casting of the lot, & therefore he that vseth it, is called _Sortiarius à
sorte_. As to the word of _Witchcraft_, it is nothing but a proper name
giuen in our language. The cause wherefore they were called _sortiarij_,
proceeded of their practicques seeming to come of lot or chance: Such as
the turning of the riddle: the knowing of the forme of prayers, or such
like tokens: If a person diseased woulde liue or dye. And in generall,
that name was giuen them for vsing of such charmes, and freites, as that
Crafte teacheth them. Manie poynts of their craft and practicques are
common betuixt the _Magicians_ and them: for they serue both one Master,
althought in diuerse fashions. And as I deuided the _Necromancers_, into
two sorts, learned and vnlearned; so must I denie them in other two, riche
and of better accompt, poore and of basser degree. These two degrees now
of persones, that practises this craft, answers to the passions in them,
which (I told you before) the Deuil vsed as meanes to intyse them to his
seruice, for such of them as are in great miserie and pouertie, he allures
to follow him, by promising vnto them greate riches, and worldlie
commoditie. Such as though riche, yet burnes in a desperat desire of
reuenge, hee allures them by promises, to get their turne satisfied to
their hartes contentment. It is to be noted nowe, that that olde and
craftie enemie of ours, assailes none, though touched with any of these
two extremities, except he first finde an entresse reddy for him, either
by the great ignorance of the person he deales with, ioyned with an euill
life, or else by their carelesnes and contempt of God: And finding them in
an vtter despair, for one of these two former causes that I haue spoken
of; he prepares the way by feeding them craftely in their humour, and
filling them further and further with despaire, while he finde the time
proper to discouer himself vnto them. At which time, either vpon their
walking solitarie in the fieldes, or else lying pansing in their bed; but
alwaies without the company of any other, he either by a voyce, or in
likenesse of a man inquires of them, what troubles them: and promiseth
them, a suddaine and certaine waie of remedie, vpon condition on the other
parte, that they follow his advise; and do such thinges as he wil require
of them: Their mindes being prepared before hand, as I haue alreadie
spoken, they easelie agreed vnto that demande of his: And syne settes an
other tryist, where they may meete againe. At which time, before he
proceede any further with them, he first perswades them to addict
themselues to his seruice: which being easely obteined, he then discouers
what he is vnto them: makes them to renunce their God and _Baptisme_
directlie, and giues them his marke vpon some secreit place of their
bodie, which remaines soare vnhealed, while his next meeting with them,
and thereafter euer insensible, how soeuer it be nipped or pricked by any,
as is dailie proued, to giue them a proofe thereby, that as in that doing,
hee could hurte and heale them; so all their ill and well doing
thereafter, must depende vpon him. And besides that, the intollerable
dolour that they feele in that place, where he hath marked them, serues to
waken them, and not to let them rest, while their next meeting againe:
fearing least otherwaies they might either forget him, being as new
Prentises, and not well inough founded yet, in that fiendlie follie: or
else remembring of that horrible promise they made him, at their last
meeting, they might skunner at the same, and preasse to call it back. At
their thirde meeting, he makes a shew to be carefull to performe his
promises, either by teaching them waies howe to get themselues reuenged,
if they be of that sort: Or els by teaching them lessons, how by moste
vilde and vnlawfull meanes, they may obtaine gaine, and worldlie
commoditie, if they be of the other sorte.
Chap. III.
ARGVMENT.
_The_ Witches _actiones diuided in two partes. The actiones proper to
their owne persones. Their actiones toward others. The forme of their
conuentiones, and adoring of their Master._
PHILOMATHES.
Ye haue said now inough of their initiating in that ordour. It restes then
that ye discourse vpon their practises, fra they be passed Prentises: for
I would faine heare what is possible to them to performe in verie deede.
Although they serue a common Master with the _Necromancers_, (as I haue
before saide) yet serue they him in an other forme. For as the meanes are
diuerse, which allures them to these vnlawfull artes of seruing of the
Deuill; so by diuerse waies vse they their practises, answering to these
meanes, which first the Deuill, vsed as instrumentes in them; though al
tending to one end: To wit, the enlargeing of Sathans tyrannie, and
crossing of the propagation of the Kingdome of CHRIST, so farre as lyeth
in the possibilitie, either of the one or other sorte, or of the Deuill
their Master. For where the _Magicians_, as allured by curiositie, in the
most parte of their practises, seekes principallie the satisfying of the
same, and to winne to themselues a popular honoure and estimation: These
Witches on the other parte, being intised ether for the desire of reuenge,
or of worldly riches, their whole practises are either to hurte men and
their gudes, or what they possesse, for satisfying of their cruell mindes
in the former, or else by the wracke in whatsoeuer sorte, of anie whome
God will permitte them to haue power off, to satisfie their greedie desire
in the last poynt.
EPI. In two partes their actiones may be diuided; the actiones of their
owne persones, and the actiones proceeding from them towardes anie other.
And this diuision being wel vnderstood, will easilie resolue you, what is
possible to them to doe. For although all that they confesse is no lie
vpon their parte, yet doubtlesly in my opinion, a part of it is not
indeede, according as they take it to be: And in this I meane by the
actiones of their owne persones. For as I said before, speaking of _Magie_
that the Deuill illudes the senses of these schollers of his, in manie
thinges, so saye I the like of these Witches.
PHI. Then I pray you, first to speake of that part of their owne persons,
and syne ye may come next to their actiones towardes others.
EPI. To the effect that they may performe such seruices of their false
Master, as he employes them in, the deuill as Gods Ape, counterfeites in
his seruantes this seruice & forme of adoration, that God prescribed and
made his seruantes to practise. For as the seruants of GOD, publicklie
vses to conveene for seruing of him, so makes he them in great numbers to
conveene (though publickly they dare not) for his seruice. As none
conueenes to the adoration and worshipping of God, except they be marked
with his scale, the Sacrament of _Baptisme_: So none serues Sathan, and
conueenes to the adoring of him, that are not marked with that marke,
wherof I alredy spake. As the Minister sent by God, teacheth plainely at
the time of their publick conuentions, how to serue him in spirit & truth:
so that vncleane spirite, in his owne person teacheth his Disciples, at
the time of their conueening, how to worke all kinde of mischiefe: And
craues compt of all their horrible and detestable proceedinges passed, for
aduancement of his seruice. Yea, that he may the more viuelie counterfeit
and scorne God, he oft times makes his slaues to conveene in these verrie
places, which are destinat and ordeined for the conveening of the
servantes of God (I meane by Churches). But this farre, which I haue yet
said, I not onelie take it to be true in their opiniones, but euen so to
be indeede. For the forme that he vsed in counterfeiting God amongst the
_Gentiles_, makes me so to thinke: As God spake by his Oracles, spake he
not so by his? As GOD had aswell bloudie Sacrifices, as others without
bloud, had not he the like? As God had Churches sanctified to his seruice,
with Altars, Priests, Sacrifices, Ceremonies and Prayers; had he not the
like polluted to his seruice? As God gaue responses by _Vrim_ and
_Thummim_, gaue he not his responses by the intralls of beastes, by the
singing of Fowles, and by their actiones in the aire? As God by visiones,
dreames, and extases reueiled what was to come, and what was his will vnto
his seruantes; vsed he not the like meanes to forwarne his slaues of
things to come? Yea, euen as God loued cleannes, hated vice, and
impuritie, & appoynted punishmentes therefore: vsed he not the like
(though falselie I grant, and but in eschewing the lesse inconuenient, to
draw them upon a greater) yet dissimuled he not I say, so farre as to
appoynt his Priestes to keepe their bodies cleane and vndefiled, before
their asking responses of him? And feyned he not God to be a protectour of
euerie vertue, and a iust reuenger of the contrarie? This reason then
moues me, that as he is that same Deuill; and as craftie nowe as he was
then; so wil hee not spare a pertelie in these actiones that I haue spoken
of, concerning the witches persones: But further, Witches oft times
confesses not only his conueening in the Church with them, but his
occupying of the Pulpit: Yea, their forme of adoration, to be the kissing
of his hinder partes. Which though it seeme ridiculous, yet may it
likewise be true, seeing we reade that in _Calicute_, he appearing in
forme of a _Goate_-bucke, hath publicklie that vn-honest homage done vnto
him, by euerie one of the people: So ambitious is he, and greedie of
honour (which procured his fall) that he will euen imitate God in that
parte, (M17) where it is said, that _Moyses_ could see but the _hinder
partes of God, for the brightnesse of his glorie_: And yet that speache is
spoken but ανθρωπωπαθειαν.
Chap. IIII.
ARGVMENT.
_What are the waies possible, wherby the witches may transport themselues
to places far distant, And what ar impossible & mere illusiones of Sathan.
And the reasons therof._
PHILOMATHES.
Bvt by what way say they or think ye it possible that they can com to
these vnlawful cõuentiõs?
EPI. There is the thing which I esteeme their senses to be deluded in, and
though they lye not in confessing of it, because they thinke it to be
true, yet not to be so in substance or effect: for they saie, that by
diuerse meanes they may conueene, either to the adoring of their Master,
or to the putting in practise any seruice of his, committed vnto their
charge: one way is natural, which is natural riding, going or sayling, at
what houre their Master comes and aduertises them. And this way may be
easelie beleued: an other way is some-what more strange: and yet is it
possible to be true: which is by being carryed by the force of the Spirite
which is their conducter, either aboue the earth or aboue the Sea
swiftlie, to the place where they are to meet: which I am perswaded to be
likewaies possible, in respect that as _Habakkuk_ was carryed by the
Angell in that forme, to the denne where _Daniell_ laie; (M18) so thinke
I, the Deuill will be reddie to imitate God, as well in that as in other
thinges: which is much more possible to him to doe, being a Spirite, then
to a mighty winde, being but a naturall meteore, to transporte from one
place to an other a solide bodie, as is commonlie and dailie seene in
practise: But in this violent forme they cannot be carryed, but a shorte
boundes, agreeing with the space that they may reteine their breath: for
if it were longer, their breath could not remaine vnextinguished, their
bodie being carryed in such a violent & forceable maner, as be example: If
one fall off an small height, his life is but in perrell, according to the
harde or soft lighting: But if one fall from an high and stay rocke, his
breath wilbe forceablie banished from the bodie, before he can win to the
earth, as is oft seen by experience. And in this transporting they say
themselues, that they are inuisible to anie other, except amongst
themselues; which may also be possible in my opinion. For if the deuil may
forme what kinde of impressiones he pleases in the aire, as I haue said
before, speaking of _Magie_, why may he not far easilier thicken & obscure
so the air, that is next about them by contracting it strait together,
that the beames of any other mans eyes, cannot pearce thorow the same, to
see them? But the third way of their comming to their conuentions, is,
that where in I think them deluded: for some of them sayeth, that being
transformed in the likenesse of a little beast or foule, they will come
and pearce through whatsoeuer house or Church, though all ordinarie
passages be closed, by whatsoeuer open, the aire may enter in at. And some
sayeth, that their bodies lying stil as in an extasy, their spirits wil be
rauished out of their bodies, & caried to such places. And for verefying
therof, wil giue euident tokens, aswel by witnesses that haue seene their
body lying senseles in the meane time, as by naming persones, whom-with
they mette, and giuing tokens what purpose was amongst them, whome
otherwaies they could not haue knowen: for this forme of journeing, they
affirme to vse most, when they are transported from one Countrie to
another.
PHI. Surelie I long to heare your owne opinion of this: For they are like
old wiues trattles about the fire. The reasons that moues me to thinke
that these are meere illusiones, ar these. First for them that are
transformed in likenes of beastes or foules, can enter through so narrow
passages, although I may easelie beleeue that the Deuill coulde by his
woorkemanshippe vpon the aire, make them appeare to be in such formes,
either to themselues or to others: Yet how he can contract a solide bodie
within so little roome, I thinke it is directlie contrarie to it selfe,
for to be made so little, and yet not diminished: To be so straitlie
drawen together, and yet feele no paine; I thinke it is so contrarie to
the qualitie of a naturall bodie, and so like to the little
transubstantiat god in the _Papistes Masse_, that I can neuer beleeue it.
So to haue a quantitie, is so proper to a solide bodie, that as all
Philosophers conclude, it cannot be any more without one, then a spirite
can haue one. For when PETER _came out of the prison, _(_M19_)_ and the
doores all locked_: It was not by any contracting of his bodie in so
little roome: but by the giuing place of the dore, though vn-espyed by the
Gaylors. And yet is there no comparison, when this is done, betuixt the
power of God, and of the Deuill. As to their forme of extasie and
spirituall transporting, it is certaine the soules going out of the bodie,
is the onely difinition of naturall death: and who are once dead, God
forbid wee should thinke that it should lie in the power of all the Deuils
in Hell, to restore them to their life againe: Although he can put his
owne spirite in a dead bodie, which the _Necromancers_ commonlie practise,
as yee haue harde. For that is the office properly belonging to God; and
besides that, the soule once parting from the bodie, cannot wander anie
longer in the worlde, but to the owne resting place must it goe
immediatlie, abiding the conjunction of the bodie againe, at the latter
daie. And what CHRIST or the Prophets did miraculouslie in this case, it
cannot in no Christian mans opinion be maid common with the Deuill. As for
anie tokens that they giue for proouing of this, it is verie possible to
the Deuils craft, to perswade them to these meanes. For he being a
spirite, may hee not so rauishe their thoughtes, and dull their sences,
that their bodie lying as dead, hee may object to their spirites as it
were in a dreame, & (as the Poets write of _Morpheus_) represente such
formes of persones, of places, and other circumstances, as he pleases to
illude them with? Yea, that he maie deceiue them with the greater
efficacie, may hee not at that same instant, by fellow angelles of his,
illude such other persones so in that same fashion, whome with he makes
them to beleeue that they mette; that all their reportes and tokens,
though seuerallie examined, may euerie one agree with an other. And that
whatsoeuer actiones, either in hurting men or beasts: or whatsoeuer other
thing that they falselie imagine, at that time to haue done, may by
himselfe or his marrowes, at that same time be done indeede; so as if they
would giue for a token of their being rauished at the death of such a
person within so shorte space thereafter, whom they beleeue to haue
poysoned, or witched at that instante, might hee not at that same houre,
haue smitten that same person by the permission of GOD, to the farther
deceiuing of them, and to mooue others to beleeue them? And this is
surelie the likeliest way, and most according to reason, which my
judgement can finde out in this, and whatsoeuer vther vnnaturall poyntes
of their confession. And by these meanes shall we saill surelie, betuixt
_Charybdis_ and _Scylla_, in eschewing the not beleeuing of them
altogether on the one part, least that drawe vs to the errour that there
is no Witches: and on the other parte in beleeuing of it, make vs to
eschew the falling into innumerable absurdities, both monstruouslie
against all Theologie diuine, and Philosophie humaine.
Chap. V.
ARGVMENT.
_Witches actiones towardes others. Why there are more women of that craft
nor men? What thinges are possible to them to effectuate by the power of
their master. The reasons thereof. What is the surest remedie of the
harmes done by them._
PHILOMATHES.
Forsooth your opinion in this, seemes to carrie most reason with it, and
sence yee haue ended, then the actions belonging properly to their owne
persones: say forwarde now to their actiones vsed towardes others.
EPI. In their actiones vsed towardes others, three thinges ought to be
considered: First the maner of their consulting thereupon: Next their part
as instrumentes: And last their masters parte, who puts the same in
execution. As to their consultationes thereupon, they vse them oftest in
the Churches, where they conveene for adoring: at what time their master
enquiring at them what they would be at: euerie one of them propones vnto
him, what wicked turne they would haue done, either for obteining of
riches, or for reuenging them vpon anie whome they haue malice at: who
granting their demande, as no doubt willinglie he wil, since it is to doe
euill, he teacheth them the means, wherby they may do the same. As for
little trifling turnes that women haue ado with, he causeth them to ioynt
dead corpses, & to make powders thereof, mixing such other thinges there
amongst, as he giues vnto them.
PHI. But before yee goe further, permit mee I pray you to interrupt you
one worde, which yee haue put mee in memorie of, by speaking of Women.
What can be the cause that there are twentie women giuen to that craft,
where ther is one man?
EPI. The reason is easie, for as that sexe is frailer then man is, so is
it easier to be intrapped in these grosse snares of the Deuill, as was
ouer well proued to be true, by the Serpents deceiuing of _Eua_ at the
beginning, which makes him the homelier with that sexe sensine.
PHI. Returne now where ye left.
EPI. To some others at these times hee teacheth how to make Pictures of
waxe or clay: That by the rosting thereof, the persones that they beare
the name of, may be continuallie melted or dryed awaie by continuall
sicknesse. To some hee giues such stones or poulders, as will helpe to
cure or cast on diseases: And to some he teacheth kindes of vncouthe
poysons, which Mediciners vnderstandes not (for he is farre cunningner
then man in the knowledge of all the occult proprieties of nature) not
that anie of these meanes which hee teacheth them (except the poysons
which are composed of thinges naturall) can of them selues helpe any thing
to these turnes, that they are employed in, but onelie being Gods Ape, as
well in that, as in all other thinges. Even as God by his Sacramentes
which are earthlie of themselues workes a heavenlie effect, though no
waies by any cooperation in them: And (M20) as CHRIST by clay & spettle
wrought together, _opened the eies of the blynd man_, suppose there was no
vertue in that which he outwardlie applyed, so the Deuill will haue his
out-warde meanes to be shewes as it were of his doing, which hath no part
of cooperation in his turnes with him, how farre that euer the ignorantes
be abused in the contrarie. And as to the effectes of these two former
partes, to wit, the consultationes and the outward meanes, they are so
wounderfull as I dare not allege anie of them, without ioyning a
sufficient reason of the possibilitie thereof. For leauing all the small
trifles among wiues, and to speake of the principall poyntes of their
craft. For the common trifles thereof, they can do without conuerting well
inough by themselues: These principall poyntes I say are these: They can
make men or women to loue or hate other, which may be verie possible to
the Deuil to effectual, seing he being a subtile spirite, knowes well
inough how to perswade the corrupted affection of them whom God will
permit him so to deale with: They can lay the siknesse of one vpon an
other, which likewise is verie possible vnto him: For since by Gods
permission, he layed siknesse vpon IOB, why may he not farre easilier lay
it vpon any other: For as an old practisian, he knowes well inough what
humor domines most in anie of vs, and as a spirite hee can subtillie
walken vp the same, making it peccant, or to abounde, as he thinkes meete
for troubling of vs, when God will so permit him. And for the taking off
of it, no doubt he will be glad to reliue such of present paine, as he may
thinke by these meanes to perswade to bee catched in his euerlasting
snares and fetters. They can be-witch and take the life of men or women,
by rosting of the Pictures, as I spake of before, which likewise is verie
possible to their Master to performe, for although, (as I saide before)
that instrumente of waxe haue no vertue in that turne doing, yet may hee
not verie well euen by that same measure that his conjured slaues meltes
that waxe at the fire, may he not I say at these same times, subtilie as a
spirite so weaken and scatter the spirites of life of the patient, as may
make him on th’one part, for faintnesse to sweate out the humour of his
bodie: And on the other parte, for the not concurrence of these spirites,
which causes his digestion, so debilitat his stomak, that his humour
radicall continually, sweating out on the one parte, and no new good suck
being put in the place thereof, for lack of digestion on the other, hee at
last shall vanish awaie, euen as his picture will doe at the fire. And
that knauish and cunning woorkeman, by troubling him onely at some times,
makes a proportion so neare betuixt the woorking of the one and the other,
that both shall ende as it were at one time. They can rayse stormes and
tempestes in the aire, either vpon Sea or land, though not vniuersally,
but in such a particular place and prescribed boundes, as God will
permitte them so to trouble: Which likewise is verie easie to be discerned
from anie other naturall tempestes that are meteores, in respect of the
suddaine and violent raising thereof, together with the short induring of
the same. And this is likewise verie possible to their master to do, he
hauing such affinitie with the aire as being a spirite, and hauing such
power of the forming and moouing thereof, as ye haue heard me alreadie
declare: For in the Scripture, that stile of _the Prince of the aire_
(M21) is giuen vnto him. They can make folkes to becom phrenticque or
Maniacque, which likewise is very possible to their master to do, sence
they are but naturall sicknesses: and so he may lay on these kindes,
aswell as anie others. They can make spirites either to follow and trouble
persones, or haunt certaine houses, and affraie oftentimes the
inhabitantes: as hath bene knowen to be done by our Witches at this time.
And likewise they can make some to be possessed with spirites, & so to
becom verie Dæmoniacques: and this last sorte is verie possible likewise
to the Deuill their Master to do, since he may easilie send his owne
angells to trouble in what forme he pleases, any whom God wil permit him
so to vse.
PHI. But will God permit these wicked instrumentes by the power of the
Deuill their master, to trouble by anie of these meanes, anie that
beleeues in him?