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 that whatsoeuer is written is written for our learning 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 Myso-daemon I remember one learne'd man 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 new Testament Theoph. 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 place Ierome saith thus Ne forsitan veneficia malificae artes non viderentur in Novo prohibitae testamento ipsae quoque 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 Miso-daemon But our witches are properly those whom the Poets call sagae Thessalae Magae Lamiae I say this then and that boldly that these words are not once found neither in the New nor Olde Testament I pray you shew me any of them if you can Theo. 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 a 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 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 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 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 Myso-daemon 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 Theoph. 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 Myso-daemon What was the occasion of this great charge of God vnto his people and where had these artes their beginning Theoph. Hemingius writeth on this manner 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 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 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 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 his people concerning these artes that they might not be found among them First for that they were lately come from that Idolatrous nation where this horrible impietie was continually professed practised maintained Secondly least afterward they should learne these exercises of other nations round about them or of the Babylonians and Persians among whom also they should soiourne for a time by wicked acquaintance and conversation Myso-daem. 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 Theoph. Let vs then begin with that kind first whereof the law is giuen exo 22. 18. for vnder this saith M. Calvin Gaellasius all the rest are vnderstoode in that place the witch there named is Mecasephath in Hebrue Tremel Pagnin translate it praestigiatricem a witch working diuelish delusions Heming Danaeus Bodin do the same Luther turneth the word maleficam but in the same sence and to the same purpose Mys. Yea but I remember Andreas Massius the 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 Th. 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 known true by common experience Danaeus faith Alijs venena confecta
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
hoc modo Deus incogitantiae argueretur ac silegem tulisset de rebus quae nullae sunt Surely it were gracelesse boldnes to denie that the artes of magicke haue euer beene practised for so God might be argued to want iudgement as if he had giuen a Law of things which haue no beeing Nowe to be short concerning this treatise which here I offer thee good Reader albeit I cannot teach thee as I would to discouer and to auoide the Sathanicall delusions of witchcraft so variable so straunge and so secret are Sathans practises yet that good which I purposed I haue I trust in some part performed Whatsoeuer I haue written in all humble submission I offer it to the Censure and iudgement of all the godly learned in the Church of God I was the more bolde to publish this discourse for that but few haue written to any purpose any thing which may giue light in this argument in the english tongue master George Gifford onely excepted vnto whom we are much bound in the Lorde An other cause which mooued me is the continuall trafficke and market which the rude people haue with witches For like as the old heathen as Tulli saieth de reb maiorib semper aut delphis oraculum aut ab Hammone aut à Dodona petebant that is in their greatest affaires sought alwaies after the master witches and in common affaires hid their common auguries so likewise our blockish Christians they haue their common base witches and their master coniurers vnto whom they ride and goe in all their neede some twentie some thirtie some fortie miles and what is moste lamentable such is their brutish ignorance they thinke it not vnlawfull for them so to doe Wherefore I doe here also humbly request all those whome God hath blessed with knowledge and giftes to discerne in any measure these hid and horrible abhominations that they would with all their might helpe to vncouer them The ministers of Christ must both in doctrine and conuersation oppose themselues vnto the ministers of Antichrist Th◠doctrine of the Gospell which we professe is flat contrarie we knovv vnto all the principles of poperie so let our conuersation also be vnto the practise of all the Romish prelates The monkes the friers and all of the shauen ministerie were not in any account for learning which made not an open profession of these sciences and of the Popes themselues sundry of them attained their popedome by these holy meanes as Sylvester the 2. Benedictus the 8. Geegorie the seuenth Iohn 20. 21. Alexander the 6. if we may credit their ovvne Platina and others Our enimies then worshipping the beast and his image and bearing these brandes of sorcery vvitchcraft idolatrie and all impietie in their handes and foreheads let vs with all might avoide them for without repentance the scripture hath forewarned they shall drink of the wine of the wrath of God which is poured into the cuppe of his wrath and shall bee tormented in fire and brim stone which is the second death Accept what I haue written good reader or of thy curtesie giue it free passage vnto others FAREWEL Thine in Christ Iesus HENRY HOLLAND CHAP. I. Of the witches mentioned in Scripture where is shewed by euident demonstrations how they had a reall conference confederacy with Satā himselfe by whom they practised wrought their abominatiōs Theophilus Mysodaemon 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 Mysodaemon 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 Theoph. 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 and 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 Mysodaemon 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 others define a witch to be one that wittingly willingly vseth deuilish artes to atteine that hee purposeth therefore 〈…〉 women are no witches for they haue no such artes alack◠poore fooles they are no seducers but rather poore seduced soules Theoph. 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 Mysodaemon 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 Theoph. Satan is full of delusions 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 Mysodaemon I knowe not where to turne mee in this controuersie for they say the scripture hath not answered this question wee haue no scripture against our vvitches or which can discouer them Theoph. 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 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 his miracles c. And doe we not finde all those diuine and propheticall predictions
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 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 Rages Babilonios fecisse cuncta ad eorum consilia They were 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 Quoâ— plus mulierum coâ— plus magorumest The more women the more witches The same saith M. Calvin Borrahus Gellasius and others Myso-daemon Nowe tell me are there anie examples which haue practised this kind of witchcraft mentioned in the scripture Theoph. 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 Myso-daemon And what can you finde in the sorcerers of Egipt more then iagling legerdemaine couzenage naturall magicke c. Theoph. 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 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 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 Quum ex genuina philosophia prolapsi essent magi Egyptij retinent sapientum nomen vâ— fidem illusionibus acquirerent when the magitians of Egipt had fallen from the true philosophie whereby he meaneth naturall philosophie and naturall magicke they would 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 arti suae hostem opponunt they oppose God as an enemie to their arte by these few words it may soone be vnderstood what magitiaÌ„s these were in this learned mans iudgement Brentius saith Miracula Egâ—ptiorum erant ludibria Sathanae The Egiptians miracles were the delusions of Sathan Gellasius writeth on this manner Istâ— 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 Mysodaemon Now let me heare what is the second kinde of witches mentioned in Scripture Theoph. 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. Ciijhâ—eh bahem Aob if Aob that is the deuill be in them Mysodaemon 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 Gregori Neocaesariensis soiouruing with Apollos priest one night after his departure the oracle ceased the priest sought after him and requested him not to hinder his wonted reuelations 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. Theoph. I assure thee Mysodaemon I can find no such thing in all that historie 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 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. writeth Gregorius Athenodorus fraâ—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
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