reade and vnderstand them the Law of God is this 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 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 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 Mysodaemon But some vnderstand the Law of God Theophilus as the Emperours ciuill Law expoundeth it 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 Theophilus 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 as they would be credited for their trueth one counselleth vs in these wordes Si vera quandoque 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 Mysodaemon And how doeth God wame vs of this sinne by examples Theophilus Thou maiest finde a multitude of examples which God layeth before vs in the Scripture 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. Mysodaemon But thinke you that al these sinners are as wicked or any thing like that desperate Saule Theophilus 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 and goe dailie to this market And vnto such God doeth iustly sende strong delusions that they should beleeue lyes that they might be damned because they beleeued not the trueth but had such pleasure in vnrighteousnes Mysodaemon 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 Theophilus 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 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 Mysodaemon 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 for all these examples iudgements are written as the Apostle speaketh for our learning therfore such in these times as commit spirituall whoredom with Sathan are worthie to drinke more deepely of the cup of the
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 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 Iudah for the contempt of Gods word his religion his Prophets and his ministerie as vnder Manasseh of whome it is saide 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 â—orcerie and hee vsed them that bad familiar spirites and were soothsaiers did much euill in the sight of the Lord to anger him And the lord assureth vs that these sinnes of this maÌ„ were the cause of the destruction also of this kingdom of Iudah for thus it is written Surely by the commandement of the Lord came vpon this Iudah that he might put them out of his sight for the sinnes 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 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 Beatus est populus cui sapientes moderatores boni magistratus bonipastores pâ—aesunt qui benè institunnt ipsum non sunt in eomalignâ— 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. What the Christian Iudges and Magistrates haue done and may doe for the discouerie and extirpation of Witchcraft 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 and vnacquainted with their profession Notwithstanding it may be in some sort lawfull for me and most expedient for this cause in haÌ„d 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 coÌ„mend theÌ„ to God most earnestly in their praiers The magistrates saith the Lord must be men of courage men fearing god men dealing truly meÌ„ hating couetousnes for they supply after a sort Gods own place resemble his maiestie therfore are often called Gods in scripture a name of great importaÌ„ce Fathers Pastors in the Prophets in sundry places And Solomon saith 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 they shoulde sit in iudgement not for man but for God Againe all authours ecclesiasticall prophane agree with the word of God affirming that their office is extended to both the tables of the law most ecclesiasticall writers call them cust odes vtriusque tabulae 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 religioÌ„ the seruice the word the honor glorie of God for so God coÌ„mandeth the forenamed holy princes Moses Dauid Hezekiah 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 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 religiousâ—ie and carefully for the discouerie seuere punishment of all the practisioners and fauoures of all Sathanicall magick and deuilish diuinations 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
there is great difference betweene heathenish and Christian magike Illâ— daemones 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 Mys. I say not so but I reason thus Myracles 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 Theophilus I answer thee first For thine argument the consequent followeth nine myles behinde the Antecedent For as thou hast hard partly before the witches spokeÌ„ of in Scripture wrought no miracles but as the Scripture saith lying wonders For all true miracles haue supernatural causes and so haue not the deceitfull delusions of the deuill Mysodaemon You haue not heard all that I can say for I tell you my reason stands vpon good ground and hath great strength Oracles as you know are ceased and no doubt whatsoeuer hath 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 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 condemnation of his elect But hee neuer ment so to take away sinne as that it should haue no beeing in the world much lesse to knocke in the head as thine Author saith the sinnes of Sathan reprobates for they are predestinate al to burne in that lake which is prepared for the deuill and his angels And wherefore doeth he not reason thus Sinne is brayned and nayled on the crosse with Christ Ergo witchcraft murder theft c. is ceased It is because then his argument should appeare before the sonne to be a most impious Anabaptisticall reason as it is indeede howsoeuer hee coloureth it Mysodaemon Wherefore then haue Oracles ceased as 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 Theophilus 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 shal be shewed Mysodaemon 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 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 Theophilus What can you say to this Theophilus 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 Mysodaemon I will see what may be saide in their behalfe before wee intreate any further of them what if I reason thus Christ did clearely remit Peter though his offence were committed both against his diuine and humane Person yet afterwardes hee did put him in trust to feede his sheepe c. and therefore wee see not but wee may shewe compassion vpon these poore soules if they shewe them selues sorowfull for their misconceites and wicked imaginations Theophilus 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 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 Mysodaemon Pardon me this disorder Theophilus I will be as briefe as I can I pray you answer me but a few questions Danaeus Bodin Hemingius and others would haue witches punished if the evidence against them for â—sorcerie be not manifest for their known idolatry blasphemie apostasie seducing of others c. I say the Magistrates ought not to yeeld to this counsell Theophilus Wherefore Mysodaemon Mysodaemon First I prooue they are no idolators for this is a true definition of idolatrie They are idolators which doe externall worship to idols or straunge gods Now the witches haue no such visible sight of Sathan
Lords wrath Theoph. That they are for the greater light offered men doe reiect the greater shal be their condemnation Mysodaemon But alas it greeueth me to thinke how these witches children as the Prophet calleth them of our time beleeue not that sorcerers and coniurers are so euill Theophilus 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 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 Mysodaemon And may not the Magistrate prouide against this euill Theophilus The Almightie God chargeth him so to doe Deu. 18. 9 10 11. Lev. 20. 6 27. for 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 That euill doers are not onely worthy of death but as many also as consent vnto them or fauour them Wherupon one writeth thus 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. Wherefore the Lorde doeth permit the sinnes of witchcraft in our time who are in most daunger thereby and what are the most soueraigne preservatiues against witchcraft Mysodaemon Theophilus 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 Theophilus 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 his speciall loue mercie and prouidence doeth embrace all his Saintes so likewise his generall prouidence and mercie saith the Prophet 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 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 quà m omni rerum confusione hominum praesertim exitio gaudentes Adde etiam omnium naturalium causarum ad excitandas omnes eius generis impressiones requisitarum summè peritos quà m facillimè quà m 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 Myso-daemon VVhat then is the first cause of this permission Theophilus 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 Mysodaemon 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 Theophilus The seconde cause why God suffereth Sathan thus to triumph by his artes and to rule ouer infidels is that he might fatherly forewarne his Saintes to passe their dwelling here in feare and with all diligence to avoyde the contagion of the wicked with whome they haue any conversation Mysodaemon And what is the third Theophilus 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 not beleeue the truth God will send them strong delusions that they may beleeue lyes Myso-daemon 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 Theophilus The tryall of Gods Saintes for GOD permitteth all
wise in naturall causes and holdeth the blind in matters of religion The Apostle answereth because he would not that Gods glorious gospell should shine vnto them for then he should be discouered Acts the 13. 8. mention is made of one of these Sathanicall wizards whome Satan vsed as his instrument to hinder the worke of the ministerie of Paul and Barnabas in the conuersion of the deputie Sergius Paulus a prudent man For thus it is written that great man desired to heare the worde of God but Elimas that sorcerer withstood them and sought to turne awaie the deputie from the faith for by the conuersion of such a man Sathans kingdome shoulde haue beene sore weakned Sathan hath his synagogue wherein his ministers continuallie fight against this holy ministerie of Christ. Revelat. 2. 9. 3. 9. 2. 15. In Theodosius the Emperours time the yeare of our L. 396. the young Valentinian Emperour of Rome was strangled and one Engenius an enimy to Christian religion sought the Empire who was perswaded thereunto by one of these wizardly prophets for he was promised faithfully by a great professor of these artes that he should both get the victorie against Theodosius and extinguish all the light of Christian religion but both praedictions prooued false to his confusion But Satan sometimes would preach the gospell him selfe and he seemeth to loue it and to delight to heare it sounding else wherefore would his wicked exorcistes and coniurers so often chatter it vnto him And by the maid which had the spirit of diuination at Philippi he cried or made her speake these men are the seruants of the most high Godwhich shewe vnto vs the way of salvation And in the Gospell it is written they doe most honourably speake of Christ thou art Christ the very sonne of God I answere those wicked exorcists and coniurers delight Satan much in abusing with their prophane lippes the holy worde of God for the truth is he nothing regardeth the outwarde letter of the worde no more then their characters signes crosses figures c. but this he will haue them doe the more to blinde them and others and to keepe men in the externall lippe seruice least men shoulde vnderstand the powerfull working vertue of that holie word and the graces of true religion Therefore our sauiour the Apostle in the forenamed place knowing right well his purpose charge him to keepe silence for he must not fight or minister in that campe which is ordained of God to batter and beat downe all the houldes and corners of his kingdome The deuill in the oracle of Apollo would giue Iulian the Apostata no answere when he sacrificed vnto him vntill he had giuen him occasion to persecute the christians and to abuse the sepulchres of the Saintes and martyrs Ruff. 1. booke cha 35. of the fall of this oracle these verses were thus written Ve ve mihi tripodes lugete perijt Apollo Perijt quoniam ardens mihi vim infert caeleste numen And Eusebius the Historigrapher mentioneth alike cause for he writeth that many saylers as they passed by the Isles called Echinades heard a voice in the ayer crying often Thamans Thamans this was the pilots name and saying vnto him that when he did passe by Pelodis he should sound these wordes the great Pan is dead whereupon the words being so spoken in that place there followed a hideous noise without the visible appearance of any thing The same storie is in Plutarch Now what that caeleste numen that is magnus Pan did signifie diuerse men haue diuerslie coniectured Cicero likewise as all heathen writers speaketh great and glorious wordes in the commendation of this oarcle but is vtterly ignorant what should bee the cause of that silence which it came vnto in his time He coniectureth only with Plutarch that those exhalations wherewith it was thought Apollo inspired his priestes and oracle were by age consumed Potest autem vis illa terrae quae mentem pythiae diuino afflatu concitabat euanuisse vetustate But the holy Prophet Zacharie will teach vs the true cause of the confusion of these oracles as it is before shewed 4. Arg. Bodin the ciuilian seeing that the gospell published and preached after Christes institution hath this strong arme and continuall might against Sathan and all his inuentions writeth on this manner quamâ—brem vt mala haec vitari possint legem Dei sâ—â—pe oportet praedicari metum eius summis medijs infimis inculcari ante omnia fidem in cum imprimi Wherefore saith be to avoid these euills meaning Sathanicall artes of magick and witchcraft the lawe of God must be often preached the feare of god beaten into mens minds of high meane and lowe estate and aboue all things they must haue faith in good wrought in them Again in the same page he commendeth this good meanes in these wordes Hic maximus hic pulcherrimus hic facillimus omnino modus eijciendiè rep magos artes magicas maleficia malignos spiritus tantisper enim dum hic blasphemia illic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obtinet nulla plane spes ostenditur malignos spiritus magos pestem bella famem que depellendi that is this is the greatest speaking of the preaching of the gospell the fairest the easiest meanes to cast out magitians the artes of magicke sorceries and euill spirits out of the common wealth for as long as blasphemie and Atheisme reigneth here and there there is no hope to driue away euill spirits coniurers plagues warre and famine out of the land 5. Arg. That good meanes whereby God wrought the subuersion of the temples and all the deuils artes at Ephesus Actes Chap. 19. verse 20. 26. at Corinthus the 1. Corinth Chap. 10 vers 20. and else where is the best meanes left vs also for the same end and purpose namely the confusion of Sathanicall men and the discouerie of their abmhominable practises But that first conquest against Sathan and his ministers c. was by the Lordes good ministry ergo The Assumption THe ministerie of the gospell gaue the deuill and his oracles a great fall in Dioclesius time and therefore Satan stirred that tyrant by all meanes to persecute the Christians This writeth Eusebius The oracle of Apollo in Dioclesius time gaue answere out of a hollow caue and not out of any temple by the ministrie of his priestes after the old wonted manner for the deuill said that iusti homines in terris certen iust men on the earth were such lets vnto him that he could not speake as in former times Then began this tyrant to enquire who those men were and his priestes answering that they were the Christians he sought after them with all his persecutions much like to this was the persecution of Petrus Flistedius and Adolphus and Larebachus by the popish diuines of Colen to stay the sweating sicknesse Actes and monum pag. 885. The
Persians were full of professed magitians and coniurers who fearing the ouerthrowe of their kingdome by Maruthus a godly B. of Mesopotamia who was sent indeed to Persia for that purpose from the Emperour of Rome as writeth Socrates They laboured with all their artes against the preaching of the gospell perswading their king Isdigerdes not to receiue the Christian religion the faith which was preached vnto him Notwithstanding the gospell consumed them and beat downe their kingdom in that kings daies And therefore in the next kings raigne they were so enuious against the professors of the gospell that as saith the same author they murdered the ChristiaÌ„s with al the Persian torments that could bee deuised They continued also the same fury against the Christians in that land in Sapors time another king of that kingdome who was in like maner prouoked vnto his sauadge and furious crueltie by the same vile enemies of the gospell 6. Arg. experience Looke by what meanes the magicke the witchcraft of elder time the diuinations the sorcerie the faries the goblins the hegges c. which came vnto the Church with the rotten mist of popery were discouered and put to flight from amongst vs not many yeare past by the same good meanes may the remnants of these diabolicall delusions be discouered cut off at this time present But it is knowne by the good experience of all countries round about vs where the beames of the gospell haue shined in this latter age togitherwith our owne that this glorious ministerie of God the publishing and preaching I say of the gospel of Iesus Christ hath scattered that vnsauerie miste of Sathan wherein he couered all his delusions c. therefore the conclusion followeth Assumption Eusebius for elder times writeth that Simon magus the sorcerer of Samaria was a great aduersarie to the faith and withstoode the Apostles and their doctrine and how that he was discouered with his artes confounded by the ministerie of Gods worde For the saith Verum diuina supra caelestis gratia ministris suis opem ferens per illorum apparitionem ac praesentiam accensam malislammam confestim extinxit humiliata per eos ac deturbata quavis sublimitate quae secontra scientian Dei extâ—llebat quapropter nec Sirâ—â—â—s obluctatio nec cuiusquam alterius eorum qui tunc prodbant Apostolicis illis temporibus subsistere potuit veritatis enim splendor ac diuinus ille sermo qui iampridem hominibus divinitus illuxeratinque terra obtinebat in Apostolis suis agebat cuncta vincebat ac superabat But the divine and celestiall grace gaue strength vnto his ministers and by their appearing and presence quenched that flame so wickedly kindled for by them were brought lowe and cast downe all high things which did lift vp themselues against the knowledge of God Therfore neither Simons rebellion nor any other which did appeare in these Apostolicall times could stand for the brightnes of the trueth that diuine word which not long before had shined from heauen ruled vpon earth and wrought in his Apostles conquered subdued all things 2 Bodin saith for his experience on this manner Sed legis divinae promulgatio vires Sathanae plurimum ener vavit quicunque populi manserunt diu infideles aut adhuc permanent ij grauissimè fuerunt infestati à spiritibus malignis adhuc dies noctesque infestantur vt fit in Norvegia Finlandia Lapenlandia alijs regionibus ad Boream sitis The publishing of Gods worde saith he hath greatly weakned Sathans power and what people soeuer haue long continued in infidelitie or soremaine as yet they haue beene are grieuously vexed of evill spirits as it is to be seene in Norway Finland Lapenland and other regions which are in the North parts Heming ius for his countrey of Denmarke can testifie sufficiently who writeth of his experience also on this wise Cum primum ante annos plus minus 40. doctrina Evangelij caepit in hoc regnoper pios ministros dei repurgari à tenebris pontificijs vindicari cessauere omnes istae diabolicae impostura Lucente etenim Evangelij clarissima luce tenebrae superstitionum evanuerunt siquidem luxillamagnâ— verbi coelestis fulgore suo omnes superstitiones dispulit discussit non secus atque sol oriens in Horizonte nostro tenebras noctis depellit that is when first heretofore 40. yeeres past or there abouts the Gospel began by the godly ministers of God to be diligently purged freed restored from the darknes of poperie all these deceits of the deuill ceased for when the light of the Gospel shind the clouds of superstition vanished away for that great light of the heauenly word droue away beat downe with his beames all superstition like as the sunne rising in our Horizon chaseth away the darke clouds of the night And then lest any should say that there remained yet great store of this sinne in that kingdome as there doâ—th also remaine some reliques of the 〈◊〉 amongst vs in England he addeth presently answereth that because men contemne refuse the good ministerie of Gods word therefore such sinnes can not be auoyded his words are these Cum ergò audimus videmus augeri quotidie eorum numerum qui seistis imposturis magicis dedunt sciaâ—mus signum certissimum obscurati Evangelij deficientis fidei in plurimis hominibus diuina permissione nobis propositum esse that is Forasmuch as we heare and see daily that their number is encreased which giue themselues to the practise of magicall delusions let vs vnderstand that we haue giueÌ„ vnto vs a most sure token of the corruption of the Gospel of faith decreasing in most men by Gods permission Thus farre Hemingius for Denmarke P. Martyr a worthie writer speaketh of his knowledge and experience in this cause on this manner Notabimus verum Deum explodere solere commentitios vnde statim cum effet natus Christus omnia deorum oracula conticuerunt quae antea fuerant celeberima etenim cum lux ipsa qui est Christus venisset in mundum tenebraenecesse fuit vt evanescerent that is Let vs obserue how the true God chaseth away the false gods therfore when Christ was borne all the oracles of the gods ceased which were in former times most famous For when that light which is Christ came into the worlde darkenes must of necessitie haue vanished away And then reiecting Plutarchs reasons of the silence of those oracles disliking them he saith est igitur huius eventialia causa quam Plutarchus videre non potuit nimirum aduersarias potestates à Christo fraenatas that is there is therfore of this euent another cause which Plutarch could not see that is that the aduersarie powers were curbed by Christ then he addeth his own experience in these words Quod etiam hodie videmus in regionib amplect entibus EvangeliuÌ„
euenire vbi non tantum Idololatriae verum diuinationes ficta miracula statim facessunt We see also saith hee this to come to passe in those countries which receiue the Gospell where not onely Idolatrie but all diuinations also or inchauntments and fayned miracles are presently packing away Aretius also that learned divine of Berne hee writeth thus after his knowledge and experience Nullibi enim efficatiùs hic spiritus erroris dominatur quam vbi fidem non reperit vbi carent homines Christivera cognitione vt apud septentrionales populos quod certissimum est argumentum Christianismum vehementer esse passim in 〈◊〉 corruptum cum tot magi incantat ores reperiantur apud nos similiter licet ex doctis nemo reperiatur tameâ— in plebe inter medicos non rara sunt quae arguunt non satis firmiter eos Christo credere Idem dici poterat de his qui tales consulunt c. rogandus est sedulo dominus vt talia scandala aliqâ— ando exterpet ab Ecclesia sua This spirit of errour saith he speaking of magicke and witchcraft beareth rule no where with greater efficacie then where he findeth no faith and where men want the true knowledge of Christ as among the people of the north parts which is a sure argument that Christianitie is euerie where corrupted in popery for that so many magitians and forcerers are found among them and with vs also albeit of the learned there is none such yet of the people and of the Phisitians there are not a few which is a true token that they beleeue not truely in Christ. The like may be said of those men also which consult with such divmers c. wee must therefore earnestly call vpon God to roote out in time such scandals out of his Châ—rch Conclusion I Conclude then of all the former premisses that seeing God hath so ordained his holy ministerie as our best refuge against these euills so opposite to Sathans arts and promised to be of greate strength vnder the Gospell for the confusion of these most detestable enormities The promise also performed in the great fall of Sathans temples oracles by this holy worke of God Againe for that natural men are thus purged freed from Sathan restored to grace in Christ that the deuil hath euermore resisted this holy ordinance with all his might lastly that the common experience of the reformed Churches round about vs testifie the same I conclude therefore I say that Gods pure ministerie is one principall meanes good gift of God for the discouerie confusion and extirpation of the most horrible and detestable sinnes of witchcraft and sorcerie CHAP. II. How carefully wisely and discreetly the godly minister of the Gospel is to vse and bend all his strength labour and wisdome for the discouery of witchcraft and the conuersion of such fearefull sinners if God giue grace vnto true repentance IF the kingdom of Satha â— 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 streÌ„gth first what reasons may better perswade vs therof then for that the lord calleth him sometimes the god of this world the prince of this world the princes of the darknes of this world him his ministers the prince that ruleth in the ayer angels gouernours c. for certenly hee wants no might courage or wil to destroy any thing in this world when the hedge 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 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 arts they are infinite in number haue varied in all ages of this worlde as they might best serue his purpose as these which follow Pyromantiam aeromantiam hydromantiam geomantiam necromantiam coscinomantiam alectryomantiam axinomantiam dactuliomantiam pagomantiam alphitomantiaÌ„ alenromantiam lithomantiaÌ„ daphnomantiam kephaleonomantiaÌ„ kipnomantiaÌ„ rabdomantiam xulomantiam lekanomantiaÌ„ gastromantiam 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 ChristolomantiaÌ„ 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 〈◊〉 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 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 in 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 hath entrance into them and if they be possessed of Sathan themselues in soule or body or both then haue they but small streÌ„gth to cast forth the 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