WE reade in the 7. capter of Exodus, that when as Moiſes and Aaron by the commaundement & helpe of God did woorke ſignes before Pharao, to certifye, that they were by God commaunded to obtayn deliueraunce for the people: that Pharao alſo called the wiſemen and inchaunters and magicians of E gipt, which wrought ye like ſignes, with the great admiration of all men, agaynſte Moyſes: and ſo were they Autors that Pharao beinge hardened, he did not obey the commaundements of God. And in the ſecond epiſtle to the Cheſſalonians the ſecond chapter it is ſaid, that the comminge of that wicked man, whome the Lord ſhal dcſtroy with ye breath of his mouth, ſhalbe accordinge to the working of Sathā, in all power and ſigues, and lyinge wonders, and with all deceipte of bnrighteouſues. By theſe and ſuch like places the holy Fathers haue gathered that ſigues, wounders and micacles ſomtimes be wroughte by deuiles, beſide that, that men beinge taught and helped by them, may do the like. Of which matter writ Ireueus lib. 1. Cap. 9. Tertullianus in manye wordes, in Apol. Cap. 2. and 23. Alſo Auguſt. de Trinitate. Lib. 3, Cap. 7. and againe in his worke de Ciuitate Dei. lib. 8. ca, 19. where he doth wring out, euen of the Gentils themſelues this confeſſtō: to wit, that Magicall artes ought to be aſcribed as taken from euill ſpirites, by this meanes: for that they thought them worthy to be puniſhed by the Lawes, that exerciſe thoſe artes.

I comprehende in the name of Magike, diuers artes named in the Scriptures, but which are harniefull and forbidden by God, of which there may ſeeme three orders to be appointed. In the firſt order are meautations, wilchcrafre or ingling, which doe ſpeciallie belong to deluding the ſences, Of which is mentioned Exod. 7. Deut. 18.2. Chron. 33 Eſay 8. and 47. Pſal. 58. Gal. 3.

2 In the ſeconde order are placed diners faſhious of ſoothſayings, or diumation, of which ſort are the obſeruation of Auguries, Deut. 18. Alſo the marking of dremes, Leuit. 19. Deut. 13.2. Chron. 32. Iere. 23. and 27. Zacha. 10. The diuining by lottes, Deut. 18. Alſo they which aſke counſaile at Spirits. Leuit. 20. Deut. 18.1. Sam. 28.2. Kinges 21.1. Chro. 10. Eſay 8. and 29. Act. 16. Alſo they which aſke eounſell at the dead, Deut. 18. 1. Sam. 28. Eſay 8. Luke 16. By theſe founes of Diuinations which the Scripture hath expreſſed, vnderſtande the reſt what ſoeuer they be, which be manifolde, as the deuill hauinge a manifolde, wiles, doth greatly reioice to put into mennes heades, diuers thinges that be harmefull.

3 In the thirde order of Magike is numbred or accounted a certaine generall facultie of wryting diners ſignes and miracles by the helpe of euill Spirites, whereof is mentioned 2. Cheſ. 2. But to the intente that euery man may more rightlye iudge of theſe formes of Magike, and furthermore of thoſe places of ſcripture: I will adde ſomcwhat of euery one of thē. Incantatiō is ſaid acantando, of ſinging or chaunting, And with the Hebrewes it is Lachat of ye verbe Lachaſch, which is to whiſper, to mumble, to ſpeake with a ſtil voice, or ſoftly. Wherefore all thoſe thiuges are ſayd to be done by Incantation or inchauntment, in which wordes, verſes, prayers, humble deſires or adiurations are vſed, nether maketh it any matter, whether beſide, there are vſed inſtrumentes or obſeruations, or no. Wherby ye may note that Incantation doeth ſtretch very farre, and by the ſame very many and great thinges are brought to paſſe, of which ſorte are mentioned Exod. 7. and ſuch as the Poets doe often ſhew. And ſo (to let paſſe other) in the 7. booke of the Metamorph. of Ouid, a certaine wiche boaſteth her ſelfe, ſaying: When as I would, the bankes agaſte she riuers backs Imo theire heades returnde: the boiſtrous ſeas likewiſe That rage I ſtaye, that ſtaye with Charme I make torage. The cloudes I driue to flight, to make the ſkye looke cleare, And bringe them in agayne when that it is my will: Eucn ſo I vſe the windes both with my check and call. With wordes and charmes the cruell vipers chawes I braſt. I moue the growing rockes, and plucke from natiue ground The mighty okes, and groues and woodes cauſe ſhake and quake. And grounde like kine to lowe, and dead to leaue their graues. And thee I drawe, O Moone, &c.

Neither ought it to ſeeme incredible, ye ſo great things are brought to paſſe by Enchauntment. For it is not to be doubted ye there is a great force in wordes, chiefly in prayers, procceding from a faithfull harte.

Wherefore as holy men do ſtay vpon the couenaute that they haue with God, and hauing made theire prayer, and called on the name of God they obtayne, that things not hard of, are brought to paſſe: ſo it is meet that we ſhould vnderſtād, the Magicians alſo to haue ſome couenant with the Deuile. And whereas alſo they pray vnto him, call vpon him, and require his helpe, and paraduēture with certaine cuſtoms and obſeruationes Doe as it were worſhip to him: he is at haud, and willingly doth graunt their deſires. And he doth reioyce when hee is ſo honoured and worſhiped: and therfore as much as he can (and hee can doe very much) he ſtudyeth to binde men vnto him, and to the intent hee may ſtill keepe them in vngodlines, he doth willingly gratifie them: and although otherwhile in ſuch kind of prayers there ſeeme to be mingled certaine wordes that be gooly, religious, and ſomewhatagreeing with lawfull inuocation of God, yet ſomwhat is alway found either in the words themſelues, or els in ye rites and circumſtances, or els in the cauſes mouing, or in the effects following, that tendeth to the reproche of God, and where with God is tempted, blaſphemed, mocked, deſpiſed, and therefore the deuill reioyceth, turneth all thinges to his owne honour, and readilie doeth perfourme thoſe thinges which he ſeeth to be aſked of him. Let euery prayer be ſuſpected, which ſwarueth, yea but a little, from that ſimple faſhion of praying, the which the holy Scriptures doe ſhew. Oftentimes, wheras a more gay kinde of Religion (to ſee to) is brought in, there the greter ſinne lurketh. God hath forbidden to abuſe at any time, his holy name, Euery falſe imitation of Religion is a poyſon of true Religion. In ſum, Incantation doth ſignifie a meane, whereby men doe require helpe of the deuill, and whereby he is moued to ſuceoure, or to ſet forwarde their appointed inchauntmentes or • ing lines.

Furthermore, bewithinges, and inglinges with the Hebrues, called Chaſchias, in latine called Fuſcinatores, & Praeſtigatores. (which words are Erod. 7. Miche. 5. and Galat. 3) are vnderſtanded, by the conſente of all Interpreters, t be done when the ſences of men are ſo hurte and illuded, that they all think, that certain vnwonted thinges are broughte to paſſe, or els naturall thinges are chaunged. And therefore with the wordes of bewitchinge or iuglinge, propertic is noted the formall cauſe, and the meane, whereby the deuill will ſatiſfie the deſires of men: or els, when as otherwiſe he is a lyar, and a deceauer, hee fayneth at the leaſt wiſe, that he doth ſatiſfic. And if we look more narrowly, ye nature of Relatiues is after a ſorte ſeene in Incantations and bewitchinges, while they (that is, incātations) are vnderſtanded to be wroughtby men that requeſt ſomewhat to be done, and theſe (that is, bewitchinges) are vnderſtanded to be wrought by the deuill, willinge to perfourme thoſe thinges which are requeſted. And they properly vnto whom the deuill hath ſhewed by this meane, ye way to bringe to paſſe anye vnwonted thinges, are ſayde, to bewitche, and to iuggle to the decreauinge of the minds and ſences of men. Therfore of this ſorte is that which is read in the life of S. Macarius. Certaine Parentes ſuppoſed-their daughter to be turned into a Cowe, becauſe that their ſences were ſo hurte by the bewitching of the deuill, or ſome ill perſons, that they did ſee no other thing in their daughter, thē ye ſhape and all the actions of a Cowe, and they thought plainly that ſhe was a Cowe. But Macharius, when they came to him with the ſuppoſed Cowe, ſaw a very wenche, rightly arrayed with all ſuch apparraue as became a woman: becauſe forſooth, he could not be hurte with bewithing, the deuill having no power vpon him, But when as hee had feruently called vpon God, all the bewitching alſo was taken away from the Parents, and ſtraightway they knew their daughter, ſuch as before they did. Neither was her ſhape of a wenche taken away from her, but onely the ſeuces of the beholders were deluded, that they thought it to be taken away.

So alſo doth Auguſtine, De Ciuit. Dei, Lib. 18. cap. 17. & 18. ſuppoſe the mates of Uliſſes to be chaunged into diuers beaſtes: and in Archadia, that men while they did ſwimme ouer a ſtagne or poole, were turned into wolues. De addeth alſo that in his time, certaine in Italic, when they had caten cheeſe, were turned into Aſſes, and the ſame, althoughe alwayes they remayned ſounde in reaſon, to haue caried lōgtune great burthens, and after that to be turned to their former ſhape. Neither ſurely do the deuils (ſaith he ca. 18.) create natures if they doe anye of thoſe thinges whereof in this queſtion is diſcourſed: but chaunge in ſhape onely, thoſe thinges which are created of the true God, that they ſeeme to be that which they bee not, and therefore I beleue that not only the minde, but alſo that the bodie neither, can by any reaſon, by arte or power of deuils, be truely altered in to the members or lineamentes of beaſtes.

Thus ſayeth Auguſtine. Therefore of theſe things is manifeſt, that bewitchinge doth ſtretch very farre and that vnder it are comprehended all thinges, which are don with the eluſion of the ſenſes: that thinges are beleued to be ſene, harde, and perceyued, which notwithſtandinge are no ſuch maner of thinges. And it is no hard matter for the deuill, or his diſciples beinge ſtudious of magike, to do theſe thinges. For the ſenſes of men are by diuers meanes deceyued. Firſt, when that ſome fraude or chaunge is committed in that thinge which is laide before the ſenſes. By which reaſone the deuill taketh to him, and againe putteth from him, ſuche bodies or ſhapes as pleſeth him: by the ſame reaſon he can ſhewe foorth all kinde of bodies and ſhapes, and put forth the ſame to the ſenſes, to be ſene and touched and by ſome meanes or other to be perceyued. S. Hierome in the lyfe of Hilarion doth ſhewe, that the deuill did ſomtune ſet forth before the ſaide holy man to be hard of him the cryinge of yong children, the wailing and lamentation of women, the noyſe of armies, the blating of cattell, and ſtraunge ſounds of diuers voyces, that he ranne away rather for the ſounde than for the ſight. And a while after he ſheweth: at vnawares, when the Mone ſhined, he ſawe a chariot with fiery horſes to runne vpon him: and whē he had caled vpon Ieſus, before his eyes all the pompe was ſwalowed vp with a ſodden openinge of the earth. He addeth: how ofre naked women appered vnto him while he laye, how ofte verie great ple •• ie of delicates appered to him beinge an hungred. And he reckeneth vp certaine other thinges. And all things were on this wiſe prepared of deuiles, which to call hym away from faith, from feruent inuocation, and contemplation of deuine things, did ſet forth things not true, but ſhapes and unages of thinges, or els bodies for the time formed. Secondly the inſtrumentes of the ſenſes, or ye meanes by which they worke, are otherwhi •• ſtriken & hurt, by reaſon whereof they cannot decerner. As for erample: many tymes ſuch humors are ſhed aboute the eyes, for the which ſome man beleueth that he loketh thorowe a ſyue, that he ſeeth gnattes or other ſinal bodies, parthy cleare, partly unſtie, alſo cobwebbes, the ſmal heyres of wol, circles about candels, that are lighted • the wh • che diſeaſe the Phiſitians call ( 〈 in non-Latin alphabet 〉 ) ſuffuſio, a ſheading abrode, or a web, in the eye: and in ertendinge ſhe ſight of the eye, all bodiesſeme leſſe, but in diminiſhing thereof, they all ſeme greater. They that are ſioke of of the diſeaſe called Glaucoma, (which is a humor in the eyes like chriſtall) accordinge to the proportion of the humor aboundinge, do thinke all thinges are diuerſly colowred. And how the ſight and other ſenſes of them that be dronken are deceyued for becauſe of the groſſe humors that are diſperſed, is too much knowne. And how ſaye you by this that the Media or meanes which are put in betwene the inſtrument of the ſighte and the bodies laid againſt it, do often bring to paſſe, that thinges are iudged to be other thē they be. Through glaſſe the ſenſe and color is chaunged: the ſame may likewiſe happen of ſubtile or thinne humors and exhalations diſperſed by the ayre nigh vnto vs. And wood that is parte put into the water, appeareth croked, the which notwithſtanding is right. For that, that thinges put betweene the inſtruments of the ſences, and the bodies layde againſt them, doe cauſe ſuch deceauing ſhapes. And theſe impedimentes can the deuill eaſilye bring forth, as well in the inſtrumēt of the ſight, as in the inſtruments of the other ſences: and he doth ſo beguile men, that they beleue and perceiue other things then in deed they ſee and perceaue.

Thirdlye, manie times are the powers of the mind troubled, I ſay memorie, vnderſtandinge or reaſoning, thought, imagination, and the reſt that are toyned to them, wherof it commeth, that they which are ſo affected, cānot any more iudge right and they thinke they heare, ſee, and perceaue wondrous things, and yet they are deceaued. Theſe effectes are ſeene in them which are ſicke of the phrenſie, melancholie, or madnes. Galene in his booke of the differences of the effectes that followe ſickneſſes, doth ſhew that Theophilus the phiſition when he was ſicke of the phrenſie, be thought that hee ſaw and hearde miuſirels continually playing in his chamber, and he commaunded they ſhould be dryuen out. But when he was recouered, he could tell of all thinges, that he, or they which came to him, ſayd or did: that is to ſay, becauſe only imagination in him was hurte, and not cogitation or reaſoning. In many that are phrenſie, reaſoning or cogitation is onely hurte, in ſome the memorie alſo, and more powers of the minde.

Furthermore, the molancholicall humor hauing dommion, doth cauſe that ſome doe thinke themſelues to be bruite beaſtes, whoſe voyces and motions they imitate: that they be ſtone or glaſſe veſſell: that they are inuaded of murtherers & enemies: that they are inſpyred with the power of God, and foreſhew things to come.

Hotte humors, as bloude and yelow choler, when they abounde, and doe moleſt ye brayn, they cauſe madneſſe and woodneſſe, ſo that men vſe thēſelues after the manner of wilde beaſts. And who is ignorante, that the imagination of ſome otherwhile is ſo vehement, either when they wake, or when the other ſences are at reſt through ſlepe, that they think themſelues to perceaue & doe thoſe thinges, which notwitſtanding, by no meanes they doe? Wheras therfore deuils, when God doth permit, can infecte meate, drinke, the ayre that is diſperſed about vs, and therfore alſo may ſtrike our bodies with diſeaſes and other diſcommodities, it is neuer a whit to be maruayled at, if alſo they hurte our brayne and the powers of the minde abydinge therein, that we thinke we doe perceaue, and doe ſtraunge thinges.

Hether may be referred that which Auguſtine in the 18. booke De Ciuit. Dei cap. 18. doth make mention of, in theſe wordes: A certaine man did reporte that at his owne houſe, in the might, before hee ſlept, he ſaw a certaine Philoſopher very well knowen vnto him, comming vnto him, and that he did expounde vnto him certaine Platonicall matters, which he being afore requeſted, would not open. And when it was demaunded of the ſame philoſopher why he did that in that other mans houſe which he denyed to doe in his owne houſe when he requeſted it? I did it not, ſaide he, but I dreamed that I did it. But by this meanes, that which the one dreamed, was declared vnto the other being awake, by a phantaſticall Image. Thus much hath Auguſtine.

And a little before in ye ſame place he had ſayd, The fantaſie of man, as in dreaming when men ſleepe, ſo alſo in cogitation, while they wake, may be innumerable kinds or ſorts of things be diuerſly altered: of this ſorte is that, which in a certain Canon of the Auciran counſell, held the yeare 308. Certaine doe affirme to be written: & it is reported of Gratian 26. Dueſt. 5. Canon. Epiſcopi. Certayne wicked women beynge gone backe after Sathan, ſeduced by illuſions of deuils and phanfaſies, do beleue and porfeſſe that they do ryde vpon certaine beaſtes in the nighte houres, with Diana a godneſſe of the pagans, or with Herodias, or with an innumerable multitude of women, and that they paſſe ouer a great deale of grounde in the dead time of the night, and that they obay her commaundement as their Lady miſtres and that they are certaine nights called foorth to doe her ſeruice.

And after a few wordes he ſaith: Prieſtes ought to preach, that by all meanes theſe thinges are falſe, and that ſuche phanteſies are put into the mindes of the faythfull not by a godly ſpirite, but by a wicked ſpirit • for Sathan which doth tranſfigure or chaunge him ſelfe into an aungell of lighte, when he hath faken the minde of any woman, and hath ſubdued her vnto him through vnbeleefe, ſtraightway doth tranſforme himſelfe into diuers faſhions, and ſimilitudes of diuers perſons, and doth bring out of the way by all bywayes, the minde which he holdeth captitle, deluding it in dreames, ſhewing ſomewhile ioyful things, ſomewhile heauie thinges, ſomewhile knowen perſons, ſomewhile vnknowen perſons. And when as only the ſpirite doth ſuffer this, the vnfaithfull minde ſuppoſeth theſe things to happē not in the ſoule, but in the bodie &c. Theſe and ſuch like thinges therefore happen when as the powers of the minde (as I ſayd before) are troubled.

Fourthly, The deuils oftentimes doe quicklye place ſome bodies in ſteade of other ſome: whereof it cō meth to paſſe, that we ſuppoſe thoſe former to be chaunged into the latter, and ſo our ſences are deceaued by the only alteration of the bodies. And therfore Auguſt. in his worke De Ciuitate Dei. Lib. 18. Cap. 18. doeth ſay: That the felowes af Diomedes were not chaunged into birdes (as they commonlye fabled) but that they were taken away and deſtroyed by euill Aungels, Reuengers, and in their ſtead Birdes being brought from ſome other place, were ſodainly ſet downe: the which birdes thoſe that haue falſly ſuppoſed thoſe men to be turned into ſince that time haue called the fellowes of Diomedes, or Diomedes hys birdes. In like maner Iphigenia ye daughter of Agamemnon, when ſhe ſtoode before the aulter to be ſlaine, was quickly taken away by ſome euill Spirite, and in her place was placed an hind, the ſame ſpirit doing it. This is a token that it is true, for that ſhe was afterwarde found aliue in Cherſoneſus beſide ye moū tayne Taurus, And there was preſidenſe of Dianas ſacrifice. And oftentimes are vnbeleuers by this meanes deceyued of deuiles, and theſe mockages haue geuen a beginning to ſo many triflinge tranſformations, as of Ouid and other are famouſly ſet forth.

From theſe doth not greatly differ the fraud of certaine vacabunds iugglers, which playing with the nimbleneſſe of theire arms & hands are thoughte to thruſte themſelues thoro we the arme, or tongue or forhead • with a dagger, to drawe out bloud, and to do many other things, when as notwithſtandinge they do nothinge els but ſodenly chaung the inſtruments, and doe deceyue with the onely ſwiftnes of motions. By theſe meanes therefore & by others which the deuile being endued with the knowledge of natureall thinges, and with paſſinge experience, doth vnderſtand, and mans wit doth not conceyue: men may be deceyued, aſwell of the deuill him ſelfe, as of thoſe whome he teacheth, ſo that of diuers things they apprehend falſe opinions. And God doth ſomtime permitte, that eyther with incantation, or els with the foreſaide forms of illuſions, men be hurt or take damage, whether in theire bodies or in ſences of the minde, or in o? ther thinges, not for becauſe of the vertue or ſtrength of any wordes or actions, which are done of the Magitians with obſeruatiō, as though in them were ſome ſyngular force: but for the couenante that priuelie they haue with the deufles, by cen • ſone of which couenant the deuiles do gladly performe onto there worſhipperes the things which they tequire, as farre as they can, and ſpecially thoſe things which are fitte to hurt. Moreouer God doth permitte. the deuiles to exerciſe theire power upon ſome, as well for the ſinnes of them which deſire that other may be hurt: the which becauſe they haue once geuen them ſelues to the deuil, God will harden in theire wickednes: as alſo for theire ſinnes who are touched with the harme, or els for ſome other cauſes whcih are hidden, and yet alwayes on God his behalfiuſt. According to which opinion I haue read Augnſtin in a certaine palce to haue ſpoken as touthinge theſe matters. Neither ſures; iy it is lawfull to put away theſe miſchicfes with other miſchiefes, that is to ſaye, with charmes or inbocaffon of deuilles: for that were to aſke at the deuill, the author of all euile, that which is good, which ought to be waighted for at God alone, and of him is wonte to be geuen: but by faith in God, and the fruites of faith, that is to ſay with prayer and almes, we muſt require of God that he accordinge to his goodnes deliuer vs from eilill. And if it be not ſo taken awaye, then if remaineth that we ſuffer paffenflie all incommodities, as longe as it ſhall ſeeme good to him to puniſhe and to trie vs, Which maner of coū cel againſt this kind of temptations and daungers to be bſed is here & there commended in the ſoripfures, alſo in the 33 queſtion, 1 Cano. Spiper Sortiarias. And ſo alſo Macaruis brought to paſſe, that the parentes of the wench were no longer letted with the bewitehing &c.

Now muſt I ſpeake of thoſe things which I haue referred to the ſecond order of magicall matters, that is to ſay of diuinations. I haue reekened vp thoſe formes of diuinations, which the ſcripture doth mention, if anie deſire more, he may ſeeke them out of other wrytcrs. In the prophetes writhinges they are all in generall condenmed: And the godlie are commaunded to aunyde them: and that chiefly for theſe cauſes.

firſt for that they are inuented of the deuill, whoſe workes are all euile, and do tend alwaye vnto miſchiefe. Wherfore very farre are diſtant, prophane diuination, and holy propheſie: aſ well becauſe that is faught of an euil ſpirite, and this is adininiſtred of God and the holie Ghoſt: as alſo becauſe that is not of what things ſo euer, but onely of certayne thinges and for the moſt part euill? and this may be accounted of what things ſoeuer, but eſperedye ſee the naturall cauſes prepared. For naturall cauſes beinge layde, the effecfes doe alwayes (for the moſt parte) follow. By which teaſon both Phiſitions and Huſbandmen ofcen doe fore ſee that certaine thinges do follow of ſure cauſes. And in bruite beaſtes alſo may be conſidered in certaine hidden power of perceauing afore things that are to come: whereof are noted by their motions and actions raine, tē peſtes and many ſuch like thinges. And becauſe they are throughly cunning in many thinges by long erperience of time, they can moſt certainly pronounce of aſ ſuch like thinges. Therefore oftentimes doe they gather Propheſies of thoſe effectes which are wrought by the helpe of naturall thinges.

Thirdly, they doe marke what thinges are alreadie prepated in any place or beginne to be done. And theſe ſelfe ſame things then ſtraight way ſhew to ſome bodie (dwelling) in another place, and perhappes far diſtante, which as a Prophet doeth manifeſt the ſame to all men, and de ſireth to ſeeme to bee a ſhewer of thinges to come. And when ye men of that place, do after a certain ſpace perceaue that the matter is ſo as it was tolde them, they thinke that of that thinge there was bttered a pro pheſie. Yea eaſie it is for the deuil, which is of a moſt ſubtile and moſt nimber nature, and doth moſt ſwiftly pearce into euery place, to ſpy out whatſoeuer thinges are done on euery ſide, and of the ſame to bringe tydinges whether he liſteth. But they doe not perceiue the thoughtes od men (the which Auguſtine graunteth that he ſome while thought, but he did afterwarde determine otherwiſe in his ſeconde booke of Retractations, Cap. 30.) but they note the ſignes onely, and the wordes and ſpeaches and the geſhires of the bodies, where with the thoughts of the minde are after a ſorte ſet forth: and by theſe and other thinges concurring they iudge as certainly as they can. fourthly, they ſhew things to come, which in ſome place or other they haue vnderſtoode to be for ſhewed of an holy Prophet, or ſome good Aungell: which notwitſtanding is not publiſhed among others. And ſo that which is other folkes, they doe ſuttlely challenge and ſhew out for their owne, and doe hunt for the prayſe and glorie for themſelues.

fiftly, they dare oftentimes foreſhew things to come, although they haue no certainfie, and are fouly deceaued, after which forte ſometime certaine lightbrained felowes dare affirme as thinges moſte certaine, theſe thinges which by coniectures they doe gather as wel as they can. And that doe the deuils, as well when any impedimentes may be alleaged, to which it ſhalve imputed, that the ſucceſſe hath not anſwered: as alſo when willingly they are deſirous to deceaue; & to deſtroy thoſe of whome they are aſked counſell. Hether belong theſe doutfull Oracles geuen in Delphos, and in other places, as bnto Creſus: Creſus perdet Halym tranſgreſſus plurima regna. •• oke for 〈◊〉 expo •• her of, 〈◊〉 the ende 〈◊〉 the 〈…〉 . And vnto Pirrhus: Aio te Aeacida Romanos vmcers poſſe. The which they would not vſe if as ofte as they would, they coulde ſhew the truty. And of theſe maner. of doings you may ſee many things in Auguſtine in his booke De diuinatione Daemonum. cap. 5. whcih alſo ars repeated 26. queſt. 3. & 4.

Hereof may we gather what may be ſpoken of the old prophets of the Centils, and of them which while they were aſked counſel as touching doubtfull matters and thinges to come, did geue Oracles or anſwers. The fatetelling Prophetiſſe in Delphos was inſpired and gaue aunſweres, either with a ſtill winde, or by fire which brake out of the den, or els ſitting in the ſecrete ſanctuary vpon a braſen ſeate which hauinge three or foure feete, was dedicated vnto the God. So the Prophet in Branchis did ſit vpon an Areltree, orels did carie in his hande a rodde which was geuen him of ſome god: ſometime hee did waſhe his feete with water. Among the Ligurians in Thracia the prieſtes of Bacchus did drinke wine ſuſtely.

Of theſe therefore and ſuch like we muſt ſay, that the rite and ſuperſtitous ceremonie being put to, ma keth nothing to the purpoſe, & that it is only a ſigne of the obſeruaunce and wuenant of wicked perſons and euill ſpirites betwene them ſelues: and the ſpirites ſo to the honoured, and ſo retaine men in a foliſh perſwaſion. As touching the anſwers themſelues or the inſpiration, what ſoener concerneth this cometh from the deuil, who doth teach it priuilie or apertly, to wit, with ſome repreſentaſtons which he ſheweth forth, with ſightes or hiſſings, whcih voice or other ſignes. But ſaith ſome, what ſhall we determine of the Sibilles? there is no doubte but they were taught thoſe thinges, which they did foretell rightly and trulie, eſpecially of Chriſt, and things perteyning to the ſaluation of mankind by the mſpiration of the holy Ghoſt, neſſher onght it to ſeeme ſtraunge that I ſhould ſo ſay of gentlles and vnbelee • ers, when as it is apparant that the holy Ghoſt ſometime hath ſpoken true and notable things of Chriſt, euen by the wicked: as by Baleam Num. 24. and by Caia. Io. 11. Although manie thinges wece 〈◊〉 obſcurely ſpoken by them thau it may be doubted, whether they v • deeſſode thoſe thinges which they ſaſde: as neither Caia • has did properly vnderſtand his propheſie. But it pleaſed God that ſuch propheſies ſhould be manifeſted ſo the Gent vs to thend that afeereard, if at ante tyme they did ſirnie agaunſt Chriſt and the truth beinge manifeſieu in the carth, they might be conainced by theire owne mens predicftions & teſtunomes. Cn which end to be vſed, they ought alſo to haue great waigh or importance as Angaſim in his oration againſt the Iemes and Pagans cap. 16. and agauiſt I. Manich. lib. 13. cap. 25. Chriſoſt. homilia 3 in epiſtolam ad Titum, do wit neſſe. And the inoſte auncient writers conterding againſt the Gennls for our religion, haue willingly for that cauſe vſed the teſtimonfe of the Sivilles as Iuſtinus Martir, Clemens Alerandrinus, Lactantius Firmianus S. Auguſtin and other. Hitherto as touchinge dininations, auſwers, and predictions.

Nowe the matter requireth that I ſhould ſpeake ſomwhat of miracles, which I haue put in the third order amonge magicall matters, Do the end that euery man may more eaſily marke, what maner of miracles, and how miracles may be done of the deuill and his diſciples beinge experte in magike, it ſhall auaile to ſhew which are true miracles. Miracls properlie are ſaide to be certaine outward works or deeds had in admiration among memand ſuch in deed as appeare to be wroughte by Gods power for to declare the truth and certaintie of doctrine, of faith, or of God his promiſſes, or els ye power of God, & to the glory of God. This definition is gathered of cauſes, and by it may be vnderſtā ded how the miracles of Chriſt and holy men may be diſtinguiſhed from theſe which are wroughte either of the deuill or of wicked men: which alſo ought to be called, not true but lying miracles, as the Apoſtle ſaith 2 Cheſſa. 2. And theſe lying ſignes or miracls may diuerſly be wrought by the wicked.

1 Firſtly, miracls are done in thoſe things in which the things are in deed ſuch, as they apeare to be: after which forte the Magitians of Pharao are beleued to haue broughte forthe ſerpentes in deed and other things of that forte: but thoſe are two wayes done. The Firſt by calling on the name of God, as Chriſt ſpeeketh of the falſe Prophts Mat. 7. that in the laſt day they ſhall ſay: Lord haue not we caſt out deuills in thy name? notwithſtandinge it ſhall be ſaid to them, I know you not. After the ſame maner Chriſt doth foreſhew Mat. 24. falſe chriſts and falſe prophets to worke ſignes and wonders, and miracls are done ſo by them, not becauſe God is moued with theire faith and holynes (which vtterly is none) but for the inuocation of his name which they vſe vnto him: moreouer for the perſons ſtanding by, whom God will haue either confirmed in found dortrme by miracles, or els doth ſuffer them to be caried awaye ſtom the ſame. And the wicked doe vſe the name of God in theſe inuocations, but not rightly, neither to lawfull ends: wherefore more rightly they do abuſe it, which alſo ſhall happen to them to thewe damnation: of which matter Chriſoſt. hath ſpoken ſomwhat tom. 5 Homil. 21.

3 The ſecond by callinge vpon the deuil: for the Magitians with their charmes do call vpon enell ſpirites and allure them, the which alſo for the couenaunt that is betwen them, are ready to do any thing. And God doth geue them leaue, ſo that they ran faſhion certain bodies for a time which with our ſenſes are perceaued, as I haue aforeſaid. And by this meanes did Pharao his Magicians worke miracles: of whoſe whiſperinges, that is to ſay, ſtill inuocationes the ſcripture ſpeaketh plainely Exod. 7. &c. Although in theſe ſigns or wonders very things are laied before the ſenſes, yet ſhall they not be called true miracles: ſith that the other cauſes which muſt be conſidered in true and properly ſaid nuracles, are lackinge.

2 Secondly, miraels are wrought of ſpirites and euill men, in which veric things are done and ſene, but vſing certaine natural things onely. For in ſtones, hearvs, and ſuch like thinges there is a certayre hidden force or ſtregth, wherwith ſtraunge things may be done, and the deuns and magitians haue notable knowledge of ſuch naturall forces, others in the meaue while, which do not vnderſtād this vſe of natural things doe ſuppoſe greate miracles to be wrought, when there is nothinge leſſe. Such a thinge is it that the lampe which neuer goeth out in a certaine chappell of Venus is counted a miracle: when as notwithſian ding that may be done by arte and naturall inſtruments, that is to ſay with the ſtone called Aſpheſtus, which is found in Arcadia: (as ſaith Plini. lib. 37. cap. 10) and is of that uature, that beinge once kindled it neuer goeth out. And Plini. maketh mention in the 18 boke of his natural hiſtory. Chap. 1. of Limis viuus or aſpheſtinue (a kind of flar) that it can not be conſumed by fire. Therefore theſe miracls alſo becauſe they are not done by the power of God but rather by a naturall force, deſerue not to be reckoned among true racles.

3 Thirdly, miracles are done by magitians, in which certaine things appeare to the ſenſes, and yet are not verie things: but there is nothing els, but that the ſenſes of men are deceaued and deluded, that they thinke they ſee and perceaue things which neuertheles they neither ſet nor perceaue. Which deceate, how many ways it may be done, I haue afore declared. Therefore not theſe neither ought to be deemed true miracles, becauſe the very things are wanting, and the ſenſes are deceaued.

4 Fourthely. By what meanes ſoeuer, eyther apart or priuie, miracles are wrought by Magicians, and whether verie thinges be remayning in them, or onely do falſly appence: yet aſlonge as the cauſes, once manbred in the definition, are not ſene in ſhem, they can not be indged any other but lyenge ſignes and lyenge unra •• es. For they can not be true, which art neither done by the true power of God, neither to the preſor •• ed ends, that •• , to pro •• the truth of doctrine, of faith, •• of Gods proiniſſes, or of the ••• ght of God, nor are directed to ſet ••• th the glory of God. Neuertheles 〈…〉 vuto the wicked is gran̄ 〈…〉 to worke miracles, ſuch as the Godly can not: as Chriſt hath ſignified Mat. 24. ſainge: that f •• ſe prophetes and falſe chriſtes ſhould worke ſignes and wouderes: that euen the electe, if it might be, may be •••• aued. And yet not therefore as rightly Auguſtine doth note lib. 83. queſtionum queſti. 79, are the wicked to be thoughtmore worthy then the godly, or more acceptable vnto God, as neither the Magicians before Phar •• more hette • thē Moyſes the man of God: Although the wicked h •• e not power geuen them to worke miracles where and when they wall: but onely where, when, • how it ſeemeth good to God. Wherfore theſe Magicians of Egypt, although they the need ſerpents, blond •• •• aters and frogs, which were an deede great matices: Yet when they came to lice, they could doe nothing: and they were compelled to to confeſſe, 〈◊〉 Moyſes did all things with the finger of God, that is to ſay, by Gods power, Good.s. Alſo the Grorciſtes Act. 19. are not able to drine out the euill ſpirite. So alwayes at the length muſt a lie geue place to the trueth. There are diners cauſes for which God doth geue ſo great power to the vngodly

1 The firſt: If any of the vngodlie doe worke miracles, vſing inuocation of the name of God: thē muſt we vnderſtand thoſe miracles to be brought to paſſe for the onely worthineſſe of the name of God: for that God wil haue his name to be had in beneration, neither doth he ſuffer it in vayne to be called vpon: of which matter I haue touched ſomewhat afore.

2 The ſecond cauſe, If any work miracles, not calling vpon the name of God, but by other meanes, as by helpe of deuils, &c. This hapneth that the euill, that is to ſay, as well they that worke thē, as thoſe which looke on them and follow them, ane confirmed in euill, are ſeduced and drawen into new erxours. After which ſorte Pharao and the Magicians were hardened in euill. And 2. Theſſ. 2. the wicked are blineded that they ſhould beleeue lyes.

3 The third cauſe: Vnto the wicked power to doe miracles is geuen, that the conſtancie of the godly may be tryed, and their patience exerciſed. Whereof it is ſayd Deut. 13. that God, by a falſe Prophet which foreſheweth true things, & worketh miracles, doth trie his people. Symon Magus is written to haue wrought many wonders againſte Peter the Apoſtle.

4 The fourth cauſe: Euil mē are ſuſſered to worke miracles, leaſt holy men (vnto whom the ſame facultie is by God graūted) ſhould be too proude in them ſelues, and ſhoulde hunte after vaine glorie: Moreouer leaſt the reſidue of men ſhould meaſure holineſſe by miracles: Or els, which is greater, and ſoundeth to Gods diſhonoure, that they ſhoulde giue godly worſhippe vnto them, as Act. 15. the men of Licaonia, for becauſe of a lame mā reſtored to helth, would by and by giue diuine honors and ſacrifices to Paule and Barnabas.

5 The fifte cauſE: that happeneth leſt any ſhould thinke the gifte of working miracles to be greatly deſ • red, before manie other giftes, which aſwell are more neceſſarie to the church of God, as alſo do oringe more plentifull profit: of which ſorte ſpecially are the giftes of propheſie, go •• enment &c. For God doth, garniſh his church at all ſeaſones with ſo ſorie giftes, the which good doe v • e to manie good purpoſes: and ſome gifts in the meane while are ſomtime common to the vugodlie, but they fowly abuſe them: therfore as manie vugodly mē doe ſometime abuſe the gifte of tongues, of wiſdome, or the like, euen ſo doe they ſomewhile abuſe the gift of miracls Therefore as the Apoſtle geueth warning. 1. Corinth, 11. let vs behold and embrace the more excele • t giftes. Hether beiongeth that alſo, that Chriſt ſaith to his diſcipls Luc. 10. re • oce not in this that ſpirits are ſubiecte vnto you: but reioyce becauſe your names are written in heauen.

6 The ſixt cauſe: Therefore alſo ſignes and wonders are wrought • of vngodly and falſe feachers, ſeſt raſhly we ſhould receaue any dortrine, which ſhall happen to be proued by miracles: or rather that we require not the doctrine which is ſet forth to vs to be eſtabliſhed with ſignes and wonders. Both doe alike incurre reprehenſion, (that is,) caſilie to beleue for becauſe of miracles, and not to beleue ercept unracles be adiovned. The former is a ſigne of light headed men: the later, of vnbeleeuers. Of the former it is plainly ſayd Deu. 13. If there ariſe in the midſt of thee a Prophet, or a Dreamer of dreames, and geue thee a ſigne or a wonder, and that ſigne or wouder which he hath foretolde thee come to paſſe: and he ſhall ſay, let vs goe after ſtrange gods which thou haſt not knowen, & let vs ſerue thē: thou ſhalt not heare the words of that Prophet, or him which hath dreamed ſuch maner of dreame. Becauſe the Lord your God doth tēpte you, that he may know whether ye loue the Lorde your God with all your harte, and with all your ſoule. • e ſhall walke after the Lord your God, and him ſhall ye feare: ye ſhall keepe his commaundementes, and heare his voice: ye ſhall ſerue him, and claue vnto him.

Of the latter, that is to ſay, that we uſhold not require ſignes for cō firmation of the doctrine, is ertante the greeuous chiding of Chriſt to ye Iewes, Mat. 12. The wicked and adulterous generation ſeek a ſigne; but no ſigne ſhall be geuen them, but the ſigne of Ionas the prophet. And 1. Cor. 1. the Iewes reqire a ſigne, and the Greekes wiſdome. It remayneth then that indgement touching doctrine which is ſet foor • h, muſt not be taken of miracles ioynd therto, but of the word of God, that is, the writinges of the Prophetes and Apoſtles, as Chriſt doeth diſcuſſe Luke 16. where he bringeth in Abraham ſpeakinge: They haue (ſaith he) Moyſes & the Prophets, let them heare them. And if they heare not Moyſes & the Prophets neither will they beleeue if any riſe againe from the dead. And Eſaiaas ſaith cap. 8. Aſke counſell at your charming Diuines which mumble and ſay: Doth not a people aſke counſell at his goddes? Shal men runne to the dead for the liuinge? Get thee to the law and Te •••• onie.

Therefore let vs know that all doctrine which agreeth not with the holy Scripture, is to be reie • ted although great miracles are ioynd, and though Paule himſelfe, or an Angell from heauen, aftirme the ſame. Galath. 1.