Exo. 33.
where it is said, that Moyses could see but the hinder partes of God, for the brightnesse of his glorie: And yet that speache is spoken but ανθρωπωπαθειαν. [pg 038]
Chap. IIII.
ARGVMENT.
What are the waies possible, wherby the witches may transport themselues to places far distant, And what ar impossible & mere illusiones of Sathan. And the reasons therof.
Philomathes.
Bvt by what way say they or think ye it possible that they can com to these vnlawful cõuentiõs?
Epi. There is the thing which I esteeme their senses to be deluded in, and though they lye not in confessing of it, because they thinke it to be true, yet not to be so in substance or effect: for they saie, that by diuerse meanes they may conueene, either to the adoring of their Master, or to the putting in practise any seruice of his, committed vnto their charge: one way is natural, which is natural riding, going or sayling, at what houre their Master comes and aduertises them. And this way may be easelie beleued: an other way is some-what more strange: and yet is it possible to be true: which is by being carryed by the force of the Spirite which is their conducter, either aboue the earth or aboue the Sea swiftlie, to the place where they are to meet: which I am perswaded to be likewaies possible, in respect that as Habakkuk was carryed by the Angell in that forme, to the denne where Daniell laie;
Apocrypha of Bell and the Dragon.
so thinke I, the Deuill will be reddie to imitate God, as well in that as in other thinges: which is much more possible to him to doe, being a Spirite, then to a mighty winde, being but a naturall meteore, to transporte from one place to an other a solide bodie, as is commonlie and dailie seene in practise: But in this violent [pg 039] forme they cannot be carryed, but a shorte boundes, agreeing with the space that they may reteine their breath: for if it were longer, their breath could not remaine vnextinguished, their bodie being carryed in such a violent & forceable maner, as be example: If one fall off an small height, his life is but in perrell, according to the harde or soft lighting: But if one fall from an high and stay rocke, his breath wilbe forceablie banished from the bodie, before he can win to the earth, as is oft seen by experience. And in this transporting they say themselues, that they are inuisible to anie other, except amongst themselues; which may also be possible in my opinion. For if the deuil may forme what kinde of impressiones he pleases in the aire, as I haue said before, speaking of Magie, why may he not far easilier thicken & obscure so the air, that is next about them by contracting it strait together, that the beames of any other mans eyes, cannot pearce thorow the same, to see them? But the third way of their comming to their conuentions, is, that where in I think them deluded: for some of them sayeth, that being transformed in the likenesse of a little beast or foule, they will come and pearce through whatsoeuer house or Church, though all ordinarie passages be closed, by whatsoeuer open, the aire may enter in at. And some sayeth, that their bodies lying stil as in an extasy, their spirits wil be rauished out of their bodies, & caried to such places. And for verefying therof, wil giue euident tokens, aswel by witnesses that haue seene their body lying senseles [pg 040] in the meane time, as by naming persones, whom-with they mette, and giuing tokens what purpose was amongst them, whome otherwaies they could not haue knowen: for this forme of journeing, they affirme to vse most, when they are transported from one Countrie to another.
Phi. Surelie I long to heare your owne opinion of this: For they are like old wiues trattles about the fire. The reasons that moues me to thinke that these are meere illusiones, ar these. First for them that are transformed in likenes of beastes or foules, can enter through so narrow passages, although I may easelie beleeue that the Deuill coulde by his woorkemanshippe vpon the aire, make them appeare to be in such formes, either to themselues or to others: Yet how he can contract a solide bodie within so little roome, I thinke it is directlie contrarie to it selfe, for to be made so little, and yet not diminished: To be so straitlie drawen together, and yet feele no paine; I thinke it is so contrarie to the qualitie of a naturall bodie, and so like to the little transubstantiat god in the Papistes Masse, that I can neuer beleeue it. So to haue a quantitie, is so proper to a solide bodie, that as all Philosophers conclude, it cannot be any more without one, then a spirite can haue one. For when Peter came out of the prison,
Act. 12.
and the doores all locked: It was not by any contracting of his bodie in so little roome: but by the giuing place of the dore, though vn-espyed by the Gaylors. And yet is there no comparison, when this is done, betuixt the power of God, and [pg 041] of the Deuill. As to their forme of extasie and spirituall transporting, it is certaine the soules going out of the bodie, is the onely difinition of naturall death: and who are once dead, God forbid wee should thinke that it should lie in the power of all the Deuils in Hell, to restore them to their life againe: Although he can put his owne spirite in a dead bodie, which the Necromancers commonlie practise, as yee haue harde. For that is the office properly belonging to God; and besides that, the soule once parting from the bodie, cannot wander anie longer in the worlde, but to the owne resting place must it goe immediatlie, abiding the conjunction of the bodie againe, at the latter daie. And what Christ or the Prophets did miraculouslie in this case, it cannot in no Christian mans opinion be maid common with the Deuill. As for anie tokens that they giue for proouing of this, it is verie possible to the Deuils craft, to perswade them to these meanes. For he being a spirite, may hee not so rauishe their thoughtes, and dull their sences, that their bodie lying as dead, hee may object to their spirites as it were in a dreame, & (as the Poets write of Morpheus) represente such formes of persones, of places, and other circumstances, as he pleases to illude them with? Yea, that he maie deceiue them with the greater efficacie, may hee not at that same instant, by fellow angelles of his, illude such other persones so in that same fashion, whome with he makes them to beleeue that they mette; that all their reportes and tokens, though [pg 042] seuerallie examined, may euerie one agree with an other. And that whatsoeuer actiones, either in hurting men or beasts: or whatsoeuer other thing that they falselie imagine, at that time to haue done, may by himselfe or his marrowes, at that same time be done indeede; so as if they would giue for a token of their being rauished at the death of such a person within so shorte space thereafter, whom they beleeue to haue poysoned, or witched at that instante, might hee not at that same houre, haue smitten that same person by the permission of GOD, to the farther deceiuing of them, and to mooue others to beleeue them? And this is surelie the likeliest way, and most according to reason, which my judgement can finde out in this, and whatsoeuer vther vnnaturall poyntes of their confession. And by these meanes shall we saill surelie, betuixt Charybdis and Scylla, in eschewing the not beleeuing of them altogether on the one part, least that drawe vs to the errour that there is no Witches: and on the other parte in beleeuing of it, make vs to eschew the falling into innumerable absurdities, both monstruouslie against all Theologie diuine, and Philosophie humaine.