A Dialogue of Witches in foretime named Lottellers, and now commonly called Sorcerers.  
Wherein is declared briefly and effectually, what soever may be required, touching that argument.  
A treatise very profitable, by reason of the diverse and sundry opinions of men in this question, and right necessary for judges to understand, which sit upon life and death.  
Written in Latin by Lambertus Danaeus. And now translated into English. Printed by R. W. 1575.   

The chief Chapters of this whole disputation are these.  

1 WHat this word Sorcerer signifieth, and from whence it is derived.  
2 Whether there be any Sorcerers, that is to say, of the kind of Satanical, or Devilish witches.  
3 Upon what kind of things Sorcerers can exercise their poisoning, to hurt them.  
4 By what means, and after what sort Sorcerers do intoxicate.  
5 What punishment Sorcerers are worthy of.  
6 Whether it be lawful for a Christian man, to use the help of Sorcerers.  
7 How a man may beware of the hurting, and poisoning of Sorcerers.    

¶ TO THE READER greeting.  
WHat, and how great the profit of this argument is, shall sufficiently appear in the disputation. But that no man may think that I have written it rather to please the fancy of curious wits, then of discreet people: I may truly protest this much (loving Reader) that but upon earnest entreaty of my friends, and continual solicitation of divers, I took this kind of writing in hand. It containeth no old wives tales, which if I had gathered together, this treatise would have increased from a small to a great volome of fourteen Books. Wherefore, it containeth but only such matter as most credible histories do report, and the opinions of godly and learned writers: & finally, what may be determined in this controversy, out of the express word of God. They that shall read it, will confess with me, that this argument is but new, and this place utterly left untouched by those that have written of the illusions of devils. In the mean while, gentle Reader, receive this travail in good part, which is written in thy behalf, and enjoy it to thy commodity.  
Farewell. Dated at Orleans upon Loyr, the kalends of july. 1575.   

A DIALOGUE OF Witches, whom commonly they call Sorcerers.  The Speakers. Anthony, and Theophilus. Anthony. 
THe news are strange, Theophilus, which certain of late coming from Paris have told, how that about three months since, there was almost an infinite number of Witches taken in France, on whose offence the high Senate of Paris hath already pronounced judgement, and doth daily sit upon that matter, as the sundry malefactors apprehended are continually brought out of all provinces before them. And that which is more strange, there is no order nor degree of men, whereof there are not some noted for this crime, first of nobility, both men & women, some also learned, and such as are famous, and in credit for their knowledge. But what shall I speak of the unskilful common sort of people, as husbandmen, Uyneyard keepers, shepherds, ploughmen, artificers, and such other like? of every age both young and old, amongst whom most certain it is, that there are found witches, and Sorcerers well near innumerable.  Theophil. 
It is something in deed that you say, Anthony, but it is not all, forasmuch as certain men of credit have affirmed, that some also both lame and impotent, as the blind, are found in this numbered: among whom one Honoratus, a notorious fellow above the rest, was by sentence of the Senate of Paris executed, of whom are wonderful matters reported, who also was one of the fifteen score, or one of the College of the three hundred blind men. And verily for my part, there is no need to confirm me in this opinion, whereof many do doubt, that there are Witches and Sorcerers, whereof I am sufficiently persuaded, and now the rather with so substantial and firm reasons (as I hope) that who so shall understand the same, he will doubt thereof with himself no longer, and moreover, am I fully satisfied herein, that there are witches found in sundry parts of the world. For whosoever have travailed not only through this our country of France, but also other principal parts & people of the world, have seen sundry accused, convicted, and condemned for this offence. And that I may not run over all, the only Duchy of Savoy hath so many swarms, fellowships, and whole companies of them, in so great number, that by no means they can be rooted out, notwithstanding the severity of the judges in that place in punishing, and their diligence in seeking, insomuch that in one city, within one years space, fourscore are reported to have been put to death for the same fault.  Anthony. 
Surely, this is very strange which you tell.  Theophil. 
Nay, I will tell you another thing, and that more wonderful, how there are certain of them grown unto such boldness and frenzy, that they dare profess plainly and openly, that if they could get any notable famous man to their captain, they are so many in number, and of such power, that they dared give open battle to any one king, against whom, by means of their art, they hope as well to obtain the victory, as heretofore the Huns, by magical incantations obtained the conquest over Sigisbertus the French King, like as Gregory bishop of Toures, & the French Historiographer, in his fourth book, and 29. Chapter, reporteth it to have come to pass.  Anthony. 
But many do suppose it to be very fables, that any be termed Witches or Sorcerers, and cannot persuade themselves that they can hurt any. Wherefore they laugh at this your opinion, as not seeming to lean upon any certain ground and reason.  Theophil. 
I am not ignorant thereof Anthony, and truly I remember when I sojourned in Orleans upon Loire, that there was a man Witch, not only taken & accused, but also after sufficient inquiry and lawful conviction of the fault, by the magistrates of that city, was condemned, and appealed from thence unto the high court of Paris. Which accusation the Senate would not admit, but laughed at, and lightly regarded the crime, and in the end sent him home as accused of a frivolous matter. Who continuing still his accustomed wickedness, and having made away many with his poisonous sorceries, at length by commandment of the magistrates of Orleans he was hanged.  Anthony. 
How then Theophilus, do you think there be any of the company of witches which are called Sorcerers, and that they can intoxicate or poison men or beasts, and that by any such devilish art and means as they confess, and vaunt of?  Theoph. 
Truly Anthony I do think so, and if I thought that they were false or feigned, I would not avouch them unto you: And perhaps, after that you have herded with what arguments I am moved to believe them, you will easily yield unto my opinion.  Anthony. 
Are you at leisure to show me the same?  Theophil. 
Yea verily, and fully to resolve and satisfy you herein: I am also ready to answer you unto any other questions that you shall demand.  Anthony. 
I much rejoice with myself that I find you so friendly towards me, and I much desire, Theophilus, to hear these things of you. Howbeit yield this much to the slowness of my understanding, not to prevent me, but gently and orderly to answer unto all things, as I shall require them.  Theophil. 
I will do so.  Anthony. 
And I am the more gladder that I have found the occasion to hear and learn somewhat of you, touching so necessary a matter, since this question now a days is very much disputed upon: being almost no sort of men by whom it is not tossed, but so diversely that almost they agree nothing together, while some follow this and some that opinion, peremptorely determining of the same, more often upon rashness of wit, then w●ight of reason. Moreover, the matter being of no small account, I am aff●arde lest if I should err in it, I might be deceived through lack of skill in so profitable a question.  Theoph. 
I hold with your judgement, since I have seen sundry so doubtful and uncertain in this behalf, that they have twice changed their opinion in one day, and in the afternoon have been of contrary judgement to that, which themselves thought true in the morning. And I have seen some so earnest in denying it, and so hard of belief for want of knowledge, that neither sufficient witnesses, neither constant confessing of their own crime, and acknowledging and detesting of the same by those that have been convicted thereof, could bring them from their erroneous mind, and in fine induce them to believe that there are sorcerous witches. Wherefore I think it very necessary to determine what is to be followed therein.  Anthony. 
I long therefore to hear your opinion. Howbeit such as came from Paris and reported these tidings unto us, showed us moreover that a certain Spanish jesuite, named Maledonatus, a man as you perceive of evil name and as bad luck, had disputed and entreated so curiously of all this whole argument, that he had wearied his hearers, were they never so desirous of these matters, proposing this theme openly, and publishing a Book, wherein he professeth that he will entreat of devils.  Theophil. 
For my part, my friend Anthony, I first protest, that I will not at all in this, though it be a profitable question, lay, as it were, forth unto you the way unto these vain babbling proofs, and curious disputations: For curiosity ariseth of vanity, and is the mother of debate and fruitless toil, study, & business, & always worthily condemned by good men, even as it is written in the 18. Chapter, and the second verse of the Proverbs, A fool shall not please himself in his understanding, but when his heart shallbe opened. But for this purpose I have entered into this matter, to the end I might draw, if it were possible, this opinion out of the minds of many, whereby they stand in denial, how that there are no Sorcerers at all, or that they can hurt or destroy nothing. Wherefore such men do favour them, and are afraid if haply they shall come into their hands, to condemn and punish them, although they be manifestly convicted to be witches, and are proved by diabolical and sorcerous arts to have done much mischief. Wherefore unless very necessity at this present moved and urged me thereto▪ I would not utter one word touching that point. For it behoveth us to imitate the ancient Christians, who utterly banished all kind of curious knowledge out of their schools and assembles, and threw their unprofitable books into the fire, which was done in s. Paul's time in the lesser Asia, as it is mentioned by Saint Luke in the Acts, the ix. Chapter, and nineteeen. verse. And surely if we will confess the truth, there be many far more profitable questions, and those more beséeming a Christian man, howbeit peradventure not so plausible to the vain conceit of our judgement, since we be all of this greedy desire, that we would reach above the heavens, and search out all things that are beneath the bottom of hell.  Anthony. 
I perceive what it is that you mistrust, and with what fear you begin to handle this matter, doubting lest they which shall hear or read the same, shall seem hereafter rather thereby to find or take occasion of farther folly, than godliness: such I mean as they be which desire to hear these things, not thereby the more to confirm themselves in the fear of God, and submit themselves under his mighty hand, and with humble thanks and great admiration of mind in respect of so good and gracious a God, to advance the goodness of our heavenly father towards mankind, in that he preserveth us from the most dangerous and secret subtleties of the Devil and his members the Sorcerers: but rather that there is a most large field thereby opened unto them, wherein they may run and wander freely, far without the true bounds of faith, who well deserve to be accounted in the number of those, which always seek, and never learn, always doubting, but never determining. The second Epistle to Timothe, the third Chapter, and seventh verse.  Theoph. 
You say truth, friend Anthony, for there is nothing more dangerous nor hurtful, then to give a fool occasion to continued in his folly, or a curious fellow in curious quiddities. In this point therefore, friend Anthony, I crave pardon of you, in that I declare particularly, how many, and what sorts of Devils there be, how they differ, what is their state, what be their coolours, and of what humours they consist, finally, what dealings they have among themselves, and many such other trifling matters, which by them is most exquisitely and diligently handled, which would be accounted of the more subtle sort among the scholastical Doctors. For my part, surely I am not accustomed willingly to dispute of devils, and their ministers the sorcerers, whom I abhor and detest, notwithstanding, as most loathsome monsters, & savage beasts. Neither will I have any society or league with them, & I acknowledge, that through the benefit of almighty God, their arts & practises are so far known unto me, as we may only have understanding thereof by the most holy word of god: That if any heathen man, or the philosopher jamblicus with his monstrous religion, if Proclus, or if the could christian Psellus, have waded any thing deeper into the knowledge of these things, & with more diligence sought out the secrets of devils, and written thereof, than I do intent, I envy not at it, and I easily yield unto them the knowledge of such ugly matters, so that I may keep the knowledge of true godliness, and daily increase therein, which is the only salvation of mankind, by which, as Saint john says, in the seventeenth Chapter, and third verse, we do know the true God, and him whom he sent, jesus Christ.  Anthony. 
Truly Theophilus, I do not wish to have the knowledge of any such things but after a modest sort, neither have I been desirous of it otherwise: and unless the present time, and the daily beating and handling of this question, moved occasion to be something inquisitive thereof, I would not at all meddle with that kind of matter. For the earnest and greedy desire to hear of these things, what else doth it signify, but that they which inquire so much thereafter, would feign also become witches & sorcerers themselves? Wherefore, answer I pray you to such things as I shall demand, & so far as may be understood, & decided by th'authority of that most excellent book, wherein the word of God is contained.  Theoph. 
First I beseech almighty god, that he will give strength to my understanding towards the accomplishing of the same, and that it may please him to keep me within the precinct of his word, that I may not wander therefrom. For what other is our disputation like to be if we departed from that, then old wives tales (which in this argument many men do follow) or out of Scylla to fall into Charybdis, as the proverb saith, that is to wit, in the end to fall into mere mazes and labyrinths of confusion and darkness? Sufficient proof whereof let the writings be of the scoolemen and Doctors, and of others which have written of that matter. For how divers and variable are the schoolmen in this only one question, namely, Whether the devil can work miracles, and created new bodies, thereby to deceive men, forasmuch as we read how Scotus disagréeth from Thomas therein, and Occanus from them both, and many more one from another, who notwithstanding proceeded all forth of one school? But go on hardly, and demand of me what you please.  Anthony. 
first I would know of you what this word Sortiarius, a Sorcerer, signifieth, and from whence it is derived, seeing you term them also witches.  

The first Chapter. What this word Sortiarius, a Sorcerer, signifieth, and from whence it first took beginning.  Theophilus. 
THis word Sortiarius, a sorcerer, doubtless is derived from the more frequented Latin word Sortilegus, which the latins also confirmed unto the imitation of the Greeks: for as these termed them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so likewise do the latins call them Sortilegi, that is to say, casters of lots, or tellers of fortunes. But the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be those who through devilish arts foretell things to come, and Sortilegi also, be they who by revelation and conference with the same Satan, by casting certain lots, such as in the old time were huckle bones or dice, and now a days by an hearen bag, which will turn round at the mumbling of certain superstitious words. The Frenchmen following the accustomable propriety of their toongue, and by clipping shorter the word, out of the latin Sortilegus, have made it Sorcier. The Hebrues in this deduction of words have no affinity nor agreement either with the Grecians or Latins, or with us Frenchmen: For those whom we term Sortiarij, Sorcerers, those they call Chobarim, for that they put their mischievous practices in ure, through sinister and secret craft. And it is not to be doubted, but that the word Sortiarius is derived of the more ancient word Sortilegus. Which by what means it cometh to pass, I will now declare. First it is evident, that among the manifold causes whereupon men join & bind themselves to the devil, this hath been the chiefest and most ancient, namely (such being the vanity & curiosity of us all, even of nature,) to known things to come, and to foretell them also to other. For there is none of us contented with his own estate, but we strive all to reach unto the mysteries of God, supposing ourselves to have attained to the top of the most high predestination, if we get any understanding in things to come, which are hide from other. This foolish vanity when Satan perceived in all ages to reign in the hearts of men, and that they much desired to foreknow what was to come, he omitted no diligence in taking this occasion, thereby to curry favour with them to win their hearts, to make them beholding unto him. Thus made he promise' unto them that he would perform that which they required, & that he would give them understanding of things to come, if they would obey and hearken unto him: which these vain, mad, and curious men refused not to do. So that in conclusion, there was made a most firm league and covenant between Satan & these greedy desirers to know things to come, that he would tell them what should ensue, and they should hereafter continued in bondage & slavery unto him. Thus first of all sprung up these deviners & sorcerers, which were the first men of all that had any dealings or friendship with the Devil, whereby afterward it came to pass, the whosoever were serviceable or addicted to Satan, were called by the name which is well known and common, that is▪ Sorcerers. Neither was there yet ever any age that wanted this wicked kind of Devilish deviners, these practises and arts being reported to be of very ancient continuance found out, and frequented almost ever since the first foundation of the world, and the creation of man.  Anthony. 
How prove you that?  Theophil. 
first, by the express authority of God's word, reciting this kind of wickedness among the most ancient crimes of the world. For how ancient was the art and devilish divination of the Egyptian Magicians, whereof mention is made in the forty, and one and forty chapters of Genesis? Also Marcus Varro, a man generally learned, and a most diligent searcher out of all antiquities, showeth how that these four kinds of divinations have remained since the first age of the world, continuing still in use, even unto his tyme. For out of the four Elements of this world, by which men were taught by Satan, to pronounce of things to come, sprung forth the four kinds of divination, namely, Pyromantia, which is done by Fire, Aëromantia by the Air, Hydromantia, by Water, and last of all Geomantia, whereby they guessed foreknowledge of things to come, by the Earth, or out of the Earth. Other also which came after, found out five kinds of divination, or rather devised them. But the holy scripture being far more certain and ancient than all these, reckoneth up sundry other kinds of devilish predictions, specially making rehearsal of eight, howbeit therein it hath not comprised them all. For it is not possible to name any kind of creature, which men through suggestion of the Devil have not abused to that purpose.  Anthony. 
Which be those eight kinds whereof, as you say, the holy Scripture maketh mention?  Theophil. 
I add no more than truth is. For in Deuter. the .18. Chapter, the .10. and .11. verse. Likewise in the .23. Chapter of Leviticus the .23. verse, There are so many evidently distinguished and recited, in reciting whereof unto you, I purpose not to ensue the same order as they be there named, but to declare them unto you as briefly and as plainly as I can.  Anthony. 
I pray you say on then.  Theophil. 
The first kind of day able divination, which may be gathered out of the forenames places, taketh name of those, which of the Hebrews are called Cosemim, and of the Latins Diui●●, diviners. Those are they which by secret and privy conference with the devil, do divine and prophesy of things that 〈◊〉 happen, being of all others the most craftiest and subtlest. For in any case they will not be descried or known, dissembling as though they came to knowledge thereof by some wise conjecture, or by inspiration from God, and not foretelling what shall happen by any damnable doctrine, 〈◊〉 covering their secret intercourse which they have with the Devil. Whereupon it cometh to pass, that this word ●osemim, is taken in the Scripture in the better part, for wise and skilful men, as it appeareth in the third Chapter of isaiah. The second kind of Devinours, are called of the Hebrues Aobot, of the Latins or rather Grecians, Lythomei, we Frenchmen suppose those men to be of that sort which are thought to have of their own some domestical or familiar devil. The same openly and without dissimulation do talk and confer with the Devil, using him as it were a servant in fulfilling their commandments, so that they be altogether conversant with him: And they were called Aobot, for that through instinct and motion of their Devil, they divine what shall follow, yielding forth of their belly, as it were out of a pot or bottle, an obscure confused voice, like as the Lhythomissa did out of the place of the Oracle at Delphos, very loathsomely and horribly. The other six sorts of Divination, do in this point differ from the residue, that albeit they be accomplished by the help and means of Satan, yet in these following Satan himself in person, neither dealeth nor talketh with them which do divine (as we said he doth, in the first twain) but by the mediation of some other thing, or else by using certain signs and tokens, which notwithstanding he commandeth to be done, and showeth how to do them. The third kind of Devinours, are they whom the Latins term Necromantici, Necromancers, who by the dead by help & means of the Devil, do desire to know things to come. Which kind, although most absurd and impossible, was frequented in Homer's time, whereof he maketh mention in the xi. book of his Odyssea. Wherein although Satan bear all the stroke, yet coloureth he his own name, therein working his feats under pretence, and by means of some other person. The fourth kind, are those which of the Hebrues are called Megonin, (from wh●̄●● perhaps the Magi or Magician's may seem to have taken their name, howbeit those whom we call Magi are of another sort) and of the latins Astrologians & Mathematicians. The same suppose that they can foretell things to come, by observation of certain signs, places, and stars, and by their position and aspects, as they call them: Like as in foretime the Augurs or Soothsayers of Room describing & dividing the air into certain quarters and regions, gathered their profecies thereof, even as the judiciary Astrologians do at this day. The first kind, the Hebricians name Menachesim, and the Latins Magi, Magicians, who have also learned their divination of the Devil by certain figures, characters, and lines drawen, & by mumbling certain superstitious words, touching the matter they inquire of. Thus practise they their Art, by certain secret signs and privy words, which their wicked master the Devil hath taught them. Such are the Hydromantij, or water sorcerers, and of this sort was that divination by a cup or pot, whereof there is made mention in the u verse, of the xliiii. Chapter of Genesis. The sixt kind, the Hebricians term Idegonim, and in Latin are called Ariolj, which tell men what good fortune shall betide them. These promise to foretell out of things that happen by chance, not sought or feigned by their own industry, which nevertheless proceedeth out of the same school of Satan. Such are at this day dream readers, palmisters, taking upon them to tell whatsoever shall chance by the delinemanets and lines of the hand: Such in old time were the interpreters of lightning and Thunder, and such as profesied by the entrails of beasts offered in Sacrifice, or else of the singing or feeding of Birds, who were also termed Extispues, intraill priers, and Oscives, that is, telling what shall come by singing of birds. These all would seem to lean unto a probable conjecture, & not to depend upon any vain superstition. The vii kind, the Hebricians name Mecasephin, & the latins call them Prestigiatores et Fascinatores, that is, jugglers & witches. These work by enchantments & mere legerdemain, deceving the eyesight, & bewitch men, seeming to represent & show unto them such things as they promise', & yet deceving them: such were pharao's enchanters, which are also called by the same name in the vii chap. & xi verse of Exodus. Finally, the viii & last kind of diviners, are those which the Hebrews call Chobarim. Deuteron. the .18 chap. the .11. verse: the latins call them Sortilegi, fortune-tellers, which sometime in certain places meet with Satan, & work much wickedness. Thus you see how ancient all these kinds of devilish divinors be, & whence those which we call now Sortiarij sorcerers, proceeded, and were first so named.  Anthony. 
But Theophilus, who so listeth examine it to the uttermost, shall perceive that there is very great difference between Sortilegi, fortune-tellers, and Sortiarij, sorcerers, even in their very usual and proper significations. For I remember very well, when I was yet a child and went to school, I learned of my master that they were called in Latin Sortilegi, which did not hurt with any poison, but rather by casting certain lots gathered the event of future things, as namely with beans, Dice, or square sticks marked, or by some verse of a Poet not turned unto, but offering itself, and read by chance, which as he wonted to report, happened once to Septimus Severus Emperor of the Romans. For being in hand to usurp the Empire, and desirous to know what should be the event of his attempt, he sought his lot out of Virgil, where by chance he lighted upon this verse, which is in the sixt book of Aeneidos, Remember Roman thou, thy Realms to rule with empire just: as Lampridius writeth in his life. But those whom we call Sorcerers, for the more part do not divine, but only intoxicate and privily slay with poison, being thereto instructed by Satanical arts: Yet if sometime they chance to foretell things to come, they do it not by lots, as they did in old time, but only by the devils revealing.  Theophil. 
These things which you tell Anthony, are most true, and in deed if we will say the very truth, those whom we call Sorcerers, cannot be called lottellers, but rather devilish witches, and enchanters. But forasmuch as, when they do any harm after such manner, they learn of the Devil to do it, and have made a league and agreement with the devil, as the above named Lottellers, & to be short, have wholly addicted themselves to Satan, like as those Lottellers have▪ it is so come to pass, that the common sort of people, not being very scrupulous or precise in words, do term all such, Lottellers and Sorcerers, which by lots do tell things to come through instruction of the Devil, or such as kill men or beasts with poison or sorceries which the Devil delivereth unto them, because both sorts have given themselves over to Satan, and use his help. Thus, of one part the whole kind took his name, and of one word well known, the other was derived: So that the whole nation and rabblement of witches, that they might become more odious among men (as it is worthy) were chief called by the name of Sorcerers. For so were they termed, after that the gospel began to be known to the world, at which time the whole rabble of Satanical diviners become very odious, (as it deserved,) among all men, as it is declared the first of Sam. the xv. chapter, & xxiii. verse. Moreover in the applying of this name, there is no purity or propriety of the latin tongue to be looked for. For these witches began first at that time to be called by the names of Sortilegi or Sortiarij, when the Goths invaded Italy, and the propriety of the Latin tongue was wholly grown out of use. So that it is thought that the Italians frequented this word first before all other in that signification, when as Italy become barbarous, and not using more the Latin tongue, which by the title De Sortilegis, in the Decretals, appeareth: albeit S. Augustine seemeth to use it in some place, following the custom of his time, and the signification known to the Christians. The same may also be gathered out of the last Canon, three & thirty, the first question, where though barbarously, yet plainly they be called Sortia●i●, Sorcerers: Otherwise no man doubteth that it is one thing to intoxicate a man, another thing to inchaunte, another thing which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, although both be done by the craft of Devil. Through all the region of Savoy & Dauphin, witches are called Eryges', either of the Greek word Erynius which signifieth madness of mind, and a greedy desire to slay men: or rather as some suppose of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which in the Poet Theocritus, signifieth certain deadly, and unlucky birds.  Anthony. 
By what names then I pray you, did the ancient authors of the pure latin toongue, term these witches?  Theophil. 
They called men witches Maleficos, and the women that were given to such arts, they termed Veneficas, Sagas, Thessalas, Magas, Lamias, and Striges, all which words may be observed out of the good and pure writer of the Latin tongue, Horatius Flaccus in the first book of verses the xxvii. Ode, in his Epodes the xvii. Ode, the first book of Sermons, the viii. satire. Such an one in his time was one (Canidia: such an one was Circe, of whom Homer writeth in the tenth book of Odissea: such an one was Medea, of whom Ovid speaketh in the seventh book of Metamorphosis. To be short, such an one was she of whom Lucan writeth in the sixth book of Pharsalidos, with many more, of whom mention is made in sundry histories: which writers last before cited, although they be poets, yet in this point feigned they or devised nothing beside the truth, but such things as they saw were known, and frequented in their time. But to pass over Poets, Caesar in the first book of the commentaries of the French wars, maketh mention of the German Uirgines, and Cornelius Tacitus in the second book of Chronacles mentioneth one Martinae, which killed the Emperor Germanicus by such kind of witchcraft, & intoxication.  Anth. 
Now do I understand, Theophilus, who are called sorcerers, & why they so be called, & by what name they be properly termed, if we will speak true latin. But forasmuch as we must follow the custom of the multitude, let us call these devilish witches, Sorcerers, & their witchcraft, let us call enchantment, and them which by them are hurt, let us call enchanted, that our disputation may be understood of all men: concerning all which things, I demand of you whether this sort of men were before the nativity of Christ, or whether they first began and came to knowledge since the passion of Christ?  Theophil. 
The word Sorcerer, was first found and invented since the birth of Christ, but the thing itself, and those kind of witches, were known long before the birth of Christ. Neither may you think, friend Anthony, that Christ that came to destroy the works of the Devil, gave unto him more power over men than he had before, or that these kinds of most detestable witchcraft were before that time unknown, or else since that time were first brought into the world: Such things can not be thought, much less spoken, without horrible blasphemy against Christ. And if it should chance, that any were of that opinion, he might be refuted with an argument more clear than noon light. For both Moses, & also the whole old testament, (which was before the birth of Christ) doth bear most evident record, that there were witches, as in the xviii. of Deut. & the twelve. chapter of the book of wisdom. For Satan hath always been like himself, and as we find him at this day, so all ages have seen and felt him, who inflamed, and enforced, the children of unbelief, to revenge their private injuries, and one brother to commit unjust slaughter upon another, because as S. john writeth in the viii. chapter, and xliiii. verse, He was a murderer from the beginning. And thus much touching the original, and understanding of this word Sortiarius, Sorcerer.   

The second Chapter. Whether there be any Sorcerers, that is to say, of this sort of satanical witches.  Anthony. 
BUt you promised, Theophilus, that you would prove by sure and firm reasons, that there are Sorcerers in the world, that is to say, of the order and kind of devilish witches.  Theo. 
I promised in deed so to do, & I am ready, if it please you, to perform the same.  Anthony. 
Do so then, for I could never think it to be so unto this present, neither yet can believe it, unless you persuade me.  Theophil. 
I will do mine endeavour, for the foundation whereof, this I say. There are three only means & places to prove any thing, yea although it seem altogether incredible, which three things be these: Authority of men, experience of the thing, & reason founded upon upright judgement of mind, which places will all confirm our opinion, not one only, although one were sufficient. And first as touching authority, there are plain and evident testimonies to be gathered out of holy scriptures, and also out of other authors, most evidently confirming, that there are such kinds of witches in the world, which we call devilish sorcerers. Answer me, Anthony, do you agree with the most holy word of God?  Anthony. 
God forbidden, Theophilus, that I should disagree from the same.  Theop. 
Therein do you well: for as we are taught in the second Epistle of S. Peter the first Chapter and nineteeen. verse. The scripture, wherein the word of God is contained, is the most sure light and truth, which is also inspired from above, as witnesseth S. Paul in the second Epistle to Timothe the third chapter and xuj. verse, which notwithstanding the Atheists of our age do despise, and contemn.  Anthony. 
From those do I utterly disagree, Theophilus, and through the grace of God, do I thoroughly believe and yield to that holy word.  Theophil. 
The same word of God (which you acknowledge & confess to be most certain & most true) hath confirmed, that of ancient time there have been of this kind of Satanical witches and Sorcerers, which declareth sufficiently that there are certain such witches. Look in the old testament in the xviii. chapter of Deuteronomie, look in the xxvii. Chapter and ix. verse, of jeremy, upon which place Saint Jerome thus writeth, And Malefici, which we may call Witches, or such as obey the illusions of the devil, which are called in the Hebrew tongue Cassaphim. Read● Micheas the v Chapter & xii verse, where as such witches are joined with diviners and Magicians. Read the lviii Psalm, and the viii verse. Read Nahum the Prophet the iii Chapter & four verse, and such other like places. And if also you would have the same proved unto you out of the new testament (which is the second part of holy Scripture.) Read the Epistle of Saint Paul to the Galathians, the third Chapter, and first verse. Likewise the u Chapter and twenty verse, whereby the most approved and best learned Interpreters, both old & new, do as it were by one consent, agree, that there be certain sorcerers, which by devilish means & practises, do hurt the minds, bodies, & lives of men.  Anthony. 
You have recited unto me very many places, which at leisure I will read at home, and confer together.  Theophil. 
As touching other authors aswell ecclesiastical as profane writers, who so would recite them all, shall see they be infinite, proving & affirming, notwithstanding all of them, that there are certain sorcerers, of which I think it not necessary to recite all, but only certain of them.  Anthony. 
You must study to be brief, & for my part I willbe content with a few.  Theophil. 
Of ecclesiastical writers, in number of whom I comprehend those books of holy Scripture, which are called Apocryphi, I must first bring forth for witness the book of Wisdom, the twelve chap. & four verse. Because they used fortune telling and witchcraft (saith he, speaking of the Canaanites) and wicked sacrifices. Secondly, the counsel of Carthage, also the second of Constantinople which was in Trullum, the lx article: Whereas namely & plainly mention is made of these kind of witches, & their wickedness is termed, deadly witchcraft. Thirdly, I will bring forth Aurelius Augustine to witness, chiefly in his CC. & vij sermon, of the time which he maketh, with great affection against such kind of men, whom also he calleth enchanters: showing how they work their frates by aid of the Devil, making some that are in health to be sick, & some that are sick to be whole. Moreover, the same August. in the .7 treatise upon the gospel of s. john, doth plainly accurse all such which work by enchantmentzes, binding, & other strange means of our enemy, which is the Devil, thereby hurting both men & other things. And fourthly to conclude, Trithemius Abbot of Spanhem, hath written & set forth an whole book of the same argument, wherein he answereth unto those questions which were propounded unto him by Maximilian, emperor of the Germans, great grandfather unto him which liveth at this present. What? beside this will you hear Anthony, other testimonies of other men, yea laws themselves? There is an ancient & well known law of the .12. tables, which punishid these witches, who as was said could remove corn from one field into another, of which law Plynie writeth in the 28. book of the natural history, the .2. chap. Is there not also another Roman law of less antiquity than the laws of the 12. tables, called Lex Cornelia, 
Vide ma nut. de leg. 237.  which condemneth & grievously punisheth the same kind of people? Among the Emperors of Constantinople, Leo, in a certain constitution of his, which is the 65. doth the same. Finally Virgil, a man well seen in all kind of knowledge, both in the .3. Eclogue, & also in the .8. testifieth that there are such: that I may overpass Troilus de Malueto, a great Lawyer, and Martin Arlaeus a Divine, with me, and those well-nigh innumerable, which lived in later time, than the above named, testifying all for a truth, that there are some of this kind of detestable devilish witches. These be witnesses sufficient, or else I know not what is sufficient.  Anthony, 
Yea surely, they be more witnesses than I would well desire. But gentle Theophilus, I pray you put me out of this one doubt, which much troubleth me.  Theophilus. 
What is that?  Anthony. 
This forsooth, for that S. Jerome, a man of no small account, in his Commentaries upon the Epistle of S. Paul to the Galathians, the iii Chap. & first verse, (which place you alleged erewhile, for confirmation of your opinion) seemeth flatly to deny that Paul ever meant that there were any Sorcerers, notwithstanding that he writeth thus: O you foolish Galathians, who hath bewitched you? But therein S. Paul speaketh according to the common custom of men and vulgar opinion, not that he believed or knew that there were any such at all.  Theophil. 
Truly Anthony you have perfectly recited without book the moaning of S. Jerome, and surely at the first Jerome in deed seemeth to be of the same opinion, but afterward upon the same he addeth another thing, and straightways changeth his opinion, which that you may the better perceive, I have here copied forth the whole place. Bewitching (saith saint Jerome) is said properly to hurt infants, and such as are but of tender years, and not perfectly able to go alone. Whereupon a certain heathen writer hath said, I know not sure what eye bewitched hath my tender Lambs. This whether it were truly spoken or not, God knoweth. For it may be, that Devils may be ready to accomplish this wickedness, turning them away from their good workest whom soever they see to begin or to proceed in fulfilling the work of god. So that this may be the cause that we suppose this example to have been taken, upon the opinion of the common people. By which words it appeareth how doubtful & uncertain that man was in this point, being also in some other places of the same commentaries, very sharply & justly blamed: as namely by Augustine of s. Paul's lie, that no man may think it strange, if in this place he either did amiss, or forgot himself. But admit the Jerome were of the opinion, notwithstanding other no less grave & learned interpreters of the place, do writ otherwise, & gather out of this place of S. Paul, that there be sorcerers. Of which opinion was Chrisostome, an approved writer, with others also of later years. As for August. who in no respect is inferior to Jerome, what he hath written, we have showed before.  Anthony. 
These do satisfy me, Theoph. neither require I any more men's testimonies, but perform the which you promised, which is the second proof of your opinion. Teach me, I say, that it is found out by experience, that there are Sorcerers.  Theophil. 
You require of me but the which is due, & you remember every thing in order, wherefore I will briefly comprise all in a word or two.  Anthony. 
Proceed then.  Theophil. 
Now, as concerning experience, & that most certain & true, thus much I say, that in all ages it hath been observed & found, that there hath been always some which have used this devilish art & means to entoxicate men. For else, why should there have been laws written against them, if there had never been any such at all? why should their punishments have been appointed? For there are no laws set forth to repres any crimes that are not. & there is one self-same judgement to be given by the civil law, on things that are not: as on things that appear not, as the lawyers do teach. When the question was demanded of the most wisest lawmaker of the Athenians, Solon, why he written no laws against such as slew their fathers: answered, that he thought that there would never be any such. So verily, both before the birth of Christ, & also sithence, hath this kind of witches been commonly abroad in the world. And that they were before Christ, sufficiently & most faithfully the most holy man of God Moses witnesseth, who by commandment of God maketh mention of them & condemneth them, namely in Exod. the .22. chap & .9. verse. In Levit. the 19 chap. & .31. verse: & likewise in the .20. chap. & .27. verse: In the book of Numb. the .23. cha. the .28. verse: In Deu. the .18 cha. & .11. verse. Some write the Zoroaster, a man of the country of Persia, a great Magician, & expert in the judiciary Astrology, first of all men found and practised witchcraft, and afterwards taught it to other, who were all of them Idolaters, as he was. Now that there were also some of the same sort since the incarnation of Christ, infinite histories bear record, and the sundry reports of men in writing touching the same, the sentences also of judges given upon them are witnesses, laws likewise and punishments published against them do bear record, established aswell by the Civil law as the Canon, being at this day, both whole Titles, & Rubrikes found written against that kind of crime, like as appeareth in Gratiana's Decree, causa xxvi quest. i ii.iii.iiii. &. u Moreover, these sorts of witches have always been well known in our country of France, which to be true, the innumerable acts of Parliament against them do testify, which many learned men have gathered together of the matter. But chiefly a certain famous & solemn condemnation of articles & opinions, made by a Sorbonist of Paris, under Charles the .6. king of France, in the year of our Lord .1398. maketh much to the proof of our opinion: which opinions, the scholars of the university commonly professed in Paris. Yea, & hath not this our age seen many witches condemned of witchcraft?  Anthony. 
Can you show me the cause Theophil. why it should so be in our time?  Theophil. 
Truly it is the terrible judgement of God against us, the cause whereof is unknown unto us: For the judgements of God, although they be hide from us, yet are they just and holy, as it appeareth in the twenty-five. Psalm and x. verse, most truly & godly in the like argument, and as S. Augustine sayeth, in his work of Divination of Devils.  Anthony. 
How then, hath God any juster cause to punish men in this our age, them he had in foretime, three hundred years ago?  Theophil. 
Yea surely Anthony, greater than heretofore, how much the more the world at this present doth more shamefully, and obstinately reject the word of God, and the revealed light thereof: For how much the more men do now a days show themselves unthankful towards God: the more just cause God taketh to forsake them, and give them over unto Satan, to revenge the contempt of his name. So that in these days, wherein is seen a most grievous & pitiefull rebellion of men against Gods true doctrine, Satan hath received the power from God to allure them unto him, and to sift them, and there is given unto him the very effect and force of error to deceive, entrap, and lead away many, as the spirit of God hath long since witnessed it should be, in the second to the Thessalonians, the second Chapter & tenth verse, and that God would give him the power and gift to deceive, that men should give credence to Satan, and to lies, and such should be damned as believed not the truth, but have yielded to unrighteousness, because they have not embraced the love of the truth that they might be saved.  Anthony. 
But some there be that hold opinion, that all these things which are reported of Sorcerers, are but devised, & feigned: and if any such thing do chance, they come only by some sickness of the mind, or by reason of some melancholic humour these appearances & fancies trouble them, not being any tokens or signs of the just judgement of God against men.  Theophil. 
But truly they be very much deceived friend Anthony, & no less than those which supposed that the mad men and possessed with devils, which lived in the time of our Lord and saviour jesus Christ, and were by him healed, were none other than men sick and troubled with melancholic, & choleric diseases: whose opinion is altogether blasphemous, for they take away the certainty of the christian faith, and deny the divine nature of our Lord jesus Christ, repugning & lying against the truth of the thing: for how could the devils have spoken with in their bodies, or with so great force have go out of the possessed people, & have torn the members & parts of their bodies, if these things were but mere dreemes of troubled minds, & fancies, & only fits of melancholic diseases? So are sorcerers plainly miserable slaves unto Satan, & in subjection unto him, him do they worship, to him do they commit themselves, yea & offer unto him candles of wax in token of honour. Yet some of them do seem far more abject & filthily serviceable. For when Satan showeth himself unto them in the likeness of a man, the which is to shameful to speak, they kiss his buttocks, which thing certain of them afterward have franckli confessed themselves to have done. And therefore it happeneth unto them, that they be delivered over into so reprobate sense of mind, that God punisheth them most justly, who, as I have declared, do most obstinately and unthankfully, either despise Christ's gospel which is offered unto them, or when they have received it, and understood it, they taste thereof very coldly and lightly. In which two points the most greatest, and grievous contempt of God is perceived. Howbeit, friend Anthony, me thinketh I may truly say this much, the like as our Lord God purposed to ennoble and celebrated the first coming of his only begotten son jesus Christ, and minding to make the same famous and renowned throughout all the world, would have that there should be at that present many possessed with Devils, limatick people, blind, dumb, & deaf, whom Christ should restore to health, and whom the father did in such wise prepare for the sun therehence, for him to reap glory: so in this our age, wherein by his great and incomprehensible benefits towards mankind, as a special gift, he hath restored unto us the light of his holy gospel, of very justice he will have it, that more despisers of this revealed light, rather at this day, than before, fall into the snares of Satan, and become Sorcerers, that is to say, addicted unto Satan, and that they which despise God may be the more terrified by example of these wretches: and the Godly which with true faith embrace the gospel, may more earnestly praise god, and in consideration of so great a benefit bestowed upon them, yield unto god the greater thanks, judging their own state to be blessed, since by the singular benefit of God, they are delivered from so great a mischief, and so great power of the Devil. Do you now understand, friend Anthony, why there be now a days more witches, and Sorcerers, than were heretofore?  Anthony. 
Yea verily Theophilus, and I give you thanks for telling it unto me. But now to the|intentintent I may be thoroughly confirmed in your opinion, add hereunto your third argument, which as you said▪ consists in the reason of upright judgement.  Theophil. 
You put me well in mind thereof, for I had almost let that pass: But now I will take it in hand. Reason of upright and sincere judgement, willeth us to believe that there be Sorcerers. The same is this, wheresoever is the true and efficient cause of any thing, there is it necessary also that the effect do follow. For example sake, wheresoever the Sun is, there is both light & day, because the Sun is true and efficient cause of both. Wheresoever the Northern wind bloweth, there it is cold, because the wind is engenderer of coldness. And to apply this general assumption to our present argument: thus do the Philosophers teach us, which are conversant in searching & declaring the causes of things: such causes as are endued with soul & will, if will & power do there meet together to do any thing, necessarily and immediately thereon ensueth the effect. For example. If a man be hungry, and have bread lying by him, he will eat: if he be a thirst, and have drink near, he will drink: if he be a cold, and he be brought to a fire, he will warm himself. For by this means he hath both a will and ability: wherefore we must necessarily conclude that he will do it. Doubtless Satan is the cause of these witches, and intoxications. He hath both a desire and ability joinct to do that mischief, to draw men unto him, and to link them unto him, (this power being given unto him by the just judgement of God over rebellious men) wherefore it is not to be doubted, but that he would win & enforce them to that kind of wickedness. On which point, that I may the more largely discourse, this much I think you will grant me, Anthony, that there have always been unbelieving men in the world, that is to wit, not knowing God out of his word, or not regarding him when they known him.  Anthony. 
You may well presume so much, seeing we see to many of that sort.  Theophil. 
Neither will you also deny this, that Satan since the time he renounced his first original, and was made a Devil, always applied this, and as much as in him lay, endeavoured to pluck away men from knowledge of the true god, & from their assured hope of salvation, finally, to make them contemn & refuse the promises of god, persuading them to yield & give over themselves unto him, whom he saw to be cold in the worshipping of god, & negligent in embracing his promises.  Anthony. 
You say truth, for Satan is like a roaring Lion, who always runneth about seeking whom he may devour, and pull from God, as sayeth S. Peter. The first of Peter, the u chapter, and viii. verse.  Theophil. 
You well remember the place, Anthony, and the same is the cause why he is also in the Revelation called the old Serpent, in the xx. chapter, and second verse, which is to say, the common & sworn enemy of mankind, as our saviour Christ sayeth, in the xiii. chapter of Matthew, the xxviii. verse, working and bringing to effect, chief in the children of unbelief, whatsoever he will or lifteth, as saith S. Paul, the second chapter to the Ephesians, the two. verse. For the wrath of God cometh upon stubborn men. Now therefore, since by all these places it is evident that Satan hath a will and desire to draw men away from the fear and faith of God: it remaineth now that we see whether he have power also to pull them away.  Anthony. 
Then shall your whole reason be concluded and ended. But I pray you, Theophilus, hath Satan so great power over men that he can pluck them from God, and pull them to himself, being the creatures of God, made according to his Image, and specially serving unto his only glory?  Theophilus. 
Truly Anthony, I confess, that Satan could never have had that power, unless it were given unto him by almighty God, which by this most just means doth punish them, which most unthankfully and wickedly do forsake him. Howbeit, we are not able to show the reason why God delivereth this man more than that man unto Satan, and will have him be myslead, more than to say that this is the just will of God, which hath so determined: Notwithstanding, there was never yet any Sorcerer, but he was lead amiss through his own fault, and unless wittingly and willingly he had renounced God his creator, and maker, the author of his life, and giver of all good things whom he forsaketh, and most impudently and most traitorously refuseth to take him for his God, if he betake himself to Satan, and become a Sorcerer.  Anthony. 
Is this credible which you say, Theophilus, that any man would renounce his God, & not only give ear & become obedient unto Satan, whom he knoweth surely to be Satan, but also become his servant and bondslave?  Theophil. 
This is to true, for so do they all of them, whosoever become sorcerers. For after the Satan hath once talken with them, whom he goeth about to win & overthrow: he then afterward openly confesseth that he is Satan, & the very Devil: of whom the scripture maketh mention. Wherefore he commandeth them to forswear God their creator & all his power, promising perpetually to obey & worship him, who there standeth in their presence, that they shall acknowledge him for their god, call upon him, pray to him, & trust in him. Then biddeth he then that they fall down & worship him, after what manner and gesture of body he pleaseth, and best liketh of. Thus some of them fall down at his knees, some offer unto him black burning candles, other kiss him in some part of his body where he appeareth visibly, other after others fashions, as he commandeth to be done.  Anthony. 
O how justly & deservedly are these wretched & detestable men thus punished of god, whom they do so wickedly, falsely, and wittingly renounce, being their creator, father, and saviour? wherefore now I marvel no more at it.  Theophil. 
For this cause which I have recited, God giveth Satan so great power over them, as I have showed: First of the Kings .22. chap. the .22. verse. And unless God did give it, surely Satan should have no power at all.  Anthony. 
In all this your discourse, I have perceived nothing to be so far from truth, as some suppose. And truly I much marvel, why they cannot persuade themselves that there be witches, and Sorcerers.  Theophil. 
I will yet add one thing, that I may at length conclude this whole matter, namely, how men do become such kind of people, upon divers and sundry causes. Some through great distrust in the promises & love of God towards them, other moved with exceeding & horrible vanity of mind, & overmuch curiosity, do fall into the same vice, toto loftily despising the measure and degree of human nature. This, how true in deed it is, you may behold: for some are made sorcerers through hope of sufficiency to sustain their poverty, to whom Satan promises whole mountains of Gold, as the proverb saith. Such of likelihood lacked money to supply the ordinary charges of their household, or else were far in debt, so that they gave themselves up willingly to the Devil, in hope of money. Others seeing themselves oppressed by some of more power, & not having ability to defend themselves, & not able to abide or put up the injuries done unto them, have desired help of Satan, (who is very ready to revenge & do murder) and with willing minds have submitted themselves unto him, and become his slaves. Which two sorts of men, have fallen only unto such wickedness through great distrust the god doth not love them, nor will help them, as though God had forsaken them, & would not help them in their adversity. By these means many are carried away by satan, specially country men, ignorant, & poor people, & such as are injuried, being willing to be made Sorcerers. Other some there be, who being born away with fond vanity of a proud mind, while they are not able to contain themselves within the compass of man's understanding & capacity, do yield themselves vassals to Satan, being desirous to know things to come, & to foretell them to other: or else ambitiously desiring easily & with small travail to do those things which other cannot. By which means, many both of the honourable, and learned sort, are seduced by satan, as certain noble men & women of worship & honour, and many scholars: Whom all, God justly hath punished, for that they have refused him, and wittingly vowed themselves to the Devil.  Anthony. 
Now verily Theophil. I do fully persuade myself, that there are devilish witches, & Sorcerers, & that there are certain intoxications by them committed. But I beseech you resolve me also in this one thing: In what kind of things can they exercise & power forth their satanical poisons?  Theophil. 
I am willing so to do, but so far & no farther than I have learned out of true histories. For I like not of their travail, who in handling of this argument, falling into discourse of old wives tales, have painfully reported them in their great volumes.   

¶ The three Chapter. In what kinds of things Sorcerers can cast their poisons, to hurt them.  Anthony. 
THat shallbe sufficient for me, for I am not delighted with those childish toys. How then Theophilus, can this kind of people cast their devilish poisons and intoxications upon men, or brute beasts? What, can they infect with their Sorceries the Air, Water, Herbs, and make havoc upon all things, as themselves do plainly confess, that they have corrupted the Air of certain cities, and the whole soil about, by their Arts?  Theophil. 
This may stand with good reason, friend Anthony, like as you see, that he that can cast down an huge Giant, he may well overthrow a young child, that is weak and feeble: Even so, he that can hurt a man with poison, can much more hurt any other thing For man is a prudent creature, wise, provident, foreseeing dangers, created to the Image and likeness of God. He that can deceive & hurt him, will confess that he can much more easily intoxicate a brute beast without understanding: as is a Horse, a Sheep, an Ox, a Cow, which cannot so diligently provide & look to themselves in dangers, as can a man. And he the can infect a brute beast, can much more bewitch an Herb, a Tree, Corn, the bolt of a door, the scales of a ladder, Wine, Water, and the Air. All which things we touch & handle when we list. And over all these things Sorcerers have power so far as it pleaseth God, through them to revenge the contempt of himself upon men, and to punish our offences.  Anthony. 
Then have they power over every thing, neither is there any thing, so far as I can perceive, that can escape their poisoning, and witchcraft.  Theophil. 
Forasmuch as these witches be devilish & very crafty, truly they are able to infect with their poison whatsoever is in the earth that is corruptible & mortal, unless it be preserved by God. And there is nothing in this inferior world which is not of that sort, that is to wit, mortal & corruptible. Wherefore we must needs confess, that their Art hath power over all these inferior things.  Anthony. 
Show me some examples of these things, gentle Theophilus.  Theophil. 
I will do so. And first it is most certain they have power over men, for that we daily behold, whilst some they kill with their poisons, & some they make sick and past recovery. I have seen them, who with only laying their hands upon a nurse's breasts, have drawn forth all the milk, and dried them up. I have seen, that have caused unto some most grievous pain of the Colic, wringinge in the belly, the Gout, the Palsy, the Apoplexy, that have also made men lame and feeble, and cast them into other diseases, which neither themselves afterward, neither yet most excellent learned Physicians could know, or cure. And these sorcerers do cruelly rage upon all men, of all genders, ages, & orders, without choice or exception. What shall I say more? The servants and plouwmen if they be angry, will intoxicate their masters. And as for beasts and cattle, they poison them to death sundry ways: and if they be disposed, they will not kill them forthwith, but make them swell, or make them lean and pine away, in such wise that there is nothing worse or more hurtful than their wickedness. Moreover, they will enchant wild beasts, and make them stand still that you may take them in your hand, as it is written in the lviii. psalm, the u verse: as the Serpents, and Asps. Although S. Augustine in the xi. book of Gene. upon the letter, the xxviii. chapter, writeth that it may be done by Satan most easily upon a Serpent or Snake, because that by his conference and familiarity with the Serpent, at the beginning mankind was seduced, as if this were the serpent's punishment, in recompense of his service, to be more subject and bound at the call & commandment of Satan: Howbeit, experience itself teacheth, that that which is done in him, may likewise be done by sorcerers in all other living things. For the holy scripture in the third of Genesis doth not set down unto us, that the serpent is more addicted or subject to Satan, than the other beasts. In fine, all this reason and disputation of S. Augustine, in my judgement, is over subtle. And as for Herbs, Trees, with their berries and fruits, and all such like things, truly they may be by them intoxicated, which that notable saying of Virgil, proceeding from daily experience, showeth in the viii. Ecloge. 
These herbs, & once in Pontus which did  
grow, these poisons vile,  
To me did Maeris give: for many  
grow in Pontus' soil.  
Likewise.  And Corn fields into other place I see them to remove. Upon which place Servius Honoratus, a very well learned interpreter, as also Pliny in the place which I have before alleged, do show what punishment was appointed by law of the twelve. tables against them that had enchanted corn fields. And as touching Air, & water, what may be more easily corrupted than they? so that those elements shall neither be wholesome nor profitable to any, yea, rather pestiferous & hurtful. For sufficient proof whereof, may be that only some pestilent smell or vapour doth in such wise infect an whole region through which it breatheth, the most grievous and infectious diseases are thereby engendered. Did you never I pray you, here talk what hath chanced in Campania a part of Italy, and how the whole region in which the place called Avernus (which is a hollow cave under ground, from which a loathsome & hot stinking savour issueth forth) sendeth abroad his exhalation, is so noisome, that the birds which fly near to it do fall down dead, with the only stink of the place? what shall I say of Mare mortuum or the dead sea (which is so called in judaea,) whose breath is so pestilent & hurtful, that all the coast near about lieth waste and forlorn, the trees are scorched, the ground is barren & unfruitful by reason of the savour?  Anthony. 
I remember I have read all these things: but tell me if there were ever any mention made in any history, that the Air was corrupted by this kind of people?  Theophil. 
Yea marry, & first in the history of Calisthus Nicephorus the ecclesiastical writer, who in the xiiii. book the xviii. chapter, telleth how the Percian Magicians, to the|intentintent they would make the Christian religion odious unto their King, caused a rotten stinking and pestilent smell to rise out of that place, in which Maruthas bishop of the Christian Church, & the other christian Percians, met together to make their prayers unto God.  Anthony. 
Why the air moveth continually, and is always through blown and driven about with the wind, that it cannot foister nor stand still: which moving causeth that such infection can never breed in the air.  Theophil. 
The water likewise runneth continually, which notwithstanding, you will grant, may be corrupted. And look by what means the water may be corrupted: by the same also may be the air, because that filthy savour is dispersed and spread abroad through them both, which natural elements are thin, and unable to resist. For both of them are easily corrupted, by reason that they do soon admit and yield to the external quality. As for example, the self same water willbe soon hot, and soon cold: the air in one day is hot, in the same warm, and cold, which thing we do most evidently perceive in the spring, and autumn: For the self-same air is then found in the morning cold, at noon hot, and at evening warm. And the air being more thin and liquid than the water, and more unable to resist, is sooner and more easily affected by external and agent qualities.  Anthony. 
Surely there are some that cannot believe that these can do such things, but rather that through great folly and ostentation of their art and ability, they craftily make brags thereof, to make men afraid of them: or else that through madness they boast of it, for that some of them being troubled with Melancholic diseases, have some times imagined that they could do the like.  Theophil. 
In deed I confess Anthony, that God first wrought the same, who by this means, and by these men as his instruments, punisheth the sins of men: but notwithstanding I deny that which they affirm, that these things are always false dreams of diseased minds, when Sorcerers say they infect the air: which in deed they do so often, and truly, which may thus be proved: First that no cogitation or imagination of another man, can be felt and perceived of us, neither can actually as they say, hurt our body. Imagine that you had killed me, and suppose it in your mind as earnestly as you can, shall my good health therefore be altered, or in any point diminished? Surely not at all. For no man's false or vain imagination is able to infect, or bring diseases upon any other man's body. But we feel how sorcerers effectually bring diseases, we see also how they have caused plagues, & those most grievous, with other such like effects, which cannot be denied. Moreover in the midst of their pains & torments, they confess they have done such things, specially when they be lead to execution for such crimes. Finally, the consent & agreement which is found among them all, confirmeth our opinion. For in vain cogitations & fancies of the mind, there cannot be one self-same voice, but one man may imagine a diverse thing from another. For every mind hath his own proper action, neither is it possible that among so many men, and dispersed abroad in so many places, one whole conformity and consent of vain cogitations, not agreeing in place, time, nor manner of doing, could concord, agree, or be correspondent, unless these things chanced so, and were in deed as they do report. Yea moreover, they do this which I will tell, a thing passing marvelous, they will tie a knot upon a point, as our countrymen speak, that is to say, they can hinder and bind married couples that they shall not pay their due one to the other, or at leastwise that one of them shall not.  Anthony. 
What is that you say, Theophil?  Theoph. 
It is even as I tell you Anthony. For if they be able with their poisons to impair the good health of men, to diminish the strength & force of the body, weaken the sins, dull the senses, & to distemper the inward humours: what marvel is it if they can hinder the virtue & act of generation, which is contained within the body in certain vessels of seed, either by casting in by their venom an over coldness of the vessels, or else raising a certain hatred or misliking one of the other between man & wife, whom in suchwise they do trouble, which I do easily grant the they do by Satanical arts, yet do they it, to the|intentintent they may sow discord and contention between them, between whom aught to be sound and great agreement. Thus these wicked men revenge themselves, because they hate them whom they do so molest, although undeservedly and without cause, but to the imitation and example of Satan their master, they rejoice to sow cockle among men. Matthew the xiii. Chapter xxxix verse. john the third Chapter, and x. verse.  Anthony. 
Have you any examples, or arguments to confirm your saying?  Theophil. 
Yea, I have both. And as for examples, they are almost infinite, daily happening, and conversant before our eyes. And as touching testimonies & arguments, I have that are most sure. First S. Augustine, among the sundry means of hurting, which he attributeth unto Sorcerers, in the seven. treatise upon S. john, reciteth bindings, whereof this binding is a kind, of which we now speak. Moreover that which Virgil, prince of poets, and best learned of all the learned of his time, in the eight Ecloge proveth the same. For this is taken from daily experience which he saith: 
Knit collars three, & in three knots them,  
Amaryllis fit.  
Knit Amaryllis, and say thus: I Venus knots do knit.  The same also is confirmed by the Canon, Si. Per. which is the last. xxxiij.j. question in the Decree. And if Sorcerers can let & hinder the nourishing faculty of the soul, as Thomas Aquinas, in the i Sum. the three quest. & iiij. article, largely disputeth, & proveth: by the same means also they may corrupt & hinder the engendering faculty.  Anthony. 
You drive me to that exigent, that I know not what to say, or whither to turn myself.  Theophilus. 
What if I should also add that, which will seem much more marvelous, which notwithstanding S. Augustine and Apuleus do credibly write, yet am I of opinion that it can not be so.  Anthony, 
What is that?  Theophil. 
Forsooth, that Sorcerers can change men into other forms & shapes, that is to wit, into wolves, Bears, & Asses.  Anthony. 
I pray you doth S. Augustine write so?  Theophil. 
Yea truly Anthony, read the 17. & 18. Chapter of his work De Civitate dei, where S. Augustine reporteth, that many both heathen men and Christians have said, that they were so transfourmed, specially one Daniaenetus, and Praestans, with many other more.  Anthony. 
Surely that can not be, that an evil spirit or Devil can change our nature or being, as they call it. For this is the only property and power of God, that as he hath created the natures of things, so is he able to change them: which Satan cannot do by any means, neither by himself, neither by his servants the Sorcerers.  Theophil. 
You say truth, and so saint Augustine also writeth in another place. Howbeit they that say they were so transfourmed, they do but suppose that sometime they lived so, yet they are deceived, and those be none other than false fancies and imaginations, which by means of some strong illusion, or great sickness, are imprinted in their minds. But I do not likewise deny, but that Satan bringeth some into that persuasion, which that he may bring to pass, he bringeth a sleep and blindeth their outward senses, then bringeth he into their imagination sundry fourmes of things, which he imprinteth so effectually within their troubled minds and humours, that they think themselves in deed to be at that present & to have been such things. So likewise, physicians teach us that there are certain diseases of the body, wherein a man shall seem to himself to be a Wolf, an Hog, an Ox, a Mule, likewise that they be all made of glass, or of Wax, & such other like thing. I have also seen one that would affirm and swear, that he was a Cock: wherefore the true and undoubted cause of such illusions, and deceiptions of mind, which may be done by Sorcerers art, dependeth upon this, that the humours and temperament of the body being distempered, the parties themselves seem after a sort to be changed, and alienated from themselves, by working of the Devil, that they shall not know any other things that are represented unto them: So that those that be so vexed, do easily persuade themselves that they are such as they report, which notwithstanding are but mere illusions of the Devil.  Anthony. 
But Nabucadnezar King of Assyrians, was transfourmed into a brute beast, and eat grass the space of seven years, as it is read in Daniel, the fourth chapter.  Theophil. 
So it is. But that is thus to be understood of Nabucadnezer, that we must not think that his human nature was converted into the essency or being of a brute beast. But his conversation was changed, and his mind and affection, which was wont to be desirous of man's company. Moreover that we must grant that all this befallen unto him by the power of almighty God our creator, and not by Satan's means (by which only Sorcerers do work) to have been brought to pass: For God is able to take away or change the essencies or natures of things, but Satan is not able. Wherefore those things which are reported, how some men are converted into wolves, are to be judged most false. Howbeit there be some that affirm such things to be done among the far Northern people, nigh to the rivers Borysthenes, & Tanais. But whereas Varro writeth, that there is a Lake in Arcadia, over which those that do pass, become Wolves: I think it must thus be understood, that by reason of the fear which men conceive in passing over the most perilous Lake, they think themselves to be wolves: otherwise I would say that all that history is but mere trifles, and old wives tales.  Anthony. 
Hitherto you have sufficiently declared over what kind of things sorcerers have power. Show me also this one thing, why these wicked men are able to intoxicate & poison good and godly Christian men, which thing most certain and daily experience proveth to be true.  Theophil. 
The solution of this your demand is easy, friend Anthony. First, God that is most just, by that means doth punish the sins of his children. For those whom we term godly & true Christians, they are many times not only not without their infirmities and imperfections, but subject also unto grievous sins and offences, as Saint john teacheth in the first Epistle, the first Chapter, the ix. and x. verse. If we say that we have no sin, we make God a liar. Wherefore these are justly by God punished, besides that by this kind of cross and affliction, God trieth the patience of his choose: For like as he proved his servant job by the injuries of the most ungodly men the Chaldees: so doth he also prove his beloved people by the witchcraft and poisoning of Sorcerers, which redoundeth unto the profit and commodity of the faithful. For as Saint Paul saith to the Romans the fift Chapter, and third verse. Affliction bringeth patience, patience bringeth probation, probation bringeth hope, which never confoundeth, for the love of God is sown in our hearts through the holy Ghost. So that the godly aught patiently to abide these afflictions, so to submit themselves to God, and confirm themselves wholly unto his will and pleasure.  Anthony. 
I stuck fast in the water, as the Proverb sayeth, and I made a doubt where was none, or which as I perceive, is easily resolved. And since you have aptly answered me unto those three points which I demanded: namely, what this word Sortiarius signifieth, whither there be in deed any such, finally, over what kinds of things these Sorcerers have power, and can exercise their arts: I beseech you Theophilus, that you will hereto add the fourth point, and declare unto me after what manner sort & means they can intoxicate, and put in practise their poisons.   

The fourth Chapter. After what sort and means Sorcerers do intoxicate, and poison things.  Theophilus. 
WHat Anthony, do you think that I am so expert and conversant in their art, that I can tell you all that belongeth thereto? you remember what protestation I made at the entrance & beginning of our discourse, that I never was acquainted with Satan or any of these sorcerers, nor never mind to be: neither look I for any praise, for the knowledge of these matters. Howbeit so far as mine ability shall extend, I will satisfy your honest request. This therefore is that which you require of me, by what means Sorcerers do work, and infect things with their poison: wherein I will answer that which is most true, that they do all these things by means, instinct, and craft of the most miserable & wicked Satan the Devil. For this much I dare affirm unto you, that there is no sorcerer but he maketh a league & covenant with the Devil, and voweth himself unto him. In confirmation of which vowing, he receiveth in his body some note or mark made and imprinted by Satan in some part, which he always beareth about him, some under their eye lids, others between their buttocks, some in the roof of their mouth, and in other places where it may be hide & concealed from us. Although some be of opinion, that all Sorcerers are not privily pricked and marked by Satan, but those only of whose constancy towards him he standeth in doubt, and those of whom he doubters not, are left unmarked: yet may I say thus more certainly and truly, that there is none of them upon whom he hath not set some note or token of his power & prerogative over them: which to the|intentintent the judges and such as are set in authority of life and death, and to inquire of such matters, may the better perceive, let them specially provide, that when any of these shallbe convented before them, to poll and shave them where occasion shall serve, all the body over, lest haply the mark may lurk under the hear in any place. For they have made a covenant with Satan, & themselves for their part again have made him such a promise. Satan in this wise: that they shall acknowledge and worship him for their God: and they on the other side, that Satan shall help and defend them. So according to covenant satan helpeth them, and according to their prayers so worketh and doth he for them: and they again obey his precepts, and commandments.  Anthony. 
Yea, but forasmuch as Satan of his own nature is a great liar, yea the father of lies, will he keep touch and fulfil his promise, as you have said?  Theoph. 
Satan is not always a liar, though he be always a deceiver. For oftentimes he speaketh truth, that he may deceive those that hear him: and oftentimes he performeth his promise, because he will not seem to be a deceiver, but rather a teller of truth. When Satan said of our Saviour Christ, in Mark the two Chapter, the xxiiij verse. Thou art that holy one of God: He said true, and lied not. But what was his mind then? Forsooth that they which heard that, should afterward be deceived. And when he said as much of Paul and Silla's in the xuj chapter of Acts, the xvij verse, in these words, These men are the servants of the great God, which show unto you the way of salvation: he said true, yet notwithstanding he was a deceiver, and by that means he sought a way to deceive men. So, when Satan keepeth promise', & performeth those things which he hath covenanted with the Sorcerers, he doth it to the intent that afterward he may more easily & readily seduce than, & also the more assuredly bind and ally them unto him.  Antho. 
Proceed than I pray you, & declare the means whereby they do work.  Theo. 
This is almost the manner of making their covenant. First Satan requireth of them that they do wholly & fully renounce the true God, creator of all things, the lord of heaven & hell, & that henceforward they serve him, who there professeth himself without dissimulation to be Satan, and that hereafter they depend at his beck and commandment, seeking all their help of him. Which renouncing & denying of the true God, with the most abominable forswering of him, is the first step & entrance to make friendship & agreement between these wicked men & Satan, and the first bargain of all this business. Unto these in this detestable manner being received into service & slavery to Satan, he than giveth a mark either with his teeth or hand, & then willeth every one to demand of him what they would have him do for them, teaching them the safest & priviest ways to revenge themselves upon those whom they hate. Then giveth he powders, roots, & poisons unto them, either by himself or by others that are there in a readiness, that they may freely & safely intoxicate whom they list. Then this ungracious & new servant of satan, every day afterward something of his goods to his patron, some his dog, some his hen, and some his cat. In which doing, there is a greater ratifying of their deed, and denial of the true God, then in their first contract. And to conclude, this is the sum of all their wickedness. But Satan distrusting the constancy of his servants, shortly after calleth them together into a Devilish synagogue, and that he may also understand of them how well and diligently they have fulfilled their office of intoxicating committed unto them, & whom they have slain: wherefore they meet together in certain appointed places, not all of them together, nor at once, but certain of them whom he pleaseth to call, so that he apointeth where they shall meet, and at what hour of the day, or of the night: wherein they have no sureness, nor certainty. For these meetings are not weekly, nor monthly, nor yearly, but when and how often it shall seem good to this their master. And many times himself warneth them to meet, sometimes he apoynteth others to warn them in his steed. But when he doth it himself, he appeareth unto them in likeness of a man, or in some other form whereby they may know him, in so much that it happeneth many times, that among a great company of men, the Sorcerer only knoweth Satan, that is present, when other do not know him, although they see another man, but who or what he is, they know not. But when he citeth them to appear by any of his other disciples and Sorcerers, unto which appearance both time and place is appointed, in which they must resort to their miserable meetings, and impious synagogues, which they call Satanical Sabbaths: then do they meet. And if any chance to pretend, that the journey is long, or themselves weak and feeble, and that they stand in fear and dread of men, he answereth them sufficiently to all their excusations. For he promises that himself will convey them thither, that are so weak that they cannot travail of themselves: which many times he doth by means of a staff or rod, which he delivereth unto them, or promises to do it by force of a certain ointment which he will give them: and sometimes he offereth them an horse to ride upon. But if they be yet afraid, he showeth them a means how they shall go and not be seen during all the time of the journey, and come safely thither. In the end he cutteth away all pretences and excuses of absence, and he showeth them these means, because he would seem to be more loving and careful over them, thereby to make them more bound and beholding unto him. Thus when they meet together he appeareth visibly unto them in sundry fourmes, as the head & chief of that congregation. Sometime he talketh with them in shape of a man, sometime like a most filthy buck goat, and sometime in other licknesses. Then do they all repeat the oath which they have given unto him, in acknowledging him to be their God, them fall they to dancing, wherein he leadeth the dance, or else they hop and dance merely about him, singing most filthy songs made in his praise. Which being all finished, than he demandeth again of them what they would require of him, and what poisons they lack to intoxicate any man. And as any of them uttereth the cankered request of their poisoned stomach against any man: so doth he show them a means to revenge. For unto some he giveth poisons ready made, and others he teacheth how to make and mingle new. Unto others he giveth certain tokens, and characters, and words, or ointments, by virtue whereof he promises them they shall foreknow most surely things to come, and bring to effect whatsoever they would work. Finally, if in any thing they need his presence and help, by covenant he promises to be present with them. So that the means whereby Sorcerers do intoxicate, are partly manifest and stark poisons, whose ingredience, as they term them, are deadly and mortiferous, and condemned by the learned Physicians, for things that kill presently: partly they are without poison, that we or the Sorcerers themselves can understand of, howbeit they mingle some with them: partly also they put no visible poison to hurt into them, which is much more marvelous than any of the other twain above specified. Wherefore, if they have mingled any of the manifest & known poisons, they are soon perceived of the Physicians, and are found to be such, after that they understand by their confession of what stuff they consist, and are made. And those which they give, not themselves knowing what they be, or of what things they be compounded, notwithstanding they contineve in hurting. Like as although they seem not to have mingled any hurtful poison, yet cease they not to intoxicate, doing it either only with the air or breath of their mouth, or else holding a certain root within their teeth which Satan delivereth unto them, which they chaw, & so do kill and destroy men with only talking with them. And whereas many times they intoxicate them whom they touch not, it may not seem strange unto us: For then the intoxication is done by Satan himself, privily casting forth or blowing the powder or root upon them, at the Sorcerers request: which Satan doth according to covenant, as I have said, by reason whereof in certain things he is their servant, and supplieth unto them his wicked and cruel attendance.  Anthony. 
Truly Theophilus, I was all in a quaking cold, when you told even now those horrible and devilish things. So God help me, I trembled and shook, they were so wondrous strange. These than be Satan's arts, whereby he bindeth the Sorcerers unto him.  Theophil. 
They are so, Anthony.  Anthony. 
But I pray you sir, where have you learned them?  Theophil. 
Out of their confessions almost infinite, and very like to be true, out of judgements pronounced against them innumerable, out of which a man may commonly gather them.  Anthony. 
Howbeit there be three points which in your former discourse seemed unto me very obsurde and impossible, which no man will grant you lightly.  Theophil. 
What be they?  Anthony. 
First I agree with you in this, that Satan can appear unto men in the shape of a man, which if we should say can not be done: then must we deny the meeting and talking together of Christ with the Devil, whereof the Scripture maketh mention in the four of Matthew, where it is written, how Satan appeared visibly, and in the shape of a man, unto Christ. Secondly, I will easily grant you that Sorcerers can learn no good thing of Satan, but such counsels and precepts as proceed from a vile and naughty disposition, such as is, to revenge himself, to intoxicate strangers, to slay men at unwares, and to minister all these things privily, none knowing or witting of it. Some also there be that revenge themselves, either such as hate their brothers, being the children of the Devil, as saith Saint john, the first of john, the third chapter, and tenth verse, as we are on the other side commanded all by the express commandment of God, to love all men. Matthew the u chapter xliiij verse. Wherefore I suppose these two points to be true.  Theophilus, 
Wherein then do you disagree from me, Anthony?  Antho. 
Forsooth in these three things. First in this, that the Sorcerers say, and you likewise following the truth of their confession do affirm the same, that verily and corporally they be present in those assemblies which are called by Satan. Secondly, where you say that they be carried by Satan unto those places. Thirdly, in that which you said last, that they can intoxicate men without any mingling of poison. For I can not persuade myself that any thing can possibly be by mere voices, words, figures, or characters, hurt, helped, poisoned, or intoxicated.  Theophilus. 
I will answer you orderly to these three points. And as touching the first: Do you not think, Anthony, that Sorcerers do meet together, and be present in those their devilish conventicles and Synagogues, notwithstanding that they vaunt themselves thereof? How I pray you then do you think it is?  Anthony. 
Only in cogitation of mind, and illusion of the Devil, like as in our sleep we think that we have seen many things, and to have been in such places where we never were: and many times that we have talken with those that are very far of from us, yea perhaps more than two hundred miles. The like whereof happeneth to Sorcerers through craft of the Devil, who sundry times also deludeth us in other matters, in so much that oftentimes we think that we see, touch, and feel things, which in deed we neither see, nor feel. And that you shall not think that I am of this opinion without sufficient reason, I have many excellent learned and ancient men, of mine opinion. Throughout all the discourse of this question, you have often commended Saint Augustine. But he in place where he entreateth of the changed shapes of men, as in the xviii book de Civitate Dei, teacheth, how things that are believed and supposed do so come to pass in deed, for as much as therein that power of the mind which is one of the chief five, and is termed the Fantasy, and rests in the foremost part of the brain, I mean the fantasy, is hurt and disturbed by Satan's means, and the outward senses buried, and by him marvelously troubled. Why then should we not so think of the meeting and presence of Sorcerers? And if drunken men, when hot vapours ascend out of their stomachs into their brain, suppose they see such things as be absent: and if the sickness of melancholy do persuade many things to those that are sick of that disease, which they neither do see, nor are present: we may think and define that these things happen to Sorcerers by illusion of Satan, who is of greater force than any of the above named causes, to trouble the virtues and powers of the mind, and not to think that in deed such things be present, or that themselves be in place where they suppose. For Satan is able to hurt & bind the powers of the mind, and strength of the body, as Thomas Aquinas teacheth, and as before him S. Augustine in the vii book of Genesis upon the letter the xi Chapter hath written. Besides this, the same S. Augustine in a certain Epistle of his unto his familiar friend Nebridius, which is the lxxii in number, distinguisheth the three kinds of our fantastical sights and appearances. The first kind is of them which our fantasy or imagination conceiveth of things which we have seen. The second kind is of things which our fantasy itself hath found out, the like whereof it never see, nor heard of before. The third kind is of things which our imagination conceiveth and deviseth upon the words and report of other. And these toys and imaginations of Sorcerers are of the second kind, namely when our fantasy of herself deviseth and imagineth many things. Which that I may more substantially confirm unto you out of the same Author, the same S. Augustine in the hundred and one Epistle to Euodius of strange sights, writeth, that when those sights are so lively and effectually represented unto us, that we think verily we have seen them, for all that our souls do not wander out of our bodies, neither go abroad in those places wherein we thought ourselves conversant, but they remain within our bodies, even in the same moment wherein they beheld those things so evidently: so that it happeneth by means of the objects that we see them. In the mean season our bodily senses are asleep within us, so that they can by no means be awaked, while we be occupied in this sight: whereby it happeneth, that afterward we being awaked, suppose that we talked, and drank, and eat, and saw all those things. The reason is, because the lively and effectual form of all those things was represented unto our mind, wherewith we were then busied. And examples hereof are commonly to be found in the same Saint Augustine. For in the hundred Epistle, he maketh mention of a certain Physician of Carthage, called Gennadius, who doubting whether after this life there were another to be hoped for, saw the companies of Angels, and heard the●● singing so plainly in his sleep, that he thought he was in heaven, whose body notwithstanding lay all the while in the bed, and remained in the Chamber, as he himself afterward confessed. Likewise in the xviij book De Civitate Dei, the xviij Chapter, he telleth of another, who affirmed for a truth, that he conferred with a certain Platonical Philosopher in his sleep, concerning Plato's writings, of whom he learned the Authors meaning in a certain place, which before he understood not. In the book which is entitled, Vitae Patrum, the life of the Fathers, it is written of a certain father, who not in the night, nor in a dream, but at mid day, and broad light, when he beheld with his eyes his own daughter, it seemed to him that he saw a Cow, which notwithstanding others, and especially Macharius, acknowledged and testified that it was a human creature, and a Virgin. What Theophilus, have not you yourself sometime read in the xuj. book De Diebus Genialibus, which are written by Alexander Neopolitanus, the xxi Chapter, of a certain accused person, who thought that he went down to hell, whereof he reported to the judge most evident testimonies? For he discovered and opened a certain secret of his, which was known to no man. What, in the xxvi. Canon of Bishop, the u question, which was copied forth of the Counsel of Aquilea, is it not there openly pronounced, that all these voices and imaginations of Sorcerers are but vain shows, mere toys, and illusions of the mind, which Satan, chief workman of such trumpery, representeth unto them, their bodies notwithstanding remaining still in the same place? In conclusion, that I may at length shut up all this place, these be the words either of S. Augustine, or whosoever else was author of that book, which is entitled De spiritu & litera, where in the 28. chapter he writeth thus. wherefore they foretell certain things to come, and work strange wonders, whereby they allure and seduce men: By means whereof certain foolish women turning after Satan, being seduced by fantasies and illusions of Devils, do believe and profess, how in the night time they ride abroad with Diana the Goddess of the Pagans', or else with Herodias and Minerva, and other multitudes of women innumerable, and that they obey their commandments. For Satan himself, who transfigureth himself into an Angel flight, when he hath possessed the mind of any of those foolish women, and through their infidelity brought them in subjection unto him, immediately transfourmeth himself into similitudes and representations of sundry people, and deluding the mind in sleep which he holdeth captive, and representing unto them sometime merry things, sometime sad things, sometime known people, sometime unknown people, leadeth them about through many strange places. And when only the unbelieving spirit suffereth these things, supposing that they happen neither to the mind alone, nor to the body alone, is therefore over foolish and gross, thinking that to happen to the body, which is but only done in spirit, seeing Ezechiel and the other prophets, john also the Evangelist, and the Apostles, see visions in the spirit, and not in the body. What may be said more firmly & plainly on my side, Theophilus, and that is more repugnant & contrary to your opinion? wherein if you do sufficiently satisfy me, I will yield then unto your judgement, wherein you affirm that Sorcerers be bodily present at their assemblies.  Theophil. 
I deny not but that this matter hath been in great controversy, Anthony, seeming unto some altogether incredible: and I grant you this also, that many things are by them reported which were never done, & that many times that they are of opinion, but falsely, that they be talking and conversant with those, which are far distant from them. All these things I grant not unwillingly. Howbeit I deny, that you can gather hereof, that which you conclude, that therefore they never be present at any assembly, or synagogue. And therefore they which define so peremptorely, that the bodies of the Sorcerers are at home, whilst they think th●selues to be conversant in the midst of the stocks of their fellows: truly they speak over boldly, for why? experience itself teacheth otherwise. Have there not been many seen, who being pricked forward with to much vain curiosity of mind, have go unto those assemblies, and were bodily present in those places where the sorcerers have met together, from whence they have returned home passing weighed of travail, their neighbour's understanding of it, & seeing it? It is told also of a certain man in the frontiers of the Ambarrj, which at this present is called the Duchy of Niverse, who came thither being constrained by his own ploughman. Likewise report goeth in this our age, of another which dwelled in the country of Poulter's, who being wonderfully enamoured on a certain noble woman (who resorted thither to the assembly among th●̄, & was herself a Sorceress) came thither also to see her, and to speak with her. Moreover, how could it come to pass, that the Sorcerers could note the places, know the people again by their faces, remember the number, the trees that grow nigh the hedges, rivers, and distinguish the houses: if we say that these were but vain shows and representations of mind, and that in very deed they were not present at those meetings: why should they departed out of their own houses, and out of their towns late in the night to meet there? why should they be weary of their journey, how should they return personally and visibly from those places, unless personally & presently they had been there, & not by only dreaming or imagination of mind? Thus Anthony the constant confessions of Sorcerers themselves, with other infinite testimonies are against you, & your opinion. But you will say, these be their boastinges, and doting dreams: Yea, but surely they be very dangerous dreams Anthony: For they confess this when they are near their death, and when they are condemned and lead to execution for that offence, and when they be tormented, when such talk can help them no longer: Finally, it is thus in every place. Moreover, as the most godly Father Athanasius writeth in his book of the Humanity of Christ, the cogitations and thoughts of our mind, how strong and deep soever they be, yet can they not carry our bodies from place to place, neither can they affect or touch those that be absent. But sorcerers bodies are conveyed away: wherefore we must think that this chanceth not alonely by cogitation of mind. And as concerning your arguments, I say, that they must be distinguished. There be certain things whereof they falsely vaunt, which can not possibly be done by course of nature, which notwithstanding they affirm that they do them. These things happen unto them through vain illusion of mind. But I beseech you, what cause, what reason, what course or order of nature, doth stop or hinder that they should not be there present? specially since corporally and visibly they return from thence, that is to say, in very deed, and during all that time were absent from those places, in which they were before. For the same accused person, whereof you made mention erewhile, which went down unto hell, was two days absent, and when he was diligently sought for throughout all the prison, yet could he not be found: wherefore, such things as are repugnant to the natures of our bodies, if they say that they do any such thing, they be false, and worthily to be reputed mere illusions of the Devil. Such as be those whereof the counsel of Aquilea maketh mention, as to ride in the Moon, to talk with Herodias, with Diana, & with Minerva, which are called the gods of the Pagans: and to speak with a man that is dead, and to see any of them whom they call the xii. worthies, that is to say, Hector, Achilles, Roland & such like, with many other like mere fantasies & vain devices of Satan, which by him are represented unto the eyes or minds of men. Of this sort also are they which you have alleged both out of s. Augustine, and also out of the book De spiritu et anima, which in deed can not be so, because the accomplishing and truth thereof, plainly repugneth against the course of nature. But this which we affirm concerning the assembling & meeting together of sorcerers, and the manner of their coming together, what hath it in it contrary to the course of nature, or disagreeing from the force and essency of our bodies? To conclude, they that do so certainly define, that in those extraordinary visions, and ravishinges, and trances of the mind, always our bodies are altogether absent from the sights which we then behold: truly they speak more boldly than the holy servant and Apostle of Christ Saint Paul, who speaking of his own ravishing, and taking up (albeit, it was far unlike to this kind whereof we now speak, for it was done by the hand and power of GOD, and not by Satan) in the second Epistle to the Corinthians, the xii. Chapter & third verse, sayeth thus: And I know the same man, (whether in the body, or out of the body, I can not tell, God knoweth) was taken up into Paradise, and there herded unspeakable words, which are not lawful for a man to utter. These as I suppose, Anthony, will satisfy your doubts, and I hope, declare them sufficiently unto you.  Anthony. 
Yea, the bodies of such are found to abide & remain in the self-same chamber and bed, from which they must have been far distant, if they should personally & bodily have met in an other place.  Theophil. 
You continued still in your opinion Anthony, which that I may plainly refute, I deny that which you say, & take unto you for a granted verity: namely, that their true bodies were found to be in the same chamber and bed, at what time they said that they were away. There were rather certain counterfeit bodies placed in their steed by Satan, & represented lykenesses: then the true bodies of the Sorcerers. Do you not remember I pray you, what Michol David's wife did, and what devise she practised when she concealed the flight of her husband from her father Saul and his servants, which sought to slay him? Have you not read that which is written in the first of Samuel, the nineteeen. chapter, how she by craft and colourable means, but not by any Devilish art, nor after the manner of Sorcerers, in steed of David's body placed an image, laying pillows under his head, and trimming him with garments so finely and cunningly, that they thought surely David was there, beholding the counterfeit so lively set forth before their eyes. So likewise Satan, to the intent he may keep from us the absence of his Pupilles, in steed of their true body, which is away, placeth there a false body, when we chance to inquire. Whereby it cometh to pass, that many men suppose that Sorcerers are not bodily present at their assemblies, which themselves contend that they were at, and that because they perceive and find false and counterfeit bodies like unto them laid in their Chambers, and beds, by Satan, in steed of their true bodies: But surely they that judge so, are very much abused.  Anthony. 
I understand what you say. But I pray you resolve me in that which I proposed secondly unto you: for it seemeth unto me impossible that Sorcerers should sometime be conveyed unto those places by Satan, which nevertheless you have avouched to be true.  Theophilus. 
Why? Do not you think that to be true which is written of Christ, both in the four Chapter of Math. the eight verse, and also the fourth Chapter of Luke, the ninth verse, how he was carried by Satan out of the desert unto a pinnacle of Jerusalem Temple?  Anthony. 
Yea it is very true. But that was done by the will of God. And all that matter was extraordinary.  Theophilus. 
I easily grant you that. And so likewise I say, that by the same will of God and his just judgement, it cometh to pass, that the Devil can touch, carry, and convey Sorcerers, that it may so appear that they be altogether in his power. And if Satan dared touch so holy and undefiled a body as Christ's was, over which he could have no power by reason of any sin: If he could take the same Christ up, & carry him in the Air, the saucy presumer will not be afraid to handle & carry the bodies of Sorcerers, knowing that before they have given themselves unto him, both body and soul. And if God have given power unto Satan over the souls of Sorcerers, to the|intentintent they should be lead away from the faith: he will much more give him power over their bodies, to handle them, and carry them: For God will not so soon give unto Satan power over the souls of men, as over their bodies, which is confirmed by the example of job. job, the second Chapter, the sixt verse. Finally, Satan will not always take upon him the travail of carrying and recarrying Sorcerers, but only at some times, and when he will take from them all excuses of not meeting together, at their assemblies.  Anthony. 
Me thinks he should cast them into an horrible fear, when he toucheth, or handleth them.  Theophilus. 
You say truth, if he appeared or met with them in his form of a Devil, which doubtless is most horrible and dreadful, but he appeareth unto them in another shape, and similitude. For in respect that he is an evil Angel, he cannot be seen. But like as when first he assayeth them and talketh with them, he doth it in the resemblance of a man, or in some other tolerable and accustomed form: so likewise when he means to carry them, he transfigureth himself into the likeness of an horse, or a mule, or a bird, or some other living thing: Yea, sometime he carrieth them forth, and yet they see him not. For he giveth them a staff, which they must put between their legs, and at the saying of certain prayers in his name (which he teacheth and commandeth them to do) they think strait that the staff carrieth them thither as they would go, and so he persuadeth them that they be born by the staff, while he himself doth carry them. For being of the nature of Angels, yea the Prince of the air, as saith S. Paul to the Ephesians, the uj chapter, and twelve verse, it is no marvel if he do that which we by no means can do, and do it also with more agility and quickness than we can.  Anthony. 
I have herded report of a certain Abbot named Bruno, who in a minute of an hour was carried by the Devil from milan to Rome: also of one Theophilus, of whom the like is reported. But what think you hereof, Theophilus, do you suppose these examples to be true?  Theophilus. 
Whether the report which goeth on these twain, be true, or not, I neither know, neither do much force: but I confirm myself in mine own opinion with this reason, that if Satan through God's sufferance can hurt and slay our bodies, as is gathered out of the story of job, and others: much more by his sufferance can he lift them up, carry them, handle them, and use them in all points, as a wolf can a sheep which he hath stolen. Neither must we therefore suppose that Satan is an horse, or a mule, or a beast, as he than appeareth unto our eyes. But if, as S. Paul saith, the ij, to the Corinthians, the twelve chapter, and xiiij verse, he can transform himself into an Angel of light, he can much sooner, and with more facility put on the shape of these things, because he can not so easily counterfeit the man of God, as he can resemble the shape of a Mule. Also Alexander Neopolitanus, whom while ere you commended for a substantial witness, in the fourth book, and nineteeen. chapter of his work De Diebus Genialibus, writeth of a certain Monk called Thomas, commonly accounted a credible person, who was wont to tell, that if it had happened him to be much offended with any of his brother Monks, & in that heat of mind had withdrawn himself into the desert, that then Satan would appear unto him in the likeness of a man, and would go forth talking with him a great way, persuading him to do many things. And at length when they were come unto a great streams side, in the same desert, he told how Satan would take him up upon his shoulders, & carry him over to the further side of the water. Whereby it appeareth that it is no new thing, if Satan do carry any, to th'intent to win them, or to bind them more firmly unto him.  Anthony. 
But it seemeth scarce possible, that he can carry a man so soon, specially the place being so far distant, where as they say they do meet.  Theophil. 
I have told you before what is plainly written of Christ in the four of Luke, the fift verse, that he was in a moment brought by Satan to jerusalem, and all the kingdoms in the world shown unto him. Wherefore, Anthony, I see no cause at all why you should so long doubt of this matter, since the celerity & quickness of this carryar satan, is so great, and his power and force in working so nimble: For none of all those things can let him, which hinder us when we make speed about any thing. Neither is it so hard or painful to him to pierce the air when he runneth, as it is unto us. For he is of a most fine and subtle nature, after the manner of Angels, and not of a bodily substance, for that he is a spirit. And therefore Saint Augustine in his book, De Divinatione Daemonum, the third Chapter, writeth of him, that he surpasseth the most swiftest men in running, or any other beast, yea the birds themselves. Whose opinion Thomas Aquinas following, in the Sum of quest. C.x. the third question writeth, that these gross bodies do give place unto Satan, through which therefore he conveyeth himself with more expedition, because they shall not let or hinder him. And that you may be no longer in doubt of this matter, Anthony, nor variable in your mind, I will bring forth unto you also, both sayings, and examples of profane writers, that you may not suppose that this hath been of later times received and believed only of Christians. For is there any thing, I pray you, more notorious in all histories of the Romans, than the sudden taking away of Romulus, first author and founder of the City of Rome? Who in sight of many witnesses was taken away by Satan, for the horrible divinations, superstitions, thefts, and stealing of women, which he had instituted and commanded. And albeit others writ otherwise of his death, yet plutarch an author of great credit, and amongst all Greek and Latin writers ever accounted the most diligent and trustiest, reporteth thus of him: namely, that for a truth upon a day he was by Satan taken up into the air, and carried away, all the people of Rome being present, and beholding it. Which that it was done by Satan, the sundry circumstances of the matter, which by him are there recited, do sufficiently declare. For before this was done, there arose a great storm and tempest in the air, with darkness as it had been night, and also horrible thunder, in so much that all the people which was assembled, being amazed in these terrible accidences, most fearfully ran thence away: which is a most evident example of the carrying away of a man's body by Satan, which that it may be done, the same Plutarch setteth forth and confirmeth by two examples, namely by Aristeus Proconesiensis, and Cleomedes Astipaleensis. For Aristeus was taken away by a Devil out of a fullers shop, and in a moment carried into a city in Italy called Crotona, standing in Calabria, where he talked with many men. And Cleomedes, being of body as huge & big as a Giant, and a fierce man, who having miserably & cruelly slain certain children, and being therefore narrowly and diligently pursued after by their fathers, was driven to such extremity, that with much a do he shut himself up in a chest, which chest being found and broken up by the angry fathers of the children, notwithstanding Cleomedes was not found there: for he was immediately carried away from thence by a devil. I would here bring forth the carrying away of Alexander, surnamed Sextus, Pope of Rome, which is in every man's mouth, and is constantly reported to have been done by Satan. But I am afeard lest you should think that I do it in hatred of the Popes, unto whom truly I bear little good will: wherefore, upon all these things it may be concluded, that it is an easy matter unto Satan, who is of his own nature an Angel, to take up our bodies and to carry them elsewhere, and that in a moment. In confirmation whereof, I can recite unto you that which is written in the story of Susan, the xxxv. verse, of Habacuc: for it is written there, how he was carried in a moment forth of judaea, into Babylon by an Angel. But I suppose now that you are wholly become of mine opinion.  Anthony. 
In deed Theophilus, you have brought my mind now something in suspense, but you have not yet thoroughly persuaded me, which you shall do, if you will also satisfy this my last demand. Tell me I pray you, if it be true which you have said, why Satan willeth them whom he will carry to use certain ointments and oils, when there is no need of them?  Theoph. 
I perceive you are an earnest defender of your opinion, since you stick thus upon every question: howbeit, I will declare unto you that which you require. And first, you must not think that Satan willeth all sorcerers to use those ointments. For he commandeth but certain of them to do that, whom he perceiveth to be either fearful to venture, or more dainty than that they can abide his horrible touching of them, like as are women, and certain men also. For by those confections wherewith he willeth them to be ointed, he benumbeth their senses, that they shall feel no pain while they are carried, or stand in horror of his hands, or of his bearing of them. For those ointments or oils, are of no effect, nor any thing appertaining to the moving of them or to their journey, but he commandeth it to be done, either by the means to detain or keep them from thinking how he handleth them: or surely if they avail any thing, they avail in this respect, that by means thereof the bodily senses are laid a sleep, and in the mean while Satan himself carrieth them. Howbeit, Satan also therein shooteth at another mark, namely to imitate and falsely to counterfeit the holy sacraments of the church, ordained by god, whereby the miserable sorcerers may learn & accustom themselves to trust in him, and wonder at him, and worship him in respect of his great power, when as in deed it is he that carrieth them, and beareth them on his shoulders whither as they should go.  Anthony. 
But let him that list Theophilus, get him such a servant, for my part surely I refuse him, and with all my heart I renounce him.  Theophil. 
And so do I also, Anthony, but are you persuaded in that which I have told you?  Anthony. 
Almost truly. But I pray you answer me to my third objection, and this doubt, which troubleth my mind.  Theophil. 
What is that?  Anthony. 
It seemeth unto me, that Sorcerers can not intoxicate any, unless they cast in, & minister poison unto them. For it seemeth unto me incredible that they can hurt only by mere enchantments, figures, words, hallowings, curfinge, or characters, unless they mingle poison therewith. But if Satan give them the poison which they mingle, or teach them how to mingle it: then do I not doubt but that they may easily intoxicate. And I do not deny, but that Satan is passing skilful in such kind of witchcraft and Sorcery. For he knoweth excellent well the nature and properties of all things created, which S. Augustine witnesseth in the third book De Divinatione Daemonum. But surely I can not persuade myself, that he can intoxicate or hurt any man without poison, powder, or root. For as for words, numbers, figures, a certain form of words, with certain peculiar mumblings of prayers in prescribed order of words, with characters: were not devised to envenom men, but plainly unto other manner purposes, like as father Irenaeus plainly proveth in the second book, the xl. & xliij. chapters, which vain opinion of some, not only that good Christian father, but also Aristotle an Ethnic writer, in some place laugheth at, much less aught we Christians allow it. Moreover, this matter is ruled over by most certain demonstrations of natural Philosophy, namely that there can no action be done without a mean coming between, and applied to the extreme and outward parts of the thing suffering. As for example. If you shove me, your hand toucheth me: when I wax warm against the fire, first the fire warmeth the air, than the air warmeth me, which cometh not to pass, that any mean cometh between, when there is any intoxication or enchanting committed by words, or characters, or figures, or any form or order of words. And therefore Pliny, a writer well seen in all kind of learning, in the xxviij. book & ij. chapter, of the history of nature, plainly denieth with me, that there can no such thing be done.  Theophil. 
You seem unto me Anthony, to be now a great deal better learned then before, in the beginning of our communication, where you made mention only of your knowledge which you gathered out of the grammar school: but now you declare yourself to be a profound natural Philosopher, by reason whereof I have the harder conflict with you, yet will I answer unto your question: will you deny that Anthony which is written in the 58. Psalm, the u. & vi verse, of the Serpent, which is thus expressed.  

In them the poison and the breath,  
of Serpents do appear:  
Yea like the Adder that is deaf,  
and fast doth stop her ear.  
Because she will not hear the voice,  
of one that charmeth well:  
Not, though he were the chief of choice,  
and did therein excel.   Anthony. 
Not not so.  Theophil. 
Then can you not deny but that Magicians and Sorcerers do work their feats, & do hurt by sounds, words, and enchantments.  Anthony. 
But they can not do so, but by some mean.  Theophil. 
That is true which you say. For there cometh between some mean and middle, apt & agreeable to the execution of these bewitchinges, which mean is only known unto Satan, not unto us, nor unto the Sorcerers themselves. So that in the end, Satan bringeth that to pass which I prove unto you, either by mingling poison, or some otherway, wondered, & not able to be perceived by us, whatsoever it is, which unto us seemeth to be wrought only by those figures, fourmes of words, and characters.  Anthony 
After what sort is it done so, I pray you?  Theophil. 
First by virtue of their league and covenant, Satan cometh unto them when they conjure and call him, accomplishing their requests, & performing whatsoever he promised should be done, by virtue and force of those figures, words, or characters, to the end he may seem true and mighty, and to bear them in hand that the things which he hath showed them are of great power and effect: By which means, he both maketh these vain people more beholding unto him, and enforceth them to worship him with more devotion. And thus he manifestly transporteth unto creatures, the office and duty of the majesty and power of God, whereby men may more willingly forsake God, and amazedly cleave unto creatures, that is to say, become perfect Idolaters. Moreover he endeavoureth by this means, after the manner of an Ape, to counterfeit and imitate the true sacraments which God hath given to his church, and to bring them in contempt, and to make his counterfeits match unto them, finally, he turneth the force & effect of the things which are signified, unto the signs which do signify them.  Anthony. 
These things than are not wrought by words alone, or by certain fourmes of Characters only, but by mediation of certain poisons privily and secretly used by Satan himself, after an unknown manner, which he hath not taught the Sorcerers.  Theophil. 
You say well Anthony: For there is in Satan great craft and cunning to cover his wickedness, & mischief, wherefore the covenant which he maketh with them, seemeth unto me to be like the bargain which two thieves make, when they go forth into the woods to th'intent to rob, for that they may the better hide themselves, and the more easily and warily lay wait for such as travail by the way. Thus do they, and thus agree they, that one of them shall evermore be seen in the way, the other lie hide in the woods, who notwithstanding at a certain whistle, & watchword, whereupon they have agreed, starteth forth and murdereth the traveller, howbeit the other his fellow who is also privy of the fact, for the most part, neither seeth, ne knoweth with what weapon the other doth the deed. The same also may be declared unto you by another example. Noble men which bear any great hatred or malice against other, are wont to retain bold and desperate Ruffians into service, and to have them always attending upon them, unto whom when they shall give a sign by some privy means, which none know but themselves, then do they suddenly fly upon those whom their Master and Lord is fallen out withal, yea many times though their Masters be absent, or not seeing them, who notwithstanding willed them to do so. In like manner, at the signs and tokens appointed, Satan is immediately present, fulfilling whatsoever the Sorcerers will him to do, that he may always have them more & more obedient unto him. Yea, I will moreover say thus much, that these figures, & characters are of themselves but mere toys, & colourable trifles to blear men's eyes, which being laid before them by their most wicked schoolmaster, do keep unto him those his wretched scholars, who seek for no other, nor truer cause of that event, although in deed they be of no force to bring the thing to effect which they go about, neither do the Sorcerers understand how much they do avail. But like as certain jugglers which would seem to do many strange feats in the midst of a circle or ring of people, by sundry gestures & casting of the hands, and with much babbling and prittle prattle of words, do fill & weary the ears and eyes of the lookers on, that they shall not perceive how in the place of one little bal, they lay down three or four, which they kept covertly between their fingers, (which notwithstanding is all done by nimbleness of their hands:) so likewise Satan representeth these vain, and frivolous colours & shows of figures, & words; unto the eyes of his accomplises, whom he is willing to keep from the diligent inquiry of such matters y●, being amoped with them only, they may be staid unto him, and not search with any greater care or diligence what should be the ground and cause of the matter: which notwithstanding are of no such kind or nature of causes as may bring forth any such effect.  Anthony. 
Tell me then Theophilus, by what means worketh Satan in deed, whilst he would seem to work by enchantments, or superstitious describing of Characters, or certain fourmes of prayers.  Theophil. 
I am about to do so. And to begin with all, I am certain and well assured of this, that Satan can do nothing but by natural means, and causes. For whatsoever he doth either by himself, or by his the Magicians & Sorcerers: it is altogether either illusion of their minds and eyes, or only the true effect of natural causes. As for any other thing, or that is of more force, he can not do it.  Anthony. 
Can he not also work miracles, as Saint Paul sayeth in the second to the Thessalonians, the second chapter the ix. verse. And Saint john in the revelation the sixteen Chapter, and fourteenth verse.  Theophilus. 
What call you a miracle, Anthony?  Anthony. 
I call a miracle, a certain work which is done in a natural body, contrary to the natural course and disposition thereof created by God. As for example: when iron swimmeth upon the water, as is reported in the story of Elias in the second book of kings, the vi. Chapter and uj. verse, when a stone flitteth upon the water, when water is truly turned into wine, when the dead are unfeignedly restored unto life.  Theophil. 
Truly you have properly defined a miracle. For as Saint Augustine writeth, y● must only be called a miracle, which surmounteth the power of all things created, neither can be wrought by them. So that a miracle is only the work of God's power, being most worthily and properly to be termed by that name. But Saint Paul, and the Revelation in those places which you have commended, use not this word so strictly and precisely, but rather more at large, for any kind of work which may seem strange and marvelous unto men, although it proceed from natural means and causes. So that this word Miracle, is oftentimes used for that which may more rightly be called a wonder. For as touching a Miracle, Satan truly is able to work none, as you have most properly described a Miracle.  Anthony. 
Is there then any diversity between a wonder and a Miracle?  Theoph. 
Yea very large, whether you have respect to the name, or to the thing. And as touching the word Mirum a wonder, which is also called of Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is one thing: & Miraculum, a Miracle, called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, another. S. Augustine so distinguisheth these words, in the third book De Trinitate. So that a wonder is a work which is not vulgar or common yet that is wrought by natural causes: Howbeit they be many times unknown unto us, or known to few only, or else are done by such means as we men cannot use, or are not wont, or have not learned to do in the same or the like matter. As for example sake: when that great & cunning workman, & also famous Philosopher Archytas Tarentinus, showed openly to the people a dove of wood which slew in the air, it was a wondered thing, but it was no miracle. For this motion was caused in the wooden body, through certain equality of weight, & by means of certain lines & workmanship, and by so near & narrow joining of them, that one drawn forward another: so all that work was but natural. Likewise when the same Archytas caused, as it is written by Plutarch in the life of Mercellus, that whilst Syracuse in Sicilia was besieged, one lad drawn after him & plucked on land by an hook a ship, for burden of monstrous weight and bigness: it was a wonderful piece of work, but no miracle. For it was done by natural means & by devices of rolls, and turning worms gathered out of the Mathematical rules. So likewise, learned Physicians work many wonders, and so do handicrafts men, but no miracles. Therefore as touching wonders, that be so called, Satan can easily and with small travail work many, & those far more excellent than we men can, in respect that his strength & wit is much better than ours: yet for all this, he can work no miracles.  Anthony. 
Why so?  Theophil. 
For sundry causes, & chief for three. And first in respect of the excellency of his nature above ours. For he is of an Angelical and Spiritual nature, and we are earthly and carnal, by reason whereof he can do many things which we can not. Secondly, for his moving, and the great quickness of doing his actions. For in a moment he can come so long a journey: as we that are heavy and slow, can not do the like in six days. So that in a minute he can pass from one place to another, be it never so far a sunder, for the air doth not stay nor let him. Thirdly, for his manifold skill in the natures of things, and long experience which he hath got, to whose if ours were compared, it is but ignorance: whereby it cometh to pass, that he hath the knowledge, and can work in such sort, as we are not able to attain to the like.  Anthony. 
How chanceth it then, that as you say, Satan can work no miracles?  Theophilus. 
first, because that in working of miracles it behoveth to destroy & take away the nature from things which God hath given them, which Satan can not do: for it belongeth to god only, that as he can created and make the nature of things: so can he also overthrow, and destroy it. Secondly, that in a miracle it is needful to give unto the thing, new virtues and properties, which he can by no means do. For the true God is only author and creator of the properties which are in things. Thirdly, that a true miracle is such a work which surpasseth the virtue and power of all things created, be they never so excellent. Wherefore Saint Peter the Apostle, in the third of the Acts, the twelve verse, when he had healed the lame man, and had wrought a true miracle, said thus: Ye men of israel, why do you wonder at this, or why do you look upon us so earnestly, as though we had wrought it by our own power or godliness, that this man should walk? The God of Abraham, the God of Isaac. etc. By which words it is signified, as you see, that the power to work miracles, is proper unto God only.  Anthony. 
But the blessed Angels, Apostles, and many other holy men, have wrought miracles.  Theoph. 
Truly they have wrought miracles, by the working of God in them. For the power which worketh them, is in God only, and in him only resident, and never transported to any creature, for as it is written in Esay, God will never give away his peculiar glory, to another. Wherefore, they whom you have last recited, Good Angels, Apostles, Prophets, and holy men, in working of those miracles which they are reported to have done, were only gods instruments in working of them, & that mere passive, not active, as they term them: and yet notwithstanding it followeth not, that if God used the ministry of those his servants, he doth also use Satan likewise, working miracles by him also. For God of his justice will not communicate his glory in such measure unto Satan and Devils, as he giveth it unto the blessed Angels, and holy men: Which is evidently confirmed by this only example, in as much as Moses and Aaron, the servants of God, wrought true miracles, which pharao's Magicians, although they were scholars very well practised in the arts of Satan, and his most excellent ministers, could never do the like, acknowledging the true effect thereof to be wrought by the finger of God only, and confessing that the things which they did, far surmounted the course of nature, as it is written in the eight Chapter of Exodus, the eighteenth verse. And the cause of this diversity between Satan and the true servants of God, and the diversity of his counsel and providence, is this, in that Satan in working of miracles, seeketh not the glory of God: but the good Angels, and holy men, have only regard and respect to that. So that many times these men are the instruments of God, but he never is. And although this be true, that Satan of himself can do nothing, but how much, and when it pleaseth God to give him leave: so likewise neither can he destroy nor change the order of things determined by God, neither hath God given him such power, neither that he may work by any other things then natural, although sometimes they be hide from us, finally he enforceth them with such celerity, that the whole work seemeth unto us to be a miracle. For he quickly gathereth the means and causes whereby he worketh. As for example, he soon gathereth clouds together, to 'cause rain: he soon driveth together & thickneth the Air, that thereby he may represent unto our sight some shape, or thickened visible body: and in a moment he can compound poisons to do hurt withal, & immediately he can resemble, or drive away whatsoever is of him required, or demanded. Moreover, he worketh all these things with such swiftness, that the expedition thereof seemeth strange unto us, which notwithstanding he worketh all by natural causes. Wherefore, as I have said before, figures, drawing of lines and circles, noises, enchantments, briefly, superstitious mumbling of certain prayers, are not the causes of such things as the Sorcerers do work, but rather pledges and tokens only of Satan's promises unto them. So then Satan himself worketh those things, which they think themselves to have done, by virtue of those means. For he hath instituted these tokens, which he will not have seem either unprofitable, either impossible, or frivolous. Wherefore all those things are done by means of Satan only. Wherein the opinion of Saint Jerome only, who doubteth thereof, aught not to move us. For he wavereth therein, and john Chrisostome is flatly against him, in his homilies upon the Epistle of Saint Paul to the Galathians, the three Chapter, and second verse, and others also of no less authority. And among later writers, what Peter Martyr, an excellent well learned Divine, writeth upon the xxviij Chapter, of the first book of Samuel, all men do well know. Wherefore to conclude in few words, Satan worketh all those things upon covenant. By the same means it cometh to pass, that Sorcerers do conjure & exorcize, as they call it, the Devil: or call him forth, or call him up, or speak with him face to face, having appointed and agreed upon such covenants, that at sometimes he should appear, and at other times departed away▪ After this manner, Numa Pompilius the second king of the Romans, a great Magician & Sorcerer, if ever there were any, communed and talked oftentimes with Devils, as Plutarch, a grave author, writeth in his life. And now Anthony, that I have answered unto your three questions, what remaineth there more?  Anthony. 
I ask you this question, whether all the poisons which Sorcerers do use, be mortal, and bring men into peril of death?  Theophilus. 
Why would you learn this of me, which they themselves do not know? God only knoweth that, in whose hand lieth our death and life, not in the power of the Sorcerer, not not of the Devil himself, as it is written in the eight Chapter, and ninth Verse, of Ecclesiasticus. For the mind and desire of the Sorcerer is variable in that point: many times to do hurt, only for a time, they cast their poisons upon men, and oftentimes their poisons be mortal and deadly. And therefore when they be threatened, they seek means to undo and take away their poisons from those whom they have bewitched and poisoned, and therein they require help of the Devil, howbeit sometimes they cannot undo it, whatsoever they attempt, forasmuch as God hath otherwise determined of us. For he hath appointed the term of our life, which we can not pass, as it is written in job, the fourteenth Chapter, and fift verse.  Anthony. 
Over and beside this, Theophilus, after they be come into the judges hands, and cast into Prison, can they then use those their poisons, and do any harm?  Theophilus. 
If I shall say what I think, I will answer, that they can, if so be they have any conference with their master Satan. But if you ask me what the common people think thereof: surely, that they can not. So that if they can by any means, freely and commodiously come by those their Divellishe poisons, and confer with Satan, as otherwise they might if they were at home: I suppose they can intoxicate & poison men when they are in prison. Neither doth the judges authority of itself, nor the place, bring any impediment thereto. For proof of which mine opinion, I may bring this, in that Satan himself hath strangled many sorcerers in prison, or beaten them to death with his fists, and also when they have been condemned by the judges, and laid up fast in prison, he hath brought them to death, and hanging: Whereof I could recite unto you almost infinite examples. Howbeit it seemeth unto me, that Sorcerers when they be in prison can not intoxicate, for two causes. The first is, for that they cannot commodiously come by their poisons, when they be in prison. The second, for that they dare not confer boldly with Satan their instructor, and master, for they fear that they are watched: beside, they are bound and tied, and they cannot have their poisons, but they must have a witness thereof, that is, the keeper of the prison, to pry and see what they do. And that is the thing that they fear most, that they may not be espied of the judges. So that for the most part sorcerers while they be in prison, hurt no body. Wherefore, wise and diligent judges have herein a special regard, to come upon them suddenly, before they be looked for, to search and try them. Finally, Sorcerers are afeared to use their poisons when they be bound and in hold, lest they should be convicted thereof, which might be easily done. For Sorcerers are a most fearful and cowardly kind of people, having renounced God, wherefore they be wary, and look very circumspectly to themselves.  Anthony. 
verily, Theophilus, you have brought me wholly into your opinion. Wherefore now I believe that there be sorcerers, and that they can intoxicate, and work those infinite mischiefs, which you have recited. But now in the end, I pray you declare unto me, what punishment these wicked and false men to God, deserve to have?   

The u Chapter. What punishment Sorcerers deserve to have.  Theophilus. 
IT is not my duty, Anthony, to make or set forth Laws, which Kings and Princes in every City may do only. Moreover, the trade and custom of men have so prevailed now a days, that the punishments for wickedness, are almost now all at will and pleasure. This much therefore I can answer you, that Sorcerers are worthy of the common and open hatred of all men, of what sort soever they be, in that they be the open enemies of mankind, and of God that created them. For they be most wicked runagates from the faith, false forswearers of God's power, traitors to the majesty of God, most vile starters a side, most foully unfaithful to God, most filthy drudges to the Devil: finally, most horrible devilish witches, and deceivers. Wherefore the Magistrate may very well punish the Sorcerer, both as a witch, and as a runagate from the faith, because both he hath forsaken GOD his creator, and openly go into the field and taken part with Satan. Whereby it cometh to pass, that by the Law of God, a Sorcerer is condemned to dye, Deut. the eighteenth Chapter, and tenth verse: and in another place, Sorcery is accounted among the greatest and most grievous crimes, the first of Samuel, the fifteenth Chapter, and twenty-five. verse. Likewise the holy Ecclesiastical counsels of Fathers, do detest and condemn them, as in the. lx.lxj. and lxuj article, the first, second, and third question, of the second counsel of Constantinople, which are provisions in the Canon Law. And by the Civil Law of the Romans, such kind of people were most grievously punished. For in the Law called Lex julia, concerning witches, that offence was made death. But Leo the Emperor not being therewith satisfied, in his authentic Novel, in the lxv. constitution, hath there provided against them a more grievous punishment. Finally, there was never yet any man of ancient or late times, being of any good mind and persuasion, which confessed not, that these were the worst men that lived, and therefore judged them worthy of most severe punishment.  Anthony. 
I marvel therefore, that at this present there be some judges so partial, or rather unfréendly to all mankind, that they be afeared, or rather will not rid away out of the world, such horrible cruel beasts, as Sorcerers be, and punish them when they come into their hands.  Theophilus. 
Surely I marvel also thereat, Anthony, for they declare by this fondness of their own mind, how much they contemn God, and are great and manifest despisers of his honour and glory, whose mortal and sworn enemies when they have found, and taken: yet do they let them go, and suffer them to live. But what remaineth there, Anthony, which you would more know of me?   

The uj Chapter. Whether it be lawful for a Christian to use the help of Sorcerers, in sicknesses, or other affairs.  Anthony. 
WHether a Christian with safe conscience & his duty towards God, may use their help in curing a disease, either which they themselves or some of their fellows have caused, or the cure whereof they profess themselves to know. Finally, whether we may lawfully use their aid, to do us good, either in our public or private affairs, as in time of war.  Theophilus. 
Now in the end, Anthony, you have drawn me farther wide, than I purposed to wade at the be-beginning: But forasmuch as I am entered into this argument, and you, to whom I may deny nothing, require the same, I will declare willingly.  
And first, all men's opinions in this béehalfe, were not a like, nor yet the laws themselves. For some have brought in this damnable distinction, saying, that of Sorcerers, some be good, and some be civil. And as for the laws they do not all agreed, among which nevertheless, the Law of GOD hath been always one, and agreeing with itself. For it condemneth, and punisheth them every where. Thou shalt not, saith the Law, suffer a witch to live. Exodus the two and twentieth Chapter, and eighteenth Verse. There are extant also many positive Laws of men, and those many times repugnant one to another. For so long as Kings, and those that were in authority, worshipped Idols, they used the aid and help of Magicians and Sorcerers, without making doubt or danger of the matter: whose example, she subjects commonly following, had those men, although they were impure and ungodly, in great honour and estimation, daily resorting unto them, which order is also at this day frequented among barbarous and Idolatrous nations, such as be they that devil far toward the North and East parts of the world, and in the kingdom called Cambalu, where the great Chane, and king of Tartarians dwelleth. Through the whole Empire also of Persia, the arts and practises of such men are well allowed, and frequented. And in foretime it hath been accounted among the Ethnics for a great commendation of learning, if any had been named to be skilful in Magic. And among the Egyptians doubtless it was highly commended, as it appeareth in the scripture, in the third Chapter of Exod. At Rome also, certain Emperors gave themselves to the study of Magic, and used the help of Sorcerers. The Emperor Nero, as Suetonius writeth in his life, was accounted one of the chiefest among the professors of Magic, howbeit afterward perceiving the vanity of that Art: he forsook and misliked of that study, as C. Plinius writeth. Adrian also the Emperor, which was after Nero, as Dion the historician writeth in his life, applied the same study, and used the aid of Sorcerers, against the Dropsy, whereinto he was fallen. The whole nation of Huns, as I have before alleged, out of Gregorius Turonensis, when they went to batteyll, used their help, thereby to get the victory. Saint Cyprian himself, who afterward become a Christian, and was Bishop of Carthage, before that he was converted to the faith of Christ, it is read of him how earnestly and diligently he was addicted to that study, which afterward, through the great goodness of god, he forsook and renounced. Which examples do all of them sufficiently declare, what great account the heathen people, and such as known not the true God, made of the faculties and knowledge of these men, or rather in what price and estimation their damnable and wicked deceptfulnesse was had, being of all men commonly used.  
But after that by means and reason of this art, there were found many vain, absurd, and horrible things to be committed, very grievous to be seen, both for the invocation of Devils, and for the sundry strange gestures, & superstitions of these men: the Christian faith, increasing by little & little, it came to pass, that afterward it was not lawful by laws set forth to the contrary, by the Emperors of Rome, for men commonly to use the help of Sorcerers, unless some public or private commodity enforced them thereto. Wherefore, in justinian's Code, the ix. book, xviii. title, iiii. law, it is thus written, which law is set forth by Constantine the great. Their science is to be punished, and worthily to be restrained by most severe laws, who using the art of Magic, are found to have practised any thing against the health of men, or to move chaste minds unto lechery. As for such remedies as are found to be available to the health of man's body, are not restrained or forbidden, or godly prayers which are made in the fields, that men may not be afeard of showers falling upon their ripe Grapes, or that they be shaken with wind, or beaten with hail, or else such: whereby no man's health or estimation be impaired, but rather their doings furthered, that the gifts of God, and labours of men, be not destroyed. Dated the x. of the Kalend. of june, at Aquileia, Crispus and Constantinus being Consuls.  Anthony. 
This is a strange law, Theophilus, wicked, and little Christian like, if Constantine the Christian Emperor, were the first that made and published the same.  Theophil. 
verily, Anthony, I suppose the Constantine was not fully established in the Christian faith, when he written it. For see how much he ascribeth to Magicians and Sorcerers: he willeth that it shall be lawful for men to use their art, so that it may be to their commodity, which surely he would not have done, if he had been a perfect christian: wherefore that law was not only afterward amended by Leo, but altogether disannulled. For he forbiddeth us to use them upon any occasion, and all the help and work of Sorcerers he calleth deceit, and dissimulation. Which latter law, all opinions & judgements of men, have afterward commended for the better, and holier. Augustine, whose words are written in the Canon Admoveant xxvi the seven. question, showeth that their helps are mere deceits and crafts of the Devil. To conclude, in the second Chapter, in the title De Sortilegis, in the Decretals, the same is condemned, the cause and reason of all which judgements, surely, is most just and righteous.  Anthony. 
What is that?  Theoph. 
That we aught to have no fellowship with Satan, whether it be directly and mediately, or else indirectly and immediately, as they term it: Neither aught we to seek any relief by his help, aid, or counsel. For it is our true and only God, unto whom we must make recourse in all our afflictions: For why do we seek help and secure of Belzebub, since there is a god in Israel, as the prophet Elias worthily grieved and repined at, in the second book of kings, the i chapter, and iij. verse? Wherefore, we aught to cleave unto God, & to depend only upon him, that by no means we allow, like of, or seek to Satan himself, or to his ministers (as the Sorcerers be) as we be warned in the lxxxi. Psalm, and xi. verse. For we can not serve two Masters, namely God and the Devil, whom we must utterly forsake: that we may entirely cleave unto God.  Anthony. 
But their helps have many times had happy, and prosperous success.  Theophil. 
That therefore they are to be used, your argument is very weak and feeble: we must have regard, rather to the commandment of God, which forbiddeth us in any wise to seek unto Sorcerers, as appeareth in the xviii. of Deut. the x. verse. For what doth Satan work other by that means, then to lead us away from the fear of the true God, and to pull us unto him? For look whatsoever help we require of him to cure our bodies, it redoundeth to the hurt and destruction of our souls. For by this means, men separate themselves from God, which is the true death of the soul. Whereby it followeth, that all the help and aid that cometh by Satan and Sorcerers, is deadly poison to the soul, which above all things we aught to eschew, yea more than we would a Dog, or a Snake. But whereas it is sometime alleged, that their means have done some men ease and pleasure: how much I pray you is it, or how seldom hath it chanced? since among ten that fly to them for succour, there is scarce one, or not one, that is relieved, or finds help. And again, the effects are not to be weighed upon the success, but upon the commandment of God. For he that hath stolen, oftentimes liveth in wealthier state: is theft therefore to be allowed? Admit then that all which seek such remedy, do always escape and well recover, and if we grant so much: yet forasmuch as the express word of God commandeth the contrary, we aught not accept it, when it is offered, much less voluntarely go seek it. For whensoever we run to any other for help, saving God only, therein we utter the most shameful distrust and infidelity of our minds, our rebellion against God, and most wicked contempt of his power. By which wickedness of ours, we provoke his wrath against us, and chief heap upon us eternal damnation.  Anthony. 
How then I pray you? may we not by any means use the help and aid of Sorcerers, thereby to seek any relief or ease in our afflictions?  Theophil. 
Some use therein a distinction. They suppose that if the Magistrate will and command us so to do, then may we with safe conscience use their helps, and remedies: Otherwise they hold opinion, that it is not granted to us, nor lawful for us. So that when the Magistrate biddeth us seek their help, and we ourselves of our own accord do not seek unto them, therein they say, if we admit their helps, we do not offend at all: But if we ourselves of our own accord, do run unto them, than they say, we desire their help: we flatter them, curry with them, and friendly require them to come help us: and therein we offend grievously. But if we not seeking it, the Magistrate notwithstanding commandeth us to do it, them find we their help almost against our will, & in so doing, we are without fault or grudge of conscience: for the Magistrate putteth in his foot, as it were the authority of god, whom we must obey, because he hath his power from god. This is the foundation & ground of this distinction. But how weak, yea rather how vain & false it is, I pray you consider and judge, Anthony. First Saint Paul generally forbiddeth in the iii to the Romans, the viii. verse, that we shall never do evil, that good thereby may ensue unto us, by whose soever authority we are so commanded, either judges, Magistrates, or what ever else he be. Moreover, I think, we may also reason thus, a Pari, by the like. If the judge, and Magistrate bid us worship Idols, if he bid us steal, commit adultery, embrace Satan: may we therefore do so with safe conscience, because the Magistrate biddeth us? There is no man I think, will grant this, that is well in his wits. Yea, that more is, if the same Magistrate command the Sorcerer to help us by his Satanical art, and also will us to suffer ourselves to be cured by that art, commanding us fully to yield ourselves unto his means, and we do so: we both commit, and consent unto evil. And if we should otherwise all the days of our life lie sick in our bed, yet aught we not run to any such means & arts of Satan, not, although the chief magistrate do will & command the same: For it can not be otherwise choose, but that therein we acknowledge Satan's power, whose help we use and stay us upon, whom notwithstanding in our Baptism, we have before wholly renounced and forsaken. Neither lieth it in the power of Satan, to make us live, or die, but in God's hand only. But in this point a man may both give counsel, and this may also be granted: If he that is called a sorcerer, can by no superstitious means, and no dealing with the Devil, but only by rules and precepts of Physicians, and by ordinary and allowable medicines, restore us to health: then may we use his hand, help, and means, with safe conscience, and due obedience to God. For when the medicines which are ministered unto us, have nothing in them that is reproved as naught, or defiled with arts of the Devil, but are grounded upon true and natural causes, that are evident unto us: then may we accept them, not regarding whether it were a man or a woman, a citizen or a country man, that teacheth, or applieth them. For all that are accounted commonly witches and Sorcerers, are not so in deed, and many there are that have been suspected thereof undeservedly. Wherefore, now at the length, let us thus conclude, out of the premises, that we may not, nor aught not, to use the help of Sorcerers, unless we ourselves will be of the number of them, and forsake our true God and saviour, which they do, as often as they have any dealings with Satan, or require or receive of him knowledge of remedy.   

The seven. Chapter. By what means a man may take heed and beware of the arts, and bewitchinges of Sorcerers.  Anthony. 
HOw then Theophilus, by what means shall a man take heed of them, or how shall a man be restored to health again, if he be once intoxicated?  Theophil. 
As concerning the cure of intoxications, Anthony, I will not doubt to affirm this much, after S. Augustine, that the most learned Physicians, are, for the more part to seek in such kind of diseases, not knowing what remedies to minister, they are so strange, new, and privy. For they come forth of Satan's shop, and they are wrought by his arts, which for the most part are unknown unto us mortal men. Howbeit, the help of Physic is not to be contemned in them, but rather diligently to be sought and applied, and all ways and means are to be proved which that faculty showeth, and the counsel thereof to be ensued, that if it shall please God, we may recover our former health. For he can bless those good and wholesome medicines, and restore us to as perfect health as we were before. For Physic is a most excellent gift of GOD unto men, as it is read in the xxxviij. Chapter, and second verse of Ecclesiasticus, whose effects are great: which hath many times before, and may now also at this present, if it please God, restore many that are intoxicate and bewitched. But when we have proved all lawful means, and notwithstanding are able to do no good, yet must we by no means run to Sorcerers, nor seek to drive one mischief away with another, or rather with a worse, and not lose the soul in seeking to heal the body: although to to many wicked and ungodly men do so now a days. What must we then do? we must patiently abide & look for the help of God, and depend only upon his providence. Therefore let us commit ourselves wholly unto him, let us earnestly call upon him, and make our moan unto him, and come unto him with true conversion of mind, and he will help us, so far as he shall think meet for his glory, and profitable to the health of our souls▪ Finally, let us thus persuade ourselves, that it is he only in whose hand lieth the beginning and ending of our life, as the scripture speaketh, which that we may most certainly believe; it is very often repeated by the spirit of God, in the xxxvij. Psalm, the fift verse, the xxvij. the fourteen verse: the l the fifteen verse: also in Ecclesiasticus the viii. Chap. and viii. verse. the lxviij. Psalm, and xxj. verse. For he knoweth how he would be glorified in us, what, and how long he hath appointed the term of our life, how also and after what manner we must be chastized in the mean season: Wherefore let us wholly submit ourselves unto his most wise providence. As for temptation, we shall not be tempted above the strength of a man, like as he hath promised, the first to the Corinth. the x. Chapter, and xiii. verse. For when we strive with such diseases and evils, which are almost uncurable and desperate, then aught we chiefly to look for comforts out of the word of God, and lay them before us.  Anthony. 
But I pray you tell me, how shall a man in the end, escape the fury and mischief of these men?  Theophil. 
Surely Anthony, there is no medicine against them, no drink, no peculiar and certain precept, touching the matter that you demand of me, saving this only, that most earnestly we commit ourselves, and our life, every day, and every moment unto God our father, commending ourselves unto him in most hearty prayer, both in the morning when we rise, and when we go to bed. And forasmuch, as those wicked & devilish people, do privily, and craftily, intoxicate and poison us, while we eat, while we drink, and while we go abroad: we must do all those things, first calling upon the name of God, as Saint Paul willeth us, and not to assay or begin any thing, leaving that out. For if we commit ourselves to the tuition of GOD, who is a mighty king, a most provident father, and who restraineth and bridleth Satan himself, and his power, placing an whole army of Angels about us, to keep us: if, as I say, he be on our side, who shall hurt us? The scripture testifying the same: If God be on our side, who is then against us? Rom. the viii. Chapter, the thirty verse. Wherefore, that most sweet and excellent promise of God made unto us through our Lord jesus Christ, is most especially and diligently to be thought upon, which is plainly set forth in the four score and eleven Psalm.  

1  
HE that within the secret place,  
Of God most high doth devil:  
In shadow of the mightiest grace,  
At rest shall keep him well.   

2  
Thou art my hope, and my strong hold  
I to the Lord will say:  
My God on high, in him will I,  
My whole affiance stay.   

3  
He shall defend thee from the snare,  
The which the hunter laid:  
And from that deadly plague and care,  
Whereof thou art afraid.   

4  
And with his wings shall cover thee,  
And keep thee safely there:  
His faith and truth thy fence shall be,  
As sure as shield and spear.   

5  
So that thou shalt not need, I say,  
To fear or be affright:  
Of all the shafts that fly by day,  
Nor terrors of the night.   

6  
Nor of the plague that privily,  
Doth walk in dark so fast:  
Nor yet of that which doth destroy,  
And at noon days doth waste.   

7  
Yea, at thy side as thou dost stand,  
A thousand dead shall be:  
Ten thousand eke at thy right hand,  
And yet shalt thou be free.   

8  
But thou shalt see it for thy part,  
Thy eyes shall well regard:  
That even like to their desert,  
The wicked have reward.   

9  
For why (O Lord) I only lust,  
To stay mine hope on thee:  
And in the highest I put my trust,  
My sure defence is he.   

10  
Thou shalt not need none ill to fear,  
With thee it shall not mell:  
Nor yet the plague shall once come near,  
Thy house where thou dost devil.   

11  
For why unto his Angels all,  
With charge commandeth he:  
That still in all thy ways they shall,  
Preserve and prospero thee.   

12  
And in their hands shall thee bear up,  
Still waiting thee upon:  
So that thy foot shall never chance,  
To spurn at any stone.   

13  
Upon the Lion shalt thou tread,  
The Adder fallen and long:  
And walk upon the Lion whealpes,  
With Dragon's stout & strong. etc.   
ANd this is the truest & surest way, in my opinion, whereby we may keep ourselves safe from them. Howbeit also, that means standeth with good reason, which some counsel us to use, that they may not hurt us, namely, that we have no familiar conversation with them, neither admit them into our company, although they seek upon us, and flatter us never so much. For this kind of people, is of all other, most full of flattery and dissimulation, who following the nature and property of their master the Devil, do flatter those most sweetly, whom they endeavour and study to sley most traytrously. Moreover, I would wish that this my chiefest remedy & best counsel, in this behalf, were taken, that they hurt us not: which is this, to wit, that all judges of Assize, which sit upon life and death, but especially, all Barons, and Lords of the Parliament, were admonished, that letting pass all vain and curious disputations of this matter, they would wholly apply themselves to this, diligently to inquire after such people, and when they have found them out, severely to punish them. For there is no vyler pestilence, nor that can be named more execrable and cruel against man kind, then are Sorcerers, whom the last law in the title, De Maleficis, in the Code, would have every man that knoweth them to apprehended them, commit them to hold, and bring them to judgement: this crime hath always seemed so detestable. And I would to God, Anthony, that those men to whom God hath given the authority to make Laws, and execute justice, had taken such order by their laws, that every judge should have absolute and full authority within his circuit, territory, and precinct, to make away and put to death, these perjured runagates from the Faith, and most wicked kind of men, that they might not through the long prolonging of judgement, and sundry breakinges of, and circumstances of apeales & removing the matter, which they bring in and use, at length escape away freely out of the judges hands. As it chanceth oftentimes. For there is given unto the governor of every province, full authority and jurisdiction concerning murderers, and such as rob men upon the high ways, and other felons, to do his pleasure to the uttermost on them for their due execution: and why should they not likewise have authority to determine of those crimes also, without any apealing from them? and that, since the offence of him is far worse and more intolerable that slayeth a man with poison, then that killeth him with a sword: and of him that doth it privily, then that setteth upon him openly. Now this is the last point, Anthony, whereof I have to admonish you, as being the conclusion of our whole disputation: How all men aught to perceive and understand by those things which we have uttered before, after what sort, and how continually we aught to commend ourselves to GOD, lest that we fall into the snares of witches and Sorcerers, and be hurt by them, for they are our mortal enemies, and they be passing secret: As we are also bound to give most hearty thanks unto the same our God, that he hath defended us from the crafts of Satan, so deadly a foe of ours, that we should not fall into the same error that Sorcerers do, and most miserably run into the denying, and forswearing of his name. Finally you see, Anthony, with how great praise the infinite goodness, and wonderful providence of our good god & heavenly father towards mankind, is to be extolled and commended. His infinite goodness, that whereas there have been so many Sorcerers in all ages, that have so wickedly and so traytrously denied him utterly, and choose Satan for their God: he had not utterly consumed and destroyed the whole world, which he might have done most justly. His wondered providence, that although Satan endeavour very diligently to draw men away from their salvation which is in god, working in them very craftily, & mightily: Yet God notwithstanding, through his mere grace, preserveth the greater number of men, now at this present, even from his snares, restraineth his power, disapointeth his purposes, finally, hath tofore, and doth so evermore work, that the better number escapeth & hath the upper hand, through fear of whom, the wicked are kept in awe, that they can not hurt as much as they would, and the elect, & children of God thereby are not drawn away from the faith, but constantly continued therein. Unto which our God everlasting, almighty, and most loving: be all praise, honour, and glory, for evermore. Amen. Will you ask of me any thing else, Anthony?  Anthony. 
Nothing at all. For you have answered me sufficiently throughout the whole discourse of this argument, in respect whereof, I give you most hearty thanks. Far you well therefore, Theophilus.  Theophilus. 
And you also, Anthony.   
FINIS.