Part 6

PHI. But before yee goe further, permit mee I pray you to interrupt you one worde, which yee haue put mee in memorie of, by speaking of Women. What can be the cause that there are twentie women giuen to that craft, where ther is one man?

EPI. The reason is easie, for as that sexe is frailer then man is, so is it easier to be intrapped in these grosse snares of the Deuill, as was ouer well proued to be true, by the Serpents deceiuing of Eua at the beginning, which makes him the homelier with that sexe sensine.

PHI. Returne now where ye left.

EPI. To some others at these times hee teacheth how to make Pictures of waxe or clay: That by the rosting thereof, the persones that they beare the name of, may be continuallie melted or dryed awaie by continuall sicknesse. To some hee giues such stones or poulders, as will helpe to cure or cast on diseases: And to some he teacheth kindes of vncouthe poysons, which Mediciners vnderstandes not (for he is farre cunningner then man in the knowledge of all the occult proprieties of nature) not that anie of these meanes which hee teacheth them (except the poysons which are composed of thinges naturall) can of them selues helpe any thing to these turnes, that they are employed in, but onelie being Gods Ape, as well in that, as in all other thinges. Even as God by his Sacramentes which are earthlie of themselues workes a heavenlie effect, though no waies by any cooperation in them: And (M20) as CHRIST by clay & spettle wrought together, opened the eies of the blynd man, suppose there was no vertue in that which he outwardlie applyed, so the Deuill will haue his out-warde meanes to be shewes as it were of his doing, which hath no part of cooperation in his turnes with him, how farre that euer the ignorantes be abused in the contrarie. And as to the effectes of these two former partes, to wit, the consultationes and the outward meanes, they are so wounderfull as I dare not allege anie of them, without ioyning a sufficient reason of the possibilitie thereof. For leauing all the small trifles among wiues, and to speake of the principall poyntes of their craft. For the common trifles thereof, they can do without conuerting well inough by themselues: These principall poyntes I say are these: They can make men or women to loue or hate other, which may be verie possible to the Deuil to effectual, seing he being a subtile spirite, knowes well inough how to perswade the corrupted affection of them whom God will permit him so to deale with: They can lay the siknesse of one vpon an other, which likewise is verie possible vnto him: For since by Gods permission, he layed siknesse vpon IOB, why may he not farre easilier lay it vpon any other: For as an old practisian, he knowes well inough what humor domines most in anie of vs, and as a spirite hee can subtillie walken vp the same, making it peccant, or to abounde, as he thinkes meete for troubling of vs, when God will so permit him. And for the taking off of it, no doubt he will be glad to reliue such of present paine, as he may thinke by these meanes to perswade to bee catched in his euerlasting snares and fetters. They can be-witch and take the life of men or women, by rosting of the Pictures, as I spake of before, which likewise is verie possible to their Master to performe, for although, (as I saide before) that instrumente of waxe haue no vertue in that turne doing, yet may hee not verie well euen by that same measure that his conjured slaues meltes that waxe at the fire, may he not I say at these same times, subtilie as a spirite so weaken and scatter the spirites of life of the patient, as may make him on th’one part, for faintnesse to sweate out the humour of his bodie: And on the other parte, for the not concurrence of these spirites, which causes his digestion, so debilitat his stomak, that his humour radicall continually, sweating out on the one parte, and no new good suck being put in the place thereof, for lack of digestion on the other, hee at last shall vanish awaie, euen as his picture will doe at the fire. And that knauish and cunning woorkeman, by troubling him onely at some times, makes a proportion so neare betuixt the woorking of the one and the other, that both shall ende as it were at one time. They can rayse stormes and tempestes in the aire, either vpon Sea or land, though not vniuersally, but in such a particular place and prescribed boundes, as God will permitte them so to trouble: Which likewise is verie easie to be discerned from anie other naturall tempestes that are meteores, in respect of the suddaine and violent raising thereof, together with the short induring of the same. And this is likewise verie possible to their master to do, he hauing such affinitie with the aire as being a spirite, and hauing such power of the forming and moouing thereof, as ye haue heard me alreadie declare: For in the Scripture, that stile of the Prince of the aire (M21) is giuen vnto him. They can make folkes to becom phrenticque or Maniacque, which likewise is very possible to their master to do, sence they are but naturall sicknesses: and so he may lay on these kindes, aswell as anie others. They can make spirites either to follow and trouble persones, or haunt certaine houses, and affraie oftentimes the inhabitantes: as hath bene knowen to be done by our Witches at this time. And likewise they can make some to be possessed with spirites, & so to becom verie Dæmoniacques: and this last sorte is verie possible likewise to the Deuill their Master to do, since he may easilie send his owne angells to trouble in what forme he pleases, any whom God wil permit him so to vse.

PHI. But will God permit these wicked instrumentes by the power of the Deuill their master, to trouble by anie of these meanes, anie that beleeues in him?

EPI. No doubt, for there are three kinde of folkes whom God will permit so to be tempted or troubled; the wicked for their horrible sinnes, to punish them in the like measure; The godlie that are sleeping in anie great sinnes or infirmities and weakenesse in faith, to waken them vp the faster by such an vncouth forme: and euen some of the best, that their patience may bee tryed before the world, as IOBS was. For why may not God vse anie kinde of extraordinarie punishment, when it pleases him; as well as the ordinarie roddes of sicknesse or other aduersities.

PHI. Who then may be free from these Deuilish practises?

EPI. No man ought to presume so far as to promise anie impunitie to himselfe: for God hath before all beginninges preordinated aswell the particular sortes of Plagues as of benefites for euerie man, which in the owne time he ordaines them to be visited with, & yet ought we not to be the more affrayde for that, of any thing that the Deuill and his wicked instrumentes can do against vs: For we dailie fight against the Deuill in a hundreth other waies: And therefore as a valiant Captaine, affraies no more being at the combat, nor stayes from his purpose for the rummishing shot of a Cannon, nor the small clack of a Pistolet: suppose he be not certaine what may light vpon him; Euen so ought we boldlie to goe forwarde in fighting against the Deuill without anie greater terrour, for these his rarest weapons, nor for the ordinarie whereof wee haue daily the proofe.

PHI. Is it not lawfull then by the helpe of some other Witche to cure the disease that is casten on by that craft?

EPI. No waies lawfull: For I gaue you the reason thereof in that axiome of Theologie, which was the last wordes I spake of Magie.

PHI. How then may these diseases be lawfullie cured?

EPI. Onelie by earnest prayer to GOD, by amendement of their liues, and by sharp persewing euerie one, according to his calling of these instrumentes of Sathan, whose punishment to the death will be a salutarie sacrifice for the patient. And this is not onely the lawfull way, but likewise the most sure: For by the Deuils meanes, can neuer the Deuill be casten out, (M22) as Christ sayeth. And when such a cure is vsed, it may wel serue for a shorte time, but at the last, it will doubtleslie tend to the vtter perdition of the patient, both in bodie and soule.

Chap. VI.

ARGVMENT.

What sorte of folkes are least or most subiect to receiue harme by Witchcraft. What power they haue to harme the Magistrate, and vpon what respectes they haue any power in prison: And to what end may or will the Deuill appeare to them therein. Vpon what respectes the Deuill appeires in sundry shapes to sundry of them at any time.

PHILOMATHES.

Bvt who dare take vpon him to punish them, if no man can be sure to be free from their vnnaturall inuasiones?

EPI. We ought not the more of that restraine from vertue, that the way wherby we climbe thereunto be straight and perrilous. But besides that, as there is no kinde of persones so subject to receiue harme of them, as these that are of infirme and weake faith (which is the best buckler against such inuasiones:) so haue they so smal power ouer none, as ouer such as zealouslie and earnestlie persewes them, without sparing for anie worldlie respect.

PHI. Then they are like the Pest, which smites these sickarest, that flies it farthest, and apprehends deepliest the perrell thereof.

EPI. It is euen so with them: For neither is it able to them to vse anie false cure vpon a patient, except the patient first beleeue in their power, and so hazard the tinsell of his owne soule, nor yet can they haue lesse power to hurte anie, nor such as contemnes most their doinges, so being it comes of faith, and not of anie vaine arrogancie in themselues.

PHI. But what is their power against the Magistrate?

EPI. Lesse or greater, according as he deales with them. For if he be slouthfull towardes them, God is verie able to make them instrumentes to waken & punish his slouth. But if he be the contrarie, he according to the iust law of God, and allowable law of all Nationes, will be diligent in examining and punishing of them: GOD will not permit their master to trouble or hinder so good a woorke.

PHI. But fra they be once in handes and firmance, haue they anie further power in their craft?

EPI. That is according to the forme of their detention. If they be but apprehended and deteined by anie priuate person, vpon other priuate respectes, their power no doubt either in escaping, or in doing hurte, is no lesse nor euer it was before. But if on the other parte, their apprehending and detention be by the lawfull Magistrate, vpon the iust respectes of their guiltinesse in that craft, their power is then no greater then before that euer they medled with their master. For where God beginnes iustlie to strike by his lawfull Lieutennentes, it is not in the Deuilles power to defraude or bereaue him of the office, or effect of his powerfull and reuenging Scepter.

PHI. But will neuer their master come to visite them, fra they be once apprehended and put in firmance?

EPI. That is according to the estaite that these miserable wretches are in: For if they be obstinate in still denying, he will not spare, when he findes time to speake with them, either if he finde them in anie comfort, to fill them more and more with the vaine hope of some maner of reliefe: or else if hee finde them in a deepe dispaire, by all meanes to augment the same, and to perswade them by some extraordinarie meanes to put themselues downe, which verie commonlie they doe. But if they be penitent and confesse, God will not permit him to trouble them anie more with his presence and allurementes.

PHI. It is not good vsing his counsell I see then. But I woulde earnestlie know when he appeares to them in Prison, what formes vses he then to take?

EPI. Diuers formes, euen as he vses to do at other times vnto them. For as I told you, speking of Magie, he appeares to that kinde of craftes-men ordinarily in an forme, according as they agree vpon it amongst themselues: Or if they be but prentises, according to the qualitie of their circles or conjurationes: Yet to these capped creatures, he appeares as he pleases, and as he findes meetest for their humors. For euen at their publick conuentiones, he appeares to diuers of them in diuers formes, as we haue found by the difference of their confessiones in that point: For he deluding them with vaine impressiones in the aire, makes himselfe to seeme more terrible to the grosser sorte, that they maie thereby be moued to feare and reuerence him the more: And les monstrous and vncouthlike againe to the craftier sorte, least otherwaies they might sturre and skunner at his vglinesse.