daemonology, IN FORM of a Dialogue, Divided into three Books.  
IN MY DEFENCE GOD ME DEFEND.  
EDINBURGH Printed by Robert Waldegrave Printer to the King's Majesty. An. 1597.  
Cum Privilegio Regio.   

THE PREFACE to the Reader.  
THE fearful abounding at this time in this country, of these detestable slaves of the Devil, the Witches or enchanters, hath moved me (beloved reader) to dispatch in post, this following treatise of mine, not in any wise (as I protest) to serve for a show of my learning & engine, but only (moved of conscience) to press thereby, so far as I can, to resolve the doubting hearts of many; both that such assaults of Satan are most certainly practised, & that the instruments thereof, merits most severely to be punished: against the damnable opinions of two principally in our age, whereof the one called SCOT an Englishman, is not ashamed in public print to deny, that there can be such a thing as Witchcraft: and so maintains the old error of the Sadducees, in denying of spirits. The other called WIERUS, a Germane Physician, sets out a public apology for all these craftes-folkes, whereby, procuring for their impunity, he plainly bewrays himself to have been one of that profession. And for to make this treatise the more pleasant and facile, I have put it in form of a Dialogue, which I have divided into three books: The first speaking of Magie in general, and Necromancy in special. The second of Sorcery and Witchcraft: and the third, contains a discourse of all these kinds of spirits, & Spectres that appears & troubles people: together with a conclusion of the wholwork. My intention in this labour, is only to prove two things, as I have already said: the one, that such devilish arts have been and are. The other, what exact trial and severe punishment they merit: & therefore reason I, what kind of things are possible to be performed in these arts, & by what natural causes they may be, not that I touch every particular thing of the devils power, for that were infinite: but only, to speak scholasticklie, (since this can not be spoken in our language) I reason upon genus leaving species, and differentia to be comprehended therein. As for example, speaking of the power of Magiciens, in the first book & sixth Chapter: I say, that they can suddenly cause be brought unto them, all kinds of dainty dishes, by their familiar spirit: Since as a thief he delights to steal, and as a spirit, he can subtly & suddenly enough transport the same. Now under this genus, may be comprehended all particulars, depending thereupon; Such as the bringing Wine out of a Wall, (as we have heard oft to have been practised) and such others; which particulars, are sufficiently proved by the reasons of the general. And such like in the second book of Witchcraft in special, and fift Chap. I say and prove by diverse arguments, that Witches can, by the power of their Master, cure or cast on diseases: Now by these same reasons, that proves their power by the Devil of diseases in general, is aswell proved their power in special: as of weakening the nature of some men, to make them unable for women: and making it to abound in others, more than the ordinary course of nature would permit. And such like in all other particular sicknesses; But one thing I will pray thee to observe in all these places, where I reason upon the devils power, which is the different ends & scopes, that God as the first cause, and the Devil as his instrument and second cause shoots at in all these actiones of the Devil, (as God's hangman:) For where the devils intention in them is ever to perish, either the soul or the body, or both of them, that he is so permitted to deal with: God by the contrary, draws ever out of that evil glory to himself, either by the wrack of the wicked in his justice, or by the trial of the patiented, and amendment of the faithful, being wakened up with that rod of correction. Having thus declared unto thee then, my full intention in this Treatise, thou wilt easily excuse, I doubt not, aswell my pretermitting, to declare the whole particular rites and secrets of these unlawful arts: as also their infinite and wonderful practices, as being neither of them pertinent to my purpose: the reason whereof, is given in the hinder end of the first Chapter of the third book: and who likes to be curious in these things, he may read, if he will here of their practices, BODINUS Daemonomanie, collected with greater diligence, then written with judgement, together with their confessions, that have been at this time apprehened. If he would know what hath been the opinion of the ancients, concerning their power: he shall see it well describe by HYPERIUS, & HEMMINGIUS, two late German writers: Besides innumerable other neoteric Theologues, that writes largely upon that subject: And if he would know what are the particular rites, & curiosities of these black arts (which is both unnecessary and perilous,) he will find it in the fourth book of CORNELIUS Agrippa, and in WIERUS, whomof I spoke. And so wishing my pains in this Treatise (beloved Reader) to be effectual, in arming all them that reads the same, against these above mentioned errors, and recommending my good will to thy friendly acceptation, I bid thee heartily farewell.  
JAMES Rx.   

daemonology, IN FORM of one Dialogue FIRST BOOK.  
ARGUMENT,  
The exord of the whole. The description of Magie in special.  

CHAP. I.  
ARGUMENT.  
Proven by the Scripture, that these unlawful arts in genere, have been and may be put in practice.  PHILOMATHES and EPISTEMON reason the matter. PHILOMATHES. 
I AM surely very glad to have met with you this day, for I am of opinion, that ye can better resolve me of some thing, whereof I stand in great doubt, nor any other whom-with I could have met.  EPI. 
In what I can, that ye like to spear at me, I will willingly and freely tell my opinion, and if I prove it not sufficiently, I am heartily content that a better reason carry it away then.  PHI. 
What think ye of these strange news, which now only furnishes purpose to all men at their meeting: I mean of these Witches?  EPI. 
Surely they are wonderful: And I think so clear and plain confessions in that purpose, have never fallen out in any age or country.  PHI. 
No question if they be true, but thereof the Doctors doubts.  EPI. 
What part of it doubt ye of?  PHI. 
Even of all, for aught I can yet perceive: and namely, that there is such a thing as Witchcraft or Witches, and I would pray you to resolve me thereof if ye may: for I have reasoned with sundry in that matter, and yet could never be satisfied therein.  EPI. 
I shall with good will do the best I can: But I think it the difficiller, since ye deny the thing itself in general: for as it is said in the logic schools, Contra negantem principia non est disputandum. Always for that part, that witchcraft, and Witches have been, and are, the former part is clearly proved by the Scriptures, and the last by daily experience and confessions.  PHI. 
I know ye will allege me Saules Pythonisse: but that as appears will not make much for you.  EPI. 
Not only that place, but divers others: But I marvel why that should not make much for me?  PHI. 
The reasons are these, first ye may consider, that Saul being troubled in spirit, and having 
1. Sam. 28.  fasted long before, as the text testifieth, and being come to a woman that was bruited to have such knowledge, and that to inquire so important news, he having so guilty a conscience for his heinous offences, and specially, for that same unlawful curiosity, and horrible defection: and then the woman crying out upon the sudden in great admiration, for the uncouth sicht that she alleged to have seen discovering him to be the King, though disguised, & denied by him before: it was no wonder I say, that his senses being thus distracted, he could not perceive her feigning of her voice, he being himself in an other chalmer, and seeing nothing. Next what could be, or was raised? The spirit of Samuel? Profane and against all Theology: the Devil in his likeness? as unappeirant, that either God would permit him to come in the shape of his Saints (for then could never the Prophets in those days have been sure, what Spirit spoke to them in their visiones) or then that he could foretell what was to come there after; for Prophecy proceedeth only of GOD: and the Devil hath no knowledge of things to come.  EPI. 
Yet if ye will mark the words of the text, ye will find clearly, that Saul saw that apparition: for giving you that Saul was in an other Chalmer; at the making of the circles & conjurationes, needful for that purpose (as none of that craft will permit any vthers to behold at that time) yet it is evident by the text, that how soon that once that unclean spirit was fully risen, she called in upon Saul. For it is said in the text, that Saul knew him to be Samuel, which could not have been, by the hearing tell only of an old man with an mantle, since there was many more old men dead in Israel nor Samuel: And the common weighed of that whole Country was mantils. As to the next, that it was not the spirit of Samuel, I grant: In the proving whereof ye need not to insist, since all Christians of whatsoever Religion agrees upon that: and none but either mere ignorants, or Necromanciers or Witches doubts thereof. And that the Devil is permitted at sometimes to put himself in the likeness of the Saints, it is plain in the Scriptures, where 
2. Cor. 11. 14.  it is said, that Satan can transform himself into an Angel of light. Neither could that bring any inconvenient with the visiones of the Prophets, since it is most certain, that God will not permit him so to deceive his own: but only such, as first wilfully deceives them-selves, by running unto him, whom God then suffers to fall in their own snares, and justly permits them to be illuded with great efficacy of deceit, because they would not believe the truth (as Paul saith). And as to the devils foretelling of things to come, it is true that he knows not all things future, but yet that he knows part, the Tragical event of this history declares it, (which the wit of woman could never have forespoken) not that he hath any prescience, which is only proper to God: or yet knows any thing by looking upon God, as in a mirror (as the good Angels do) he being for ever debarred from the favourable presence & countenance of his creator, but only by one of these two means, either as being worldly wise, and taught by an continual experience, ever since the creation, judges by likelie-hood of things to come, according to the like that hath passed before, and the natural causes, in respect of the vicissitude of all things worldly: Or else by Gods employing of him in a turn, and so foreseen thereof: as appears to have been in this, whereof we find the very like in Micheas propheticque discourse to King 
1. King, 22.  Achab. But to prove this my first proposition, that there can be such a thing as witchcraft, & witches, there are many more places in the Scriptures than this (as I said before). As first in the law of God, it is 
Exod. 22.  plainly prohibited: But certain it is, that the Law of God speaks nothing in vain, neither doth it lay curses, or enjoin punishments upon shadows, condemning that to be ill, which is not in essence or being as we call it. secondly it is plain, where 
Exod. 7 & 8. 1. Sam. 15.  wicked Pharaohs wisemen imitated one number of Moses miracles, to harden the tyrant's heart there by. Thirdly, said not Samuel to saul, that disobedience is as the sin of Witchcraft? To compare to a thing that were not, it were too too absurd. fourthly, was not Simon Magus, a man of that craft? And 
Acts. ●. Acts 16  fiftly, what was she that had the spirit of Python? beside innumerable other places that were irkesom to recite.   

CHAP. II.  
ARGV.  
What kind of sin the practisers of these unlawful arts commits. The division of these arts. And what are the means that allures any to practise them.  PHILOMATHES. 
BUT I think it very strange, that God should permit any mankind (since they bear his own Image) to fall in so gross and filthy a defection.  EPI. 
Although man in his Creation was made to the Image of the Creator, yet through his 
Gen. 1.  fall having once lost it, it is but restored again in a part by grace only to the elect: So all the rest falling away from God, are given over in the hands of the Devil that enemy, to bear his Image: and being once so given over, the greatest and the grossest impiety, is the pleasantest, and most delytefull unto them.  PHI. 
But may it not suffice him to have indirectly the rule, and procure the perdition of so many souls by alluring them to vices, and to the following of their own appetites, suppose he abuse not so many simple souls, in making them directly acknowledge him for their master.  EPI. 
No surely, for he uses every man, whom of he hath the rule, according to their complexion and knowledge: And so whom he finds most simple, he plaineliest discovers himself unto them. For he being the enemy of man's Salvation, uses all the means he can to entrap them so far in his snares, as it may be unable to them thereafter (suppose they would) to rid themselves out of the same.  PHI. 
Then this sin is a sin against the holy Ghost.  EPI. 
It is in some, but not in all.  PHI. 
How that? Are not all these that runs directly to the Devil in one Categorie.  EPI. 
God forbidden, for the sin against the holy Ghost hath two branches: The one a falling back from the whole service of GOD, and a refusal of all his precepts. The other is the doing of the first with knowledge, knowing that they do wrong against their own conscience, and the testimony of the holy Spirit, having once had a taste of the sweetness 
Heb. 5. 10.  of God's mercies. Now in the first of these two, all sorts of Necromancers, Enchanters or Witches, are comprehended: but in the last, none but such as errs with this knowledge that I have spoken of.  PHI 
Then it appears that there are more sorts nor one, that are directly professors of his service: and if so be, I pray you tell me how many, and what are they?  EPI. 
There are principally two sorts, whereunto all the parts of that unhappy art are redacted; whereof the one is called Magie or Necromancy, the other Sorcery or Witchcraft.  PHI. 
What I pray you? and how many are the means, whereby the Devil allures people in any of these snares?  EPI. 
Even by these three passiones that are within ourselves: Curiosity in great engines: thirst of revenge, for some tortes deeply apprehended: or greedy appetite of gear, caused through great poverty. As to the first of these, Curiosity, it is only the enticement of Magiciens, or Necromanciers: and the other two are the allureres of the Sorecrers, or Witches, for that old and crafty Serpent, being a spirit, he easily spies our affections, and so conforms himself thereto, to deceive us to our wrack.   

CHAP. III  
ARGV.  
The significations and Etymologies of the words of Magie and Necromancy. The difference betwixt Necromancy and Witchcraft: What are the entressis, and beginnings, that brings any to the knowledge thereof.  PHILOMATHES. 
I Would gladly first hear, what thing is it that ye call Magie or Necromancy.  EPI. 
This word Magie in the Persian tongue, imports as much as to be one contemplator or Interpreter of Divine and heavenly sciences: which being first used amongst the Chaldees, through their ignorance of the true divinity, was esteemed and reputed amongst them, as a principal virtue: And therefore, was named unjustly with an honourable style, which name the Greeks' imitated, generally importing all these kinds of unlawful arts. And this word Necromancy is a Greek word, compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is to say, the Prophecy by the dead. This last name is given, to this black & unlawful science by the figure Synecdoche, because it is a principal part of that art, to serve themselves with dead carcages in their divinations.  PHI. 
What difference is there betwixt this art, and Witchcraft.  EPI. 
Surely, the difference vulgar put betwixt them, is very merry, and in a manner true; for they say, that the Witches are servantes only, and slaves to the Devil; but the Necromanciers are his masters and commanders.  PHI. 
How can that be true, that any men being specially addicted to his service, can be his commanders?  EPI. 
Yea, they may be: but it is only secundum quid: For it is not by any power that they can have over him, but ex pacto allanerlie: whereby he oblices himself in some trifles to them, that he may on the other part obtain the fruition of their body & soul, which is the only thing he hunteth for.  PHI. 
An very inaequitable contract forsooth: But I pray you discourse unto me, what is the effect and secreets of that art?  EPI. 
That is over large an field ye give me: yet I shall do goodwill, the most summarily that I can, to run through the principal points thereof. As there are two sorts of folks, that may be enticed to this art, to wit, learned or unlearned: so is there two means, which are the first steerers up & feeders of their curiosity, thereby to make them to give themselves over to the same: Which two means, I call the devils school, and his rudiments. The learned have their curiosity wakened up; and fed by that which I call his school: this is the Astrology judiciar. For diverse men having attained to a great perfection in learning, & yet remaining over bare (alas) of the spirit of regeneration and fruits thereof: finding all natural things common, aswell to the stupid pedants as unto them, they assay to vindicate unto them a greater name, by not only knowing the course of things heavenly, but likewise to climb to the knowledge of things to come thereby. Which, at the first face appearing lawful unto them, in respect the ground thereof seemeth to proceed of natural causes only: they are so alured thereby, that finding their practise to prove true in sundry things, they study to know the cause thereof: and so mounting from degree to degree, upon the slippery and uncertain scale of curiosity; they are at last enticed, that where lawful arts or sciences fails, to satisfy their restless minds, even to seek to that black and unlawful science of Magie. Where, finding at the first, that such divers forms of circles & conjurations rightly joined thereunto, will raise such diverse forms of spirits, to resolve them of their doubts: and attributing the doing thereof, to the power inseparably tied, or inherent in the circles: and many words of God, confusedly wrapped in; they blindly glory of themselves, as if they had by their quickness of engine, made a conquest of Pluto's dominion, and were become Emperors over the Stygian habitacles. Where, in the mean time (miserable wretches) they are become in very deed, bondslaves to their mortal enemy: and their knowledge, for all that they presume thereof, is nothing increased, except in knowing evil, and the horrors of Hell for punishment thereof, as adam's 
Gen. 3.  was by the eating of the forbidden tree.   

CHAP. IIII  
ARGV.  
The Description of the Rudiments and School, which are the entresses to the art of Magie: And in special the differences betwixt Astronomy and Astrology: Division of Astrology in divers parts.  PHILOMATHES. 
But I pray you likewise forget not to tell what are the devils rudiments.  EPI. 
His rudiments, I call first in general, all that which is called vulgarly the virtue of word, herb, & stone: which is used by unlawful charms, without natural causes. As likewise all kind of practicques, freites, or other like extraordinary actiones, which cannot abide the true touch of natural reason.  PHI. 
I would have you to make that plainer, by some particular examples; for your proposition is very general.  EPI. 
I mean either by such kind of Charms as commonly dafte wives uses, for healing of forspoken goods, for preserving them from evil eyes, by knitting room trees, or sundriest kind of herbs, to the hair or tails of the goods: By curing the Worm, by stemming of blood, by healing of Horse-crookes, by turning of the riddle, or doing of such like innumerable things by words, without applying any thing, meet to the part offended, as Mediciners do; Or else by staying married folks, to have naturally ado with other, (by knitting so many knots upon a point at the time of their marriage) And suchlike things, which men uses to practise in their merriness: For fra unlearned men (being naturally curious, and lacking the true knowledge of God) finds these practices to prove true, as sundry of them will do, by the power of the Devil for deceiving men, and not by any inherent virtue in these vain words and freites; & being desirous to win a reputation to themselves in suchlike turns, they either (if they be of the shamefaster sort) seek to be learned by some that are experimented in that Art, (not knowing it to be evil at the first) or else being of the grosser sort, runs directly to the Devil for ambition or desire of gain, and plainly contracts with him thereupon.  PHI. 
But me thinks these means which ye call the School and rudiments of the Devil, are things lawful, and have been approved for such in all times and ages: As in special, this science of Astrology, which is one of the special members of the Mathematicss.  EPI. 
There are two things which the learned have observed from the beginning, in the science of the Heavenly Creatures, the Planets, Stars, and such like: The one is their course and ordinary motiones, which for that cause is called Astronomia: Which word is a compound of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say, the law of the Stars: And this art indeed is one of the members of the Mathematicss, & not only lawful, but most necessary and commendable. The other is called Astrologia, being compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to say, the word, and preaching of the stars: Which is divided in two parts: The first by knowing thereby the powers of simples, and sicknesses, the course of the seasons and the weather, being ruled by their influence; which part depending upon the former, although it be not of itself a part of Mathematicss: yet it is not unlawful, being moderately used, suppose not so necessary and commendable as the former. The second part is to trust so much to their influences, as thereby to foretell what commonweals shall flourish or decay: what people shall be fortunate or unfortunate: what side shall win in any battle: What man shall obtain victory at singular combat: What way, and of what age shall men die: What horse shall win at matche-running; and diverse such like incredible things, wherein Cardanus, Cornelius Agrippa, and diverse others have more curiously then profitably written at large. Of this root last spoken of, springs innumerable branches; such as the knowledge by the nativities; the Cheiromancy, Geomantie, Hydromantie, Arithmantie, Physiognomy: & a thousand others: which were much practised, & holden in great reverence by the Gentles of old. And this last part of Astrology whereof I have spoken, which is the root of their branches, was called by them pars fortunae. This part now is utterly unlawful to be trusted in, or practised amongst christians, as leaning to no ground of natural reason: & it is this part which I called before the devils school.  PHI. 
But yet many of the learned are of the contrary opinion.  EPI. 
I grant, yet I could give my reasons to fortify & maintain my opinion, if to enter into this disputation it would not draw me quite off the ground of our discourse; besides the mis-spending of the whole day thereupon: One word only I will answer to them, & that in the Scriptures (which must be an infallible ground to all true Christians) That in the Prophet jeremy it is plainly forbidden, to 
jerem. 1●.  believe or hearken unto them that Prophecies & forespeaks by the course of the Planets & Stars.   

CHAP. V.  
ARGV.  
How far the using of Charms is lawful or unlawful: The description of the forms of Circkles and Coniurationes. And what causeth the Magicianes themselves to weary thereof.  PHILOMATHES. 
WELL, Ye have said far enough in that argument. But how prove ye now that these charms or unnatural practicques are unlawful: For so, many honest & merry men & women have publicly practised some of them, that I think if ye would accuse them all of Witchcraft, ye would affirm more nor ye will be believed in.  EPI. 
I see if you had taken good tent (to the nature of that word, whereby I named it,) ye would not have been in this doubt, nor mistaken me, so far as ye have done: For although, as none can be scholars in a school, & not be subject to the master thereof: so none can study and put in practise (for study the alone, and knowledge, is more perilous nor offensive; and it is the practice only that makes the greatness of the offence.) The cirkles and art of Magie, without committing an horrible defection from God: And yet as they that reads and learns their rudiments, are not the more subject to any schoolmaster, if it please not their parents to put them to the school thereafter; So they who ignorantly proves these practicques, which I call the devils rudiments, unknowing them to be baits, casten out by him, for trapping such as God will permit to fall in his hands: This kind of folks I say, no doubt, are to be judged the best of, in respect they use no invocation nor help of him (by their knowledge at least) in these turns, and so have never entered themselves in Satan's service; Yet to speak truly for my own part (I speak but for myself) I desire not to make so near riding: For in my opinion our enemy is over crafty, and we over weak (except the greater grace of God) to assay such hazards, wherein he presses to trap us.  PHI. 
Ye have reason forsooth; for as the common Proverb saith: They that sup keile with the Devil, have need of long spoons. But now I pray you go forward in the describing of this art of Magie.  EPI. 
Fra they be come once unto this perfection in evil, in having any knowledge (whether learned or unlearned) of this black art: they then begin to be weary of the raising of their Master, by conjured circkles; being both so difficile and perilous, and so cometh plainly to a contract with him, wherein is specially contained forms and effects.  PHI. 
But I pray you or ever you go further, discourse me somewhat of their circkles and conjurationes; And what should be the cause of their wearying thereof: For it should seem that that form should be less fearful yet, than the direct haunting and society, with that foul and unclean Spirit.  EPI. 
I think ye take me to be a Witch myself, or at the least would feign swear yourself prentice to that craft: Always as I may, I shall shortly satisfy you, in that kind of conjurations, which are contained in such books, which I call the devils School: There are four principal parts; the persons of the conjurers; the action of the conjuration; the words and rites used to that effect; and the Spirits that are conjured. Ye must first remember to lay the ground, that I told you before: which is, that it is no power inherent in the circles, or in the holiness of the names of God blasphemously used: nor in whatsoever rites or ceremonies at that time used, that either can raise any infernal spirit, or yet limitat him perforce within or without these circles. For it is he only, the father of all lies, who having first of all prescribed that form of doing, feigning himself to be commanded & restrained thereby, will be loath to pass the bounds of these injunctiones; aswell thereby to make them glory in the impiring over him (as I said before:) As likewise to make himself so to be trusted in these little things, that he may have the better commodity thereafter, to deceive them in the end with a trick once for all; I mean the everlasting perdition of their soul & body. Then laying this ground, as I have said, these conjurationes must have few or more in number of the people conjurers (always passing the singular number) according to the quality of the circle, and form of apparition. Two principal things cannot well in that errand be wanted: holie-water (whereby the Devil mocks the Papists) and some present of a living thing unto him. There are likewise certain seasons, days and hours, that they observe in this purpose: These things being all ready, and prepared, circles are made triangular, quadrangular, round, double or single, according to the form of apparition that they crave. But to speak of the diverse forms of the circles, of the innumerable characters and crosses that are within and without, and out through the same, of the divers forms of apparitiones; that that crafty spirit illudes them with, and of all such particulars in that action, I remit it to over-manie that have busied their heads in describing of the same; as being but curious, and altogether unprofitable. And this far only I touch, that when the conjured Spirit appears, which will not be while after many circumstances, long prayers, and much muttering and murmuring of the conjurers; like a Papist priest, dispatching a hunting Mass: how soon I say, he appears, if they have miss one jot of all their rites; or if any of their feet once slided over the circle through terror of his fearful apparition, he pays himself at that time in his own hand, of that due debt which they ought him; and otherwise would have delayed longer to have paid him: I mean he carries them with him body and soul. If this be not now a just cause to make them weary of these forms of conjuration, I leave it to you to judge upon; considering the longsomenesse of the labour, the precise keeping of days and hours (as I have said) The terribleness of apparition, and the present peril that they stand in, in missing the least circumstance or freite, that they ought to observe: And on the other part, the Devil is glad to move them to a plain and square dealing with him as I said before.   

CHAP. VI  
ARGV.  
The devils contract with the Magicians: The division thereof in two parts: What is the difference betwixt God's miracles and the Devils.  PHILOMATHES. 
Indeed there is cause enough, but rather to leave him at all, then to run more plainly to him, if they were wise he dealt with. But go forward now I pray you to these turns, fra they become once deacons in this craft.  EPI. 
From time that they once plainly begin to contract with him: The effect of their contract consists in two things; in forms and effects, as I began to tell already, were it not ye interrupted me (for although the contract be mutual; I speak first of that part, wherein the Devil oblishes himself to them) by forms, I mean in what shape or fashion he shall come unto them, when they call upon him. And by effects, I understand, in what special sorts of services he binds himself to be subject unto them. The quality of these forms and effects, is less or greater, according to the skill and art of the Magician. For as to the forms, to some of the base sort of them he oblishes himself to appear at their calling upon him, by such a proper name which he shows unto them, either in likeness of a dog, a Cat, an Ape, or suchlike other beast; or else to answer by a voice only. The effects are to answer to such demands, as concerns curing of diseases, their own particular menagery: or such other base things as they require of him. But to the most curious sort, in the forms he will oblish himself, to enter in a dead body, and there out of to give such answers, of the event of battles, of matters concerning the estate of commonwealths, and such like other great questions: yea, to some he will be a continual attender, in form of a Page: He will permit himself to be conjured, for the space of so many years, either in a tablet or a ring, or such like thing, which they may easily carry about with them: He gives them power to sell such wares to others, whereof some will be dearer, and some better cheap; according to the lying or true speaking of the Spirit that is conjured therein. Not but that in very deed, all Devils must be liars; but so they abuse the simplicity of these wretches, that becomes their scholars, that they make them believe, that at the fall of Lucifer, some Spirits fell in the air, some in the fire, some in the water, some in the land: In which Elements they still remain. Whereupon they build, that such as fell in the fire, or in the air, are truer than they, who fell in the water or in the land, which is all but mere trattles, & forged be the author of all deceit. For they fell not be weight, as a solid substance, to stick in any one part: But the principal part of their fall, consisting in quality, by the falling from the grace of God wherein they were created, they continued still thereafter, and shall do while the latter day, in wandering through the world, as God's hangmen, to execute such turns as he employs them in. And when any of them are not occupied in that, return they must to their prison in hell (as it is plain in the miracle that CHRIST wrought at Gennezareth) 
Mat. 8.  therein at the latter day to be all enclosed for ever: and as they deceive their scholars in this, so do they, in imprinting in them the opinion that there are so many Princes, Dukes, and Kings amongst them, every one commanding fewer or more Legions, and impyring in divers arts, and quarters of the earth. For though that I will not deny that there be a form of order amongst the Angels in Heaven, and consequently, was amongst them before their fall; yet, either that they bruike the same sensine; or that God will permit us to know by damned Devils, such heavenly mysteries of his, which he would not reveal to us neither by Scripture nor Prophets, I think no Christian will once think it. But by the contrary of all such mysteries, as he hath closed up with his seal of secrecy; it becometh us to be contented with an humble ignorance, they being things not necessary for our salvation. But to return to the purpose, as these forms, wherein Satan oblishes himself to the greatest of the Magicians, are wonderful curious; so are the effects correspondent unto the same: For he will oblish himself to teach them arts and sciences, which he may easily do, being so learned a knave as he is: To carry them news from any part of the world, which the agility of a Spirit may easily perform: to reveal to them the secrets of any persons, so being they be once spoken, for the thought none knows but GOD; except so far as ye may guess by their countenance, as one who is doubtleslie learned enough in the Physiognomy: Yea, he will make his scholars to creep in credit with Princes, by foretelling them many great things; part true, part false: For if all were false, he would tyne credit at all hands; but always doubtsome, as his Oracles were. And he will also make them to please Princes, by fair banquets and dainty dishes, carried in short space fra the farthest part of the world. For no man doubts but he is a thief, and his agility (as I spoke before) makes him to come such speed. Suchlike, he will guard his scholars with fair armies of horsemen and footmen in appearance, castles and forts: Which all are but impressiones in the air, easily gathered by a spirit, drawing so near to that substance himself: As in like manner he will learn them many juglarie tricks at Cards, dice, & such like, to deceive men's senses thereby: and such innumerable false practicques; which are proven by over▪ many in this age: As they who are acquainted with that Italian called SCOTO yet living, can report. And yet are all these things but deluding of the senses, and no ways true in substance, as were the false miracles wrought by King Pharaoes' Magicians, for counterfeiting Moses: For that is the difference betwixt God's miracles and the Devils, God is a creator, what he makes appear in miracle, it is so in effect. As Moses' rod being casten down, was no doubt turned in a natural Serpent: where as the Devil (as God's Ape) counterfeiting that by his Magicians, maid their wands to appear so, only to men's outward senses: as kithed in effect by their being devoured by the other. For it is no wonder, that the Devil may delude our senses, since we see by common proof, that simple juglars will make an hundredth things seem both to our eyes and ears otherways then they are. Now as to the Magician's part of the contract, it is in a word that thing, which I said before, the Devil hunts for in all men.  PHI. 
Surely ye have said much to me in this art, if all that ye have said be as true as wonderful.  EPI. 
For the truth in these actiones, it will be easily confirmed, to any that pleases to take pain upon the reading of diverse authenticque histories, and the enquiring of daily experiences. And as for the truth of their possibility, that they may be, and in what manner, I trust I have alleged nothing whereunto I have not joined such probable reasons, as I leave to your discretion, to way and considder: One word only I omitted; concerning the form of making of this contract, which is either written with the Magicians own blood: or else being agreed upon (in terms his schoolmaster) touches him in some part, though peradventure no mark remain: as it doth with all Witches.   

CHAP. VII.  
ARGV.  
The reason why the art of Magie is unlawful, What punishment they merit: And who may be accounted guilty of that crime.  PHILOMATHES. 
SURELY Ye have made this art to appear very monstrous & detestable. But what I pray you shall be said to such as maintains this art to be lawful, for as evil as you have made it?  EPI. 
I say, they savour of the pan themselves, or at least little better, And yet I would be glad to hear their reasons.  PHI. 
There are two principally, that ever I heard used; beside that which is founded upon the common Proverb (that the Necromancers commands the Devil, which ye have already refuted) The one is grounded upon a received custom: The other upon an authority, which some thinks infallible. Upon custom, we see that diverse Christian Princes and Magistrates severe punishers of Witches, will not only oversee Magicians to live within their dominions; but even sometimes delight to see them prove some of their practicques. The other reason is, that Moses being brought up (as it is expressly said in the Scriptures) in all the sciences of the Egyptians; whereof no doubt, this was one of the principals. And he notwithstanding of this art, pleasing God, as he did, consequently that art professed by so godly a man, could not be unlawful.  EPI. 
As to the first of your reasons, grounded upon custom: I say, an evil custom can never be accepted for a good law, for the over great ignorance of the word in some Princes and Magistrates, and the contempt thereof in others, moves them to sin heavelie against their office in that point. As to the other reason, which seems to be of greater weight, if it were form in a Syllogism; it behoved to be in many terms, and full of fallacies (to speak in terms of Logic) for first, that that general proposition; affirming Moses to be taught in all the sciences of the Egyptians, should conclude that he was taught in Magie, I see no necessity. For we must understand that the spirit of God there, speaking of sciences, understands them that are lawful; for except they be lawful, they are but abusiuè called sciences, & are but ignorances indeed: Nam homo pictus, non est homo. secondly, giving that he had been taught in it, there is great difference▪ betwixt knowledge and practising of a thing (as I said before) For God knoweth all things, being always good, and of our sin & our infirmity proceedeth our ignorance. thirdly, giving that he had both studied and practised the same (which is more nor monstrous to be believed by any Christian) yet we know well enough, that before that ever the spirit of God began to call Moses, he was fled out of Egypt, being forty years of age, for the slaughter of an Egyptian, and in his goodfather jethroes' land, first called at the fiery bush, having remained there other forty years in exile: so that suppose he had been the wickeddest man in the world before, he then became a changed and regenerate man, and very little of old Moses remained in him. Abraham was an Idolater in Vr of Chaldaea, before he was called: And Paul being called Saul, was a most sharp persecutor of the Saints of God, while that name was changed.  PHI. 
What punishment then think ye merits these Magicians and Necromancers?  EPI. 
The like no doubt, that Sorcerers and Witches merits; and rather so much greater, as their error proceeds of the greater knowledge, and so draws nearer to the sin against the holy Ghost. And as I say of them, so say I the like of all such as consults, inquires, entertains, & oversees them, which is seen by the miserable ends of many that asks council of them: For the Devil hath never better tidings to tell to any, than he told to Saul: neither is it lawful to use so unlawful instruments, were it never for so good a purpose: for that axiom in theology is most certain and infallible: Nunquam faciendum estmalum ut bonum 
Ast 3.  inde eveniat.    

THE second BOOK OF daemonology  
ARGUMENT.  
The description of Sorcery and Witchcraft in special.  

CHAP. I.  
ARGV.  
Proved by the Scripture, that such a thing can be: And the reasons refuted of all such as would call it but an imagination and Melancholicque humour.  PHILOMATHES. 
NOW Since ye have satisfied me now so fully, concerning Magie or Necromancy I will pray you to do the like in Sorcery or Witchcraft.  EPI. 
That field is likewise very large: and although in the mouths and pens of many, yet few knows the truth thereof, so well as they believe themselves, as I shall so shortly as I can, make you (God willing) as easily to perceive.  PHI. 
But I pray you before ye go further, let me interrupt you here with a short digression: which is, that many can scarcely believe that there is such a thing as Witchcraft. Whose reasons I will shortly allege unto you, that ye may satisfy me as well in that, as ye have done in the rest. For first, whereas the Scripture seems to prove Witchcraft to be, by diverse examples, and specially by sundry of the same, which ye have alleged; it is thought by some, that these places speaks of Magicians and Necromancers only, & not of Witches. As in special, these wise men of Pharaohs, that counterfeited Moses' miracles, were Magicians say they, & not Witches: As likewise that Pythonisse that Saul consulted with: And so was Simon Magus in the new Testament, as that very style imports. secondly, where ye would oppone the daily practicque, & confession of so many, that is thought likewise to be but very melancholicque imaginations of simple raving creatures. Thirdly, if Witches had such power of Witching of folks to death, (as they say they have) there had been none left alive long sense in the world, but they: at the least, no good or godly person of whatsoever estate, could have escaped their devilrie.  EPI. 
Your three reasons as I take, are grounded the first of them negatiuè upon the Scripture: The second affirmatiuè upon Physic: And the third upon the certain proof of experience. As to your first, it it most true indeed, that all these wise men of Pharaoh were Magicians of art: As likewise it appears well that the Pythonisse, with whom Saul consulted, was of that same profession: & so was Simon Magus. But ye omitted to speak of the Law of God, wherein are all Magicians▪ Divines, Enchanters, Sorcerers, Witches, & whatsoever of that kind that consultes with the Devil, plainly prohibited, and alike threatened against. And besides that, she who had the Spirit of Python, in the Acts, 
Act. 16.  whose Spirit was put to silence by the Apostle, could be no other thing but a very Sorcerer or Witch, if ye admit the vulgar distinction, to be in a manner true, whereof I spoke in the beginning of our conference. For that spirit whereby she conquested such gain to her Master, was not at her raising or commanding, as she pleased to appoint, but spoke by her tongue, aswell publicly, as privately: Whereby she seemed to draw nearer to the sort of Demoniakes or possessed, if that conjunction betwixt them, had not been of her own consent: as it appeared by her, not being tormented therewith: And by her conquesting of such gain to her masters (as I have already said.) As to your second reason grounded upon Physic, in attributing their confessiones or apprehensiones, to a natural melancholicque humour: Any that pleases Physicallie to consider upon the natural humour of melancholy, according to all the Physicians, that ever writ thereupon, they shall find that that will be over short a cloak to cover their knavery with: For as the humour of Melancholy in the self is black, heavy and terrene, so are the symptoms thereof, in any people that are subject thereunto, leanness, paleness, desire of solitude: and if they come to the highest degree thereof, mere folly and Many: where as by the contrary, a great number of them that ever have been convict or confessors of Witchcraft, as may be presently seen by many that have at this time confessed: they are by the contrary, I say, some of them rich and worldly-wise, some of them fat or corpulent in their bodies, and most part of them altogether given over to the pleasures of the flesh, continual haunting of company, and all kind of merrines, both lawful and unlawful, which are things directly contrary to the symptoms of Melancholy, whereof I spoke, and further experience day lie proves how loath they are to confess without torture, which witnesseth their guiltiness, where by the contrary, the Melancholicques never spares to bewray themselves, by their continual discourses, feeding thereby their humour in that which they think no crime. As to your third reason, it scarcely merits an answer. For if the devil their master were not bridled, as the scriptures teacheth us, suppose there were no men nor women to be his instruments, he could find ways enough without any help of others to wrack all mankind: whereunto he employs his whole study, and goeth about like a roaring Lion (as PETER saith) to that effect, but 
1. Pet. 5.  the limits of his power were set down before the foundations of the world were laid, which he hath not power in the least jot to transgress. But beside all this, there is over great a certainty to prove that they are, by the daily experience of the harms that they do, both to men, and whatsoever thing men possesses, whom God will permit them to be the instruments, so to trouble or visit, as in my discourse of that art, ye shall hear clearly proved.   

CHAP. TWO  
ARGV.  
The Etymology and signification of that word of Sorcery. The first entresse and prenticeship of them that gives themselves to that craft.  PHILOMATHES. 
COme on then I pray you, and return where ye left.  EPI. 
This word of Sorcery is a Latin word, which is taken from casting of the lot, & therefore he that useth it, is called Sortiarius a sort. As to the word of Witchcraft, it is nothing but a proper name given 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 form of prayers, or such like tokens: If a person deceased would live or die. And in general, that name was given them for using of such charms, and freites, as that Craft teacheth them. Many points of their craft and practicques are common betwixt the Magicians and them: for they serve both one Master, although in diverse fashions. And as I divided the Necromancers, into two sorts, learned and unlearned; so must I deny them in other two, rich and of better account, poor and of basser degree. These two degrees now of people, that practices this craft, answers to the passions in them, which (I told you before) the Devil used as means to entice them to his service, for such of them as are in great misery and poverty, he allures to follow him, by promising unto them great riches, and worldly commodity. Such as though rich, yet burns in a desperate desire of revenge, he allures them by promises, to get their turn satisfied to their hearts contentment. It is to be noted now, that that old and crafty enemy of ours, assails none, though touched with any of these two extremities, except he first find an entresse ready for him, either by the great ignorance of the person he deals with, joined with an evil life, or else by their carelessness and contempt of God: And finding them in an utter despair, for one of these two former causes that I have spoken of; he prepares the way by feeding them craftily in their humour, and filling them further and further with despair, while he find the time proper to discover himself unto them. At which time, either upon their walking solitary in the fields, or else lying pansing in their bed; but always without the company of any other, he either by a voice, or in likeness of a man inquires of them, what troubles them: and promiseth them, a sudden and certain way of remedy, upon condition on the other part, that they follow his advice; and do such things as he will require of them: Their minds being prepared before hand, as I have already spoken, they easily agreed unto that demand of his: And sign sets another tryist, where they may meet again. At which time, before he proceed any further with them, he first persuades them to addict themselves to his service: which being easily obtained, he than discovers what he is unto them: makes them to renunce their God and Baptism directly, and gives them his mark upon some secreit place of their body, which remains soar unhealed, while his next meeting with them, and thereafter ever insensible, how soever it be nipped or pricked by any, as is daily proved, to give them a proof thereby, that as in that doing, he could hurt and heal them; so all their ill and well doing thereafter, must depend upon him. And besides that, the intolerable dolour that they feel in that place, where he hath marked them, serves to waken them, and not to let them rest, while their next meeting again: fearing lest otherways they might either forget him, being as new Prentices, and not well enough founded yet, in that fiendly folly: or else remembering of that horrible promise they made him, at their last meeting, they might skunner at the same, and press to call it back. At their third meeting, he makes a show to be careful to perform his promises, either by teaching them ways how to get themselves revenged, if they be of that sort: Or else by teaching them lessons, how by most wild and unlawful means, they may obtain gain, and worldly commodity, if they be of the other sort.   

CHAP. III.  
ARGV.  
The Witches actiones divided in two parts. The actiones proper to their own people. Their actiones toward others. The form of their conventiones, and adoring of their Master.  PHILOMATHES. 
YE have said now enough of their initiating in that order. It rests then that ye discourse upon their practices, fra they be passed Prentices: for I would feign hear what is possible to them to perform in very deed. Although they serve a common Master with the Necromancers, (as I have before said) yet serve they him in an other form. For as the means are diverse, which allures them to these unlawful arts of serving of the Devil; so by diverse ways use they their practices, answering to these means, which first the Devil, used as instruments in them; though altending to one end: To wit, the enlarging of Satan's tyranny, and crossing of the propagation of the Kingdom of CHRIST, so far as lieth in the possibility, either of the one or other sort, or of the Devil their Master. For where the Magicians, as alured by curiosity, in the most part of their practices, seeks principally the satisfying of the same, and to win to themselves a popular honour and estimation: These Witches on the other part, being enticed either for the desire of revenge, or of worldly riches, their whole practices are either to hurt men and their gudes, or what they possess, for satisfying of their cruel minds in the former, or else by the wrack in quhatsoever sort, of any whom God will permit them to have power off, to satisfy their greedy desire in the last point.  EPI. 
In two parts their actiones may be divided; the actiones of their own people, and the actiones proceeding from them towards any other. And this division being well understood, will easily resolve you, what is possible to them to do. For although all that they confess is no lie upon their part, yet doubtlessly in my opinion, a part of it is not indeed, according as they take it to be: And in this I mean by the actiones of their own people. For as I said before, speaking of Magic that the Devil illudes the senses of these scholars of his, in many things, so say I the like of these Witches.  PHI. 
Then I pray you, first to speak of that part of their own persons, and sign ye may come next to their actiones towards others.  EPI. 
To the effect that they may perform such services of their false Master, as he employs them in, the devil as God's Ape, counterfeits in his servants this service & form of adoration, that God prescribed and made his servants to practise. For as the servants of GOD, publicly uses to convene for serving of him, so makes he them in great numbers to convene (though publicly they dare not) for his service. As none conveenes to the adoration and worshipping of God, except they be marked with his seal, the Sacrament of Baptism: So none serves Satan, and conveenes to the adoring of him, that are not marked with that mark, whereof I already spoke. As the Minister sent by God, teacheth plainly at the time of their public conventions, how to serve him in spirit & truth: so that unclean spirit, in his own person teacheth his Disciples, at the time of their conueening, how to work all kind of mischief: And craves count of all their horrible and detestable proceedings passed, for advancement of his service. Yea, that he may the more vivelie counterfeit and scorn God, he oft times makes his slaves to convene in these very places, which are destinat and ordained for the convening of the servants of God (I mean by Churches) But this far, which I have yet said, I not only take it to be true in their opiniones, but even so to be indeed. For the form that he used in counterfeiting God amongst the Gentiles, makes me so to think: As God spoke by his Oracles, spoke he not so by his? As GOD had aswell bloody Sacrifices, as others without blood, had not he the like? As God had Churches sanctified to his service, with Altars, Priests, Sacrifices, Ceremonies and Prayers; had he not the like polluted to his service? As God gave responses by urim and Thummim, gave he not his responses by the entrails of beasts, by the singing of Fowls, and by their actiones in the air? As God by visiones, dreams, and extases revealed what was to come, and what was his will unto his servants; used he not the like means to forewarn his slaves of things to come? Yea, even as God loved cleanness, hated vice, and impurity, & appointed punishments therefore: used he not the like (though falsely I grant, and but in eschewing the less inconvenient, to draw them upon a greater) yet dissimuled he not I say, so far as to appoint his Priests to keep their bodies clean and undefiled, before their ask responses of him? And feigned he not God to be a protector of every virtue, and a just revenger of the contrary? This reason than moves me, that as he is that same Devil; and as crafty now as he was then; so will he not spare as pertelie in these actiones that I have spoken of, concerning the witch's people: But further, Witches oft times confesses not only his conueening in the Church with them, but his occupying of the Pulpit: Yea, their form of adoration, to be the kissing of his hinder parts. Which though it seem ridiculous, yet may it likewise be true, seeing we read that in Calicute, he appearing in form of a Goate-bucke, hath publicly that un-honest homage done unto him, by every one of the people: So ambitious is he, and greedy of honour (which procured his fall) that he will even imitate God in that part, where it is said, that Moses could see but the hinder parts of God, for 
Exo. 33.  the brightness of his glory: And yet that speech is spoken but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   

CHAP. FOUR  
ARGV.  
What are the ways possible, whereby the witches may transport themselves to places far distant. And what are impossible & mere illusiones of Satan. And the reasons thereof.  PHILOMATHES. 
But by what way say they or think ye it possible that they can come to these unlawful conventions?  EPI. 
There is the thing which I esteem their senses to be deluded in, and though they lie not in confessing of it, because they think it to be true, yet not to be so in substance or effect: for they say, that by diverse means they may convene, either to the adoring of their Master, or to the putting in practice any service of his, committed unto their charge: one way is natural, which is natural riding, going or sailing, at what hour their Master comes and advertises them. And this way may be easily believed: an other way is somewhat more strange: and yet is it possible to be true: which is by being carried by the force of the Spirit which is their conductor, either above the earth or above the Sea swiftly, to the place where they are to meet: which I am persuaded to be likewaies possible, in respect that as Habakkuk was carried by the Angel in that form, to the den where Daniel lay; so think I, 
Apocrypha of Bell and the Dragon.  the Devil will be ready to imitate God, as well in that as in other things: which is much more possible to him to do, being a Spirit, then to a mighty wind, being but a natural meteor, to transport from one place to an other a solid body, as is commonly and daily seen in practice: But in this violent form they cannot be carried, but a short bounds, agreeing with the space that they may retain their breath: for if it were longer, their breath could not remain unextinguished, their body being carried in such a violent & forcible manner, as be example: If one fall off an small height, his life is but in peril, according to the hard or soft lighting: But if one fall from an high and stay rock, his breath willbe forcibly banished from the body, before he can win to the earth, as is oft seen by experience. And in this transporting they say themselves, that they are invisible to any other, except amongst themselves; which may also be possible in my opinion. For if the devil may form what kind of impressiones he pleases in the air, as I have said before, speaking of Magie, why may he not far easilier thicken & obscure so the air, that is next about them by contracting it straight together, that the beams of any other man's eyes, cannot pierce thorough the same, to see them? But the third way of their coming to their conventions, is, that where in I think them deluded: for some of them sayeth, that being transformed in the likeness of a little beast or soul, they will come and pierce through whatsoever house or Church, though all ordinary passages be closed, by whatsoever open, the air may enter in at. And some sayeth▪ that their bodies lying still as in an ecstasy, their spirits will be ravished out of their bodies, & carried to foul places. And for verefying thereof▪ will give evident tokens, as well by witnesses that have seen their body lying senseless in the mean time, as by naming people, whom-with they met, and giving tokens quhat purpose was amongst them, whom otherways they could not have known: for this form of journeing, they affirm to use most, when they are transported from one Country to another.  PHI. 
Surely I long to hear your own opinion of this: For they are like old wives trattles about the fire. The reasons that moves me to think that these are mere illusiones, are these. First for them that are transformed in likeness of beasts or fowls, can enter through so narrow passages, although I may easily believe that the Devil could by his workmanship upon the air, make them appear to be in such forms, either to themselves or to others. Yet how he can contract a solid body within so little room, I think it is directly contrary to itself, for to be made so little, and yet not diminished: To be so straitly drawn together, and yet feel no pain; I think it is so contrary to the quality of a natural body, and so like to the little transubstantiat god in the Papists Mass, that I can never believe it. So to have aquantitie, is so proper to a solid body, that as all Philosophers concludes, it cannot be any more without one, than a spirit can have one. For when PETER came out of the prison, and the doors all locked: It was not by 
Act. 12.  any contracting of his body in so little room: but by the giving place of the door, though unespied by the Gaylors. And yet is there no comparison; when this is done, betwixt the power of God, and of the Devil. As to their form of ecstasy and spiritual transporting, it is certain the souls going out of the body, is the only definition of natural death: and who are once dead, God forbidden we should think that it should lie in the power of all the Devils in Hell, to restore them to their life again: Although he can put his own spirit in a dead body, which the Necromancers commonly practise, as ye have hard. For that is the office properly belonging to God; and besides that, the soul once parting from the body, cannot wander any longer in the world, but to the own resting place must it go immediately, abiding the conjunction of the body again, at the latter day. And what CHRIST or the Prophets did miraculously in this case, it cannot in no Christian man's opinion be maid common with the Devil. As for any tokens that they give for proving of this, it is very possible to the devils craft, to persuade them to these means. For he being a spirit, may he not so ravish their thoughts, and dull their senses, that their body lying as dead, he may object to their spirits as it were in a dream, & (as the Poets writ of Morpheus) represent such forms of people, of places, and other circumstances, as he pleases to illude them with? Yea, that he may deceive them with the greater efficacy, may he not at that same instant, by fellow angels of his, illude such other people so in that same fashion, whom with he makes them to believe that they met; that all their reports and tokens, though severally examined, may every one agree with an other. And that whatsoever actiones, either in hurting men or beasts: or whatsoever other thing that they falsely imagine, at that time to have done, may by himself or his marrows, at that same time be done indeed; so as if they would give for a token of their being ravished at the death of such a person within so short space thereafter, whom they believe to have poisoned, or witched at that instant, might he not at that same hour, have smitten that same person by the permission of GOD, to the farther deceiving of them, and to move others to believe them? And this is surely the likeliest way, and most according to reason, which my judgement can find out in this, and whatsoever uther unnatural points of their confession. And by these means shall we sail surely, betwixt Charybdis and Scylla, in eschewing the not believing of them altogether on the one part, lest that draw us to the error that there is no Witches: and on the other part in believing of it, make us to eschew the falling into innumerable absurdities, both monstruouslie against all Theology divine, and Philosophy humane.   

CHAP. V  
ARGV.  
Witches actiones towards others. Why there are more women of that craft nor men? What things are possible to them to effectuate by the power of their master. The reasons thereof. What is the surest remedy of the harms done by them.  PHILOMATHES. 
FOrsooth your opinion in this, seems to carry most reason with it, and sense ye have ended, than the actions belonging properly to their own people: say forward now to their actiones used towards others.  EPI. 
In their actiones used towards others, three things ought to be considered: First the manner of their consulting thereupon: Next their part as instruments: And last their master's part, who puts the same in execution. As to their consultationes thereupon, they use them oftest in the Churches, where they convene for adoring: at what time their master inquiring at them what they would be at: every one of them propones unto him, what wicked turn they would have done, either for obtaining of riches, or for revenging them upon any whom they have malice at: who granting their demand, as no doubt willingly he will, since it is to do evil, he teacheth them the means, whereby they may do the same. As for little trifling turns that women have ado with, he causeth them to joint dead corpses, & to make powders thereof, mixing such other things there amongst, as he gives unto them.  PHI. 
But before ye go further, permit me I pray you to interrupt you one word, which ye have put me in memory of, by speaking of Women. What can be the cause that there are twenty women given to that craft, where there is one man?  EPI. 
The reason is easy, for as that sex is frailer than man is, so is it easier to be entrapped in these gross snares of the Devil, as was over well proved to be true, by the Serpents deceiving of Eva at the beginning, which makes him the homelier with that sex sensine.  PHI. 
Return now where ye left.  EPI. 
To some others at these times he teacheth, how to make Pictures of wax or clay: That by the roasting thereof, the people that they bear the name of, may be continually melted or dried away by continual sickness. To some he gives such stones or powders, as will help to cure or cast on diseases: And to some he teacheth kinds of uncouth poisons, which Mediciners understands not (for he is far cunningner than man in the knowledge of all the occult proprieties of nature) not that any of these means which he teacheth them (except the poisons which are composed of things natural) can of themselves help any thing to these turns, that they are employed in, but only being God's Ape, as well in that, as in all other things. Even as God by his Sacraments which are earthly of themselves works a heavenly effect, though no ways by any cooperation in them: And as CHRIST by clay & spittle wrought together, opened the eyes of the blind man, suppose 
john. 9  there was no virtue in that which he outwardly applied, so the Devil will have his out-warde means to be shows as it were of his doing, which hath no part of cooperation in his turns with him, how far that ever the ignorantes be abused in the contrary. And as to the effects of these two former parts, to wit, the consultationes and the outward means, they are so wonderful as I dare not allege any of them, without joining a sufficient reason of the possibility thereof. For leaving all the small trifles among wives, and to speak of the principal points of their craft. For the common trifles thereof, they can do without converting well enough by themselves: These principal points I say are these: They can make men or women to love or hate other, which may be very possible to the Devil to effectuate, seeing he being a subtle spirit, knows well enough how to persuade the corrupted affection of them whom God will permit him so to deal with: They can lay the sickness of one upon an other, which likewise is very possible unto him: For since by God's permission, he laid sickness upon JOB, why may he not far easilier lay it upon any other: For as an old practisian, he knows well enough what humour domines most in any of us, and as a spirit he can subtly walken up the same, making it peccant, or to abound, as he thinks meet for troubling of us, when God will so permit him. And for the taking off of it, no doubt he will be glad to reliue such of present pain, as he may think by these means to persuade to be catched in his everlasting snares and fetters. They can be-witch and take the life of men or women, by roasting of the Pictures, as I spoke of before, which likewise is very possible to their Master to perform, for although, (as I said before) that instrument of wax have no virtue in that turn doing, yet may he not very well even by that same measure that his conjured slaves meltes that wax at the fire, may he not I say at these same times, subtly as a spirit so weaken and scatter the spirits of life of the patiented, as may make him on th'one part, for faintness to sweat out the humour of his body: And on the other part, for the not concurrence of these spirits, which causes his digestion, so debilitat his stomach, that his humour radical continually, sweeting out on the one part, and no new good suck being put in the place thereof, for lack of digestion on the other, he at last shall vanish away, even as his picture will do at the fire. And that knavish and cunning workman, by troubling him only at some times, makes a proportion so near betwixt the working of the one and the other, that both shall end as it were at one time. They can raise storms and tempests in the air, either upon Sea or land, though not universally, but in such a particular place and prescribed bounds, as God will permit them so to trouble: Which likewise is very easy to be discerned from any other natural tempests that are meteores, in respect of the sudden and violent raising thereof, together with the short enduring of the same. And this is likewise very possible to their master to do, he having such affinity with the air as being a spirit, and having such power of the forming and moving thereof, as ye have heard me already declare: For in the Scripture, that style of the Prince of the air 
Ephes. 2  is given unto him. They can make folks to be come phrenticque or Maniacque, which likewise is very possible to their master to do, sense they are but natural sicknesses: and so he may lay on these kinds, aswell as any others. They can make spirits either to follow and trouble people, or haunt certain houses, and affraie oftentimes the inhabitants: as hath been known to be done by our Witches at this time. And likewise they can make some to be possessed with spirits, & so to become very Daemoniacques: and this last sort is very possible likewise to the Devil their Master to do, since he may easily send his own angels to trouble in what form he pleases, any whom God will permit him so to use.  PHI. 
But will God permit these wicked instruments by the power of the Devil their master, to trouble by any of these means, any that believes in him?  EPI. 
No doubt, for there are three kind of folks whom God will permit so to be tempted or troubled; the wicked for their horrible sins, to punish them in the like measure; The godly that are sleeping in any great sins or infirmities and weakness in faith, to waken them up the faster by such an uncouth form: and even some of the best, that their patience may be tried before the world, as JOBS was. For why may not God use any kind of extraordinary punishment, when it pleases him; as well as the ordinary rods of sickness or other adversities.  PHI. 
Who then may be free from these Devilish practices?  EPI. 
No man ought to presume so far as to promise any impunity to himself: for God hath before all beginnings preordinated aswell the particular sorts of Plagues as of benefits for every man, which in the own time he ordains them to be visited with, & yet ought we not to be the more afraid for that, of any thing that the Devil and his wicked instruments can do against us: For we daily fight against the Devil in a hundredth other ways: And therefore as a valiant Captain, affraies no more being at the combat, nor stays from his purpose for the rummishing shot of a Cannon, nor the small clack of a Pistolet: suppose he be not certain what may light upon him; Even so ought we boldly to go forward in fight against the Devil withoutanie greater terror, for these his rarest weapons, nor for the ordinary whereof we have daily the proof.  PHI. 
Is it not lawful then by the help of some other Witch to cure the disease that is casten on by that craft?  EPI. 
No ways lawful: For I gave you the reason thereof in that axiom of Theology, which was the last words I spoke of Magie  PHI. 
How then may these diseases be lawfully cured?  EPI. 
Only by earnest prayer to GOD, by amendment of their lives, and by sharp persewing every one, according to his calling of these instruments of Satan, whose punishment to the death will be a salutary sacrifice for the patiented. And this is not only the lawful way, but likewise the most sure: For by the devils means, can never the Devil 
Mark. 3  be casten out, as Christ sayeth. And when such a cure is used, it may well serve for a short time, but at the last, it will doubtleslie tend to the utter perdition of the patiented, both in body and soul.   

CHAP. VI  
ARGV.  
What sort of folks are least or most subject to receive harm by Witchcraft. What power they have to harm the Magistrate, and upon what respects they have any power in prison: And to what end may or will the Devil appear to them therein. Upon what respects the Devil appeires in sundry shapes to sundry of them at any time  PHILOMATHES. 
But who dare take upon him to punish them, if no man can be sure to be free from their unnatural invasiones?  EPI. 
We ought not the more of that restrain from virtue, that the way whereby we climb thereunto be strait and perilous. But besides that, as there is no kind of people so subject to receive harm of them, as these that are of infirm and weak faith (which is the best buckler against such invasiones:) so have they so small power over none, as over such as zealously and earnestly persewes them, without sparing for any worldly respect.  PHI. 
Then they are like the Pest, which smites these sickarest, that flies it farthest, and apprehends deepliest the peril thereof.  EPI. 
It is even so with them: For neither is it able to them to use any false cure upon a patiented, except the patiented first believe in their power, and so hazard the tinsel of his own soul, nor yet can they have less power to hurt any, nor such as contemns most their doings, so being it comes of faith, and not of any vain arrogancy in themselves.  PHI. 
But what is their power against the Magistrate?  EPI. 
Less or greater, according as he deals with them. For if he be slothful towards them, God is very able to make them instruments to waken & punish his sloth. But if he be the contrary, he according to the just 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 work.  PHI. 
But fra they be once in hands and firmance, have they any further power in their craft?  EPI. 
That is according to the form of their detention. If they be but apprehended and detained by any private person, upon other private respects, their power no doubt either in escaping, or in doing hurt, is no less nor ever it was before. But if on the other part, their apprehending and detention be by the lawful Magistrate, upon the just respects of their guiltiness in that craft, their power is then no greater than before that ever they meddled with their master. For where God begins justly to strike by his lawful Lieutennentes, it is not in the devils power to defraud or bereave him of the office, or effect of his powerful and revenging Sceptre.  PHI. 
But will never their master come to visit 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 finds time to speak with them, either if he find them in any comfort, to fill them more and more with the vain hope of some manner of relief: or else if he find them in a deep despair, by all means to augment the same, and to persuade them by some extraordinary means to put themselves down, which very commonly they do. But if they be penitent and confess, God will not permit him to trouble them any more with his presence and allurements.  PHI 
It is not good using his counsel I see then. But I would earnestly know when he appears to them in Prison, what forms uses he then to take?  EPI. 
divers forms, even as he uses to do at other times unto them. For as I told you, speaking of Magie, he appears to that kind of craftsmen ordinarily in an form, according as they agree upon it amongst themselves: Or if they be but prentices, according to the quality of their circles or conjurationes: Yet to these capped creatures, he appears as he pleases, and as he finds meetest for their humours. For even at their public conventiones, he appears to divers of them in divers forms, as we have found by the difference of their confessiones in that point: For he deluding them with vain impressiones in the air, makes himself to seem more terrible to the grosser sort, that they may thereby be moved to fear and reverence him the more: And les monstrous and uncouthlike again to the craftier sort, lest otherways they might stir and skunner at his ugliness.  PHI. 
How can he then be felt, as they confess they have done him, if his body be but of air?  EPI. 
I hear little of that amongst their confessiones, yet may he make himself palpable, either by assuming any dead body, and using the ministry thereof, or else by deluding as well their sense of feeling as seeing; which is not impossible to him to do, since all our senses, as we are so weak, and even by ordinary sicknesses will be often times deluded.  PHI. 
But I would speere one word further yet, concerning his appearing to them in prison, which is this. May any other that chances to be present at that time in the prison, see him as well as they.  EPI. 
Sometimes they will, and sometimes not, as it pleases God.   

CHAP. VII.  
ARGV.  
Two forms of the devils visible conversing in the earth, with the reasons wherefore the one of them was communest in the time of Papistry: And the other sensine. Those that denies the power of the Devil, denies the power of God, and are guilty of the error of the Sadduces.  PHILOMATHES. 
HAth the Devil than power to appear to any other, except to such as are his sworn disciples: especially since all Oracles, & such like kinds of illusiones were taken away and abolished by the coming of CHRIST?  EPI. 
Although it be true indeed, that the brightness of the Gospel at his coming, scaled the clouds of all these gross errors in the Gentilism: yet that these abusing spirits, ceases not sensine at sometimes to appear, daily experience teaches us. Indeed this difference is to be marked betwixt the forms of Satan's conversing visibly in the world. For of two different forms thereof, the one of them by the spreading of the evangel, and conquest of the white horse, in the sixth Chapter of the Revelation, is much hindered and become rarer there through. This his appearing to any Christians, troubling of them outwardly, or possessing of them constrainedly. The other of them is become communer and more used sensine, I mean by their unlawful arts, whereupon our whole purpose hath been. This we find by experience in this Isle to be true. For as we know, more Ghosts and spirits were seen, nor tongue can tell, in the time of blind Papistry in these Countries, where now by the contrary, a man shall scarcely all his time here once of such things. And yet were these unlawful arts far rarer at that time: and never were so much hard of, nor so rife as they are now.  PHI. 
What should be the cause of that?  EPI. 
The diverse nature of our sins procures at the justice of God, diverse sorts of punishments answering thereunto. And therefore as in the time of Papistry, our father's erring grossly, & through ignorance, that mist of errors ouershaddowed the Devil to walk the more familiarly amongst them: And as it were by barnelie and affraying terroures, to mock and accuse their barnelie errors. By the contrary, we now being sound of Religion, and in our life rebelling to our profession, God justly by that sin of rebellion, as Samuel calleth it, accuseth our life so wilfully fight against our profession.  PHI. 
Since ye are entered now to speak of the appearing of spirits: I would be glad to hear your opinion in that matter. For many denies that any such spirits can appear in these days as I have said.  EPI. 
Doubtleslie who denieth the power of the Devil, would likewise deny the power of God, if they could for shame. For since the Devil is the very contrary opposite to God, there can be no better way to know God, then by the contrary; as by the one's power (though a creature) to admire the power of the great Creator: by the falsehood of the one to considder the truth of the other, by the injustice of the one, to considder the justice of the other: And by the cruelty of the one, to considder the mercifulness of the other: And so forth in all the rest of the essence of God, and qualities of the Devil. But I fear indeed, there be over many Sadduces in this world, that denies all kinds of spirits: For convicting of whose error, there is cause enough if there were no more, that God should permit at sometimes spirits visibly to kyith.    

THE third BOOK OF daemonology  
ARGUMENT.  
The description of all these kinds of Spirits that troubles men or women. The conclusion of the whole Dialogue.  

CHAP. I.  
ARGV.  
The division of spirits in four principal kinds. The description of the first kind of them, called Spectra & umbrae mortuorum. What is the best way to be free of their trouble.  PHILOMATHES. 
I Pray you now then go forward in telling what ye think fabulous, or may be trowed in that case.  EPI. 
That kind of the Devils conversing in the earth, may be divided in four different kinds, whereby he affrayeth and troubleth the bodies of men: For of the abusing of the soul, I have spoken already. The first is, where spirits troubles some houses or solitary places: The second, where spirits follows upon certain people, and at divers hours troubles them: The third, when they enter within them and possess them: The fourth is these kind of spirits that are called vulgarly the Fairy. Of the three former kinds, ye hard already, how they may artificially be made by Witchcraft to trouble folk: Now it rests to speak of their natural coming as it were, and not raised by Witchcraft. But generally I must for-warne you of one thing before I enter in this purpose: that is, that although in my discourseing of them, I divide them in divers kinds, ye must notwithstanding there of note my Phrase of speaking in that: For doubtleslie they are in effect, but all one kind of spirits, who for abusing the more of mankind, takes on these sundry shapes, and uses diverse forms of outward actiones, as if some were of nature better than other. Now I return to my purpose: As to the first kind of these spirits, that were called by the ancients by divers names, according as their actions were. For if they were spirits that haunted some houses, by appearing in divers and horrible forms, and making great din: they were called Lemures or Spectra. If they appeared in likeness of any defunct to some friends of his, they were called umbrae mortuorum: And so innumerable styles they got, according to their actiones, as I have said already. As we see by experience, how many styles they have given them in our language in the like manner: Of the appearing of these spirits, we are certified by the Scriptures, where the Prophet ESAY 13. and 
Esay. 13 jere. 50  34. cap. threatening the destruction of JERUSALEM: declares, that it shall not only be wracked, but shall become so great a solitude, as it shall be the habitackle of Howlettes, and of ZIIM and LIMB, which are the proper Hebrew names for these Spirits. The cause why they haunt solitary places, it is by reason, that they may affraie and brangle the more the faith of such as them alone haunts such places. For our nature is such, as in companies we are not so soon moved to any such kind of fear, as being solitare, which the Denill knowing well enough, he will not therefore assail us but when we are weak: And besides that, GOD will not permit him so to dishonour the societies and companies of Christians, as in public times and places to walk visibly amongst them. On the other part, when he troubles certain houses that are dwelled in, it is a sure token either of gross ignorance, or of some gross and slanderous sins amongst the inhabitants thereof: which God by that extraordinary rod punishes.  PHI. 
But by what way or passage can these Spirits enter in these houses, seeing they allege that they will enter, Door and Window being steiked?  EPI. 
They will choose the passage for their entresse, according to the form that they are in at that time. For if they have assumed a dead body, whereinto they lodge themselves, they can easily enough open without din any Door or Window, and enter in thereat. And if they enter as a spirit only, any place where the air may come in at, is large enough an entry for them: For as I said before, a spirit can occupy no quantity.  PHI. 
And will God then permit these wicked spirits to trouble the rest of a dead body, before the resurrection thereof? Or if he will so, I think it should be of the reprobate only.  EPI. 
What more is the rest troubled of a dead body, when the Devil carries it out of the Grave to serve his turn for a space, nor when the Witches takes it up and joints it, or when as Swine wortes up the graves? The rest of them that the Scripture speaks of, is not meaned by a local remaining continually in one place, but by their resting from their traveles and miseries of this world, while their latter conjunction again with the soul at that time to receive full glory in both. And that the Devil may use aswell the ministry of the bodies of the faithful in these cases, as of the unfaithful, there is no inconvenient; for his haunting with their bodies after they are dead, can noways defile them: In respect of the soul's absence. And for any dishonour it can be unto them, by what reason can it be greater, than the hanging, heading, or many such shameful deaths, that good men will suffer? for there is nothing in the bodies of the faithful, more worthy of honour, or freer from corruption by nature, nor in these of the unfaithful, while time they be purged and glorified in the latter day, as is daily seen by the wild diseases and corruptions, that the bodies of the faithful are subject unto, as ye will see clearly proved, when I speak of the possessed and Daemoniacques.  PHI. 
Yet there are sundry that affirms to have haunted such places, where these spirits are alleged to be: And could never hear nor see any thing.  EPI. 
I think well: For that is only reserved to the secret knowledge of God, whom he will permit to see such things, and whom not.  PHI. 
But where these spirits haunts and troubles any houses, what is the best way to banish them?  EPI. 
By two means may only the remeid of such things be procured: The one is ardent prayer to God, both of these people that are troubled with them, and of that Church whereof they are. The other is the purging of themselves by amend meant of life from such sins, as have procured that extraordinary plague.  PHI. 
And what means then these kinds of spirits, when they appear in the shadow of a person newly dead, or to die, to his friends?  EPI. 
When they appear upon that occasion, they are called Wraithes in our language. Amongst the Gentiles the Devil used that much, to make them believe that it was some good spirit that appeared to them then, either to forewarn them of the death of their friend; or else to discover unto them, the will of the defunct, or what was the way of his slauchter, as is written in the book of the histories Prodigious. And this way he easily deceived the Gentiles, because they knew not God: And to that same effect is it, that he now appears in that manner to some ignorant Christians. For he dare not so illude any that knoweth that, neither can the spirit of the defunct return to his friend, or yet an Angel use such forms.  PHI. 
And are not our war-woolfes' one sort of these spirits also, that haunts and troubles some houses or dwelling places?  EPI. 
There hath indeed been an old opinion of such like things; For by the Greeks' they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth men-woolfes'. But to tell you simply my opinion in this, if any such thing hath been, I take it to have proceeded but of a natural super-abundance of Melancholy, which as we read, that it hath made some think themselves Pitchers, and some horses, and some one kind of beast or other: So suppose I that it hath so viciat the imagination and memory of some, as per lucida interualla, it hath so highly occupied them, that they have thought themselves very wolves indeed at these times: and so have counterfeited their actiones in going on their hands and feet, pressing to devour women and barns, fight and snatching with all the town dogs, and in using such like other brutish actiones, and so to become beasts by a strong apprehension, as Nebucadnetzar was seven years: but as 
Dan. 4.  to their having and hiding of their hard & schellie sluiches, I take that to be but eiked, by uncertain report, the author of all lies.   

CHAP. II.  
ARGV.  
The description of the next two kinds of Spirits, whereof the one follows outwardly, the other possesses inwardly the people that they trouble. That since all Prophecies and visiones are now ceased, all spirits that appears in these forms are evil.  PHILOMATHES. 
COme forward now to the rest of these kinds of spirits.  EPI. 
As to the next two kinds, that is, either these that outwardly troubles and follows some people, or else inwardly possesses them: I will conjoin them in one, because aswell the causes are alike in the persons that they are permitted to trouble: as also the ways whereby they may be remedied and cured.  PHI. 
What kind of people are they that uses to be so troubled?  EPI. 
Two kinds in special: Either such as being guilty of grievous offences, God punishes by that horrible kind of scourdge, or else being people of the best nature peradventure, that ye shall find in all the Country about them, GOD permits them to be troubled in that sort, for the trial of their patience, and wakening up of their zeal, for admonishing of the beholders, not to trust over much in themselves, since they are made of no better stuff, and peradventure blotted with no smaller sins (as CHRIST said, speaking of them upon whom the Tower of Sylo fell:) And for giving likewise to the spectatators, 
Luc. 1  matter to praise GOD, that they meriting no better, are yet spared from being corrected in that fearful form.  PHI. 
These are good reasons for the part of GOD, which apparently moves him so to permit the Devil to trouble such people. But since the Devil hath ever a contrary respect in all the actiones that GOD employs him in: which is I pray you the end and mark he shoots at in this turn?  EPI. 
It is to obtain one of two things thereby, if he may: The one is the tinsel of their life, by inducing them to such perilous places at such time as he either follows or possesses them, which may procure the same: And such like, so far as GOD will permit him, by tormenting them to weaken their body, and cast them in incurable diseases. The other thing▪ that he presses to obtain by troubling of them, is the tinsel of their soul, by enticing them to mistrust and blaspheme God: Either for the intollerablenesse of their torments, as he assayed to have done with JOB; or else for his promising unto them to 
Iob. 1.  leave the troubling of them, in case they would so do, as is known by experience at this same time by the confession of a young one that was so troubled.  PHI. 
Since ye have spoken now of both these kinds of spirits comprehending them in one: I must now go back again in speering some questions of every one of these kinds in special. And first for these that follows certain people, ye know that there are two sorts of them: One sort that troubles and torments the people that they haunt with: An other sort that are serviceable unto them in all kind of their necessaries, and omittes never to forewarn them of any sudden peril that they are to be in. And so in this case, I would understand whither both these sorts be but wicked and damned spirits: Or if the last sort be rather Angels, (as should appear by their actiones) scent by God to assist such as he specially favours. For it is written in the Scriptures, that God sends Legions of Angels to guard and watch over his 
Ge n. 32. 1 Kin. 6 ●al. 34.  elect.  EPI. 
I know well enough where fra that error which ye allege hath proceeded: For it was the ignorant Gentiles that were the fountain thereof. Who for that they knew not God, they forged in their own imaginationes, every man to be still accompanied with two spirits, whereof they called the one genius bonus, the other genius malus: the Greeks' called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: whereof the former they said, persuaded him to all the good he did: the other enticed him to all the evil. But praised be God we that are christians, & walks not amongst the Cymmerian conjectures of man, knows well enough, that it is the good spirit of God only, who is the fountain of all goodness, that persuades us to the thinking or doing of any good: and that it is our corrupted flesh and Satan, that enticeth us to the contrary. And yet the Devil for confirming in the heads of ignorant Christians, that error first maintained among the Gentiles, he whiles among the first kind of spirits that I speak of, appeared in time of Papistry and blindness, and haunted divers houses, without doing any evil, but doing as it were necessary turns up and down the house: and this spirit they called Brownie in our language, who appeared like a rough-man: yea, some were so blinded, as to believe that their house was all the sonsier, as they called it, that such spirits resorted there.  PHI. 
But since the devils intention in all his actions, is ever to do evil, what evil was there in that form of doing, since their actions outwardly were good.  EPI 
Was it not evil enough to deceive simple ignorantes, in making them to take him for an Angel of light, and so to account of God's enemy, as of their particular friend: where by the contrary, all we that are Christians, ought assuredly to know that since the coming of Christ in the flesh, and establishing of his Church by the Apostles, all miracles, visions, prophecies, & appearances of Angels or good spirits are ceased. Which served only for the first sowing of faith, & planting of the Church. Where now the Church being established, and the white Horse whereof I spoke before, having made his conquest, the Law and Prophets are thought sufficient to serve us, or make us inexcusable, as 
●uk. 16.  Christ saith in his parable of Lazarus and the rich man.   

CHAP. III.  
ARGV.  
The description of a particular sort of that kind of following spirits, called Incubi and Succubuses: And what is the reason wherefore these kinds of spirits haunts most the Northern and barbarous parts of the world.  PHILOMATHES. 
THE next question that I would speere, is likewise concerning this first of these two kinds of spirits that ye have conjoined: and it is this; ye know how it is commonly written and reported, that amongst the rest of the sorts of spirits that follows certain persons, there is one more monstrous nor all the rest: in respect as it is alleged, they converse naturally with them whom they trouble and haunts with: and therefore I would know in two things your opinion herein: First if such a thing can be: and next if it be: whether there be a difference of sexes amongst these spirits or not.  EPI. 
That abominable kind of the Devils abusing of men or women, was called of old, Incubi and Succubuses, according to the difference of the sexes that they conversed with. By two means this great kind of abuse might possibly be performed: The one, when the Devil only as a spirit, and stealing out the sperm of a dead body, abuses them that way, they not graithlie seeing any shape or feeling any thing, but that which he so conveys in that part: As we read of a Monastery of Nuns which were burnt for their being that way abused. The other mean is when he borrows a dead body and so visibly, and as it seems unto them naturally as a man converses with them. But it is to be noted, that in whatsoever way he useth it, that sperm seems intolerably cold to the person abused. For if he steal out the nature of a quick person, it cannot be so quickly carried, but it will both tine the strength and heat by the way, which it could never have had for lack of agitation, which in the time of procreation is the procurer & wakener up of these two natural qualities. And if he occupying the dead body as his lodging expel the same out thereof in the dew time, it must likewise be cold by the participation with the qualities of the dead body whereout of it comes. And whereas ye inquire if these spirits be divided in sexes or not, I think the rules of Philosophy may easily resolve a man of the contrary: For it is a sure principle of that art, that nothing can be divided in sexes, except such living bodies as must have a natural seed to genere by. But we know spirits hath no seed proper to themselves, nor yet can they gender one with an other.  PHI. 
How is it then that they say sundry monsters have been gotten by that way.  EPI. 
These tales are nothing but Aniles fabulae. For that they have no nature of their own, I have showed you already. And that the cold nature of a dead body, can work nothing in generation, it is more nor plain, as being already dead of itself as well as the rest of the body is, wanting the natural heat, and such other natural operation, as is necessary for working that effect, and in case such a thing were possible (which were allutterly against all the rules of nature) it would bread no monster, but only such a natural offspring, as would have comed betwixt that man or woman and that other abused person, in-case they both being alive had had a do with other. For the devils part therein, is but the naked carrying or expelling of that substance: And so it could not participate with no quality of the same. Indeed, it is possible to the craft of the Devil to make a woman's belly to swell after he hath that way abused her, which he may do, either by steiring up her own humour, or by herbs, as we see beggars daily do. And when the time of her delivery should come to make her th'oil great dolors, like unto that natural course, and then subtly to slip in the Midwives hands, stocks, stones, or some monstrous barn brought from some other place, but this is more reported and guessed at by others, nor believed by me.  PHI. 
But what is the cause that this kind of abuse is thought to be most common in such wild parts of the world, as Lap-land, and Fin-land, or in our North Isles of Orknay and Schetland.  EPI. 
Because where the Devil finds greatest ignorance and barbarity, there assails he grosseliest, as I gave you the reason wherefore there was more Witches of women kind nor men.  PHI. 
Can any be so unhappy as to give their willing consent to the devils wild abusing them in this form.  EPI. 
Yea, some of the Witches have confessed, that he hath persuaded them to give their willing consent thereunto, that he may thereby have them feltered the sikarer in his snares; But as the other compelled sort is to be pitied and prayed for, so is this most highly to be punished and detested.  PHI. 
It is not the thing which we call the Mare, which takes folks sleeping in their beds, a kind of these spirits, whereof year speaking?  EPI. 
No, that is but a natural sickness, which the Mediciners hath given that name of Incubus unto ab incubando, because it being a thick phlegm, falling into our breast upon the heart, while we are sleeping, intercludes so our vital spirits, and takes all power from us, as makes us think that there were some unnatural burden or spirit, lying upon us and holding us down.   

CHAP. FOUR  
ARGV.  
The description of the Daemoniackes & possessed. By what reason the Papists may have power to cure them.  PHILOMATHES. 
WELL, I have told you now all my doubts, and ye have satisfied me therein, concerning the first of these two kinds of spirits that ye have conjoined. Now I am to inquire only two things at you concerning the last kind, I mean the Daemoniackes. The first is, whereby shall these possessed folks be discerned fra them that are troubled with a natural Frenzy or Many. The next is, how can it be that they can be remedied by the Papists Church, whom we counting as Hereticques, it should appear that one Devil should not cast out an other, for than would his kingdom be divided in 
Mat. 12 Mark. 3  itself, as CHRIST said.  EPI. 
As to your first question; there are divers symptoms, whereby that heavy trouble may be discerned from a natural sickness, and specially three, omitting the divers vain signs that the Papists attributes unto it: Such as the raging at holy water, their fleeing a back from the Croce, their not abiding the hearing of God named, and innumerable such like vain things that were alike fashious and feckles to recite. But to come to these three symptoms then, whereof I spoke, I account the one of them to be the incredible strength of the possessed creature, which will far exceed the strength of six of the wightest and wodest of any other men that are not so troubled. The next is the boldening up so far of the patient's breast and belly, with such an unnatural stirring and vehement agitation within them: And such an irony hardness of his sinews so stiffly bended out, that it were not possible to prick out as it were the skin of any other person so far: so mightily works the Devil in all the members and senses of his body, he being locally within the same, suppose of his soul and affectiones thereof, he have no more power than of any other man's. The last is, the speaking of sundry languages, which the patiented is known by them that were acquaint with him never to have learned, and that with an uncouth and hollow voice, and all the time of his speaking, a greater motion being in his breast then in his mouth. But fra this last symptom is excepted such, as are altogether in the time of their possessing bereft of all their senses being possessed with a dumb and blind spirit, whereof Christ relieved one, in the 12. of Matthew. And as to your next demand, it is first to be doubted if the Papists or any not professing the the only true Religion, can relieve any of that trouble. And next, in-case they can, upon what respects it is possible unto them. As to the former upon two reasons, it is grounded: first that it is known so many of them to be counterfite, which wile the Clergy inventes for confirming of their rotten Religion. The next is, that by experience we find that few, who are possessed indeed, are fully cured by them: but rather the Devil is content to release the bodily hurting of them, for a short space, thereby to obtain the perpetual hurt of the souls of so many that by these false miracles may be induced or confirmed in the profession of that erroneous Religion: even as I told you before that he doth in the false cures, or casting off of diseases by Witches. As to the other part of the argument in-case they can, which rather (with reverence of the learned thinking otherways) I am induced to believe, by reason of the faithful report that men sound of religion, have made according to their sight thereof, I think if so be, I say these may be the respects, whereupon the Papists may have that power. CHRIST gave a commission and power to his Apostles to cast out devils, which they according thereunto put in execution: The rules he bade them observe in that action, was fasting and prayer: & the action itself to be done in his name. This power of theirs proceeded not then of any virtue in them, but only in him who directed them. As was clearly proved by judas his having as great power in that commission, as any of the rest. It is easy then to be understand that the casting out of devils, is by the virtue of fasting and prayer, and in-calling of the name of God, suppose many imperfectiones be in the person that is the instrument, as CHRIST himself teacheth us 
Mat. 7.  of the power that false Prophets fall have to cast out Devils. It is no wonder then, these respects of this action being considered, that it may be possible to the Papists, though erring in sundry points of Religion to accomplish this, if they use the right form prescribed by CHRIST herein. For what the worse is that action that they err in other things, more than their Baptism is the worse that they err in the other Sacrament, and have eiked many vain freittes to the Baptism itself.  PHI. 
Surely it is no little wonder that God should permit the bodies of any of the faithful to be so dishonoured, as to be a dwelling place to that unclean spirit.  EPI. 
There is it which I told right now, would prove and strengthen my argument of the devils entering in the dead bodies of the faithful. For if he is permitted to enter in their living bodies, even when they are joined with the soul: how much more will God permit him to enter in their dead carrions, which is no more man, but the filthy and corruptible caise of man. For as CHRIST saith, It is 
Mark. 7.  not any thing that enters within man that defiles him, but only that which proceeds and cometh out of him.   

CHAP. V.  
ARGV.  
The description of the fourth kind of Spirits called the fairy: What is possible therein, and what is but illusiones. How far this Dialogue entreats of all these things, and to what end.  PHILOMATHES. 
NOW I pray you come on to that fourth kind of spirits.  EPI. 
That fourth kind of spirits, which by the Gentiles was called Diana, and her wandering court, and amongst us was called the fairy (as I told you) or our good neighbours, was one of the sorts of illusiones that was rifest in the time of Papistry: for although it was holden odious to Prophesy by the devil, yet whom these kind of Spirits carried away, and informed, they were thought to be sonsiest and of best life. To speak of the many vain trattles founded upon that illusion: How there was a King and Queen of fairy, of such a jolly court & train as they had, how they had a teynd, & duty, as it were, of all goods: how they naturally road and went, eat and drank, and did all other actiones like natural men and women: I think it liker VIRGIL'S Campi Elysijs, nor any thing that ought to be believed by Christians, except in general, that as I spoke sundry times before, the devil illuded the senses of sundry simple creatures, in making them believe that they saw and hard such things as were nothing so indeed.  PHI. 
But how can it be then, that sundry Witches have gone to death with that confession, that they have been transported with the fairy to such a hill, which opening, they went in, and there saw a fair Queen, who being now lighter, gave them a stone that had sundry virtues, which at sundry times hath been produced in judgement?  EPI. 
I say that, even as I said before of that imaginar ravishing of the spirit forth of the body. For may not the devil object to their fantasy, their senses being dulled, and as it were a sleep, such hills & houses within them, such glistering courts and trains, and whatsoever such like wherewith he pleaseth to delude them. And in the mean time their bodies being senseless, to convey in their hand any stone or such like thing, which he makes them to imagine to have received in such a place.  PHI. 
But what say ye to their foretelling the death of sundry people, whom they allege to have seen in these places? That is, a sooth-dreame (as they say) since they see it walking.  EPI. 
I think that either they have not been sharply enough examined, that gave so blunt a reason for their prophesy, or otherways, I think it likewise as possible that the Devil may prophesy to them when he deceives their imaginationes in that sort, as well as when he plainly speaks unto them at other times for their prophesying, is but by a kind of vision, as it were, wherein he commonly counterfeits God among the Ethnics, as I told you before.  PHI. 
I would know now whether these kinds of spirits may only appear to Witches, or if they may also appear to any other.  EPI. 
They may do to both, to the innocent sort, either to affraie them, or to seem to be a better sort of folks nor unclean spirits are, and to the Witches, to be a colour of safety for them, that ignorant Magistrates may not punish them for it, as I told even now. But as the one sort, for being perforce troubled with them aught to be pitied, so ought the other sort (who may be discerned by their taking upon them to Prophesy by them,) That sort I say, aught as severely to be punished as any other Witches, and rather the more, that that they go dissemblingly to work.  PHI. 
And what makes the spirits have so different names from others.  EPI. 
Even the knavery of that same devil; who as he illudes the Necromancers with innumerable feigned names for him and angels, as in special, making Satan, Beelzebub, & Lucifer, to be three sundry spirits, where we find the two former, but divers names given to the Prince of all the rebelling angels by the Scripture. As by CHRIST, the Prince of all the devils is called, Beelzebub in that place, which I alleged against the power of any hereticques to cast out Devils. By JOHN in the Revelation, the old tempter is called, Satan the Prince of all the evil angels. And the last, to wit, Lucifer, is but by allegory taken from the day Star (so named in divers places of the Scriptures) because of his excellency (I mean the Prince of them) in his creation before his fall. Even so I say he deceives the Witches, by attributing to himself divers names: as if every divers shape that he transforms himself in, were a divers kind of spirit.  PHI. 
But I have hard many more strange tales of this fairy, nor ye have yet told me.  EPI. 
As well I do in that, as I did in all the rest of my discourse. For because the ground of this conference of ours, proceeded of your speering at me at our meeting, if there was such a thing as Witches or spirits: And if they had any power: I therefore have framed my whole discourse, only to prove that such things are and may be, by such number of examples as I show to be possible by reason: & keeps me from dipping any further in playing the part of a Dictionary, to tell what ever I have read or hard in that purpose, which both would exceed faith, and rather would seem to teach such unlawful arts, nor to disallow and condemn them, as it is the duty of all Christians to do.   

CHAP. VI  
ARGV.  
Of the trial and punishment of Witches. What sort of accusation ought to be admitted against them. What is the cause of the increasing so far of their number in this age.  PHILOMATHES. 
THAN To make an end of our conference, since I see it draws late, what form of punishment think ye merits these Magicians and Witches? For I see that ye account them to be all alike guilty?  EPI. 
They ought to be put to death according to the Law of God, the civil and imperial law, and municipal law of all Christian nations.  PHI. 
But what kind of death I pray you?  EPI. 
It is commonly used by fire, but that is an indifferent thing to be used in every country, according to the Law or custom thereof.  PHI. 
But aught no sex, age nor rank to be exempted?  EPI. 
None at all (being so used by the lawful Magistrate) for it is the highest point of Idolatry, wherein no exception is admitted by the law of God.  PHI. 
Then bairnes may not be spared?  EPI. 
Yea, not a hair the less of my conclusion. For they are not that capable of reason as to practise such things. And for any being in company and not revealing thereof, their less and ignorant age will no doubt excuse them.  PHI. 
I see ye condemn them all that are of the counsel of such crafts.  EPI. 
No doubt, for as I said, speaking of Magie, the consulters, trusters in, overseers, interteiners or stirrers up of these craftes-folkes, are equally guilty with themselves that are the practisers.  PHI. 
Whether may the Prince then, or supreme Magistrate, spare or oversee any that are guilty of that craft? upon some great respects known to him?  EPI. 
The Prince or Magistrate for further trials cause, may continue the punishing of them such a certain space as he thinks convenient: But in the end to spare the life, and not to strike when God bids strike, and so severely punish in so odious a fault & treason against God, it is not only unlawful, but doubtless no less sin in that Magistrate, nor it was in SAULES' sparing of AGAG. And so comparable 
1. Sam. 15.  to the sin of Witchcraft itself, as SAMUEL alleged at that time.  PHI. 
Surely then, I think since this crime ought to be so severely punished. judges ought to beware to condemn any, but such as they are sure are guilty, neither should the clattering report of a carling serve in so weighty a case.  EPI. 
judges ought indeed to beware whom they condemue: For it is as great a crime (as SALOMON 
Pro. 17.  sayeth,) To condemn the innocent, as to let the guilty escape free; neither ought the report of any one infamous person, be admitted for a sufficient proof, which can stand of no law.  PHI. 
And what may a number then of guilty persons confessions, work against one that is accused?  EPI. 
The assize must serve for interpreter of our law in that respect. But in my opinion, since in a matter of treason against the Prince, barns or wives, or never so defamed persons, may of our law serve for sufficient witnesses and proofs. I think surely that by a far greater reason, such witnesses may be sufficient in matters of high treason against God: For who but Witches can be proves, and so witnesses of the doings of Witches.  PHI. 
Indeed, I trow they will be loath to put any honest man upon their counsel. But what if they accuse folk to have been present at their Imaginar conventiones in the spirit, when their bodies lies senseless, as ye have said.  EPI. 
I think they are not a hair the less guilty: For the Devil durst never have borrowed their shadow or similitude to that turn, if their consent had not been at it: And the consent in these turns is death of the law.  PHI. 
Then SAMVEL was a Witch: For the Devil resembled his shape, and played his person in giving response to SAUL.  EPI. 
SAMVEL was dead aswell before that; and so none could slander him with meddling in that unlawful art. For the cause why, as I take it, that God will not permit Satan to use the shapes or similitudes of any innocent people at such unlawful times, is that God will not permit that any innocent persons shallbe slandered with that vile defection: for then the devil would find ways anew, to calumniate the best. And this we have in proof by them that are carried with the fairy, who never see the shadows of any in that court, but of them that thereafter are tried to have been brethren and sisters of that craft. And this was likewise proved by the confession of a young Lass, troubled with spirits, laid on her by Witchcraft. That although she saw the shapes of diverse men & women troubling her, and naming the persons whom these shadows represents: yet never one of them are found to be innocent, but all clearly tried to be most guilty, & the most part of them confessing the same. And besides that, I think it hath been seldom hard tell of, that any whom people guilty of that crime accused, as having known them to be their marrows by eyesight, and not by hear-say, but such as were so accused of Witchcraft, could not be clearly tried upon them, were at the least publicly known to be of a very evil life & reputation: so jealous is God I say, of the fame of them that are innocent in such causes. And besides that, there are two other good helps that may be used for their trial: the one is the finding of their mark, and the trying the insensibleness thereof. The other is their fleeting on the water: for as in a secret murder, if the dead carcase be at any time thereafter handled by the murderer, it wilgush out of blood, as if the blood were crying to the heaven for revenge of the murderer, God having appointed that secret supernatural sign, for trial of that secret unnatural crime, so it appears that God hath appointed (for a supernatural sign of the monstrous impiety of the Witches) that the water shall refuse to receive them in her bosom, that have shaken off them the sacred Water of Baptism, and wilfully refused the benefit thereof: No not so much as their eyes are able to shed tears (threaten and torture them as ye please) while first they repent (God not permitting them to dissemble their obstinacy in so horrible a crime) albeit the women kind especially, be able otherways to shed tears at every light occasion when they will, yea, although it were dissemblingly like the Crocodiles.  PHI. 
Well, we have made this conference to last as long as leisure would permit: And to conclude then, since I am to take my leave of you, I pray God to purge this Country of these devilish practices: for they were never so rife in these parts, as they are now.  EPI. 
I pray God that so be to. But the causes are over manifest, that makes them to be so rife. For the great wickedness of the people on the one part, procures this horrible defection, whereby God justly punisheth sin, by a greater iniquity. And on the other part, the consummation of the world, and our deliverance drawing near, makes Satan to rage's the more in his instruments, knowing 
Rev 12.  his kingdom to be so near an end. And so farewell for this time.   
FINIS.