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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	witch_n	word_n	work_v	16	3	6.2044	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03468	A treatise against vvitchcraft: or A dialogue, wherein the greatest doubts concerning that sinne, are briefly answered a Sathanicall operation in the witchcraft of all times is truly prooued: the moste precious preseruatiues against such euils are shewed: very needful to be knowen of all men, but chiefly of the masters and fathers of families, that they may learn the best meanes to purge their houses of all vnclean spirits, and wisely to auoide the dreadfull impieties and greate daungers which come by such abhominations. Hereunto is also added a short discourse, containing the most certen meanes ordained of God, to discouer, expell, and to confound all the Sathanicall inuentions of witchcraft and sorcerie.; Treatise against witchcraft.	Holland, Henry, 1555 or 6-1603.	1590 (1590)	STC 13590; ESTC S104153	71,772	90

be said out of the booke of God against this bold 〈◊〉 what were Pharaos coniurers in the court of Egipt Nebuchadue 〈◊〉 wise men in Babylon but coozeners and porseners poiseners of all others haue no place nor free accesse vnto princes and coozeners are most vnfit to be their counsellers so as all those Egiptian and Babilonian witches were as lerome writeth Habuisse Babylonem omnemque Chaldaeam incantatorum c. studium c. Danielis Prophetae lectio probat qui ad eorum consilia cunctareges Babilonios fecisse Comm●●●rat The kings of Babilon c. saith he did all things after the aduise and councels of there inchanters Againe what was the Pythonist at Philippi had not shee a reall conference with Sathan for she got her master great aduantage with her continuall practise of divination To be short I can not see but hee that can doe the greater may doe the lesse Non mirum est saith P. Martyr si exteriores hominum oculos perstringat cum antea occupauit oculos mentis It is no marueile that he hold fast shut the eyes of the body which so blindeth the eyes of the minde He that can worke so mightely by suggestion in the children of disobedience may also haue both a real possession of thē conference with thē Lastly wee must not so fondly confound diabolicall naturall magicke which so many learned men in al ages haue clearely distinguished This shift beeing thus vncouered they shelter themselues vnder a second refuge which is this The witches of our time can work at no hand so as the witches mentioned in the Scripture haue done Against this conclusion we may reason on this manner If our Witches Coniurers c. can not work the like as Iannes Iambres did the witch of Endor c. the defect must be eyther in Sathan or the witch or both first for Sathan bee wants at this day neither will nor might to doe the like First no will for he see● his kingdome will not last long and therefore now towards the end of the world he is and will be more and more enuious and deceitfull working all the wonders that euer he can to blinde infidels 2. Thes. 2. 9. 10. and to deceiue if it were possible the very elect us our Sauiour hath forewarned vs. Secondly no strength he is elder indeede but not weaker The God the princes and gouernours of this world with whome we wrestle wax not weaker as we doe nor the red dragon wil not cease to make warre with the Saints as long as the world endureth Againe he is rather more wise in experience and knowledge of all naturall causes and therefore more readie in his artes then euer he hath beene And wherefore then Sathan for his part will not or can not practise those former artes it is impossible to be prooued and doe not we know that Sathan hath multiplied rather then shortened the number of his artes for we read and vnderstand that before and since the Gospel was published he hath had great varietie in all ages of false artes for the practises of his sciences Secondly for his copartner the witch Man or Woman I would learne what wantes they haue at this day more then in former times that by Sathans helpe they can not produce the like lying woonders I am sure the wicked also in the worlde and the reprobates towardes the ende waxe worse and worse and therefore in any wise ma●● iudgement are more fitte for this sinne for the more vncleane a man is the more apt is he for Sathans seruice But they obiect they can not haue at this day such knowledge in naturall causes as Iannes and Iambres had c. I answer that Sathan as he regardes not characters figures wordes periapts c. so doeth hee not a mans knowledge to make him his vassale to worke his woonders vnlesse it be for this end to vaile and couer his delusions as sundrie Sathanicall Astrologers in Chalde and Egipt haue done And in very truth there are in this age as wise in knowledge of all tongues Philosophie liberall artes c. as the learned know since the Gospell was preached as euer was in any age in Christendome Wherefore if there was by meanes of naturall knowledge and humane industrie a Sathanicall operation in witchcraft in elder times I say there may be the like at this day and vnto the worldes end The last and most miserable refuge is this Our witches strigae lamiae our witches are not once mētioned in Scripture our old woman c. you shall not reade in the Bible of any such Witches This if they could haue graunted that God worde might not fight against them they know then they might easilie triumph for the weapons of God are so mightie to cast downe these holdes that no arte nor power of Sathan or inuention of man may withstand thē but where they strike downe must all high proude things the proud reason of man Sathan himselfe and al his kingdome Albeit the Scripture giueth vs no such historicall relations of the witches of our time yet are they mentioned there both in generall and speciall manner in general where all the sinnes of idolatrie and blasphemie are condemned in speciall where the like sinnes are named M. Cicero disputeth in his booke of Divination of the beeing of the old Auguries and magicall divinations of his time where after he hath distinguished them into two kindes naturall and artificiall Vnto the naturall belong all those divinations which we may call meere diabolicall as coniurations and al the practise of Pythonistes which haue an expresse league and confederacie with Sathan vnto the artificiall appertaine all those artes which men saith hee haue learned by long obseruation Astrologie Palmistrie and such like these we say are mixt diabolicall and belong vnto the secret couenant and confederacie which Sathan hath with witches In the ende he concludeth on this manner Quid est igitur cur dubitandum sit quin sint ea quae disputaui verissima si ratio mecum facit si eventa si populi si nationes si graeci si barbari si maiores etiam nostri si denique hoc semperita putatum est si summi philosophi si poetae si sapientissimi viri qui res publicas constituerunt qui vrbes condiderunt an dum bestiae loquantur expectamus hominum consentiente authoritate contenti non sumus If this Heathen could confirme by such reasons this conclusion how much more boldly may wee doe the same hauing not onely all these his arguments with vs but also the heauenly Oracles of God the light the lawes the examples and the iudgements in Gods worde denounced against these sinnes which the Scripture hath recorded for our instruction Wherefore I conclude with Master Calvine Certè sacrilega esset Audacia negare vnquam in vsu fuisse artes magicas quia

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 Quo● plus mulierum co● 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 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 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 magitiās these were in this learned mans iudgement Brentius saith Miracula Eg●ptiorum erant ludibria Sathanae The Egiptians miracles were the delusions of Sathan Gellasius 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 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. Ciijh●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 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

there is great difference betweene heathenish and Christian magike Ill● 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 spokē 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 ●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 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 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