_ imitated, generally importing all these kindes of\nvnlawfull artes.\n\nAnd this word _Necromancie_ is a Greek word, compounded of \u039d\u03b5\u03ba\u03c1\u03c9\u03bd &\n\u03bc\u03b1\u03bd\u03c4\u03b5\u03b9\u03b1, which is to say, the Prophecie by the dead. This last name is\ngiven, to this black & vnlawfull science by the figure _Synedoche_,\nbecause it is a principal part of that art, to serue them selues with dead\ncarcages in their diuinations.\n\n_Phi._ What difference is there betwixt this arte, and Witch-craft.\n\nEPI. Surelie, the difference vulgare put betwixt them, is verrie merrie,\nand in a maner true; for they say, that the Witches ar servantes onelie,\nand slaues to the Devil; but the Necromanciers are his maisters and\ncommanders.\n\nPHI. How can that be true, yt any men being specially adicted to his\nservice, can be his commanders?\n\nEPI. Yea, they may be: but it is onelie _secundum quid_: For it is not by\nanie power that they can haue over him, but _ex pacto_ allanerlie: whereby\nhe oblices himself in some trifles to them, that he may on the other part\nobteine the fruition of their body & soule, which is the onlie thing he\nhuntes for.\n\nPHI. An verie in-\u00e6quitable contract forsooth: But I pray you discourse\nvnto mee, what is the effect and secreets of that arte?\n\nEPI. That is over large an fielde ye giue mee: yet I shall doe good-will,\nthe most summarlie that I can, to runne through the principal points\nthereof. As there are two sorts of folkes, that may be entysed to this\narte, to wit, learned or vnlearned: so is there two meanes, which are the\nfirst steerers vp & feeders of their curiositie, thereby to make them to\ngiue themselves over to the same: Which two meanes, I call the Divels\nschoole, and his rudimentes. The learned haue their curiositie wakened\nvppe; and fedde by that which I call his schoole: this is the _Astrologie_\njudiciar. For divers men having attained to a great perfection in\nlearning, & yet remaining overbare (alas) of the spirit of regeneration\nand frutes thereof: finding all naturall thinges common, aswell to the\nstupide pedants as vnto them, they assaie to vendicate vnto them a greater\nname, by not onlie knowing the course of things heavenlie, but likewise to\ncling to the knowledge of things to come thereby. Which, at the first face\nappearing lawfull vnto them, in respect the ground therof seemeth to\nproceed of naturall causes onelie: they are so allured thereby, that\nfinding their practize to prooue true in sundry things, they studie to\nknow the cause thereof: and so mounting from degree to degree, vpon the\nslipperie and vncertaine scale of curiositie; they are at last entised,\nthat where lawfull artes or sciences failes, to satisfie their restles\nmindes, even to seeke to that black and vnlawfull science of _Magie_.\nWhere, finding at the first, that such diuers formes of circles &\nconjurations rightlie joyned thereunto, will raise such divers formes of\nspirites, to resolue them of their doubts: and attributing the doing\nthereof, to the power inseparablie tyed, or inherent in the circles: and\nmanie words of God, confusedlie wrapped in; they blindlie glorie of\nthemselves, as if they had by their quicknes of ingine, made a conquest of\n_Plutoes_ dominion, and were become Emperours over the _Stygian_\nhabitacles. Where, in the meane time (miserable wretches) they are become\nin verie deede, bond-slaues to their mortall enemie: and their knowledge,\nfor all that they presume thereof, is nothing increased, except in knowing\nevill, and the horrors of Hell for punishment thereof, as _Adams_ was by\nthe eating of the forbidden tree. (M11)\n\n\n\n\nChap. IIII.\n\n\nARGVMENT.\n\n_The Description of the Rudiments and Schoole, which are the entresses to\nthe arte of_ Magie: _And in speciall the differences betwixt_ Astronomie\n_and_ Astrologie: _Diuision of_ Astrologie _in diuers partes._\n\nPHILOMATHES.\n\nBvt I pray you likewise forget not to tell what are the Deuilles\nrudimentes.\n\nEPI. His rudimentes, I call first in generall, all that which is called\nvulgarly the vertue of worde, herbe, & stone: which is vsed by vnlawful\ncharmes, without naturall causes. As likewise all kinde of practicques,\nfreites, or other like extraordinarie actiones, which cannot abide the\ntrue toutche of naturall reason.\n\nPHI. I would haue you to make that playner, by some particular examples;\nfor your proposition is verie generall.\n\nEPI. I meane either by such kinde of Charmes as commonlie dafte wiues\nvses, for healing of forspoken goodes, for preseruing them from euill\neyes, by knitting roun-trees, or sundriest kinde of herbes, to the haire\nor tailes of the goodes: By curing the Worme, by stemming of blood, by\nhealing of Horse-crookes, by turning of the riddle, or doing of such like\ninnumerable things by wordes, without applying anie thing, meete to the\npart offended, as Mediciners doe; Or else by staying maried folkes, to\nhaue naturallie adoe with other, (by knitting so manie knottes vpon a\npoynt at the time of their mariage). And such-like things, which men vses\nto practise in their merrinesse: For fra vnlearned men (being naturallie\ncurious, and lacking the true knowledge of God) findes these practises to\nprooue true, as sundrie of them will doe, by the power of the Devill for\ndeceauing men, and not by anie inherent vertue in these vaine wordes and\nfreites; & being desirous to winne a reputation to themselues in such-like\nturnes, they either (if they be of the shamefaster sorte) seeke to bee\nlearned by some that are experimented in that Arte, (not knowing it to be\neuill at the first) or else being of the grosser sorte, runnes directlie\nto the Deuill for ambition or desire of gaine, and plainelie contractes\nwith him thereupon.\n\nPHI. But me thinkes these meanes which yee call the Schoole and rudimentes\nof the Deuill, are thinges lawfull, and haue bene approoued for such in\nall times and ages: As in special, this science of _Astrologie_, which is\none of the speciall members of the _Mathematicques_.\n\nEPI. There are two thinges which the learned haue obserued from the\nbeginning, in the science of the Heauenlie Creatures, the Planets,\nStarres, and such like: The one is their course and ordinary motiones,\nwhich for that cause is called _Astronomia_: Which word is a compound of\n\u03bd\u03bf\u03bc\u03bf\u03c2 & \u03b1\u03c3\u03c4\u03b5\u03c1\u03c9\u03bd that is to say, the law of the Starres: And this arte\nindeed is one of the members of the _Mathematicques_, & not onelie lawful,\nbut most necessarie and commendable. The other is called _Astrologia_,\nbeing compounded of \u03b1\u03c3\u03c4\u03b5\u03c1\u03c9\u03bd & \u03bb\u03bf\u03b3\u03bf\u03c2 which is to say, the word, and\npreaching of the starres: Which is deuided in two partes: The first by\nknowing thereby the powers of simples, and sickenesses, the course of the\nseasons and the weather, being ruled by their influence; which part\ndepending vpon the former, although it be not of it selfe a parte of\n_Mathematicques_: yet it is not vnlawful, being moderatlie vsed, suppose\nnot so necessarie and commendable as the former. The second part is to\ntruste so much to their influences, as thereby to fore-tell what\ncommon-weales shall florish or decay: what persones shall be fortunate or\nvnfortunate: what side shall winne in anie battell: What man shall obteine\nvictorie at singular combate: What way, and of what age shall men die:\nWhat horse shall winne at matche-running; and diuerse such like incredible\nthings, wherein _Cardanus_, _Cornelius Agrippa_, and diuerse others haue\nmore curiouslie then profitably written at large. Of this roote last\nspoken of, springs innumerable branches; such as the knowledge by the\nnatiuities; the _Cheiromancie_, _Geomantie_, _Hydromantie_, _Arithmantie_,\n_Physiognomie_: & a thousand others: which were much practised, & holden\nin great reuerence by the _Gentles_ of olde. And this last part of\n_Astrologie_ whereof I haue spoken, which is the root of their branches,\nwas called by them _pars fortun\u00e6_. This parte now is vtterlie vnlawful to\nbe trusted in, or practized amongst christians, as leaning to no ground of\nnatural reason: & it is this part which I called before the deuils schole.\n\nPHI. But yet manie of the learned are of the contrarie opinion.\n\nEPI. I grant, yet I could giue my reasons to fortifie & maintaine my\nopinion, if to enter into this disputation it wold not draw me quite off\nthe ground of our discours; besides the mis-spending of the whole daie\nthereupon: One word onely I will answet to them, & that in the Scriptures\n(which must be an infallible ground to all true Christians) That in the\nProphet _Ieremie_ (M12) it is plainelie forbidden, to beleeue or hearken\nvnto them that Prophecies & fore-speakes by the course of the Planets &\nStarres.\n\n\n\n\nChap. V.\n\n\nARGVMENT.\n\n_How farre the vsing of Charmes is lawfull or vnlawfull: The description\nof the formes of Circkles and Coniurationes. And what causeth the_\nMagicianes _themselues to wearie thereof_.\n\nPHILOMATHES.\n\nWel, Ye haue said far inough in that argument. But how prooue ye now that\nthese charmes or vnnaturall practicques are vnlawfull: For so, many honest\n& merrie men & women haue publicklie practized some of them, that I thinke\nif ye would accuse them al of Witch-craft, ye would affirme more nor ye\nwill be beleeued in.\n\nEPI. I see if you had taken good tent (to the nature of that word, whereby\nI named it,) ye would not haue bene in this doubt, nor mistaken me, so\nfarre as ye haue done: For although, as none can be schollers in a schole,\n& not be subject to the master thereof: so none can studie and put in\npractize (for studie the alone, and knowledge, is more perilous nor\noffensiue; and it is the practise only that makes the greatnes of the\noffence.) the cirkles and art of _Magie_, without committing an horrible\ndefection from God: And yet as they that reades and learnes their\nrudiments, are not the more subject to anie schoole-master, if it please\nnot their parentes to put them to the schoole thereafter; So they who\nignorantly proues these practicques, which I cal the deuilles rudiments,\nvnknowing them to be baites, casten out by him, for trapping such as God\nwill permit to fall in his hands: This kinde of folkes I saie, no doubt,\nar to be judged the best of, in respect they vse no invocation nor help of\nhim (by their knowledge at least) in these turnes, and so haue neuer\nentred themselues in Sathans seruice; Yet to speake truely for my owne\npart (I speake but for my selfe) I desire not to make so neere riding: For\nin my opinion our enemie is ouer craftie, and we ouer weake (except the\ngreater grace of God) to assay such hazards, wherein he preases to trap\nvs.\n\nPHI. Ye haue reason forsooth; for as the common Prouerbe saith: They that\nsuppe keile with the Deuill, haue neede of long spoones. But now I praie\nyou goe forwarde in the describing of this arte of _Magie_.\n\nEPI. Fra they bee come once vnto this perfection in euill, in hauing any\nknowledge (whether learned or vnlearned) of this black art: they then\nbeginne to be wearie of the raising of their Maister, by conjured\ncirckles; being both so difficile and perilous, and so commeth plainelie\nto a contract with him, wherein is speciallie conteined formes and\neffectes.\n\nPHI. But I praye you or euer you goe further, discourse me some-what of\ntheir circkles and conjurationes; And what should be the cause of their\nwearying thereof: For it should seeme that that forme should be lesse\nfearefull yet, than the direct haunting and societie, with that foule and\nvncleane Spirite.\n\nEPI. I thinke ye take me to be a Witch my selfe, or at the least would\nfaine sweare your selfe prentise to that craft: Alwaies as I may, I shall\nshortlie satisfie you, in that kinde of conjurations, which are conteined\nin such bookes, which I call the Deuilles Schoole: There are foure\nprincipall partes; the persons of the conjurers; the action of the\nconjuration; the wordes and rites vsed to that effect; and the Spirites\nthat are conjured. Ye must first remember to laye the ground, that I tould\nyou before: which is, that it is no power inherent in the circles, or in\nthe holines of the names of God blasphemouslie vsed: nor in whatsoeuer\nrites or ceremonies at that time vsed, that either can raise any infernall\nspirit, or yet limitat him perforce within or without these circles. For\nit is he onelie, the father of all lyes, who hauing first of all\nprescribed that forme of doing, feining himselfe to be commanded &\nrestreined thereby, wil be loath to passe the boundes of these\ninjunctiones; aswell thereby to make them glory in the impiring ouer him\n(as I saide before:) As likewise to make himselfe so to be trusted in\nthese little thinges, that he may haue the better commoditie thereafter,\nto deceiue them in the end with a tricke once for all; I meane the\neuerlasting perdition of their soul & body. Then laying this ground, as I\nhaue said, these conjurationes must haue few or mo in number of the\npersones conjurers (alwaies passing the singuler number) according to the\nqualitie of the circle, and forme of apparition. Two principall thinges\ncannot well in that errand be wanted: holie-water (whereby the Deuill\nmockes the _Papistes_) and some present of a liuing thing vnto him. There\nar likewise certaine seasons, dayes and houres, that they obserue in this\npurpose: These things being all readie, and prepared, circles are made\ntriangular, quadrangular, round, double or single, according to the forme\nof apparition that they craue. But to speake of the diuerse formes of the\ncircles, of the innumerable characters and crosses that are within and\nwithout, and out-through the same, of the diuers formes of apparitiones,\nthat that craftie spirit illudes them with, and or all such particulars in\nthat action, I remit it to ouer-manie that haue busied their heades in\ndescribing of the same; as being but curious, and altogether vnprofitable.\nAnd this farre onelie I touch, that when the conjured Spirit appeares,\nwhich will not be while after manie circumstances, long praiers, and much\nmuttring and murmuring of the conjurers; like a _Papist_ priest,\ndispatching a hunting _Masse_: how sone I say, he appeares, if they haue\nmissed one iote of all their rites; or if any of their feete once slyd\nouer the circle through terror of his feareful apparition, he payes\nhimselfe at that time in his owne hande, of that due debt which they ought\nhim; and other-wise would haue delayed longer to haue payed him: I meane\nhee carries them with him bodie and soule. If this be not now a just cause\nto make them wearie of these formes of conjuration, I leaue it to you to\njudge vpon; considering the long-somenesse of the labour, the precise\nkeeping of dayes and houres (as I haue said), the terriblenesse of\napparition, and the present perrell that they stande in, in missing the\nleast circumstance or freite, that they ought to obserue: And on the other\nparte, the Deuil is glad to mooue them to a plaine and square dealing with\nhim as I said before.\n\n\n\n\nChap. VI.\n\n\nARGVMENT.\n\n_The Deuilles contract with the Magicians: The diuision thereof in two\npartes: What is the difference betwixt Gods miracles and the Deuils._\n\nPHILOMATHES.\n\nIndeede there is cause inough, but rather to leaue him at all, then to\nrunne more plainlie to him, if they were wise he delt with. But goe\nforwards now I pray you to these turnes, fra they become once deacons in\nthis craft.\n\nEPI. From time that they once plainelie begin to contract with him: The\neffect of their contract consistes in two thinges; in formes and effectes,\nas I began to tell alreadie, were it not yee interrupted me (for although\nthe contract be mutuall; I speake first of that part, wherein the Deuill\noblishes himselfe to them) by formes, I meane in what shape or fashion he\nshall come vnto them, when they call vpon him. And by effectes, I\nvnderstand, in what special sorts of seruices he bindes himselfe to be\nsubject vnto them. The qualitie of these formes and effectes, is lesse or\ngreater, according to the skil and art of the _Magician_. For as to the\nformes, to some of the baser sorte of them he oblishes him selfe to\nappeare at their calling vpon him, by such a proper name which he shewes\nvnto them, either in likenes of a dog, a Catte, an Ape, or such-like other\nbeast; or else to answere by a voyce onlie. The effects are to answere to\nsuch demands, as concernes curing of disseases, their own particular\nmenagery: or such other base things as they require of him.\n\nBut to the most curious sorte, in the formes he will oblish himselfe, to\nenter in a dead bodie, and there out of to giue such answers, of the euent\nof battels, of maters concerning the estate of commonwelths, and such like\nother great questions: yea, to some he will be a continuall attender, in\nforme of a Page: He will permit himselfe to be conjured, for the space of\nso many yeres, ether in a tablet or a ring, or such like thing, which they\nmay easely carrie about with them: He giues them power to sel such wares\nto others, whereof some will bee dearer, and some better cheape; according\nto the lying or true speaking of the Spirit that is conjured therein. Not\nbut that in verie deede, all Devils must be lyars; but so they abuse the\nsimplicitie of these wretches, that becomes their schollers, that they\nmake them beleeue, that at the fall of _Lucifer_, some Spirites fell in\nthe aire, some in the fire, some in the water, some in the lande: In which\nElementes they still remaine. Whereupon they build, that such as fell in\nthe fire, or in the aire, are truer then they, who fell in the water or in\nthe land, which is al but meare trattles, & forged by the author of al\ndeceit. For they fel not be weight, as a solide substance, to stick in any\none parte: But the principall part of their fal, consisting in qualitie,\nby the falling from the grace of God wherein they were created, they\ncontinued still thereafter, and shal do while the latter daie, in wandring\nthrough the worlde, as Gods hang-men, to execute such turnes as he\nemployes them in. And when anie of them are not occupyed in that, returne\nthey must to their prison in hel (as it is plaine in the miracle that\nCHRIST wrought at _Gennezareth_) (M13) therein at the latter daie to be\nall enclosed for euer: and as they deceiue their schollers in this, so do\nthey, in imprinting in them the opinion that there are so manie Princes,\nDukes, and Kinges amongst them, euerie one commanding fewer or mo Legions,\nand impyring in diuers artes, and quarters of the earth. For though that I\nwill not denie that there be a forme of ordour amongst the Angels in\nHeauen, and consequentlie, was amongst them before their fall; yet, either\nthat they bruike the same sensine; or that God will permit vs to know by\ndamned Deuils, such heauenlie mysteries of his, which he would not reueale\nto vs neither by Scripture nor Prophets, I thinke no Christiane will once\nthinke it. But by the contrarie of all such mysteries, as he hath closed\nvp with his seale of secrecie; it becommeth vs to be contented with an\nhumble ignorance, they being thinges not necessarie for our saluation. But\nto returne to the purpose, as these formes, wherein Sathan oblishes\nhimselfe to the greatest of the _Magicians_, are wounderfull curious; so\nare the effectes correspondent vnto the same: For he will oblish himselfe\nto teach them artes and sciences, which he may easelie doe, being so\nlearned a knaue as he is: To carrie them newes from anie parte of the\nworlde, which the agilitie of a Spirite may easelie performe: to reueale\nto them the secretes of anie persons, so being they bee once spoken, for\nthe thought none knowes but GOD; except so far as yee may ghesse by their\ncountenance, as one who is doubtleslie learned, inough in the\n_Physiognomie_: Yea, he will make his schollers to creepe in credite with\nPrinces, by fore-telling them manie greate thinges; parte true, parte\nfalse: For if all were false, he would tyne credite at all handes; but\nalwaies doubtsome, as his Oracles were. And he will also make them to\nplease Princes, by faire banquets and daintie dishes, carryed in short\nspace fra the farthest part of the worlde. For no man doubts but he is a\nthiefe, and his agilitie (as I spake before) makes him to come suche\nspeede. Such-like, he will guard his schollers with faire armies of\nhorse-men and foote-men in appearance, castles and fortes: Which all are\nbut impressiones in the aire, easelie gathered by a spirite, drawing so\nneare to that substance himselfe: As in like maner he will learne them\nmanie juglarie trickes at Gardes, dice, & such like, to deceiue mennes\nsenses thereby: and such innumerable false practicques; which are prouen\nby ouer-manie in this age: As they who ar acquainted with that _Italian_\ncalled SCOTO yet liuing, can reporte. And yet are all these thinges but\ndeluding of the senses, and no waies true in substance, as were the false\nmiracles wrought by King _Pharaoes_ Magicians, for counterfeiting\n_Moyses_: For that is the difference betuixt Gods myracles and the Deuils,\nGod is a creator, what he makes appeare in miracle, it is so in effect. As\n_Moyses_ rod being casten downe, was no doubt turned in a natural Serpent:\nwhere as the Deuill (as Gods Ape) counterfetting that by his _Magicians_,\nmaid their wandes to appeare so, onelie to mennes outward senses: as\nkythed in effect by their being deuoured by the other. For it is no\nwonder, that the Deuill may delude our senses, since we see by common\nproofe, that simple juglars will make an hundreth thinges seeme both to\nour eies and eares otherwaies then they are. Now as to the _Magicians_\nparte of the contract, it is in a word that thing, which I said before,\nthe Deuill hunts for in all men.\n\nPHI. Surelie ye haue said much to me in this arte, if all that ye haue\nsaid be as true as wounderfull.\n\nEPI. For the trueth in these actiones, it will be easelie confirmed, to\nanie that pleases to take paine vpon the reading of diuerse authenticque\nhistories, and the inquiring of daily experiences. And as for the trueth\nof their possibilitie, that they may be, and in what maner, I trust I haue\nalleaged nothing whereunto I haue not joyned such probable reasons, as I\nleaue to your discretion, to waie and consider: One word onlie I omitted;\nconcerning the forme of making of this contract, which is either written\nwith the _Magicians_ owne bloud: or else being agreed vpon (in termes his\nschole-master) touches him in some parte, though peraduenture no marke\nremaine: as it doth with all Witches.\n\n\n\n\nChap. VII.\n\n\nARGVMENT.\n\n_The reason why the art of_ Magie _is unlawfull. What punishment they\nmerite: And who may be accounted guiltie of that crime._\n\nPHILOMATHES.\n\nSvrelie Ye haue made this arte to appeare verie monstruous & detestable.\nBut what I pray you shall be said to such as mainteines this art to be\nlawfull, for as euill as you haue made it?\n\nEPI. I say, they sauour of the panne them selues, or at least little\nbetter, And yet I would be glad to heare their reasons.\n\nPHI. There are two principallie, that euer I heard vsed; beside that which\nis founded vpon the common Prouerb (that the _Necromancers_ commands the\nDeuill, which ye haue already refuted). The one is grounded vpon a\nreceiued custome: The other vpon an authoritie, which some thinkes\ninfallible. Vpon custome, we see that diuerse Christian Princes and\nMagistrates seuere punishers of Witches, will not onelie ouer-see\n_Magicians_ to liue within their dominions; but euen some-times delight to\nsee them prooue some of their practicques. The other reason is, that\n_Moyses_ being brought vp (as it is expreslie said in the Scriptures) _in\nall the sciences of the \u00c6gyptians_; whereof no doubt, this was one of the\nprincipalles. And he notwithstanding of this arte, pleasing God, as he\ndid, consequentlie that art professed by so godlie a man, coulde not be\nvnlawfull.\n\nEPI. As to the first of your reasones, grounded vpon custome: I saie, an\neuill custome can neuer be accepted for a good law, for the ouer great\nignorance of the worde in some Princes and Magistrates, and the contempt\nthereof in others, moues them to sinne heavelie against their office in\nthat poynt. As to the other reasone, which seemes to be of greater weight,\nif it were formed in a Syllogisme; it behooued to be in manie termes, and\nfull of fallacies (to speake in termes of _Logicque_) for first, that that\ngenerall proposition; affirming _Moyses_ to be taught _in all the sciences\nof the \u00c6gyptians_, should conclude that he was taught in _Magie_, I see no\nnecessity. For we must vnderstand that the spirit of God there, speaking\nof sciences, vnderstandes them that are lawfull; for except they be\nlawfull, they are but _abusiu\u00e8_ called sciences, & are but ignorances\nindeede: _Nam homo pictus, non est homo_. Secondlie, giuing that he had\nbene taught in it, there is great difference, betwixt knowledge and\npractising of a thing (as I said before). For God knoweth all thinges,\nbeing alwaies good, and of our sinne & our infirmitie proceedeth our\nignorance. Thirdlie, giuing that he had both studied and practised the\nsame (which is more nor monstruous to be beleeued by any Christian) yet we\nknow well inough, that before that euer the spirite of God began to call\n_Moyses_, he was fled out of _\u00c6gypt_, being fourtie yeares of age, for the\nslaughter of an _\u00c6gyptian_, and in his good-father _Iethroes_ lande, first\ncalled at the firie bushe, hauing remained there other fourtie yeares in\nexile: so that suppose he had beene the wickeddest man in the worlde\nbefore, he then became a changed and regenerat man, and very litle of olde\n_Moyses_ remained in him. _Abraham_ was an Idolater in _Vr_ of\n_Chald\u00c3\u00a6\u00e6a_, before he was called: And _Paule_ being called _Saule_, was a\nmost sharp persecutor of the Saintes of God, while that name was changed.\n\nPHI. What punishment then thinke ye merites these _Magicians_ and\n_Necromancers_?\n\nEPI. The like no doubt, that _Sorcerers_ and _Witches_ merites; and rather\nso much greater, as their error proceedes of the greater knowledge, and so\ndrawes nerer to the sin against the holy Ghost. And as I saye of them, so\nsaye I the like of all such as consults, enquires, entertaines, & ouersees\nthem, which is seene by the miserable endes of many that askes councell of\nthem: For the Deuill hath neuer better tydings to tell to any, then he\ntolde to _Saule_: neither is it lawfull to vse so vnlawfull instrumentes,\nwere it neuer for so good a purpose: for that axiome in Theologie is most\ncertaine and infallible: (M14) _Nunquam faciendum est malum vt bonum inde\neueniat._\n\n\n\n\n\nSECONDE BOOKE.\n\n\nARGVMENT.\n\n_The description of Sorcerie and Witchcraft in speciall._\n\n\n\n\nChap. I.\n\n\nARGVMENT.\n\n_Proued by the Scripture, that such a thing can be: And the reasones\nrefuted of all such as would call it but an imagination and Melancholicque\nhumor._\n\nPHILOMATHES.\n\nNow since yee haue satisfied me nowe so fullie, concerning _Magie_ or\n_Necromancie_ I will pray you to do the like in _Sorcerie_ or\n_Witchcraft_.\n\nEPI. That fielde is likewise verie large: and althought in the mouthes and\npennes of manie, yet fewe knowes the trueth thereof, so wel as they\nbeleeue themselues, as I shall so shortely as I can, make you (God\nwilling) as easelie to perceiue.\n\nPHI. But I pray you before ye goe further, let mee interrupt you here with\na shorte digression: which is, that manie can scarcely beleeue that there\nis such a thing as Witch-craft. Whose reasons I wil shortely alleage vnto\nyou, that ye may satisfie me as well in that, as ye haue done in the rest.\nFor first, whereas the Scripture seemes to prooue Witchcraft to be, by\ndiuerse examples, and speciallie by sundrie of the same, which ye haue\nalleaged, it is thought by some, that these places speakes of _Magicians_\nand _Necromancers_ onlie, & not of Witches. As in special, these wise men\nof _Pharaohs_, that counterfeited _Moyses_ miracles, were _Magicians_ say\nthey, & not Witches: As likewise that _Pythonisse_ that _Saul_ consulted\nwith: And so was _Simon Magus_ in the new Testament, as that very stile\nimportes. Secondlie, where ye would oppone the dailie practicque, &\nconfession of so manie, that is thought likewise to be but verie\nmelancholicque imaginations of simple rauing creatures. Thirdly, if\nWitches had such power of Witching of folkes to death, (as they say they\nhaue) there had bene none left aliue long sence in the world, but they: at\nthe least, no good or godlie person of whatsoeuer estate, coulde haue\nescaped their deuilrie.\n\nEPI. Your three reasons as I take, ar grounded the first of them\n_negativ\u00e8_ vpon the Scripture: The second _affirmativ\u00e8_ vpon Physicke: And\nthe thirde vpon the certaine proofe of experience. As to your first, it is\nmost true indeede, that all these wise men of _Pharaoh_ were _Magicians_\nof art: As likewise it appeares wel that the _Pythonisse_, with whom\n_Saul_ consulted, was of that same profession: & so was _Simon Magus_. But\nyee omitted to speake of the Lawe of God, wherein are all _Magicians_,\nDiuines, Enchanters, Sorcerers, Witches, & whatsouer of that kinde that\nconsultes with the Deuill, plainelie prohibited, and alike threatned\nagainst. And besides that, she who had the Spirite of _Python_, in the\nActes, (M15) whose Spirite was put to silence by the Apostle, coulde be no\nother thing but a verie Sorcerer or Witch, if ye admit the vulgare\ndistinction, to be in a maner true, whereof I spake in the beginning of\nour conference. For that spirit whereby she conquested such gaine to her\nMaster, was not at her raising or commanding, as she pleased to appoynt,\nbut spake by her toung, aswel publicklie, as priuatelie: Whereby she\nseemed to draw nearer to the sort of _Demoniakes_ or possessed, if that\nconjunction betwixt them, had not bene of her owne consent: as it appeared\nby her, not being tormented therewith: And by her conquesting of such\ngaine to her masters (as I haue alreadie said.) As to your second reason\ngrounded vpon Physick, in attributing their confessiones or\napprehensiones, to a naturall melancholicque humour: Anie that pleases\nPhysicallie to consider vpon the naturall humour of melancholie, according\nto all the Physicians, that euer writ thereupon, they shall finde that\nthat will be ouer short a cloak to couer their knauery with: For as the\nhumor of Melancholie in the selfe is blacke, heauie and terrene, so are\nthe symptomes thereof, in any persones that are subject therevnto,\nleannes, palenes, desire of solitude: and if they come to the highest\ndegree therof, mere folie and _Manie_: where as by the contrarie, a great\nnomber of them that euer haue bene convict or confessors of Witchcraft, as\nmay be presently seene by manie that haue at this time confessed: they are\nby the contrarie, I say, some of them rich and worldly-wise, some of them\nfatte or corpulent in their bodies, and most part of them altogether giuen\nouer to the pleasures of the flesh, continual haunting of companie, and\nall kind of merrines, both lawfull and vnlawfull, which are thinges\ndirectly contrary to the symptomes of Melancholie, whereof I spake, and\nfurther experience daylie proues how loath they are to confesse without\ntorture, which witnesseth their guiltines, where by the contrary, the\nMelancholicques neuer spares to bewray themselues, by their continuall\ndiscourses, feeding therby their humor in that which they thinke no crime.\nAs to your third reason, it scarselie merites an answere. For if the\ndeuill their master were not bridled, as the scriptures teacheth vs,\nsuppose there were no men nor women to be his instrumentes, he could finde\nwaies inough without anie helpe of others to wrack al mankinde: wherevnto\nhe employes his whole study, and _goeth about like a roaring Lyon_ (as\nPETER saith) (M16) to that effect, but the limites of his power were set\ndown before the foundations of the world were laid, which he hath not\npower in the least jote to transgresse. But beside all this, there is ouer\ngreate a certainty to proue that they are, by the daily experience of the\nharmes that they do, both to men, and whatsoeuer thing men possesses,\nwhome God will permit them to be the instrumentes, so to trouble or\nvisite, as in my discourse of that arte, yee shall heare clearelie proued.\n\n\n\n\nChap. II.\n\n\nARGVMENT.\n\n_The Etymologie and signification of that word of_ Sorcerie. _The first\nentresse and prentishippe of them that giues themselues to that craft._\n\nPHILOMATHES.\n\nCome on then I pray you, and returne where ye left.\n\nEPI. This word of _Sorcerie_ is a _Latine_ worde, which is taken from\ncasting of the lot, & therefore he that vseth it, is called _Sortiarius \u00e0\nsorte_. As to the word of _Witchcraft_, it is nothing but a proper name\ngiuen in our language. The cause wherefore they were called _sortiarij_,\nproceeded of their practicques seeming to come of lot or chance: Such as\nthe turning of the riddle: the knowing of the forme of prayers, or such\nlike tokens: If a person diseased woulde liue or dye. And in generall,\nthat name was giuen them for vsing of such charmes, and freites, as that\nCrafte teacheth them. Manie poynts of their craft and practicques are\ncommon betuixt the _Magicians_ and them: for they serue both one Master,\nalthought in diuerse fashions. And as I deuided the _Necromancers_, into\ntwo sorts, learned and vnlearned; so must I denie them in other two, riche\nand of better accompt, poore and of basser degree. These two degrees now\nof persones, that practises this craft, answers to the passions in them,\nwhich (I told you before) the Deuil vsed as meanes to intyse them to his\nseruice, for such of them as are in great miserie and pouertie, he allures\nto follow him, by promising vnto them greate riches, and worldlie\ncommoditie. Such as though riche, yet burnes in a desperat desire of\nreuenge, hee allures them by promises, to get their turne satisfied to\ntheir hartes contentment. It is to be noted nowe, that that olde and\ncraftie enemie of ours, assailes none, though touched with any of these\ntwo extremities, except he first finde an entresse reddy for him, either\nby the great ignorance of the person he deales with, ioyned with an euill\nlife, or else by their carelesnes and contempt of God: And finding them in\nan vtter despair, for one of these two former causes that I haue spoken\nof; he prepares the way by feeding them craftely in their humour, and\nfilling them further and further with despaire, while he finde the time\nproper to discouer himself vnto them. At which time, either vpon their\nwalking solitarie in the fieldes, or else lying pansing in their bed; but\nalwaies without the company of any other, he either by a voyce, or in\nlikenesse of a man inquires of them, what troubles them: and promiseth\nthem, a suddaine and certaine waie of remedie, vpon condition on the other\nparte, that they follow his advise; and do such thinges as he wil require\nof them: Their mindes being prepared before hand, as I haue alreadie\nspoken, they easelie agreed vnto that demande of his: And syne settes an\nother tryist, where they may meete againe. At which time, before he\nproceede any further with them, he first perswades them to addict\nthemselues to his seruice: which being easely obteined, he then discouers\nwhat he is vnto them: makes them to renunce their God and _Baptisme_\ndirectlie, and giues them his marke vpon some secreit place of their\nbodie, which remaines soare vnhealed, while his next meeting with them,\nand thereafter euer insensible, how soeuer it be nipped or pricked by any,\nas is dailie proued, to giue them a proofe thereby, that as in that doing,\nhee could hurte and heale them; so all their ill and well doing\nthereafter, must depende vpon him. And besides that, the intollerable\ndolour that they feele in that place, where he hath marked them, serues to\nwaken them, and not to let them rest, while their next meeting againe:\nfearing least otherwaies they might either forget him, being as new\nPrentises, and not well inough founded yet, in that fiendlie follie: or\nelse remembring of that horrible promise they made him, at their last\nmeeting, they might skunner at the same, and preasse to call it back. At\ntheir thirde meeting, he makes a shew to be carefull to performe his\npromises, either by teaching them waies howe to get themselues reuenged,\nif they be of that sort: Or els by teaching them lessons, how by moste\nvilde and vnlawfull meanes, they may obtaine gaine, and worldlie\ncommoditie, if they be of the other sorte.\n\n\n\n\nChap. III.\n\n\nARGVMENT.\n\n_The_ Witches _actiones diuided in two partes. The actiones proper to\ntheir owne persones. Their actiones toward others. The forme of their\nconuentiones, and adoring of their Master._\n\nPHILOMATHES.\n\nYe haue said now inough of their initiating in that ordour. It restes then\nthat ye discourse vpon their practises, fra they be passed Prentises: for\nI would faine heare what is possible to them to performe in verie deede.\nAlthough they serue a common Master with the _Necromancers_, (as I haue\nbefore saide) yet serue they him in an other forme. For as the meanes are\ndiuerse, which allures them to these vnlawfull artes of seruing of the\nDeuill; so by diuerse waies vse they their practises, answering to these\nmeanes, which first the Deuill, vsed as instrumentes in them; though al\ntending to one end: To wit, the enlargeing of Sathans tyrannie, and\ncrossing of the propagation of the Kingdome of CHRIST, so farre as lyeth\nin the possibilitie, either of the one or other sorte, or of the Deuill\ntheir Master. For where the _Magicians_, as allured by curiositie, in the\nmost parte of their practises, seekes principallie the satisfying of the\nsame, and to winne to themselues a popular honoure and estimation: These\nWitches on the other parte, being intised ether for the desire of reuenge,\nor of worldly riches, their whole practises are either to hurte men and\ntheir gudes, or what they possesse, for satisfying of their cruell mindes\nin the former, or else by the wracke in whatsoeuer sorte, of anie whome\nGod will permitte them to haue power off, to satisfie their greedie desire\nin the last poynt.\n\nEPI. In two partes their actiones may be diuided; the actiones of their\nowne persones, and the actiones proceeding from them towardes anie other.\nAnd this diuision being wel vnderstood, will easilie resolue you, what is\npossible to them to doe. For although all that they confesse is no lie\nvpon their parte, yet doubtlesly in my opinion, a part of it is not\nindeede, according as they take it to be: And in this I meane by the\nactiones of their owne persones. For as I said before, speaking of _Magie_\nthat the Deuill illudes the senses of these schollers of his, in manie\nthinges, so saye I the like of these Witches.\n\nPHI. Then I pray you, first to speake of that part of their owne persons,\nand syne ye may come next to their actiones towardes others.\n\nEPI. To the effect that they may performe such seruices of their false\nMaster, as he employes them in, the deuill as Gods Ape, counterfeites in\nhis seruantes this seruice & forme of adoration, that God prescribed and\nmade his seruantes to practise. For as the seruants of GOD, publicklie\nvses to conveene for seruing of him, so makes he them in great numbers to\nconveene (though publickly they dare not) for his seruice. As none\nconueenes to the adoration and worshipping of God, except they be marked\nwith his scale, the Sacrament of _Baptisme_: So none serues Sathan, and\nconueenes to the adoring of him, that are not marked with that marke,\nwherof I alredy spake. As the Minister sent by God, teacheth plainely at\nthe time of their publick conuentions, how to serue him in spirit & truth:\nso that vncleane spirite, in his owne person teacheth his Disciples, at\nthe time of their conueening, how to worke all kinde of mischiefe: And\ncraues compt of all their horrible and detestable proceedinges passed, for\naduancement of his seruice. Yea, that he may the more viuelie counterfeit\nand scorne God, he oft times makes his slaues to conveene in these verrie\nplaces, which are destinat and ordeined for the conveening of the\nservantes of God (I meane by Churches). But this farre, which I haue yet\nsaid, I not onelie take it to be true in their opiniones, but euen so to\nbe indeede. For the forme that he vsed in counterfeiting God amongst the\n_Gentiles_, makes me so to thinke: As God spake by his Oracles, spake he\nnot so by his? As GOD had aswell bloudie Sacrifices, as others without\nbloud, had not he the like? As God had Churches sanctified to his seruice,\nwith Altars, Priests, Sacrifices, Ceremonies and Prayers; had he not the\nlike polluted to his seruice? As God gaue responses by _Vrim_ and\n_Thummim_, gaue he not his responses by the intralls of beastes, by the\nsinging of Fowles, and by their actiones in the aire? As God by visiones,\ndreames, and extases reueiled what was to come, and what was his will vnto\nhis seruantes; vsed he not the like meanes to forwarne his slaues of\nthings to come? Yea, euen as God loued cleannes, hated vice, and\nimpuritie, & appoynted punishmentes therefore: vsed he not the like\n(though falselie I grant, and but in eschewing the lesse inconuenient, to\ndraw them upon a greater) yet dissimuled he not I say, so farre as to\nappoynt his Priestes to keepe their bodies cleane and vndefiled, before\ntheir asking responses of him? And feyned he not God to be a protectour of\neuerie vertue, and a iust reuenger of the contrarie? This reason then\nmoues me, that as he is that same Deuill; and as craftie nowe as he was\nthen; so wil hee not spare a pertelie in these actiones that I haue spoken\nof, concerning the witches persones: But further, Witches oft times\nconfesses not only his conueening in the Church with them, but his\noccupying of the Pulpit: Yea, their forme of adoration, to be the kissing\nof his hinder partes. Which though it seeme ridiculous, yet may it\nlikewise be true, seeing we reade that in _Calicute_, he appearing in\nforme of a _Goate_-bucke, hath publicklie that vn-honest homage done vnto\nhim, by euerie one of the people: So ambitious is he, and greedie of\nhonour (which procured his fall) that he will euen imitate God in that\nparte, (M17) where it is said, that _Moyses_ could see but the _hinder\npartes of God, for the brightnesse of his glorie_: And yet that speache is\nspoken but \u03b1\u03bd\u03b8\u03c1\u03c9\u03c0\u03c9\u03c0\u03b1\u03b8\u03b5\u03b9\u03b1\u03bd.\n\n\n\n\nChap. IIII.\n\n\nARGVMENT.\n\n_What are the waies possible, wherby the witches may transport themselues\nto places far distant, And what ar impossible & mere illusiones of Sathan.\nAnd the reasons therof._\n\nPHILOMATHES.\n\nBvt by what way say they or think ye it possible that they can com to\nthese vnlawful c\u00f5uenti\u00f5s?\n\nEPI. There is the thing which I esteeme their senses to be deluded in, and\nthough they lye not in confessing of it, because they thinke it to be\ntrue, yet not to be so in substance or effect: for they saie, that by\ndiuerse meanes they may conueene, either to the adoring of their Master,\nor to the putting in practise any seruice of his, committed vnto their\ncharge: one way is natural, which is natural riding, going or sayling, at\nwhat houre their Master comes and aduertises them. And this way may be\neaselie beleued: an other way is some-what more strange: and yet is it\npossible to be true: which is by being carryed by the force of the Spirite\nwhich is their conducter, either aboue the earth or aboue the Sea\nswiftlie, to the place where they are to meet: which I am perswaded to be\nlikewaies possible, in respect that as _Habakkuk_ was carryed by the\nAngell in that forme, to the denne where _Daniell_ laie; (M18) so thinke\nI, the Deuill will be reddie to imitate God, as well in that as in other\nthinges: which is much more possible to him to doe, being a Spirite, then\nto a mighty winde, being but a naturall meteore, to transporte from one\nplace to an other a solide bodie, as is commonlie and dailie seene in\npractise: But in this violent forme they cannot be carryed, but a shorte\nboundes, agreeing with the space that they may reteine their breath: for\nif it were longer, their breath could not remaine vnextinguished, their\nbodie being carryed in such a violent & forceable maner, as be example: If\none fall off an small height, his life is but in perrell, according to the\nharde or soft lighting: But if one fall from an high and stay rocke, his\nbreath wilbe forceablie banished from the bodie, before he can win to the\nearth, as is oft seen by experience. And in this transporting they say\nthemselues, that they are inuisible to anie other, except amongst\nthemselues; which may also be possible in my opinion. For if the deuil may\nforme what kinde of impressiones he pleases in the aire, as I haue said\nbefore, speaking of _Magie_, why may he not far easilier thicken & obscure\nso the air, that is next about them by contracting it strait together,\nthat the beames of any other mans eyes, cannot pearce thorow the same, to\nsee them? But the third way of their comming to their conuentions, is,\nthat where in I think them deluded: for some of them sayeth, that being\ntransformed in the likenesse of a little beast or foule, they will come\nand pearce through whatsoeuer house or Church, though all ordinarie\npassages be closed, by whatsoeuer open, the aire may enter in at. And some\nsayeth, that their bodies lying stil as in an extasy, their spirits wil be\nrauished out of their bodies, & caried to such places. And for verefying\ntherof, wil giue euident tokens, aswel by witnesses that haue seene their\nbody lying senseles in the meane time, as by naming persones, whom-with\nthey mette, and giuing tokens what purpose was amongst them, whome\notherwaies they could not haue knowen: for this forme of journeing, they\naffirme to vse most, when they are transported from one Countrie to\nanother.\n\nPHI. Surelie I long to heare your owne opinion of this: For they are like\nold wiues trattles about the fire. The reasons that moues me to thinke\nthat these are meere illusiones, ar these. First for them that are\ntransformed in likenes of beastes or foules, can enter through so narrow\npassages, although I may easelie beleeue that the Deuill coulde by his\nwoorkemanshippe vpon the aire, make them appeare to be in such formes,\neither to themselues or to others: Yet how he can contract a solide bodie\nwithin so little roome, I thinke it is directlie contrarie to it selfe,\nfor to be made so little, and yet not diminished: To be so straitlie\ndrawen together, and yet feele no paine; I thinke it is so contrarie to\nthe qualitie of a naturall bodie, and so like to the little\ntransubstantiat god in the _Papistes Masse_, that I can neuer beleeue it.\nSo to haue a quantitie, is so proper to a solide bodie, that as all\nPhilosophers conclude, it cannot be any more without one, then a spirite\ncan haue one. For when PETER _came out of the prison, _(_M19_)_ and the\ndoores all locked_: It was not by any contracting of his bodie in so\nlittle roome: but by the giuing place of the dore, though vn-espyed by the\nGaylors. And yet is there no comparison, when this is done, betuixt the\npower of God, and of the Deuill. As to their forme of extasie and\nspirituall transporting, it is certaine the soules going out of the bodie,\nis the onely difinition of naturall death: and who are once dead, God\nforbid wee should thinke that it should lie in the power of all the Deuils\nin Hell, to restore them to their life againe: Although he can put his\nowne spirite in a dead bodie, which the _Necromancers_ commonlie practise,\nas yee haue harde. For that is the office properly belonging to God; and\nbesides that, the soule once parting from the bodie, cannot wander anie\nlonger in the worlde, but to the owne resting place must it goe\nimmediatlie, abiding the conjunction of the bodie againe, at the latter\ndaie. And what CHRIST or the Prophets did miraculouslie in this case, it\ncannot in no Christian mans opinion be maid common with the Deuill. As for\nanie tokens that they giue for proouing of this, it is verie possible to\nthe Deuils craft, to perswade them to these meanes. For he being a\nspirite, may hee not so rauishe their thoughtes, and dull their sences,\nthat their bodie lying as dead, hee may object to their spirites as it\nwere in a dreame, & (as the Poets write of _Morpheus_) represente such\nformes of persones, of places, and other circumstances, as he pleases to\nillude them with? Yea, that he maie deceiue them with the greater\nefficacie, may hee not at that same instant, by fellow angelles of his,\nillude such other persones so in that same fashion, whome with he makes\nthem to beleeue that they mette; that all their reportes and tokens,\nthough seuerallie examined, may euerie one agree with an other. And that\nwhatsoeuer actiones, either in hurting men or beasts: or whatsoeuer other\nthing that they falselie imagine, at that time to haue done, may by\nhimselfe or his marrowes, at that same time be done indeede; so as if they\nwould giue for a token of their being rauished at the death of such a\nperson within so shorte space thereafter, whom they beleeue to haue\npoysoned, or witched at that instante, might hee not at that same houre,\nhaue smitten that same person by the permission of GOD, to the farther\ndeceiuing of them, and to mooue others to beleeue them? And this is\nsurelie the likeliest way, and most according to reason, which my\njudgement can finde out in this, and whatsoeuer vther vnnaturall poyntes\nof their confession. And by these meanes shall we saill surelie, betuixt\n_Charybdis_ and _Scylla_, in eschewing the not beleeuing of them\naltogether on the one part, least that drawe vs to the errour that there\nis no Witches: and on the other parte in beleeuing of it, make vs to\neschew the falling into innumerable absurdities, both monstruouslie\nagainst all Theologie diuine, and Philosophie humaine.\n\n\n\n\nChap. V.\n\n\nARGVMENT.\n\n_Witches actiones towardes others. Why there are more women of that craft\nnor men? What thinges are possible to them to effectuate by the power of\ntheir master. The reasons thereof. What is the surest remedie of the\nharmes done by them._\n\nPHILOMATHES.\n\nForsooth your opinion in this, seemes to carrie most reason with it, and\nsence yee haue ended, then the actions belonging properly to their owne\npersones: say forwarde now to their actiones vsed towardes others.\n\nEPI. In their actiones vsed towardes others, three thinges ought to be\nconsidered: First the maner of their consulting thereupon: Next their part\nas instrumentes: And last their masters parte, who puts the same in\nexecution. As to their consultationes thereupon, they vse them oftest in\nthe Churches, where they conveene for adoring: at what time their master\nenquiring at them what they would be at: euerie one of them propones vnto\nhim, what wicked turne they would haue done, either for obteining of\nriches, or for reuenging them vpon anie whome they haue malice at: who\ngranting their demande, as no doubt willinglie he wil, since it is to doe\neuill, he teacheth them the means, wherby they may do the same. As for\nlittle trifling turnes that women haue ado with, he causeth them to ioynt\ndead corpses, & to make powders thereof, mixing such other thinges there\namongst, as he giues vnto them.\n\nPHI. But before yee goe further, permit mee I pray you to interrupt you\none worde, which yee haue put mee in memorie of, by speaking of Women.\nWhat can be the cause that there are twentie women giuen to that craft,\nwhere ther is one man?\n\nEPI. The reason is easie, for as that sexe is frailer then man is, so is\nit easier to be intrapped in these grosse snares of the Deuill, as was\nouer well proued to be true, by the Serpents deceiuing of _Eua_ at the\nbeginning, which makes him the homelier with that sexe sensine.\n\nPHI. Returne now where ye left.\n\nEPI. To some others at these times hee teacheth how to make Pictures of\nwaxe or clay: That by the rosting thereof, the persones that they beare\nthe name of, may be continuallie melted or dryed awaie by continuall\nsicknesse. To some hee giues such stones or poulders, as will helpe to\ncure or cast on diseases: And to some he teacheth kindes of vncouthe\npoysons, which Mediciners vnderstandes not (for he is farre cunningner\nthen man in the knowledge of all the occult proprieties of nature) not\nthat anie of these meanes which hee teacheth them (except the poysons\nwhich are composed of thinges naturall) can of them selues helpe any thing\nto these turnes, that they are employed in, but onelie being Gods Ape, as\nwell in that, as in all other thinges. Even as God by his Sacramentes\nwhich are earthlie of themselues workes a heavenlie effect, though no\nwaies by any cooperation in them: And (M20) as CHRIST by clay & spettle\nwrought together, _opened the eies of the blynd man_, suppose there was no\nvertue in that which he outwardlie applyed, so the Deuill will haue his\nout-warde meanes to be shewes as it were of his doing, which hath no part\nof cooperation in his turnes with him, how farre that euer the ignorantes\nbe abused in the contrarie. And as to the effectes of these two former\npartes, to wit, the consultationes and the outward meanes, they are so\nwounderfull as I dare not allege anie of them, without ioyning a\nsufficient reason of the possibilitie thereof. For leauing all the small\ntrifles among wiues, and to speake of the principall poyntes of their\ncraft. For the common trifles thereof, they can do without conuerting well\ninough by themselues: These principall poyntes I say are these: They can\nmake men or women to loue or hate other, which may be verie possible to\nthe Deuil to effectual, seing he being a subtile spirite, knowes well\ninough how to perswade the corrupted affection of them whom God will\npermit him so to deale with: They can lay the siknesse of one vpon an\nother, which likewise is verie possible vnto him: For since by Gods\npermission, he layed siknesse vpon IOB, why may he not farre easilier lay\nit vpon any other: For as an old practisian, he knowes well inough what\nhumor domines most in anie of vs, and as a spirite hee can subtillie\nwalken vp the same, making it peccant, or to abounde, as he thinkes meete\nfor troubling of vs, when God will so permit him. And for the taking off\nof it, no doubt he will be glad to reliue such of present paine, as he may\nthinke by these meanes to perswade to bee catched in his euerlasting\nsnares and fetters. They can be-witch and take the life of men or women,\nby rosting of the Pictures, as I spake of before, which likewise is verie\npossible to their Master to performe, for although, (as I saide before)\nthat instrumente of waxe haue no vertue in that turne doing, yet may hee\nnot verie well euen by that same measure that his conjured slaues meltes\nthat waxe at the fire, may he not I say at these same times, subtilie as a\nspirite so weaken and scatter the spirites of life of the patient, as may\nmake him on th\u2019one part, for faintnesse to sweate out the humour of his\nbodie: And on the other parte, for the not concurrence of these spirites,\nwhich causes his digestion, so debilitat his stomak, that his humour\nradicall continually, sweating out on the one parte, and no new good suck\nbeing put in the place thereof, for lack of digestion on the other, hee at\nlast shall vanish awaie, euen as his picture will doe at the fire. And\nthat knauish and cunning woorkeman, by troubling him onely at some times,\nmakes a proportion so neare betuixt the woorking of the one and the other,\nthat both shall ende as it were at one time. They can rayse stormes and\ntempestes in the aire, either vpon Sea or land, though not vniuersally,\nbut in such a particular place and prescribed boundes, as God will\npermitte them so to trouble: Which likewise is verie easie to be discerned\nfrom anie other naturall tempestes that are meteores, in respect of the\nsuddaine and violent raising thereof, together with the short induring of\nthe same. And this is likewise verie possible to their master to do, he\nhauing such affinitie with the aire as being a spirite, and hauing such\npower of the forming and moouing thereof, as ye haue heard me alreadie\ndeclare: For in the Scripture, that stile of _the Prince of the aire_\n(M21) is giuen vnto him. They can make folkes to becom phrenticque or\nManiacque, which likewise is very possible to their master to do, sence\nthey are but naturall sicknesses: and so he may lay on these kindes,\naswell as anie others. They can make spirites either to follow and trouble\npersones, or haunt certaine houses, and affraie oftentimes the\ninhabitantes: as hath bene knowen to be done by our Witches at this time.\nAnd likewise they can make some to be possessed with spirites, & so to\nbecom verie D\u00e6moniacques: and this last sorte is verie possible likewise\nto the Deuill their Master to do, since he may easilie send his owne\nangells to trouble in what forme he pleases, any whom God wil permit him\nso to vse.\n\nPHI. But will God permit these wicked instrumentes by the power of the\nDeuill their master, to trouble by anie of these meanes, anie that\nbeleeues in him?\n\nEPI. No doubt, for there are three kinde of folkes whom God will permit so\nto be tempted or troubled; the wicked for their horrible sinnes, to punish\nthem in the like measure; The godlie that are sleeping in anie great\nsinnes or infirmities and weakenesse in faith, to waken them vp the faster\nby such an vncouth forme: and euen some of the best, that their patience\nmay bee tryed before the world, as IOBS was. For why may not God vse anie\nkinde of extraordinarie punishment, when it pleases him; as well as the\nordinarie roddes of sicknesse or other aduersities.\n\nPHI. Who then may be free from these Deuilish practises?\n\nEPI. No man ought to presume so far as to promise anie impunitie to\nhimselfe: for God hath before all beginninges preordinated aswell the\nparticular sortes of Plagues as of benefites for euerie man, which in the\nowne time he ordaines them to be visited with, & yet ought we not to be\nthe more affrayde for that, of any thing that the Deuill and his wicked\ninstrumentes can do against vs: For we dailie fight against the Deuill in\na hundreth other waies: And therefore as a valiant Captaine, affraies no\nmore being at the combat, nor stayes from his purpose for the rummishing\nshot of a Cannon, nor the small clack of a Pistolet: suppose he be not\ncertaine what may light vpon him; Euen so ought we boldlie to goe forwarde\nin fighting against the Deuill without anie greater terrour, for these his\nrarest weapons, nor for the ordinarie whereof wee haue daily the proofe.\n\nPHI. Is it not lawfull then by the helpe of some other Witche to cure the\ndisease that is casten on by that craft?\n\nEPI. No waies lawfull: For I gaue you the reason thereof in that axiome of\nTheologie, which was the last wordes I spake of _Magie_.\n\nPHI. How then may these diseases be lawfullie cured?\n\nEPI. Onelie by earnest prayer to GOD, by amendement of their liues, and by\nsharp persewing euerie one, according to his calling of these instrumentes\nof Sathan, whose punishment to the death will be a salutarie sacrifice for\nthe patient. And this is not onely the lawfull way, but likewise the most\nsure: For by the Deuils meanes, _can neuer the Deuill be casten out_,\n(M22) as Christ sayeth. And when such a cure is vsed, it may wel serue for\na shorte time, but at the last, it will doubtleslie tend to the vtter\nperdition of the patient, both in bodie and soule.\n\n\n\n\nChap. VI.\n\n\nARGVMENT.\n\n_What sorte of folkes are least or most subiect to receiue harme by\nWitchcraft. What power they haue to harme the Magistrate, and vpon what\nrespectes they haue any power in prison: And to what end may or will the\nDeuill appeare to them therein. Vpon what respectes the Deuill appeires in\nsundry shapes to sundry of them at any time._\n\nPHILOMATHES.\n\nBvt who dare take vpon him to punish them, if no man can be sure to be\nfree from their vnnaturall inuasiones?\n\nEPI. We ought not the more of that restraine from vertue, that the way\nwherby we climbe thereunto be straight and perrilous. But besides that, as\nthere is no kinde of persones so subject to receiue harme of them, as\nthese that are of infirme and weake faith (which is the best buckler\nagainst such inuasiones:) so haue they so smal power ouer none, as ouer\nsuch as zealouslie and earnestlie persewes them, without sparing for anie\nworldlie respect.\n\nPHI. Then they are like the Pest, which smites these sickarest, that flies\nit farthest, and apprehends deepliest the perrell thereof.\n\nEPI. It is euen so with them: For neither is it able to them to vse anie\nfalse cure vpon a patient, except the patient first beleeue in their\npower, and so hazard the tinsell of his owne soule, nor yet can they haue\nlesse power to hurte anie, nor such as contemnes most their doinges, so\nbeing it comes of faith, and not of anie vaine arrogancie in themselues.\n\nPHI. But what is their power against the Magistrate?\n\nEPI. Lesse or greater, according as he deales with them. For if he be\nslouthfull towardes them, God is verie able to make them instrumentes to\nwaken & punish his slouth. But if he be the contrarie, he according to the\niust law of God, and allowable law of all Nationes, will be diligent in\nexamining and punishing of them: GOD will not permit their master to\ntrouble or hinder so good a woorke.\n\nPHI. But fra they be once in handes and firmance, haue they anie further\npower in their craft?\n\nEPI. That is according to the forme of their detention. If they be but\napprehended and deteined by anie priuate person, vpon other priuate\nrespectes, their power no doubt either in escaping, or in doing hurte, is\nno lesse nor euer it was before. But if on the other parte, their\napprehending and detention be by the lawfull Magistrate, vpon the iust\nrespectes of their guiltinesse in that craft, their power is then no\ngreater then before that euer they medled with their master. For where God\nbeginnes iustlie to strike by his lawfull Lieutennentes, it is not in the\nDeuilles power to defraude or bereaue him of the office, or effect of his\npowerfull and reuenging Scepter.\n\nPHI. But will neuer their master come to visite them, fra they be once\napprehended and put in firmance?\n\nEPI. That is according to the estaite that these miserable wretches are\nin: For if they be obstinate in still denying, he will not spare, when he\nfindes time to speake with them, either if he finde them in anie comfort,\nto fill them more and more with the vaine hope of some maner of reliefe:\nor else if hee finde them in a deepe dispaire, by all meanes to augment\nthe same, and to perswade them by some extraordinarie meanes to put\nthemselues downe, which verie commonlie they doe. But if they be penitent\nand confesse, God will not permit him to trouble them anie more with his\npresence and allurementes.\n\nPHI. It is not good vsing his counsell I see then. But I woulde earnestlie\nknow when he appeares to them in Prison, what formes vses he then to take?\n\nEPI. Diuers formes, euen as he vses to do at other times vnto them. For as\nI told you, speking of _Magie_, he appeares to that kinde of craftes-men\nordinarily in an forme, according as they agree vpon it amongst\nthemselues: Or if they be but prentises, according to the qualitie of\ntheir circles or conjurationes: Yet to these capped creatures, he appeares\nas he pleases, and as he findes meetest for their humors. For euen at\ntheir publick conuentiones, he appeares to diuers of them in diuers\nformes, as we haue found by the difference of their confessiones in that\npoint: For he deluding them with vaine impressiones in the aire, makes\nhimselfe to seeme more terrible to the grosser sorte, that they maie\nthereby be moued to feare and reuerence him the more: And les monstrous\nand vncouthlike againe to the craftier sorte, least otherwaies they might\nsturre and skunner at his vglinesse.\n\nPHI. How can he then be felt, as they confesse they haue done him, if his\nbodie be but of aire?\n\nEPI. I heare little of that amongst their confessiones, yet may he make\nhimselfe palpable, either by assuming any dead bodie, and vsing the\nministrie thereof, or else by deluding as wel their sence of feeling as\nseeing; which is not impossible to him to doe, since all our senses, as we\nare so weake, and euen by ordinarie sicknesses will be often times\ndeluded.\n\nPHI. But I would speere one worde further yet, concerning his appearing to\nthem in prison, which is this. May any other that chances to be present at\nthat time in the prison, see him as well as they.\n\nEPI. Some-times they will, and some-times not, as it pleases God.\n\n\n\n\nChap. VII.\n\n\nARGVMENT.\n\n_Two formes of the deuils visible conuersing in the earth, with the\nreasones wherefore the one of them was communest in the time of Papistrie:\nAnd the other sensine. Those that denies the power of the Deuill, denies\nthe power of God, and are guiltie of the errour of the Sadduces._\n\nPHILOMATHES.\n\nHath the Deuill then power to appeare to any other, except to such as are\nhis sworne disciples: especially since al Oracles, & such like kinds of\nillusiones were taken awaie and abolished by the cumming of CHRIST?\n\nEPI. Although it be true indeede, that the brightnesse of the Gospell at\nhis cumming, scaled the cloudes of all these grosse errors in the\nGentilisme: yet that these abusing spirites, ceases not sensine at\nsometimes to appeare, dailie experience teaches vs. Indeede this\ndifference is to be marked betwixt the formes of Sathans conuersing\nvisiblie in the world. For of two different formes thereof, the one of\nthem by the spreading of the Euangell, and conquest of the white horse, in\nthe sixt Chapter of the Reuelation, is much hindred and become rarer there\nthrough. This his appearing to any Christians, troubling of them\noutwardly, or possessing of them constraynedly. The other of them is\nbecome communer and more vsed sensine, I meane by their vnlawfull artes,\nwhereupon our whole purpose hath bene. This we finde by experience in this\nIle to be true. For as we know, moe Ghostes and spirites were seene, nor\ntongue can tell, in the time of blinde _Papistrie_ in these Countries,\nwhere now by the contrarie, a man shall scarcely all his time here once of\nsuch things. And yet were these vnlawfull artes farre rarer at that time:\nand neuer were so much harde of, nor so rife as they are now.\n\nPHI. What should be the cause of that?\n\nEPI. The diuerse nature of our sinnes procures at the Iustice of God,\ndiuerse sortes of punishments answering thereunto. And therefore as in the\ntime of _Papistrie_, our fathers erring grosselie, & through ignorance,\nthat mist of errours ouershaddowed the Deuill to walke the more\nfamiliarlie amongst them: And as it were by barnelie and affraying\nterroures, to mocke and accuse their barnelie erroures. By the contrarie,\nwe now being sounde of Religion, and in our life rebelling to our\nprofession, God iustlie by that sinne of rebellion, as _Samuel_ calleth\nit, accuseth our life so wilfullie fighting against our profession.\n\nPHI. Since yee are entred now to speake of the appearing of spirites: I\nwould be glad to heare your opinion in that matter. For manie denies that\nanie such spirites can appeare in these daies as I haue said.\n\nEPI. Doubtleslie who denyeth the power of the Deuill, woulde likewise\ndenie the power of God, if they could for shame. For since the Deuill is\nthe verie contrarie opposite to God, there can be no better way to know\nGod, then by the contrarie; as by the ones power (though a creature) to\nadmire the power of the great Creator: by the falshood of the one to\nconsidder the trueth of the other, by the injustice of the one, to\nconsidder the Iustice of the other: And by the cruelty of the one, to\nconsidder the mercifulnesse of the other: And so foorth in all the rest of\nthe essence of God, and qualities of the Deuill. But I feare indeede,\nthere be ouer many _Sadduces_ in this worlde, that denies all kindes of\nspirites: For convicting of whose errour, there is cause inough if there\nwere no more, that God should permit at sometimes spirits visiblie to\nkyith.\n\n\n\n\n\nTHIRDE BOOKE.\n\n\nARGVMENT.\n\n_The description of all these kindes of Spirites that troubles men or\nwomen. The conclusion of the whole Dialogue._\n\n\n\n\nChap. I.\n\n\nARGVMENT.\n\n_The diuision of spirites in foure principall kindes. The description of\nthe first kinde of them, called __Spectra & vmbr\u00e6 mortuorum__. What is the\nbest way to be free of their trouble._\n\nPHILOMATHES.\n\nI pray you now then go forward in telling what ye thinke fabulous, or may\nbe trowed in that case.\n\nEPI. That kinde of the Deuils conuersing in the earth, may be diuided in\nfoure different kindes, whereby he affrayeth and troubleth the bodies of\nmen: For of the abusing of the soule, I haue spoken alreadie. The first\nis, where spirites troubles some houses or solitarie places: The second,\nwhere spirites followes vpon certaine persones, and at diuers houres\ntroubles them: The thirde, when they enter within them and possesse them:\nThe fourth is these kinde of spirites that are called vulgarlie the\nFayrie. Of the three former kindes, ye harde alreadie, how they may\nartificiallie be made by Witch-craft to trouble folke: Now it restes to\nspeake of their naturall comming as it were, and not raysed by\nWitch-craft. But generally I must for-warne you of one thing before I\nenter in this purpose: that is, that although in my discourseing of them,\nI deuyde them in diuers kindes, yee must notwithstanding there of note my\nPhrase of speaking in that: For doubtleslie they are in effect, but all\none kinde of spirites, who for abusing the more of mankinde, takes on\nthese sundrie shapes, and vses diuerse formes of out-ward actiones, as if\nsome were of nature better then other. Nowe I returne to my purpose: As to\nthe first kinde of these spirites, that were called by the auncients by\ndiuers names, according as their actions were. For if they were spirites\nthat haunted some houses, by appearing in diuers and horrible formes, and\nmaking greate dinne: they were called _Lemures_ or _Spectra_. If they\nappeared in likenesse of anie defunct to some friends of his, they wer\ncalled _vmbr\u00e6 mortuorum_: And so innumerable stiles they got, according to\ntheir actiones, as I haue said alreadie. As we see by experience, how\nmanie stiles they haue given them in our language in the like maner: Of\nthe appearing of these spirites, wee are certified by the Scriptures,\nwhere the Prophet ESAY 13. (M23) and 34. cap. threatning the destruction\nof _Babell_ and _Edom_: declares, that it shal not onlie be wracked, but\nshall become so greate a solitude, as it shall be the habitackle of\nHowlettes, and of ZIIM and IIM, which are the proper Hebrewe names for\nthese Spirites. The cause whie they haunte solitarie places, it is by\nreason, that they may affraie and brangle the more the faith of suche as\nthem alone hauntes such places. For our nature is such, as in companies\nwee are not so soone mooued to anie such kinde of feare, as being\nsolitare, which the Deuill knowing well inough, hee will not therefore\nassaile vs but when we are weake: And besides that, GOD will not permit\nhim so to dishonour the societies and companies of Christians, as in\npublicke times and places to walke visiblie amongst them. On the other\nparte, when he troubles certaine houses that are dwelt in, it is a sure\ntoken either of grosse ignorance, or of some grosse and slanderous sinnes\namongst the inhabitantes thereof: which God by that extraordinarie rod\npunishes.\n\nPHI. But by what way or passage can these Spirites enter in these houses,\nseeing they alledge that they will enter, Doore and Window being steiked?\n\nEPI. They will choose the passage for their entresse, according to the\nforme that they are in at that time. For if they haue assumed a deade\nbodie, whereinto they lodge themselues, they can easely inough open\nwithout dinne anie Doore or Window, and enter in thereat. And if they\nenter as a spirite onelie, anie place where the aire may come in at, is\nlarge inough an entrie for them: For as I said before, a spirite can\noccupie no quantitie.\n\nPHI. And will God then permit these wicked spirites to trouble the reste\nof a dead bodie, before the resurrection thereof? Or if he will so, I\nthinke it should be of the reprobate onely.\n\nEPI. What more is the reste troubled of a dead bodie, when the Deuill\ncarryes it out of the Graue to serue his turne for a space, nor when the\nWitches takes it vp and joyntes it, or when as Swine wortes vppe the\ngraues? The rest of them that the Scripture speakes of, is not meaned by a\nlocall remaining continuallie in one place, but by their resting from\ntheir trauelles and miseries of this worlde, while their latter\nconjunction againe with the soule at that time to receaue full glorie in\nboth. And that the Deuill may vse aswell the ministrie of the bodies of\nthe faithfull in these cases, as of the vn-faithfull, there is no\ninconvenient; for his haunting with their bodies after they are deade, can\nno-waies defyle them: In respect of the soules absence. And for anie\ndishonour it can be vnto them, by what reason can it be greater, then the\nhanging, heading, or many such shameful deaths, that good men will suffer?\nfor there is nothing in the bodies of the faithfull, more worthie of\nhonour, or freer from corruption by nature, nor in these of the\nvnfaithful, while time they be purged and glorified in the latter daie, as\nis dailie seene by the vilde diseases and corruptions, that the bodies of\nthe faythfull are subject vnto, as yee will see clearelie proued, when I\nspeake of the possessed and D\u00e6moniacques.\n\nPHI. Yet there are sundrie that affirmes to haue haunted such places,\nwhere these spirites are alleaged to be: And coulde neuer heare nor see\nanie thing.\n\nEPI. I thinke well: For that is onelie reserued to the secreete knowledge\nof God, whom he wil permit to see such thinges, and whome not.\n\nPHI. But where these spirites hauntes and troubles anie houses, what is\nthe best waie to banishe them?\n\nEPI. By two meanes may onelie the remeid of such things be procured: The\none is ardent prayer to God, both of these persones that are troubled with\nthem, and of that Church whereof they are. The other is the purging of\nthemselues by amendement of life from such sinnes, as haue procured that\nextraordinarie plague.\n\nPHI. And what meanes then these kindes of spirites, when they appeare in\nthe shaddow of a person newlie dead, or to die, to his friendes?\n\nEPI. When they appeare vpon that occasion, they are called Wraithes in our\nlanguage. Amongst the _Gentiles_ the Deuill vsed that much, to make them\nbeleeue that it was some good spirite that appeared to them then, ether to\nforewarne them of the death of their friend; or else to discouer vnto\nthem, the will of the defunct, or what was the way of his slauchter, as is\nwritten in the booke of the histories Prodigious. And this way hee easelie\ndeceiued the _Gentiles_, because they knew not God: And to that same\neffect is it, that he now appeares in that maner to some ignorant\nChristians. For he dare not so illude anie that knoweth that, neither can\nthe spirite of the defunct returne to his friend, or yet an Angell vse\nsuch formes.\n\nPHI. And are not our war-woolfes one sorte of these spirits also, that\nhauntes and troubles some houses or dwelling places?\n\nEPI. There hath indeede bene an old opinion of such like thinges; For by\nthe _Greekes_ they were called \u03bb\u03c5\u03ba\u03b1\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03b9 which signifieth men-woolfes.\nBut to tell you simplie my opinion in this, if anie such thing hath bene,\nI take it to haue proceeded but of a naturall super-abundance of\nMelancholie, which as wee reade, that it hath made some thinke themselues\nPitchers, and some horses, and some one kinde of beast or other: So\nsuppose I that it hath so viciat the imagination and memorie of some, as\n_per lucida interualla_, it hath so highlie occupyed them, that they haue\nthought themselues verrie Woolfes indeede at these times: and so haue\ncounterfeited their actiones in goeing on their handes and feete,\npreassing to deuoure women and barnes, fighting and snatching with all the\ntowne dogges, and in vsing such like other bruitish actiones, and so to\nbecome beastes by a strong apprehension, (M24) as _Nebucad-netzar_ was\nseuen yeares: but as to their hauing and hyding of their hard & schellie\nsloughes, I take that to be but eiked, by vncertaine report, the author of\nall lyes.\n\n\n\n\nChap. II.\n\n\nARGVMENT.\n\n_The description of the next two kindes of Spirites, whereof the one\nfollowes outwardlie, the other possesses inwardlie the persones that they\ntrouble. That since all Prophecies and visiones are nowe ceased, all\nspirites that appeares in these formes are euill._\n\nPHILOMATHES.\n\nCome forward now to the reste of these kindes of spirites.\n\nEPI. As to the next two kindes, that is, either these that outwardlie\ntroubles and followes some persones, or else inwardlie possesses them: I\nwill conjoyne them in one, because aswel the causes ar alike in the\npersons that they are permitted to trouble: as also the waies whereby they\nmay be remedied and cured.\n\nPHI. What kinde of persones are they that vses to be so troubled?\n\nEPI. Two kindes in speciall: Either such as being guiltie of greeuous\noffences, God punishes by that horrible kinde of scourdge, or else being\npersones of the beste nature peraduenture, that yee shall finde in all the\nCountrie about them, GOD permittes them to be troubled in that sort, for\nthe tryall of their patience, and wakening vp of their zeale, for\nadmonishing of the beholders, not to truste ouer much in themselues, since\nthey are made of no better stuffe, and peraduenture blotted with no\nsmaller sinnes (as CHRIST saide, (M25) speaking of them vppon whome the\nTowre in _Siloam_ fell:) And for giuing likewise to the spectators, matter\nto prayse GOD, that they meriting no better, are yet spared from being\ncorrected in that fearefull forme.\n\nPHI. These are good reasones for the parte of GOD, which apparantlie\nmooues him so to permit the Deuill to trouble such persones. But since the\nDeuil hath euer a contrarie respecte in all the actiones that GOD employes\nhim in: which is I pray you the end and mark he shoots at in this turne?\n\nEPI. It is to obtaine one of two thinges thereby, if he may: The one is\nthe tinsell of their life, by inducing them to such perrilous places at\nsuch time as he either followes or possesses them, which may procure the\nsame: And such like, so farre as GOD will permit him, by tormenting them\nto weaken their bodie, and caste them in incurable diseases. The other\nthinge that hee preases to obteine by troubling of them, is the tinsell of\ntheir soule, by intising them to mistruste and blaspheme God: Either for\nthe intollerablenesse of their tormentes, as he assayed to haue done with\nIOB; (M26) or else for his promising vnto them to leaue the troubling of\nthem, incase they would so do, as is knowen by experience at this same\ntime by the confession of a young one that was so troubled.\n\nPHI. Since ye haue spoken now of both these kindes of spirites\ncomprehending them in one: I must nowe goe backe againe in speering some\nquestions of euerie one of these kindes in speciall. And first for these\nthat followes certaine persones, yee know that there are two sortes of\nthem: One sorte that troubles and tormentes the persones that they haunt\nwith: An other sort that are seruiceable vnto them in all kinde of their\nnecessaries, and omittes neuer to forwarne them of anie suddaine perrell\nthat they are to be in. And so in this case, I would vnderstande whither\nboth these sortes be but wicked and damned spirites: Or if the last sorte\nbe rather Angells, (as should appeare by their actiones) sent by God to\nassist such as he speciallie fauoures. For it is written in the\nScriptures, (M27) that _God sendes Legions of Angels to guarde and watch\nouer his elect_.\n\nEPI. I know well inough where fra that errour which ye alleage hath\nproceeded: For it was the ignorant _Gentiles_ that were the fountaine\nthereof. Who for that they knew not God, they forged in their owne\nimaginationes, euery man to be still accompanied with two spirites,\nwhereof they called the one _genius bonus_, the other _genius malus_: the\nGreekes called them \u03b5\u03c5\u03b4\u03b1\u03b9\u03bc\u03bf\u03bd\u03b1 & \u03ba\u03b1\u03ba\u03bf\u03b4\u03b1\u03b9\u03bc\u03bf\u03bd\u03b1: wherof the former they saide,\nperswaded him to all the good he did: the other entised him to all the\neuill. But praised be God we that are christians, & walks not amongst the\n_Cymmerian_ conjectures of man, knowes well inough, that it is the good\nspirite of God onely, who is the fountain of all goodnes, that perswads vs\nto the thinking or doing of any good: and that it is our corrupted fleshe\nand Sathan, that intiseth vs to the contrarie. And yet the Deuill for\nconfirming in the heades of ignoraunt Christians, that errour first\nmainteined among the Gentiles, he whiles among the first kinde of spirits\nthat I speak of, appeared in time of _Papistrie_ and blindnesse, and\nhaunted diuers houses, without doing any euill, but doing as it were\nnecessarie turnes vp and down the house: and this spirit they called\n_Brownie_ in our language, who appeared like a rough-man: yea, some were\nso blinded, as to beleeue that their house was all the sonsier, as they\ncalled it, that such spirites resorted there.\n\nPHI. But since the Deuils intention in all his actions, is euer to do\neuill, what euill was there in that forme of doing, since their actions\noutwardly were good.\n\nEPI. Was it not euill inough to deceiue simple ignorantes, in making them\nto take him for an Angell of light, and so to account of Gods enemie, as\nof their particular friend: where by the contrarie, all we that are\nChristians, ought assuredly to know that since the comming of Christ in\nthe flesh, and establishing of his Church by the Apostles, all miracles,\nvisions, prophecies, & appearances of Angels or good spirites are ceased.\nWhich serued onely for the first sowing of faith, & planting of the\nChurch. Where now the Church being established, and the white Horse\nwhereof I spake before, hauing made his conqueste, the Lawe and Prophets\nare thought sufficient to serue vs, or make vs inexcusable, (M28) as\nChrist saith in his parable of _Lazarus_ and the riche man.\n\n\n\n\nChap. III.\n\n\nARGVMENT.\n\n_The description of a particular sort of that kind of following spirites,\ncalled __Incubi__ and __Succubi__: And what is the reason wherefore these\nkindes of spirites hauntes most the Northeme and barbarous partes of the\nworld._\n\nPHILOMATHES.\n\nThe next question that I would speere, is likewise concerning this first\nof these two kindes of spirites that ye haue conjoyned: and it is this; ye\nknowe how it is commonly written and reported, that amongst the rest of\nthe sortes of spirites that followes certaine persons, there is one more\nmonstrous nor al the rest: in respect as it is alleaged, they converse\nnaturally with them whom they trouble and hauntes with: and therefore I\nwould knowe in two thinges your opinion herein: First if suche a thing can\nbe: and next if it be: whether there be a difference of sexes amongst\nthese spirites or not.\n\nEPI. That abhominable kinde of the Deuils abusing of men or women, was\ncalled of old, _Incubi_ and _Succubi_, according to the difference of the\nsexes that they conuersed with. By two meanes this great kinde of abuse\nmight possibly be performed: The one, when the Deuill onelie as a spirite,\nand stealing out the sperme of a dead bodie, abuses them that way, they\nnot graithlie seeing anie shape or feeling anie thing, but that which he\nso conuayes in that part: As we reade of a Monasterie of Nunnes which were\nburnt for their being that way abused. The other meane is when he borrowes\na dead bodie and so visiblie, and as it seemes vnto them naturallie as a\nman converses with them. But it is to be noted, that in whatsoeuer way he\nvseth it, that sperme seemes intollerably cold to the person abused. For\nif he steale out the nature of a quick person, it cannot be so quicklie\ncarryed, but it will both tine the strength and heate by the way, which it\ncould neuer haue had for lacke of agitation, which in the time of\nprocreation is the procurer & wakener vp of these two natural qualities.\nAnd if he occupying the dead bodie as his lodging expell the same out\nthereof in the dewe time, it must likewise be colde by the participation\nwith the qualities of the dead bodie whereout of it comes. And whereas yee\ninquire if these spirites be diuided in sexes or not, I thinke the rules\nof Philosophie may easelie resolue a man of the contrarie: For it is a\nsure principle of that arte, that nothing can be diuided in sexes, except\nsuch liuing bodies as must haue a naturall seede to genere by. But we know\nspirites hath no seede proper to themselues, nor yet can they gender one\nwith an other.\n\nPHI. How is it then that they say sundrie monsters haue bene gotten by\nthat way.\n\nEPI. These tales are nothing but _Aniles fabul\u00e6_. For that they haue no\nnature of their owne, I haue shewed you alreadie. And that the cold nature\nof a dead bodie, can woorke nothing in generation, it is more nor plaine,\nas being already dead of it selfe as well as the rest of the bodie is,\nwanting the naturall heate, and such other naturall operation, as is\nnecessarie for woorking that effect, and incase such a thing were possible\n(which were all utterly against all the rules of nature) it would breed no\nmonster, but onely such a naturall of-spring, as would haue cummed betuixt\nthat man or woman and that other abused person, in-case they both being\naliue had had a doe with other. For the Deuilles parte therein, is but the\nnaked carrying or expelling of that substance: And so it coulde not\nparticipate with no qualitie of the same. Indeede, it is possible to the\ncraft of the Deuill to make a womans bellie to swel after he hath that way\nabused her, which he may do, either by steiring vp her own humor, or by\nherbes, as we see beggars daily doe. And when the time of her deliuery\nshould come to make her thoil great doloures, like vnto that naturall\ncourse, and then subtillie to slippe in the Mid-wiues handes, stockes,\nstones, or some monstruous barne brought from some other place, but this\nis more reported and gessed at by others, nor beleeued by me.\n\nPHI. But what is the cause that this kinde of abuse is thought to be most\ncommon in such wild partes of the worlde, as _Lap-land_, and _Fin-land_,\nor in our North Iles of _Orknay_ and _Schet-land_.\n\nEPI. Because where the Deuill findes greatest ignorance and barbaritie,\nthere assayles he grosseliest, as I gaue you the reason wherefore there\nwas moe Witches of women kinde nor men.\n\nPHI. Can anie be so vnhappie as to giue their willing consent to the\nDeuilles vilde abusing them in this forme.\n\nEPI. Yea, some of the Witches haue confessed, that he hath perswaded them\nto giue their willing consent thereunto, that he may thereby haue them\nfeltred the sikarer in his snares; But as the other compelled sorte is to\nbe pittied and prayed for, so is this most highlie to be punished and\ndetested.\n\nPHI. It is not the thing which we cal the _Mare_, which takes folkes\nsleeping in their bedds, a kinde of these spirites, whereof ye are\nspeaking?\n\nEPI. No, that is but a naturall sicknes, which the Mediciners hath giuen\nthat name of _Incubus_ vnto _ab incubando_, because it being a thicke\nfleume, falling into our breast vpon the harte, while we are sleeping,\nintercludes so our vitall spirites, and takes all power from vs, as maks\nvs think that there were some vnnaturall burden or spirite, lying vpon vs\nand holding vs downe.\n\n\n\n\nChap. IIII.\n\n\nARGVMENT.\n\n_The description of the D\u00e6moniackes & possessed. By what reason the\n__Papistes__ may haue power to cure them._\n\nPHILOMATHES.\n\nWel, I haue told you now all my doubts, and ye haue satisfied me therein,\nconcerning the first of these two kindes of spirites that ye haue\nconjoyned. Now I am to inquire onely two thinges at you concerning the\nlast kinde, I meane the D\u00e6moniackes. The first is, whereby shal these\npossessed folks be discerned fra them that ar trubled with a natural\nPhrensie or Manie. The next is, how can it be that they can be remedied by\nthe Papistes Church, whome wee counting as Hereticques, (M29) it should\nappeare that one Deuil should not cast out an other, for then would _his\nkingdome be diuided in it selfe_, as CHRIST said.\n\nEPI. As to your first question; there are diuers symptomes, whereby that\nheauie trouble may be discerned from a naturall sickenesse, and speciallie\nthree, omitting the diuers vaine signes that the _Papistes_ attributes\nvnto it: Such as the raging at holie water, their fleeing a back from the\nCroce, their not abiding the hearing of God named, and innumerable such\nlike vaine thinges that were alike fashious and feckles to recite. But to\ncome to these three symptomes then, whereof I spake, I account the one of\nthem to be the incredible strength of the possessed creature, which will\nfarre exceede the strength of six of the wightest and wodest of any other\nmen that are not so troubled. The next is the boldning vp so far of the\npatients breast and bellie, with such an vnnaturall sturring and vehement\nagitation within them: And such an ironie hardnes of his sinnowes so\nstiffelie bended out, that it were not possible to prick out as it were\nthe skinne of anie other person so far: so mightely works the Deuil in all\nthe members and senses of his body, he being locallie within the same,\nsuppose of his soule and affectiones thereof, hee haue no more power then\nof any other mans. The last is, the speaking of sundrie languages, which\nthe patient is knowen by them that were acquainte with him neuer to haue\nlearned, and that with an vncouth and hollowe voice, and al the time of\nhis speaking, a greater motion being in his breast then in his mouth. But\nfra this last symptome is excepted such, as are altogether in the time of\ntheir possessing bereft of al their senses being possessed with a dumme\nand blynde spirite, whereof Christ releiued one, in the 12. of _Mathew_.\nAnd as to your next demande, it is first to be doubted if the _Papistes_\nor anie not professing the the onelie true Religion, can relieue anie of\nthat trouble. And next, in-case they can, vpon what respectes it is\npossible vnto them. As to the former vpon two reasons, it is grounded:\nfirst that it is knowen so manie of them to bee counterfite, which wyle\nthe Clergie inuentes for confirming of their rotten Religion. The next is,\nthat by experience we finde that few, who are possessed indeede, are\nfullie cured by them: but rather the Deuill is content to release the\nbodelie hurting of them, for a shorte space, thereby to obteine the\nperpetual hurt of the soules of so many that by these false miracles may\nbe induced or confirmed in the profession of that erroneous Religion: euen\nas I told you before that he doth in the false cures, or casting off of\ndiseases by Witches. As to the other part of the argument in-case they\ncan, which rather (with reuerence of the learned thinking otherwaies) I am\ninduced to beleeue, by reason of the faithfull report that men sound of\nreligion, haue made according to their sight thereof, I think if so be, I\nsay these may be the respectes, whereupon the _Papistes_ may haue that\npower. CHRIST gaue a commission and power to his Apostles to cast out\nDeuilles, which they according thereunto put in execution: The rules he\nbad them obserue in that action, was fasting and praier: & the action it\nselfe to be done in his name. This power of theirs proceeded not then of\nanie vertue in them, but onely in him who directed them. As was clearly\nproued by _Iudas_ his hauing as greate power in that commission, as anie\nof the reste. It is easie then to be vnderstand that the casting out of\nDeuilles, is by the vertue of fasting and prayer, and in-calling of the\nname of God, suppose manie imperfectiones be in the person that is the\ninstrumente,(M30) as CHRIST him selfe teacheth vs of the power that false\nProphets sall haue to caste out Devils. It is no wounder then, these\nrespects of this action being considered, that it may be possible to the\n_Papistes_, though erring in sundrie points of Religion to accomplish\nthis, if they vse the right forme prescribed by CHRIST herein. For what\nthe worse is that action that they erre in other thinges, more then their\nBaptisme is the worse that they erre in the other Sacrament, and haue\neiked many vaine freittes to the Baptisme it selfe.\n\nPHI. Surelie it is no little wonder that God should permit the bodies of\nanie of the faithfull to be so dishonoured, as to be a dwelling place to\nthat vncleane spirite.\n\nEPI. There is it which I told right now, would prooue and strengthen my\nargument of the deuils entring in the dead bodies of the faithfull. For if\nhe is permitted to enter in their liuing bodies, euen when they are ioyned\nwith the soule: how much more will God permit him to enter in their dead\ncarions, which is no more man, but the filthie and corruptible caise of\nman. For as CHRIST sayth, (M31) _It is not any thing that enters within\nman that defiles him, but onely that which proccedes and commeth out of\nhim_.\n\n\n\n\nChap. V.\n\n\nARGVMENT.\n\n_The description of the fourth kinde of Spirites called the_ Phairie:\n_What is possible therein, and what is but illusiones. How far this\nDialogue entreates of all these thinges, and to what end._\n\nPHILOMATHES.\n\nNow I pray you come on to that fourth kinde of spirites.\n\nEPI. That fourth kinde of spirites, which by the Gentiles was called\n_Diana_, and her wandring court, and amongst vs was called the _Phairie_\n(as I tould you) or our good neighboures, was one of the sortes of\nillusiones that was rifest in the time of _Papistrie_: for although it was\nholden odious to Prophesie by the deuill, yet whome these kinde of\nSpirites carryed awaie, and informed, they were thought to be sonsiest and\nof best life. To speake of the many vaine trattles founded vpon that\nillusion: How there was a King and Queene of _Phairie_, of such a iolly\ncourt & train as they had, how they had a teynd, & dutie, as it were, of\nall goods: how they naturallie rode and went, eate and drank, and did all\nother actiones like naturall men and women: I thinke it liker VIRGILS\n_Campi Elysij_, nor anie thing that ought to be beleeued by Christians,\nexcept in generall, that as I spake sundrie times before, the deuil\nilluded the senses of sundry simple creatures, in making them beleeue that\nthey saw and harde such thinges as were nothing so indeed.\n\nPHI. But how can it be then, that sundrie Witches haue gone to death with\nthat confession, that they haue ben transported with the _Phairie_ to such\na hill, which opening, they went in, and there saw a faire Queene, who\nbeing now lighter, gaue them a stone that had sundrie vertues, which at\nsundrie times hath bene produced in judgement?\n\nEPI. I say that, euen as I said before of that imaginar rauishing of the\nspirite foorth of the bodie. For may not the deuil object to their\nfantasie, their senses being dulled, and as it were a sleepe, such hilles\n& houses within them, such glistering courts and traines, and whatsoeuer\nsuch like wherewith he pleaseth to delude them. And in the meane time\ntheir bodies being senselesse, to conuay in their hande any stone or such\nlike thing, which he makes them to imagine to haue receiued in such a\nplace.\n\nPHI. But what say ye to their fore-telling the death of sundrie persones,\nwhome they alleage to haue scene in these places? That is, a sooth-dreame\n(as they say) since they see it walking.\n\nEPI. I thinke that either they haue not bene sharply inough examined, that\ngaue so blunt a reason for their Prophesie, or otherwaies, I thinke it\nlikewise as possible that the Deuill may prophesie to them when he\ndeceiues their imaginationes in that sorte, as well as when he plainely\nspeakes vnto them at other times for their prophesying, is but by a kinde\nof vision, as it were, wherein he commonly counterfeits God among the\nEthnicks, as I told you before.\n\nPHI. I would know now whether these kindes of spirites may only appeare to\nWitches, or if they may also appeare to anie other.\n\nEPI. They may do to both, to the innocent sort, either to affraie them, or\nto seeme to be a better sorte of folkes nor vncleane spirites are, and to\nthe Witches, to be a cullour of safetie for them, that ignorant\nMagistrates may not punish them for it, as I told euen now. But as the one\nsorte, for being perforce troubled with them ought to be pittied, so ought\nthe other sorte (who may bee discerned by their taking vppon them to\nProphesie by them,) That sorte I say, ought as seuerely to be punished as\nany other Witches, and rather the more, that that they goe dissemblingly\nto woorke.\n\nPHI. And what makes the spirites haue so different names from others.\n\nEPI. Euen the knauerie of that same deuil; who as hee illudes the\n_Necromancers_ with innumerable feyned names for him and his angels, as in\nspecial, making _Sathan_, _Beelzebub_, & _Lucifer_, to be three sundry\nspirites, where we finde the two former, but diuers names giuen to the\nPrince of all the rebelling angels by the Scripture. As by CHRIST, the\nPrince of all the Deuilles is called, _Beelzebub_ in that place, which I\nalleaged against the power of any hereticques to cast out Deuils. By IOHN\nin the Reuelation, the old tempter is called, _Sathan the Prince of all\nthe euill angels_. And the last, to wit, _Lucifer_, is but by allegoric\ntaken from _the day Starre_ (so named in diuers places of the Scriptures)\nbecause of his excellencie (I meane the Prince of them) in his creation\nbefore his fall. Euen so I say he deceaues the Witches, by attributing to\nhimselfe diuers names: as if euery diuers shape that he trans formes\nhimselfe in, were a diuers kinde of spirit.\n\nPHI. But I haue hard many moe strange tales of this _Phairie_, nor ye haue\nyet told me.\n\nEPI. As well I do in that, as I did in all the rest of my discourse. For\nbecause the ground of this conference of ours, proceeded of your speering\nat me at our meeting, if there was such a thing as Witches or spirites:\nAnd if they had any power: I therefore haue framed my whole discours, only\nto proue that such things are and may be, by such number of examples as I\nshow to be possible by reason: & keepes me from dipping any further in\nplaying the part of a Dictionarie, to tell what euer I haue read or harde\nin that purpose, which both would exceede fayth, and rather would seeme to\nteach such vnlawfull artes, nor to disallow and condemne them, as it is\nthe duetie of all Christians to do.\n\n\n\n\nChap. VI.\n\n\nARGVMENT.\n\n_Of the tryall and punishment of Witches. What sorte of accusation ought\nto be admitted against them. What is the cause of the increasing so far of\ntheir number in this age._\n\nPHILOMATHES.\n\nThen to make an ende of our conference, since I see it drawes late, what\nforme of punishment thinke ye merites these _Magicians_ and Witches? For I\nsee that ye account them to be all alike guiltie?\n\nEPI. They ought to be put to death according to the Law of God, the ciuill\nand imperial law, and municipall law of all Christian nations.\n\nPHI. But what kinde of death I pray you?\n\nEPI. It is commonly vsed by fire, but that is an indifferent thing to be\nvsed in euery cuntrie, according to the Law or custome thereof.\n\nPHI. But ought no sexe, age nor ranck to be exempted?\n\nEPI. None at al (being so vsed by the lawful Magistrate) for it is the\nhighest poynt of Idolatrie, wherein no exception is admitted by the law of\nGod.\n\nPHI. Then bairnes may not be spared?\n\nEPI. Yea, not a haire the lesse of my conclusion. For they are not that\ncapable of reason as to practise such thinges. And for any being in\ncompany and not reueiling thereof, their lesse and ignorant age will no\ndoubt excuse them.\n\nPHI. I see ye condemne them all that are of the counsell of such craftes.\n\nEPI. No doubt, for as I said, speaking of _Magie_, the consulters,\ntrusters in, ouer-seers, interteiners or sturrers vp of these\ncraftes-folkes, are equallie guiltie with themselues that are the\npractisers.\n\nPHI. Whether may the Prince then, or supreame Magistrate, spare or\nouer-see any that are guiltie of that craft? vpon som great respects\nknowen to him?\n\nEPI. The Prince or Magistrate for further tryals cause, may continue the\npunishing of them such a certaine space as he thinkes conuenient: But in\nthe end to spare the life, and not to strike when God bids strike, and so\nseuerelie punish in so odious a fault & treason against God, it is not\nonly vnlawful, but doubtlesse no lesse sinne in that Magistrate, nor it\nwas in SAVLES sparing of AGAG. And so comparable (M32) to the sin of\nWitch-craft it selfe, as SAMVELL alleaged at that time.\n\nPHI. Surely then, I think since this crime ought to be so seuerely\npunished. Judges ought to beware to condemne any, but such as they are\nsure are guiltie, neither should the clattering reporte of a carling serue\nin so weightie a case.\n\nEPI. Iudges ought indeede to beware whome they condemne: For it is as\ngreat a crime (M33) (as SALOMON sayeth,) _To condemne the innocent, as to\nlet the guiltie escape free_; neither ought the report of any one infamous\nperson, be admitted for a sufficient proofe, which can stand of no law.\n\nPHI. And what may a number then of guilty persons confessions, woork\nagainst one that is accused?\n\nEPI. The assise must serue for interpretour of our law in that respect.\nBut in my opinion, since in a mater of treason against the Prince, barnes\nor wiues, or neuer so diffamed persons, may of our law serue for\nsufficient witnesses and proofes. I thinke surely that by a far greater\nreason, such witnesses may be sufficient in matters of high treason\nagainst God: For who but Witches can be prooues, and so witnesses of the\ndoings of Witches.\n\nPHI. Indeed, I trow they wil be loath to put any honest man vpon their\ncounsell. But what if they accuse folke to haue bene present at their\nImaginar conuentiones in the spirite, when their bodies lyes sencelesse,\nas ye haue said.\n\nEPI. I think they are not a haire the lesse guiltie: For the Deuill durst\nneuer haue borrowed their shaddow or similitude to that turne, if their\nconsent had not bene at it: And the consent in these turnes is death of\nthe law.\n\nPHI. Then SAMVEL was a Witch: For the Deuill resembled his shape, and\nplayed his person in giuing response to SAVLE.\n\nEPI. SAMVEL was dead aswell before that; and so none coulde slander him\nwith medling in that vnlawfull arte. For the cause why, as I take it, that\nGod will not permit Sathan to vse the shapes or similitudes of any\ninnocent persones at such vnlawful times, is that God wil not permit that\nany innocent persons shalbe slandered with that vile defection: for then\nthe deuil would find waies anew, to calumniate the best. And this we haue\nin proofe by them that are carryed with the _Phairie_, who neuer see the\nshaddowes of any in that courte, but of them that thereafter are tryed to\nhaue bene brethren and sisters of that craft. And this was likewise proued\nby the confession of a young Lasse, troubled with spirites, laide on her\nby Witchcraft. That although shee saw the shapes of diuerse men & women\ntroubling her, and naming the persons whom these shaddowes represents: yet\nneuer one of them are found to be innocent, but al clearely tried to be\nmost guilty, & the most part of them confessing the same. And besides\nthat, I think it hath ben seldome harde tell of, that any whome persones\nguiltie of that crime accused, as hauing knowen them to be their marrowes\nby eye-sight, and not by hear-say, but such as were so accused of\nWitch-craft, could not be clearely tryed vpon them, were at the least\npublickly knowen to be of a very euil life & reputation: so iealous is God\nI say, of the fame of them that are innocent in such causes. And besides\nthat; there are two other good helpes that may be vsed for their trial:\nthe one is the finding of their marke, and the trying the insensiblenes\nthereof. The other is their fleeting on the water: for as in a secret\nmurther, if the deade carcase be at any time thereafter handled by the\nmurtherer, it wil gush out of bloud, as if the blud wer crying to the\nheauen for reuenge of the murtherer, God hauing appoynted that secret\nsuper-naturall signe, for tryall of that secrete vnnaturall crime, so it\nappeares that God hath appoynted (for a super-naturall signe of the\nmonstruous impietie of the Witches) that the water shal refuse to receiue\nthem in her bosom, that haue shaken off them the sacred Water of Baptisme,\nand wilfullie refused the benefite thereof: No not so much as their eyes\nare able to shed teares (thretten and torture them as ye please) while\nfirst they repent (God not permitting them to dissemble their obstinacie\nin so horrible a crime) albeit the women kinde especially, be able\nother-waies to shed teares at euery light occasion when they will, yea,\nalthough it were dissemblingly like the _Crocodiles_.\n\nPHI. Well, wee haue made this conference to last as long as leasure would\npermit: And to conclude then, since I am to take my leaue of you, I pray\nGod to purge this Cuntrie of these diuellishe practises: for they were\nneuer so rife in these partes, as they are now.\n\nEPI. I pray God that so be to. But the causes ar ouer manifest, that makes\nthem to be so rife. For the greate wickednesse of the people on the one\nparte, procures this horrible defection, whereby God justlie punisheth\nsinne, by a greater iniquitie. And on the other part, the consummation of\nthe worlde, and our deliuerance drawing neare, (M34) makes Sathan to rage\nthe more in his instruments, knowing his kingdome to be so neare an ende.\nAnd so fare-well for this time.\n\nFINIS.\n\n\n\n\n\nNEWES FROM SCOTLAND.\n\n\nDeclaring the Damnable _life and death of Doctor Fian, a_ notable\nSorcerer, who was burned at Edenbrough in Ianuary last. 1591.\n\n_Which Doctor was regester to the Diuell_ that sundry times preached at\nNorth Barrick Kirke, to a number of notorious Witches.\n\nWith the true examinations of the saide Doctor and Witches, as they\nvttered them in the presence _of the Scottish King_.\n\nDiscouering how they pretended _to bewitch and drowne his Maiestie in the\nSea_ comming from Denmark with such _other wonderfull matters as the like\nhath not been heard of at any time_.\n\nPublished according to the Scottish Coppie.\n\nAT LONDON\nPrinted for William _Wright_.\n\n                      [Illustration: Country Scene]\n\n\n\n\nTo the Reader.\n\n\nThe Manifolde vntruthes which is spread abroade, concerning the detestable\nactions and apprehension of those Witches wherof this Historye following\ntruely entreateth, hath caused me to publish the same in print: and the\nrather for that sundrie written Copies are lately dispersed therof,\ncontaining, that the said witches were first discouered, by meanes of a\npoore Pedler trauailing to the towne of _Trenent_, and that by a\nwonderfull manner he was in a moment conuayed at midnight, from _Scotland_\nto _Burdeux_ in _Fraunce_ (beeing places of no small distance between)\ninto a Marchants Seller there, & after, being sent from _Burdeux_ into\n_Scotland_ by certaine Scottish Marchants to the Kinges Maiestie, that he\ndiscouered those Witches and was the cause of their apprehension: with a\nnumber of matters miraculous and incredible: All which in truthe are moste\nfalse. Neuertheles to satisfie a number of honest mindes, who are desirous\nto be enformed of the veritie and trueth of their confessions, which for\ncertaintie is more stranger then the common reporte runneth, and yet with\nmore trueth I haue undertaken to publish this short Treatise, which\ndeclareth the true discourse of all that hath hapned, & aswell what was\npretended by those wicked and detestable Witches against the Kinges\nMaiestie, as also by what meanes they wrought the same.\n\nAll which examinations (gentle Reader) I haue heere truelye published, as\nthey were taken and uttered in the presence of the Kings Maiestie, praying\nthee to accept it for veritie, the same beeing so true as cannot be\nreproued.\n\n\n\n\nDiscourse.\n\n\nA true discourse, of the apprehension of sundrye Witches lately taken in\nScotland, some are executed, and some are yet imprisoned.\n\nWith a particuler recitall of their examinations, taken in the presence of\nthe Kinges Maiestie.\n\nGod by his omnipotent power, hath at al times and daily doth take such\ncare, and is so vigillant, for the weale and preseruation of his owne,\nthat thereby he disapointeth the wicked practises and euil intents of all\nsuch as by any meanes whatsoeuer, seeke indirectly to conspire any thing\ncontrary to his holy will: yea and by the same power, he hath lately\nouerthrown and hindered the intentions and wicked dealinges of a great\nnumber of vngodly creatures, no better then Diuels: who suffering\nthemselues to be allured and inticed by the Diuell whom they serued, and\nto whome they were priuatelye sworne: entered into the detestable Art of\nwitchcraft, which they studied and practised so long time, that in the end\nthey had seduced by their sorcery a number of other to be as bad as\nthemselues: dwelling in the boundes of _Lowthian_, which is a principall\nshire or parte of _Scotland_, where the Kings Maiestie vseth to make his\ncheefest residence or abode: and to the end that their detestable\nwickednes which they priuilye had pretended against the Kings Maiestie,\nthe Common-weale of that Country, with the Nobilitie and subjects of the\nsame, should come to light: God of his vnspeakeable goodnes did reueale\nand lay it open in very strange sorte, therby to make knowne vnto the\nworlde, that there actions were contrarye to the lawe of God, and the\nnaturall affection which we ought generallye to beare one to another: the\nmanner of the reuealing wherof was as followeth.\n\nWithin the towne of _Trenent_ in the Kingdome of _Scotland_, there\ndwelleth one _Dauid Seaton_, who being deputie Bailiffe in the saide\nTowne, had a maide seruant called _Geillis Duncane_, who vsed secretly to\nbe absent and to lye foorth of her Maisters house euery other night: this\n_Geillis Duncane_ took in hand to help all such as were troubled or\ngreeued with any kinde of sicknes or infirmitie: and in short space did\nperfourme manye matters most miraculous, which thinges forasmuch as she\nbegan to doe them vpon a sodaine, hauing neuer doon the like before, made\nher Maister and others to be in great admiracion, and wondred thereat: by\nmeanes wherof the saide _Dauid Seaton_ had his maide in some great\nsuspition, that she did not those things by naturall and lawfull wayes,\nbut rather supposed it to be doone by some extraordinary and vnlawfull\nmeanes.\n\nWhervpon, her Maister began to growe very inquisitiue, and examined her\nwhich way and by what meanes she were able to perfourme matters of so\ngreat importance: whereat she gaue him no answere, neuerthelesse, her\nMaister to the intent that he might the better trye and finde out the\ntrueth of the same, did with the helpe of others, torment her with the\ntorture of the Pilliwinckes vpon her fingers, which is a greeuous torture,\nand binding or wrinching her head with a corde or roape, which is a most\ncruell torment also, yet would she not confesse any thing, whereupon they\nsuspecting that she had beene marked by the Diuell (as commonly witches\nare) made dilligent search about her, and found the enemies marke to be in\nher fore crag or foreparte of her throate: which being found, she\nconfessed that all her dooings was doone by the wicked allurements and\ninticements of the Diuell, and that she did them by witchcraft.\n\n              [Illustration: Examination of several witches]\n\nAfter this her confession, she was committed to prison, where she\ncontinued for a season, where immediatly she accused these persons\nfollowing to be notorious witches, and caused them foorthwith to be\napprehended one after an other, vidz. _Agnis Sampson_ the eldest Witch of\nthem al, dwelling in Haddington, _Agnes Tompson_ of Edenbrough, Doctor\n_Fian_, _alias Iohn Cunningham_, maister of the Schoole at Saltpans in\nLowthian, of whose life and strange actes, you shall heare more largely in\nthe ende of this discourse: these were by the saide _Geillis Duncane_\naccused, as also _George Motts_ wife dwelling in Saltpans, _Robert\nGriersonn_ skipper, and _Iennit Bandilandis_, with the Porters wife of\nSeaton, the Smith at the brigge Hallis with innumerable others in that\npartes, and dwelling in those bounds aforesaide: of whom some are alreadye\nexecuted, the rest remaine in prison, to receiue the doome of Iudgement at\nthe Kings maiesties will and pleasure.\n\nThe said _Geillis Duncane_ also caused _Ewphame Meealrean_ to be\napprehended, who conspired and perfourmed the death of her Godfather, and\nwho vsed her art vpon a gentleman being one of the Lords and Iustices of\nthe Session, for bearing good will to her Daughter: she also caused to be\napprehended one _Barbara Naper_, for bewitching to death _Archibalde_,\nlast Earle of Angus, who languished to death by witchcraft and yet the\nsame was not suspected, but that he died of so strange a disease, as the\nPhisition knew not how to cure or remedy the same: but of all other the\nsaide witches, these two last before recited, were reputed for as ciuill\nhonest women as any that dwelled within the Citie of Edenbrough, before\nthey were apprehended. Many other besides were taken dwelling in Lieth,\nwho are detayned in prison, vntill his Maiesties further will and pleasure\nbe known: of whose wicked dooings you shall particularly heare, which was\nas followeth.\n\nThis aforeaside _Agnis Sampson_ which was the elder Witch, was taken and\nbrought to Haliciud house before the Kings Maiestie and sundry other of\nthe nobility of Scotland, where she was straitly examined, but all the\nperswasions which the Kings maiestie vsed to her with the rest of his\ncounsell, might not prouoke or induce her to confesse any thing, but stood\nstiffely in the deniall of all that was laide to her charge: whervpon they\ncaused her to be conueied awaye to prison, there to receiue such torture\nas hath been lately prouided for witches in that country: and forasmuch as\nby due examination of witchcraft and witches in Scotland, it hath latelye\nbeene found that the Deuill dooth generallye marke them with a priuie\nmarke, by reason the Witches haue confessed themselues, that the Diuell\ndooth lick them with his tung in some priuy part of their bodie, before\nhee dooth receiue them to be his seruants, which marke commonly is giuen\nthem vnder the haire in some part of their bodye, wherby it may not easily\nbe found out or scene, although they be searched: and generally so long as\nthe marke is not seene to those which search them, so long the parties\nthat hath the marke will neuer confesse any thing. Therfore by special\ncommaundement this _Agnis Sampson_ had all her haire shauen of, in each\nparte of her bodie, and her head thrawen with a rope according to the\ncustome of that Countrye, beeing a paine most greeuous, which she\ncontinued almost an hower, during which time she would not confesse any\nthing vntill the Diuels marke was found vpon her priuities, then she\nimmediatlye confessed whatsoeuer was demaunded of her, and iustifying\nthose persons aforesaid to be notorious witches.\n\nItem, the saide _Agnis Tompson_ was after brought againe before the Kings\nMaiestie and his Counsell, and being examined of the meetings and\ndetestable dealings of those witches, she confessed that vpon the night of\n_Allhollon_ Euen last, she was accompanied aswell with the persons\naforesaide, as also with a great many other witches, to the number of two\nhundreth: and that all they together went by Sea each one in a Riddle or\nCiue, and went in the same very substantially with Flaggons of wine making\nmerrie and drinking by the waye in the same Riddles or Ciues, to the Kerke\nof North Barrick in Lowthian, and that after they had landed, tooke handes\non the land and daunced this reill or short daunce, singing all with one\nvoice.\n\n_Commer goe ye before, commer goe ye,_\n_If ye will not goe before, commer let me._\n\nAt which time she confessed, that this _Geilles Duncane_ did goe before\nthem playing this reill or daunce vpon a small Trump, called a Iewes\nTrump, vntill they entred into the Kerk of north Barrick.\n\nThese confessions made the King in a woderful admiration, and sent for the\nsaid _Geillis Duncane_, who vpon the like Trump did playe the said daunce\nbefore the Kings Maiestie, who in respect of the strangenes of these\nmatters, tooke great delight to bee present at their examinations.\n\nItem, the said _Agnis Tompson_ confessed that the Diuell being then at\nNorth Barrick Kerke attending their comming in the habit or likenes of a\nman, and seeing that they tarried ouer long, he at their comming enioyned\nthem all to a pennance, which was, that they should kisse his Buttockes,\nin signe of duetye to him: which being put ouer the Pulpit barre, euerye\none did as he had enioyned them: and hauing made his vngodly exhortations,\nwherein he did greatlye enveighe against the King of Scotland, he receiued\ntheir oathes for their good and true seruice towards him, and departed:\nwhich doone, they returned to Sea, and so home againe.\n\nAt which time the witches demaunded of the Diuel why he did beare such\nhatred to the King, who answered, by reason the King is the greatest enemy\nhe hath in the worlde: all which their confessions and depositions are\nstill extant vpon record.\n\nItem, the saide _Agnis Sampson_ confessed before the Kings Maiestie\nsundrye thinges which were so miraculous and strange, as that his Maiestie\nsaide they were all extreame lyars, wherat she answered, she would not\nwishe his Maiestie to suppose her woords to be false, but rather to\nbeleeue them, in that she would discouer such matter vnto him as his\nmaiestie should not any way doubt off.\n\nAnd therupon taking his Maiestie a little aside, she declared vnto him the\nverye woordes which passed betweene the Kings Maiestie and his Queene at\nVpslo in Norway the first night of their mariage, with their answere eache\nto other: whereat the Kinges Maiestie wondered greatlye, and swore by the\nliuing God, that he beleeued that all the Diuels in hell could not haue\ndiscouered the same: acknowledging her woords to be most true, and\ntherefore gaue the more credit to the rest which is before declared.\n\nTouching this _Agnis Tompson_, she is the onlye woman, who by the Diuels\nperswasion should haue entended and put in execution the Kings Maiesties\ndeath in this manner.\n\nShe confessed that she tooke a blacke Toade, and did hang the same vp by\nthe heeles, three daies, and collected and gathered the venome as it\ndropped and fell from it in an Oister shell, and kept the same venome\nclose couered, vntill she should obtaine any parte or peece of foule\nlinnen cloth, that had appertained to the Kings Maiestie, as shirt,\nhandkercher, napkin or any other thing which she practised to obtaine by\nmeanes of one _Iohn Kers_, who being attendant in his Maiesties Chamber,\ndesired him for olde acquaintance betweene them, to helpe her to one or a\npeece of such a cloth as is aforesaide, which thing the said _Iohn Kers_\ndenyed to helpe her too, saying he could not help her too it.\n\nAnd the said _Agnis Tompson_ by her depositions since her apprehension\nsaith, that if she had obtained any one peece of linnen cloth which the\nKing had worne and fouled, she had bewitched him to death, and put him to\nsuch extraordinary paines, as if he had beene lying vpon sharp thornes and\nendes of Needles.\n\nMoreouer she confessed that at the time when his Maiestie was in Denmarke,\nshe being accompanied with the parties before specially named, tooke a Cat\nand christened it, and afterward bound to each parte of that Cat, the\ncheefest partes of a dead man, and seuerall ioynts of his bodie, and that\nin the night following the saide Cat was conueied into the midst of the\nsea by all these witches sayling in their riddles or Ciues as is\naforesaide, and so left the saide Cat right before the Towne of Lieth in\nScotland: this doone, there did arise such a tempest in the Sea, as a\ngreater hath not beene seene: which tempest was the cause of the\nperrishing of a Boate or vessell comming ouer from the towne of Brunt\nIland to the towne of Lieth, wherein was sundrye Iewelles and riche\ngiftes, which should haue been presented to the now Queen of Scotland, at\nher Maiesties comming to Lieth.\n\nAgaine it is confessed, that the said christened Cat was the cause that\nthe Kinges Maiesties Ship at his comming foorth of Denmarke, had a\ncontrary winde to the rest of his Ships, then being in his companye, which\nthing was most strange and true, as the Kings Maiestie acknowledgeth, for\nwhen the rest of the Shippes had a faire and good winde, then was the\nwinde contrarye and altogither against his Maiestie: and further the saide\nwitche declared, that his Maiestie had neuer come safelye from the Sea, if\nhis faith had not preuailed aboue their ententions.\n\nMoreouer the said Witches being demaunded how the Diuell would vse them\nwhen he was in their company, they confessed that when the Diuell did\nreceiue them for his seruants, and that they had vowed themselues vnto\nhim, then he would Carnallye vse them, albeit to their little pleasure, in\nrespect of his colde nature: and would doo the like at sundry other times.\n\nAs touching the aforesaide Doctor _Fian, alias Iohn Cunningham_, the\nexamination of his actes since his apprehension, declareth the great\nsubtiltye of the diuell, and therfore maketh thinges to appeere the more\nmiraculous: for being apprehended by the accusation of the saide _Geillis\nDuncane_ aforesaide, who confessed he was their Regester, and that there\nwas not one man suffered to come to the Diuels readinges but onlye he: the\nsaide Doctor was taken and imprisoned, and vsed with the accustomed paine,\nprouided for those offences, inflicted vpon the rest as is aforesaide.\n\nFirst by thrawing of his head with a roape, wherat he would confesse\nnothing.\n\nSecondly, he was perswaded by faire means to confesse his follies, but\nthat would preuaile as little.\n\nLastly he was put to the most seuere and cruell paine in the world, called\nthe bootes, who after he had receiued three strokes, being enquired if he\nwould confesse his damnable acts and wicked life, his tung would not serue\nhim to speak, in respect wherof the rest of the witches willed to search\nhis tung, vnder which was found two pinnes thrust vp into the head,\nwhereupon the witches did laye, _Now is the Charme stinted_, and shewed\nthat those charmed Pinnes were the cause he could not confesse any thing:\nthen was he immediatly released of the bootes, brought before the King,\nhis confession was taken, and his owne hand willingly set ther-vnto, which\ncontained as followeth.\n\nFirst, that at the generall meetinges of those witches, hee was alwayes\npreasent: that he was Clarke to all those that were in subiection to the\nDiuels seruice, bearing the name of witches, that alwaye he did take their\nothes for their true seruice to the Diuell, and that he wrot for them such\nmatters as the Diuell still pleased to commaund him.\n\nItem, he confessed that by his witchcrafte he did bewitch a Gentleman\ndwelling neere to the Saltpans, where the said Doctor kept Schoole, onely\nfor being enamoured of a Gentlewoman whome he loued himselfe: by meanes of\nwhich his Sorcerye, witchcraft and diuelish practises, he caused the said\nGentleman that once in xxiiij. howres he fell into a lunacie and madnes,\nand so continued one whole hower together, and for the veritie of the\nsame, he caused the Gentleman to be brought before the Kinges Maiestie,\nwhich was vpon the xxiiij. day of December last, and being in his\nMaiesties Chamber, suddenly he gaue a great scritch and fell into a\nmadnes, sometime bending himselfe, and sometime capring so directly vp,\nthat his head did touch the seeling of the Chamber, to the great\nadmiration of his Maiestie and others then present: so that all the\nGentlemen in the Chamber were not able to holde him, vntill they called in\nmore helpe, who together bound him hand and foot: and suffering the said\ngentleman to lye still vntill his furye were past, he within an hower came\nagaine to himselfe, when being demaunded of the Kings Maiestie what he saw\nor did all that while, answered that he had been in a sound sleepe.\n\nItem the said Doctor did also confesse that he had vsed means sundry times\nto obtain his purpose and wicked intent of the same Gentlewoman, and\nseeing himselfe disapointed of his intention, he determined by all waies\nhe might to obtaine the same, trusting by coniuring, witchcraft and\nSorcery to obtaine it in this manner.\n\nIt happened this gentlewoman being vnmaried, had a brother who went to\nschoole with the said Doctor, and calling his Scholler to him, demaunded\nif he did lye with his sister, who answered he did, by meanes wherof he\nthought to obtaine his purpose, and therefore secretlye promised to teach\nhim without stripes, so he would obtain for him three haires of his\nsisters priuities, at such time as he should spye best occasion for it:\nwhich the youth promised faithfullye to perfourme, and vowed speedily to\nput it in practise, taking a peece of coniured paper of his maister to\nlappe them in when he had gotten them: and therevpon the boye practised\nnightlye to obtaine his maisters purpose, especially when his sister was a\nsleepe.\n\nBut God who knoweth the secrets of all harts, and reuealeth all wicked and\nvngodlye practises, would not suffer the intents of this diuilish Doctor\nto come to that purpose which he supposed it would, and therefore to\ndeclare that he was heauilye offended with his wicked entent, did so\nwoorke by the Gentlewomans owne meanes, that in the ende the same was\ndiscouered and brought to light: for she being one night a sleepe, and her\nbrother in bed with her, suddenlye cryed out to her mother, declaring that\nher Brother would not suffer her to sleepe, wherevpon her mother hauing a\nquick capacitie, did vehemently suspect Doctor _Fians_ entention, by\nreason she was a witche of her selfe, and therefore presently arose, and\nwas very inquisitiue of the boy to vnderstand his intent, and the better\nto know the same, did beat him with sundry stripes, wherby he discouered\nthe trueth vnto her.\n\nThe Mother therefore being well practised in witchcrafte, did thinke it\nmost conuenient to meete with the Doctor in his owne Arte, and therevpon\ntooke the paper from the boy, wherein hee should haue put the same haires,\nand went to a young Heyfer which neuer had borne Calfe nor gone to the\nBull, and with a paire of sheeres, clipped off three haires from the vdder\nof the Cow, and wrapt them in the same paper, which she againe deliuered\nto the boy, then willing him to giue the same to his saide Maister, which\nhe immediatly did.\n\nThe Schoolemaister so soone as he had receiued them, thinking them indeede\nto bee the Maides haires, went straight and wrought his arte vpon them:\nBut the Doctor had no sooner doone his intent to them, but presentlye the\nHayfer or Cow whose haires they were indeed, came vnto the doore of the\nChurch wherein the Schoolemaister was, into the which the Hayfer went, and\nmade towards the Schoolemaister, leaping and dauncing vpon him, and\nfollowing him foorth of the church and to what place so euer he went, to\nthe great admiration of all the townes men of Saltpans, and many other who\ndid beholde the same.\n\nThe reporte whereof made all men imagine that hee did woorke it by the\nDiuell, without whom it could neuer haue beene so sufficientlye effected:\nand thervpon, the name of the said Doctor _Fian_ (who was but a very yong\nman) began to grow so common among the people of Scotland, that he was\nsecretlye nominated for a notable Cuniurer.\n\n           [Illustration: Country scene with cattle and church]\n\nAll which although in the beginning he denied, and would not confesse, yet\nhauing felt the pain of the bootes (and the charme stinted, as aforesayd)\nhe confessed all the aforesaid to be most true, without producing anie\nwitnesses to iustifie the same, & thervpon before the kings maiesty he\nsubscribed the sayd confessions with his owne hande, which for truth\nremaineth vpon record in _Scotland_.\n\nAfter that the depositions and examinations of the sayd doctor _Fian Alias\nCuningham_ was taken, as alreadie is declared, with his owne hand\nwillingly set therevnto, hee was by the master of the prison committed to\nward, and appointed to a chamber by himselfe, where forsaking his wicked\nwayes, acknowledging his most vngodly lyfe, shewing that he had too much\nfolowed the allurements and entisements of Sathan, and fondly practised\nhis conclusions by coniuring, witchcraft, inchantment, sorcerie, and such\nlike, hee renounced the deuill and all his wicked workes, vowed to leade\nthe life of a Christian, and seemed newly connected towards God.\n\nThe morrow after vpon conference had with him, he granted that the deuill\nhad appeared vnto him in the night before, appareled all in blacke, with a\nwhite wand in his hande, and that the deuill demaunded of him if hee would\ncontinue his faithfull seruice, according to his first oath and promise\nmade to that effect. Whome (as hee then sayd) he vtterly renounced to his\nface, and sayde vnto him in this manner, _Auoide Satan, auoide_, for I\nhaue listned too much vnto thee, and by the same thou hast vndone mee, in\nrespect whereof I vtterly forsake thee. To whome the deuill answered,\n_That once ere thou die thou shall bee mine_. And with that (as he sayde)\nthe deuill brake the white wande, and immediatly vanished foorth of his\nsight.\n\nThus all the daie this Doctor Fian continued verie solitarie, and seemed\nto haue care of his owne soule, and would call vppon God, shewing himselfe\npenitent for his wicked life, neuerthelesse the same night hee founde such\nmeanes, that hee stole the key of the prison doore and chamber in the\nwhich he was, which in the night hee opened and fled awaie to the Salt\npans, where hee was alwayes resident, and first apprehended. Of whose\nsodaine departure when the Kings maiestie had intelligence, hee presently\ncommanded diligent inquirie to bee made for his apprehension, and for the\nbetter effecting thereof, hee sent publike proclamations into all partes\nof his lande to the same effect. By meanes of whose hot and harde\npursuite, he was agayn taken and brought to prison, and then being called\nbefore the kings highnes, hee was reexamined as well touching his\ndeparture, as also touching all that had before happened.\n\nBut this Doctor, notwithstanding that his owne confession appeareth\nremaining in recorde vnder his owne hande writing, and the same therevnto\nfixed in the presence of the Kings maiestie and sundrie of his Councell,\nyet did hee vtterly denie the same.\n\nWherevpon the kinges maiestie perceiuing his stubbourne wilfulnesse,\nconcerned and imagined that in the time of his absence hee had entered\ninto newe conference and league with the deuill his master, and that hee\nhad beene agayne newly marked, for the which hee was narrowly searched,\nbut it coulde not in anie wise bee founde, yet for more tryall of him to\nmake him confesse, hee was commaunded to haue a most straunge torment\nwhich was done in this manner following.\n\nHis nailes vpon all his fingers were riuen and pulled off with an\ninstrument called in Scottish a _Turkas_, which in England wee call a\npayre of pincers, and vnder euerie nayle there was thrust in two needels\nouer euen up to the heads. At all which tormentes notwithstanding the\nDoctor neuer shronke anie whit, neither woulde he then confesse it the\nsooner for all the tortures inflicted vpon him.\n\nThen was hee with all conuenient speed, by commandement, conuaied againe\nto the torment of the bootes, wherein hee continued a long time, and did\nabide so many blowes in them, that his legges were crushte and beaten\ntogeather as small as might bee, and the bones and flesh so brused, that\nthe bloud and marrowe spouted forth in great abundance, whereby they were\nmade unseruiceable for euer. And notwithstanding al these grieuous paines\nand cruell torments hee would not confesse anie thing, so deepely had the\ndeuill entered into his heart, that hee vtterly denied all that which he\nhad before auouched, and woulde saie nothing therevnto but this, that what\nhee had done and sayde before, was onely done and sayde for feare of\npaynes which he had endured.\n\nUpon great consideration therefore taken by the Kings maiestie and his\nCouncell, as well for the due execution of iustice vppon such detestable\nmalefactors, as also for example sake, to remayne a terrour to all others\nheereafter, that shall attempt to deale in the lyke wicked and vngodlye\nactions, as witchcraft, sorcery, cuniuration, & such lyke, the sayde\nDoctor _Fian_ was soone after araigned, condemned, and adiudged by the law\nto die, and then to bee burned according to the lawe of that lande,\nprouided in that behalfe. Wherevpon hee was put into a carte, and beeing\nfirst strangled, hee was immediatly put into a great fire, being readie\nprouided for that purpose, and there burned in the Castle hill of\n_Edenbrough_ on a saterdaie in the ende of Ianuarie last past. 1591. The\nrest of the witches which are not yet executed, remayne in prison till\nfarther triall, and knowledge of his maiesties pleasure.\n\n_This strange discourse before recited, may perhaps giue some occasion of\ndoubt to such as shall happen to reade the same, and thereby coniecture\nthat the Kings maiestie would not hazarde himselfe in the presence of such\nnotorious witches, least therby might haue insued great danger to his\nperson and the generall state of the land, which thing in truth might wel\nhaue bene feared. But to answer generally to such, let this suffice: that\nfirst it is well knowen that the King is the child & seruant of God, and\nthey but seruants to the deuil, hee is the Lords annointed, and they but\nvesselles of Gods wrath: he is a true Christian, and trusteth in God, they\nworse than Infidels, for they onely trust in the deuill, who daily serue\nthem, till he haue brought them to vtter destruction. But heereby it\nseemeth that his Highnesse carted a magnanimious and undanted mind, not\nfeared with their inchantmentes, but resolute in this, that so long as God\nis with him, hee feareth not who is against him. And trulie the whole\nscope of this treatise dooth so plainely laie open the wonderfull\nprouidence of the Almightie, that if he had not bene defended by his\nomnipotencie and power, his Highnes had neuer returned aliue in his voiage\nfr\u00f5 Denmarke, so that there is no doult but God woulde as well defend him\non the land as on the sea, where they pretended their damnable practise._\n\n            [Illustration: Street scene: Two men and a woman]\n\n_FINIS._","title":"Daemonologie.","tradition":"scripture-revelation","translated_text":null,"word_count":26537}