to be tempted or troubled; the wicked for their horrible sinnes, to punish
them in the like measure; The godlie that are sleeping in anie great
sinnes or infirmities and weakenesse in faith, to waken them vp the faster
by such an vncouth forme: and euen some of the best, that their patience
may bee tryed before the world, as IOBS was. For why may not God vse anie
kinde of extraordinarie punishment, when it pleases him; as well as the
ordinarie roddes of sicknesse or other aduersities.
PHI. Who then may be free from these Deuilish practises?
EPI. No man ought to presume so far as to promise anie impunitie to
himselfe: for God hath before all beginninges preordinated aswell the
particular sortes of Plagues as of benefites for euerie man, which in the
owne time he ordaines them to be visited with, & yet ought we not to be
the more affrayde for that, of any thing that the Deuill and his wicked
instrumentes can do against vs: For we dailie fight against the Deuill in
a hundreth other waies: And therefore as a valiant Captaine, affraies no
more being at the combat, nor stayes from his purpose for the rummishing
shot of a Cannon, nor the small clack of a Pistolet: suppose he be not
certaine what may light vpon him; Euen so ought we boldlie to goe forwarde
in fighting against the Deuill without anie greater terrour, for these his
rarest weapons, nor for the ordinarie whereof wee haue daily the proofe.
PHI. Is it not lawfull then by the helpe of some other Witche to cure the
disease that is casten on by that craft?
EPI. No waies lawfull: For I gaue you the reason thereof in that axiome of
Theologie, which was the last wordes I spake of _Magie_.
PHI. How then may these diseases be lawfullie cured?
EPI. Onelie by earnest prayer to GOD, by amendement of their liues, and by
sharp persewing euerie one, according to his calling of these instrumentes
of Sathan, whose punishment to the death will be a salutarie sacrifice for
the patient. And this is not onely the lawfull way, but likewise the most
sure: For by the Deuils meanes, _can neuer the Deuill be casten out_,
(M22) as Christ sayeth. And when such a cure is vsed, it may wel serue for
a shorte time, but at the last, it will doubtleslie tend to the vtter
perdition of the patient, both in bodie and soule.
Chap. VI.
ARGVMENT.
_What sorte of folkes are least or most subiect to receiue harme by
Witchcraft. What power they haue to harme the Magistrate, and vpon what
respectes they haue any power in prison: And to what end may or will the
Deuill appeare to them therein. Vpon what respectes the Deuill appeires in
sundry shapes to sundry of them at any time._
PHILOMATHES.
Bvt who dare take vpon him to punish them, if no man can be sure to be
free from their vnnaturall inuasiones?
EPI. We ought not the more of that restraine from vertue, that the way
wherby we climbe thereunto be straight and perrilous. But besides that, as
there is no kinde of persones so subject to receiue harme of them, as
these that are of infirme and weake faith (which is the best buckler
against such inuasiones:) so haue they so smal power ouer none, as ouer
such as zealouslie and earnestlie persewes them, without sparing for anie
worldlie respect.
PHI. Then they are like the Pest, which smites these sickarest, that flies
it farthest, and apprehends deepliest the perrell thereof.
EPI. It is euen so with them: For neither is it able to them to vse anie
false cure vpon a patient, except the patient first beleeue in their
power, and so hazard the tinsell of his owne soule, nor yet can they haue
lesse power to hurte anie, nor such as contemnes most their doinges, so
being it comes of faith, and not of anie vaine arrogancie in themselues.
PHI. But what is their power against the Magistrate?
EPI. Lesse or greater, according as he deales with them. For if he be
slouthfull towardes them, God is verie able to make them instrumentes to
waken & punish his slouth. But if he be the contrarie, he according to the
iust law of God, and allowable law of all Nationes, will be diligent in
examining and punishing of them: GOD will not permit their master to
trouble or hinder so good a woorke.
PHI. But fra they be once in handes and firmance, haue they anie further
power in their craft?
EPI. That is according to the forme of their detention. If they be but
apprehended and deteined by anie priuate person, vpon other priuate
respectes, their power no doubt either in escaping, or in doing hurte, is
no lesse nor euer it was before. But if on the other parte, their
apprehending and detention be by the lawfull Magistrate, vpon the iust
respectes of their guiltinesse in that craft, their power is then no
greater then before that euer they medled with their master. For where God
beginnes iustlie to strike by his lawfull Lieutennentes, it is not in the
Deuilles power to defraude or bereaue him of the office, or effect of his
powerfull and reuenging Scepter.
PHI. But will neuer their master come to visite them, fra they be once
apprehended and put in firmance?
EPI. That is according to the estaite that these miserable wretches are
in: For if they be obstinate in still denying, he will not spare, when he
findes time to speake with them, either if he finde them in anie comfort,
to fill them more and more with the vaine hope of some maner of reliefe:
or else if hee finde them in a deepe dispaire, by all meanes to augment
the same, and to perswade them by some extraordinarie meanes to put
themselues downe, which verie commonlie they doe. But if they be penitent
and confesse, God will not permit him to trouble them anie more with his
presence and allurementes.
PHI. It is not good vsing his counsell I see then. But I woulde earnestlie
know when he appeares to them in Prison, what formes vses he then to take?
EPI. Diuers formes, euen as he vses to do at other times vnto them. For as
I told you, speking of _Magie_, he appeares to that kinde of craftes-men
ordinarily in an forme, according as they agree vpon it amongst
themselues: Or if they be but prentises, according to the qualitie of
their circles or conjurationes: Yet to these capped creatures, he appeares
as he pleases, and as he findes meetest for their humors. For euen at
their publick conuentiones, he appeares to diuers of them in diuers
formes, as we haue found by the difference of their confessiones in that
point: For he deluding them with vaine impressiones in the aire, makes
himselfe to seeme more terrible to the grosser sorte, that they maie
thereby be moued to feare and reuerence him the more: And les monstrous
and vncouthlike againe to the craftier sorte, least otherwaies they might
sturre and skunner at his vglinesse.
PHI. How can he then be felt, as they confesse they haue done him, if his
bodie be but of aire?
EPI. I heare little of that amongst their confessiones, yet may he make
himselfe palpable, either by assuming any dead bodie, and vsing the
ministrie thereof, or else by deluding as wel their sence of feeling as
seeing; which is not impossible to him to doe, since all our senses, as we
are so weake, and euen by ordinarie sicknesses will be often times
deluded.
PHI. But I would speere one worde further yet, concerning his appearing to
them in prison, which is this. May any other that chances to be present at
that time in the prison, see him as well as they.
EPI. Some-times they will, and some-times not, as it pleases God.
Chap. VII.
ARGVMENT.
_Two formes of the deuils visible conuersing in the earth, with the
reasones wherefore the one of them was communest in the time of Papistrie:
And the other sensine. Those that denies the power of the Deuill, denies
the power of God, and are guiltie of the errour of the Sadduces._
PHILOMATHES.
Hath the Deuill then power to appeare to any other, except to such as are
his sworne disciples: especially since al Oracles, & such like kinds of
illusiones were taken awaie and abolished by the cumming of CHRIST?
EPI. Although it be true indeede, that the brightnesse of the Gospell at
his cumming, scaled the cloudes of all these grosse errors in the
Gentilisme: yet that these abusing spirites, ceases not sensine at
sometimes to appeare, dailie experience teaches vs. Indeede this
difference is to be marked betwixt the formes of Sathans conuersing
visiblie in the world. For of two different formes thereof, the one of
them by the spreading of the Euangell, and conquest of the white horse, in
the sixt Chapter of the Reuelation, is much hindred and become rarer there
through. This his appearing to any Christians, troubling of them
outwardly, or possessing of them constraynedly. The other of them is
become communer and more vsed sensine, I meane by their vnlawfull artes,
whereupon our whole purpose hath bene. This we finde by experience in this
Ile to be true. For as we know, moe Ghostes and spirites were seene, nor
tongue can tell, in the time of blinde _Papistrie_ in these Countries,
where now by the contrarie, a man shall scarcely all his time here once of
such things. And yet were these vnlawfull artes farre rarer at that time:
and neuer were so much harde of, nor so rife as they are now.
PHI. What should be the cause of that?
EPI. The diuerse nature of our sinnes procures at the Iustice of God,
diuerse sortes of punishments answering thereunto. And therefore as in the
time of _Papistrie_, our fathers erring grosselie, & through ignorance,
that mist of errours ouershaddowed the Deuill to walke the more
familiarlie amongst them: And as it were by barnelie and affraying
terroures, to mocke and accuse their barnelie erroures. By the contrarie,
we now being sounde of Religion, and in our life rebelling to our
profession, God iustlie by that sinne of rebellion, as _Samuel_ calleth
it, accuseth our life so wilfullie fighting against our profession.
PHI. Since yee are entred now to speake of the appearing of spirites: I
would be glad to heare your opinion in that matter. For manie denies that
anie such spirites can appeare in these daies as I haue said.
EPI. Doubtleslie who denyeth the power of the Deuill, woulde likewise
denie the power of God, if they could for shame. For since the Deuill is
the verie contrarie opposite to God, there can be no better way to know
God, then by the contrarie; as by the ones power (though a creature) to
admire the power of the great Creator: by the falshood of the one to
considder the trueth of the other, by the injustice of the one, to
considder the Iustice of the other: And by the cruelty of the one, to
considder the mercifulnesse of the other: And so foorth in all the rest of
the essence of God, and qualities of the Deuill. But I feare indeede,
there be ouer many _Sadduces_ in this worlde, that denies all kindes of
spirites: For convicting of whose errour, there is cause inough if there
were no more, that God should permit at sometimes spirits visiblie to
kyith.
THIRDE BOOKE.
ARGVMENT.
_The description of all these kindes of Spirites that troubles men or
women. The conclusion of the whole Dialogue._
Chap. I.
ARGVMENT.
_The diuision of spirites in foure principall kindes. The description of
the first kinde of them, called __Spectra & vmbræ mortuorum__. What is the
best way to be free of their trouble._
PHILOMATHES.
I pray you now then go forward in telling what ye thinke fabulous, or may
be trowed in that case.
EPI. That kinde of the Deuils conuersing in the earth, may be diuided in
foure different kindes, whereby he affrayeth and troubleth the bodies of
men: For of the abusing of the soule, I haue spoken alreadie. The first
is, where spirites troubles some houses or solitarie places: The second,
where spirites followes vpon certaine persones, and at diuers houres
troubles them: The thirde, when they enter within them and possesse them:
The fourth is these kinde of spirites that are called vulgarlie the
Fayrie. Of the three former kindes, ye harde alreadie, how they may
artificiallie be made by Witch-craft to trouble folke: Now it restes to
speake of their naturall comming as it were, and not raysed by
Witch-craft. But generally I must for-warne you of one thing before I
enter in this purpose: that is, that although in my discourseing of them,
I deuyde them in diuers kindes, yee must notwithstanding there of note my
Phrase of speaking in that: For doubtleslie they are in effect, but all
one kinde of spirites, who for abusing the more of mankinde, takes on
these sundrie shapes, and vses diuerse formes of out-ward actiones, as if
some were of nature better then other. Nowe I returne to my purpose: As to
the first kinde of these spirites, that were called by the auncients by
diuers names, according as their actions were. For if they were spirites
that haunted some houses, by appearing in diuers and horrible formes, and
making greate dinne: they were called _Lemures_ or _Spectra_. If they
appeared in likenesse of anie defunct to some friends of his, they wer
called _vmbræ mortuorum_: And so innumerable stiles they got, according to
their actiones, as I haue said alreadie. As we see by experience, how
manie stiles they haue given them in our language in the like maner: Of
the appearing of these spirites, wee are certified by the Scriptures,
where the Prophet ESAY 13. (M23) and 34. cap. threatning the destruction
of _Babell_ and _Edom_: declares, that it shal not onlie be wracked, but
shall become so greate a solitude, as it shall be the habitackle of
Howlettes, and of ZIIM and IIM, which are the proper Hebrewe names for
these Spirites. The cause whie they haunte solitarie places, it is by
reason, that they may affraie and brangle the more the faith of suche as
them alone hauntes such places. For our nature is such, as in companies
wee are not so soone mooued to anie such kinde of feare, as being
solitare, which the Deuill knowing well inough, hee will not therefore
assaile vs but when we are weake: And besides that, GOD will not permit
him so to dishonour the societies and companies of Christians, as in
publicke times and places to walke visiblie amongst them. On the other
parte, when he troubles certaine houses that are dwelt in, it is a sure
token either of grosse ignorance, or of some grosse and slanderous sinnes
amongst the inhabitantes thereof: which God by that extraordinarie rod
punishes.
PHI. But by what way or passage can these Spirites enter in these houses,
seeing they alledge that they will enter, Doore and Window being steiked?
EPI. They will choose the passage for their entresse, according to the
forme that they are in at that time. For if they haue assumed a deade
bodie, whereinto they lodge themselues, they can easely inough open
without dinne anie Doore or Window, and enter in thereat. And if they
enter as a spirite onelie, anie place where the aire may come in at, is
large inough an entrie for them: For as I said before, a spirite can
occupie no quantitie.
PHI. And will God then permit these wicked spirites to trouble the reste
of a dead bodie, before the resurrection thereof? Or if he will so, I
thinke it should be of the reprobate onely.
EPI. What more is the reste troubled of a dead bodie, when the Deuill
carryes it out of the Graue to serue his turne for a space, nor when the
Witches takes it vp and joyntes it, or when as Swine wortes vppe the
graues? The rest of them that the Scripture speakes of, is not meaned by a
locall remaining continuallie in one place, but by their resting from
their trauelles and miseries of this worlde, while their latter
conjunction againe with the soule at that time to receaue full glorie in
both. And that the Deuill may vse aswell the ministrie of the bodies of
the faithfull in these cases, as of the vn-faithfull, there is no
inconvenient; for his haunting with their bodies after they are deade, can
no-waies defyle them: In respect of the soules absence. And for anie
dishonour it can be vnto them, by what reason can it be greater, then the
hanging, heading, or many such shameful deaths, that good men will suffer?
for there is nothing in the bodies of the faithfull, more worthie of
honour, or freer from corruption by nature, nor in these of the
vnfaithful, while time they be purged and glorified in the latter daie, as
is dailie seene by the vilde diseases and corruptions, that the bodies of
the faythfull are subject vnto, as yee will see clearelie proued, when I
speake of the possessed and Dæmoniacques.
PHI. Yet there are sundrie that affirmes to haue haunted such places,
where these spirites are alleaged to be: And coulde neuer heare nor see
anie thing.
EPI. I thinke well: For that is onelie reserued to the secreete knowledge
of God, whom he wil permit to see such thinges, and whome not.
PHI. But where these spirites hauntes and troubles anie houses, what is
the best waie to banishe them?
EPI. By two meanes may onelie the remeid of such things be procured: The
one is ardent prayer to God, both of these persones that are troubled with
them, and of that Church whereof they are. The other is the purging of
themselues by amendement of life from such sinnes, as haue procured that
extraordinarie plague.
PHI. And what meanes then these kindes of spirites, when they appeare in
the shaddow of a person newlie dead, or to die, to his friendes?
EPI. When they appeare vpon that occasion, they are called Wraithes in our
language. Amongst the _Gentiles_ the Deuill vsed that much, to make them
beleeue that it was some good spirite that appeared to them then, ether to
forewarne them of the death of their friend; or else to discouer vnto
them, the will of the defunct, or what was the way of his slauchter, as is
written in the booke of the histories Prodigious. And this way hee easelie
deceiued the _Gentiles_, because they knew not God: And to that same
effect is it, that he now appeares in that maner to some ignorant
Christians. For he dare not so illude anie that knoweth that, neither can
the spirite of the defunct returne to his friend, or yet an Angell vse
such formes.
PHI. And are not our war-woolfes one sorte of these spirits also, that
hauntes and troubles some houses or dwelling places?
EPI. There hath indeede bene an old opinion of such like thinges; For by
the _Greekes_ they were called λυκανθρωποι which signifieth men-woolfes.
But to tell you simplie my opinion in this, if anie such thing hath bene,
I take it to haue proceeded but of a naturall super-abundance of
Melancholie, which as wee reade, that it hath made some thinke themselues
Pitchers, and some horses, and some one kinde of beast or other: So
suppose I that it hath so viciat the imagination and memorie of some, as
_per lucida interualla_, it hath so highlie occupyed them, that they haue
thought themselues verrie Woolfes indeede at these times: and so haue
counterfeited their actiones in goeing on their handes and feete,
preassing to deuoure women and barnes, fighting and snatching with all the
towne dogges, and in vsing such like other bruitish actiones, and so to
become beastes by a strong apprehension, (M24) as _Nebucad-netzar_ was
seuen yeares: but as to their hauing and hyding of their hard & schellie
sloughes, I take that to be but eiked, by vncertaine report, the author of
all lyes.
Chap. II.
ARGVMENT.
_The description of the next two kindes of Spirites, whereof the one
followes outwardlie, the other possesses inwardlie the persones that they
trouble. That since all Prophecies and visiones are nowe ceased, all
spirites that appeares in these formes are euill._
PHILOMATHES.
Come forward now to the reste of these kindes of spirites.
EPI. As to the next two kindes, that is, either these that outwardlie
troubles and followes some persones, or else inwardlie possesses them: I
will conjoyne them in one, because aswel the causes ar alike in the
persons that they are permitted to trouble: as also the waies whereby they
may be remedied and cured.
PHI. What kinde of persones are they that vses to be so troubled?
EPI. Two kindes in speciall: Either such as being guiltie of greeuous
offences, God punishes by that horrible kinde of scourdge, or else being
persones of the beste nature peraduenture, that yee shall finde in all the
Countrie about them, GOD permittes them to be troubled in that sort, for
the tryall of their patience, and wakening vp of their zeale, for
admonishing of the beholders, not to truste ouer much in themselues, since
they are made of no better stuffe, and peraduenture blotted with no
smaller sinnes (as CHRIST saide, (M25) speaking of them vppon whome the
Towre in _Siloam_ fell:) And for giuing likewise to the spectators, matter
to prayse GOD, that they meriting no better, are yet spared from being
corrected in that fearefull forme.
PHI. These are good reasones for the parte of GOD, which apparantlie
mooues him so to permit the Deuill to trouble such persones. But since the
Deuil hath euer a contrarie respecte in all the actiones that GOD employes
him in: which is I pray you the end and mark he shoots at in this turne?
EPI. It is to obtaine one of two thinges thereby, if he may: The one is
the tinsell of their life, by inducing them to such perrilous places at
such time as he either followes or possesses them, which may procure the
same: And such like, so farre as GOD will permit him, by tormenting them
to weaken their bodie, and caste them in incurable diseases. The other
thinge that hee preases to obteine by troubling of them, is the tinsell of
their soule, by intising them to mistruste and blaspheme God: Either for
the intollerablenesse of their tormentes, as he assayed to haue done with
IOB; (M26) or else for his promising vnto them to leaue the troubling of
them, incase they would so do, as is knowen by experience at this same
time by the confession of a young one that was so troubled.
PHI. Since ye haue spoken now of both these kindes of spirites
comprehending them in one: I must nowe goe backe againe in speering some
questions of euerie one of these kindes in speciall. And first for these
that followes certaine persones, yee know that there are two sortes of
them: One sorte that troubles and tormentes the persones that they haunt
with: An other sort that are seruiceable vnto them in all kinde of their
necessaries, and omittes neuer to forwarne them of anie suddaine perrell
that they are to be in. And so in this case, I would vnderstande whither
both these sortes be but wicked and damned spirites: Or if the last sorte
be rather Angells, (as should appeare by their actiones) sent by God to
assist such as he speciallie fauoures. For it is written in the
Scriptures, (M27) that _God sendes Legions of Angels to guarde and watch
ouer his elect_.
EPI. I know well inough where fra that errour which ye alleage hath
proceeded: For it was the ignorant _Gentiles_ that were the fountaine
thereof. Who for that they knew not God, they forged in their owne
imaginationes, euery man to be still accompanied with two spirites,
whereof they called the one _genius bonus_, the other _genius malus_: the
Greekes called them ευδαιμονα & κακοδαιμονα: wherof the former they saide,
perswaded him to all the good he did: the other entised him to all the
euill. But praised be God we that are christians, & walks not amongst the
_Cymmerian_ conjectures of man, knowes well inough, that it is the good
spirite of God onely, who is the fountain of all goodnes, that perswads vs
to the thinking or doing of any good: and that it is our corrupted fleshe
and Sathan, that intiseth vs to the contrarie. And yet the Deuill for
confirming in the heades of ignoraunt Christians, that errour first
mainteined among the Gentiles, he whiles among the first kinde of spirits
that I speak of, appeared in time of _Papistrie_ and blindnesse, and
haunted diuers houses, without doing any euill, but doing as it were
necessarie turnes vp and down the house: and this spirit they called
_Brownie_ in our language, who appeared like a rough-man: yea, some were
so blinded, as to beleeue that their house was all the sonsier, as they
called it, that such spirites resorted there.
PHI. But since the Deuils intention in all his actions, is euer to do
euill, what euill was there in that forme of doing, since their actions
outwardly were good.