CHAP. I.

WHat sayest thou Mysodaemon, is it not strange, that men at this day make so small account to discouer, and auoid the moste horrible and dreadfull sinnes of witchcraft.

I would gladly heare som­what of you concerning this argument, for the common sort of men, indeed, doe lightlie regard this sinne, and the rather because some men (as they say) of learning and reputation, affirme, that this art being rightly dis­couered, containeth nothing but cousenage and secret practises of wicked men, and foolish women which are full of restles me­lancholick imaginations.

True it is, they say so indeed: but how prooue they all such strong affirmations? they speake much and fill volumes of many bookes, but prooue litle soundly of that which they haue vainely and wickedly conceiued: for when their proofe is out of the Scripture, they neuer faile to wrest and bend that blessed word most prophanely to their owne purpose. And as for other learned men, which haue written painefulle of this argument, they are all without difference scorned, reiected, andDis. p. 17. railed vpon in moste vile manner. Their best proofe is from their owne braine, and most wicked experience, and yet some wise men (as they say) be­leeue them.

Surely Theophilus I can not myselfe be anie way perswaded that the common sorte of our witches worke by the deuill, or haue any conference with him, for so I remember Bo­din De Daemo­nomania. lib. 1. cap. 1.& others define a witch to be one that wittingly & willing­ly vseth deuilish artes to atteine that hee purposeth, & therefore [Page] [...] women are no witches, for they haue no such artes, alack [...] poore fooles they are no seducers, Dis. p. 71. but rather poore seduced soules.

I see Mysodaemon you haue read ouer some of their great volumes, can you so pretely bemone our old witches? true it is, manie of the common sort (I beleeue well) are not right witches indeed, notwithstanding they are guiltie of other most vile sinnes, and most worthie of death.

As for other sinnes, as coosnage, poisoning, and such like, I will not couer them, our witches are full of such pra­ctises, but that these seely women, haue anie artes to coniure the deuill, or to conuey him into a boxe (as they say) to raise tem­pests, to kill and make aliue, I thinke all these are but vaine sur­mises of credulous and foolish people.

Satan is full of delusions, [...]. Thes. 2. and filleth the mindes, eies, and eares of such as the Lorde hath iustlie giuen ouer vnto his handes for the contempt of the truth to beleeue lies, he is a flying serpent and not so narrowly inclosed, albeit hee perswadeth his vassals by such vaine delusions least (wanting his presence) they should bee discouraged in his seruice. But let vs come vnto the purpose, that there haue bene, are, and may be such Sathanicall witches, which worke indeed many wonders by the help and mi­nistrie of Satan.

I knowe not where to turne mee in this con­trouersie, for they say the scripture hath not answered this que­stion, wee haue Dis. p. 110. no scripture against our vvitches or which can disco­uer them.

If the scripture will not suffice and serue vs for this purpose, let vs impute that to our weakenes, and not to the want of that most perfect booke of God, which is said to be so sufficient that it is able to make the man of God 2. Tim. 3. 16. 17. absolute. And hath not the Scripture prophesied of the chaunge of Empyres, of the variable state of the Church before and after Christes incarnation, of An­tichrist his comming, [...]. Thes. 2. his miracles, &c. And doe we not finde all those diuine and propheticall predictions true? Shall wee then i­magine that there are some sinnes crept into the worlde which the Lord did not foresee, or hath not forewarned vs of: no, no, let Satan turne his coate as often as hee list, yet will that blessed worde bewraye him and his practises. The Apostle telleth vs [Page] that whatsoeuer is written, is written for our learning: Rom. 15. 4. the Lord ther­fore hauing so manifestly taught vs and reuealed his will, & what is necessarie to bee knowen in this argument, let vs bee content with his word, and suffer our selues to be taught by it.

I remember one learne'd manDanaeus in Dialog. faith so: And surely it behooueth vs Christians to rest our selues vpon the words of Christ: but I thinke, Theophilus, thou canst not finde this sinne spoken of in all the Dis. praesae. new Testament.

Yea truely: for it is numbred among those workes of the flesh, which (without repentance) seclude vs from the kingdome of heauen, Gal. 5. 20. vpon which placeIerom. com. in Gal. 5. Ierome saith thus: Ne forsitan veneficia, & malificae artes non viderentur in No­vo prohibitae testamento, ipsae quo (que) inter carnis opera numerantur: Least peradventure witchcraft, and other magicall artes (mentio­ned in the olde Testament) should not seeme to be forbidden in the Newe Testament, they are also counted among the workes of the flesh.

But our witches are properly those whom the Poets call sagae, Thessalae, Magae, Lamiae: I say this then, and that boldly, that theseDis. praef. words are not once found, neither in the New nor Olde Testament: I pray you shew me any of them if you can.

The scripture hath no such words in the original tongue for it is Hebrew & Greeke, and these words are poeticall Latine wordes. Againe one thing may haue many and diuers improper names. Sathan him selfe is sometime called a2. Cor. 4. 4. ephes. 2. 2. and 6. 12. 13. 2. cor. 11. god, sometimes a Prince, sometimes an Angel, a gouernour, a dragon, a serpent, &c. and yet is he in verie trueth, but a wicked lying spirite, the execu­tioner of Gods iustice vpon the children of disobedience: the witches are sometimes in Poets improperlie also called Thessalae, Horac. Ovid. Thessalian witches, Sagae, Wise women, Magae, Persian witches, Lamiae, Ladies of the fayrie, Striges, Hegges: and yet a witch is but a wicked man or woman that worketh with the deuill. But as for the matter it selfe, which by those borrowed wordes the Poets and other authours meant, the Scripture is mostrich and plentifull for our instruction. Let vs then attend with reuerence what the Lorde saith, and not doate on that manner about questi­ons and strife of wordes: for thus the Apostle writeth: l If any man consent not to the wholesome wordes of our Lord Iesus Christ, and [Page] to the doctrine which is according to godlines, he is puft vp and knoweth nothing, but doteth about questions and strife of wordes, whereof com­meth envie, strife, railings, euill surmisings, Or, forward. vaine disputations of men of corrupt mindes, and destitute of trueth: how saiest thou now Mi­so-daemon, is it not best counsell to leane vpon the Scriptures?

Truelie the Apostles wordes are most certen, for these sinnes haue ouertaken some men that haue written of this argument, as may be seene in their works: let me heare then first Theophilus, what thou canst say of those witches which are mentioned in scripture.

First this I say, that the Lord in Scripture hath cleare­lie numbred and distinguished 7. or 8. speciall artes of the deuill, practised by wicked men and women, Deut 18. 10. 11. v. for albe­it most agree in the interpretation, yet some varie in the number, The place is commonlie translated on this manner: Let none be found among you that maketh his sonne or his daughter to go through the fire, or that vseth witchcraft, or a regarder of times, or a marker of the flying of foules, or a sorcerer, or a charmer, or that counselleth with spirits, or a sooth sayer, or that asketh counsell at the dead.

What was the occasion of this great charge of God vnto his people, and where had these artes their beginning?

Hemingius writeth on this manner:Admonit. de superst. magic. Like, as Sathan vsed the serpent in the beginning to seduce our first parents from the obedience of Gods worde vnto his service: so it is not to be doubted that after that fall, he vsed man him selfe his instrument by magicall arts to withdraw men frō faith in the promise of their redemption by Christ. Methodius saith thus:Methodius. In the 340. yeere of Iered, there arose some of the posteritie of Cain, inventers of euill artes, as Ibbeth & Tholuscal, the sonnes of blind Lamech, who yeal­ding themselues to the dominion of the deuill, became practisers of all magicall sciences. After the flood,Ludov. Viu. Tom. 2. p. 4. Zoroastres in the dayes of Ninus King of Babylon, and is thought to be that cursed Cham, the sonne of Noah; this wicked man, as most writers affirme, pra­ctised also all these artes, and commended them to his posteritie; for Misraim was his sonne, of whome came the Egiptians, Babylo­nians, Persians, Cicer. de di­vinat. which nations of al others were most famous in the world for these Sathanical sciences. Hereby it may most manifest­ly appeare, for what cause the Lord giueth this great charge vnto [Page] his people, concerning these artes, that they might not be found a­mong them.Exod. 7. First, for that they were lately come from that Idola­trous nation, where this horrible impietie was continually profes­sed, practised,Es. 47. & maintained Secondly, least afterward they should learne these exercises of other nations round about them,Daniel 2. or of the Babylonians and Persians (among whom also they should so­iourne for a time) by wicked acquaintance and conversation.

Now teach me briefely what those artes were, so distinctly nūbred in that place, & let me see where any examples of their practise is mentioned, that so we may the better vnder­stande whether they were practised by man onely, or by Sathan him selfe by the ministerie of man.

Let vs then begin with that kind first whereof the law is giuen, exo. 22. 18. for vnder this saith M. Calvin & Gaellasius, Gallas. in Exod. 22. all the rest are vnderstoode in that place: the witch there named is Mecasephath, in Hebrue:Dialog. p. 19. Tremel. & Pagnin. translate it praestigiatri­cem, a witch working diuelish delusions. Heming. Danaeus, & Bo­din De demo. do the same,Annot. in Deut. 18. Luther turneth the word maleficam, but in the same sence, and to the same purpose.

Yea, but I remember Andreas Massius the Dis. p. 109. most famous hebritian in the world, saith this word signifieth a poisoner, because the Greeke Septuagint translate it [...], and therefore this law is giuen directly against poysoners.

The Greeke translators might well name a witch by that name, for all writers agree that their greatest practise is by poison & powders, which the deuil teacheth them to hurt withall. Bodin faith, Pars magorū maximamedicos solet & exorcist as agere: the most part of witches play the phisiciās & are exorcists. And it is knownDe Dem. p. 472. true by common experience. Danaeus faith,Dial. c. 4. p. 55. Alijs venena confecta & parata praebet, alios docet nova conficere & miscere: The deuil mi­nistreth vnto some witches poyson readie made, & he teacheth others to cenfect & compound new. Again, the Apostle vseth the greek word, [...], not for poisoning, but for almagical artes, as both Ierom & Musculus Ierom. & Mus­cul. in Gal. 5. testifie in their Comment. vpon this place: the same word is vsed in the same sense. Rev. 22. 15. & 21. 8. 9. 21. And sure­ly it appeares plainlie, this kinde of witch was not one that dealt with poison, Dan. 2. 2, 3. for Nebuchadnezzer calleth for these Mecasephim to interpret his dreame. And Hierome saieth,Com. in Esa. 57. Rages Babilonios fecisse cuncta ad eorum consilia, They were [Page] then belike the Kings wise counsellers, and therefore no poyso­ners or coozeners. The cause why the Lewe is giuen of a woman witch, is (saith Bodin) because women commonlie practise these artes, according to the Hebrewe prouerbe, Quo [...] plus mulierum co [...] plus magorumest, The more women the more witches. The same saith M. Calvin, Borrahus, Com. in Exod. 22. Gellasius, and others.

Nowe tell me, are there anie examples which haue practised this kind of witchcraft mentioned in the scripture?

That there are: for the witches of Egypt, Exod. 7. 11. and the witches of Babylon, Dan. 2. 2. are called by these names mecasephim, and chartummim.

And what can you finde in the sorcerers of Egipt, more then iagling, legerdemaine, couzenage, naturallD. p. [...]9. 8. magicke, &c.

The circumstances of that storie, and al interpretors say plainelie they wrought by the deuill. For the Scripture Exod. 7. saith plainlie they wrought their wonders in the presence of Pharaoh and his nobles: v. 10. and before Moses and Aaron. If these witches then could haue shewed but the feares of naturall magicke, &c. they had bene soone discouered. Pharaoh himselfe thought verelie they wrought the same waie that Moses & A­aron did: forthus one saith,Iacob. Ziegle. com in. cap. 8. Exod. Pharaoh arbitrabatur istud inter vtros­que differre: quod hi amplius illis in magicis artibus profecissent: Pha­raoh thought this was the difference betweene both, that the one had more profited in the artes of magicke then the other▪ and not in iugling, coosenage, naturall magicke, &c. And surely Hie­rome and others thinke they were in great reputation with their Kings both in Egipt and Babylon, and therefore it is like they pro­fessed a more deepe science, then anie rude facultie of coozenage, & practised greater matters then the iollie feats of leger-demaine.

And that thou maiest vnderstand, Myso-daemon, that others al­so are of the same iudgement concerning these magicians: one saith of them,Procopius Gaz. soph. in Exod 7. Has machinas apponit Diabolus, &c. It is the deuill that vseth these engines: meaning that Iannes & Iambres did vse diabolicall artes against Moses & Aaron. M. Calvin writeth thus: Calvin. com. in Exod. 7. Quum ex genuina philosophia prolapsi essent magi Egyptij, retinent sa­pientum nomen v [...] fidem illusionibus acquirerent: when the magiti­ans of Egipt had fallen from the true philosophie (whereby he meaneth naturall philosophie and naturall magicke) they would [Page] still be called wisemen, to win credit to their delusions: & then he addeth, est horribile exemplum laxat as magis habenas: this is a horri­ble example, that magitians should haue this libertie. Againe, he saith, Deum Com. in c. 8. 15. arti suae hostem opponunt: they oppose God as an ene­mie to their arte: by these few words, it may soone be vnderstood, what magitiās these were, in this learned mans iudgement. Bren­tius Com. in Ex­od. 7. saith, Miracula Eg [...]ptiorum erant ludibria Sathanae: The Egip­tians miracles were the delusions of Sathan. GellasiusCom. in Ex­od. 7. 11. writeth on this manner: Ist [...] astrologiae & physicae, magiam ac divinationem, inuo­cationem demonum, &c. adiunxerat. These Egiptians added to their astrologie and natural philosophie, magicke and divination, inuo­cation of deuils, &c. Musculus, Com. in Genes. 41. 8. saith plainely, these had their artes of Sathan. All these (as thou seest My sodae­mon) testifie, that the magitians of Egipt, wrought by the deuill.

Now let me heare what is the second kinde of witches, mentioned in Scripture.

The witches of the second kinde, are called in the o­riginall tongue, Aob, Aoboth: by this word, the holy Ghost vnder­standeth certaine familiar spirites, which whisper with their wit­ches, at it were, out of a tubbe or bottle, saieth Danaeus, Heming. Calv Luth. Bodin, and others: for the worde properly signifieth a bottle; as Iob. 32. 19. Ceoboth cadashim, as new bottles. But what­soeuer is the cause of that borrowed name, for this witches deuill, this must be obserued diligently, that this witch & her spirit, are al­waies clearely distinguished. For the witch, 1. Sam. 28. v. 6, 7. is not called Aob, but Bagnalath, maried to Aob, for so the word signifieth, Aob, or possessing Aob. Predita pythone, saith Tremel. & Shoel Aob, Deu. 18. 10. one which enquireth, or saluteth praieth, & intreateth Aob, if therfore here be but coosenage, there must be two coose­ners at the lest, so there are, & the witch is one, the deuilan other. Againe, Lev. 20. 27. Ciijh [...]eh bahem Aob, if Aob, that is, the deuill, be in them.

If this Aob, was but a pythonist, as Tremel▪ and others say, then I prooue it to be but coosenage, on this manner. Apollo the pythonist, and the oracles at Delphos were of this kind, & were most famous indeede, yet but meere coosenage, & therfore this was the like. I prooue mine Antecedent.Dis. p. 137. 138. Gregori Neocaesari­ensis, soiouruing with Apollos priest one night, after his departure [Page] the oracle ceased: the priest sought after him and requested him not to hinder his wonted reuelations:Dis. p. 137. 138. Gregorie yeilded and said to the oracle, permit to tibi redire in locum tuum & agere quae consue­visti, I permit thee to returne to thy place, and doe as thou wast woont. If there had bene a deuil there, it is not like this holy man would haue giuen him that libertie. Euseb. hath this storie in his 7. booke chap. 25.

I assure thee Mysodaemon, I can find no such thing in all that historie.See Grinaeus last edition & Christopher­son. See Grinaeus last edition, and Christophersons, and Grinaeus marginall note vpon Ruffinus translation. I thinke this be but some legends fable, for it sauours much like such stuffe: as for the Gregories, Socr. li. 4. ca. 22. Socrates saith ther were foure of them in num­ber: one was Origens scholler, & that was this Neocaesariensis, the 2. was Basils brother, the 3. was Gregor. Nazianzen, the 4. was Gregor. Alexandrius. And as for this Gregor. Neocaesar. he was a faithfull pastor of a Church in Pontus as Euseb.Lib. 6. ca. 29. &c. writeth, Grego­rius & Athenodorus fra [...]res, paraeciarum quae in Ponto sunt pastores. Gregorie and Athenodore brethren, were pastors of parishes in Pontus. It is not like then that this man (being so excellent for learning and godlines as Socrates reporteth him to be in the forenamed place) would permit the deuils oracle that libertie, if he could re­straine it. Wherefore Mysodaemon, I thinke thou groundest thy reason vpon a fable. And as for this oracle of Apollo, if it were but cousenage, wherefore did this cousenage cease when the gospell shined, for cousening hypocrites are in the Church, and will bee foreuer where the gospell is preached. And wherefore must the deuill in Constantines time creepe (as it were) into some hollow caues, was it be cause cousenage creeps in corners? for Euseb. saith, Apollinem autem id temporis, De vita Const. lib. 2. cap. 49. ex antro quodam & tenebricoso recessu, non ex sacerdotis ore, hoc or aculum aedidisse ferunt.

Well I am content to yeild, I knowe not what strength my reason hath, if that storie bee not there to be found. What haue you a nie examples which hath practised this kind of witchcraft?

The witch of Endor is saide to be one of this sort: for she is called 1. Sam. 28. v. 7. Bagnalah Aob, married to Aob, or possessing Aob, or (as the common translation is) hauing Aob, that is, a familiar spirit. And here My sodaemon, before I do any fur­ther [Page] answer thee, note what obseruations that place of scripture offereth vnto vs, in this question of witchcraft for our instruction. First obserue there, the great feare this vile kind of witches are in, for she was very loth, least her practise should be publikely noted, espied, & known. v. 9. 10. Secondly, how the deuil perswades wit­ches, he must be coniured out of hell, & out of the earth frō among the dead, by characters, figures,Heming. de superst. mag. c. 1. pe [...]iaptes, &c. that his vassals might be the more studious to serue him on that maner, & that mē might haue his witches for their art in the more estimatiō. v. 11. 12. Thirdly how Satan can transfrome himself before his witch as he please: for v. 13. she saith I saw gods, or an excellent person, which thē appeareth forth with in the form of old Samuel himself. Fourthly, what Satan desireth most of his witches & such as consult with them: namely to adore him as a God, as Saul did the deuill in the presence of the witch, v. 14. Lastly how bold Satan is somtimes in predictions, either when he hath some warrant of gods word, or is sent of God to execute his iustice vpon in sidels. For this deuill speaking thus boldly of Saules death, it is like he knew gods pur­pose concerning him: for where hee wanteth knowledge, hee is commonly most doubtfull in his prophesies, as those latine rimes of Apollos oracle can teach vs.

But Ecclesiasticus saith, it was very Samuel himselfe which did appeare in that place.Dis. p. 39. Chap. 46. v. 19. 20.

So dothAntiq. lib. 6. cap. 15. Iosephus also in his antiquities, for the most Iews of those times did imagin ther might be had some conferēce with spirits and soules of men: but both haue erred in this point.

It is most vnlikely of all that God would answer Saul by a deuil,Dis. pa. 140. that denied to doe it by a Prophet.

Not so Mysodaemon, I can returne this weapon vpon thine own head. For therefore was it more like to be Satan, because God had denied to answere him by dreams, by Vrim, & by the Prophets, 1. Sam. 28. 6. againe Saul was now fast bound in Satans snares for his disobedience against the1. Sam. 15. 15. 23. word of God: therefore no maruell though Satan was bold to visit him on that maner.

When Saul had told her that he would haue Samuell brought vp, shee departed from his presence into her closet,Dis. pa. 146. vvhere doubtlesse she had her familiar spirit, towit, some lewdcraftie priest: ergo, all that play was but a priestly cousenage.

I tel the truly Mysodaemon, this doubtlesse of the craftie preeste, is a magicall glose out of thine owne braine, and clean be­side the text.

The counsellDis. p. 149. giuen to Saule, by that Samuel, great­ly disagreeth from Sathans nature and purpose.

If you will aduisedly consider all the circumstances of this text, you shall soone espie that all that Samuels counsels and words were wicked & diuelish, & tended most to perswade Saul & his companie to idolatre,True Samu­el would not haue done this. and for the confirmation of these artes. Againe it is certen, the deuill can speake sugred words, and mean Sathanically, as the deuill in the Gospel, the Pythonist at Philippi, at Ephesus, and els where.

This is straunge Theophilus, and yet for all thou canst say of this place, there are some (as I heare) that cha [...]lenge Dis. p. 151. all the learned men in the world, vpon the adventure of their liues, to prooue eyther here in this witch or in any other, one piece of a miracle, such as Christ did.

There challenge, is but a bold, vndiscreete, and wit­les bragge. And as for witches miracles, DanaeusDialog. 4. 4. p. 78, 79, 80. 81. and others saie right well: that they may more properly be called, Sathanicall Mira non miracula. woonders, which the deuill can with greater facility effect (saith he) then the cunningest man, because he excelleth in nature, in swiftnes of motion, and in knowledge. Of these wicked wonders, the Scripture speaketh, 2. Thess. 2. 9. Revel. 16. 14. Sathans woon­ders are produced of natural causes, & not supernatural, as Christs were.

Now, doe but shew me the iudgement of some learned Authors, which will testifie also, that this witch hath a re­all conference with Sathan himselfe, and I shalbe satisfied and re­solued in one point, wherein Theophilus I haue a long time great­ly doubted.

1. BrentiusBrentius in 1. Sam. 28. on this manner, writeth vpon this place: Apertè significat Scriptura, quòd Sathan nō perse tantū, verumetiam per organa suae, quae sunt incantatores, & malificae, hominib. malefaciat. The Scripture speaketh plainly that Sathan doth not only hurt himselfe, but worketh also by his instruments, such as inchaunters and witches are. And then he addeth: Colloquium ipsum cum Saule, perspicuè testa­tur, non fuisse verum Samuelem, sed Sathanam effigie Samuelis appa­rentem. [Page] The conference which Saule plainely testifieth, that this was not the true Samuel, but Sathan hims [...]lfe who appeared in Samuels likenes.

2. Another saith thus. Victor Stri­gel. Saule consulit venificam seupithonissam, manes ex orco educentem. i. confugit ad Diabolum. Saule asked coun­sell of a witch, which coniured spirits out of hell, that is, he fled for helpe to the Devill.

3. To be short, and that one may speake for many, Peter Mar­tyr vpon that place, hauing shewed many mens iudgements, ad­deth in the end his owne, and saith manifestly it was a deuill. Then he concldeth in these wordes, Scio istas rationes non adeo firmas esse, vt possint persuadere, homini pertinaci. I know (saith he) these ar­guments are not so strong, that they ca [...] perswade a stubborn wit.

4De superst. mag. Hemingius is of the same iudgement.

5Dialog. Danaeus is of the same iudgement.

6 Tremellius writeth of this kinde thus: Lev. 20. 27. Pytho­nes diabolicis artibus reliquos à dei cultu & sui sanctificatione avo­cant. Pythonists seduce others by Sathanicall artes, &c.

I pray you haue you euer heard, reade, or euer seene any one example, of this kinde in these times?

I read and heare of many: but I come not yet to speak of the witchcraft in our time: notwithstanding to satisfie thy re­quest, Mysodaemon, I will shew the one example, which I finde in a learned credible writer of this age. Lectionum antiquarum. lib. 8. c. 10. Ludovicus Caelius Rhodi­gius, writing of Pythonistes, hee addeth this which followeth, for confirmation of his purpose. Idne quis vt fabulosum, risu excipien­dumputet, testatum volumus, tempestate hac, imò verò haec prodente me, fuisse in patria mea, multerculam humili loco, Iocobam nomine, ex cuius ventre immundi spiritus vocem, praetenuem quidem, sed tamen vbi vellet dearti [...]ulatam, & prorsus intelligibilem, audivi ipse: verum & innumeri alij, non Rhodigij modo, sed in tota fere Italia: quando fu­turi avida potentum mens, saepe accersitam ventriloquam, ac omni exutam amictu, ne quidfraudis occultaelateret, inspectare ac audire cō ­cupiuit, Cincinnatulus daemoni nomen erat, hac ille appellatione gesti­ens, ac clamanti sub [...]nde respondebat. Si de preteritis aut de praesenti­bus sciscitareris, quae reconditissima forent, responsadabat saepè mirifi­ca, si de futuris semper mendacissimus. Sed & inscitiam suam nonnun­quam murmure incerto, velbombo veriùs ignorabili retegebat. Least [Page] any should account this (meaning what hee had written of pytho­nistes) as fabulous, we will adde this confirmation. There was at this time, euen when I was a writing hereof, a poore woman in my countrie named Iacoba, out of whose bellie, I my selfe, heard the voyce of an vn­clean spirit, It was but small indeed, but yet as oft as it listed, it was both a distinct voyce and very intelligible. Many others also heard the same not at Rhodigium onely, but in a manner through out all Italie. For no­ble men affecting praedictions greatly desired to heare, and to behold this pythonist, whome therefore they sent for often, and stript her of all her apparell, that no secret fraud might be hidden. The devils name was Cincinnatulus,⸫Marke here you curle pa­ted Gentlemē that glory so much in your vilde excre­ments, the de­uill is your brother. he delighted much to be thus named, and gaue answer otherwhiles to him that so called vnto him. If a man did aske him of the most secret things past or present, he answered oft times most straunge­ly, but concerning future events, he alwaies erred. He couered also his ignorance with a secret muttering, or to speake more plainly, with an ob­scure kinde of buzzing.

And what is the third kinde of witches mentio­ned in the Scripture?

The third sort of witches are they, which in He­brue are called kosemim of kasam, divinours or soothsayers, as all writers agree. These witches, saithChap. 1. p. 17. Danaeus, would faine seeme to worke by some inspiration, and instinct of Gods spirit, and there­fore they are more subtile, secret, and close in their workes, then all the rest. This kinde is cunning in praedictions, saithHeming. q. de Divinat. mag. Hemingius, because God permitteth their deuill often to infect the aier, wa­ter, earth, fruites, &c. and to worke mightely in the children of dis­obedience. They are also well seene in naturall causes, and there­fore haue a great foresight in naturall events. Againe, he saith, that in praedictions they are sometimes holpen also by the writtē word of God, wherein they haue great knowledge. By all these meanes they perswade their ministers that they are1. Sam. 28. 13. gods, & there vassals likewise perswade infidels, that they forsooth, are wise men, and worthie of great honour and estimation, as may be seene by these examples which practised this kinde of sorcerie.

Haue we any examples then of this kinde in Scripture?

Yea truely: for Balaam that famous false prophet, is called by this name, Iosh. 13. vers. 22. Bilgnam ben begnor hako­sem. [Page] Billham the sonne of Beor the diviner.

Shal we thinke that Balaam wrouglit magical­ly, or that he was prompted (as they say) of the devill, when Balak sent messengers withNum. 22. 7. gifts vnto him? surely the story seemeth altogether to say the contrarie, for God is said to haue mette him, and hee is saide to blesse and not to curse the people of God.

It is most apparant by many places of Scripture, that he was the deuils prophet, albeit the Lord made him speake what he would not at that time, as he did Caiphas at the death of Christ,Ioh. 18. 14. for the text there saith, that hee bad the messengers stay all night, ver. 8. that he might goe whisper in the night time, and seeke some magicall revelations. For so it is written of him, Chap. 24. 1. His custome was to goe, likrath nechashim, to fetch inchauntments. Againe, how fayne he would haue wrought the deuils will ap­peares in it, albeit God had forbidden him to goe to Balak, ver. 12. yet hee purposed still in hart to goe, and went indeede. A­gaine, hauing his tongue tied from cursing, yet for lucre and vaine glories sake, he invented and taught Balak in what sort he might best annoy the Israelites, and that was by causing them to com­mit whoredome and idolatrie. Which wicked counsell had also that effect which he foreshewed: for as soone as occasion was of­fered, the children of Israel fell into those impieties, whereupon there dyed inNum. 25. 9. a plague foure and twentie thousand. Saint Iude also, vers. 11. speaketh of the deceit of Balaam wages: and Saint Iohn saith, that this was the doctrine of Balaam. Hee taught to put a stumbling blocke before the children of Israel, that they should eat of things sacrificed to idols and commit whoredome. To be short, it is to be seene in his owne wordes, what little hope he hath of Gods fauour and grace (for all magitians haue renouncedDanae. Dial. God and there saluation) beeing tormented in con­science, hee bursteth out into this exclamation: Oh that I might [...] the death of the righteous, Num. 23. 10. and that my last ende might be like his. And the Lorde telleth vs afterwardes, that his vengeance failed not to ouertake this witch, for his wicked doctrine & coun­sell against the Church of god, for he was slain also by the Israelites in the great slaughter of the Moabites. Iosh. 13. By all these places of the [Page] Scripture and circumstances of that storie, it is to be thought none otherwise, but that this divinor, wrought by the deuill.

But where finde you a real prompting,Dis. p. 170. the real conference, &c. of a deuill in Scripture.

What was the Pythonist at Philippi, had not shee a reall conference with Sathan? for doeth not the Scripture speake plainely that shee was possessed Act. 16. 16, 17. of a deuill, and the Apostle biddeth him come out of her, and she spake those holy words, these are the seruants of the most high God, which shew vnto vs the way of saluati­on, by a meere diabolicall reuelation. And leaste wee should any way doubt in this matter, S. Luke saith manifestly that she practi­sed Sathanicall divination, for he addeth, This Pythonist gate her masters much aduantage with divining. And had not Sathan also a reall communication with Eve & many others? To be short, I can not see, but he that can doe the greater, may doe the lesse: Non mi­rum est (saith P. Martyr)Com. in 1. Sam. 28. siexteriores hominum oculos perstrin­gat, cum antea occupauit oculos mentis: It is no marueile that hee hold fast shut the eyes of the bodie which so blindeth the eyes of the minde. He then that can worke so mightely by suggestions (as may appeare in the prompting1. King. 22. 22. of Achabs prophets) and preuaile also because God giueth him leaue, I can not see, but that hee may haue a reall possession of them, when God permitteth, and conference with them.

By what wordes of the storie, and other testimo­nies can that be shewed, that hee vsed any deuelish artes?

This witch saith thus of himselfe and his artes, Num. 23. 27. Lonachash beiagnakob ve lokesem: No inchantment or soothsaying can preuaile against Iacob. Vpon which words, Tremelli­us saith, Ipse suis fascinis & incantationibus nihil illis nocere poterat: He confesseth (saith Tremellius) that hee could not hurt them by his witchcrafts and inchantments. Again, it is said, Chap. 24. 1. He went certaine times before Likrath nechashim to fet inchantmēts: by which wordes, I doubt not, but the holy Ghost meaneth to shew vs that he was the deuils minister indeede. Master Calvine writeth of this witch, saying, Figmenta hinc inde mutuatus est, quae diaboli tan­tumpraestigias saperent: He borowed here and there certeine forger [...]es, which sauoured onely of the deuils illusions. And then he addeth: De­us omnem cum daemonibus societatem detestatur. God abhorreth all so­cietie [Page] with deuils. Tremel, he saith plainelie that Balaam wrought by the deuill: for vpon these wordes, Chr. 24. 22. then strength is as an Vnicorne, he saith, nec plus v [...]lent adue [...] sus eum artes diabolicae, quam venena contra monocerotem. Balaams Sathan [...]call artes can hurt the people of God, no more then poison can hurt the Vnicorne, Cha. 22. 6. curse me this people, that is, saith he▪ fasc [...]naeum vt maie pere [...]t, [...]ewitch them that they may perish. See more of him 2. Es. 6. Trem. Annot. Ioh. Fr. P [...]cus Mirand. writeth of him thus: primigeneris ha­bitus est Balaam, cut dominus di [...]tur fu [...]sse locutus, quanquam Pro­phetaesset daemonum & artolus. Bala [...]m was one of the first kind, vnto whome the Lord is said to haue spoken, Lib. 4. de pre­not. c. 5. albeit he were the deuils [...]rophet, and a soothsayer.

Nowe let vs heare what may bee found of the fourth kinde of witches mentioned in the Scripture.

The witches of the fourth kinde are called meg­nonim, Com. in Deu. 18. from what roote it is not certenly knowne:C. 1. p. 18. Master Cal­vine, Danaeus, and others here vnderstand, iudiciall astrologers, and deuilish mathematicians, which vnder colour of false artes worke many euils by meanes of Satan, that instructeth and prom­pteth them.

And haue wee anie examples or practisioners of this kinde of witchcraft in Scripture.

We haue examples also of this kinde,There these are called ashaphim, which word the be [...] He­briciās trans­late astro [...]o­gers. Dan. 22. for this sort is mentioned in that counsell which was gathered for Nebuchadnezzars consultation. These therefore were no doubt of no lesse estimation, then Mecasephim and Chartummim were. For these professed great knowledge in predictions by the position of starres, constellations, &c. as may be seene, Esa. 47. where it is apparant how these witches vsed to publish their prophesies and prognostications concerning the prosperitie of that king­dome: yet were they deceiued for the Persians soone after spoiled Babylon and enioyed all that Empire, so that the deuill often be­wraies himselfe and his prophets in predictions, for the Lord hi­deth from Satan moste commonly the knowledge of future e­uents. Notwithstanding the Babylonians (as may be seene in that chapter, verse 12. 13. 14.) had these men in an especiall reputation. Wherefore I conclude,There they are called Ho­brei shamaijm▪ if the former magitians wrought by Satan, as by probable and credible reasons we haue [Page] before shewed, certenly these iollie companions also must not come one foot he hind thē: albeit we finde not their couenant with the diuel so manifestly expressed, as in the former practises, for this kind of wizards and some which follow haue many shadowes to vale and couer their diabolicall confederacie with Satan.

And by what other argument can you shewe the abomination of this kinde of witchcraft.

Howe detestable and deuilish this kinde also is, may appeare by the fearfull iudgements and wrath of God, which fell vpon the Iewes for the practise of this sorcerie: as may be seene, Esa. 6. for there it is saide: surely thou hast for saken thy people, the house of Iacob, Cim [...]lu mikedem Here that very word is v­sed. vegnonim, because they are full of the east manners and astrologers as the Philistims, and abound with strange children. We must not imagine it then a light cousenage that causeth the Lord so to forsake his people. And this was one ofHere that very word is v­sed. 2. K. 12. 6. Veg­nonim veni­chesh. a Manasses witches, which caused destructiō vpō his kingdom.

What was the 5. witch named in Scripture?

The 5. the Hebrewes call chober, chobarim, of the [...]oote Chabar, to ioyne together, to binde together, or to associ­ate, say the interpreters. And so doethCommen. in Deut. 18. Master Caluine,De Demo [...]. lib. 1. c. 6. p. 89. Bodin, Dialog. ca. 1. p. 19. Danaeus take it, because (as most thinke) these haue often fami­liaritie and societie with the deuill. Trem. Psal. 58. vers. 6. Fafcina­toresisti hebraea appellatione, nominantur, consociantes societatem, quia diaboli societatem ad artes suas adhibent: that is, this hebrewe name is giuen them because of their familiaritie with Satan in the vse of their artes. This kinde we commonly call a chamer and a sor­cerer, of the rude Latine worde ortiarius, which is come in vse by custome (saith Danaeus) and hath the place of a better worde sor­tilegus.

Haue we any example in Scripture of charmes or charmers.

Of both: for these are named also among the Babilo­nian witches, Es. 4. 7. where it is saide, that this kinde of sorceres swarmed in all that nation, for they were far more common be­like then (as they be now) then the great master witches, the high­est doctors of the deuils diuinitie. And that they did so abound then, the Prophets own words do testifie: for he saith, v. 9. that the Chaldeans and the babilonians had Gnatsmath chobareimeod, that is, a wonderfull multitude, or as it were a strong armie of enchan­ters [Page] or charmers, or (as we commonly say) sorcerers.

I thinke the deuil would not debase him selfe, or vouchsafe to communicate his presence and conference with this vile sort of witches?

Yea most of all: for this kinde hath most need of his pre­sence and help, because of the great wants this ragged sort of wi­zards haue in the world.

But these wretches can gaine him no credit, nor adde one inch of estimation vnto him or his artes.

These common sorte may serue well to delude, blind, and besot the common sort of infidels, like as his greater masters, serue in high places. And what these can worke among the doating multitude of infidels,Es. 4. 7. may bee well obserued also in that Chapter:V. [...], 9, 10. for it is there said that this sorcerie and diuinati­ons had filled that people full of carnall securitie, pride, and rebel­lion against God, and his poore Church. And the same sinnes ac­companie this witchcraft to this day.

Is there mention also made of charmes in Scripture?

There is a charme of serpents mentioned in the 58. Psalme. ver. 6. where it is thus written asher to ijsmagn lecol mela­cheshim chober chabarim mechencam, that is, which heareth not the voice of charmers, albeit he be most expert in muttering char­mes. For Lachash doth signifie a secret muttering of charmes: by which wordes we may well obserue, that the sorcerers also of our time varie not much from the old charmers, for they euer (asDe Demon. 2. c. 1. Bo­din saith) are mumbling to themselues some holy wordes, full of prayers, crossing themselues at each worde, &c.

But here, Theophilus, I must by your good leaue dissent from you somewhat. This place must bee expounded by Ieremy. Chapter 8. verse 18. and then this Psalme (whereup­on your authours ground so much for charming, shall make most against you. for Tremell. expoundeth this place but by a shifte, and others by Ouid and Virgil: D. p. 249. 250. but Ieremie saith plainlie that serpents can not be charmed.

You are ouer bold now Mysodaemon with good writers, and I could somewhat beare with this boldnes, but take heed lest you be found insolent also against God in the abuse of his blessed worde, for that kinde of pride is moste daungerous. I will answere [Page] to all your doubtes in order. But first marke here where Master Calvine writeth vpon that place. Si nullae Cal. com. in Ps. 58. 6. essent incantationes, pueril [...] & absurdum foret, quod hic dicitur: if there were no charmes or s [...]rcerie this were but a childish and absurd thing which is here spo­ken: And againe in the same place: Certe si nullae essent incantationes frustra lege [...]Dei prohibitae ac damnatae essent. Surely if there were no charmes then were they vainelie forbidden, and condemned in the lawe of God. And as for other authors vsing the helpe of Poets, I an­swer, albeit they despise not the good experience of wittie poets, yet doe they not expound Scripture by them.But they re­member what August. hath well saide for this point, quis quis bonus ve­rusque Chri [...]tia­nus est domini sui esse intelli­gat. vbicunque inveneri [...] veri­tatem quam cō ­ferens & a nos­cens etia in li­ter [...]s sacr [...]s, &c. De doct. Chr. Lib. 2. cap. 18. Again as for Trem. he expoundeth not this place by a shift nor by any poetrie, but shee with three learned mens iudgements vpon that place in these wordes: aurem Trem. in Ps. 58. 6. vtramque ab e [...] obturari, alteram in terram defigendo, al­teram extrema sui parte contege [...]do, atque occludendo, testes sunt in [...]unc locum, Ieronimus, Augustinus, Casidorus, & alij. The aspe shut­teth both her eares by laying the one side close to the ground, and by co­uering and stopping the other eare with her hinder partes, so saith Ie­rome, Augustine, Casidore, and others: and this was Tremell shift. Nowe let vs come vnto the Scripture, and see briefelie how you vse or rather abuse the holy worde of God. For you sound the Prophets words thus: I will send serpents among you that cannot be charmed. The Geneua translation is, which will not be charmed. And Tremell better, contra quos nulla prodest mussitatio. Massius be­like hath taught you Mysodaemon, (to please your owne vaine fantasie) to say that serpents can not be charmed, and to found the words as if serpents could not be charmed. And wherers the wordes are borrowed, and by serpents there are ment the Babilonians whome the Lorde affirmeth shall so come vpon the Iewes for their sinnes,2. King. 17. 17. as no sugred words or charmes shall be able to skare them away: your masters vse them as if they were spoken in pro­per and naturall signification.

And what was the sixt kind of witches spoken of in the Scripture?

The witches of the sixt kind are called Menacheshim of Nachash, which signifieth to coniecture by sundry figures, Cha­racters, roddes, obseruations of daies and houres, say some He­brewes, and so sayP. 18. Danaeus andP. 89. Bodin also.

Haue we any examples of this kinde of witches in the scripture?

The witches which Manasses fauoured and caused to multiplie in his time, were named by this name. 2. King. 21. 6. and surely these were not inferiour in practise of Sathanicall artes, vnto the rest before named, for we finde Gods wrath wonderfully kindled against both the kingdomes of Israel & Iudah, for seeking after this kinde, & that other of diuination, which is before named in the third place: The words of God are 2. King. 17. 17. vaijkesnin kesamim, vainacheshu, they diuined diuinations, and vsed to coniecture by sundrie meanes: therefore the Lord was wroth, & put them out of his sight. Againe, 2. King. 21. 6. Manasses vsed vegnoven, astrolo­gie, & venichesh, magical cō [...]ecturings. Then the iudgements which followed, are added, Chap. 24. 3. The kingdome was destroied for the sinnes of Manasses, according to all that he did: or rather as Tremelli­us saith: Propter peccata similia ijs quae fecerat Manasche, for sinnes like vnto those which Manasses committed, that is, the aforena­med artes of the deuill. This kinde of witchcraft then hauing such strong cordes to pull downe the wrath of God also vpon that noble kingdome, where the Church of God had onely her visible aboade here on earth at that time, must not be thought to be a light coosenage, or an experienced knowledge in natural magick, neither must it be coloured or conveyed vnder any other such like vaile of witchcraft. The popish reliques of this kinde are left a­mongst vs, for men for want of faith in Gods prouidence, are too credulous and readie most vainely and wickedly, to depend vpon the flying, crooking and chattering of each birde, obseruation also of sundrie daies, houres, and times, &c. The Lord illuminate his Saints with the true knowledge of his prouidence,Brentius in Lev. 19. and to this ende graunt them in al places a true ministerie, that such Sathani­call and popish delusions may be packing.

But who wil say with you, that Manasses artes were sa­thanicall, or that he consulted with Sathan, when he sought after and fauoured these witches?

Ioh. Wolph. saith plainely thus:Ioh. Wolph. com. in 2. reg. 21. Manasses relicto Deo confugit ad malos spiritus: Manasses forsooke God, and sought af­ter euill spirits. And least thou shouldest deeme Mys. that Sathan can haue no such artes, by such obseruations of the chattering & flying of birdes, &c. Marke here what anPrecop. in Lev. 19. other saith: Operationes Daemonum quibus nos ludificantur & decipiunt se quoque extendunt [Page] in aves. The workes of the deuill whereby they delude and deceiue vs, are extended also to the obseruation of birdes, &c.

Nowe let vs heare something of the seuenth kinde.

The witches of the 7. kind, are in Hebrew called I [...]dgnonim of a common vsuall roote iadang: which signifieth to know, to vnderstand. DanaeusP. 19. saith, that Palmisters are here vn­derstood, and such magitians as did diuine by the entrals of beasts, &c. Bodin P. 89. differeth not much in iudgement. Master Calvin cals them cognitores, gnostae; and wee may name them not vnfitly, wise men or wizards.

And what example haue we in Scripture, which practi­sed this kind of witchcraft?

This kind also is one of the foure diabolicall sciences, which Manasses fauoured and set vp in his time, and multiplyed in the land, vntill the noble King Iosiah came, who is said to haue found among the dunghill gods, (sterchoreos deos, saith Tremel.) these two kind of witches, pythones, pythonists and ijdgnonim, wise men, & he caused their braines to be beaten out with stones,2. King. 23. 24 Lev. 20. 27. Gen. 41. 8. ac­cording to the wordes of the law of God.

And what, Theoph. doe you thinke that these witches had any sight in the secret myste [...]ies of Sathans sciences? Palmi­sters & expounders of dreames are but poore simple fellowes, our common Egyptian vagabonds (as we call them) can tell vs some points of this profession. Surely then those witches were like to be but plaine cooseners.

That these witches & some also of the former practised more then common coosenage, &c. I can shew it by sufficient proofe out of the Scripture on this manner. 1. All sinnes which the Scripture calleth abhominations,Note these Arg. & applie them to all those kinde of withcrafts which Manas­ses fauoured, & Iosiah pu­nisheth with death. are greater and more dreadfull then any sleights of iugling, or cōmon coosenage: but this kind is so named, 2. King. 23. 24. therfore this sinne is not coosenage, &c. 2. That sinne against the which the holy Ghost sheweth like, or greater detestation, then against the vilest idolatrie, is farre more dreadfull & more wicked then common coosenage, &c. The Lord sheweth such detestation against this sinne in that place. Ergo. 3. That sinne which is one great cause of the destruction of a whole [Page] kingdome, is a most dreadfull impietie. This kind of witchcraft was one of the foure which Manasses liked and2. King. 21. 6. fauoured, & for the which that kingdom2. King. 24. 3. was destroied: therefore it is one most dreadfull sinne. 4. That kinde of witchcraft which the law of God so abhorreth, & against the which it pronounceth death without mercie, is no doubt, a most deuelish and as Sathanicall a practise, as all the rest: but the law of stoning to death (which was the cru­ellest death amōg the Iewes) was directly giuen against this kind. If a man Lev. 20. 27. & v. 6. & chap. 19. 31. or woman be pytho, or ijdgnoni, a wise man, they shall die the death, they shall stone them to death, there blood shall be vpon them. 5. That sinne which the noble prince Iosiah, by the aduise of his wise Iudges and Magistrates, &c. directed by the law of God, so sharp­ly punished, and sought after so dilligently, that his Church might be clean purged, &c. must not be thought a light impietie, but ra­ther the contrarie: and that Iosiah did so, against these witches and others, it is2. King. 23. 24. recorded by the holy Ghost for his euerlasting praise. God put into the hartes of our Honourable Iudges to doe the like in these times, where and when occasion is offered. And to this end, Strilegius writeth against these witches, and to the commen­dation of Iosias on this manner.Victor Stri­gel. com. in reg. 23. His seuerissimis mandatis Iosias ob­temperans non tantum exscindit, sed etiam evellit omnes vates & in­cantatores diabolicos, ne rursus fruticentur: eandem severitatem om­nes magistratus sequantur in tollendis èmedio magis, &c. & alijs qui se ministros diabolorum praebent. Iosiah obeying the most seuere rules of Gods law (Lev. 20. 27.) did not onely cut downe, but rooted vp all divi­ners and deuelish enchanters, least they should bud or seede any more: let all magistrates (saith he) vse the like severitie, to take away witches, and all such as giue them selues to the ministerie of Sathan.

And what was the last kinde of witches named in that place of Deut. 1 8. v. 11.

The last words there are, doreshel hammuthim, one that en­quireth or seeketh counsel at the dead, but it is to be doubted whe­ther the Lord meaneth in these words an other special kind, or ra­ther sheweth by thē,1. Sam 28. Es. 8. 19. by what meanes som of the rest there nūbred practised these artes, namly, by cōsultation with the spirits of dead mē (as was thought) but with deuils indeed, howbeit some affirm, [Page] that Necromancie, another and speciall kinde of witchcraft, is here to be vnderstoode: but Samuel & Esay say plainely that Aobooth, pythonistes, and ijdgnomim wizards, practised this Necromansie: for Esay saith, that such as consult with Aobooth and [...]dgnonim, goe from the liuing elh [...]mmuth [...]m, that is, to ask counsel of dead soules (as some supposed) but of the deuills indeed, Maister Luth. saith, that Necromantici spiritus nocturnos & obamb [...]lantes consulunt. Ne­cromancers cōsult with night walking spirits,Annot. in Deut. 18. &c. or as Esay saith, They lye and remaine among the graues, Chap. 65. 4. Howsoeuer it be, whether these words contei [...]e an other speciall kind, or no, I know not, but one thing we are sure of, that these witches also had there marchandize with Sathan him selfe: for the spirit of the righteous returne vnto God that gaue them, Eccles. 12. 7. and the soules of the vnrighteous,Luk. 16. 23. are (as our Sauiour Christ saith) in hell torments. Wherefore they must be Sathanicall spirits, and not soules departed, which come to conference and to trafficke with witches here vpon earth. But some intendingIo. Fr. p. mi­randula de prae. lib. 4. c. 55. to finde an essenti­all difference, haue thought it best to call that practize of pytho­nistes, Sciomant [...]a, to discern it from this last kinde of witchcraft, as if there did appeare but shadowes onely in the one, but reall bo­dies in the other. Wherefore this difference is but to smal purpose, in my iudgement.

CHAPTER II.

SVrely, Theophilus, I loue not sophistically to cavill in this controuersie, but soberly to come (if God so please) vnto the knowledge of the trueth. Seeing that the light of Gods word is so manifest, that these magical artes mentio­ned in the Scripture, were such horrible impi­eties, abhominations, &c. and so detestable before almightie God, that they caused his wrath to be kindled in such manner against his people, for fauouring, following, and [Page] practising them: I must and will willingly subscribe, Theophilus, that these artes were more indeed then coosenage, poisoning, na­turall magike, or any other such like invention, onely practised by humane industrie.

Neuer doubt of it, they were Sathanicivenefici, & Sathanicimagi, Sathanicall magitians and Sathanicall poiso­ners indede: and so call them, Mysodaemon, asDan. c. 1. p. 20. learned men haue done, and thus I trust thou seest what the witches were which are mentioned in Scripture.

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

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

I say not so, but I reason thus: Myracles D. p. 156. are ceased: Ergo: All the miraculous works of witchcraft are ceased, & consequent­ly, I say, that our witches can in no wise worke so as those witches mentioned in Scripture haue done.

I answer thee first: For thine argument, the conse­quent followeth nine myles behinde the Antecedent. For as thou hast hard partly before, the witches spokē of in Scripture wrought no miracles, but, as the Scripture saith,2. Thes. 2. Read Danae­us dial. c. 4. p. 78. 79. 80. lying wonders. For all true miracles haue supernatural causes, and so haue not the deceit­full delusions of the deuill.

You haue not heard all that I can say, for I tell you, my reason stands vpon good ground, and hath great strength.Dis. p. 160. Oracles (as you know) are ceased, and no doubt whatsoeuer hath af­finitie with such miraculous actions, as witchcraft, coniuration, &c. it is knocked on the head, and nayled on the crosse with Christ, who hath broken the power of the deuills. What say you to this, Theophi­lus.

Surely I can but wonder, Mysodaemon, that any should teach you by speach or by writing, such blacke diuinitie in this bright shining light of the Gospel. For babes in Christianitie, vnderstande that Christ on his crosse, hath so farrefoorth bro­ken the power of sinne, as that it shall neuer haue strength to the condemnationRom. 8. 1. of his elect. But hee neuer ment so to take away sinne, as that it should haue no beeing in the world, much lesse to knocke in the head (as thine Author saith) the sinnes of Sathan & reprobates, for they are predestinate al to burne in that lake which is prepared for the deuill and his angels. And wherefore doeth he not reason thus. Sinne is brayned and nayled on the crosse with Christ: Ergo: witchcraft, murder, theft, &c. is ceased. It is because then his ar­gument should appeare before the sonne, to be a most impious & Anabaptisticall reason, as it is indeede, howsoeuer hee coloureth it.

Wherefore then haue Oracles ceased, as Plu­tarch, and Eusebius, and others write, and it is knowen true by ex­perience, for there temples are fallen, and there is no more menti­on made of them.

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

Againe, Theophilus, I pray you giue me leaue to speake what I can for our old women, for I am greatly agree­ued to see the rude multitude so cruell against them, and some Iudges so mercilesse, as to put these poore innocents to death. I reason thus by law against this vniust crueltie: I say shee is iniu­riouslie dealt withall if shee be the deuills Dis. in epist. instrument, in practising his will, my reasons are. 1. Shee is put to death for an others offence. 2. Actions are not iudged by instrumentall causes: and therefore I conclude these olde women may not dye for Witchcraft. This is Lawyers Logicke I tell you,Rostoch. disp. prop. 46. Theophilus. What can you say to this?

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

I will see what may be saide in their behalfe, before wee intreate any further of them: what if I reason thus: Christ didDis. p. 39. A grosse er­rour. clearely remit Peter, though his offence were commit­ted both against his diuine and humaneDiuine and humane na­ture he would haue said. Person: yet afterwardes hee did put him in trust to feede his sheepe, &c. and therefore wee see not but wee may shewe compassion vpon these poore soules, if they shewe them selues sorowfull for their misconceites and wicked imagi­nations.

This reason is vnsufficient and very anabapti­sticall, for it wrings out of the civill Magistrates hande all his power and iurisdiction. Shall euery penitent malefactour be deliuered from a temporall punishment, farewell then all execution of iustice. But vnderstande here, Mysodaemon, [Page] that where God remitteth his secret iustice, & pardoneth sinnes in Christ, there must not the ciuill Magistrate be remisse in bodily punishment and iustice, except he haue an extraordinary warrant and reuelation from God, for his direction. The lawe is, Thou shalt not suffer a witch to liue, vnlesse the iudge haue warrant to repeale this law from Iesus Christ (as Peter had) all witches lawfully con­victed must haue their punishments answerable to their demerits. Againe, thou dost not well to call our witchcraft misconceite & wicked imagination, for I tell thee, it is more. But thou art ouer hastie to make as yet, such apologies for witches, for these pointes should be discussed in the end of our conference. But goe on, de­maund what thou wilt, and I will answer thee as I can.

Pardon me this disorder, Theophilus, I will be as briefe as I can, I pray you answer me but a few questions.C. 5. p. 87. Danae­us, Lib. 4. c. 2. 3. Bodin,De supest. mag. Hemingius, and others, would haue witches punish­ed (if the evidence against them for [...]sorcerie be not manifest) for their known idolatry, blasphemie, apostasie, seducing of others, &c. I say the Magistrates ought not to yeeld to this counsell.

Wherefore Mysodaemon.

First, I prooue they are no idolators, for this is a true definition of idolatrie: They are D. p. 70. idolators which doe externall worship to idols or straunge gods. Now the witches haue no such vi­sible sight of Sathan that they can so adore him.

No rather, Mysodaemon, he is an idolater also which worshippeth God otherwise inwardly or outwardly, then God hath reueiled in his holy word that he should be worshipped: a­gaine, suppose not so, Mysodaemon, but that Sathan can shew him­selfe in a visible forme, faire or foule,Dan. 4. c. p. 55. l. 17. Idola sunt si­militudines vel ad deum vertum▪ vel fal­sos, vel eorum virtutes reprae sentandas, prohominis arbi­trio sine Dei mandato fa­ctae. Fen Theolog. lib. 5. p. 120. (as many places of Scrip­ture can testifie) and so offer him selfe visiblie to be adored. And is not Sauls Idolatrie so manifest, as none but a stubborne witte (as P. Martyrsaith) can denie it?

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

I answer, indeede the more graces men receiue, if they fall from grace, the greater is there Apostacie, as in Iulian and others: but count you their baptisme, wherein they haue of­fered [Page] vnto them all the benefits of their redemption, their visible incorporation into the societie of the Saints: their outward pro­fession in the face of the Church nothing? and to renounce and ab­iure all these gifts and graces, and to betroth them selues with Sa­than, is all this no Apostacie?

But all these things want proofe as yet.

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

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

Albeit, Mysodaemon, they neuer read Tullie nor Quintillians Rhetorick, yet are they deuelish deceiuers, for Simon the sorcerer had but a small fight, I thinke, in these artes, yet could he seduce the people of Samaria for many yeeres, vntill they re­ceiued Act. 8. 8, 9, 10 the Gospel, and then he fled to Roome and seduced ma­ny others, as Euseb. writeth. So could Elimas his companion, who would haue likewise seduced andAct. 13. 7. 8. turned Sergius Paulus from the faith.

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

As for this figge leafe, Bodin bloweth it away withConfurat. Wyeri. p. 431. 432. 433. one breath.

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

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

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

I will not denie, Mysodaemon, but the deuill may de­lude his witches many waies in these transportations, & that many fabulous pampheletsFaustus. Drunken Dunstan. art. & in p. 156. are published, which giue little light and lesse proofe vnto this point in controuersie. This first vnder­stand, that whatsoeuer is saide of transportations, contrarie to the nature of our bodies, as to ride on the moone to meete Herodias, &c. all such thinges are indeede but meere delusi­ons: but this that learned men affirme of the transportations of witches by Sathan, it hath no such impossibilitie in nature, but that it may be performed. Peter MartyrI. c. cl. 1. c. 10. s. 29. writeth thus. Cumque tantae sint daemonum vires, quantas antea descripsimus, nihil obstat quin homines interdum tollere possint, atque auferre in nemora. Seeing the Deuills haue such strength as vvee haue before shewed, nothing can let them, to take vp, and carrie men sometimes into vvoddes. Then hee addeth Simon Ma­gus example, who was so famous for such flying in the aier, & other magicall trickes, that hee was adored (as Eusebius Eccles. hist. 2. l. b. c. 13. 14. wri­teth) in Samaria and at Roome also, and his picture was set vp with this title, Simoni deo sancto, To Simon the holy god. But Eusebius addeth,Art. & in p. 34. that the Gospell did discouer him and wrought his discredit in all places. BodinLib. 2. c. 4. de Daemon. saith, De expor­tatione autem post vnctionem transvehi magos legimus, vel sine vnctione saepe, hirco, pegaso, scopis, baculo, vel sine baculo & iumento vllo. And as for transportation (saith he) we reade that after their annointing, they are carried away, and sometimes with­out oyntments, vpon a goate, or winged horse, or a broome, or a staffe, and sometimes without a staffe or any beaste. And we must not imagine that all are but fables, which learned Authors in elder times also haue written, as Plutarch ofRomulus, Philostrates of Appolonius Tyanaeus and others of Pythagoras transportations. Neither must wee reiect all the late Inquisitors, which by the accusations, confessions, condemnations and executions of innumerable magitians, haue learned and gotten some cre­dible [Page] experience of the trueth of transportations.Lib. 2. c. 4. Bodin andDial. c. 4. Danaeus haue also sundrie late examples, when thou hast opportunitie, Mysodaemon, thou maist read them.

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

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

But I remember M. CalvinD. p. 103. 104. saith, this transpor­tation of Christ was in a vision onely.

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

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

I will not be long in the confirmation of these pointes, for that other writers haue written much of this [Page] matter. First, for the witches bargaine and obligation with the de­uill,The witches bargaine with the deuill. answer me a few questions, Mysodaemon: are you resolued that there were euer any witches in the world?

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

And canst thou imagine that Sathan would binde him selfe to any of them (as the witch of Endor for example) to be present when they would, and to minister vnto their necessities, as we read he did, before such time as the witch also for her part doe renounce God & all religion,1. Sam. 28. & adore him as her God: yea and binde her selfe in some euident manner, to persist in this profes­sion, and continually to performe these pointes, and all other articles conteined in his obligation.

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

It is most like to be true, Mysodaemon, for some­times thereLib. 2. c. 4. obligations are found written with their own blood, as Bodin reporteth of one, Theophilus, to haue done.

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

Master Fox in the storie of M. Luther, hath one singular example for this purpose. There was (saith he) a young man about Wittemberge, who beeing kept bare and needie by his father, was tempted by way of sorcerie, to bargaine with the Deuill, or a familiar (as they call him) to yeeld him selfe bodie and soule into the deuils pow­er, vpon condition to haue his wish satisfied with money: so that vpon the same, an obligation was made by the young man, written with his owne blood, and giuen to the deuill. This case you see how horrible it was, and how damnable: now heare what followed. Vpon this sodaine wealth and alteration of this young man, the matter first beeing noted, began afterwaerdes more and more to be suspected, and at length after long & great admiration, was brought to M. Luther to be examined. The young man whether for shame or feare long denied to confesse, and would be knowen of nothing. Yet God so wrought beeing stronger then the de­uill, that be vttered vnto Luther the whole substance of the case, as well touching the money as the obligation, Luther vnderstanding the mat­ter, [Page] and pittying the lamentable state of the man, willed the whole con­gregation to pray: and he himselfe ceased not with prayers to labour, so that the deuill was compelled at the last to throw in his obligation at the window, and bad him take it againe vnto him. Thus farre Master Lu­ther.

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

At their common meetings, which they cal their sabboth, for there the deuill hath many witnesses, and there these obligations are autentically sealed. For thou must vnderstande,Sathanical sabbothes. Misodaemon, that as thou knowest Sathans purpose is euer most to rebell against God: so his drift in all the artes of magike principal­lie is, to vse all the mockerie that euer he can inuent against God, and his Word and all the partes of true religion. And to this end, he hath ordained his sabbothes for his seruice. In these horrible mee­tings, Sathan himselfe appeares sometime in one forme, sometime in another: (for [...]o he can as the ScriptureCor. 11. testifieth) for somtimes his ministers behould him in the likenes of a man, but most com­monly of a foule stinking goate. There they haue sundrie suites vnto him: and hee ministreth and teacheth them to confect poy­sons and pouders, and many things for the destruction of man and beast, and in the end he addeth (when his congregation is to be dismissed) with a terrible thundring voice, this speech, or some­thing to the like effect. Vlciscimini vos, aut mortem oppetetis. Re­venge your selues, or else die the death.

Well, Theophilus, these things may be true, yet some haue doubted how there can be any firme bargaine Dis. p. 45. be­tweene a carnall bodie and a spirituall.

The Scripture telleth vs plainely that he can trans­forme him selfe into many shapes; the Apostle saith, he can chāge himselfe into an2. Cor. 11. 14. angell of light.

But I cannot heare, Theophilus, any wise man,Dis. p. 45. or honest man tell vs any thing, which hath beene himselfe eyther a partie, or a witnesse of such horrible bargaines.

There is no man, I thinke, of learning or godly­nes, that would require this testimonie at an honest mans handes, [Page] to be an eye witnesse of such dreadfull abhominations: thou spea­kest therefore, Mysodaemon, of a thing impossible: for honest men haue no such conuenticles: notwithstanding to satisfie in some sort thy desire, see I pray thee, the examinations, confessions, and practise of M. A. of Barking, and M. B. of Rochester, confirmed by sufficient credible witnesses. Ann. 1584. And to end this question of these Sathanicall bargaines: DanaeusDialog. 3. chap. p. 45. and other graue authors say, That it is the vniforme consent of the witches of all nations and of all times: for there confessions all agree, and haue many hundreth yeres so agreed. Quae Ioh. Fr. P. Mir. de Prae­notion. l. 1. c. 2. fuisse affirmantur ab omnibus, ea non fuisse qui con­tendit, calumniatur.

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

Therefore some learned men haue distinguished these Sathanicall couenants into theirIoh. Fr. P. Mir. de Prae­notion. l. 4 c 5. Bodin. lib. 2. de Demonom. c. 1, 2, 3, 4. sorts; for some haue an o­pen, expresse, and euident league and confederacie with Sathan: some a more hid and secret: some a mixt and meane betweene both. Vnto the open and expresse confederacie, belong all ma­nifest coniurations and practises of Pythonistes: vnto the secret kinde, all close and secret operations by Sathan, in diuining, astro­logie, palmistrie, and such like: vnto the third kinde, apperteine all the practises of superstitious magicke in all sorceries whatsoeuer. And following this distinction of diabolicall confederacies: we may not vnfitly distinguish also their artes, for the better manife­station of the trueth on this manner. Some beFeneri The­olog l. 5. p. 121. meere diabolical, some mixt diabolicall: meere diabolicall as of Pythonists, and all such as are of the open league: mixt, as all other which vse any o­ther meanes appointed by Sathan for their practise, and are of the second and third kinde of confederacie.

I pray you then vnto which league belong the common sort of our witches, which seeme indeede to worke by the deuill (so wicked are their liues, so deuelish are their inuen­tions, and such dreadfull euents follow them) and yet haue no manifest operation by Sathan to their owne knowledge, as most [Page] of them say in the very houre of death.

They doe belong therefore, no doubt, to the se­cond or third kinde of confederacie: and they worke secretly by the deuill, [...]. Fr. P. M. de Praenot. l. 4. Quanquam haec ipsinon advertant & norint. c. 5. Albeit they neither perceiue nor know this thing.

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

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

And what can you say of our witches oynt­ments,Witches oynt­ments. for I remember Ioh. Bap. Neap. did prooue by his owne ex­perience, that this was but meere coosenage and a fable in witch­craft, as we may read in his little booke of naturall magicke, lib. 2. cap. 26.

First, as for the strength of any oyntmentes to worke any magicall inuentions, I answer, Mysodaemon, it is none at all. For oyntments can mooue Sathan, no more then figures, crosses, circles, periaptes, the superstitious mutterings of holy wordes, and such like abhominations. Secondly, that they haue notwithstanding such stuffe in their practise, I am induced to be­leeue, for that Sathan wants not in his seruice (as is before saide) all theNonne manife­stèd abolus mo­rositatem illam Iudaeorum imi­tatus est? apish imitations of Gods religion,Tert. de Praes. haeret. that can be deuised by new found and forged sacraments. Againe, Mysodaemon, if this making of oyntementes, of the fatte of young chil­dren, seeme so straunge vnto thee, vnderstande this, that albeit the deuill little regardeth such oyntementes, yet is hee right glad to behould and see the murder and bloodshedding of young infantes: for wherefore else did the Heathen kill and sacrifice their children vnto Moloche? and that thou maiest vnderstande also, what that abhominable practise was, [Page] David sheweth that, complaining because this horrible idolatrie crept into the Church: for he saith, They offered their sonnes and daughters vnto deuills. And that the deuill stirreth Sathanicall ma­gitians, to offer these bloody sacrifices vnto him, the ecclesiasticall stories of Maxentius and Iulian, and others, can testifie vnto vs. For ofMaxent. Eu­seb. eccles. hist. lib. 8. c. 15. & de vita Const. lib. 1. c. 30. the one, it is said, Contulit se magicis studijs ad incantationem & iam mulieres praegnantes discidit, iam infantium recens natorum vis­cera inquisiuit, & arcano quodammodo daemones advocauit. He gaue himselfe to the studie of magick for inchantment, and then he ript women with child, and sought diuinations in the entrals of young infants, and called or coniured deuils secretly. And of thesul. Theod. lib. 4. c. 26. 27, 25. other it is written: Antiochiae verò, aiunt, multas arcas in regia, refertas hu­manis capitibus, inventas esse, multis (que) in puteis cadavera humana. There were found at Antioche (as they say) many chestes full of deade mens sculles, and many dead corses were found in wells: and a little before his death in the Persian warre, it is said in the same place, that he ript an other woman with child to practise vpon her his di­uinations, and then he hung her by the heare, purposing to learne more by her dead bodie at his returne, but therein he fayled, albeit his deuils told him the contrarie. Againe, Plinie writing of Nero and his magicke, saith thus of him, Homines etiam immolare gratis­simum ei fuit: He was most delighted to sacrifice men vnto deuills. A­pollo taught his witches to sacrifice a noble Virgin, to stay the plague among the Lacedemonians. Polyxena Priamus daughter, and Iphigenia Agamemnons, were both sacrificed to Sathan in like manner.Tertullian in suo Scorpiaco. The witches of Scithia offered men in sacrifice vnto Diana: The witches of Fraunce vnto Mercurie: The witches of Africa vnto Saturne, And what was Diana, Mercurie, & Saturne, but Sathan and his fellowes, which coloured and shrowded them selues vnder such names and titles (as Mirandula De praenot. saith rightwell) among the blinde and prophane Gentiles? The Romane witches taught the old Romanes to sacrifice two men yeerely, to appease the Gods, and to cast them into Tyber. In Cyprus also, they sacri­ficed a man vnto Apollo. To conclude, Baals witches shew plain­ly how greatly Sathan delighteth himself, to see mens blood shed in his seruice,1. King. 18. 28. for it is written of them, They cryed loud, and cut them selues, as the manner was, with kniues and launces, till the blood gushed out vpon them. And this hath, is, and euer will be the ende of all [Page] spirituall whoredome with Sathan in witchcraft.Read of the storie of yofng infants mur­dered in Len­ton Abbey, & found in the 8. yere of Q. Elizabeth. Act. & Mon. p. 1947. The like effects could I shew by examples of corporall whoredome also: for these two kinds of pollutions,What sacrifi­ces, witchcraft & whordome, the two eldest daughters of poperie haue euer offered vnto Sathan. as they haue great affinitie in nature, and in filthie practises accompanie one the other: so for this ende in murder and bloodshedding, they haue not much varied, but euer in all ages offered Sathan these bloodie sacrifices vnder sundrie and diuerse pretenses, as it is by the continuall obseruation of wise men truly testified vnto vs.

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

Truely my greatest delight in this conference, Mysodaemon, is to helpe thee what I can to come vnto the know­ledge of the trueth, & to make thee more able to auoyde (if God so please) all the daungers of these Sathanicall delusions: for I may speake truely as anotherDanaeus Dial. doeth, for mine owne part: Equidem de diabolis eorum (que) ministris sortiarijs lubenter disputare non soleo, &c. eatenus mihi nota sunt eorum studia & artes quatenus de ijs verbo Dei sacrosancto omnes edocemur. Surely I list not willingly to dispute of de­uills and there ministers the witches, &c. and I am so farre acquainted with their studies, as we are all taught by the word of God. And as for transformations, I warned thee before to looke for no supernatu­rall works in witchcraft. I answer thee therefore this question, with Danaeus also:C. 3. p. 49. Quare illa etiam falsissima censenda sunt, quae de lycanthropis quibusdam narrantur: These things are to be thought most fabulous, which are reported of transformations. Content thy selfe, Mysodaemon, I pray thee with this answer, for these things be not the great grounds of witchcraft. Howbeit I denie not, but witches may haue also sundrie such Sathanicall delusionsI. Fernelius de partium morbis & sym­ptomatis. 5. c. 2. in many, which abounde in melancholy, but no reall transformations in­deede.

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

If thy questions be needfull and necessarie for thy selfe or any friend to know, I will answere them: but as for2. Tim. 2. 23. foo­lish and vnlearned questions (the Apostle hath forewarned vs) they doe but ingender strife.

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

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

Well then, I will (if God assist me) followe your counsell, & redeeme also the time (if I can) in better studies, which I haue so vainely and wickedly lost▪ my next question is, whether there may be in verie trueth at this daye such coniu­ration, and calling vp of deuilles (which they call Necroman­cie) so as the witch of Endor did? for albeit it bee not vn­like but that Sathan practiseth with witches in these dayes [Page] as in former times, as you haue partly shewed: yet in my iudge­ment it is a thing impossible to call vp, or to conjure deuils by any atte out of hell: for the D. p. 431. Scripture saith that all passages are stopt concerning the egresse out of hell, in the 16. Chap. of Saint Lukes Gospell.

I counsell thee, Myso-damon, neuer to credite any more such magicall glosses vpon holy Scripture: for albeit the reprobates departed are tormented for euer with deuils in hell: yet the prince, the2. Cor. 4. 4. Eph. 2. 2. chap. 6. 13, 14. god, and the gouernours of this worlde are in the ayer also, rounde about vs, and may be coniured My­so-daemon, as well from aboue as from belowe: for the Apostle sayeth, They are not in hell onely, but in high places also.

CHAP. III.

I Woulde gladly be resolued in another doubt, Theophilus: most men are wont to seeke after these wise men, and cunning women, such as they cal witches, in sicke­nesse, in losses, and in all extremities: what thinke you of this, Theophilus?

I am assured, Mysodaemon, that such miserable people commit a most horrible & dreadfull sinne, that they are iustly brought into Sathās snares, for the contempt of God & his word, that they seeke helpe of the same serpent that stung them, that against the knowen prin­ciple of the Gospel they would haue Sathan to drive out Sathan: and to be short, that they are in very trueth, but meere Gentiles, & Pagans in religion▪ blind in their mindes, hardened in their harts, strangers from the life of God, and that if God giue them not spee­die repentance, they will become past feeling by custome & con­tinuance in their sinnes.

What reason haue you to prooue this custome so vnlawfull and so vile, as you would haue it to appeare to be: for those sinnes which God would haue vs most to dread, to feare, & to auoide, he warneth vs of them many waies, by his Worde, by examples, and by his iudgements from heauen against them.

It is well obserued, Mysodaemon, and surely God warneth vs all these waies of the greatnes of this sinne; wherefore it is, no doubt, a most dreadfull abhomination.

How, First by his Word?

First, thou knowest, Mysodaemon, how the Lorde in his Word chargeth vs to renounce the workes of the Gentiles: the Apostle saith, This Eph. 4. 18. Lev. 18. 26, 27, 28. Deut. 14, 1, 2. I say and testifie in the Lord, that you hence­foorth walke not as other Gentiles walke in vanity of their minde: think not that hencefoorth euery thing is lawfull vnto them, that the rest of the Nations (which are without God in the world) thinke it not vnlawfull for them to doe. The same charge Moses giueth often. Now this practise was most rife among all those idolatrous Gen­tiles: for theGen. 41. 8. Exod. 7. & 8. chap. Egyptianes in all their neede called for their wise men: so did theNum. 22. 23. 24. Moabites, so did the Petsians, andDan. 22. Esd. 47. 12, 13. Babylonians. So did the Romanes, as there histories record, euen there Empe­rours, Romulus, Nero, Maxentius, Iulian, and others: and the great Chame of Tartary and the Persians (asDial. c. 6. p. 89. Danaeus saith) seeke af­ter these helpes of the deuill in all their necessities, euen to this day.

What manifest and cleare testimonies of Scrip­ture haue you against this practise?

There is nothing cleare and manifest, Mysodae­mon, vnto those inloh. 2. 14. whome the word of God abideth not, and which haue not ouercome that wicked one, which is the deuill: for Sathan so amazeth them, that they are more ready to reele into euery sinne, though it be neuer so monstrous, then to see the greatest light that God offereth them. Are not those prohibitions of God in his Law and in his Prophets so plaine and so evident, that (as the Prophet saith) he that runneth, may reade and vnderstand them? the Law of God is this,Lev. 19. 31. 20. 6. Deu. 18. 10, 15 You shall not regard them that worke with spirits, neither soothsayers, yea shal not seeke them to be defiled by them, I am the Lord the God. Againe, anon after, to make the greatnes of this sinne the better to appeare, he repeateth the same wordes [Page] in more fearefull manner: If any turne after such as worke with spirites, and after soothsayers to goe a whoaring after them, then will I set my face against, that person, and will cut him of from his people. And againe, that God people might be sufficiently warned, they haue a third charge against this sinne in Deut. 18. where they are commaunded in all there necessities to seeke vnto God, and the ministerie of his worde: which place Es. commendeth to the Church of his time, on this manner: VVhen they shall say vnto you, Es. 8. 18. enquire at them that haue a spirite of diuination, and at the soothsaiers which whisper and murmur, should not a people en­quire at their God? from the liuing to the dead? to the law and to the testimonie, if they speake not according to this worde, it is because there is no light in them. And thus, Mysodaemon, the Lord hath most louingly warned, and most sharply charged his people to auoyde this sinne.

But some vnderstand the Law of God, Theo­philus, as the Emperours ciuill Law expoundeth it.Codic. Iust. lib. 9. tit. 8. l. 4. Eorum est sci­entia punienda, &c. qui magicis artibus contra salutem hominum, &c. nullis verò criminibus implicanda suntremedia humanis quaesita corporibus. Hereby it is manifest, that hurtfull magitians and witches which kill and hurt mens bodies and goods, are onely to be auoyded, and so they doe amongst vs, but such of these pra­ctitioners, as can and will cure the sicke, finde thinges loste, haue a good neere gesse in praedictions, are not in any wise to be blamed, saieth this Lawe, and therefore these are often sought after in necessities vnto this day, and they seeme to doe no man harme, but much good, and they speake the very truth often, and men will doe much, Theophilus, in ex­tremities.

First for that Lawe, it is a moste wicked and prophane law, and if it be one of Constantines constitutions, it was published, no doubt, before his conuersion to the faith: and as for the good that miserable men receiue of the sorcerers, assure thy selfe, Mysodaemon, the more they seeme to benefite mens bodies, the more harme they doe both soule and bo­die: for who would receiue gold at an enemies hande without feare, and good assurance for his safetie? and is not Sathan the bloodiest enemie that man hath liuing? and lastly, where [Page] as they would be credited for their trueth: one counselleth vs in these wordes. Si vera quando (que) dixerint non ideo credendum eis, sed imitare Christum, qui reprehendebat damones, quamvis voci­tarent ipsum filium Dei. Albeit witches speake trueth nowe and then, wee must not therefore beleeve them, but followe thou Christ (saith he) who reprehended the deuills, when they named him often the very Sonne of God. And because wee be impatient in extre­mities: he addeth. St non illico sentis auxilium divinum, quid tum? patientia opus est. If in thy great necessities thou findest not present helpe from God, what then? thou muste vse pati­ence.

And how doeth God wame vs of this sinne by examples?

Thou maiest finde a multitude of examples, which God layeth before vs in the Scripture,2. King. 1. 3, 16. & 17. 17. & 21. 6. &c. by them to reclaime vs from this sinne, but I will here name but Saule onely, hee alone can teach all men vvith vvhat coardes of sinne all these witchmakers are fettered aboute, and howe that they are in trueth, most prophane in life, and Athistes in religion: for first, hee had reiected the worde of God in heart, and all sincere obedience thereunto. 1. Sam. 15. 23. Againe, hee was a very murderer, for howe often sought hee to murder David, and rested not till hee had slaine a great number of the moste religious and innocent Priestes of the lande. 1. Sam. 22. 18. And hee was also a verie hypo­crite in profession. 1. Sam. 26. 21. Vnto all these sinnes, hee added this fearefull contempt of GOD, 1. Chron. 10. 13. Hee asked counsell of a familiar spirite, and in the ende in great desperation he murdered him selfe. 1. Sam. 31. 4.

But thinke you that al these sinners, are as wic­ked, or any thing like that desperate Saule?

I will not say that the measure of their sinnes is growne to that height that his was, but that they be most blinde in their mindes, and wicked in their liues, experience deilie tellethvs. For who but Papistes and rebellious Athistes ride [Page] and goe dailie to this market? And vnto such God doeth iustly sende strong delusions, that they should beleeue lyes,2. Thes. 2. 11. 22. that they might be damned, because they beleeued not the trueth, but had such pleasure in vnrighteousnes.

Surely the greater part of them which make this trafficke with witches, haue in deede but a small deale of any good religion: but these were Gentiles, and there­fore were worthelie plagued for infinite more sinnes: let me heare howe God punished this sinne among his owne peo­ple.

Farre more fearefully: for whereas the Lorde loued them aboue all nations vnder heauen: this sinne was one of the principall causes of that long diuorcement which was betweene him and that people, for the Prophet saith:Es. 2. 6. again Es. 8. 21▪ 22. Surely thou hast for saken thy people the house of Iacob, because they are full of the East manners and are sorcerers as the Philistines, and abound with strange children. And of the destruction of both the kingdoms of Israel and Iudah. 1. Of Israel, 2. King. 17. 17. They made their sonnes and daughters to passe through the fire, and vsed witchcraft and inchauntments, &c. therefore the Lord was wroth with Israel, and put them out of his sight. 2. Of Iudah, 2. King. 24. 3. Sure­ly the commaundement of the Lord came vpon Iudah, that he might put them out of his sight: Propter peccata similia ijs quae fe­cerat Manasche. For sinnes like vnto those which Manasses com­mitted, and his sinnes are numbred, 2. King. 21. 6. He caused his sonnes to passe through the fire, he gaue him selfe to witchcraft and vsed them that had familiar spirites, and were soothsayers, &c. A­chaziah would not enquire of Gods word, but sought after the god of Ekron in his extremities, 2. King. 13. 16. Maxentius in like manner, the Romane Emperour, consulted with his witches be­fore his destruction, and so did the vnhappie Iulian, and they had both an vnhappie end.

Surely the Lord, I see, hath giuen vs in these daies more testimonies of his hatred against this sinne, then hee did the old Church,Rom. 15. 4. for all these examples & iudgements are writ­ten (as the Apostle speaketh) for our learning: & therfore such in [Page] these times as commit spirituall whoredom with Sathan, are wor­thie to drinke more deepely of the cup of the Lords wrath.

That they are: for the greater light offered men doe reiect, the greater shalbe their condemnation.

But alas, it greeueth me to thinke, how these witches children,Esa. 57. 3. (as the Prophet calleth them) of our time be­leeue not, that sorcerers and coniurers are so euill.

They erre greeuouslie, because God hath giuen them ouer in his iustice for the contempt of his word: for they consider but their figures, glasses, circles, periapts, & other vayles of witches profession: and so did Saule, he looked vpon the wo­man, and was caried away with a strong imagination and liking of her artes, he vewed Samuels old mantle, gray heare, and liste­ned vnto his iollie graue speeches, &c. And yet it is said the Lorde slew him for this sinne. 1. Chr. 10. 13. The people therefore of our time, hauing the same drift and purpose with Saule, that is, with full sayle seeking after Sathan if he may be found, must be subiect to the like (if God giue not repentance) or the greater condemnation.

And may not the Magistrate prouide against this euill?

The Almightie God chargeth him so to doe, Deu. 18. 9, 10, 11. Lev. 20. 6, 27. for [...]. King. 1. 16. these sinnes are said to goe a whoaring from God, and fall into a most dreadfull apostacie, and therefore the Lord will haue them cut off from among his people. The Apostle saith, Rom. 1. That euill doers are not onely worthy of death, but as many also as consent vnto them or fauour them. Wherupon one wri­teth thus. Heming. de superst. mag. Iuxta Pauli doctrinam, eiusdem impietatis reus peragitur, & eisdem paenis obnoxius est apud Deum, & qui artem exercet magi­cam, & qui ex ea remedium petit: that is, According to Saint Paules doctrine, he which practiseth witchcraft, and he that seeketh helpe ther­by, are both alike guiltie of the same impietie, and before God subiect to the same punishment.

CHAP. IIII.

THE people say, Theophilus, that witches can kill and make aliue whome they please: where­fore doeth Almightie God suffer witches to hurt and to destroy man and beast on this man­ner, for surely I thinke they can doe much in­deede?

The multitude is in this grosse errour▪ Mysedaem, that witches haue power to turne the world vpside down at their pleasure: but the trueth is, it is nothing so. for, as I taught thee be­fore, they are but Sathans instruments, and can not worke these wonders without him, and as for Sathans power also, it is limited by the Lord. for he can do nothing, but where, and when the Lord sends him: when therefore he is sent for the execution of Gods iu­stice, he perswades his witches, that he can drive heauen and earth together at his pleasure, and they perswade the wicked worlde, that they can likewise worke wonders, whereas neither they, nor Sathan him selfe by them can take away the least haire from the greatest sinner vpon earth, but when God permits them: for as the Lord by hisPsal. 147. 11, 19, 20. speciall loue, mercie, and prouidence doeth em­brace all his Saintes, so likewise his generall prouidence and mer­cie (saith the Prophet)Psal. 145. 9, 15. Com. in Iob. cap. 1. v. 16. is ouer all his workes. Thus much in ef­fect hath M. Beza written the last yeere in his commentarie vpon Iob, in these wordes: Caeterum ostendit etiam hic locus impuros illos spiritus non temerè ab Apostolo vocari aeris principes, sicuti summum illum lovem horum daemonum principem, Graeci & Latini multis prop­terea epithet is cognominarunt, [...], fulgurato­rem, tonantem vocantes: qui tamen vel minimum quiddam in caelo, [Page] vel in terra movere nisi Deo concedente non possunt, sed Dominū quid­dem illorum opera, quoties ipsi libuit, in huiusmodi excitandis tempesta­tibus vti, ipsos verò donec in abissum mittantur, in aere & in alijs mun­di partibus versantes, & nulla remagis, quàm omni rerum confusione, & hominum praesertim exitio gaudentes; Adde etiam omnium natu­ralium causarum ad excitandas omnes eius generis impressiones requi­sitarum summè peritos, quàm facillimè & quàm libentissimè, Deo con­cedenti, vel etiam imperanti, suam in his rebus operam praestare con­stat, sagarum etiam & magorum omnis generis adhibito interventu. And then he addeth a confirmation of his assertion concerning witches, and a great complaint against negligent Magistrates on this manner. Quadere cùm tam apertè tam multis, tam certis & sa­crarū literarum testimonijs, & omnium seculorum apud omnes gentes historijs cōstet, mirū est ac penè incredibile adhuc inter Christianos, prae­sertim magistratus ac Iudices inveniri, qui vana & futilia haec esse om­nia existiment. Which thing (saith he, speaking of witchcraft) see­ing that it is so apparantly knowen, by so many and so certaine te­stimonies of holy Scripture, and by the histories of all times, among all nations: it is to be wondered, and in a manner incredible, that as yet there are found among Christians, and especially among magistrates and iudges, which doe suppose all these things to be but vaine and fabulous. But to returne againe to thy demand, My­sodaemon, wherefore God permitteth witchcraft in these our daies? as for the causes of this permission, if thou wouldest knowe them, they are many in number, but I will commend vnto thee foure principally for thine instruction.

VVhat then is the first cause of this permis­sion?

The euill artes and workes of Sathan by witch­craft, are for a signe of the contempt and fall of men from the Gos­pell and syncere profession of religion, wheresoeuer they be either suffered or maintained, we see and knowe by daily experience, that men haue but small measure of the pure light of God in that place.

This is to be seene most true in poperie, where all superstition and magicall artes are bred, professed, and main­tained: and what is the second cause?

The seconde cause why God suffereth Sathan [Page] thus to triumph by his artes, and to rule ouer infidels, is, that he might fatherly forewarne his Saintes to1. Pet. 1. 17. passe their dwelling here in feare and with all diligence, to avoyde the contagion of the wicked▪ with whome they haue any conversation.

And what is the third?

The third cause of this permission is, that by these delusions of the deuill, God might in iustice punish them which would not receiue his trueth: for the Apostle saith, that they which will not2. Thess. 2. 11 beleeue the truth: God will send them strong delusions that they may beleeue lyes.

It is most true we see: for such as hunt after our doating witches are most sottish idiottes of all the people, who when they bee stung by Sathan, runne foorthwith to be cu­red by him: what nowe is the fourth cause?

The tryall of Gods Saintes: for GOD per­mitteth all heresies and superstitions to spring in his Church, that those that are his, might be knowen, as the Lorde teacheth 1. Cor. 11. 19 deut. 13. 1, 2, 3. vs.

Howe farre then may Sathans power reach, when God so permitteth him, or sendeth him for the execution of his iustice?

Almightie God doeth vse Satan for to worke his signes and iudgements in the heauens, in the ayer, and in the earth, and to execute his iustice vpon all the children of disobe­dience: yea and to afflict his Saintes, as ofter as the Lord know­eth it expedient for his glorie, and their saluation. For the Scrip­ture speaketh plainelie, that he can driue downe lightnings and flames ofIob. 1. 10. fire from heauen, to hurt the creatures vpon earth. Againe, that he can infect and poyson the ayer and water with pestiferous exhalations when God sendes him, as in the plagues of Egypt, which were wrought by the ministerie of Sathan: for it is written, that God cast foorth his indignation and wrath vpon them in all those plagues,Psal. 78. 49. By sending out euill angels among them. He can destroy also the other creatures, and man him selfe, by Iob. 1. Iudg. 9. 23. Esd. 19. 14. 1. Tim. 4. 12. fyers, by windes and tempestes, when he is let loose against them.

The witches boast indeede that Sathan [Page] can do much, and they likewise by their acquaintance with him; but some thinke that all this is but to fray men, & many men often hurt themselues and others by fond imaginations.

As for Sathans might, it is but weake: if the Lorde graunt him not strength to execute his will, he can not doe it: and whereas some suppose that all these artes are but strong phanta­sies, they be greatly deceiued, for albeit that some doe hurt them­selues with euill imaginations, &c. yet let a witch or any other imagine what he will against thee, his imagination can neither kill thee, Myso-daemon: nor take away one haire from thy head, but we knowe and see, that Sathan by witches can doe both, and this is the confession of the witches of all times, nations and people, euen at the very point of death.

If Sathan can hurt the bodies and soules of men, I will neuer doubt he may soone hurt the other creatures, tell me therefore first, what can he doe to infidels and wicked pro­phane people?

• 1 Sathan is their God. 1. Cor. 4. 4.
• 2 Sathan is their father. Ioh. 8. 44. act. 13. 10.
• 3 Sathan hath the vse of their bodies & soules.
  • Eph. 2. 2.
  • Matt. 12. 43
• 4 Satan workes his owne workes in them.
  • 1. Ioh. 3. 8.
  • Ephes. 2. 2.
• 5 Sathan blyndes their minds, and makes them fooles in vnderstanding.
  • 2. Cor. 4. 4.
  • Eph. 4. 18.
  • 1. Cor. 2. 14
• 6 Sathan robs them of the good vse of Gods word by many delusions, Luk. 8. 12. and makes them storme and fret against it, Prou. 14. 16.

Now then seeing that Sathan hath this dominion ouer the soules, which are farre more precious then their bodies, he may no doubt and doeth often tosse their bodies, when God permits him, at his pleasure.

My heart trembles and quakes, Theophilus, when I vnderstand by the holy Scripture, how all prophane and wicked [Page] men in the Church euen among vs, are thus fast bound in Sathans snares and chaines, and what is more miserable, they are so blind, they know it not.

Yea, and what is most dreadfull in these daies, God hath giuen ouer sundry men (for the contempt of his word) so farre into Sathans power, and into a reprobate sense, that men re­iect the very naturalRom. 1. 30. prov. 11. 23. course of ciuil life, that men sport themselues in doeing wickedly, that men worke allEph. 4. 19. vncleannes, euen with greedines. And such is the impudent boldnes, and grouth of sinne in these times, that if any one man refraine from euill, he is a mon­ster among men, a gazing flocke, and as theEs. 59. 15. Cypr. l. 2. ep. 2. Prophet saith, ma­keth himselfe a pray. S. Cyprian complaineth of his time, Esse iam inter nocentes innoxium cr [...]men est, malos quisquis non imitatur offen­dit. And the Milesians prouerbe was, men thinke there ought to be no place for any honest man among them.

The Lord defend vs from them, and graunt vs that wee may so liue by them, that we be not hurt of them: but may not Sa­than and his witches hinder and hurt the Saints of God also?

No doubt they may: for Sathan sought to win­now, euen the veryLuk. 22. 23. 1. thes. 2. 18. Apostles, and preuailed somewhat, and hin­dred them often in the course of their ministerie.

How shewe you that Sathan can hurt their bodies?

The Apostle had the messenger of Sathan2. Cor. 12. 7. iob. 2. to buffet him, & as for Iob, Sathan so poisoned his bodie all ouer, that there was no part of him whole, from the crowne of his head to the sole of his foot: yea & what is more feareful, it may be seene byLuk. 8. 2, 3. Mary Magdalens example, that (if god permit) he may not onely hurt the bodies of the Saints, but before grace also haue a reall possession of them. Again, our continual warfare is against him, & if we want a­ny part of our armour described, Eph. 6. he may soone hurt vs.

Teach me two things more, Theophilus, and then I cease to molest you. First, how I may be cured, if witches do hurt me: and secondly, how I may best auoid them: for I see wel we be in daunger all by them.

First, as for the cure of any man, poisoned by Sathan,Fernel. de Ab­dit. rerum causis. it is knowen by the experience of many learned phisitions, a thing most difficult: the reason is, sathan vseth poisons that haue hidden, [Page] vnknowne, and straunge operations in the bodies of men, for he is an Empiricke of many yeeres experience; notwithstanding wee ought to vse all good meanes that Phisicke offereth vs, continually intreating the Lord so to blesse thē, as they may be for our health, if it shall seeme expedient for his glorie and our saluation: and if by these meanes we can not receiue health, we must wait patient­ly vpon God, commit and commend our bodies and soules vnto his hands, for he saith, The Ps. 37. 18. Eccl. 8. 8. Lord knoweth the daies of vpright men, and their inheritance shalbe perpetuall. Againe: man is not Lord ouer the spirit, to reteine the spirit, neither hath he power in the day of death nor deliuerance in the battaile, neither shall wickednes deliuer the pos­sessors thereof.

I heare often that many great mens houses are troubled with straunge visions: What thinke you, Theophilus, are these vncleane spirits, and how may such euils be auoided?

It is well you speake of great mens houses: for there commonly are the greater sinnes. Nero could hardly rest for feare­full and straunge apparitions: Suetonius De vita Ne­ronis. saith, Saepe confessus exa­gitari se materna specie, verberibus furiarum, ac taedis ardentibus. The like say the stories of Brutus, Pysistratus, and others. The greater sinnes defile any place, the greater libertie is giuen Sathan, & the more it isMath. 12. 43. swept and garnished for his continuall habitation. To expell all such euills, these rules following in all such families must be carefully practised. 1. The lords, masters, and fathers of fami­lies, must draw nere vnto God themselues by vnfained repentance, that their owne bodies and soules may be truly sanctified: so must the strong man be first conquered, Luk. 11. 21, 22. 2. Their fa­milies also, with like diligence often purged, Gen. 35. 2 Ps. 101. 7. Epist. to Philemon, Deut. 21. 18, 21. 3. In Gods most holy word faithfully instructed, Gen. 18. 19. 1. Cor. 14. 34, 35. Deut. 6. 6. Eph. 6. 4. 2. Tim. 3. 15. 4. They must also go before, and direct their houshold in praier & thankesgiuing, when they be present: 10. 6. 11. Ps. 55. 17. 127. 1. Tim. 4. 4. that the seruants may doe the like, when they be absent: Gen. 24. 12, 13. without interruption, 1. Pet. 3. 7. 5. They must dwell with their wiues as men of knowledge, 1. Pet. 5. 7. not bitter vnto them, Col. 3. 19. contract with the faith­full onely, Gen. 6. 2, 3. in the Lord, 1. Cor. 7. 39. the marriage bed sanctified with praiers. 1. Tim. 4. 3, 4. vsed to bridle and asswage, & not to feed & stirre vp lust, Ro. 13. 14. abstaining it at certen times [Page] appointed for fasting & praier, 1. Cor. 7. 5. & in the time of womens seperation, Ezec. 18. 6. & 22. 10. Lev. 20. 18. 6. The wifes subiect to their husbands, Col. 3. 19. in pure conuersation which is with feare, 1. Pet. 3. 1, 2. 7. The children brought vp in the informati­on of the lord, Eph. 6. 4. obeying in al things their parents, Col. 3. 20. in the Lord, Eph. 6. 1. 8. The masters must do that which is iust and equall to seruants, Col. 4. 1. without threatnings, Eph. 6. 9. 9. The seruants auoide eye seruice, do their dueties in Gods feare as vnto the Lord, Col. 3. 21, 23. with feare & trembling. Eph. 6. 5. 10. They must also direct, & command their familie to a priuate fast, when publique or priuate calamitie, or such like needful occa­sion so requireth. Hest. 4. 16. Neh. 1. 4. Act. 10. 30. 11. Conduct them to the publique ministerie where it may be found, Amos 8. 11. 12. 2. King. 4. 23. Act. 20. 28. Heb. 13. 7, 17. & by priuate con­ference, Mal. 3. 16. Act. 17. 11. see how they profit, assēbling their familie at certen times appointed. Act. 10. 24. Neh. 8. 13. Iob. 1. 5. 12. A godly domestic all discipline must be vsed: 1. admonition, Math. 18. 15, 19. 2. penalties ordained answerable to the offence committed, lighter for the lesse, Prov. 23. 13, 14. sharper for the greater, Epist. to Phil. 3. and if neede require, the Church must be told, Math. 18. 17. 4. the last refuge is, the civill Magistrate, Deut. 21. 18, 21.

These rules I graunt are right good indeed, & the practise & obedience you speak of, is to be wished, but to speak as I think, Theophilus, such families as you require, are as hard to be found, as blacke swans, or the families of Europia.

Not so, Mys. your eyes be to dimme, I know my selfe where (God be blessed) some such may be found in our land: and yet if they were neuer so few, yet must the men that will auoyd the dāgers which haue bin before mētioned, carefully obserue this or­der prescribed of God,Iosh. 24. 13. & say with Ioshua: Albeit others, yea all the world, choose the gods of the Amorites: yet I and my house will serue the Lord. Now for the 2. point, how a man may best be preserued frō the poison of witchcraft, I will shewe thee, Misodaemon, onely by Iobs example, how thou maiest best be preserued.

I loue greatly to view often the examples of the holy fa­thers: for no dout they are Gods glasses for our instruction, & I re­member we are charged not to be slothfull, but followers of them [Page] which through faith and patience inherit the promises, Heb. 6. 12. But I pray you, what preseruatiues had Iob,Learne here all Fathers & Masters of fa­milies, how to purge your houses, & how to attaine the best preserua­tiues against witches. for we read all fayled him, and Sathan brought him vnto a wonderfull miserie?

His preseruatiues were most soueraigne, and they failed him not, albeit he fainted often, beeing long wearied in that conflict with Sathan: his pretious preseruatiues were these. First, faith, 2. prayer, 3. arighteous life, 4. the word of God, 5. repen­tance, and sixtlie the continuall most gratious prouidence of God ouer him.

How did faith preserue him?

S. Iohn saith, that faith is the victorie 1. Ioh. 5. 4. [...]. Pet. 5. 9. Eph. 6. 16. that ouercom­meth the world: and S. Peter chargeth vs to resist the deuil, steadfast in faith: and S. Paule biddeth vs aboue all things (to auoide the fie­rie dartes of Sathan) to take the shield of faith. By these few places it appeareth, that faith is a most sure shield against Sathan. Nowe that Iob had faith, many rare vertues in him doe testifie: his in­nocent life, his feare and reuerence of God, his godly repentance and singular patience,Iam. 5. 11. Heb. 10. 36, 37, 38. which can neuer be without faith, for pa­tience is a quiet wayting and exspectation of the promises, which faith assureth vs shalbe performed. His owne wordes are in his most bitter temptations: Iob. 13. 15. Lo though hee slay me yet will I trust in him, and I will reprooue my waies in his sight. Wherefore, Mi­sodaemon, if thou wilt follow Iob, call vpon God earnestly for this preciousIoh. 6. 29. Eph. 2. 8. gift of faith, and thou shalt haue one most strong target to auoide safely all Sathanicall darts of witchcraft.

And what is the second preseruatiue?

Iobs second preseruatiue was Prayer: of this the Apostle saith, that when the Saints haue on their compleate ar­mour against Sathan, yet they can not be safe, vnlesse they Eph. 6. 18. Iob. 1. 5. pray alway. Iob had this, for it is written that Iob offered burnt offerings, early in the morning for him selfe and all his chil­dren: and it is added,Iame. 5. 16. Thus did Iob euery day. Prayer is a com­fortable conference and talke with the Lord, and is most strong if it be feruent, and beeing offered by a righteous man, such as Iob was, it is a sweete sacrifice vnto God. Wherefore vse also, Miso­daemon, Cyp. l. 2. epi. 2. this preseruatiue and thou shalt be free from many euils: sit tibi veloratio assidua, vellectio, nunc cum Deo loquere, nunc Deus te­cum: Either read or pray alway, one while talke thou with God, another [Page] while let God talke with thee.

So I will, and purpose Theophilus, for we are often charged so to do: what was the third preservatiue?

A righteous, sober, and vpright conversation is a most sure brestplate against Sathan: for when he findeth our faith and profession to haue the seale of a righteous life, he wil flee from vs: as appeareth notably in Iobs exāple, for he being an Iob. 1. 8, 9, 10. vp­right and iust man, one that feared God and eschewed euill, Sathan might well spurne at him, but could not annoy him, nor iustly ac­cuse him before his God of any euill.

And what is the fourth preservatiue?

The worde of God: and that mightie worde is a most strong two edgedHeb. 4. 12. Eph. 6. 17. Matth. 4. sworde, and notably preserueth vs from Sathan if we can wisely handle it, as our Sauiour hath taught vs by his owne example. As for Iobs time, it is vndoubtedly to be thought that he liued before the Lawe, because of his long life, Chap. 42. 16. Psal. 90. 10. and sacrifices in a straunge land, which by the Lawe were commanded to be done before the Arke, or in the tabernacle of God. Some thinke that he was about the time the Church was in Egypt. All the Patriarkes and holy fathers of that time and before, had great knowledge and many yeeres ex­perience, and were preachers of the word of God in their families, Gene. 18. 19. and receiued it partly by their fathers instruction, Psal. 78. 3. partly by visions and sundrie other meanes from God him selfe, Hebr. 1. 1. And as for Iob he had both instruction by man, Chap. 42. 5. and reuelations from God, Chap. 38. and 42. 5. and taught the same vnto his people, Chap. 1. 5. and 29. 22. and 22. 22.

Nowe tell me, what was the 5. preservatiue?

Repentance: the life of Gods saints is a continu­all repentance; because of their continuall infirmities and offen­ces. The penitent hath two good properties: One is, he feareth God truely, and so is humbled: the other is, he resteth vpon God Iob. 13. 15. Psal. 147. 11. faithfully, and so is strengthened. The Lord is greatly delighted in them that feare him, & attend vpon his mercie, but if any proude re­bellious sinnes haue snared them, the Lord leaueth them as naked, and as it were in Sathans iurisdiction, asPsal. 22. 1, 2, 77. 10, 69. Dauid often, andCant. 5. 6. o­thers. And as for Iob, he walkedIob. 1. 20, 21, 22. 42. 6. most circumspectly within the [Page] boundes of true repentance before the Lorde his God. Whefore Mysodaemon call mightely vpon God for this great blessing also: for repentance is the precious gift2. Tim. 2. 25. 26. and worke of God.Act. 5. 30.

And what was his 6. and last preseruatiue?

The prouidence of almightie God was his most strong to wre and moste soueraigne preseruatiue against all euill. Of this Dauid glorieth and singeth often sweetly in his Psalmes: as in the 91. v. 9, 10, 11, 12. on this maner. Because (thou hast saide) the Lord is mine help, and hast set the moste high for thy refuge: there shall none euill come vnto thee, neither shall anie plague come neere thy tabernacle: for he shall giue his Angels charge ouer thee, to keepe thee in all thy waies, they shall beare thee in their hands, that thou shalt not hurt thy foot against a stone: thou shalt walke vpon the lyon and aspe, the young lyon and the dragon shalt thou tread vnder thy foot. Nowe that Iob was most safe vnder this shelter and could not be anoied by Satan, the deuill confesseth it himselfe. For he saieth, he can not come neere him by reason of a certen hedge wherewith he and all his were compassed about: the wordes are these: Then Satan saide, doth Iob feare God for nought? Iob. 1. 9, 10. hast thou not made an hedge about him and about his house, and about al that he hath on euery side? And thus thou seest, Mysodaemon, how Iob was preserued from Satan and all his artes: wherefore if thou canst purchase these preseruatiues for any price, or by any meanes come by them, I will assure thee for thy safety in all dangers of bodie and soule.

But I see not yet how hee was preserued: for the deuill ouercame him, & most fearefully consumed him and al his goods.

The deuill ouercame him not, nor could not work his wil & purpose vpon him. For Satans chiefe purpose against Iob was to cause him to blaspheme God, to renounce God and religi­on, to fall from the faith, from repentance, and from the grace of God. And to this end when the LordV. 12. gaue him entrance, he de­stroied his goods with strange fire and theeues, he murdered his children with a tempest,Ch. 2. 9. he consumed his bodie with byles, and mooued also his friends and his owne wife to reuile and to scorne him and his profession.Ch. 1. 22. Notwithstanding all these engines of Sa­tan, Iobs preseruatiues were so good and precious, that the deuill was vtterly vnable to bring any of those euils he most desired vpon [Page 28] him; for the Lord witnesseth of him, saying, In all this Iob sinned not, nor charged God foolishlie. And to be short, when Satan had as­saulted him with all extremities that could be deuised, albeit his faithIob. 7. 15. & 13. 15. fainted, yet it failed him not: for he continued in faithfull repentanceIob 42. 5, 6. & 16. 17. and grace of God vnto the end. And thus haue I taught thee, Mysodaemon, what things I thought expedient for thee, and most needfull concerning witchcraft. I doubt not but many of our friends could say more. Wherefore giue them no rest, but cause them by al good meanes to communicate vnto vs both their knowledge and experience in this argument. Farewell My­sodaemon, I must now leaue thee.

Farewell good Theophilus, & I moste hartelie thanke you: I doe not now farre dissent from your iudgement: but because (I so hate the deuill & all his delusions as you know) I will stirre vp all the friends I can (as you desire) to impart vnto vs their knowledge and experience in these points.

Farewell in Christ, Mysodaemon, and do so.

CHAP. I.

Looke what meanes the Lord principallie commendeth vnto vs, for the discouerie and confusion of Sathan and his artes, that may best effect his discouerie, and ought most to be practised.

God hath commended principallie for this purpose, the ministerie of his worde:

Therefore this ministerie may best discouer Sathan and his artes, and ought of vs most to be practised.

CHAP. II.

[Page 12] IF the kingdom of Satha^• be so mightie, as the holy word of God testifieth vnto vs in sundrie places: then it stands men in hand which vndertake to warfare against him, that they be welproui­ded of armour, wisdom, courage, experience, & many good graces of Gods spirit. And as for Sathans strēgth, first what reasons may better perswade vs therof, then for that the lord calleth him some­times the god of this2. Cor. 4. 3. world, the princeIoh. 12. 31. of this world, the princes Eph. 6. 12. of the darknes of this world, him & his ministers, the princeEph. 2. 2. that ruleth in the ayer, angels,Math. 25. 41. gouernours, &c. for certenly hee wants no might, courage, or wil, to destroy any thing in this world, when the hedgeIob. 1. 10. of God his prouidence, is broken before him. Second­ly his knowledge is woonderfull, as the name [...] importeth vnto vs, for he hath now 5000. yeeres experience & more. Againe, he is seene into the causes of most naturall things, his ministers are most swift, & can in a moment descry things farre distant, & hee is placed in the ayer, whence hee hath a most free prospect, to viewe most things here vpon earth. Again, he is singulerly seen in the hi­storie Iam. 2. 19. of the holy Scripture. Lastly hee is often called for the exe­cution of Gods iustice; wherefore it is certen, that this old serpent is most strong also in respect of his knowledge as for his artsThe Poet saith, Tibi no­mina mille, mil­le nocendi ar­tes. they are infinite in number, & haue varied in all ages of this worlde, as they might best serue his purpose: as these which follow,Diuination by fire. Pyro­mantiam, by the ayer. aeromantiam,by water. hydromantiam,by the earth. geomantiam,by the dead. ne­cromantiam, by a siue. coscinomantiam,by a cocke. alectryomantiam,by a twibble or an axe. axinoman­tiam, by a ring. dactuliomantiam,by Ise. pagomantiam,by meale. alphitomantiā, alenro­mantiam, by a stone. lithomantiā,by a lawrell. daphnomantiam,by an asses heade, kephaleonomantiā, by smoake. kipnomantiā,by a rodde. rabdomantiam,by peeces of wood. xulomantiam,by a basen of water. lekanomantiā, by certen round vessels of glasse full of water. gastromantiam,by rubbing of the nayles, &c. omimanteia, & such like: among the Egypti­ans, Chaldees, Babilonians, Archadians, Indians, &c. of late yeres, they commonly leaue the most of the former specials, and practise their Christolomantiā, by christall, & Catoptromantiam by glas­ses & such like inuentions. If Sathan then be so mighty, so strong, so full of knowledge, so full of artes, then haue the ministers of Gods word that will encounter with him, great need of many good gra­ces, & great strength of Gods spirit, if they will worke the confu­sion of Sathan, the discouerie of his artes, and the conuersion of such sinners vnto true repentance. My poore aduise & counsell, accor­ding to Gods word, I humbly offer vnto them on this manner.

[Page 13] [...] that in their pastorall charge and Church of God they be most diligent to publish and preach the word of God (as the A­postle teacheth, 2. Tim. 4. 2.) for this is that light that this enimie most dreadeth, as is before shewed: instructing 2. Tim. 2. 25, 26. with patience, and proouing if God will at any time giue this (vile kinde of men also) re­pentance, that they may know the truth, and that they may come to amendment out of the snare of the deuill, which are taken of him at his will.

Secondly, they must take beed, that the same Worde, the same Christ, and holy Spirit (whose graces they labour to minister and giue vnto others) be found also working inEph. 3. 20. 1. Thes. 2. 13. themselues. For he that hath experience of his owne regeneration can best tell, what things are most needfull for the conuersion of others.

Thirdly: they must be carefullie bent, to beautifie and adorne their profession with a godly, sober, and innocent life, and heed­fullie watch that they fall not into any presumptuous sinnes of dis­obedience. For such men Satan hathEph. 2. 2. entrance into them, and if they be possessed of Sathan themselues in soule or body or both, then haue they but small strēgth to cast forth theMat. 12. 43. vnclean spirits out of others. Here may that sweete martyr of God M. Tindall, giue vs a most worthie president for our imitation: for that religi­ous and holy man of God, with his presence, discouered and confounded a famous magitian in Antwerpe in his time there: M. In the storie of M. Tindall. p. 1053. Foxe hath recorded it as followeth. There was at Answerpe on a time, amongst a companie of marchants, as they were at supper, a cer­taine Iugler, which through his diabolicall inchantments, or arte ma­gicall, would fetch all kindes of viands and wine from any place they would, and set it vpon the table incontinent before them with many o­ther such like things: the fame of this Iuggler being much talked of, it chanced that as M. Tindall heard of it, he desired certaine of the mar­chants that he might be also present at supper to see him play his partes: to be breefe, the supper was appointed and the marchants with Tyndall were there present. Then the Iuggler being required to play his feates and to shewe his cunning: after his wonted boldnes, began to vtter all that he could doe, but all was in vaine, at the last with his labour swea­ting and toyling, when he saw that nothing would go forward, but that all his inchantments were voide, he was compelled openly to confesse, that there was some man present, which disturbed and letted all his [Page 14] doings. So farre Master Foxe.

4 Fourthly they must also be such men as can speake wisely, can mightely, and talke familiarlie (as men wellIob. 22. 21. 22. acquainted with God) in their praiers. For praier is an especiall meanes appointed of Christ for thisMat. 17. 21. purpose. And S. Iames saith that the prayer of a Iam. 5. 16. Euseb. eccles. hist. l. 7. ca. 16. righteous man (such as the minister of god must be) auaileth much if it be feruent. By praier Astirius a noble Christian at Caesarea Phi­lippi bewraied and confounded Satan with all his magicall delu­sions. Anno Christi. 261.

5 And to the end that their praier may be the more seruēt: & peirce the verie heauens, and the cloudes vnto God, and effectuall for this purpose, our Sauiour commandeth to ioyne true fasting vnto praier: Mat. 17. 21. the same say the Apostles where they mention Eph. 6. 18. 1. Pet. 5. 8. our conflict with Satan: and S. Paul chargeth ministers by his example, that they beat 1. Cor. 9. 27. down their bodies, and bring them to subie­ction, least by any meanes after they haue preached to others, they them­selues should be reprooued.

6 They must be carefull with as great reuerence to minister the holy sacraments of Iesus Christ, according to our Lords own most holy institution: & here they must not without choise or regard, hand ouer head confusedly suffer impenitent knowne sinners to be partakers with the saints of God of the holy misteries.

7 M. Calvin teacheth this in these words: for it is most true (saith he) that he to whome the distribution of it (meaning the holy sup­per) is committed: if he wittinglie and willingly admit an vnwor­thie man,Inst. 4. c. 12. s. 5. hom. in Mat. 3▪ Ezech. 4. 18. & 33. 10. whome he might lawfullie put back, is as guiltie of sa­criledge, as if he did giue abroad the Lords bodie to dogs. Where­fore Chrysostom griuouslie inu [...]ieth against those Pastors, which while they feare the power of great men dare debarre no man: The blood, saieth hee, shall bee required at your handes: if yee feare man ye shall be laughed to scrorne, but if ye feare God, yee shall be reuerenced also among men: let vs not fearemaces, nor purple, nor crownes: we haue here a greater power.

8 In putting back offenders, they must remember the distinction betweene publique and priuate sinnes: publique are those that haue not onely one or two witnesses,Inst. 4. c. 12. s. 6. but are committed openly, and with the offence of the whole Church: priuate or secret are these, not which are altogether hidden from men, as the sinnes of [Page 15] hipocrites, for these come not into the iudgement of the Church, but those of the meane kind, which are not without witnesses, and yet are not publique.

In this dutifull vigilancie and examination, if he find out in his 9 Church or congregation anie of the forenamed sinners, witches, wizardes, sorcerers, or fauourers of such abomination, or that seek helpe at such in their necessities, he is to deale most circumspectly and faithfully, most warily and wisely, least he admit any such to prophane the holie table and supper of our Lord Iesus Christ.

And among this sort of sinners hee must also wisely distinguish 10 first betweene such as are onely suspected to be such sinners, and those which are manifestly knowne practisioners of such arts and sciences. 2. betweene those which practise there artes for the be­nefit and good of othert, as they pretend,Heming. Ad­mon. and those which vse their in chantments for the hurt and dammage of others, as they professe and confesse.

The weaker sort and the first kind, the Pastors must labour with 11 all exhortations, prayers &c. for their conuersion; and for that they pretend loue, they must vnderstand that this is an Apostoli­call canon: we must not doe euill, that good may come of it: and that no action that wanteth the warrant of Gods worde can haue anie godlines or goodnes in it, and that nothing can profite the bodie that killeth or destroieth the soule, so as all these execrable artes doe: and they must be tolde also what a horrible abhomination their sinne is before god, what a prophanation of his blessed name, what an Apostacie from God, and how they haue vtterly renoun­ced God and betaken themselues slaues and vassals to the deuil, how lightly soeuer they doe regard it.

If any such be sory and begin to shew any tokens of true repen­tance,12 which either haue sought vnto, or practised any sorcerie, or the worship of deuils; as Iohn saith,Rev. 9. 20, 21. they must be wisely infor­med and comforted, for that Iesus Christ can and will cast forth the vncleaneMat. 12. 43. Luk. 11. spirit, if in trueth of heart with weeping, fasting, & mourning, he be sought vnto, by repentance. And such must bee also by the vigilant pastor warchfullie ouerseene: for if he fall a­gaine to his olde vomite, let him remember the wordes of our Lord Iesus,Mat. 12. 45. the ende of that man is worse then the beginning. And of the holie Apostle: for if 2. Pet. 2. 20. they after they haue escaped [Page 16] from the filthines of the world, through the knowledge of the Lord, and of the Sauiour Iesus Christ; are yet intangled againe therein, and ouer­come, the latter end is worse with them then the beginning.

13 And as for the other open practisioners of these Sathanicall sci­ences, assoone as the good minister by his godly and watchfull diligence, and by the holy ministerie of Gods worde & sacra­ments hath detected, descried, and discouered them: he must vse no lesse care and labour that his congregation may be purged of such impes of Satan, and that his ministrie be not hindred, his peo­ple infected, &c. to bring them to the publique censures of the Church and so to the ciuill magistrate, that these wretched men may with some greater torments (if God so please) [...]ome to re­pentance, that so they may be saued. Thus doing and labouring faithfully and vigilantly in this holy function: such godly Pastors shall 2. Tim. 4. 4. make their ministrie fullie known, as the Apostle commādeth: and shall be seene that they profit among all men, and continuing Negligēt pa­stors, non re­sidents, blinde guides, &c. cause the arts of witchcraft to breed and continue in our land. in this blessed state, shall so doing, both saue themselues, and them that heare them. And so much for the discouerie and confutation of witchcraft by the ministerie of the gospell.

CHAP. III.

THe godlie Kinges, Princes, Iudges, and all Magistrates fearing God of the olde Church before Christ and the Christian princes &c. vn­der the gospell, were most carefull at all times to banish this sinne out of their kingdomes & common wealthes: And like as they were moste diligent in this point, so the wicked kings, princes, &c. in all countries and nations &c. were bent to the contrarie practise, as to nourish, to prouide, and to maintaine as it were seminaries for such professors as practised the artes and inuentions of the deuill. I will shewe this to bee true by examples and reasons out of the holy booke of God on this manner.

Moses (a moste wise and godly magistrate, a singuler president [Page 17] for all others) was most sharpely bent against this sinne, as may be seene by his conflict with this vile sort of men in Egypt, Exod. 7. & 8. for it is thought these were those Iannes and [...]ambres which withstood him, 2. Tim. 3. 8. & God by him gaue most sharp lawes Deut. 18. 10. 11. against these sinnes, and that holy man, no doubt, practised them in his time most carefullie.

2 Saul,Exod. 12. 18. as long as he followed the word of God by the ministe­rie of Samuel,Lev. 20. 27. was sharply set against these euills, and so exactly & diligently searched and sought out by his Iudges and Magistrates these witches and wizards, that he left few or none in all his land: as may be seen by the words of the witch her selfe vnto him, when he came vnto her after his fall from God, 1. Sam. 28. 9. the wordes are these. The woman said, behold, thou knowest what Saule hath done, how he destroied the sorcerers and soothsaiers, out of the land, wherefore then seekest thou to take me in a snare, to cause me to dye? Where wee may see, 1. how that the wicked Saule was very forwarde during the time of his good ministerie, to execute Gods will against this sinne: & 2. how that as soone as the light of Gods word was dark­ned, the holy priests & prophets murdered, these horrible abhomi­nations began to spring vp, & to creepe into the Church againe.

3 David was the next King, and carefully prouided for a good ministerie: in his time prophecied Nathan1. Sam. 2. 4. 11. 2. 12. & Gad,2. Chr. 29. 35. & his religious priests Zadock2. Sam. 15. 27. & Abiathar: and many others, no doubt, godly priests and prophets, by whose good ministerie together with the industrie and diligence of his wise Iudges & Magistrates in the ex­ecution of iustice, this sinne appeared not greatly in his kingdome during his time: for we read nothing of this sinne (that I can remē ­ber) in that long historie which the holy Ghost hath commended vnto vs, concerning his life and kingdome.

4 Hezekiah was a right wise, godly, zealous prince, and religi­giouslie prouided a good ministerie: hee reformed many euills which had crept into the Church in Vriah, Iotham, & Achas daies: for as for Idolatrie (wherof the sinne of witchcraft is an inseperable companion, as the wise & godly learned haue obserued) it is saide, He brake the images, 2. Chr. 31. 1. cut downe the groues, and brake downe the high places & the altars throughout Iudah & Beniamin, in Ephraim also & Manasseh vntill he had made an ende. It is certen therefore that hee searched most carefully for this sinne, & prouided watchfully that [Page 18] his wise Iudges should proceede in iustice against the same: for in his time prophecied the holy Prophets, Esay, Hosea, Micah: who preached most vehemently against these euills, as may be seene in theirEsa. 44. 25. 47. 9. 12. 13. Mich. 5. 12. Prophecies.

5 Iosiah was a very religious, godly, & zealous Prince, & diligent­ly prouided also for wise Magistrates & Ministers, by whose pain­full industry & godly wise pollicie, he purged his Church as of all Idolatrie, so likewise of this great abhominatiō: for in his time pro­phecied Ieremiah, Zephaniah, and others, who no doubt stirred vp the king & all his magistrates, to root out these Sathanicall inuen­tions, for it is written that Iosiah so did. Iosiah also tooke 2. King. 23. 24 away them that had familiar spirits, & the soothsayers, and the images, and the I­dols, and all the abhominations that were espied in the land of Iudah and in Ierusalem, to performe the word of the law, &c.

6 Of the Emperours, Lib. 3. c. 1. de Daemono. p. 224. Kings, Princes, &c. vnder the Gospell. Bodin writeth on this manner. Ita (que) sortilegi, cum sortilegijs fuerunt dam­nati, & iudicijs infesti, primum Tiberio imperante, vt apud Tacitum le­gitur: post Domitiano longe acrius, & diligentius quaestionem &c. tum etiam Diocletiano: Sed omniū seuerissime cum imperatores fidei Chri­sti sese adiunxerunt. tune enim euersa sunt templa & oracula, sacrificia gentium, tota (que) aruspicina illicita pronunciata, & auguralis scientia, eorum (que) inte [...]a [...]ctus vsus, indicta in auruspices mortis poena, deportati­ones in eos qui augures & auruspices consulerent. Sorceries (saith he) began to be sought after vnder the heathen Emperours, Tiberius, Do­mitian, and Dioclesian: But assoone as the Emperours which followed, professed the faith of Christ, they did most seuerely search out these pra­ctises of Sathan. For then their Temples were cast down and their ora­cles, heathenish sacrifices, & all the arts of magick were proclaimed vn­lawfull, & the vse of them was forbidden, & death was ordained for the punishment of sorcerie, and banishment for all those which consulted with soothsaiers, sorcerers, & the rest of that Sathanicall order. And thus farre of good magistrates. The contrarie practise of evil Prin­ces and Iudges followeth.

7 First, to begin with Pharao and that auncient Idolatry and ma­gicke of Egypt: The false priests & magicians of that land, wanted no prouision for the sustaining of their deuilish profession. for it is written that they had an ordinarie of Pharo: and they did eat their ordinarie which Pharoh gaue them, so that in the famine time [Page 19] theyGen. 47. 22. Exod. 7. 11. were not constrained to sell their landes, as others were. In this land was magicke notably professed, as all writers of histo­ries haue testified. Hence came that famous Nectanebus, who by his inchauntments so bewitched Olympias, the Queene of Ma­cedonie, that he begat on her Alexander the great Monarch, ma­king Phillip the King and the worlde to beleeue, that Alexander was Iupiters sonne, as Curtius and others haue recorded.Q. Curtius. Such pro­uision for this hellish profession there was, no doubt, also in all o­ther kingdomes and countries, where these artificers were foste­red, as in Chaldei,Cic. de Divin. Lib. 1. Archadia, India, and in Persia, as I haue before shewed out of the Ecclesiasticall stories of Socrates and Sozome­nes.

When the kingdome of Israel fell from the true God, from his 8 word, seruice, and religion, it is said, they contemned all the good Prophets and the godly ministerie. For the Lord saith, they made them Priests which were the very dregges and ragges, 1. Kin. 12. 31, or lowest or ba­sest of the people. When the ministerie was thus polluted, and the worde of God put vnder a bushell and contemned, immediately Sathan thrust into the kingdome idolatrie and witchcraft, which continued in that land vnto Hosheas time, vnder whome these sinnes brought destruction vnto the kingdome of Israel: as it is written, 2. King. 17. where the holy Ghost rehearsing the sinnes of Ieroboam and his successors vnto Hosheas time, and shewing the iust causes of the destruction of that kingdome, he concludeth on this manner. 1. Finally they left all the commaundements of the Lord their God. 2. they made them molten images, euen two calues, 2. Hos. 17. v. 16, 17. and made a groue, and worshipped all the host of heauen, and serued Baal, 3. They made their sonnes and daughters passe through the fire and vsed witchcraft and inchauntments, yea sould them selues to doe e­uill in the sight of the Lord to anger him.

The same euills came in like manner vpon the kingdome of 9 Iudah, for the contempt of Gods word, his religion, his Prophets, and his ministerie, as vnder Manasseh, of whome it is saide,2. Kin. 21. 3. hee went backe, that is, from all good thinges which his father did, and then followeth this sinne, vers. 6. Hee caused his sonnes to passe through fire, and gaue him selfe to witchcrafte and [...]orcerie, and hee vsed them that bad familiar spirites, and [Page 20] were soothsaiers, & did much euill in the sight of the Lord to anger him. And the lord assureth vs that these sinnes of this mā, were the cause of the destruction also of this kingdom of Iudah: for thus it is writ­ten. 2. King. 24. 3. Ier 19. & 15. v. 4. Surely by the commandement of the Lord came vpon this Iudah, that he might put them out of his sight for the sinnes 50. yeres af­ter his death. of Manasseth according to all that hee did.

And thus like as we haue seene that when good kings, Iudges, and Magistrates gouerned the Church of the Iewes, & were care­full to preserue a pure ministerie, pure religion, & the sacred Scrip­tures among them: these Sathanical artes of magick, sorcerie, and such like abhominations,Conclus. were soone banished that lande, so like­wise in all Christendom, both before poperie began to darken the face of Gods Church, & after that rotten mist in sundrie places had vanished, & was scattered by the beams of the Gospel, this Satha­nicall kinigdome was cast down, his ministers confounded, & his delusions were continually discouered. Wherfore I conclude thus with Bodin.p. 234. de Dae [...]onom. Beatus est populus cui sapientes moderatores, boni ma­gistratus, & bonipastores p [...]aesunt, qui benè institunnt ipsum: non sunt in eomalign [...] spiritus diu habituri sedem. Blessedis that people ouer whom wise gouernours, good magistrates, and godly pastors are placed, which doe well instruct and gouerne them: euill spirits are not like to haue any long aboad or continuance in that place.

CHAP. IIII.

1 FIrst, if any man doe imagine that I purpose in this place, to frame any speech, counsell, or direction, for the Honourable wise Iudges and Magistrates of the land, how to proceede in iustice against these abhominations: let such vnderstand, that I meane no such thing: for their Honours, &c. are wise, I know right well, to see into these euills, & willing with all diligence to disco­uer them, & God I trust will more and more inflame their hearts, with such measure of the loue of his glorie and the saluation of his Saints, that they will most carefully redresse them, where & when they finde them. Againe, I confesse my selfe to be moste vn­expert [Page 21] and vnacquainted with their profession. Notwithstanding it may be in some sort lawfull for me, and most expedient for this cause in hād, to teach others in sober maner (rudely as I can) what magistrates are, & wherefore ordained of God, & how they haue done & may do to preuent, discouer & confound these abominati­ons: wherfore I hope I shal giue no iust cause of offence vnto any, but an occasion rather vnto some to remember in what place the Lord hath set ouer vs these honourable iudges and magistrates, to batter and beat downe our common enemy his kingdome and all his Inuentions and munition, which he daily practiseth for the destruction of our bodies & soules: and therefore I offer to al men good cause to cōmend thē to God, most earnestly in their praiers.

The magistrates (saith the Lord) must Exod 18. 21. be men of courage, men 2 fearing god, men dealing truly, mē hating couetousnes: for they supply after a sort Gods own place,Inst. 4. 20. ch. sect. 4. & resemble his maiestie, & therfore are often called GodsExod. 22. 8. Psal. 82. 1, 6. in scripture, a name of great importāce, & Fathers & Pastors in the Prophets in sundry places. And Solomon saith,Prov. 8. 15. that when kings raigne, & counsellers decree righteouslie, when Princes beare principality & the iudges of the earth execute iudgement: it is Gods good will, his own worke & good pleasure. And for this cause Moses & Iehosaphat said to the iudges (whom they appointed in euery seuerall city) that theyDeut. 1. 16. 1. Chro. 16. 6. shoulde sit in iudgement not for man but for God.

Againe all authours ecclesiasticall & prophane agree with the 3 word of God,Heming. adm. q. de offic. ma­gift. affirming that their office is extended to both the ta­bles of the law: & most ecclesiasticall writers call them cust odes v­trius (que) tabulae, Inst. 4. ch. 20. s. 9. preseruers & keepers of hoth the tables of Gods law: & the very heathens (for nulla gens sine lege, sine rege, sine Deo: all nati­ons haue their king, their law, & their God) the heathens, I say, in ma­king lawes, they haue alway begon at religion and the worship of god, & so proceed to politick lawes, and lastly commend all their lawes and religion to the care and custody of their Princes, Iud­ges, magistrates and gouernours.

And the good gouerners, kings, princes, & magistrates in the Church of God, haue euer had their first & principal care to main­taine & defend the laws of the first table of God: that is the religiō, the seruice, the word, the honor & glorie of God: for so God cō ­mandeth, & the forenamed holy princes, Moses, Dauid, Hezekiah, [Page 22] Iosiah, lehosaphat and others haue so done as we haue partly before shewed: for they accounted themselues Gods vicegerents here on earth, and thereefore they were most mindfull of his glorie.

5 Among al other sinnes of the first table there is none more hor­rible, more fearfull, that more dishonoureth God, & impareth his glory, then the most detestable sins of magike and sorcerie. wher­fore I may conclude that it is the duty of al Christian princes, iud­ges and magistrates to bend all the powers of their mindes most religious [...]ie and carefully, for the discouerie & seuere punishment of all the practisioners and fauoures of all Sathanicall magick and deuilish diuinations.

6 Such men therfore as forbid the honourable iudges, magistrates &c. to intermeddle or comber themselues in the behalfe of Gods glorie, the good state of Gods Church, in the discouerie of these deuilish practises of Satan and his ministers: they do as much as in them lyeth resist Gods glory, prophane his seruice, set vp Satan for their God, his arts for Gods word, & would haue Athisme to come in place of pure religion. Wherfore if they erre of ignorance, they erre dangerously against the very foundation of Christian religi­on, if they erre of malice, they are the very imps & limmes of Sa­tan: and seeing that they seeme to turne such honourable perso­nages from faith and religion, and from true obedience vnto the worde of the Lord, as Elimas the sorcerer sought to turne Sergius Paulus that prudent man (when he desired to heare the word of God) from the faith; let them vnderstand that Paul may thunder more iustly against them professing Christianity in the Church, as he did against that vile Pagan sorcerer in this maner: OAct. 17. 10. full of all subtil­tie & all mischiefe, the child of the deuill and enimy of all righteousnes, wilt thou not cease to peruert the straight waies of the Lord?

The ground and the mother of all good lawes is the law of god, 7 and all other lawes do giue attendance therupon, and haue their being to this end, to keep and preserue the holy lawes of God in­uiolable: and if they want this scope (as the learned say) they are vnnecessary in the Church or common wealth. The lawes of god are most sharp against this sinne, and punish it with death (as all other sinnes of the first table were punished) the words of the lawe are these,The moste feareful death as the He­brues write. Exod. 20. 18. Thou shalt not suffer a witch to liue. Againe Lev. 20. 27. & if a man or a woman haue a spirit of diuination; or sooth saying in them, they shall dye the death: they shall stone them to death, [Page 23] their blood shall be vpon them. Againe, Deut. 18. 10, 11. many kinds of magitians are numbred which the Lorde straightly chargeth should not be left to liue in the land. These lawes of God did the forenamed godly kings, their iudges, rulers, and magistrates most religiousllie and zealouslie obey and put in practise, and wherfore Christian princes,Com. in lob. 1. c. v, 16. iudges, &c. ought not with greater care, loue, zeale, & religion, do the same vnder the gospel: no man liuing shal euer be able with any sensible reason to prooue vnto vs. Wherfore such iudges, as are so sharp sighted in the lighter sinnes of the 2. table, and as it were blind in the disobedience of the first, are (as M. Beza, Danaeus,De sorti. c. 5. & BodinLib. 4. c. 1. say truly) great contēners of God thē ­selues: & therefore the greater account shall they make. Bodin cō ­plaineth in these wordes: Equidem saepe miratus sum, cur à multis principib. quaestiones institutae, & iudices extra ordinem dati, delegati (que) fierent, in fures, quaestores aerarios, faeneratores, & viarū obsessores, per quos tamen turpissima, First treatise ch. 4. & summè horrenda, impia (que) magorū facta man­serunt impunita. This lawyer (as you see) wondreth at the custome of some countries,M. Beza. com. in lob. c. 1. v. 16. where he knoweth the iudges and magistrates are very sharp against theeues, robbers, vsurers, and such like com­mon sinnes, but to passe ouer the most horrible sinnes of sorcerie vnpunished. M. Beza also complaineth against this negligence in magistrates, as we haue before shewed.

Danaeus saith, that to make lawes doth belong & appertain to 8 kings & princes: notwithstanding he wisheth (albeit lawes might seem to be wāting) that the honourable iudges & magistrates, &c. would punish magitians & sorcerers for sundry other sortsC. 5. of sin, which they do impiously commit. Bodin numbreth their sinnes in this order. First they renounceDeut. 13. 5. God and all true religion. 2. they blasphemeLev. 14. 14. & prouoke his diuine maiesty with vnspeakable con­tempt. 3. they beleeue in the deuill, adore him, &Exod. 32. 4, 27. sacrifice vnto him. 4. they offer their childrenDeut. 18. 10. vnto deuils. 5. they sweare vnto Satan & promise to bringDeut. 13. 5. as many as they can vnto his seruice & professiō. 6. they inuocate Satan in their praiers, & sweareler. 5. 7. & 12. 16. by his name. 7. they commit incestuous adulteries, for Satan telleth thē that none can proue a perfect magitian or sorcerer, but such a one as is of the father & the daughter, or the mother & the son: where­upon Catullus wrote these verses.

8. They cōmit horrible murdersLev. 24. 21. Deut. 19. 11, 12. & kil yong infants. 9. al sorcerers for the most part exercise poison,De civ. Dei. 15. in cubos peragere mu­lierum concu­bitus &c. hoc negare impu­dentiae esse videatur. & to kill with poison is far more heinous then simple murder: for so the law speaketh: grauius est oc­cidere veneno quam ferro: 10. they kill mens cattel, &c. 11. & lastly the witches (as themselues confesse) cōmit abominatiōs & filthines with their deuils when they ly with their husbands: Aug. saith that to denie this is great impudency. These sinnes here named, euery one euē the lest deserueth a most exquisite death, as can be deuised: for all such sinners are cōmanded to be stoned to death: which kinde of death was a most dreadful death among the Iews. And surely it is well known by common experience that al professed sorcerers, &c. are guiltie of many most monstrous impieties: & for this cause the law saith simply, Mechasephath, Lo tichieth, let not a witch liue: expressing vnto vs how expedient it is that iustice be speedily exer­cised against these vile kind of men.

And thus far I thought good to shew, how wise and religious magistrates, haue, doe, and may proceed against the discouery of the most horrible and detestable sinnes of witchcraft or [...]ery: not for that I can or would teach any our honourable, wise, & learne [...] magistrates their duties in this pointe: but to let the common sort of Christians see, what the lawe of God com­mandeth, and what diligence good Magistrates haue vsed in elder times a­gainst these euils. Wherefore if we, which professe Christ Iesus in this cleare Sunne shine of the gospell, be found more remisse, colde, & backward in per­forming these duties to God and his Church: that I may say more, we seeme to come to farre behind those noble presidents, in the loue of [...] ha­tred of sinne, and behinde (I feare) if wee so persist, shall wee come [...]nto the kingdome efheauen. To conclude therefore, let vs all as many as haue the place of inferiours in this Christian common wealth, pray mightely vnto God, so to illuminate our superiours, the wise and honourable magistrates, our godly learned ministers, with his holy word to know his will: and so to enflame their hearts with his holy spirit, that they may moste diligently put the same in practise, as for the discouery, confusion, & extirpation of al sinnes, so more particularly, & most carefully of these most horrible, dreadfull, & de­testable sinnes of witchcraft and sorcery, &c. that so God may be purely wor­shipped, his saints comforted, his greatest enemies either conuerted to their good, or confounded with their deuills to their endlesse shame and confu­sion. So be it.