A treatise against vvitchcraft: or A dialogue, wherein the greatest doubts concerning that sinne, are briefly answered a Sathanicall operation in the witchcraft of all times is truly prooued: the moste precious preseruatiues against such euils are shewed: very needful to be knowen of all men, but chiefly of the masters and fathers of families, that they may learn the best meanes to purge their houses of all vnclean spirits, and wisely to auoide the dreadfull impieties and greate daungers which come by such abhominations. Hereunto is also added a short discourse, containing the most certen meanes ordained of God, to discouer, expell, and to confound all the Sathanicall inuentions of witchcraft and sorcerie.

CHAPTER II.

Of the witches of our time, and of their bargaines, societie, and acquaintance with Sathan.

Theophilus Mysodaemon.

SVrely, Theophilus, I loue not sophistically to cavill in this controuersie, but soberly to come (if God so please) vnto the knowledge of the trueth. Seeing that the light of Gods word is so manifest, that these magical artes mentio∣ned in the Scripture, were such horrible impi∣eties, abhominations, &c. and so detestable before almightie God, that they caused his wrath to be kindled in such manner against his people, for fauouring, following, and

practising them: I must and will willingly subscribe, Theophilus, that these artes were more indeed then coosenage, poisoning, na∣turall magike, or any other such like invention, onely practised by humane industrie.

Theophilus.

Neuer doubt of it, they were Sathanicivenefici, & Sathanicimagi, Sathanicall magitians and Sathanicall poiso∣ners indede: and so call them, Mysodaemon, asa learned men haue done, and thus I trust thou seest what the witches were which are mentioned in Scripture.

Mys.

I doe so, Theophilus, I thanke you. But shall we imagine that our poore doating old women (which are commonly called witches) at this day, are like in any point vnto those 7. which are mentioned in Scripture. Surely I haue no light of reason, or Scrip∣ture, as yet wherefore we should so thinke.

Theophilus.

Thou art here also caried away with some fabu∣lous volumes of withcraft, or thou markest the follie of the multi∣tude, or both. For what, Mysodaemon? shall Sathan in this age be lesse cruell, or infidels more holy then they haue beene? some are not ashamed to say indeede, saith Hemingius, that there is great difference betweene heathenish and Christian magike. Ill•• daemo∣nes, hi sanctos invocant, illi prophanis, hi sacris verbis vtuntur, illi cha∣racteres ignotos, hi signaculum crucis vsurpant. The heathens called vpon deuils the Christians pray vnto Saints, they vsed prophane terms, but these vse holy words, they practised vnknowen chara∣cters, but these are full of crosses in there witchcraft. Therefore the witches in the Church are more wicked then the Heathen Witches, for these abuse the Worde and Sacramentes of God.

Mys.

I say not so, but I reason thus: Myraclesc are ceased: Ergo: All the miraculous works of witchcraft are ceased, & consequent∣ly, I say, that our witches can in no wise worke so as those witches mentioned in Scripture haue done.

Theophilus.

I answer thee first: For thine argument, the conse∣quent followeth nine myles behinde the Antecedent. For as thou hast hard partly before, the witches spokē of in Scripture wrought no miracles, but, as the Scripture saith, lying wonders. For all true miracles haue supernatural causes, and so haue not the deceit∣full delusions of the deuill.

Mysodaemon.

You haue not heard all that I can say, for I tell you, my reason stands vpon good ground, and hath great strength. Oracles (as you know) are ceased, and no doubt whatsoeuer hath af∣finitie with such miraculous actions, as witchcraft, coniuration, &c. it is knocked on the head, and nayled on the crosse with Christ, who hath broken the power of the deuills. What say you to this, Theophi∣lus.

Theophilus.

Surely I can but wonder, Mysodaemon, that any should teach you by speach or by writing, such blacke diuinitie in this bright shining light of the Gospel. For babes in Christianitie, vnderstande that Christ on his crosse, hath so farrefoorth bro∣ken the power of sinne, as that it shall neuer haue strength to the condemnation of his elect. But hee neuer ment so to take away sinne, as that it should haue no beeing in the world, much lesse to knocke in the head (as thine Author saith) the sinnes of Sathan & reprobates, for they are predestinate al to burne in that lake which is prepared for the deuill and his angels. And wherefore doeth he not reason thus. Sinne is brayned and nayled on the crosse with Christ: Ergo: witchcraft, murder, theft, &c. is ceased. It is because then his ar∣gument should appeare before the sonne, to be a most impious & Anabaptisticall reason, as it is indeede, howsoeuer hee coloureth it.

Mysodaemon.

Wherefore then haue Oracles ceased, as Plu∣tarch, and Eusebius, and others write, and it is knowen true by ex∣perience, for there temples are fallen, and there is no more menti∣on made of them.

Theophilus.

True it is indeede, Eusebius saith they fell in Con∣stantines time, and before when, the Gospel began to be publish∣ed, and the word of God had free passage among the Gentiles, but thinke not albeit at this day, these Oracles are not heard, nor these artes so publiquely professed and maintained, as among the olde Gentiles they haue beene: that therefore Sathan is dead or his wonders ceased: but the rather thus we are to iudge, because Sa∣than can not haue such Temples nowe erected for his seruice, since the Gospell came vnto the Gentiles, that he is more bestur∣ring him selfe in another more secret manner, wheresoeuer the light of Christ is wanting, for so he doeth indeede, as afterwardes shalbe shewed.

Mysodaemon.

Againe, Theophilus, I pray you giue me leaue to speake what I can for our old women, for I am greatly agree∣ued to see the rude multitude so cruell against them, and some Iudges so mercilesse, as to put these poore innocents to death. I reason thus by law against this vniust crueltie: I say shee is iniu∣riouslie dealt withall if shee be the deuillse instrument, in practising his will, my reasons are. 1. Shee is put to death for an others offence. 2. Actions are not iudged by instrumentall causes: and therefore I conclude these olde women may not dye for Witchcraft. This is Lawyers Logicke I tell you,f Theophilus. What can you say to this?

Theophilus.

First, as for the ignorant people, they are ca∣ried away in deede with many fonde opinions concerning witches, the Lorde graunt his Saintes his Worde and Spirit, that they may truely discerne the delusions of Sathan, and avoide them: and as for thine argument, if it be lawyers in∣ventions, I tell the truelie, they be bad aduocates in an e∣uill cause. They reason as if they would haue the Honou∣rable Iudges to hang the deuill, and to suffer the witches to escape. The same reason may serue anabaptisticallie appli∣ed for a libertie vnto all finne, for why may not the Thiefe and the Adulterour say the like: the Witch therefore muste dye as accessarie to the cause, for the Iudges can not apprehende the head master of this euill, the flying ser∣pent?

Mysodaemon.

I will see what may be saide in their behalfe, before wee intreate any further of them: what if I reason thus: Christ didg clearely remit Peter, though his offence were commit∣ted both against his diuine and humane Person: yet afterwardes hee did put him in trust to feede his sheepe, &c. and therefore wee see not but wee may shewe compassion vpon these poore soules, if they shewe them selues sorowfull for their misconceites and wicked imagi∣nations.

Theophilus.

This reason is vnsufficient and very anabapti∣sticall, for it wrings out of the civill Magistrates hande all his power and iurisdiction. Shall euery penitent malefactour be deliuered from a temporall punishment, farewell then all execution of iustice. But vnderstande here, Mysodaemon,

that where God remitteth his secret iustice, & pardoneth sinnes in Christ, there must not the ciuill Magistrate be remisse in bodily punishment and iustice, except he haue an extraordinary warrant and reuelation from God, for his direction. The lawe is, Thou shalt not suffer a witch to liue, vnlesse the iudge haue warrant to repeale this law from Iesus Christ (as Peter had) all witches lawfully con∣victed must haue their punishments answerable to their demerits. Againe, thou dost not well to call our witchcraft misconceite & wicked imagination, for I tell thee, it is more. But thou art ouer hastie to make as yet, such apologies for witches, for these pointes should be discussed in the end of our conference. But goe on, de∣maund what thou wilt, and I will answer thee as I can.

Mysodaemon.

Pardon me this disorder, Theophilus, I will be as briefe as I can, I pray you answer me but a few questions.h Danae∣us, i Bodin,k Hemingius, and others, would haue witches punish∣ed (if the evidence against them for ••sorcerie be not manifest) for their known idolatry, blasphemie, apostasie, seducing of others, &c. I say the Magistrates ought not to yeeld to this counsell.

Theophilus.

Wherefore Mysodaemon.

Mysodaemon.

First, I prooue they are no idolators, for this is a true definition of idolatrie: They arel idolators which doe externall worship to idols or straunge gods. Now the witches haue no such vi∣sible sight of Sathan that they can so adore him.

Theophilus.

No rather, Mysodaemon, he is an idolater also which worshippeth God otherwise inwardly or outwardly, then God hath reueiled in his holy word that he should be worshipped: a∣gaine, suppose not so, Mysodaemon, but that Sathan can shew him∣selfe in a visible forme, faire or foule,m (as many places of Scrip∣ture can testifie) and so offer him selfe visiblie to be adored. And is not Sauls Idolatrie so manifest, as none but a stubborne witte (as P. Martyrsaith) can denie it?

Mysodaemon.

Let me heare then what you can say to my se∣cōd reason: they are no Apostates, because they want sound iudge∣ment, for they haue but a poore deale of any religion, and most of them seem to wāt very sense. What Apostacie thē can such haue?

Theophilus.

I answer, indeede the more graces men receiue, if they fall from grace, the greater is there Apostacie, as in Iulian and others: but count you their baptisme, wherein they haue of∣fered

vnto them all the benefits of their redemption, their visible incorporation into the societie of the Saints: their outward pro∣fession in the face of the Church nothing? and to renounce and ab∣iure all these gifts and graces, and to betroth them selues with Sa∣than, is all this no Apostacie?

Mysodaemon.

But all these things want proofe as yet.

Theophilus.

Thou shalt see these points proued, & some more which seeme so incredible vnto thee, when thy doubtes are answe∣red: hast thou any more to say?

Mysodaemon.

Againe, I can not see how they can be seducers, for they haue no Rhetorick, nor any such arts, to seduce men by any coose∣nage.

Theophilus.

Albeit, Mysodaemon, they neuer read Tullie nor Quintillians Rhetorick, yet are they deuelish deceiuers, for Simon the sorcerer had but a small fight, I thinke, in these artes, yet could he seduce the people of Samaria for many yeeres, vntill they re∣ceiued o the Gospel, and then he fled to Roome and seduced ma∣ny others, as Euseb. writeth. So could Elimas his companion, who would haue likewise seduced andp turned Sergius Paulus from the faith.

Mysodaemon.

But what say you, if our witches are but carried away in their fond practises, with the humors of melancholie? may they not then poore fooles be pardoned?

Theophilus.

As for this figge leafe, Bodin bloweth it away with one breath.

Mysodaemon.

Well, I rest my selfe, Theophilus, vntil I see what you can speake of our witches. Let me heare then brieflie what you can say. There are many things which are said to be in the wit∣ches of our time, which were neuer heard of in these old witches, mentioned in Scripture, as namely these points: there transporta∣tions, there bargaine with the Deuill, there Sathanicall sabaoths, there oyntments of the fatte of young children, their transformati∣ons, and such like myracles or wonders (as you say, Theophilus.) now prooue all these, or any of these points true in our witches, by Scripture, or any good reason, or authoritie, and I wil beleeue that we haue also in our time right diabolicall witches indeede.

Theophilus.

I will assay to prooue them true, aske of them in order as thou hast euen now propounded them.

Mysodaemon.

What say you then to transportations? for our witches are said to flie in the ayer, and in the night season to be ca∣ried to places farre distant, to meere with Herodias, Diana, and Minerva, and the same night to returne againe: incredible wonders.

Theophilus.

I will not denie, Mysodaemon, but the deuill may de∣lude his witches many waies in these transportations, & that many fabulous pamphelets are published, which giue little light and lesse proofe vnto this point in controuersie. This first vnder∣stand, that whatsoeuer is saide of transportations, contrarie to the nature of our bodies, as to ride on the moone to meete Herodias, &c. all such thinges are indeede but meere delusi∣ons: but this that learned men affirme of the transportations of witches by Sathan, it hath no such impossibilitie in nature, but that it may be performed. Peter Martyrq writeth thus. Cumque tantae sint daemonum vires, quantas antea descripsimus, nihil obstat quin homines interdum tollere possint, atque auferre in nemora. Seeing the Deuills haue such strength as vvee haue before shewed, nothing can let them, to take vp, and carrie men sometimes into vvoddes. Then hee addeth Simon Ma∣gus example, who was so famous for such flying in the aier, & other magicall trickes, that hee was adored (as Eusebiusr wri∣teth) in Samaria and at Roome also, and his picture was set vp with this title, Simoni deo sancto, To Simon the holy god. But Eusebius addeth, that the Gospell did discouer him and wrought his discredit in all places. Bodins saith, De expor∣tatione autem post vnctionem transvehi magos legimus, vel sine vnctione saepe, hirco, pegaso, scopis, baculo, vel sine baculo & iumento vllo. And as for transportation (saith he) we reade that after their annointing, they are carried away, and sometimes with∣out oyntments, vpon a goate, or winged horse, or a broome, or a staffe, and sometimes without a staffe or any beaste. And we must not imagine that all are but fables, which learned Authors in elder times also haue written, as Plutarch of Romulus, Philostrates of Appolonius Tyanaeus and others of Pythagoras transportations. Neither must wee reiect all the late Inquisitors, which by the accusations, confessions, condemnations and executions of innumerable magitians, haue learned and gotten some cre∣dible

experience of the trueth of transportations.t Bodin andu Danaeus haue also sundrie late examples, when thou hast opportunitie, Mysodaemon, thou maist read them.

Mysodaemon.

But I can not so like, Theophilus, of all these, as of one probable argument of Scripture.

Theophilus.

What saiest thou, Mysodaemon, to the transporta∣tion of our Sauiour mentioned, Math. 4. 8. Luk. 4. 9. If Sathan durst touch so pure and so blessed a bodie, as our Lord Christ had (when God gaue him leaue) whereon he had no dominion, by reason of sinne: if that he could also take vp and carrie Christ through the aier vnto the pinacle of the Temple; no doubt, that bould cham∣pion feareth not to handle, and to carie these vncleane and vnsa∣uerie bodies of sorcerers and witches, for that he knoweth before that both their soules and bodies belong vnto him. If God hath gi∣uen Sathan power ouer the soules of sorcerers to seduce them from the faith: it is much more like that he giueth him leaue both to touch & to beare their bodies: for God giueth him lesse authori∣tie and dominion ouer mens soules, then he doth ouer mens bo∣dies: as may be seene in Iobs example, Chap. 2. v. 6.

Mysodaemon.

But I remember M. Calvinx saith, this transpor∣tation of Christ was in a vision onely.

Theoph.

As I can in no wise abide the abuse of holy Scripture, so can I not beare with any, which force good writers to speake that which they would not. For M. Calvin doth not say resolute∣ly, that the translation of our Sauiour was in a vision only: his own words are, In re dubia & quam abs{que} periculo nescire licet, malo iudi∣cium suspendere, quam contentiosis praebere litigandi ansam. In a doubt∣full matter wherein I may be ignorant without daunger, I had rather suspend my iudgement, then offer any occasion vnto contentious men of strife. And then he addeth, that other interpretors affirme boldly that it was a reall transportation. And so much for the first point of our witches wonders.

Mysodaemon.

I dare not reiect all the authorities, Theophilus, albeit I am not througly resolued. And what can you say for their bargaine with the deuill, or there Sathanicall sabbaoth, for we ne∣uer read of such things mentioned in Scripture?

Theophilus.

I will not be long in the confirmation of these pointes, for that other writers haue written much of this

matter. First, for the witches bargaine and obligation with the de∣uill, answer me a few questions, Mysodaemon: are you resolued that there were euer any witches in the world?

Mysodaemon.

That I am, those mentioned in the Scripture: and peraduenture some other beside.

Theophilus.

And canst thou imagine that Sathan would binde him selfe to any of them (as the witch of Endor for example) to be present when they would, and to minister vnto their necessities, as we read he did, before such time as the witch also for her part doe renounce God & all religion, & adore him as her God: yea and binde her selfe in some euident manner, to persist in this profes∣sion, and continually to performe these pointes, and all other articles conteined in his obligation.

Mysodaemon.

If there be such a bargaine, the deuil, no doubt, wilbe sure enough for his part: and I think he wil not greatly bind him selfe before the witch also doe the same.

Theophilus.

It is most like to be true, Mysodaemon, for some∣times there obligations are found written with their own blood, as Bodin reporteth of one, Theophilus, to haue done.

Mysodaemon.

I will not heare, I tell you, neither of Bodins * bables, nor Sprengeus fables: I pray you shew me one example out of some credible Authour, if you can.

Theophilus.

Master Fox in the storie of M. Luther, hath one singular example for this purpose. There was (saith he) a young man about Wittemberge, who beeing kept bare and needie by his father, was tempted by way of sorcerie, to bargaine with the Deuill, or a familiar (as they call him) to yeeld him selfe bodie and soule into the deuils pow∣er, vpon condition to haue his wish satisfied with money: so that vpon the same, an obligation was made by the young man, written with his owne blood, and giuen to the deuill. This case you see how horrible it was, and how damnable: now heare what followed. Vpon this sodaine wealth and alteration of this young man, the matter first beeing noted, began afterwaerdes more and more to be suspected, and at length after long & great admiration, was brought to M. Luther to be examined. The young man whether for shame or feare long denied to confesse, and would be knowen of nothing. Yet God so wrought beeing stronger then the de∣uill, that be vttered vnto Luther the whole substance of the case, as well touching the money as the obligation, Luther vnderstanding the mat∣ter,

and pittying the lamentable state of the man, willed the whole con∣gregation to pray: and he himselfe ceased not with prayers to labour, so that the deuill was compelled at the last to throw in his obligation at the window, and bad him take it againe vnto him. Thus farre Master Lu∣ther.

Mysodaemon.

Surely this is a not able example: and it may be this is not so incredible a matter, as some haue marueilous boldly and confidently auouched: but where make they such bar∣gaines?

Theophilus.

At their common meetings, which they cal their sabboth, for there the deuill hath many witnesses, and there these obligations are autentically sealed. For thou must vnderstande, Misodaemon, that as thou knowest Sathans purpose is euer most to rebell against God: so his drift in all the artes of magike principal∣lie is, to vse all the mockerie that euer he can inuent against God, and his Word and all the partes of true religion. And to this end, he hath ordained his sabbothes for his seruice. In these horrible mee∣tings, Sathan himselfe appeares sometime in one forme, sometime in another: (for ••o he can as the Scripture testifieth) for somtimes his ministers behould him in the likenes of a man, but most com∣monly of a foule stinking goate. There they haue sundrie suites vnto him: and hee ministreth and teacheth them to confect poy∣sons and pouders, and many things for the destruction of man and beast, and in the end he addeth (when his congregation is to be dismissed) with a terrible thundring voice, this speech, or some∣thing to the like effect. Vlciscimini vos, aut mortem oppetetis. Re∣venge your selues, or else die the death.

Mysodaemon.

Well, Theophilus, these things may be true, yet some haue doubted how there can be any firme bargainea be∣tweene a carnall bodie and a spirituall.

Theophilus.

The Scripture telleth vs plainely that he can trans∣forme him selfe into many shapes; the Apostle saith, he can chāge himselfe into anb angell of light.

Mysodaemon.

But I cannot heare, Theophilus, any wise man,c or honest man tell vs any thing, which hath beene himselfe eyther a partie, or a witnesse of such horrible bargaines.

Theophilus.

There is no man, I thinke, of learning or godly∣nes, that would require this testimonie at an honest mans handes,

to be an eye witnesse of such dreadfull abhominations: thou spea∣kest therefore, Mysodaemon, of a thing impossible: for honest men haue no such conuenticles: notwithstanding to satisfie in some sort thy desire, see I pray thee, the examinations, confessions, and practise of M. A. of Barking, and M. B. of Rochester, confirmed by sufficient credible witnesses. Ann. 1584. And to end this question of these Sathanicall bargaines: Danaeusd and other graue authors say, That it is the vniforme consent of the witches of all nations and of all times: for there confessions all agree, and haue many hundreth yeres so agreed. Quaee fuisse affirmantur ab omnibus, ea non fuisse qui con∣tendit, calumniatur.

Mysodaemon.

It may be some of our Master witches frequent such publique assemblies, and haue some open bargaine and con∣federacie with Sathan: but it is not like that al deale so openly with him, for many of them with one consent constantly affirme in their death, that they neuer saw the deuill in their liues.

Theophilus.

Therefore some learned men haue distinguished these Sathanicall couenants into theira sorts; for some haue an o∣pen, expresse, and euident league and confederacie with Sathan: some a more hid and secret: some a mixt and meane betweene both. Vnto the open and expresse confederacie, belong all ma∣nifest coniurations and practises of Pythonistes: vnto the secret kinde, all close and secret operations by Sathan, in diuining, astro∣logie, palmistrie, and such like: vnto the third kinde, apperteine all the practises of superstitious magicke in all sorceries whatsoeuer. And following this distinction of diabolicall confederacies: we may not vnfitly distinguish also their artes, for the better manife∣station of the trueth on this manner. Some beb meere diabolical, some mixt diabolicall: meere diabolicall as of Pythonists, and all such as are of the open league: mixt, as all other which vse any o∣ther meanes appointed by Sathan for their practise, and are of the second and third kinde of confederacie.

Mysodaemon.

I pray you then vnto which league belong the common sort of our witches, which seeme indeede to worke by the deuill (so wicked are their liues, so deuelish are their inuen∣tions, and such dreadfull euents follow them) and yet haue no manifest operation by Sathan to their owne knowledge, as most

of them say in the very houre of death.

Theophilus.

They doe belong therefore, no doubt, to the se∣cond or third kinde of confederacie: and they worke secretly by the deuill,c Quanquam haec ipsinon advertant & norint.c Albeit they neither perceiue nor know this thing.

Mysodaemon.

But you haue not one syllable in all the Scrip∣tures of God, to prooue any such league or couenant betweene Sathan and witches.

Theophilus.

We haue not indeede any such wordes or phra∣ses, and yet may we truely conclude, that there are such things, by Scripture; for the Scripture shewing vs the great readines and acquaintance of Sathan, with the enchaunters of Egypt, the Py∣thonist of Endor and Philippi: doe therein significantly giue vs to vnderstande, that there was some precontract and confede∣racie betweene them: for Sathan will neuer worke in such manner, but with whome hee hath some league and acquain∣tance.

Mysodaemon.

And what can you say of our witches oynt∣ments, for I remember Ioh. Bap. Neap. did prooue by his owne ex∣perience, that this was but meere coosenage and a fable in witch∣craft, as we may read in his little booke of naturall magicke, lib. 2. cap. 26.

Theophilus.

First, as for the strength of any oyntmentes to worke any magicall inuentions, I answer, Mysodaemon, it is none at all. For oyntments can mooue Sathan, no more then figures, crosses, circles, periaptes, the superstitious mutterings of holy wordes, and such like abhominations. Secondly, that they haue notwithstanding such stuffe in their practise, I am induced to be∣leeue, for that Sathan wants not in his seruice (as is before saide) all the apish imitations of Gods religion,c that can be deuised by new found and forged sacraments. Againe, Mysodaemon, if this making of oyntementes, of the fatte of young chil∣dren, seeme so straunge vnto thee, vnderstande this, that albeit the deuill little regardeth such oyntementes, yet is hee right glad to behould and see the murder and bloodshedding of young infantes: for wherefore else did the Heathen kill and sacrifice their children vnto Moloche? and that thou maiest vnderstande also, what that abhominable practise was,

David sheweth that, complaining because this horrible idolatrie crept into the Church: for he saith, They offered their sonnes and daughters vnto deuills. And that the deuill stirreth Sathanicall ma∣gitians, to offer these bloody sacrifices vnto him, the ecclesiasticall stories of Maxentius and Iulian, and others, can testifie vnto vs. For ofe the one, it is said, Contulit se magicis studijs ad incantationem & iam mulieres praegnantes discidit, iam infantium recens natorum vis∣cera inquisiuit, & arcano quodammodo daemones advocauit. He gaue himselfe to the studie of magick for inchantment, and then he ript women with child, and sought diuinations in the entrals of young infants, and called or coniured deuils secretly. And of thef other it is written: Antiochiae verò, aiunt, multas arcas in regia, refertas hu∣manis capitibus, inventas esse, multis{que} in puteis cadavera humana. There were found at Antioche (as they say) many chestes full of deade mens sculles, and many dead corses were found in wells: and a little before his death in the Persian warre, it is said in the same place, that he ript an other woman with child to practise vpon her his di∣uinations, and then he hung her by the heare, purposing to learne more by her dead bodie at his returne, but therein he fayled, albeit his deuils told him the contrarie. Againe, Plinie writing of Nero and his magicke, saith thus of him, Homines etiam immolare gratis∣simum ei fuit: He was most delighted to sacrifice men vnto deuills. A∣pollo taught his witches to sacrifice a noble Virgin, to stay the plague among the Lacedemonians. Polyxena Priamus daughter, and Iphigenia Agamemnons, were both sacrificed to Sathan in like manner. The witches of Scithia offered men in sacrifice vnto Diana: The witches of Fraunce vnto Mercurie: The witches of Africa vnto Saturne, And what was Diana, Mercurie, & Saturne, but Sathan and his fellowes, which coloured and shrowded them selues vnder such names and titles (as Mirandula saith rightwell) among the blinde and prophane Gentiles? The Romane witches taught the old Romanes to sacrifice two men yeerely, to appease the Gods, and to cast them into Tyber. In Cyprus also, they sacri∣ficed a man vnto Apollo. To conclude, Baals witches shew plain∣ly how greatly Sathan delighteth himself, to see mens blood shed in his seruice, for it is written of them, They cryed loud, and cut them selues, as the manner was, with kniues and launces, till the blood gushed out vpon them. And this hath, is, and euer will be the ende of all

spirituall whoredome with Sathan in witchcraft. The like effects could I shew by examples of corporall whoredome also: for these two kinds of pollutions,c as they haue great affinitie in nature, and in filthie practises accompanie one the other: so for this ende in murder and bloodshedding, they haue not much varied, but euer in all ages offered Sathan these bloodie sacrifices vnder sundrie and diuerse pretenses, as it is by the continuall obseruation of wise men truly testified vnto vs.

Mysodaemon.

No doubt, Theophilus, if Sathan haue that bloodie purpose in witches oyntments, he will vse all the meanes he can, to worke his wonders by such oyntments indeede: for the scripture telleth vs, that he is a roaring lyon seeking without rest whom he may deuoure and destroy both in bodie and soule. But least I wearie you, Theophilus, in these things wherein I know you be not great∣ly delighted: I pray you let me heare in a word what can be saide of lycanthropeia, transformation of men and women into wolfes and cattes, &c. for these things are cleane contrarie against nature, and must be meere poeticall fables, if the trueth be tryed.

Theophilus.

Truely my greatest delight in this conference, Mysodaemon, is to helpe thee what I can to come vnto the know∣ledge of the trueth, & to make thee more able to auoyde (if God so please) all the daungers of these Sathanicall delusions: for I may speake truely as another doeth, for mine owne part: Equidem de diabolis eorum{que} ministris sortiarijs lubenter disputare non soleo, &c. eatenus mihi nota sunt eorum studia & artes quatenus de ijs verbo Dei sacrosancto omnes edocemur. Surely I list not willingly to dispute of de∣uills and there ministers the witches, &c. and I am so farre acquainted with their studies, as we are all taught by the word of God. And as for transformations, I warned thee before to looke for no supernatu∣rall works in witchcraft. I answer thee therefore this question, with Danaeus also:g Quare illa etiam falsissima censenda sunt, quae de lycanthropis quibusdam narrantur: These things are to be thought most fabulous, which are reported of transformations. Content thy selfe, Mysodaemon, I pray thee with this answer, for these things be not the great grounds of witchcraft. Howbeit I denie not, but witches may haue also sundrie such Sathanicall delusions in many, which abounde in melancholy, but no reall transformations in∣deede.

Myso-daemon.

But before we end our conference, Theophilus, I must be bold to aske you yet a fewe more questions: wherein I would most gladly be resolued, both for mine owne instruction, and the benefite of some of my friendes.

Theophilus.

If thy questions be needfull and necessarie for thy selfe or any friend to know, I will answere them: but as forh foo∣lish and vnlearned questions (the Apostle hath forewarned vs) they doe but ingender strife.

Myso-daemon.

I promise you, Theophilus, I wil no more cum∣ber you, but onely with a few points which shalbe good for the vse of edifying First, I would knowe what your iudgement is of some bigge volumes of witchcraft, which (as farre as I can see) con∣teine sundrie intollerable prophane and wicked Treatises and formes of idle and vaine iuglings and blasphemous coniura∣tions.

Theophilus.

Surely this I thinke, Myso-daemon, all the godly learned men, who tenderly regard the good state of the Saintes of God, are no doubt agrieued in hart to see such horrible impieties suffered to be broched in the open face of the Church of God: for young wits are more apt to practise these wares of Sathan which are thus put to sale, then to search for anie good purpose in them, which is most hard to be founde. Againe, this in a worde I adde, that the Lawyers tell vs such authours are ouertaken by Lawe: for the Lawe saith: Libros magicae artis apudse nemini habere licet, et si penes quoscunque reperti sunt, bonis ademptis, ambustis{que} ijs publice, in insulam deportantur, humiliores capite puniuntur. It is lawfull for no man to haue the bookes of Magicke, and with whome soeuer they are founde, their goodes confiscate, and their bookes o∣penly burnt, they are banished, and the poorer sort are punished with death. Avoide therefore, Myso-daemon, such dreadfull impie∣ties, I warne thee.

Myso-daemon.

Well then, I will (if God assist me) followe your counsell, & redeeme also the time (if I can) in better studies, which I haue so vainely and wickedly lost▪ my next question is, whether there may be in verie trueth at this daye such coniu∣ration, and calling vp of deuilles (which they call Necroman∣cie) so as the witch of Endor did? for albeit it bee not vn∣like but that Sathan practiseth with witches in these dayes

as in former times, as you haue partly shewed: yet in my iudge∣ment it is a thing impossible to call vp, or to conjure deuils by any atte out of hell: for thei Scripture saith that all passages are stopt concerning the egresse out of hell, in the 16. Chap. of Saint Lukes Gospell.

Theophilus.

I counsell thee, Myso-damon, neuer to credite any more such magicall glosses vpon holy Scripture: for albeit the reprobates departed are tormented for euer with deuils in hell: yet the prince, thek god, and the gouernours of this worlde are in the ayer also, rounde about vs, and may be coniured My∣so-daemon, as well from aboue as from belowe: for the Apostle sayeth, They are not in hell onely, but in high places also.

Notes

• a

  Dan. c. 1. p. 20.
• Hem. admo∣nit. de sup. mag.
• c

  D. p. 156.
• 2. Thes. 2. Read Danae∣us dial. c. 4. p. 78. 79. 80.
• Dis. p. 160.
• Rom. 8. 1.
• e

  Dis. in epist.
• f

  Rostoch. disp. prop. 46.
• g

  Dis. p. 39. A grosse er∣rour.
• Diuine and humane na∣ture he would haue said.
• h

  C. 5. p. 87.
• i

  Lib. 4. c. 2. 3.
• k

  De supest. mag.
• l

  D. p. 70.
• m

  Dan. 4. c. p. 55. l. 17. Idola sunt si∣militudines vel ad deum vertum▪ vel fal∣sos, vel eorum virtutes reprae sentandas, pro¦hominis arbi∣trio sine Dei mandato fa∣ctae. Fen Theolog. lib. 5. p. 120.
• o

  Act. 8. 8, 9, 10
• p

  Act. 13. 7. 8.
• Confurat. Wyeri. p. 431. 432. 433.
• Faustus. Drunken Dunstan. art. & in p. 156.
• q

  I. c. cl. 1. c. 10. s. 29.
• r

  Eccles. hist. 2. l. b. c. 13. 14.
• Art. & in p. 34.
• s

  Lib. 2. c. 4. de Daemon.
• t

  Lib. 2. c. 4.
• u

  Dial. c. 4.
• x

  D. p. 103. 104.
• The witches bargaine with the deuill.
• 1. Sam. 28.
• Lib. 2. c. 4.
• Dis. in the praeface.
• Sathanical sabbothes.
• Cor. 11.
• a

  Dis. p. 45.
• b

  2. Cor. 11. 14.
• c

  Dis. p. 45.
• d

  Dialog. 3. chap. p. 45.
• e

  Ioh. Fr. P. Mir. de Prae∣notion. l. 1. c. 2.
• a

  Ioh. Fr. P. Mir. de Prae∣notion. l. 4 c 5. Bodin. lib. 2. de Demonom. c. 1, 2, 3, 4.
• b

  Feneri The∣olog l. 5. p. 121.
• c

  ••. Fr. P. M. de Praenot. l. 4.
• c

  c. 5.
• Witches oynt∣ments.
• Nonne manife∣stèd abolus mo∣rositatem illam Iudaeorum imi∣tatus est?
• c

  Tert. de Praes. haeret.
• e

  Maxent. Eu∣seb. eccles. hist. lib. 8. c. 15. & de vita Const. lib. 1. c. 30.
• f

  sul. Theod. lib. 4. c. 26. 27, 25.
• Tertullian in suo Scorpiaco.
• De praenot.
• 1. King. 18. 28.
• Read of the storie of yofng infants mur∣dered in Len∣ton Abbey, & found in the 8. yere of Q. Elizabeth. Act. & Mon. p. 1947.
• c

  What sacrifi∣ces, witchcraft & whordome, the two eldest daughters of poperie haue euer offered vnto Sathan.
• Danaeus Dial.
• g

  C. 3. p. 49.
• I. Fernelius de partium morbis & sym∣ptomatis. 5. c. 2.
• h

  2. Tim. 2. 23.
• The Dis. must be commen∣ded to Vul∣can.
• i

  D. p. 431.
• k

  2. Cor. 4. 4. Eph. 2. 2. chap. 6. 13, 14.