,daemonologie ,in ,forme of a ,dialogie ,diuided into three ,bookes4 ,by ,james ,,rx ,printed by ,robert ,walde-graue1 ,printer to the ,kings ,majestie4 ,an4 #aeig4 ,cum ,privilegio ,regio4 ,,contents ,the ,preface4 ,to ,the ,reader4 ,first ,booke4 ,chap4 ,i4 ,chap4 ,,ii4 ,chap4 ,,iii4 ,chap4 ,,iiii4 ,chap4 ,v4 ,chap4 ,,vi4 ,chap4 ,,vii4 ,seconde ,booke4 ,chap4 ,i4 ,chap4 ,,ii4 ,chap4 ,,iii4 ,chap4 ,,iiii4 ,chap4 ,v4 ,chap4 ,,vi4 ,chap4 ,,vii4 ,thirde ,booke4 ,chap4 ,i4 ,chap4 ,,ii4 ,chap4 ,,iii4 ,chap4 ,,iiii4 ,chap4 ,v4 ,chap4 ,,vi4 ,newes from ,scotland4 ,to the ,reader4 ,discourse4 ,,the ,,preface4 ,,to ,,the ,,reader4 ,the fearefull aboundinge at this time in this countrie1 of these detestable slaues of the ,deuill1 the ,witches or enchaunters1 hath moved me 7beloued reader7 to dispatch in post1 this following treatise of mine1 not in any wise 7as ,i protest7 to serue for a shew of my learning ingine1 but onely 7mooued of conscience7 to preasse thereby1 so farre as ,i can1 to resolue the doubting harts of many2 both that such assaultes of ,sathan are most certainly practized1 that the instrumentes thereof1 merits most severly to be punished3 against the damnable opinions of two principally in our age1 wherof the one called ,,scot an ,englishman1 is not ashamed in publike print to deny1 that ther can be such a thing as ,witch-craft3 and so mainteines the old error of the ,sadducees1 in denying of spirits4 ,the other called ,,vviervs1 a ,german ,phisition1 sets out a publick apologie for al these craftes-folkes1 whereby1 procuring for their impunitie1 he plainely bewrayes himselfe to haue bene one of that profession4 ,and for to make this treatise the more pleasaunt and facill1 ,i haue put it in forme of a ,dialogue1 which ,i haue diuided into three bookes3 ,the first speaking of ,magie in general1 and ,necromancie in special4 ,the second of ,sorcerie and ,witch-craft3 and the thirde1 conteines a discourse of all these kindes of spirits1 ,spectres that appeares trobles persones3 together with a conclusion of the whol work4 ,my intention in this labour1 is only to proue two things1 as ,i haue alreadie said3 the one1 that such diuelish artes haue bene and are4 ,the other1 what exact trial and seuere punishment they merite3 therefore reason ,i1 what kinde of things are possible to be performed in these arts1 by what naturall causes they may be1 not that ,i touch every particular thing of the ,deuils power1 for that were infinite3 but onelie1 to speak scholasticklie1 7since this can not bee spoken in our language7 ,i reason vpon genus leauing species1 and differentia to be comprehended therein4 ,as for example1 speaking of the power of ,magiciens1 in the first book sixt ,chapter3 ,i say1 that they can suddenly cause be brought vnto them1 all kindes of daintie disshes1 by their familiar spirit3 ,since as a thiefe he delightes to steale1 and as a spirite1 he can subtillie suddenlie inough transport the same4 ,now vnder this genus may be comprehended al particulars1 depending thereupon2 ,such as the bringing ,wine out of a ,wall1 7as we haue heard oft to haue bene practised and such others2 which particulars1 are sufficientlie proved by the reasons of the general4 ,and such like in the second booke of ,witch-craft in speciall1 and fift ,chap4 ,i say and proue by diuerse arguments1 that ,witches can1 by the power of their ,master1 cure or cast on disseases3 ,now by these same reasones1 that proues their power by the ,deuil of disseases in generally is aswell proued their power in speciall3 as of weakening the nature of some men1 to make them vnable for women3 and making it to abound in others1 more then the ordinary course of nature would permit4 ,and such like in all other particular sicknesses2 ,but one thing ,i will pray thee to obserue in all these places1 where ,i reason upon the deuils power1 which is the different ends scopes1 that ,god as the first cause1 and the ,devill as his instrument and second cause shootes at in all these actiones of the ,deuil1 7as ,gods hang-man37 ,for where the deuilles intention in them is euer to perish1 either the soule or the body1 or both of them1 that he is so permitted to deale with3 ,god by the contrarie1 drawes euer out of that euill glorie to himselfe1 either by the wracke of the wicked in his justice1 or by the tryall of the patient1 and amendment of the faithfull1 being wakened vp with that rod of correction4 ,hauing thus declared vnto thee then1 my full intention in this ,treatise1 thou wilt easelie excuse1 ,i doubt not1 aswel my pretermitting1 to declare the whole particular rites and secretes of these vnlawfull artes3 as also their infinite and wounderfull practises1 as being neither of them pertinent to my purpose3 the reason whereof1 is giuen in the hinder ende of the first ,chapter of the thirde booke3 and who likes to be curious in these thinges1 he may reade1 if he will here of their practises1 ,,bodinvs ,dmonomanie1 collected with greater diligence1 then written with judgement1 together with their confessions1 that haue bene at this time apprehened4 ,if he would know what hath bene the opinion of the ,auncientes1 concerning their power3 he shall see it wel described by ,,hyperivs1 ,,hemmingivs1 two late ,germaine writers3 ,besides innumerable other neoterick ,theologues1 that writes largelie vpon that subject3 ,and if he woulde knowe what are the particuler rites1 curiosities of these black arts 7which is both vnnecessarie and perilous17 he will finde it in the fourth book of ,,cornelivs ,agrippa1 and in ,,vviervs1 whomof ,i spak4 ,and so wishing my pains in this ,treatise 7beloued ,reader to be effectual1 in arming al them that reades the same1 against these aboue mentioned erroures1 and recommending my good will to thy friendly acceptation1 ,i bid thee hartely fare-well4 ,,iames ,rx4 ,,first ,,booke4 ,,argvment4 ,the exord of the whole4 ,the description of ,magie in speciall4 ,chap4 ,i4 ,,argvment4 ,proven by the ,scripture1 that these vnlawfull artes in genere1 haue bene and may be put in practise4 ,,philomathes and ,,epistemon reason the matter4 ,,philomathes4 ,i am surely verie glad to haue mette with you this daye1 for ,i am of opinion1 that ye can better resolue me of some thing1 wherof ,i stand in great doubt1 nor anie other whom-with ,i could haue mette4 ,,epi4 ,in what ,i can1 that ye like to speir at me1 ,i will willinglie and freelie tell my opinion1 and if ,i proue it not sufficiently1 ,i am heartely content that a better reason carie it away then4 ,,phi4 ,what thinke yee of these strange newes1 which now onelie furnishes purpose to al men at their meeting3 ,i meane of these ,witches8 ,,epi4 ,surelie they are wonderfull3 ,and ,i think so cleare and plaine confessions in that purpose1 haue neuer fallen out in anie age or cuntrey4 ,,phi4 ,no question if they be true1 but thereof the ,doctours doubtes4 ,,epi4 ,what part of it doubt ye of8 ,,phi4 ,even of all1 for ought ,i can yet perceaue3 and namelie1 that there is such a thing as ,witch-craft or ,witches1 and ,i would pray you to resolue me thereof if ye may3 for ,i haue reasoned with sundrie in that matter1 and yet could never be satisfied therein4 ,,epi4 ,i shall with good will doe the best ,i can3 ,but ,i thinke it the difficiller1 since ye denie the thing it selfe in generall3 for as it is said in the logick schools1 ,contra negantem principia non est disputandum4 ,alwaies for that part1 that witchcraft1 and ,witches haue bene1 and are1 the former part is clearelie proved by the ,scriptures1 and the last by dailie experience and confessions4 ,,phi4 ,i know yee will alleadge me ,saules ,pythonisse3 but that as appeares will not make much for you4 ,,epi4 ,not onlie that place1 but divers others3 ,but ,i marvel why that should not make much for me8 ,,phi4 ,the reasones are these1 first yee may consider1 that ,saul being troubled in spirit1 7,m#a7 and having fasted long before1 as the text testifieth1 and being come to a woman that was bruted to have such knowledge1 and that to inquire so important news1 he having so guiltie a conscience for his hainous offences1 and specially1 for that same vnlawful curiositie1 and horrible defection3 and then the woman crying out vpon the suddaine in great admiration1 for the vncouth sicht that she alledged to haue sene1 discovering him to be the ,king1 thogh disguysed1 denied by him before3 it was no wounder ,i say1 that his senses being thus distracted1 he could not perceaue hir faining of hir voice1 hee being himselfe in an other chalmer1 and seeing nothing4 ,next what could be1 or was raised8 ,the spirit of ,samuel8 ,prophane and against all ,theologie3 the ,diuell in his likenes8 as vnappeirant1 that either ,god would permit him to come in the shape of his ,saintes 7for then could neuer the ,prophets in those daies haue bene sure1 what ,spirit spake to them in their visiones7 or then that he could fore-tell what was to come there after2 for ,prophecie proceedeth onelie of ,,god3 and the ,devill hath no knowledge of things to come4 ,,epi4 ,yet if yee will marke the wordes of the text1 ye will finde clearely1 that ,saul saw that apparition3 for giving you that ,saul was in an other ,chalmer1 at the making of the circles conjurationes1 needeful for that purpose 7as none of that craft will permit any vthers to behold at that time7 yet it is evident by the text1 that how sone that once that vnclean spirit was fully risen1 shee called in vpon ,saul4 ,for it is saide in the text1 that ,saule knew him to be ,samuel1 which coulde not haue bene1 by the hearing tell onely of an olde man with an mantil1 since there was many mo old men dead in ,israel nor ,samuel3 ,and the common weid of that whole ,cuntrey was mantils4 ,as to the next1 that it was not the spirit of ,samuel1 ,i grant3 ,in the proving whereof ye neede not to insist1 since all ,christians of whatso-ever ,religion agrees vpon that3 and none but either mere ignorants1 or ,necromanciers or ,witches doubtes thereof4 ,and that the ,diuel is permitted at som-times to put himself in the liknes of the ,saintes1 it is plaine in the ,scriptures1 where it is said1 that ,sathan can trans-forme himselfe into an ,angell of light4 7,m#b7 ,neither could that bring any inconvenient with the visiones of the ,prophets1 since it is most certaine1 that ,god will not permit him so to deceiue his own3 but only such1 as first wilfully deceiues them-selves1 by running vnto him1 whome ,god then suffers to fall in their owne snares1 and justlie permittes them to be illuded with great efficacy of deceit1 because they would not beleeue the trueth 7as ,paul sayth74 ,and as to the diuelles foretelling of things to come1 it is true that he knowes not all things future1 but yet that he knowes parte1 the ,tragicall event of this historie declares it1 7which the wit of woman could never haue fore-spoken7 not that he hath any prescience1 which is only proper to ,god3 or yet knows anie thing by loking vpon ,god1 as in a mirrour 7as the good ,angels doe7 he being for euer debarred from the fauorable presence countenance of his creator1 but only by one of these two meanes1 either as being worldlie wise1 and taught by an continuall experience1 ever since the creation1 judges by likelie-hood of thinges to come1 according to the like that hath passed before1 and the naturall causes1 in respect of the vicissitude of all thinges worldly3 ,or else by ,gods employing of him in a turne1 and so foreseene thereof3 as appeares to haue bin in this1 whereof we finde the verie like in ,micheas propheticque discourse to ,king ,achab4 7,m#c7 ,but to prooue this my first proposition1 that there can be such a thing as witch-craft1 witches1 there are manie mo places in the ,scriptures then this 7as ,i said before74 ,as first in the law of ,god1 it is plainely prohibited3 7,m#d7 ,but certaine it is1 that the ,law of ,god speakes nothing in vaine1 nether doth it lay curses1 or injoyne punishmentes vpon shaddowes1 condemning that to be il1 which is not in essence or being as we call it4 ,secondlie it is plaine1 where wicked ,pharaohs wise-men imitated ane number of ,moses miracles1 7,m#e7 to harden the tyrants heart there by4 ,thirdly1 said not ,samuell to ,saull1 7,m#f7 that disobedience is as the sinne of ,witch-craft8 ,to compare to a thing that were not1 it were too too absurd4 ,fourthlie1 was not ,simon ,magus1 a man of that craft8 7,m#g7 ,and fiftlie1 what was she that had the spirit of ,python8 7,m#h7 beside innumerable other places that were irkesom to recite4 ,chap4 ,,ii4 ,,argvment4 ,what kynde of sin the practizers of these vnlawfull artes committes4 ,the division of these artes4 ,and what are the meanes that allures any to practize them4 ,,philomathes4 ,bvt ,i thinke it very strange1 that ,god should permit anie man-kynde 7since they beare his owne ,image7 to fall in so grosse and filthie a defection4 ,,epi4 ,although man in his ,creation was 7,m#i7 made to the ,image of the ,creator1 yet through his fall having once lost it1 it is but restored againe in a part by grace onelie to the elect3 ,so all the rest falling away from ,god1 are given over in the handes of the ,devill that enemie1 to beare his ,image3 and being once so given over1 the greatest and the grossest impietie1 is the pleasantest1 and most delytefull vnto them4 ,,phi4 ,but may it not suffice him to haue indirectly the rule1 and procure the perdition of so manie soules by alluring them to vices1 and to the following of their own appetites1 suppose he abuse not so many simple soules1 in making them directlie acknowledge him for their maister4 ,,epi4 ,no surelie1 for hee vses everie man1 whom of he hath the rule1 according to their complexion and knowledge3 ,and so whome he findes most simple1 he plaineliest discovers himselfe vnto them4 ,for hee beeing the enemie of mans ,salvation1 vses al the meanes he can to entrappe them so farre in his snares1 as it may be vnable to them thereafter 7suppose they would7 to rid themselues out of the same4 ,,phi4 ,then this sinne is a sinne against the holie ,ghost4 ,,epi4 ,it is in some1 but not in all4 ,,phi4 ,how that8 ,are not all these that runnes directlie to the ,devill in one ,categorie4 ,,epi4 ,god forbid1 for the sin against the holie ,ghost hath two branches3 ,the one a falling backe from the whole service of ,,god1 and a refusall of all his preceptes4 ,the other is the doing of the first with knowledge1 knowing that they doe wrong against their own conscience1 and the testimonie of 7,m#aj7 the holie ,spirit1 having once had a tast of the sweetnes of ,gods mercies4 ,now in the first of these two1 all sortes of ,necromancers1 ,enchanters or ,witches1 ar comprehended3 but in the last1 none but such as erres with this knowledge that ,i haue spoken of4 ,,phi4 ,then it appeares that there are more sortes nor one1 that are directlie professors of his service3 and if so be1 ,i pray you tell me how manie1 and what are they8 ,,epi4 ,there are principallie two sortes1 wherevnto all the partes of that vnhappie arte are redacted2 whereof the one is called ,magie or ,necromancie1 the other ,sorcerie or ,witch-craft4 ,,phi4 ,what ,i pray you8 and how manie are the meanes1 whereby the ,devill allures persones in anie of these snares8 ,,epi4 ,even by these three passiones that are within our selues3 ,curiositie in great ingines3 thrist of revenge1 for some tortes deeply apprehended3 or greedie appetite of geare1 caused through great pouerty4 ,as to the first of these1 ,curiosity1 it is onelie the inticement of ,magiciens1 or ,necromanciers3 and the other two are the allureres of the ,sorcerers1 or ,witches1 for that olde and craftie ,serpent1 being a spirite1 hee easilie spyes our affections1 and so conformes himselfe thereto1 to deceaue vs to our wracke4 ,chap4 ,,iii4 ,,argvment4 ,the significations and ,etymologies of the words of ,magie and ,necromancie4 ,the difference betuixt ,necromancie and ,witch-craft3 ,what are the entressis1 and beginninges1 that brings anie to the knowledge thereof4 ,,philomathes4 ,i ,would gladlie first heare1 what thing is it that ye call ,magie or ,necromancie4 ,,epi4 ,this worde ,magie in the ,persian toung1 importes as muche as to be ane contemplator or ,interpretour of ,divine and heavenlie sciences3 which being first vsed amongs the ,chaldees1 through their ignorance of the true divinitie1 was esteemed and reputed amongst them1 as a principall vertue3 ,and therefore1 was named vnjustlie with an honorable stile1 which name the ,greekes imitated1 generally importing all these kindes of vnlawfull artes4 ,and this word ,necromancie is a ,greek word1 compounded of 1 which is to say1 the ,prophecie by the dead4 ,this last name is given1 to this black vnlawfull science by the figure ,synedoche1 because it is a principal part of that art1 to serue them selues with dead carcages in their diuinations4 ,phi4 ,what difference is there betwixt this arte1 and ,witch-craft4 ,,epi4 ,surelie1 the difference vulgare put betwixt them1 is verrie merrie1 and in a maner true2 for they say1 that the ,witches ar servantes onelie1 and slaues to the ,devil2 but the ,necromanciers are his maisters and commanders4 ,,phi4 ,how can that be true1 yt any men being specially adicted to his service1 can be his commanders8 ,,epi4 ,yea1 they may be3 but it is onelie secundum quid3 ,for it is not by anie power that they can haue over him1 but ex pacto allanerlie3 whereby he oblices himself in some trifles to them1 that he may on the other part obteine the fruition of their body soule1 which is the onlie thing he huntes for4 ,,phi4 ,an verie in-quitable contract forsooth3 ,but ,i pray you discourse vnto mee1 what is the effect and secreets of that arte8 ,,epi4 ,that is over large an fielde ye giue mee3 yet ,i shall doe good-will1 the most summarlie that ,i can1 to runne through the principal points thereof4 ,as there are two sorts of folkes1 that may be entysed to this arte1 to wit1 learned or vnlearned3 so is there two meanes1 which are the first steerers vp feeders of their curiositie1 thereby to make them to giue themselves over to the same3 ,which two meanes1 ,i call the ,divels schoole1 and his rudimentes4 ,the learned haue their curiositie wakened vppe2 and fedde by that which ,i call his schoole3 this is the ,astrologie judiciar4 ,for divers men having attained to a great perfection in learning1 yet remaining overbare 7alas7 of the spirit of regeneration and frutes thereof3 finding all naturall thinges common1 aswell to the stupide pedants as vnto them1 they assaie to vendicate vnto them a greater name1 by not onlie knowing the course of things heavenlie1 but likewise to cling to the knowledge of things to come thereby4 ,which1 at the first face appearing lawfull vnto them1 in respect the ground therof seemeth to proceed of naturall causes onelie3 they are so allured thereby1 that finding their practize to prooue true in sundry things1 they studie to know the cause thereof3 and so mounting from degree to degree1 vpon the slipperie and vncertaine scale of curiositie2 they are at last entised1 that where lawfull artes or sciences failes1 to satisfie their restles mindes1 even to seeke to that black and vnlawfull science of ,magie4 ,where1 finding at the first1 that such diuers formes of circles conjurations rightlie joyned thereunto1 will raise such divers formes of spirites1 to resolue them of their doubts3 and attributing the doing thereof1 to the power inseparablie tyed1 or inherent in the circles3 and manie words of ,god1 confusedlie wrapped in2 they blindlie glorie of themselves1 as if they had by their quicknes of ingine1 made a conquest of ,plutoes dominion1 and were become ,emperours over the ,stygian habitacles4 ,where1 in the meane time 7miserable wretches7 they are become in verie deede1 bond-slaues to their mortall enemie3 and their knowledge1 for all that they presume thereof1 is nothing increased1 except in knowing evill1 and the horrors of ,hell for punishment thereof1 as ,adams was by the eating of the forbidden tree4 7,m#aa7 ,chap4 ,,iiii4 ,,argvment4 ,the ,description of the ,rudiments and ,schoole1 which are the entresses to the arte of ,magie3 ,and in speciall the differences betwixt ,astronomie and ,astrologie3 ,diuision of ,astrologie in diuers partes4 ,,philomathes4 ,bvt ,i pray you likewise forget not to tell what are the ,deuilles rudimentes4 ,,epi4 ,his rudimentes1 ,i call first in generall1 all that which is called vulgarly the vertue of worde1 herbe1 stone3 which is vsed by vnlawful charmes1 without naturall causes4 ,as likewise all kinde of practicques1 freites1 or other like extraordinarie actiones1 which cannot abide the true toutche of naturall reason4 ,,phi4 ,i would haue you to make that playner1 by some particular examples2 for your proposition is verie generall4 ,,epi4 ,i meane either by such kinde of ,charmes as commonlie dafte wiues vses1 for healing of forspoken goodes1 for preseruing them from euill eyes1 by knitting roun-trees1 or sundriest kinde of herbes1 to the haire or tailes of the goodes3 ,by curing the ,worme1 by stemming of blood1 by healing of ,horse-crookes1 by turning of the riddle1 or doing of such like innumerable things by wordes1 without applying anie thing1 meete to the part offended1 as ,mediciners doe2 ,or else by staying maried folkes1 to haue naturallie adoe with other1 7by knitting so manie knottes vpon a poynt at the time of their mariage74 ,and such-like things1 which men vses to practise in their merrinesse3 ,for fra vnlearned men 7being naturallie curious1 and lacking the true knowledge of ,god7 findes these practises to prooue true1 as sundrie of them will doe1 by the power of the ,devill for deceauing men1 and not by anie inherent vertue in these vaine wordes and freites2 being desirous to winne a reputation to themselues in such-like turnes1 they either 7if they be of the shamefaster sorte7 seeke to bee learned by some that are experimented in that ,arte1 7not knowing it to be euill at the first7 or else being of the grosser sorte1 runnes directlie to the ,deuill for ambition or desire of gaine1 and plainelie contractes with him thereupon4 ,,phi4 ,but me thinkes these meanes which yee call the ,schoole and rudimentes of the ,deuill1 are thinges lawfull1 and haue bene approoued for such in all times and ages3 ,as in special1 this science of ,astrologie1 which is one of the speciall members of the ,mathematicques4 ,,epi4 ,there are two thinges which the learned haue obserued from the beginning1 in the science of the ,heauenlie ,creatures1 the ,planets1 ,starres1 and such like3 ,the one is their course and ordinary motiones1 which for that cause is called ,astronomia3 ,which word is a compound of that is to say1 the law of the ,starres3 ,and this arte indeed is one of the members of the ,mathematicques1 not onelie lawful1 but most necessarie and commendable4 ,the other is called ,astrologia1 being compounded of which is to say1 the word1 and preaching of the starres3 ,which is deuided in two partes3 ,the first by knowing thereby the powers of simples1 and sickenesses1 the course of the seasons and the weather1 being ruled by their influence2 which part depending vpon the former1 although it be not of it selfe a parte of ,mathematicques3 yet it is not vnlawful1 being moderatlie vsed1 suppose not so necessarie and commendable as the former4 ,the second part is to truste so much to their influences1 as thereby to fore-tell what common-weales shall florish or decay3 what persones shall be fortunate or vnfortunate3 what side shall winne in anie battell3 ,what man shall obteine victorie at singular combate3 ,what way1 and of what age shall men die3 ,what horse shall winne at matche-running2 and diuerse such like incredible things1 wherein ,cardanus1 ,cornelius ,agrippa1 and diuerse others haue more curiouslie then profitably written at large4 ,of this roote last spoken of1 springs innumerable branches2 such as the knowledge by the natiuities2 the ,cheiromancie1 ,geomantie1 ,hydromantie1 ,arithmantie1 ,physiognomie3 a thousand others3 which were much practised1 holden in great reuerence by the ,gentles of olde4 ,and this last part of ,astrologie whereof ,i haue spoken1 which is the root of their branches1 was called by them pars fortun4 ,this parte now is vtterlie vnlawful to be trusted in1 or practized amongst christians1 as leaning to no ground of natural reason3 it is this part which ,i called before the deuils schole4 ,,phi4 ,but yet manie of the learned are of the contrarie opinion4 ,,epi4 ,i grant1 yet ,i could giue my reasons to fortifie maintaine my opinion1 if to enter into this disputation it wold not draw me quite off the ground of our discours2 besides the mis-spending of the whole daie thereupon3 ,one word onely ,i will answet to them1 that in the ,scriptures 7which must be an infallible ground to all true ,christians7 ,that in the ,prophet ,ieremie 7,m#ab7 it is plainelie forbidden1 to beleeue or hearken vnto them that ,prophecies fore-speakes by the course of the ,planets ,starres4 ,chap4 ,v4 ,,argvment4 ,how farre the vsing of ,charmes is lawfull or vnlawfull3 ,the description of the formes of ,circkles and ,coniurationes4 ,and what causeth the ,magicianes themselues to wearie thereof4 ,,philomathes4 ,wel1 ,ye haue said far inough in that argument4 ,but how prooue ye now that these charmes or vnnaturall practicques are vnlawfull3 ,for so1 many honest merrie men women haue publicklie practized some of them1 that ,i thinke if ye would accuse them al of ,witch-craft1 ye would affirme more nor ye will be beleeued in4 ,,epi4 ,i see if you had taken good tent 7to the nature of that word1 whereby ,i named it17 ye would not haue bene in this doubt1 nor mistaken me1 so farre as ye haue done3 ,for although1 as none can be schollers in a schole1 not be subject to the master thereof3 so none can studie and put in practize 7for studie the alone1 and knowledge1 is more perilous nor offensiue2 and it is the practise only that makes the greatnes of the offence47 the cirkles and art of ,magie1 without committing an horrible defection from ,god3 ,and yet as they that reades and learnes their rudiments1 are not the more subject to anie schoole-master1 if it please not their parentes to put them to the schoole thereafter2 ,so they who ignorantly proues these practicques1 which ,i cal the deuilles rudiments1 vnknowing them to be baites1 casten out by him1 for trapping such as ,god will permit to fall in his hands3 ,this kinde of folkes ,i saie1 no doubt1 ar to be judged the best of1 in respect they vse no invocation nor help of him 7by their knowledge at least7 in these turnes1 and so haue neuer entred themselues in ,sathans seruice2 ,yet to speake truely for my owne part 7,i speake but for my selfe7 ,i desire not to make so neere riding3 ,for in my opinion our enemie is ouer craftie1 and we ouer weake 7except the greater grace of ,god7 to assay such hazards1 wherein he preases to trap vs4 ,,phi4 ,ye haue reason forsooth2 for as the common ,prouerbe saith3 ,they that suppe keile with the ,deuill1 haue neede of long spoones4 ,but now ,i praie you goe forwarde in the describing of this arte of ,magie4 ,,epi4 ,fra they bee come once vnto this perfection in euill1 in hauing any knowledge 7whether learned or vnlearned7 of this black art3 they then beginne to be wearie of the raising of their ,maister1 by conjured circkles2 being both so difficile and perilous1 and so commeth plainelie to a contract with him1 wherein is speciallie conteined formes and effectes4 ,,phi4 ,but ,i praye you or euer you goe further1 discourse me some-what of their circkles and conjurationes2 ,and what should be the cause of their wearying thereof3 ,for it should seeme that that forme should be lesse fearefull yet1 than the direct haunting and societie1 with that foule and vncleane ,spirite4 ,,epi4 ,i thinke ye take me to be a ,witch my selfe1 or at the least would faine sweare your selfe prentise to that craft3 ,alwaies as ,i may1 ,i shall shortlie satisfie you1 in that kinde of conjurations1 which are conteined in such bookes1 which ,i call the ,deuilles ,schoole3 ,there are foure principall partes2 the persons of the conjurers2 the action of the conjuration2 the wordes and rites vsed to that effect2 and the ,spirites that are conjured4 ,ye must first remember to laye the ground1 that ,i tould you before3 which is1 that it is no power inherent in the circles1 or in the holines of the names of ,god blasphemouslie vsed3 nor in whatsoeuer rites or ceremonies at that time vsed1 that either can raise any infernall spirit1 or yet limitat him perforce within or without these circles4 ,for it is he onelie1 the father of all lyes1 who hauing first of all prescribed that forme of doing1 feining himselfe to be commanded restreined thereby1 wil be loath to passe the boundes of these injunctiones2 aswell thereby to make them glory in the impiring ouer him 7as ,i saide before37 ,as likewise to make himselfe so to be trusted in these little thinges1 that he may haue the better commoditie thereafter1 to deceiue them in the end with a tricke once for all2 ,i meane the euerlasting perdition of their soul body4 ,then laying this ground1 as ,i haue said1 these conjurationes must haue few or mo in number of the persones conjurers 7alwaies passing the singuler number7 according to the qualitie of the circle1 and forme of apparition4 ,two principall thinges cannot well in that errand be wanted3 holie-water 7whereby the ,deuill mockes the ,papistes7 and some present of a liuing thing vnto him4 ,there ar likewise certaine seasons1 dayes and houres1 that they obserue in this purpose3 ,these things being all readie1 and prepared1 circles are made triangular1 quadrangular1 round1 double or single1 according to the forme of apparition that they craue4 ,but to speake of the diuerse formes of the circles1 of the innumerable characters and crosses that are within and without1 and out-through the same1 of the diuers formes of apparitiones1 that that craftie spirit illudes them with1 and or all such particulars in that action1 ,i remit it to ouer-manie that haue busied their heades in describing of the same2 as being but curious1 and altogether vnprofitable4 ,and this farre onelie ,i touch1 that when the conjured ,spirit appeares1 which will not be while after manie circumstances1 long praiers1 and much muttring and murmuring of the conjurers2 like a ,papist priest1 dispatching a hunting ,masse3 how sone ,i say1 he appeares1 if they haue missed one iote of all their rites2 or if any of their feete once slyd ouer the circle through terror of his feareful apparition1 he payes himselfe at that time in his owne hande1 of that due debt which they ought him2 and other-wise would haue delayed longer to haue payed him3 ,i meane hee carries them with him bodie and soule4 ,if this be not now a just cause to make them wearie of these formes of conjuration1 ,i leaue it to you to judge vpon2 considering the long-somenesse of the labour1 the precise keeping of dayes and houres 7as ,i haue said71 the terriblenesse of apparition1 and the present perrell that they stande in1 in missing the least circumstance or freite1 that they ought to obserue3 ,and on the other parte1 the ,deuil is glad to mooue them to a plaine and square dealing with him as ,i said before4 ,chap4 ,,vi4 ,,argvment4 ,the ,deuilles contract with the ,magicians3 ,the diuision thereof in two partes3 ,what is the difference betwixt ,gods miracles and the ,deuils4 ,,philomathes4 ,indeede there is cause inough1 but rather to leaue him at all1 then to runne more plainlie to him1 if they were wise he delt with4 ,but goe forwards now ,i pray you to these turnes1 fra they become once deacons in this craft4 ,,epi4 ,from time that they once plainelie begin to contract with him3 ,the effect of their contract consistes in two thinges2 in formes and effectes1 as ,i began to tell alreadie1 were it not yee interrupted me 7for although the contract be mutuall2 ,i speake first of that part1 wherein the ,deuill oblishes himselfe to them7 by formes1 ,i meane in what shape or fashion he shall come vnto them1 when they call vpon him4 ,and by effectes1 ,i vnderstand1 in what special sorts of seruices he bindes himselfe to be subject vnto them4 ,the qualitie of these formes and effectes1 is lesse or greater1 according to the skil and art of the ,magician4 ,for as to the formes1 to some of the baser sorte of them he oblishes him selfe to appeare at their calling vpon him1 by such a proper name which he shewes vnto them1 either in likenes of a dog1 a ,catte1 an ,ape1 or such-like other beast2 or else to answere by a voyce onlie4 ,the effects are to answere to such demands1 as concernes curing of disseases1 their own particular menagery3 or such other base things as they require of him4 ,but to the most curious sorte1 in the formes he will oblish himselfe1 to enter in a dead bodie1 and there out of to giue such answers1 of the euent of battels1 of maters concerning the estate of commonwelths1 and such like other great questions3 yea1 to some he will be a continuall attender1 in forme of a ,page3 ,he will permit himselfe to be conjured1 for the space of so many yeres1 ether in a tablet or a ring1 or such like thing1 which they may easely carrie about with them3 ,he giues them power to sel such wares to others1 whereof some will bee dearer1 and some better cheape2 according to the lying or true speaking of the ,spirit that is conjured therein4 ,not but that in verie deede1 all ,devils must be lyars2 but so they abuse the simplicitie of these wretches1 that becomes their schollers1 that they make them beleeue1 that at the fall of ,lucifer1 some ,spirites fell in the aire1 some in the fire1 some in the water1 some in the lande3 ,in which ,elementes they still remaine4 ,whereupon they build1 that such as fell in the fire1 or in the aire1 are truer then they1 who fell in the water or in the land1 which is al but meare trattles1 forged by the author of al deceit4 ,for they fel not be weight1 as a solide substance1 to stick in any one parte3 ,but the principall part of their fal1 consisting in qualitie1 by the falling from the grace of ,god wherein they were created1 they continued still thereafter1 and shal do while the latter daie1 in wandring through the worlde1 as ,gods hang-men1 to execute such turnes as he employes them in4 ,and when anie of them are not occupyed in that1 returne they must to their prison in hel 7as it is plaine in the miracle that ,,christ wrought at ,gennezareth7 7,m#ac7 therein at the latter daie to be all enclosed for euer3 and as they deceiue their schollers in this1 so do they1 in imprinting in them the opinion that there are so manie ,princes1 ,dukes1 and ,kinges amongst them1 euerie one commanding fewer or mo ,legions1 and impyring in diuers artes1 and quarters of the earth4 ,for though that ,i will not denie that there be a forme of ordour amongst the ,angels in ,heauen1 and consequentlie1 was amongst them before their fall2 yet1 either that they bruike the same sensine2 or that ,god will permit vs to know by damned ,deuils1 such heauenlie mysteries of his1 which he would not reueale to vs neither by ,scripture nor ,prophets1 ,i thinke no ,christiane will once thinke it4 ,but by the contrarie of all such mysteries1 as he hath closed vp with his seale of secrecie2 it becommeth vs to be contented with an humble ignorance1 they being thinges not necessarie for our saluation4 ,but to returne to the purpose1 as these formes1 wherein ,sathan oblishes himselfe to the greatest of the ,magicians1 are wounderfull curious2 so are the effectes correspondent vnto the same3 ,for he will oblish himselfe to teach them artes and sciences1 which he may easelie doe1 being so learned a knaue as he is3 ,to carrie them newes from anie parte of the worlde1 which the agilitie of a ,spirite may easelie performe3 to reueale to them the secretes of anie persons1 so being they bee once spoken1 for the thought none knowes but ,,god2 except so far as yee may ghesse by their countenance1 as one who is doubtleslie learned1 inough in the ,physiognomie3 ,yea1 he will make his schollers to creepe in credite with ,princes1 by fore-telling them manie greate thinges2 parte true1 parte false3 ,for if all were false1 he would tyne credite at all handes2 but alwaies doubtsome1 as his ,oracles were4 ,and he will also make them to please ,princes1 by faire banquets and daintie dishes1 carryed in short space fra the farthest part of the worlde4 ,for no man doubts but he is a thiefe1 and his agilitie 7as ,i spake before7 makes him to come suche speede4 ,such-like1 he will guard his schollers with faire armies of horse-men and foote-men in appearance1 castles and fortes3 ,which all are but impressiones in the aire1 easelie gathered by a spirite1 drawing so neare to that substance himselfe3 ,as in like maner he will learne them manie juglarie trickes at ,gardes1 dice1 such like1 to deceiue mennes senses thereby3 and such innumerable false practicques2 which are prouen by ouer-manie in this age3 ,as they who ar acquainted with that ,italian called ,,scoto yet liuing1 can reporte4 ,and yet are all these thinges but deluding of the senses1 and no waies true in substance1 as were the false miracles wrought by ,king ,pharaoes ,magicians1 for counterfeiting ,moyses3 ,for that is the difference betuixt ,gods myracles and the ,deuils1 ,god is a creator1 what he makes appeare in miracle1 it is so in effect4 ,as ,moyses rod being casten downe1 was no doubt turned in a natural ,serpent3 where as the ,deuill 7as ,gods ,ape7 counterfetting that by his ,magicians1 maid their wandes to appeare so1 onelie to mennes outward senses3 as kythed in effect by their being deuoured by the other4 ,for it is no wonder1 that the ,deuill may delude our senses1 since we see by common proofe1 that simple juglars will make an hundreth thinges seeme both to our eies and eares otherwaies then they are4 ,now as to the ,magicians parte of the contract1 it is in a word that thing1 which ,i said before1 the ,deuill hunts for in all men4 ,,phi4 ,surelie ye haue said much to me in this arte1 if all that ye haue said be as true as wounderfull4 ,,epi4 ,for the trueth in these actiones1 it will be easelie confirmed1 to anie that pleases to take paine vpon the reading of diuerse authenticque histories1 and the inquiring of daily experiences4 ,and as for the trueth of their possibilitie1 that they may be1 and in what maner1 ,i trust ,i haue alleaged nothing whereunto ,i haue not joyned such probable reasons1 as ,i leaue to your discretion1 to waie and consider3 ,one word onlie ,i omitted2 concerning the forme of making of this contract1 which is either written with the ,magicians owne bloud3 or else being agreed vpon 7in termes his schole-master7 touches him in some parte1 though peraduenture no marke remaine3 as it doth with all ,witches4 ,chap4 ,,vii4 ,,argvment4 ,the reason why the art of ,magie is unlawfull4 ,what punishment they merite3 ,and who may be accounted guiltie of that crime4 ,,philomathes4 ,svrelie ,ye haue made this arte to appeare verie monstruous detestable4 ,but what ,i pray you shall be said to such as mainteines this art to be lawfull1 for as euill as you haue made it8 ,,epi4 ,i say1 they sauour of the panne them selues1 or at least little better1 ,and yet ,i would be glad to heare their reasons4 ,,phi4 ,there are two principallie1 that euer ,i heard vsed2 beside that which is founded vpon the common ,prouerb 7that the ,necromancers commands the ,deuill1 which ye haue already refuted74 ,the one is grounded vpon a receiued custome3 ,the other vpon an authoritie1 which some thinkes infallible4 ,vpon custome1 we see that diuerse ,christian ,princes and ,magistrates seuere punishers of ,witches1 will not onelie ouer-see ,magicians to liue within their dominions2 but euen some-times delight to see them prooue some of their practicques4 ,the other reason is1 that ,moyses being brought vp 7as it is expreslie said in the ,scriptures7 in all the sciences of the gyptians2 whereof no doubt1 this was one of the principalles4 ,and he notwithstanding of this arte1 pleasing ,god1 as he did1 consequentlie that art professed by so godlie a man1 coulde not be vnlawfull4 ,,epi4 ,as to the first of your reasones1 grounded vpon custome3 ,i saie1 an euill custome can neuer be accepted for a good law1 for the ouer great ignorance of the worde in some ,princes and ,magistrates1 and the contempt thereof in others1 moues them to sinne heavelie against their office in that poynt4 ,as to the other reasone1 which seemes to be of greater weight1 if it were formed in a ,syllogisme2 it behooued to be in manie termes1 and full of fallacies 7to speake in termes of ,logicque7 for first1 that that generall proposition2 affirming ,moyses to be taught in all the sciences of the gyptians1 should conclude that he was taught in ,magie1 ,i see no necessity4 ,for we must vnderstand that the spirit of ,god there1 speaking of sciences1 vnderstandes them that are lawfull2 for except they be lawfull1 they are but abusiu called sciences1 are but ignorances indeede3 ,nam homo pictus1 non est homo4 ,secondlie1 giuing that he had bene taught in it1 there is great difference1 betwixt knowledge and practising of a thing 7as ,i said before74 ,for ,god knoweth all thinges1 being alwaies good1 and of our sinne our infirmitie proceedeth our ignorance4 ,thirdlie1 giuing that he had both studied and practised the same 7which is more nor monstruous to be beleeued by any ,christian7 yet we know well inough1 that before that euer the spirite of ,god began to call ,moyses1 he was fled out of gypt1 being fourtie yeares of age1 for the slaughter of an gyptian1 and in his good-father ,iethroes lande1 first called at the firie bushe1 hauing remained there other fourtie yeares in exile3 so that suppose he had beene the wickeddest man in the worlde before1 he then became a changed and regenerat man1 and very litle of olde ,moyses remained in him4 ,abraham was an ,idolater in ,vr of ,chalda1 before he was called3 ,and ,paule being called ,saule1 was a most sharp persecutor of the ,saintes of ,god1 while that name was changed4 ,,phi4 ,what punishment then thinke ye merites these ,magicians and ,necromancers8 ,,epi4 ,the like no doubt1 that ,sorcerers and ,witches merites2 and rather so much greater1 as their error proceedes of the greater knowledge1 and so drawes nerer to the sin against the holy ,ghost4 ,and as ,i saye of them1 so saye ,i the like of all such as consults1 enquires1 entertaines1 ouersees them1 which is seene by the miserable endes of many that askes councell of them3 ,for the ,deuill hath neuer better tydings to tell to any1 then he tolde to ,saule3 neither is it lawfull to vse so vnlawfull instrumentes1 were it neuer for so good a purpose3 for that axiome in ,theologie is most certaine and infallible3 7,m#ad7 ,nunquam faciendum est malum vt bonum inde eueniat4 ,,seconde ,,booke4 ,,argvment4 ,the description of ,sorcerie and ,witchcraft in speciall4 ,chap4 ,i4 ,,argvment4 ,proued by the ,scripture1 that such a thing can be3 ,and the reasones refuted of all such as would call it but an imagination and ,melancholicque humor4 ,,philomathes4 ,now since yee haue satisfied me nowe so fullie1 concerning ,magie or ,necromancie ,i will pray you to do the like in ,sorcerie or ,witchcraft4 ,,epi4 ,that fielde is likewise verie large3 and althought in the mouthes and pennes of manie1 yet fewe knowes the trueth thereof1 so wel as they beleeue themselues1 as ,i shall so shortely as ,i can1 make you 7,god willing7 as easelie to perceiue4 ,,phi4 ,but ,i pray you before ye goe further1 let mee interrupt you here with a shorte digression3 which is1 that manie can scarcely beleeue that there is such a thing as ,witch-craft4 ,whose reasons ,i wil shortely alleage vnto you1 that ye may satisfie me as well in that1 as ye haue done in the rest4 ,for first1 whereas the ,scripture seemes to prooue ,witchcraft to be1 by diuerse examples1 and speciallie by sundrie of the same1 which ye haue alleaged1 it is thought by some1 that these places speakes of ,magicians and ,necromancers onlie1 not of ,witches4 ,as in special1 these wise men of ,pharaohs1 that counterfeited ,moyses miracles1 were ,magicians say they1 not ,witches3 ,as likewise that ,pythonisse that ,saul consulted with3 ,and so was ,simon ,magus in the new ,testament1 as that very stile importes4 ,secondlie1 where ye would oppone the dailie practicque1 confession of so manie1 that is thought likewise to be but verie melancholicque imaginations of simple rauing creatures4 ,thirdly1 if ,witches had such power of ,witching of folkes to death1 7as they say they haue7 there had bene none left aliue long sence in the world1 but they3 at the least1 no good or godlie person of whatsoeuer estate1 coulde haue escaped their deuilrie4 ,,epi4 ,your three reasons as ,i take1 ar grounded the first of them negativ vpon the ,scripture3 ,the second affirmativ vpon ,physicke3 ,and the thirde vpon the certaine proofe of experience4 ,as to your first1 it is most true indeede1 that all these wise men of ,pharaoh were ,magicians of art3 ,as likewise it appeares wel that the ,pythonisse1 with whom ,saul consulted1 was of that same profession3 so was ,simon ,magus4 ,but yee omitted to speake of the ,lawe of ,god1 wherein are all ,magicians1 ,diuines1 ,enchanters1 ,sorcerers1 ,witches1 whatsouer of that kinde that consultes with the ,deuill1 plainelie prohibited1 and alike threatned against4 ,and besides that1 she who had the ,spirite of ,python1 in the ,actes1 7,m#ae7 whose ,spirite was put to silence by the ,apostle1 coulde be no other thing but a verie ,sorcerer or ,witch1 if ye admit the vulgare distinction1 to be in a maner true1 whereof ,i spake in the beginning of our conference4 ,for that spirit whereby she conquested such gaine to her ,master1 was not at her raising or commanding1 as she pleased to appoynt1 but spake by her toung1 aswel publicklie1 as priuatelie3 ,whereby she seemed to draw nearer to the sort of ,demoniakes or possessed1 if that conjunction betwixt them1 had not bene of her owne consent3 as it appeared by her1 not being tormented therewith3 ,and by her conquesting of such gaine to her masters 7as ,i haue alreadie said47 ,as to your second reason grounded vpon ,physick1 in attributing their confessiones or apprehensiones1 to a naturall melancholicque humour3 ,anie that pleases ,physicallie to consider vpon the naturall humour of melancholie1 according to all the ,physicians1 that euer writ thereupon1 they shall finde that that will be ouer short a cloak to couer their knauery with3 ,for as the humor of ,melancholie in the selfe is blacke1 heauie and terrene1 so are the symptomes thereof1 in any persones that are subject therevnto1 leannes1 palenes1 desire of solitude3 and if they come to the highest degree therof1 mere folie and ,manie3 where as by the contrarie1 a great nomber of them that euer haue bene convict or confessors of ,witchcraft1 as may be presently seene by manie that haue at this time confessed3 they are by the contrarie1 ,i say1 some of them rich and worldly-wise1 some of them fatte or corpulent in their bodies1 and most part of them altogether giuen ouer to the pleasures of the flesh1 continual haunting of companie1 and all kind of merrines1 both lawfull and vnlawfull1 which are thinges directly contrary to the symptomes of ,melancholie1 whereof ,i spake1 and further experience daylie proues how loath they are to confesse without torture1 which witnesseth their guiltines1 where by the contrary1 the ,melancholicques neuer spares to bewray themselues1 by their continuall discourses1 feeding therby their humor in that which they thinke no crime4 ,as to your third reason1 it scarselie merites an answere4 ,for if the deuill their master were not bridled1 as the scriptures teacheth vs1 suppose there were no men nor women to be his instrumentes1 he could finde waies inough without anie helpe of others to wrack al mankinde3 wherevnto he employes his whole study1 and goeth about like a roaring ,lyon 7as ,,peter saith7 7,m#af7 to that effect1 but the limites of his power were set down before the foundations of the world were laid1 which he hath not power in the least jote to transgresse4 ,but beside all this1 there is ouer greate a certainty to proue that they are1 by the daily experience of the harmes that they do1 both to men1 and whatsoeuer thing men possesses1 whome ,god will permit them to be the instrumentes1 so to trouble or visite1 as in my discourse of that arte1 yee shall heare clearelie proued4 ,chap4 ,,ii4 ,,argvment4 ,the ,etymologie and signification of that word of ,sorcerie4 ,the first entresse and prentishippe of them that giues themselues to that craft4 ,,philomathes4 ,come on then ,i pray you1 and returne where ye left4 ,,epi4 ,this word of ,sorcerie is a ,latine worde1 which is taken from casting of the lot1 therefore he that vseth it1 is called ,sortiarius sorte4 ,as to the word of ,witchcraft1 it is nothing but a proper name giuen in our language4 ,the cause wherefore they were called sortiarij1 proceeded of their practicques seeming to come of lot or chance3 ,such as the turning of the riddle3 the knowing of the forme of prayers1 or such like tokens3 ,if a person diseased woulde liue or dye4 ,and in generall1 that name was giuen them for vsing of such charmes1 and freites1 as that ,crafte teacheth them4 ,manie poynts of their craft and practicques are common betuixt the ,magicians and them3 for they serue both one ,master1 althought in diuerse fashions4 ,and as ,i deuided the ,necromancers1 into two sorts1 learned and vnlearned2 so must ,i denie them in other two1 riche and of better accompt1 poore and of basser degree4 ,these two degrees now of persones1 that practises this craft1 answers to the passions in them1 which 7,i told you before7 the ,deuil vsed as meanes to intyse them to his seruice1 for such of them as are in great miserie and pouertie1 he allures to follow him1 by promising vnto them greate riches1 and worldlie commoditie4 ,such as though riche1 yet burnes in a desperat desire of reuenge1 hee allures them by promises1 to get their turne satisfied to their hartes contentment4 ,it is to be noted nowe1 that that olde and craftie enemie of ours1 assailes none1 though touched with any of these two extremities1 except he first finde an entresse reddy for him1 either by the great ignorance of the person he deales with1 ioyned with an euill life1 or else by their carelesnes and contempt of ,god3 ,and finding them in an vtter despair1 for one of these two former causes that ,i haue spoken of2 he prepares the way by feeding them craftely in their humour1 and filling them further and further with despaire1 while he finde the time proper to discouer himself vnto them4 ,at which time1 either vpon their walking solitarie in the fieldes1 or else lying pansing in their bed2 but alwaies without the company of any other1 he either by a voyce1 or in likenesse of a man inquires of them1 what troubles them3 and promiseth them1 a suddaine and certaine waie of remedie1 vpon condition on the other parte1 that they follow his advise2 and do such thinges as he wil require of them3 ,their mindes being prepared before hand1 as ,i haue alreadie spoken1 they easelie agreed vnto that demande of his3 ,and syne settes an other tryist1 where they may meete againe4 ,at which time1 before he proceede any further with them1 he first perswades them to addict themselues to his seruice3 which being easely obteined1 he then discouers what he is vnto them3 makes them to renunce their ,god and ,baptisme directlie1 and giues them his marke vpon some secreit place of their bodie1 which remaines soare vnhealed1 while his next meeting with them1 and thereafter euer insensible1 how soeuer it be nipped or pricked by any1 as is dailie proued1 to giue them a proofe thereby1 that as in that doing1 hee could hurte and heale them2 so all their ill and well doing thereafter1 must depende vpon him4 ,and besides that1 the intollerable dolour that they feele in that place1 where he hath marked them1 serues to waken them1 and not to let them rest1 while their next meeting againe3 fearing least otherwaies they might either forget him1 being as new ,prentises1 and not well inough founded yet1 in that fiendlie follie3 or else remembring of that horrible promise they made him1 at their last meeting1 they might skunner at the same1 and preasse to call it back4 ,at their thirde meeting1 he makes a shew to be carefull to performe his promises1 either by teaching them waies howe to get themselues reuenged1 if they be of that sort3 ,or els by teaching them lessons1 how by moste vilde and vnlawfull meanes1 they may obtaine gaine1 and worldlie commoditie1 if they be of the other sorte4 ,chap4 ,,iii4 ,,argvment4 ,the ,witches actiones diuided in two partes4 ,the actiones proper to their owne persones4 ,their actiones toward others4 ,the forme of their conuentiones1 and adoring of their ,master4 ,,philomathes4 ,ye haue said now inough of their initiating in that ordour4 ,it restes then that ye discourse vpon their practises1 fra they be passed ,prentises3 for ,i would faine heare what is possible to them to performe in verie deede4 ,although they serue a common ,master with the ,necromancers1 7as ,i haue before saide7 yet serue they him in an other forme4 ,for as the meanes are diuerse1 which allures them to these vnlawfull artes of seruing of the ,deuill2 so by diuerse waies vse they their practises1 answering to these meanes1 which first the ,deuill1 vsed as instrumentes in them2 though al tending to one end3 ,to wit1 the enlargeing of ,sathans tyrannie1 and crossing of the propagation of the ,kingdome of ,,christ1 so farre as lyeth in the possibilitie1 either of the one or other sorte1 or of the ,deuill their ,master4 ,for where the ,magicians1 as allured by curiositie1 in the most parte of their practises1 seekes principallie the satisfying of the same1 and to winne to themselues a popular honoure and estimation3 ,these ,witches on the other parte1 being intised ether for the desire of reuenge1 or of worldly riches1 their whole practises are either to hurte men and their gudes1 or what they possesse1 for satisfying of their cruell mindes in the former1 or else by the wracke in whatsoeuer sorte1 of anie whome ,god will permitte them to haue power off1 to satisfie their greedie desire in the last poynt4 ,,epi4 ,in two partes their actiones may be diuided2 the actiones of their owne persones1 and the actiones proceeding from them towardes anie other4 ,and this diuision being wel vnderstood1 will easilie resolue you1 what is possible to them to doe4 ,for although all that they confesse is no lie vpon their parte1 yet doubtlesly in my opinion1 a part of it is not indeede1 according as they take it to be3 ,and in this ,i meane by the actiones of their owne persones4 ,for as ,i said before1 speaking of ,magie that the ,deuill illudes the senses of these schollers of his1 in manie thinges1 so saye ,i the like of these ,witches4 ,,phi4 ,then ,i pray you1 first to speake of that part of their owne persons1 and syne ye may come next to their actiones towardes others4 ,,epi4 ,to the effect that they may performe such seruices of their false ,master1 as he employes them in1 the deuill as ,gods ,ape1 counterfeites in his seruantes this seruice forme of adoration1 that ,god prescribed and made his seruantes to practise4 ,for as the seruants of ,,god1 publicklie vses to conveene for seruing of him1 so makes he them in great numbers to conveene 7though publickly they dare not7 for his seruice4 ,as none conueenes to the adoration and worshipping of ,god1 except they be marked with his scale1 the ,sacrament of ,baptisme3 ,so none serues ,sathan1 and conueenes to the adoring of him1 that are not marked with that marke1 wherof ,i alredy spake4 ,as the ,minister sent by ,god1 teacheth plainely at the time of their publick conuentions1 how to serue him in spirit truth3 so that vncleane spirite1 in his owne person teacheth his ,disciples1 at the time of their conueening1 how to worke all kinde of mischiefe3 ,and craues compt of all their horrible and detestable proceedinges passed1 for aduancement of his seruice4 ,yea1 that he may the more viuelie counterfeit and scorne ,god1 he oft times makes his slaues to conveene in these verrie places1 which are destinat and ordeined for the conveening of the servantes of ,god 7,i meane by ,churches74 ,but this farre1 which ,i haue yet said1 ,i not onelie take it to be true in their opiniones1 but euen so to be indeede4 ,for the forme that he vsed in counterfeiting ,god amongst the ,gentiles1 makes me so to thinke3 ,as ,god spake by his ,oracles1 spake he not so by his8 ,as ,,god had aswell bloudie ,sacrifices1 as others without bloud1 had not he the like8 ,as ,god had ,churches sanctified to his seruice1 with ,altars1 ,priests1 ,sacrifices1 ,ceremonies and ,prayers2 had he not the like polluted to his seruice8 ,as ,god gaue responses by ,vrim and ,thummim1 gaue he not his responses by the intralls of beastes1 by the singing of ,fowles1 and by their actiones in the aire8 ,as ,god by visiones1 dreames1 and extases reueiled what was to come1 and what was his will vnto his seruantes2 vsed he not the like meanes to forwarne his slaues of things to come8 ,yea1 euen as ,god loued cleannes1 hated vice1 and impuritie1 appoynted punishmentes therefore3 vsed he not the like 7though falselie ,i grant1 and but in eschewing the lesse inconuenient1 to draw them upon a greater7 yet dissimuled he not ,i say1 so farre as to appoynt his ,priestes to keepe their bodies cleane and vndefiled1 before their asking responses of him8 ,and feyned he not ,god to be a protectour of euerie vertue1 and a iust reuenger of the contrarie8 ,this reason then moues me1 that as he is that same ,deuill2 and as craftie nowe as he was then2 so wil hee not spare a pertelie in these actiones that ,i haue spoken of1 concerning the witches persones3 ,but further1 ,witches oft times confesses not only his conueening in the ,church with them1 but his occupying of the ,pulpit3 ,yea1 their forme of adoration1 to be the kissing of his hinder partes4 ,which though it seeme ridiculous1 yet may it likewise be true1 seeing we reade that in ,calicute1 he appearing in forme of a ,goate-bucke1 hath publicklie that vn-honest homage done vnto him1 by euerie one of the people3 ,so ambitious is he1 and greedie of honour 7which procured his fall7 that he will euen imitate ,god in that parte1 7,m#ag7 where it is said1 that ,moyses could see but the hinder partes of ,god1 for the brightnesse of his glorie3 ,and yet that speache is spoken but 4 ,chap4 ,,iiii4 ,,argvment4 ,what are the waies possible1 wherby the witches may transport themselues to places far distant1 ,and what ar impossible mere illusiones of ,sathan4 ,and the reasons therof4 ,,philomathes4 ,bvt by what way say they or think ye it possible that they can com to these vnlawful cuentis8 ,,epi4 ,there is the thing which ,i esteeme their senses to be deluded in1 and though they lye not in confessing of it1 because they thinke it to be true1 yet not to be so in substance or effect3 for they saie1 that by diuerse meanes they may conueene1 either to the adoring of their ,master1 or to the putting in practise any seruice of his1 committed vnto their charge3 one way is natural1 which is natural riding1 going or sayling1 at what houre their ,master comes and aduertises them4 ,and this way may be easelie beleued3 an other way is some-what more strange3 and yet is it possible to be true3 which is by being carryed by the force of the ,spirite which is their conducter1 either aboue the earth or aboue the ,sea swiftlie1 to the place where they are to meet3 which ,i am perswaded to be likewaies possible1 in respect that as ,habakkuk was carryed by the ,angell in that forme1 to the denne where ,daniell laie2 7,m#ah7 so thinke ,i1 the ,deuill will be reddie to imitate ,god1 as well in that as in other thinges3 which is much more possible to him to doe1 being a ,spirite1 then to a mighty winde1 being but a naturall meteore1 to transporte from one place to an other a solide bodie1 as is commonlie and dailie seene in practise3 ,but in this violent forme they cannot be carryed1 but a shorte boundes1 agreeing with the space that they may reteine their breath3 for if it were longer1 their breath could not remaine vnextinguished1 their bodie being carryed in such a violent forceable maner1 as be example3 ,if one fall off an small height1 his life is but in perrell1 according to the harde or soft lighting3 ,but if one fall from an high and stay rocke1 his breath wilbe forceablie banished from the bodie1 before he can win to the earth1 as is oft seen by experience4 ,and in this transporting they say themselues1 that they are inuisible to anie other1 except amongst themselues2 which may also be possible in my opinion4 ,for if the deuil may forme what kinde of impressiones he pleases in the aire1 as ,i haue said before1 speaking of ,magie1 why may he not far easilier thicken obscure so the air1 that is next about them by contracting it strait together1 that the beames of any other mans eyes1 cannot pearce thorow the same1 to see them8 ,but the third way of their comming to their conuentions1 is1 that where in ,i think them deluded3 for some of them sayeth1 that being transformed in the likenesse of a little beast or foule1 they will come and pearce through whatsoeuer house or ,church1 though all ordinarie passages be closed1 by whatsoeuer open1 the aire may enter in at4 ,and some sayeth1 that their bodies lying stil as in an extasy1 their spirits wil be rauished out of their bodies1 caried to such places4 ,and for verefying therof1 wil giue euident tokens1 aswel by witnesses that haue seene their body lying senseles in the meane time1 as by naming persones1 whom-with they mette1 and giuing tokens what purpose was amongst them1 whome otherwaies they could not haue knowen3 for this forme of journeing1 they affirme to vse most1 when they are transported from one ,countrie to another4 ,,phi4 ,surelie ,i long to heare your owne opinion of this3 ,for they are like old wiues trattles about the fire4 ,the reasons that moues me to thinke that these are meere illusiones1 ar these4 ,first for them that are transformed in likenes of beastes or foules1 can enter through so narrow passages1 although ,i may easelie beleeue that the ,deuill coulde by his woorkemanshippe vpon the aire1 make them appeare to be in such formes1 either to themselues or to others3 ,yet how he can contract a solide bodie within so little roome1 ,i thinke it is directlie contrarie to it selfe1 for to be made so little1 and yet not diminished3 ,to be so straitlie drawen together1 and yet feele no paine2 ,i thinke it is so contrarie to the qualitie of a naturall bodie1 and so like to the little transubstantiat god in the ,papistes ,masse1 that ,i can neuer beleeue it4 ,so to haue a quantitie1 is so proper to a solide bodie1 that as all ,philosophers conclude1 it cannot be any more without one1 then a spirite can haue one4 ,for when ,,peter came out of the prison1 7,m#ai7 and the doores all locked3 ,it was not by any contracting of his bodie in so little roome3 but by the giuing place of the dore1 though vn-espyed by the ,gaylors4 ,and yet is there no comparison1 when this is done1 betuixt the power of ,god1 and of the ,deuill4 ,as to their forme of extasie and spirituall transporting1 it is certaine the soules going out of the bodie1 is the onely difinition of naturall death3 and who are once dead1 ,god forbid wee should thinke that it should lie in the power of all the ,deuils in ,hell1 to restore them to their life againe3 ,although he can put his owne spirite in a dead bodie1 which the ,necromancers commonlie practise1 as yee haue harde4 ,for that is the office properly belonging to ,god2 and besides that1 the soule once parting from the bodie1 cannot wander anie longer in the worlde1 but to the owne resting place must it goe immediatlie1 abiding the conjunction of the bodie againe1 at the latter daie4 ,and what ,,christ or the ,prophets did miraculouslie in this case1 it cannot in no ,christian mans opinion be maid common with the ,deuill4 ,as for anie tokens that they giue for proouing of this1 it is verie possible to the ,deuils craft1 to perswade them to these meanes4 ,for he being a spirite1 may hee not so rauishe their thoughtes1 and dull their sences1 that their bodie lying as dead1 hee may object to their spirites as it were in a dreame1 7as the ,poets write of ,morpheus7 represente such formes of persones1 of places1 and other circumstances1 as he pleases to illude them with8 ,yea1 that he maie deceiue them with the greater efficacie1 may hee not at that same instant1 by fellow angelles of his1 illude such other persones so in that same fashion1 whome with he makes them to beleeue that they mette2 that all their reportes and tokens1 though seuerallie examined1 may euerie one agree with an other4 ,and that whatsoeuer actiones1 either in hurting men or beasts3 or whatsoeuer other thing that they falselie imagine1 at that time to haue done1 may by himselfe or his marrowes1 at that same time be done indeede2 so as if they would giue for a token of their being rauished at the death of such a person within so shorte space thereafter1 whom they beleeue to haue poysoned1 or witched at that instante1 might hee not at that same houre1 haue smitten that same person by the permission of ,,god1 to the farther deceiuing of them1 and to mooue others to beleeue them8 ,and this is surelie the likeliest way1 and most according to reason1 which my judgement can finde out in this1 and whatsoeuer vther vnnaturall poyntes of their confession4 ,and by these meanes shall we saill surelie1 betuixt ,charybdis and ,scylla1 in eschewing the not beleeuing of them altogether on the one part1 least that drawe vs to the errour that there is no ,witches3 and on the other parte in beleeuing of it1 make vs to eschew the falling into innumerable absurdities1 both monstruouslie against all ,theologie diuine1 and ,philosophie humaine4 ,chap4 ,v4 ,,argvment4 ,witches actiones towardes others4 ,why there are more women of that craft nor men8 ,what thinges are possible to them to effectuate by the power of their master4 ,the reasons thereof4 ,what is the surest remedie of the harmes done by them4 ,,philomathes4 ,forsooth your opinion in this1 seemes to carrie most reason with it1 and sence yee haue ended1 then the actions belonging properly to their owne persones3 say forwarde now to their actiones vsed towardes others4 ,,epi4 ,in their actiones vsed towardes others1 three thinges ought to be considered3 ,first the maner of their consulting thereupon3 ,next their part as instrumentes3 ,and last their masters parte1 who puts the same in execution4 ,as to their consultationes thereupon1 they vse them oftest in the ,churches1 where they conveene for adoring3 at what time their master enquiring at them what they would be at3 euerie one of them propones vnto him1 what wicked turne they would haue done1 either for obteining of riches1 or for reuenging them vpon anie whome they haue malice at3 who granting their demande1 as no doubt willinglie he wil1 since it is to doe euill1 he teacheth them the means1 wherby they may do the same4 ,as for little trifling turnes that women haue ado with1 he causeth them to ioynt dead corpses1 to make powders thereof1 mixing such other thinges there amongst1 as he giues vnto them4 ,,phi4 ,but before yee goe further1 permit mee ,i pray you to interrupt you one worde1 which yee haue put mee in memorie of1 by speaking of ,women4 ,what can be the cause that there are twentie women giuen to that craft1 where ther is one man8 ,,epi4 ,the reason is easie1 for as that sexe is frailer then man is1 so is it easier to be intrapped in these grosse snares of the ,deuill1 as was ouer well proued to be true1 by the ,serpents deceiuing of ,eua at the beginning1 which makes him the homelier with that sexe sensine4 ,,phi4 ,returne now where ye left4 ,,epi4 ,to some others at these times hee teacheth how to make ,pictures of waxe or clay3 ,that by the rosting thereof1 the persones that they beare the name of1 may be continuallie melted or dryed awaie by continuall sicknesse4 ,to some hee giues such stones or poulders1 as will helpe to cure or cast on diseases3 ,and to some he teacheth kindes of vncouthe poysons1 which ,mediciners vnderstandes not 7for he is farre cunningner then man in the knowledge of all the occult proprieties of nature7 not that anie of these meanes which hee teacheth them 7except the poysons which are composed of thinges naturall7 can of them selues helpe any thing to these turnes1 that they are employed in1 but onelie being ,gods ,ape1 as well in that1 as in all other thinges4 ,even as ,god by his ,sacramentes which are earthlie of themselues workes a heavenlie effect1 though no waies by any cooperation in them3 ,and 7,m#bj7 as ,,christ by clay spettle wrought together1 opened the eies of the blynd man1 suppose there was no vertue in that which he outwardlie applyed1 so the ,deuill will haue his out-warde meanes to be shewes as it were of his doing1 which hath no part of cooperation in his turnes with him1 how farre that euer the ignorantes be abused in the contrarie4 ,and as to the effectes of these two former partes1 to wit1 the consultationes and the outward meanes1 they are so wounderfull as ,i dare not allege anie of them1 without ioyning a sufficient reason of the possibilitie thereof4 ,for leauing all the small trifles among wiues1 and to speake of the principall poyntes of their craft4 ,for the common trifles thereof1 they can do without conuerting well inough by themselues3 ,these principall poyntes ,i say are these3 ,they can make men or women to loue or hate other1 which may be verie possible to the ,deuil to effectual1 seing he being a subtile spirite1 knowes well inough how to perswade the corrupted affection of them whom ,god will permit him so to deale with3 ,they can lay the siknesse of one vpon an other1 which likewise is verie possible vnto him3 ,for since by ,gods permission1 he layed siknesse vpon ,,iob1 why may he not farre easilier lay it vpon any other3 ,for as an old practisian1 he knowes well inough what humor domines most in anie of vs1 and as a spirite hee can subtillie walken vp the same1 making it peccant1 or to abounde1 as he thinkes meete for troubling of vs1 when ,god will so permit him4 ,and for the taking off of it1 no doubt he will be glad to reliue such of present paine1 as he may thinke by these meanes to perswade to bee catched in his euerlasting snares and fetters4 ,they can be-witch and take the life of men or women1 by rosting of the ,pictures1 as ,i spake of before1 which likewise is verie possible to their ,master to performe1 for although1 7as ,i saide before7 that instrumente of waxe haue no vertue in that turne doing1 yet may hee not verie well euen by that same measure that his conjured slaues meltes that waxe at the fire1 may he not ,i say at these same times1 subtilie as a spirite so weaken and scatter the spirites of life of the patient1 as may make him on th'one part1 for faintnesse to sweate out the humour of his bodie3 ,and on the other parte1 for the not concurrence of these spirites1 which causes his digestion1 so debilitat his stomak1 that his humour radicall continually1 sweating out on the one parte1 and no new good suck being put in the place thereof1 for lack of digestion on the other1 hee at last shall vanish awaie1 euen as his picture will doe at the fire4 ,and that knauish and cunning woorkeman1 by troubling him onely at some times1 makes a proportion so neare betuixt the woorking of the one and the other1 that both shall ende as it were at one time4 ,they can rayse stormes and tempestes in the aire1 either vpon ,sea or land1 though not vniuersally1 but in such a particular place and prescribed boundes1 as ,god will permitte them so to trouble3 ,which likewise is verie easie to be discerned from anie other naturall tempestes that are meteores1 in respect of the suddaine and violent raising thereof1 together with the short induring of the same4 ,and this is likewise verie possible to their master to do1 he hauing such affinitie with the aire as being a spirite1 and hauing such power of the forming and moouing thereof1 as ye haue heard me alreadie declare3 ,for in the ,scripture1 that stile of the ,prince of the aire 7,m#ba7 is giuen vnto him4 ,they can make folkes to becom phrenticque or ,maniacque1 which likewise is very possible to their master to do1 sence they are but naturall sicknesses3 and so he may lay on these kindes1 aswell as anie others4 ,they can make spirites either to follow and trouble persones1 or haunt certaine houses1 and affraie oftentimes the inhabitantes3 as hath bene knowen to be done by our ,witches at this time4 ,and likewise they can make some to be possessed with spirites1 so to becom verie ,dmoniacques3 and this last sorte is verie possible likewise to the ,deuill their ,master to do1 since he may easilie send his owne angells to trouble in what forme he pleases1 any whom ,god wil permit him so to vse4 ,,phi4 ,but will ,god permit these wicked instrumentes by the power of the ,deuill their master1 to trouble by anie of these meanes1 anie that beleeues in him8 ,,epi4 ,no doubt1 for there are three kinde of folkes whom ,god will permit so to be tempted or troubled2 the wicked for their horrible sinnes1 to punish them in the like measure2 ,the godlie that are sleeping in anie great sinnes or infirmities and weakenesse in faith1 to waken them vp the faster by such an vncouth forme3 and euen some of the best1 that their patience may bee tryed before the world1 as ,,iobs was4 ,for why may not ,god vse anie kinde of extraordinarie punishment1 when it pleases him2 as well as the ordinarie roddes of sicknesse or other aduersities4 ,,phi4 ,who then may be free from these ,deuilish practises8 ,,epi4 ,no man ought to presume so far as to promise anie impunitie to himselfe3 for ,god hath before all beginninges preordinated aswell the particular sortes of ,plagues as of benefites for euerie man1 which in the owne time he ordaines them to be visited with1 yet ought we not to be the more affrayde for that1 of any thing that the ,deuill and his wicked instrumentes can do against vs3 ,for we dailie fight against the ,deuill in a hundreth other waies3 ,and therefore as a valiant ,captaine1 affraies no more being at the combat1 nor stayes from his purpose for the rummishing shot of a ,cannon1 nor the small clack of a ,pistolet3 suppose he be not certaine what may light vpon him2 ,euen so ought we boldlie to goe forwarde in fighting against the ,deuill without anie greater terrour1 for these his rarest weapons1 nor for the ordinarie whereof wee haue daily the proofe4 ,,phi4 ,is it not lawfull then by the helpe of some other ,witche to cure the disease that is casten on by that craft8 ,,epi4 ,no waies lawfull3 ,for ,i gaue you the reason thereof in that axiome of ,theologie1 which was the last wordes ,i spake of ,magie4 ,,phi4 ,how then may these diseases be lawfullie cured8 ,,epi4 ,onelie by earnest prayer to ,,god1 by amendement of their liues1 and by sharp persewing euerie one1 according to his calling of these instrumentes of ,sathan1 whose punishment to the death will be a salutarie sacrifice for the patient4 ,and this is not onely the lawfull way1 but likewise the most sure3 ,for by the ,deuils meanes1 can neuer the ,deuill be casten out1 7,m#bb7 as ,christ sayeth4 ,and when such a cure is vsed1 it may wel serue for a shorte time1 but at the last1 it will doubtleslie tend to the vtter perdition of the patient1 both in bodie and soule4 ,chap4 ,,vi4 ,,argvment4 ,what sorte of folkes are least or most subiect to receiue harme by ,witchcraft4 ,what power they haue to harme the ,magistrate1 and vpon what respectes they haue any power in prison3 ,and to what end may or will the ,deuill appeare to them therein4 ,vpon what respectes the ,deuill appeires in sundry shapes to sundry of them at any time4 ,,philomathes4 ,bvt who dare take vpon him to punish them1 if no man can be sure to be free from their vnnaturall inuasiones8 ,,epi4 ,we ought not the more of that restraine from vertue1 that the way wherby we climbe thereunto be straight and perrilous4 ,but besides that1 as there is no kinde of persones so subject to receiue harme of them1 as these that are of infirme and weake faith 7which is the best buckler against such inuasiones37 so haue they so smal power ouer none1 as ouer such as zealouslie and earnestlie persewes them1 without sparing for anie worldlie respect4 ,,phi4 ,then they are like the ,pest1 which smites these sickarest1 that flies it farthest1 and apprehends deepliest the perrell thereof4 ,,epi4 ,it is euen so with them3 ,for neither is it able to them to vse anie false cure vpon a patient1 except the patient first beleeue in their power1 and so hazard the tinsell of his owne soule1 nor yet can they haue lesse power to hurte anie1 nor such as contemnes most their doinges1 so being it comes of faith1 and not of anie vaine arrogancie in themselues4 ,,phi4 ,but what is their power against the ,magistrate8 ,,epi4 ,lesse or greater1 according as he deales with them4 ,for if he be slouthfull towardes them1 ,god is verie able to make them instrumentes to waken punish his slouth4 ,but if he be the contrarie1 he according to the iust law of ,god1 and allowable law of all ,nationes1 will be diligent in examining and punishing of them3 ,,god will not permit their master to trouble or hinder so good a woorke4 ,,phi4 ,but fra they be once in handes and firmance1 haue they anie further power in their craft8 ,,epi4 ,that is according to the forme of their detention4 ,if they be but apprehended and deteined by anie priuate person1 vpon other priuate respectes1 their power no doubt either in escaping1 or in doing hurte1 is no lesse nor euer it was before4 ,but if on the other parte1 their apprehending and detention be by the lawfull ,magistrate1 vpon the iust respectes of their guiltinesse in that craft1 their power is then no greater then before that euer they medled with their master4 ,for where ,god beginnes iustlie to strike by his lawfull ,lieutennentes1 it is not in the ,deuilles power to defraude or bereaue him of the office1 or effect of his powerfull and reuenging ,scepter4 ,,phi4 ,but will neuer their master come to visite them1 fra they be once apprehended and put in firmance8 ,,epi4 ,that is according to the estaite that these miserable wretches are in3 ,for if they be obstinate in still denying1 he will not spare1 when he findes time to speake with them1 either if he finde them in anie comfort1 to fill them more and more with the vaine hope of some maner of reliefe3 or else if hee finde them in a deepe dispaire1 by all meanes to augment the same1 and to perswade them by some extraordinarie meanes to put themselues downe1 which verie commonlie they doe4 ,but if they be penitent and confesse1 ,god will not permit him to trouble them anie more with his presence and allurementes4 ,,phi4 ,it is not good vsing his counsell ,i see then4 ,but ,i woulde earnestlie know when he appeares to them in ,prison1 what formes vses he then to take8 ,,epi4 ,diuers formes1 euen as he vses to do at other times vnto them4 ,for as ,i told you1 speking of ,magie1 he appeares to that kinde of craftes-men ordinarily in an forme1 according as they agree vpon it amongst themselues3 ,or if they be but prentises1 according to the qualitie of their circles or conjurationes3 ,yet to these capped creatures1 he appeares as he pleases1 and as he findes meetest for their humors4 ,for euen at their publick conuentiones1 he appeares to diuers of them in diuers formes1 as we haue found by the difference of their confessiones in that point3 ,for he deluding them with vaine impressiones in the aire1 makes himselfe to seeme more terrible to the grosser sorte1 that they maie thereby be moued to feare and reuerence him the more3 ,and les monstrous and vncouthlike againe to the craftier sorte1 least otherwaies they might sturre and skunner at his vglinesse4 ,,phi4 ,how can he then be felt1 as they confesse they haue done him1 if his bodie be but of aire8 ,,epi4 ,i heare little of that amongst their confessiones1 yet may he make himselfe palpable1 either by assuming any dead bodie1 and vsing the ministrie thereof1 or else by deluding as wel their sence of feeling as seeing2 which is not impossible to him to doe1 since all our senses1 as we are so weake1 and euen by ordinarie sicknesses will be often times deluded4 ,,phi4 ,but ,i would speere one worde further yet1 concerning his appearing to them in prison1 which is this4 ,may any other that chances to be present at that time in the prison1 see him as well as they4 ,,epi4 ,some-times they will1 and some-times not1 as it pleases ,god4 ,chap4 ,,vii4 ,,argvment4 ,two formes of the deuils visible conuersing in the earth1 with the reasones wherefore the one of them was communest in the time of ,papistrie3 ,and the other sensine4 ,those that denies the power of the ,deuill1 denies the power of ,god1 and are guiltie of the errour of the ,sadduces4 ,,philomathes4 ,hath the ,deuill then power to appeare to any other1 except to such as are his sworne disciples3 especially since al ,oracles1 such like kinds of illusiones were taken awaie and abolished by the cumming of ,,christ8 ,,epi4 ,although it be true indeede1 that the brightnesse of the ,gospell at his cumming1 scaled the cloudes of all these grosse errors in the ,gentilisme3 yet that these abusing spirites1 ceases not sensine at sometimes to appeare1 dailie experience teaches vs4 ,indeede this difference is to be marked betwixt the formes of ,sathans conuersing visiblie in the world4 ,for of two different formes thereof1 the one of them by the spreading of the ,euangell1 and conquest of the white horse1 in the sixt ,chapter of the ,reuelation1 is much hindred and become rarer there through4 ,this his appearing to any ,christians1 troubling of them outwardly1 or possessing of them constraynedly4 ,the other of them is become communer and more vsed sensine1 ,i meane by their vnlawfull artes1 whereupon our whole purpose hath bene4 ,this we finde by experience in this ,ile to be true4 ,for as we know1 moe ,ghostes and spirites were seene1 nor tongue can tell1 in the time of blinde ,papistrie in these ,countries1 where now by the contrarie1 a man shall scarcely all his time here once of such things4 ,and yet were these vnlawfull artes farre rarer at that time3 and neuer were so much harde of1 nor so rife as they are now4 ,,phi4 ,what should be the cause of that8 ,,epi4 ,the diuerse nature of our sinnes procures at the ,iustice of ,god1 diuerse sortes of punishments answering thereunto4 ,and therefore as in the time of ,papistrie1 our fathers erring grosselie1 through ignorance1 that mist of errours ouershaddowed the ,deuill to walke the more familiarlie amongst them3 ,and as it were by barnelie and affraying terroures1 to mocke and accuse their barnelie erroures4 ,by the contrarie1 we now being sounde of ,religion1 and in our life rebelling to our profession1 ,god iustlie by that sinne of rebellion1 as ,samuel calleth it1 accuseth our life so wilfullie fighting against our profession4 ,,phi4 ,since yee are entred now to speake of the appearing of spirites3 ,i would be glad to heare your opinion in that matter4 ,for manie denies that anie such spirites can appeare in these daies as ,i haue said4 ,,epi4 ,doubtleslie who denyeth the power of the ,deuill1 woulde likewise denie the power of ,god1 if they could for shame4 ,for since the ,deuill is the verie contrarie opposite to ,god1 there can be no better way to know ,god1 then by the contrarie2 as by the ones power 7though a creature7 to admire the power of the great ,creator3 by the falshood of the one to considder the trueth of the other1 by the injustice of the one1 to considder the ,iustice of the other3 ,and by the cruelty of the one1 to considder the mercifulnesse of the other3 ,and so foorth in all the rest of the essence of ,god1 and qualities of the ,deuill4 ,but ,i feare indeede1 there be ouer many ,sadduces in this worlde1 that denies all kindes of spirites3 ,for convicting of whose errour1 there is cause inough if there were no more1 that ,god should permit at sometimes spirits visiblie to kyith4 ,,thirde ,,booke4 ,,argvment4 ,the description of all these kindes of ,spirites that troubles men or women4 ,the conclusion of the whole ,dialogue4 ,chap4 ,i4 ,,argvment4 ,the diuision of spirites in foure principall kindes4 ,the description of the first kinde of them1 called ,spectra vmbr mortuorum4 ,what is the best way to be free of their trouble4 ,,philomathes4 ,i pray you now then go forward in telling what ye thinke fabulous1 or may be trowed in that case4 ,,epi4 ,that kinde of the ,deuils conuersing in the earth1 may be diuided in foure different kindes1 whereby he affrayeth and troubleth the bodies of men3 ,for of the abusing of the soule1 ,i haue spoken alreadie4 ,the first is1 where spirites troubles some houses or solitarie places3 ,the second1 where spirites followes vpon certaine persones1 and at diuers houres troubles them3 ,the thirde1 when they enter within them and possesse them3 ,the fourth is these kinde of spirites that are called vulgarlie the ,fayrie4 ,of the three former kindes1 ye harde alreadie1 how they may artificiallie be made by ,witch-craft to trouble folke3 ,now it restes to speake of their naturall comming as it were1 and not raysed by ,witch-craft4 ,but generally ,i must for-warne you of one thing before ,i enter in this purpose3 that is1 that although in my discourseing of them1 ,i deuyde them in diuers kindes1 yee must notwithstanding there of note my ,phrase of speaking in that3 ,for doubtleslie they are in effect1 but all one kinde of spirites1 who for abusing the more of mankinde1 takes on these sundrie shapes1 and vses diuerse formes of out-ward actiones1 as if some were of nature better then other4 ,nowe ,i returne to my purpose3 ,as to the first kinde of these spirites1 that were called by the auncients by diuers names1 according as their actions were4 ,for if they were spirites that haunted some houses1 by appearing in diuers and horrible formes1 and making greate dinne3 they were called ,lemures or ,spectra4 ,if they appeared in likenesse of anie defunct to some friends of his1 they wer called vmbr mortuorum3 ,and so innumerable stiles they got1 according to their actiones1 as ,i haue said alreadie4 ,as we see by experience1 how manie stiles they haue given them in our language in the like maner3 ,of the appearing of these spirites1 wee are certified by the ,scriptures1 where the ,prophet ,,esay #ac4 7,m#bc7 and #cd4 cap4 threatning the destruction of ,babell and ,edom3 declares1 that it shal not onlie be wracked1 but shall become so greate a solitude1 as it shall be the habitackle of ,howlettes1 and of ,,ziim and ,,iim1 which are the proper ,hebrewe names for these ,spirites4 ,the cause whie they haunte solitarie places1 it is by reason1 that they may affraie and brangle the more the faith of suche as them alone hauntes such places4 ,for our nature is such1 as in companies wee are not so soone mooued to anie such kinde of feare1 as being solitare1 which the ,deuill knowing well inough1 hee will not therefore assaile vs but when we are weake3 ,and besides that1 ,,god will not permit him so to dishonour the societies and companies of ,christians1 as in publicke times and places to walke visiblie amongst them4 ,on the other parte1 when he troubles certaine houses that are dwelt in1 it is a sure token either of grosse ignorance1 or of some grosse and slanderous sinnes amongst the inhabitantes thereof3 which ,god by that extraordinarie rod punishes4 ,,phi4 ,but by what way or passage can these ,spirites enter in these houses1 seeing they alledge that they will enter1 ,doore and ,window being steiked8 ,,epi4 ,they will choose the passage for their entresse1 according to the forme that they are in at that time4 ,for if they haue assumed a deade bodie1 whereinto they lodge themselues1 they can easely inough open without dinne anie ,doore or ,window1 and enter in thereat4 ,and if they enter as a spirite onelie1 anie place where the aire may come in at1 is large inough an entrie for them3 ,for as ,i said before1 a spirite can occupie no quantitie4 ,,phi4 ,and will ,god then permit these wicked spirites to trouble the reste of a dead bodie1 before the resurrection thereof8 ,or if he will so1 ,i thinke it should be of the reprobate onely4 ,,epi4 ,what more is the reste troubled of a dead bodie1 when the ,deuill carryes it out of the ,graue to serue his turne for a space1 nor when the ,witches takes it vp and joyntes it1 or when as ,swine wortes vppe the graues8 ,the rest of them that the ,scripture speakes of1 is not meaned by a locall remaining continuallie in one place1 but by their resting from their trauelles and miseries of this worlde1 while their latter conjunction againe with the soule at that time to receaue full glorie in both4 ,and that the ,deuill may vse aswell the ministrie of the bodies of the faithfull in these cases1 as of the vn-faithfull1 there is no inconvenient2 for his haunting with their bodies after they are deade1 can no-waies defyle them3 ,in respect of the soules absence4 ,and for anie dishonour it can be vnto them1 by what reason can it be greater1 then the hanging1 heading1 or many such shameful deaths1 that good men will suffer8 for there is nothing in the bodies of the faithfull1 more worthie of honour1 or freer from corruption by nature1 nor in these of the vnfaithful1 while time they be purged and glorified in the latter daie1 as is dailie seene by the vilde diseases and corruptions1 that the bodies of the faythfull are subject vnto1 as yee will see clearelie proued1 when ,i speake of the possessed and ,dmoniacques4 ,,phi4 ,yet there are sundrie that affirmes to haue haunted such places1 where these spirites are alleaged to be3 ,and coulde neuer heare nor see anie thing4 ,,epi4 ,i thinke well3 ,for that is onelie reserued to the secreete knowledge of ,god1 whom he wil permit to see such thinges1 and whome not4 ,,phi4 ,but where these spirites hauntes and troubles anie houses1 what is the best waie to banishe them8 ,,epi4 ,by two meanes may onelie the remeid of such things be procured3 ,the one is ardent prayer to ,god1 both of these persones that are troubled with them1 and of that ,church whereof they are4 ,the other is the purging of themselues by amendement of life from such sinnes1 as haue procured that extraordinarie plague4 ,,phi4 ,and what meanes then these kindes of spirites1 when they appeare in the shaddow of a person newlie dead1 or to die1 to his friendes8 ,,epi4 ,when they appeare vpon that occasion1 they are called ,wraithes in our language4 ,amongst the ,gentiles the ,deuill vsed that much1 to make them beleeue that it was some good spirite that appeared to them then1 ether to forewarne them of the death of their friend2 or else to discouer vnto them1 the will of the defunct1 or what was the way of his slauchter1 as is written in the booke of the histories ,prodigious4 ,and this way hee easelie deceiued the ,gentiles1 because they knew not ,god3 ,and to that same effect is it1 that he now appeares in that maner to some ignorant ,christians4 ,for he dare not so illude anie that knoweth that1 neither can the spirite of the defunct returne to his friend1 or yet an ,angell vse such formes4 ,,phi4 ,and are not our war-woolfes one sorte of these spirits also1 that hauntes and troubles some houses or dwelling places8 ,,epi4 ,there hath indeede bene an old opinion of such like thinges2 ,for by the ,greekes they were called which signifieth men-woolfes4 ,but to tell you simplie my opinion in this1 if anie such thing hath bene1 ,i take it to haue proceeded but of a naturall super-abundance of ,melancholie1 which as wee reade1 that it hath made some thinke themselues ,pitchers1 and some horses1 and some one kinde of beast or other3 ,so suppose ,i that it hath so viciat the imagination and memorie of some1 as per lucida interualla1 it hath so highlie occupyed them1 that they haue thought themselues verrie ,woolfes indeede at these times3 and so haue counterfeited their actiones in goeing on their handes and feete1 preassing to deuoure women and barnes1 fighting and snatching with all the towne dogges1 and in vsing such like other bruitish actiones1 and so to become beastes by a strong apprehension1 7,m#bd7 as ,nebucad-netzar was seuen yeares3 but as to their hauing and hyding of their hard schellie sloughes1 ,i take that to be but eiked1 by vncertaine report1 the author of all lyes4 ,chap4 ,,ii4 ,,argvment4 ,the description of the next two kindes of ,spirites1 whereof the one followes outwardlie1 the other possesses inwardlie the persones that they trouble4 ,that since all ,prophecies and visiones are nowe ceased1 all spirites that appeares in these formes are euill4 ,,philomathes4 ,come forward now to the reste of these kindes of spirites4 ,,epi4 ,as to the next two kindes1 that is1 either these that outwardlie troubles and followes some persones1 or else inwardlie possesses them3 ,i will conjoyne them in one1 because aswel the causes ar alike in the persons that they are permitted to trouble3 as also the waies whereby they may be remedied and cured4 ,,phi4 ,what kinde of persones are they that vses to be so troubled8 ,,epi4 ,two kindes in speciall3 ,either such as being guiltie of greeuous offences1 ,god punishes by that horrible kinde of scourdge1 or else being persones of the beste nature peraduenture1 that yee shall finde in all the ,countrie about them1 ,,god permittes them to be troubled in that sort1 for the tryall of their patience1 and wakening vp of their zeale1 for admonishing of the beholders1 not to truste ouer much in themselues1 since they are made of no better stuffe1 and peraduenture blotted with no smaller sinnes 7as ,,christ saide1 7,m#be7 speaking of them vppon whome the ,towre in ,siloam fell37 ,and for giuing likewise to the spectators1 matter to prayse ,,god1 that they meriting no better1 are yet spared from being corrected in that fearefull forme4 ,,phi4 ,these are good reasones for the parte of ,,god1 which apparantlie mooues him so to permit the ,deuill to trouble such persones4 ,but since the ,deuil hath euer a contrarie respecte in all the actiones that ,,god employes him in3 which is ,i pray you the end and mark he shoots at in this turne8 ,,epi4 ,it is to obtaine one of two thinges thereby1 if he may3 ,the one is the tinsell of their life1 by inducing them to such perrilous places at such time as he either followes or possesses them1 which may procure the same3 ,and such like1 so farre as ,,god will permit him1 by tormenting them to weaken their bodie1 and caste them in incurable diseases4 ,the other thinge that hee preases to obteine by troubling of them1 is the tinsell of their soule1 by intising them to mistruste and blaspheme ,god3 ,either for the intollerablenesse of their tormentes1 as he assayed to haue done with ,,iob2 7,m#bf7 or else for his promising vnto them to leaue the troubling of them1 incase they would so do1 as is knowen by experience at this same time by the confession of a young one that was so troubled4 ,,phi4 ,since ye haue spoken now of both these kindes of spirites comprehending them in one3 ,i must nowe goe backe againe in speering some questions of euerie one of these kindes in speciall4 ,and first for these that followes certaine persones1 yee know that there are two sortes of them3 ,one sorte that troubles and tormentes the persones that they haunt with3 ,an other sort that are seruiceable vnto them in all kinde of their necessaries1 and omittes neuer to forwarne them of anie suddaine perrell that they are to be in4 ,and so in this case1 ,i would vnderstande whither both these sortes be but wicked and damned spirites3 ,or if the last sorte be rather ,angells1 7as should appeare by their actiones7 sent by ,god to assist such as he speciallie fauoures4 ,for it is written in the ,scriptures1 7,m#bg7 that ,god sendes ,legions of ,angels to guarde and watch ouer his elect4 ,,epi4 ,i know well inough where fra that errour which ye alleage hath proceeded3 ,for it was the ignorant ,gentiles that were the fountaine thereof4 ,who for that they knew not ,god1 they forged in their owne imaginationes1 euery man to be still accompanied with two spirites1 whereof they called the one genius bonus1 the other genius malus3 the ,greekes called them 3 wherof the former they saide1 perswaded him to all the good he did3 the other entised him to all the euill4 ,but praised be ,god we that are christians1 walks not amongst the ,cymmerian conjectures of man1 knowes well inough1 that it is the good spirite of ,god onely1 who is the fountain of all goodnes1 that perswads vs to the thinking or doing of any good3 and that it is our corrupted fleshe and ,sathan1 that intiseth vs to the contrarie4 ,and yet the ,deuill for confirming in the heades of ignoraunt ,christians1 that errour first mainteined among the ,gentiles1 he whiles among the first kinde of spirits that ,i speak of1 appeared in time of ,papistrie and blindnesse1 and haunted diuers houses1 without doing any euill1 but doing as it were necessarie turnes vp and down the house3 and this spirit they called ,brownie in our language1 who appeared like a rough-man3 yea1 some were so blinded1 as to beleeue that their house was all the sonsier1 as they called it1 that such spirites resorted there4 ,,phi4 ,but since the ,deuils intention in all his actions1 is euer to do euill1 what euill was there in that forme of doing1 since their actions outwardly were good4 ,,epi4 ,was it not euill inough to deceiue simple ignorantes1 in making them to take him for an ,angell of light1 and so to account of ,gods enemie1 as of their particular friend3 where by the contrarie1 all we that are ,christians1 ought assuredly to know that since the comming of ,christ in the flesh1 and establishing of his ,church by the ,apostles1 all miracles1 visions1 prophecies1 appearances of ,angels or good spirites are ceased4 ,which serued onely for the first sowing of faith1 planting of the ,church4 ,where now the ,church being established1 and the white ,horse whereof ,i spake before1 hauing made his conqueste1 the ,lawe and ,prophets are thought sufficient to serue vs1 or make vs inexcusable1 7,m#bh7 as ,christ saith in his parable of ,lazarus and the riche man4 ,chap4 ,,iii4 ,,argvment4 ,the description of a particular sort of that kind of following spirites1 called ,incubi and ,succubi3 ,and what is the reason wherefore these kindes of spirites hauntes most the ,northeme and barbarous partes of the world4 ,,philomathes4 ,the next question that ,i would speere1 is likewise concerning this first of these two kindes of spirites that ye haue conjoyned3 and it is this2 ye knowe how it is commonly written and reported1 that amongst the rest of the sortes of spirites that followes certaine persons1 there is one more monstrous nor al the rest3 in respect as it is alleaged1 they converse naturally with them whom they trouble and hauntes with3 and therefore ,i would knowe in two thinges your opinion herein3 ,first if suche a thing can be3 and next if it be3 whether there be a difference of sexes amongst these spirites or not4 ,,epi4 ,that abhominable kinde of the ,deuils abusing of men or women1 was called of old1 ,incubi and ,succubi1 according to the difference of the sexes that they conuersed with4 ,by two meanes this great kinde of abuse might possibly be performed3 ,the one1 when the ,deuill onelie as a spirite1 and stealing out the sperme of a dead bodie1 abuses them that way1 they not graithlie seeing anie shape or feeling anie thing1 but that which he so conuayes in that part3 ,as we reade of a ,monasterie of ,nunnes which were burnt for their being that way abused4 ,the other meane is when he borrowes a dead bodie and so visiblie1 and as it seemes vnto them naturallie as a man converses with them4 ,but it is to be noted1 that in whatsoeuer way he vseth it1 that sperme seemes intollerably cold to the person abused4 ,for if he steale out the nature of a quick person1 it cannot be so quicklie carryed1 but it will both tine the strength and heate by the way1 which it could neuer haue had for lacke of agitation1 which in the time of procreation is the procurer wakener vp of these two natural qualities4 ,and if he occupying the dead bodie as his lodging expell the same out thereof in the dewe time1 it must likewise be colde by the participation with the qualities of the dead bodie whereout of it comes4 ,and whereas yee inquire if these spirites be diuided in sexes or not1 ,i thinke the rules of ,philosophie may easelie resolue a man of the contrarie3 ,for it is a sure principle of that arte1 that nothing can be diuided in sexes1 except such liuing bodies as must haue a naturall seede to genere by4 ,but we know spirites hath no seede proper to themselues1 nor yet can they gender one with an other4 ,,phi4 ,how is it then that they say sundrie monsters haue bene gotten by that way4 ,,epi4 ,these tales are nothing but ,aniles fabul4 ,for that they haue no nature of their owne1 ,i haue shewed you alreadie4 ,and that the cold nature of a dead bodie1 can woorke nothing in generation1 it is more nor plaine1 as being already dead of it selfe as well as the rest of the bodie is1 wanting the naturall heate1 and such other naturall operation1 as is necessarie for woorking that effect1 and incase such a thing were possible 7which were all utterly against all the rules of nature7 it would breed no monster1 but onely such a naturall of-spring1 as would haue cummed betuixt that man or woman and that other abused person1 in-case they both being aliue had had a doe with other4 ,for the ,deuilles parte therein1 is but the naked carrying or expelling of that substance3 ,and so it coulde not participate with no qualitie of the same4 ,indeede1 it is possible to the craft of the ,deuill to make a womans bellie to swel after he hath that way abused her1 which he may do1 either by steiring vp her own humor1 or by herbes1 as we see beggars daily doe4 ,and when the time of her deliuery should come to make her thoil great doloures1 like vnto that naturall course1 and then subtillie to slippe in the ,mid-wiues handes1 stockes1 stones1 or some monstruous barne brought from some other place1 but this is more reported and gessed at by others1 nor beleeued by me4 ,,phi4 ,but what is the cause that this kinde of abuse is thought to be most common in such wild partes of the worlde1 as ,lap-land1 and ,fin-land1 or in our ,north ,iles of ,orknay and ,schet-land4 ,,epi4 ,because where the ,deuill findes greatest ignorance and barbaritie1 there assayles he grosseliest1 as ,i gaue you the reason wherefore there was moe ,witches of women kinde nor men4 ,,phi4 ,can anie be so vnhappie as to giue their willing consent to the ,deuilles vilde abusing them in this forme4 ,,epi4 ,yea1 some of the ,witches haue confessed1 that he hath perswaded them to giue their willing consent thereunto1 that he may thereby haue them feltred the sikarer in his snares2 ,but as the other compelled sorte is to be pittied and prayed for1 so is this most highlie to be punished and detested4 ,,phi4 ,it is not the thing which we cal the ,mare1 which takes folkes sleeping in their bedds1 a kinde of these spirites1 whereof ye are speaking8 ,,epi4 ,no1 that is but a naturall sicknes1 which the ,mediciners hath giuen that name of ,incubus vnto ab incubando1 because it being a thicke fleume1 falling into our breast vpon the harte1 while we are sleeping1 intercludes so our vitall spirites1 and takes all power from vs1 as maks vs think that there were some vnnaturall burden or spirite1 lying vpon vs and holding vs downe4 ,chap4 ,,iiii4 ,,argvment4 ,the description of the ,dmoniackes possessed4 ,by what reason the ,papistes may haue power to cure them4 ,,philomathes4 ,wel1 ,i haue told you now all my doubts1 and ye haue satisfied me therein1 concerning the first of these two kindes of spirites that ye haue conjoyned4 ,now ,i am to inquire onely two thinges at you concerning the last kinde1 ,i meane the ,dmoniackes4 ,the first is1 whereby shal these possessed folks be discerned fra them that ar trubled with a natural ,phrensie or ,manie4 ,the next is1 how can it be that they can be remedied by the ,papistes ,church1 whome wee counting as ,hereticques1 7,m#bi7 it should appeare that one ,deuil should not cast out an other1 for then would his kingdome be diuided in it selfe1 as ,,christ said4 ,,epi4 ,as to your first question2 there are diuers symptomes1 whereby that heauie trouble may be discerned from a naturall sickenesse1 and speciallie three1 omitting the diuers vaine signes that the ,papistes attributes vnto it3 ,such as the raging at holie water1 their fleeing a back from the ,croce1 their not abiding the hearing of ,god named1 and innumerable such like vaine thinges that were alike fashious and feckles to recite4 ,but to come to these three symptomes then1 whereof ,i spake1 ,i account the one of them to be the incredible strength of the possessed creature1 which will farre exceede the strength of six of the wightest and wodest of any other men that are not so troubled4 ,the next is the boldning vp so far of the patients breast and bellie1 with such an vnnaturall sturring and vehement agitation within them3 ,and such an ironie hardnes of his sinnowes so stiffelie bended out1 that it were not possible to prick out as it were the skinne of anie other person so far3 so mightely works the ,deuil in all the members and senses of his body1 he being locallie within the same1 suppose of his soule and affectiones thereof1 hee haue no more power then of any other mans4 ,the last is1 the speaking of sundrie languages1 which the patient is knowen by them that were acquainte with him neuer to haue learned1 and that with an vncouth and hollowe voice1 and al the time of his speaking1 a greater motion being in his breast then in his mouth4 ,but fra this last symptome is excepted such1 as are altogether in the time of their possessing bereft of al their senses being possessed with a dumme and blynde spirite1 whereof ,christ releiued one1 in the #ab4 of ,mathew4 ,and as to your next demande1 it is first to be doubted if the ,papistes or anie not professing the the onelie true ,religion1 can relieue anie of that trouble4 ,and next1 in-case they can1 vpon what respectes it is possible vnto them4 ,as to the former vpon two reasons1 it is grounded3 first that it is knowen so manie of them to bee counterfite1 which wyle the ,clergie inuentes for confirming of their rotten ,religion4 ,the next is1 that by experience we finde that few1 who are possessed indeede1 are fullie cured by them3 but rather the ,deuill is content to release the bodelie hurting of them1 for a shorte space1 thereby to obteine the perpetual hurt of the soules of so many that by these false miracles may be induced or confirmed in the profession of that erroneous ,religion3 euen as ,i told you before that he doth in the false cures1 or casting off of diseases by ,witches4 ,as to the other part of the argument in-case they can1 which rather 7with reuerence of the learned thinking otherwaies7 ,i am induced to beleeue1 by reason of the faithfull report that men sound of religion1 haue made according to their sight thereof1 ,i think if so be1 ,i say these may be the respectes1 whereupon the ,papistes may haue that power4 ,,christ gaue a commission and power to his ,apostles to cast out ,deuilles1 which they according thereunto put in execution3 ,the rules he bad them obserue in that action1 was fasting and praier3 the action it selfe to be done in his name4 ,this power of theirs proceeded not then of anie vertue in them1 but onely in him who directed them4 ,as was clearly proued by ,iudas his hauing as greate power in that commission1 as anie of the reste4 ,it is easie then to be vnderstand that the casting out of ,deuilles1 is by the vertue of fasting and prayer1 and in-calling of the name of ,god1 suppose manie imperfectiones be in the person that is the instrumente17,m#cj7 as ,,christ him selfe teacheth vs of the power that false ,prophets sall haue to caste out ,devils4 ,it is no wounder then1 these respects of this action being considered1 that it may be possible to the ,papistes1 though erring in sundrie points of ,religion to accomplish this1 if they vse the right forme prescribed by ,,christ herein4 ,for what the worse is that action that they erre in other thinges1 more then their ,baptisme is the worse that they erre in the other ,sacrament1 and haue eiked many vaine freittes to the ,baptisme it selfe4 ,,phi4 ,surelie it is no little wonder that ,god should permit the bodies of anie of the faithfull to be so dishonoured1 as to be a dwelling place to that vncleane spirite4 ,,epi4 ,there is it which ,i told right now1 would prooue and strengthen my argument of the deuils entring in the dead bodies of the faithfull4 ,for if he is permitted to enter in their liuing bodies1 euen when they are ioyned with the soule3 how much more will ,god permit him to enter in their dead carions1 which is no more man1 but the filthie and corruptible caise of man4 ,for as ,,christ sayth1 7,m#ca7 ,it is not any thing that enters within man that defiles him1 but onely that which proccedes and commeth out of him4 ,chap4 ,v4 ,,argvment4 ,the description of the fourth kinde of ,spirites called the ,phairie3 ,what is possible therein1 and what is but illusiones4 ,how far this ,dialogue entreates of all these thinges1 and to what end4 ,,philomathes4 ,now ,i pray you come on to that fourth kinde of spirites4 ,,epi4 ,that fourth kinde of spirites1 which by the ,gentiles was called ,diana1 and her wandring court1 and amongst vs was called the ,phairie 7as ,i tould you7 or our good neighboures1 was one of the sortes of illusiones that was rifest in the time of ,papistrie3 for although it was holden odious to ,prophesie by the deuill1 yet whome these kinde of ,spirites carryed awaie1 and informed1 they were thought to be sonsiest and of best life4 ,to speake of the many vaine trattles founded vpon that illusion3 ,how there was a ,king and ,queene of ,phairie1 of such a iolly court train as they had1 how they had a teynd1 dutie1 as it were1 of all goods3 how they naturallie rode and went1 eate and drank1 and did all other actiones like naturall men and women3 ,i thinke it liker ,,virgils ,campi ,elysij1 nor anie thing that ought to be beleeued by ,christians1 except in generall1 that as ,i spake sundrie times before1 the deuil illuded the senses of sundry simple creatures1 in making them beleeue that they saw and harde such thinges as were nothing so indeed4 ,,phi4 ,but how can it be then1 that sundrie ,witches haue gone to death with that confession1 that they haue ben transported with the ,phairie to such a hill1 which opening1 they went in1 and there saw a faire ,queene1 who being now lighter1 gaue them a stone that had sundrie vertues1 which at sundrie times hath bene produced in judgement8 ,,epi4 ,i say that1 euen as ,i said before of that imaginar rauishing of the spirite foorth of the bodie4 ,for may not the deuil object to their fantasie1 their senses being dulled1 and as it were a sleepe1 such hilles houses within them1 such glistering courts and traines1 and whatsoeuer such like wherewith he pleaseth to delude them4 ,and in the meane time their bodies being senselesse1 to conuay in their hande any stone or such like thing1 which he makes them to imagine to haue receiued in such a place4 ,,phi4 ,but what say ye to their fore-telling the death of sundrie persones1 whome they alleage to haue scene in these places8 ,that is1 a sooth-dreame 7as they say7 since they see it walking4 ,,epi4 ,i thinke that either they haue not bene sharply inough examined1 that gaue so blunt a reason for their ,prophesie1 or otherwaies1 ,i thinke it likewise as possible that the ,deuill may prophesie to them when he deceiues their imaginationes in that sorte1 as well as when he plainely speakes vnto them at other times for their prophesying1 is but by a kinde of vision1 as it were1 wherein he commonly counterfeits ,god among the ,ethnicks1 as ,i told you before4 ,,phi4 ,i would know now whether these kindes of spirites may only appeare to ,witches1 or if they may also appeare to anie other4 ,,epi4 ,they may do to both1 to the innocent sort1 either to affraie them1 or to seeme to be a better sorte of folkes nor vncleane spirites are1 and to the ,witches1 to be a cullour of safetie for them1 that ignorant ,magistrates may not punish them for it1 as ,i told euen now4 ,but as the one sorte1 for being perforce troubled with them ought to be pittied1 so ought the other sorte 7who may bee discerned by their taking vppon them to ,prophesie by them17 ,that sorte ,i say1 ought as seuerely to be punished as any other ,witches1 and rather the more1 that that they goe dissemblingly to woorke4 ,,phi4 ,and what makes the spirites haue so different names from others4 ,,epi4 ,euen the knauerie of that same deuil2 who as hee illudes the ,necromancers with innumerable feyned names for him and his angels1 as in special1 making ,sathan1 ,beelzebub1 ,lucifer1 to be three sundry spirites1 where we finde the two former1 but diuers names giuen to the ,prince of all the rebelling angels by the ,scripture4 ,as by ,,christ1 the ,prince of all the ,deuilles is called1 ,beelzebub in that place1 which ,i alleaged against the power of any hereticques to cast out ,deuils4 ,by ,,iohn in the ,reuelation1 the old tempter is called1 ,sathan the ,prince of all the euill angels4 ,and the last1 to wit1 ,lucifer1 is but by allegoric taken from the day ,starre 7so named in diuers places of the ,scriptures7 because of his excellencie 7,i meane the ,prince of them7 in his creation before his fall4 ,euen so ,i say he deceaues the ,witches1 by attributing to himselfe diuers names3 as if euery diuers shape that he trans formes himselfe in1 were a diuers kinde of spirit4 ,,phi4 ,but ,i haue hard many moe strange tales of this ,phairie1 nor ye haue yet told me4 ,,epi4 ,as well ,i do in that1 as ,i did in all the rest of my discourse4 ,for because the ground of this conference of ours1 proceeded of your speering at me at our meeting1 if there was such a thing as ,witches or spirites3 ,and if they had any power3 ,i therefore haue framed my whole discours1 only to proue that such things are and may be1 by such number of examples as ,i show to be possible by reason3 keepes me from dipping any further in playing the part of a ,dictionarie1 to tell what euer ,i haue read or harde in that purpose1 which both would exceede fayth1 and rather would seeme to teach such vnlawfull artes1 nor to disallow and condemne them1 as it is the duetie of all ,christians to do4 ,chap4 ,,vi4 ,,argvment4 ,of the tryall and punishment of ,witches4 ,what sorte of accusation ought to be admitted against them4 ,what is the cause of the increasing so far of their number in this age4 ,,philomathes4 ,then to make an ende of our conference1 since ,i see it drawes late1 what forme of punishment thinke ye merites these ,magicians and ,witches8 ,for ,i see that ye account them to be all alike guiltie8 ,,epi4 ,they ought to be put to death according to the ,law of ,god1 the ciuill and imperial law1 and municipall law of all ,christian nations4 ,,phi4 ,but what kinde of death ,i pray you8 ,,epi4 ,it is commonly vsed by fire1 but that is an indifferent thing to be vsed in euery cuntrie1 according to the ,law or custome thereof4 ,,phi4 ,but ought no sexe1 age nor ranck to be exempted8 ,,epi4 ,none at al 7being so vsed by the lawful ,magistrate7 for it is the highest poynt of ,idolatrie1 wherein no exception is admitted by the law of ,god4 ,,phi4 ,then bairnes may not be spared8 ,,epi4 ,yea1 not a haire the lesse of my conclusion4 ,for they are not that capable of reason as to practise such thinges4 ,and for any being in company and not reueiling thereof1 their lesse and ignorant age will no doubt excuse them4 ,,phi4 ,i see ye condemne them all that are of the counsell of such craftes4 ,,epi4 ,no doubt1 for as ,i said1 speaking of ,magie1 the consulters1 trusters in1 ouer-seers1 interteiners or sturrers vp of these craftes-folkes1 are equallie guiltie with themselues that are the practisers4 ,,phi4 ,whether may the ,prince then1 or supreame ,magistrate1 spare or ouer-see any that are guiltie of that craft8 vpon som great respects knowen to him8 ,,epi4 ,the ,prince or ,magistrate for further tryals cause1 may continue the punishing of them such a certaine space as he thinkes conuenient3 ,but in the end to spare the life1 and not to strike when ,god bids strike1 and so seuerelie punish in so odious a fault treason against ,god1 it is not only vnlawful1 but doubtlesse no lesse sinne in that ,magistrate1 nor it was in ,,savles sparing of ,,agag4 ,and so comparable 7,m#cb7 to the sin of ,witch-craft it selfe1 as ,,samvell alleaged at that time4 ,,phi4 ,surely then1 ,i think since this crime ought to be so seuerely punished4 ,judges ought to beware to condemne any1 but such as they are sure are guiltie1 neither should the clattering reporte of a carling serue in so weightie a case4 ,,epi4 ,iudges ought indeede to beware whome they condemne3 ,for it is as great a crime 7,m#cc7 7as ,,salomon sayeth17 ,to condemne the innocent1 as to let the guiltie escape free2 neither ought the report of any one infamous person1 be admitted for a sufficient proofe1 which can stand of no law4 ,,phi4 ,and what may a number then of guilty persons confessions1 woork against one that is accused8 ,,epi4 ,the assise must serue for interpretour of our law in that respect4 ,but in my opinion1 since in a mater of treason against the ,prince1 barnes or wiues1 or neuer so diffamed persons1 may of our law serue for sufficient witnesses and proofes4 ,i thinke surely that by a far greater reason1 such witnesses may be sufficient in matters of high treason against ,god3 ,for who but ,witches can be prooues1 and so witnesses of the doings of ,witches4 ,,phi4 ,indeed1 ,i trow they wil be loath to put any honest man vpon their counsell4 ,but what if they accuse folke to haue bene present at their ,imaginar conuentiones in the spirite1 when their bodies lyes sencelesse1 as ye haue said4 ,,epi4 ,i think they are not a haire the lesse guiltie3 ,for the ,deuill durst neuer haue borrowed their shaddow or similitude to that turne1 if their consent had not bene at it3 ,and the consent in these turnes is death of the law4 ,,phi4 ,then ,,samvel was a ,witch3 ,for the ,deuill resembled his shape1 and played his person in giuing response to ,,savle4 ,,epi4 ,,samvel was dead aswell before that2 and so none coulde slander him with medling in that vnlawfull arte4 ,for the cause why1 as ,i take it1 that ,god will not permit ,sathan to vse the shapes or similitudes of any innocent persones at such vnlawful times1 is that ,god wil not permit that any innocent persons shalbe slandered with that vile defection3 for then the deuil would find waies anew1 to calumniate the best4 ,and this we haue in proofe by them that are carryed with the ,phairie1 who neuer see the shaddowes of any in that courte1 but of them that thereafter are tryed to haue bene brethren and sisters of that craft4 ,and this was likewise proued by the confession of a young ,lasse1 troubled with spirites1 laide on her by ,witchcraft4 ,that although shee saw the shapes of diuerse men women troubling her1 and naming the persons whom these shaddowes represents3 yet neuer one of them are found to be innocent1 but al clearely tried to be most guilty1 the most part of them confessing the same4 ,and besides that1 ,i think it hath ben seldome harde tell of1 that any whome persones guiltie of that crime accused1 as hauing knowen them to be their marrowes by eye-sight1 and not by hear-say1 but such as were so accused of ,witch-craft1 could not be clearely tryed vpon them1 were at the least publickly knowen to be of a very euil life reputation3 so iealous is ,god ,i say1 of the fame of them that are innocent in such causes4 ,and besides that2 there are two other good helpes that may be vsed for their trial3 the one is the finding of their marke1 and the trying the insensiblenes thereof4 ,the other is their fleeting on the water3 for as in a secret murther1 if the deade carcase be at any time thereafter handled by the murtherer1 it wil gush out of bloud1 as if the blud wer crying to the heauen for reuenge of the murtherer1 ,god hauing appoynted that secret super-naturall signe1 for tryall of that secrete vnnaturall crime1 so it appeares that ,god hath appoynted 7for a super-naturall signe of the monstruous impietie of the ,witches7 that the water shal refuse to receiue them in her bosom1 that haue shaken off them the sacred ,water of ,baptisme1 and wilfullie refused the benefite thereof3 ,no not so much as their eyes are able to shed teares 7thretten and torture them as ye please7 while first they repent 7,god not permitting them to dissemble their obstinacie in so horrible a crime7 albeit the women kinde especially1 be able other-waies to shed teares at euery light occasion when they will1 yea1 although it were dissemblingly like the ,crocodiles4 ,,phi4 ,well1 wee haue made this conference to last as long as leasure would permit3 ,and to conclude then1 since ,i am to take my leaue of you1 ,i pray ,god to purge this ,cuntrie of these diuellishe practises3 for they were neuer so rife in these partes1 as they are now4 ,,epi4 ,i pray ,god that so be to4 ,but the causes ar ouer manifest1 that makes them to be so rife4 ,for the greate wickednesse of the people on the one parte1 procures this horrible defection1 whereby ,god justlie punisheth sinne1 by a greater iniquitie4 ,and on the other part1 the consummation of the worlde1 and our deliuerance drawing neare1 7,m#cd7 makes ,sathan to rage the more in his instruments1 knowing his kingdome to be so neare an ende4 ,and so fare-well for this time4 ,,finis4 ,,newes ,,from ,,scotland4 ,declaring the ,damnable life and death of ,doctor ,fian1 a notable ,sorcerer1 who was burned at ,edenbrough in ,ianuary last4 #aeia4 ,which ,doctor was regester to the ,diuell that sundry times preached at ,north ,barrick ,kirke1 to a number of notorious ,witches4 ,with the true examinations of the saide ,doctor and ,witches1 as they vttered them in the presence of the ,scottish ,king4 ,discouering how they pretended to bewitch and drowne his ,maiestie in the ,sea comming from ,denmark with such other wonderfull matters as the like hath not been heard of at any time4 ,published according to the ,scottish ,coppie4 ,,at ,,london ,printed for ,william ,wright4 ,illustration3 ,country ,scene ,to the ,reader4 ,the ,manifolde vntruthes which is spread abroade1 concerning the detestable actions and apprehension of those ,witches wherof this ,historye following truely entreateth1 hath caused me to publish the same in print3 and the rather for that sundrie written ,copies are lately dispersed therof1 containing1 that the said witches were first discouered1 by meanes of a poore ,pedler trauailing to the towne of ,trenent1 and that by a wonderfull manner he was in a moment conuayed at midnight1 from ,scotland to ,burdeux in ,fraunce 7beeing places of no small distance between7 into a ,marchants ,seller there1 after1 being sent from ,burdeux into ,scotland by certaine ,scottish ,marchants to the ,kinges ,maiestie1 that he discouered those ,witches and was the cause of their apprehension3 with a number of matters miraculous and incredible3 ,all which in truthe are moste false4 ,neuertheles to satisfie a number of honest mindes1 who are desirous to be enformed of the veritie and trueth of their confessions1 which for certaintie is more stranger then the common reporte runneth1 and yet with more trueth ,i haue undertaken to publish this short ,treatise1 which declareth the true discourse of all that hath hapned1 aswell what was pretended by those wicked and detestable ,witches against the ,kinges ,maiestie1 as also by what meanes they wrought the same4 ,all which examinations 7gentle ,reader7 ,i haue heere truelye published1 as they were taken and uttered in the presence of the ,kings ,maiestie1 praying thee to accept it for veritie1 the same beeing so true as cannot be reproued4 ,discourse4 ,a true discourse1 of the apprehension of sundrye ,witches lately taken in ,scotland1 some are executed1 and some are yet imprisoned4 ,with a particuler recitall of their examinations1 taken in the presence of the ,kinges ,maiestie4 ,god by his omnipotent power1 hath at al times and daily doth take such care1 and is so vigillant1 for the weale and preseruation of his owne1 that thereby he disapointeth the wicked practises and euil intents of all such as by any meanes whatsoeuer1 seeke indirectly to conspire any thing contrary to his holy will3 yea and by the same power1 he hath lately ouerthrown and hindered the intentions and wicked dealinges of a great number of vngodly creatures1 no better then ,diuels3 who suffering themselues to be allured and inticed by the ,diuell whom they serued1 and to whome they were priuatelye sworne3 entered into the detestable ,art of witchcraft1 which they studied and practised so long time1 that in the end they had seduced by their sorcery a number of other to be as bad as themselues3 dwelling in the boundes of ,lowthian1 which is a principall shire or parte of ,scotland1 where the ,kings ,maiestie vseth to make his cheefest residence or abode3 and to the end that their detestable wickednes which they priuilye had pretended against the ,kings ,maiestie1 the ,common-weale of that ,country1 with the ,nobilitie and subjects of the same1 should come to light3 ,god of his vnspeakeable goodnes did reueale and lay it open in very strange sorte1 therby to make knowne vnto the worlde1 that there actions were contrarye to the lawe of ,god1 and the naturall affection which we ought generallye to beare one to another3 the manner of the reuealing wherof was as followeth4 ,within the towne of ,trenent in the ,kingdome of ,scotland1 there dwelleth one ,dauid ,seaton1 who being deputie ,bailiffe in the saide ,towne1 had a maide seruant called ,geillis ,duncane1 who vsed secretly to be absent and to lye foorth of her ,maisters house euery other night3 this ,geillis ,duncane took in hand to help all such as were troubled or greeued with any kinde of sicknes or infirmitie3 and in short space did perfourme manye matters most miraculous1 which thinges forasmuch as she began to doe them vpon a sodaine1 hauing neuer doon the like before1 made her ,maister and others to be in great admiracion1 and wondred thereat3 by meanes wherof the saide ,dauid ,seaton had his maide in some great suspition1 that she did not those things by naturall and lawfull wayes1 but rather supposed it to be doone by some extraordinary and vnlawfull meanes4 ,whervpon1 her ,maister began to growe very inquisitiue1 and examined her which way and by what meanes she were able to perfourme matters of so great importance3 whereat she gaue him no answere1 neuerthelesse1 her ,maister to the intent that he might the better trye and finde out the trueth of the same1 did with the helpe of others1 torment her with the torture of the ,pilliwinckes vpon her fingers1 which is a greeuous torture1 and binding or wrinching her head with a corde or roape1 which is a most cruell torment also1 yet would she not confesse any thing1 whereupon they suspecting that she had beene marked by the ,diuell 7as commonly witches are7 made dilligent search about her1 and found the enemies marke to be in her fore crag or foreparte of her throate3 which being found1 she confessed that all her dooings was doone by the wicked allurements and inticements of the ,diuell1 and that she did them by witchcraft4 ,illustration3 ,examination of several witches ,after this her confession1 she was committed to prison1 where she continued for a season1 where immediatly she accused these persons following to be notorious witches1 and caused them foorthwith to be apprehended one after an other1 vidz4 ,agnis ,sampson the eldest ,witch of them al1 dwelling in ,haddington1 ,agnes ,tompson of ,edenbrough1 ,doctor ,fian1 alias ,iohn ,cunningham1 maister of the ,schoole at ,saltpans in ,lowthian1 of whose life and strange actes1 you shall heare more largely in the ende of this discourse3 these were by the saide ,geillis ,duncane accused1 as also ,george ,motts wife dwelling in ,saltpans1 ,robert ,griersonn skipper1 and ,iennit ,bandilandis1 with the ,porters wife of ,seaton1 the ,smith at the brigge ,hallis with innumerable others in that partes1 and dwelling in those bounds aforesaide3 of whom some are alreadye executed1 the rest remaine in prison1 to receiue the doome of ,iudgement at the ,kings maiesties will and pleasure4 ,the said ,geillis ,duncane also caused ,ewphame ,meealrean to be apprehended1 who conspired and perfourmed the death of her ,godfather1 and who vsed her art vpon a gentleman being one of the ,lords and ,iustices of the ,session1 for bearing good will to her ,daughter3 she also caused to be apprehended one ,barbara ,naper1 for bewitching to death ,archibalde1 last ,earle of ,angus1 who languished to death by witchcraft and yet the same was not suspected1 but that he died of so strange a disease1 as the ,phisition knew not how to cure or remedy the same3 but of all other the saide witches1 these two last before recited1 were reputed for as ciuill honest women as any that dwelled within the ,citie of ,edenbrough1 before they were apprehended4 ,many other besides were taken dwelling in ,lieth1 who are detayned in prison1 vntill his ,maiesties further will and pleasure be known3 of whose wicked dooings you shall particularly heare1 which was as followeth4 ,this aforeaside ,agnis ,sampson which was the elder ,witch1 was taken and brought to ,haliciud house before the ,kings ,maiestie and sundry other of the nobility of ,scotland1 where she was straitly examined1 but all the perswasions which the ,kings maiestie vsed to her with the rest of his counsell1 might not prouoke or induce her to confesse any thing1 but stood stiffely in the deniall of all that was laide to her charge3 whervpon they caused her to be conueied awaye to prison1 there to receiue such torture as hath been lately prouided for witches in that country3 and forasmuch as by due examination of witchcraft and witches in ,scotland1 it hath latelye beene found that the ,deuill dooth generallye marke them with a priuie marke1 by reason the ,witches haue confessed themselues1 that the ,diuell dooth lick them with his tung in some priuy part of their bodie1 before hee dooth receiue them to be his seruants1 which marke commonly is giuen them vnder the haire in some part of their bodye1 wherby it may not easily be found out or scene1 although they be searched3 and generally so long as the marke is not seene to those which search them1 so long the parties that hath the marke will neuer confesse any thing4 ,therfore by special commaundement this ,agnis ,sampson had all her haire shauen of1 in each parte of her bodie1 and her head thrawen with a rope according to the custome of that ,countrye1 beeing a paine most greeuous1 which she continued almost an hower1 during which time she would not confesse any thing vntill the ,diuels marke was found vpon her priuities1 then she immediatlye confessed whatsoeuer was demaunded of her1 and iustifying those persons aforesaid to be notorious witches4 ,item1 the saide ,agnis ,tompson was after brought againe before the ,kings ,maiestie and his ,counsell1 and being examined of the meetings and detestable dealings of those witches1 she confessed that vpon the night of ,allhollon ,euen last1 she was accompanied aswell with the persons aforesaide1 as also with a great many other witches1 to the number of two hundreth3 and that all they together went by ,sea each one in a ,riddle or ,ciue1 and went in the same very substantially with ,flaggons of wine making merrie and drinking by the waye in the same ,riddles or ,ciues1 to the ,kerke of ,north ,barrick in ,lowthian1 and that after they had landed1 tooke handes on the land and daunced this reill or short daunce1 singing all with one voice4 ,commer goe ye before1 commer goe ye1 ,if ye will not goe before1 commer let me4 ,at which time she confessed1 that this ,geilles ,duncane did goe before them playing this reill or daunce vpon a small ,trump1 called a ,iewes ,trump1 vntill they entred into the ,kerk of north ,barrick4 ,these confessions made the ,king in a woderful admiration1 and sent for the said ,geillis ,duncane1 who vpon the like ,trump did playe the said daunce before the ,kings ,maiestie1 who in respect of the strangenes of these matters1 tooke great delight to bee present at their examinations4 ,item1 the said ,agnis ,tompson confessed that the ,diuell being then at ,north ,barrick ,kerke attending their comming in the habit or likenes of a man1 and seeing that they tarried ouer long1 he at their comming enioyned them all to a pennance1 which was1 that they should kisse his ,buttockes1 in signe of duetye to him3 which being put ouer the ,pulpit barre1 euerye one did as he had enioyned them3 and hauing made his vngodly exhortations1 wherein he did greatlye enveighe against the ,king of ,scotland1 he receiued their oathes for their good and true seruice towards him1 and departed3 which doone1 they returned to ,sea1 and so home againe4 ,at which time the witches demaunded of the ,diuel why he did beare such hatred to the ,king1 who answered1 by reason the ,king is the greatest enemy he hath in the worlde3 all which their confessions and depositions are still extant vpon record4 ,item1 the saide ,agnis ,sampson confessed before the ,kings ,maiestie sundrye thinges which were so miraculous and strange1 as that his ,maiestie saide they were all extreame lyars1 wherat she answered1 she would not wishe his ,maiestie to suppose her woords to be false1 but rather to beleeue them1 in that she would discouer such matter vnto him as his maiestie should not any way doubt off4 ,and therupon taking his ,maiestie a little aside1 she declared vnto him the verye woordes which passed betweene the ,kings ,maiestie and his ,queene at ,vpslo in ,norway the first night of their mariage1 with their answere eache to other3 whereat the ,kinges ,maiestie wondered greatlye1 and swore by the liuing ,god1 that he beleeued that all the ,diuels in hell could not haue discouered the same3 acknowledging her woords to be most true1 and therefore gaue the more credit to the rest which is before declared4 ,touching this ,agnis ,tompson1 she is the onlye woman1 who by the ,diuels perswasion should haue entended and put in execution the ,kings ,maiesties death in this manner4 ,she confessed that she tooke a blacke ,toade1 and did hang the same vp by the heeles1 three daies1 and collected and gathered the venome as it dropped and fell from it in an ,oister shell1 and kept the same venome close couered1 vntill she should obtaine any parte or peece of foule linnen cloth1 that had appertained to the ,kings ,maiestie1 as shirt1 handkercher1 napkin or any other thing which she practised to obtaine by meanes of one ,iohn ,kers1 who being attendant in his ,maiesties ,chamber1 desired him for olde acquaintance betweene them1 to helpe her to one or a peece of such a cloth as is aforesaide1 which thing the said ,iohn ,kers denyed to helpe her too1 saying he could not help her too it4 ,and the said ,agnis ,tompson by her depositions since her apprehension saith1 that if she had obtained any one peece of linnen cloth which the ,king had worne and fouled1 she had bewitched him to death1 and put him to such extraordinary paines1 as if he had beene lying vpon sharp thornes and endes of ,needles4 ,moreouer she confessed that at the time when his ,maiestie was in ,denmarke1 she being accompanied with the parties before specially named1 tooke a ,cat and christened it1 and afterward bound to each parte of that ,cat1 the cheefest partes of a dead man1 and seuerall ioynts of his bodie1 and that in the night following the saide ,cat was conueied into the midst of the sea by all these witches sayling in their riddles or ,ciues as is aforesaide1 and so left the saide ,cat right before the ,towne of ,lieth in ,scotland3 this doone1 there did arise such a tempest in the ,sea1 as a greater hath not beene seene3 which tempest was the cause of the perrishing of a ,boate or vessell comming ouer from the towne of ,brunt ,iland to the towne of ,lieth1 wherein was sundrye ,iewelles and riche giftes1 which should haue been presented to the now ,queen of ,scotland1 at her ,maiesties comming to ,lieth4 ,againe it is confessed1 that the said christened ,cat was the cause that the ,kinges ,maiesties ,ship at his comming foorth of ,denmarke1 had a contrary winde to the rest of his ,ships1 then being in his companye1 which thing was most strange and true1 as the ,kings ,maiestie acknowledgeth1 for when the rest of the ,shippes had a faire and good winde1 then was the winde contrarye and altogither against his ,maiestie3 and further the saide witche declared1 that his ,maiestie had neuer come safelye from the ,sea1 if his faith had not preuailed aboue their ententions4 ,moreouer the said ,witches being demaunded how the ,diuell would vse them when he was in their company1 they confessed that when the ,diuell did receiue them for his seruants1 and that they had vowed themselues vnto him1 then he would ,carnallye vse them1 albeit to their little pleasure1 in respect of his colde nature3 and would doo the like at sundry other times4 ,as touching the aforesaide ,doctor ,fian1 alias ,iohn ,cunningham1 the examination of his actes since his apprehension1 declareth the great subtiltye of the diuell1 and therfore maketh thinges to appeere the more miraculous3 for being apprehended by the accusation of the saide ,geillis ,duncane aforesaide1 who confessed he was their ,regester1 and that there was not one man suffered to come to the ,diuels readinges but onlye he3 the saide ,doctor was taken and imprisoned1 and vsed with the accustomed paine1 prouided for those offences1 inflicted vpon the rest as is aforesaide4 ,first by thrawing of his head with a roape1 wherat he would confesse nothing4 ,secondly1 he was perswaded by faire means to confesse his follies1 but that would preuaile as little4 ,lastly he was put to the most seuere and cruell paine in the world1 called the bootes1 who after he had receiued three strokes1 being enquired if he would confesse his damnable acts and wicked life1 his tung would not serue him to speak1 in respect wherof the rest of the witches willed to search his tung1 vnder which was found two pinnes thrust vp into the head1 whereupon the witches did laye1 ,now is the ,charme stinted1 and shewed that those charmed ,pinnes were the cause he could not confesse any thing3 then was he immediatly released of the bootes1 brought before the ,king1 his confession was taken1 and his owne hand willingly set ther-vnto1 which contained as followeth4 ,first1 that at the generall meetinges of those witches1 hee was alwayes preasent3 that he was ,clarke to all those that were in subiection to the ,diuels seruice1 bearing the name of witches1 that alwaye he did take their othes for their true seruice to the ,diuell1 and that he wrot for them such matters as the ,diuell still pleased to commaund him4 ,item1 he confessed that by his witchcrafte he did bewitch a ,gentleman dwelling neere to the ,saltpans1 where the said ,doctor kept ,schoole1 onely for being enamoured of a ,gentlewoman whome he loued himselfe3 by meanes of which his ,sorcerye1 witchcraft and diuelish practises1 he caused the said ,gentleman that once in xxiiij4 howres he fell into a lunacie and madnes1 and so continued one whole hower together1 and for the veritie of the same1 he caused the ,gentleman to be brought before the ,kinges ,maiestie1 which was vpon the xxiiij4 day of ,december last1 and being in his ,maiesties ,chamber1 suddenly he gaue a great scritch and fell into a madnes1 sometime bending himselfe1 and sometime capring so directly vp1 that his head did touch the seeling of the ,chamber1 to the great admiration of his ,maiestie and others then present3 so that all the ,gentlemen in the ,chamber were not able to holde him1 vntill they called in more helpe1 who together bound him hand and foot3 and suffering the said gentleman to lye still vntill his furye were past1 he within an hower came againe to himselfe1 when being demaunded of the ,kings ,maiestie what he saw or did all that while1 answered that he had been in a sound sleepe4 ,item the said ,doctor did also confesse that he had vsed means sundry times to obtain his purpose and wicked intent of the same ,gentlewoman1 and seeing himselfe disapointed of his intention1 he determined by all waies he might to obtaine the same1 trusting by coniuring1 witchcraft and ,sorcery to obtaine it in this manner4 ,it happened this gentlewoman being vnmaried1 had a brother who went to schoole with the said ,doctor1 and calling his ,scholler to him1 demaunded if he did lye with his sister1 who answered he did1 by meanes wherof he thought to obtaine his purpose1 and therefore secretlye promised to teach him without stripes1 so he would obtain for him three haires of his sisters priuities1 at such time as he should spye best occasion for it3 which the youth promised faithfullye to perfourme1 and vowed speedily to put it in practise1 taking a peece of coniured paper of his maister to lappe them in when he had gotten them3 and therevpon the boye practised nightlye to obtaine his maisters purpose1 especially when his sister was a sleepe4 ,but ,god who knoweth the secrets of all harts1 and reuealeth all wicked and vngodlye practises1 would not suffer the intents of this diuilish ,doctor to come to that purpose which he supposed it would1 and therefore to declare that he was heauilye offended with his wicked entent1 did so woorke by the ,gentlewomans owne meanes1 that in the ende the same was discouered and brought to light3 for she being one night a sleepe1 and her brother in bed with her1 suddenlye cryed out to her mother1 declaring that her ,brother would not suffer her to sleepe1 wherevpon her mother hauing a quick capacitie1 did vehemently suspect ,doctor ,fians entention1 by reason she was a witche of her selfe1 and therefore presently arose1 and was very inquisitiue of the boy to vnderstand his intent1 and the better to know the same1 did beat him with sundry stripes1 wherby he discouered the trueth vnto her4 ,the ,mother therefore being well practised in witchcrafte1 did thinke it most conuenient to meete with the ,doctor in his owne ,arte1 and therevpon tooke the paper from the boy1 wherein hee should haue put the same haires1 and went to a young ,heyfer which neuer had borne ,calfe nor gone to the ,bull1 and with a paire of sheeres1 clipped off three haires from the vdder of the ,cow1 and wrapt them in the same paper1 which she againe deliuered to the boy1 then willing him to giue the same to his saide ,maister1 which he immediatly did4 ,the ,schoolemaister so soone as he had receiued them1 thinking them indeede to bee the ,maides haires1 went straight and wrought his arte vpon them3 ,but the ,doctor had no sooner doone his intent to them1 but presentlye the ,hayfer or ,cow whose haires they were indeed1 came vnto the doore of the ,church wherein the ,schoolemaister was1 into the which the ,hayfer went1 and made towards the ,schoolemaister1 leaping and dauncing vpon him1 and following him foorth of the church and to what place so euer he went1 to the great admiration of all the townes men of ,saltpans1 and many other who did beholde the same4 ,the reporte whereof made all men imagine that hee did woorke it by the ,diuell1 without whom it could neuer haue beene so sufficientlye effected3 and thervpon1 the name of the said ,doctor ,fian 7who was but a very yong man7 began to grow so common among the people of ,scotland1 that he was secretlye nominated for a notable ,cuniurer4 ,illustration3 ,country scene with cattle and church ,all which although in the beginning he denied1 and would not confesse1 yet hauing felt the pain of the bootes 7and the charme stinted1 as aforesayd7 he confessed all the aforesaid to be most true1 without producing anie witnesses to iustifie the same1 thervpon before the kings maiesty he subscribed the sayd confessions with his owne hande1 which for truth remaineth vpon record in ,scotland4 ,after that the depositions and examinations of the sayd doctor ,fian ,alias ,cuningham was taken1 as alreadie is declared1 with his owne hand willingly set therevnto1 hee was by the master of the prison committed to ward1 and appointed to a chamber by himselfe1 where forsaking his wicked wayes1 acknowledging his most vngodly lyfe1 shewing that he had too much folowed the allurements and entisements of ,sathan1 and fondly practised his conclusions by coniuring1 witchcraft1 inchantment1 sorcerie1 and such like1 hee renounced the deuill and all his wicked workes1 vowed to leade the life of a ,christian1 and seemed newly connected towards ,god4 ,the morrow after vpon conference had with him1 he granted that the deuill had appeared vnto him in the night before1 appareled all in blacke1 with a white wand in his hande1 and that the deuill demaunded of him if hee would continue his faithfull seruice1 according to his first oath and promise made to that effect4 ,whome 7as hee then sayd7 he vtterly renounced to his face1 and sayde vnto him in this manner1 ,auoide ,satan1 auoide1 for ,i haue listned too much vnto thee1 and by the same thou hast vndone mee1 in respect whereof ,i vtterly forsake thee4 ,to whome the deuill answered1 ,that once ere thou die thou shall bee mine4 ,and with that 7as he sayde7 the deuill brake the white wande1 and immediatly vanished foorth of his sight4 ,thus all the daie this ,doctor ,fian continued verie solitarie1 and seemed to haue care of his owne soule1 and would call vppon ,god1 shewing himselfe penitent for his wicked life1 neuerthelesse the same night hee founde such meanes1 that hee stole the key of the prison doore and chamber in the which he was1 which in the night hee opened and fled awaie to the ,salt pans1 where hee was alwayes resident1 and first apprehended4 ,of whose sodaine departure when the ,kings maiestie had intelligence1 hee presently commanded diligent inquirie to bee made for his apprehension1 and for the better effecting thereof1 hee sent publike proclamations into all partes of his lande to the same effect4 ,by meanes of whose hot and harde pursuite1 he was agayn taken and brought to prison1 and then being called before the kings highnes1 hee was reexamined as well touching his departure1 as also touching all that had before happened4 ,but this ,doctor1 notwithstanding that his owne confession appeareth remaining in recorde vnder his owne hande writing1 and the same therevnto fixed in the presence of the ,kings maiestie and sundrie of his ,councell1 yet did hee vtterly denie the same4 ,wherevpon the kinges maiestie perceiuing his stubbourne wilfulnesse1 concerned and imagined that in the time of his absence hee had entered into newe conference and league with the deuill his master1 and that hee had beene agayne newly marked1 for the which hee was narrowly searched1 but it coulde not in anie wise bee founde1 yet for more tryall of him to make him confesse1 hee was commaunded to haue a most straunge torment which was done in this manner following4 ,his nailes vpon all his fingers were riuen and pulled off with an instrument called in ,scottish a ,turkas1 which in ,england wee call a payre of pincers1 and vnder euerie nayle there was thrust in two needels ouer euen up to the heads4 ,at all which tormentes notwithstanding the ,doctor neuer shronke anie whit1 neither woulde he then confesse it the sooner for all the tortures inflicted vpon him4 ,then was hee with all conuenient speed1 by commandement1 conuaied againe to the torment of the bootes1 wherein hee continued a long time1 and did abide so many blowes in them1 that his legges were crushte and beaten togeather as small as might bee1 and the bones and flesh so brused1 that the bloud and marrowe spouted forth in great abundance1 whereby they were made unseruiceable for euer4 ,and notwithstanding al these grieuous paines and cruell torments hee would not confesse anie thing1 so deepely had the deuill entered into his heart1 that hee vtterly denied all that which he had before auouched1 and woulde saie nothing therevnto but this1 that what hee had done and sayde before1 was onely done and sayde for feare of paynes which he had endured4 ,upon great consideration therefore taken by the ,kings maiestie and his ,councell1 as well for the due execution of iustice vppon such detestable malefactors1 as also for example sake1 to remayne a terrour to all others heereafter1 that shall attempt to deale in the lyke wicked and vngodlye actions1 as witchcraft1 sorcery1 cuniuration1 such lyke1 the sayde ,doctor ,fian was soone after araigned1 condemned1 and adiudged by the law to die1 and then to bee burned according to the lawe of that lande1 prouided in that behalfe4 ,wherevpon hee was put into a carte1 and beeing first strangled1 hee was immediatly put into a great fire1 being readie prouided for that purpose1 and there burned in the ,castle hill of ,edenbrough on a saterdaie in the ende of ,ianuarie last past4 #aeia4 ,the rest of the witches which are not yet executed1 remayne in prison till farther triall1 and knowledge of his maiesties pleasure4 ,this strange discourse before recited1 may perhaps giue some occasion of doubt to such as shall happen to reade the same1 and thereby coniecture that the ,kings maiestie would not hazarde himselfe in the presence of such notorious witches1 least therby might haue insued great danger to his person and the generall state of the land1 which thing in truth might wel haue bene feared4 ,but to answer generally to such1 let this suffice3 that first it is well knowen that the ,king is the child seruant of ,god1 and they but seruants to the deuil1 hee is the ,lords annointed1 and they but vesselles of ,gods wrath3 he is a true ,christian1 and trusteth in ,god1 they worse than ,infidels1 for they onely trust in the deuill1 who daily serue them1 till he haue brought them to vtter destruction4 ,but heereby it seemeth that his ,highnesse carted a magnanimious and undanted mind1 not feared with their inchantmentes1 but resolute in this1 that so long as ,god is with him1 hee feareth not who is against him4 ,and trulie the whole scope of this treatise dooth so plainely laie open the wonderfull prouidence of the ,almightie1 that if he had not bene defended by his omnipotencie and power1 his ,highnes had neuer returned aliue in his voiage fr ,denmarke1 so that there is no doult but ,god woulde as well defend him on the land as on the sea1 where they pretended their damnable practise4 ,illustration3 ,street scene3 ,two men and a woman ,,finis4