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23 chapters
The Preface. To The Reader.
The Preface. To The Reader.
The fearefull aboundinge at this time in this countrie, of these detestable slaues of the Deuill, the Witches or enchaunters, hath moved me (beloued reader) to dispatch in post, this following treatise of mine, not in any wise (as I protest) to serue for a shew of my learning & ingine, but onely (mooued of conscience) to preasse thereby, so farre as I can, to resolue the doubting harts of many; both that such assaultes of Sathan are most certainly practized, & that the instrument
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Chap. I.
Chap. I.
Philomathes. I am surely verie glad to haue mette with you this daye, for I am of opinion, that ye can better resolue me of some thing, wherof I stand in great doubt, nor anie other whom-with I could haue mette. Epi. In what I can, that ye like to speir at me, I will willinglie and freelie tell [pg 002] my opinion, and if I proue it not sufficiently, I am heartely content that a better reason carie it away then. Phi. What thinke yee of these strange newes, which now onelie furnishes purpose to a
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Chap. II.
Chap. II.
Epi. Although man in his Creation was made to the Image of the Creator, yet through his fall having once lost it, it is but restored againe in a part by grace onelie to the elect: So all the rest falling away from God, are given over in the handes of the Devill that enemie, to beare his Image: and being once so given over, the greatest and the grossest impietie, is the pleasantest, and most delytefull vnto them. Phi. But may it not suffice him to haue indirectly the rule, and procure the perditi
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Chap. III.
Chap. III.
Philomathes. I Would gladlie first heare, what thing is it that ye call Magie or Necromancie . Epi. This worde Magie in the Persian toung, importes as muche as to be ane contemplator or Interpretour of Divine and heavenlie sciences: which being first vsed amongs the Chaldees , through their ignorance of the true divinitie, was esteemed and reputed amongst them, as a principall vertue: And therefore, was named vnjustlie with an honorable stile, which name the Greekes imitated, generally importing
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Chap. IIII.
Chap. IIII.
Philomathes. Bvt I pray you likewise forget not to tell what are the Deuilles rudimentes. Epi. His rudimentes, I call first in generall, all that which is called vulgarly the vertue of worde, herbe, & stone: which is vsed by vnlawful charmes, without naturall causes. As likewise all kinde of practicques, freites, or other like extraordinarie actiones, which cannot abide the true toutche of naturall reason. Phi. I would haue you to make that playner, by some particular examples; for your
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Chap. V.
Chap. V.
Wel, Ye haue said far inough in that argument. But how prooue ye now that these [pg 015] charmes or vnnaturall practicques are vnlawfull: For so, many honest & merrie men & women haue publicklie practized some of them, that I thinke if ye would accuse them al of Witch-craft, ye would affirme more nor ye will be beleeued in. Epi. I see if you had taken good tent (to the nature of that word, whereby I named it,) ye would not haue bene in this doubt, nor mistaken me, so farre as ye
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Chap. VI.
Chap. VI.
Epi. From time that they once plainelie begin to contract with him: The effect of their contract consistes in two thinges; in formes and effectes, as I began to tell alreadie, were it not yee interrupted me (for although the contract be mutuall; I speake first of that part, wherein the Deuill oblishes himselfe to them) by formes, I meane in what shape or fashion he shall come vnto them, when they call vpon him. And by effectes, I vnderstand, in what special sorts of seruices he bindes himselfe t
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Chap. VII.
Chap. VII.
Svrelie Ye haue made this arte to appeare verie monstruous & detestable. But what I pray you shall be said to such as mainteines this art to be lawfull, for as euill as you haue made it? Epi. I say, they sauour of the panne them selues, or at least little better, And yet I would be glad to heare their reasons. Phi. There are two principallie, that euer I heard vsed; beside that which is founded vpon the common Prouerb (that the Necromancers commands the Deuill, which ye haue already refu
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Chap. I.
Chap. I.
Epi. That fielde is likewise verie large: and althought in the mouthes and pennes of manie, yet fewe knowes the trueth thereof, so [pg 028] wel as they beleeue themselues, as I shall so shortely as I can, make you (God willing) as easelie to perceiue. Phi. But I pray you before ye goe further, let mee interrupt you here with a shorte digression: which is, that manie can scarcely beleeue that there is such a thing as Witch-craft. Whose reasons I wil shortely alleage vnto you, that ye may satisfie
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Chap. II.
Chap. II.
Come on then I pray you, and returne where ye left. Epi. This word of Sorcerie is a Latine worde, which is taken from casting of the lot, & therefore he that vseth it, is called Sortiarius à sorte . As to the word of Witchcraft , it is nothing but a proper name giuen in our language. The cause wherefore they were called sortiarij , proceeded of their practicques seeming to come of lot or chance: Such as the turning of the riddle: the knowing of the forme of prayers, or such like tokens:
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Chap. III.
Chap. III.
Ye haue said now inough of their initiating in that ordour. It restes then that ye discourse vpon their practises, fra they be passed Prentises: for I would faine heare what is possible to them to performe in verie deede. Although they serue a common Master with the Necromancers , (as I haue before saide) yet serue they him in an other forme. For as the meanes are diuerse, which allures them to these vnlawfull artes of seruing of the Deuill; so by diuerse waies vse they their practises, answerin
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Chap. IIII.
Chap. IIII.
Epi. There is the thing which I esteeme their senses to be deluded in, and though they lye not in confessing of it, because they thinke it to be true, yet not to be so in substance or effect: for they saie, that by diuerse meanes they may conueene, either to the adoring of their Master, or to the putting in practise any seruice of his, committed vnto their charge: one way is natural, which is natural riding, going or sayling, at what houre their Master comes and aduertises them. And this way may
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Chap. V.
Chap. V.
Forsooth your opinion in this, seemes to carrie most reason with it, and sence yee haue ended, then the actions belonging properly to their owne persones: say forwarde now to their actiones vsed towardes others. Epi. In their actiones vsed towardes others, three thinges ought to be considered: First the maner of their consulting thereupon: Next their part as instrumentes: And last their masters parte, who puts the same in execution. As to their consultationes thereupon, they vse them oftest in t
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Chap. VI.
Chap. VI.
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 [pg 050] them, without sparing for anie worldlie respect. Phi. Then they are like the Pest, which sm
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Chap. VII.
Chap. VII.
Epi. Although it be true indeede, that the brightnesse of the Gospell at his cumming, scaled the cloudes of all these grosse errors in the Gentilisme: yet that these abusing spirites, ceases not sensine at sometimes to appeare, dailie experience teaches vs. Indeede this difference is to be marked betwixt the formes of Sathans conuersing visiblie in the world. For of two different formes thereof, the one of them by the spreading of the Euangell, and conquest of the white horse, in the sixt Chapte
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Chap. I.
Chap. I.
I pray you now then go forward in telling what ye thinke fabulous, or may be trowed in that case. Epi. That kinde of the Deuils conuersing in the earth, may be diuided in foure different kindes, whereby he affrayeth and troubleth the bodies of men: For of the abusing of the soule, [pg 057] I haue spoken alreadie. The first is, where spirites troubles some houses or solitarie places: The second, where spirites followes vpon certaine persones, and at diuers houres troubles them: The thirde, when t
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Chap. II.
Chap. II.
Epi. As to the next two kindes, that is, either these that outwardlie troubles and followes some persones, or else inwardlie possesses them: I will conjoyne them in one, because aswel the causes ar alike in the persons that they are permitted to trouble: as also the waies whereby they may be remedied and cured. Phi. What kinde of persones are they that vses to be so troubled? Epi. Two kindes in speciall: Either such as being guiltie of greeuous offences, God punishes [pg 063] by that horrible ki
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Chap. III.
Chap. III.
Philomathes. The next question that I would speere, is likewise concerning this first of these two kindes of spirites that ye haue conjoyned: and it is this; ye knowe how it is commonly written and reported, that amongst the rest of the sortes of spirites that followes certaine persons, there is one more monstrous nor al the rest: in respect as it is alleaged, they converse naturally with them whom they trouble and hauntes with: and therefore I would knowe in two thinges your opinion herein: Fir
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Chap. IIII.
Chap. IIII.
Wel, I haue told you now all my doubts, and ye haue satisfied me therein, concerning the first of these two kindes of spirites that ye haue conjoyned. Now I am to inquire onely two thinges at you concerning the last kinde, I meane the Dæmoniackes. The first is, whereby shal these possessed folks be discerned fra them that ar trubled with a natural Phrensie or Manie. The next is, how can it be that they can be remedied by the Papistes Church, whome wee counting as Hereticques, it should appeare t
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Chap. V.
Chap. V.
Now I pray you come on to that fourth kinde of spirites. Epi. That fourth kinde of spirites, which by the Gentiles was called Diana , and her wandring court, and amongst vs was called the Phairie (as I [pg 074] tould you) or our good neighboures, was one of the sortes of illusiones that was rifest in the time of Papistrie : for although it was holden odious to Prophesie by the deuill, yet whome these kinde of Spirites carryed awaie, and informed, they were thought to be sonsiest and of best life
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Chap. VI.
Chap. VI.
Epi. They ought to be put to death according to the Law of God, the ciuill and imperial law, and municipall law of all Christian nations. Phi. But what kinde of death I pray you? Epi. It is commonly vsed by fire, but that is an indifferent thing to be vsed in euery cuntrie, according to the Law or custome thereof. Phi. But ought no sexe, age nor ranck to be exempted? Epi. None at al (being so vsed by the lawful Magistrate) for it is the highest poynt of Idolatrie, wherein no exception is admitte
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To the Reader.
To the Reader.
All which examinations (gentle Reader) I haue heere truelye published, as they were taken and uttered in the presence of the Kings Maiestie, praying thee to accept it for veritie, the same beeing so true as cannot be reproued. A true discourse, of the apprehension of sundrye Witches lately taken in Scotland, some are executed, and some are yet imprisoned. With a particuler recitall of their examinations, taken in the presence of the Kinges Maiestie. God by his omnipotent power, hath at al times
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Discourse.
Discourse.
Within the towne of Trenent in the Kingdome of Scotland , there dwelleth one Dauid Seaton , who being deputie Bailiffe in the saide Towne, had a maide seruant called Geillis Duncane , who vsed secretly to be absent and to lye foorth of her Maisters house euery other night: this Geillis Duncane took in hand to help all such as were troubled or greeued with any kinde of sicknes or infirmitie: and in short space did perfourme manye matters most miraculous, which thinges forasmuch as she began to do
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