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
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
securitie pride and rebellion against God and his poore Church And the same sinnes accompanie this witchcraft to this day My. Is there mention also made of charmes in Scripture Theophilus There is a charme of serpents mentioned in the 58. Psalme ver 6. where it is thus written asher to ijsmagn lecol melacheshim chober chabarim mechencam that is which heareth not the voice of charmers albeit he be most expert in muttering charmes For Lachash doth signifie a secret muttering of charmes by which wordes we may well obserue that the sorcerers also of our time varie not much from the old charmers for they euer as Bodin saith are mumbling to themselues some holy wordes full of prayers crossing themselues at each worde c. Mysodaemon But here Theophilus I must by your good leaue dissent from you somewhat This place must bee expounded by Ieremy Chapter 8. verse 18. and then this Psalme whereupon your authours ground so much for charming shall make most against you for Tremell expoundeth this place but by a shifte and others by Ouid and Virgil but Ieremie saith plainlie that serpents can not be charmed Theoph. You are ouer bold now Mysodaemon with good writers and I could somewhat beare with this boldnes but take heed lest you be found insolent also against God in the abuse of his blessed worde for that kinde of pride is moste daungerous I will answere to all your doubtes in order But first marke here where Master Calvine writeth vpon that place Si nullae essent incantationes puerilâ— absurdum foret quod hic dicitur if there were no charmes or sâ—rcerie this were but a childish and absurd thing which is here spoken And againe in the same place Certe si nullae essent incantationes frustra lege â—Dei prohibitae ac damnatae essent Surely if there were no charmes then were they vainelie forbidden and condemned in the lawe of God And as for other authors vsing the helpe of Poets I answer albeit they despise not the good experience of wittie poets yet doe they not expound Scripture by them Again as for Trem. he expoundeth not this place by a shift nor by any poetrie but shee with three learned mens iudgements vpon that place in these wordes aurem vtramque ab eâ— obturari alteram in terram defigendo alteram extrema sui parte contegeâ—do atque occludendo testes sunt in â—unc locum Ieronimus Augustinus Casidorus alij The aspe shutteth both her eares by laying the one side close to the ground and by couering and stopping the other eare with her hinder partes so saith Ierome Augustine Casidore and others and this was Tremell shift Nowe let vs come vnto the Scripture and see briefelie how you vse or rather abuse the holy worde of God For you sound the Prophets words thus I will send serpents among you that cannot be charmed The Geneua translation is which will not be charmed And Tremell better contra quos nulla prodest mussitatio Massius belike hath taught you Mysodaemon to please your owne vaine fantasie to say that serpents can not be charmed and to found the words as if serpents could not be charmed And wherers the wordes are borrowed and by serpents there are ment the Babilonians whome the Lorde affirmeth shall so come vpon the Iewes for their sinnes as no sugred words or charmes shall be able to skare them away your masters vse them as if they were spoken in proper and naturall signification Mysodaemon And what was the sixt kind of witches spoken of in the Scripture Theoph. The witches of the sixt kind are called Menacheshim of Nachash which signifieth to coniecture by sundry figures Characters roddes obseruations of daies and houres say some Hebrewes and so say Danaeus and Bodin also Mysodaemon Haue we any examples of this kinde of witches in the scripture Theophilus The witches which Manasses fauoured and caused to multiplie in his time were named by this name 2. King 21. 6. and surely these were not inferiour in practise of Sathanicall artes vnto the rest before named for we finde Gods wrath wonderfully kindled against both the kingdomes of Israel Iudah for seeking after this kinde that other of diuination which is before named in the third place The words of God are 2. King 17. 17. vaijkesnin kesamim vainacheshu they diuined diuinations and vsed to coniecture by sundrie meanes therefore the Lord was wroth put them out of his sight Againe 2. King 21. 6. Manasses vsed vegnoven astrologie venichesh magical coÌ„â—ecturings Then the iudgements which followed are added Chap. 24. 3. The kingdome was destroied for the sinnes of Manasses according to all that he did or rather as Tremellius saith Propter peccata similia ijs quae fecerat Manasche for sinnes like vnto those which Manasses committed that is the aforenamed artes of the deuill This kinde of witchcraft then hauing such strong cordes to pull downe the wrath of God also vpon that noble kingdome where the Church of God had onely her visible aboade here on earth at that time must not be thought to be a light coosenage or an experienced knowledge in natural magick neither must it be coloured or conveyed vnder any other such like vaile of witchcraft The popish reliques of this kinde are left amongst vs for men for want of faith in Gods prouidence are too credulous and readie most vainely and wickedly to depend vpon the flying crooking and chattering of each birde obseruation also of sundrie daies houres and times c. The Lord illuminate his Saints with the true knowledge of his prouidence and to this ende graunt them in al places a true ministerie that such Sathanicall and popish delusions may be packing Mys. But who wil say with you that Manasses artes were sathanicall or that he consulted with Sathan when he sought after and fauoured these witches Theophilus Ioh. Wolph saith plainely thus Manasses relicto Deo confugit ad malos spiritus Manasses forsooke God and sought after euill spirits And least thou shouldest deeme Mys. that Sathan can haue no such artes by such obseruations of the chattering flying of birdes c. Marke here what an other saith Operationes Daemonum quibus nos ludificantur decipiunt se quoque extendunt in aves The workes of the deuill whereby they delude and deceiue vs are extended also to the obseruation of birdes c. Mysodaemon Nowe let vs heare something of the seuenth kinde Theophilus The witches of the 7. kind are in Hebrew called Iâ—dgnonim of a common vsuall roote iadang which signifieth to know to vnderstand Danaeus saith that Palmisters are here vnderstood and such magitians as did diuine by the entrals of beasts c. Bodin differeth not much in iudgement Master Calvin cals them cognitores gnostae and wee may name them not vnfitly wise men or wizards Mys. And what example haue we in Scripture which practised this kind of witchcraft
Theoph. This kind also is one of the foure diabolicall sciences which Manasses fauoured and set vp in his time and multiplyed in the land vntill the noble King Iosiah came who is said to haue found among the dunghill gods sterchoreos deos saith Tremel these two kind of witches pythones pythonists and ijdgnonim wise men he caused their braines to be beaten out with stones according to the wordes of the law of God Mys. And what Theoph. doe you thinke that these witches had any sight in the secret mysteâ—ies of Sathans sciences Palmisters expounders of dreames are but poore simple fellowes our common Egyptian vagabonds as we call them can tell vs some points of this profession Surely then those witches were like to be but plaine cooseners Theoph. That these witches some also of the former practised more then common coosenage c. I can shew it by sufficient proofe out of the Scripture on this manner 1. All sinnes which the Scripture calleth abhominations are greater and more dreadfull then any sleights of iugling or coÌ„mon coosenage but this kind is so named 2. King 23. 24. therfore this sinne is not coosenage c. 2. That sinne against the which the holy Ghost sheweth like or greater detestation then against the vilest idolatrie is farre more dreadfull more wicked then common coosenage c. The Lord sheweth such detestation against this sinne in that place Ergo. 3. That sinne which is one great cause of the destruction of a whole kingdome is a most dreadfull impietie This kind of witchcraft was one of the foure which Manasses liked and fauoured for the which that kingdom was destroied therefore it is one most dreadfull sinne 4. That kinde of witchcraft which the law of God so abhorreth against the which it pronounceth death without mercie is no doubt a most deuelish and as Sathanicall a practise as all the rest but the law of stoning to death which was the cruellest death amoÌ„g the Iewes was directly giuen against this kind If a man or woman be pytho or ijdgnoni a wise man they shall die the death they shall stone them to death there blood shall be vpon them 5. That sinne which the noble prince Iosiah by the aduise of his wise Iudges and Magistrates c. directed by the law of God so sharply punished and sought after so dilligently that his Church might be clean purged c. must not be thought a light impietie but rather the contrarie and that Iosiah did so against these witches and others it is recorded by the holy Ghost for his euerlasting praise God put into the hartes of our Honourable Iudges to doe the like in these times where and when occasion is offered And to this end Strilegius writeth against these witches and to the commendation of Iosias on this manner His seuerissimis mandatis Iosias obtemperans non tantum exscindit sed etiam evellit omnes vates incantatores diabolicos ne rursus fruticentur eandem severitatem omnes magistratus sequantur in tollendis èmedio magis c. alijs qui se ministros diabolorum praebent Iosiah obeying the most seuere rules of Gods law Lev. 20. 27. did not onely cut downe but rooted vp all diviners and deuelish enchanters least they should bud or seede any more let all magistrates saith he vse the like severitie to take away witches and all such as giue them selues to the ministerie of Sathan Mysodaemon And what was the last kinde of witches named in that place of Deut. 1 8. v. 11. Th. The last words there are doreshel hammuthim one that enquireth or seeketh counsel at the dead but it is to be doubted whether the Lord meaneth in these words an other special kind or rather sheweth by theÌ„ by what meanes som of the rest there nuÌ„bred practised these artes namly by coÌ„sultation with the spirits of dead meÌ„ as was thought but with deuils indeed howbeit some affirm that Necromancie another and speciall kinde of witchcraft is here to be vnderstoode but Samuel Esay say plainely that Aobooth pythonistes and ijdgnomim wizards practised this Necromansie for Esay saith that such as consult with Aobooth and â—dgnonim goe from the liuing elhâ—mmuthâ—m that is to ask counsel of dead soules as some supposed but of the deuills indeed Maister Luth. saith that Necromantici spiritus nocturnos obambâ—lantes consulunt Necromancers coÌ„sult with night walking spirits c. or as Esay saith They lye and remaine among the graues Chap. 65. 4. Howsoeuer it be whether these words conteiâ—e an other speciall kind or no I know not but one thing we are sure of that these witches also had there marchandize with Sathan him selfe for the spirit of the righteous returne vnto God that gaue them Eccles. 12. 7. and the soules of the vnrighteous are as our Sauiour Christ saith in hell torments Wherefore they must be Sathanicall spirits and not soules departed which come to conference and to trafficke with witches here vpon earth But some intending to finde an essentiall difference haue thought it best to call that practize of pythonistes Sciomantâ—a to discern it from this last kinde of witchcraft as if there did appeare but shadowes onely in the one but reall bodies in the other Wherefore this difference is but to smal purpose in my iudgement CHAPTER II. Of the witches of our time and of their bargaines societie and acquaintance with Sathan Theophilus Mysodaemon SVrely Theophilus I loue not sophistically to cavill in this controuersie but soberly to come if God so please vnto the knowledge of the trueth Seeing that the light of Gods word is so manifest that these magical artes mentioned in the Scripture were such horrible impieties abhominations c. and so detestable before almightie God that they caused his wrath to be kindled in such manner against his people for fauouring following and practising them I must and will willingly subscribe Theophilus that these artes were more indeed then coosenage poisoning naturall magike or any other such like invention onely practised by humane industrie Theophilus Neuer doubt of it they were Sathanicivenefici Sathanicimagi Sathanicall magitians and Sathanicall poisoners indede and so call them Mysodaemon as learned men haue done and thus I trust thou seest what the witches were which are mentioned in Scripture Mys. I doe so Theophilus I thanke you But shall we imagine that our poore doating old women which are commonly called witches at this day are like in any point vnto those 7. which are mentioned in Scripture Surely I haue no light of reason or Scripture as yet wherefore we should so thinke Theophilus Thou art here also caried away with some fabulous volumes of withcraft or thou markest the follie of the multitude or both For what Mysodaemon shall Sathan in this age be lesse cruell or infidels more holy then they haue beene some are not ashamed to say indeede saith Hemingius that
mihi nota sunt eorum studia artes quatenus de ijs verbo Dei sacrosancto omnes edocemur Surely I list not willingly to dispute of deuills and there ministers the witches c. and I am so farre acquainted with their studies as we are all taught by the word of God And as for transformations I warned thee before to looke for no supernaturall works in witchcraft I answer thee therefore this question with Danaeus also Quare illa etiam falsissima censenda sunt quae de lycanthropis quibusdam narrantur These things are to be thought most fabulous which are reported of transformations Content thy selfe Mysodaemon I pray thee with this answer for these things be not the great grounds of witchcraft Howbeit I denie not but witches may haue also sundrie such Sathanicall delusions in many which abounde in melancholy but no reall transformations indeede Myso-daemon But before we end our conference Theophilus I must be bold to aske you yet a fewe more questions wherein I would most gladly be resolued both for mine owne instruction and the benefite of some of my friendes Theophilus If thy questions be needfull and necessarie for thy selfe or any friend to know I will answere them but as for foolish and vnlearned questions the Apostle hath forewarned vs they doe but ingender strife Myso-daemon I promise you Theophilus I wil no more cumber you but onely with a few points which shal be good for the vse of edifying First I would knowe what your iudgement is of some bigge volumes of witchcraft which as farre as I can see conteine sundrie intollerable prophane and wicked Treatises and formes of idle and vaine iuglings and blasphemous coniurations Theophilus Surely this I thinke Myso-daemon all the godly learned men who tenderly regard the good state of the Saintes of God are no doubt agrieued in hart to see such horrible impieties suffered to be broched in the open face of the Church of God for young wits are more apt to practise these wares of Sathan which are thus put to sale then to search for anie good purpose in them which is most hard to be founde Againe this in a worde I adde that the Lawyers tell vs such authours are ouertaken by Lawe for the Lawe saith Libros magicae artis apudse nemini habere licet et si penes quoscunque reperti sunt bonis ademptis ambustisque ijs publice in insulam deportantur humiliores capite puniuntur It is lawfull for no man to haue the bookes of Magicke and with whome soeuer they are founde their goodes confiscate and their bookes openly burnt they are banished and the poorer sort are punished with death Avoide therefore Myso-daemon such dreadfull impieties I warne thee Myso-daemon Well then I will if God assist me followe your counsell redeeme also the time if I can in better studies which I haue so vainely and wickedly lost my next question is whether there may be in verie trueth at this daye such coniuration and calling vp of deuilles which they call Necromancie so as the witch of Endor did for albeit it bee not vnlike but that Sathan practiseth with witches in these dayes as in former times as you haue partly shewed yet in my iudgement it is a thing impossible to call vp or to conjure deuils by any atte out of hell for the Scripture saith that all passages are stopt concerning the egresse out of hell in the 16. Chap. of Saint Lukes Gospell Theophilus I counsell thee Myso-damon neuer to credite any more such magicall glosses vpon holy Scripture for albeit the reprobates departed are tormented for euer with deuils in hell yet the prince the god and the gouernours of this worlde are in the ayer also rounde about vs and may be coniured Myso-daemon as well from aboue as from belowe for the Apostle sayeth They are not in hell onely but in high places also CHAP. III. What a dreadfull and fearefull sinne it is to consult at any time or neede with witches and sorcerers Mysodaemon Theophilus I Woulde gladly be resolued in another doubt Theophilus most men are wont to seeke after these wise men and cunning women such as they cal witches in sickenesse in losses and in all extremities what thinke you of this Theophilus Theophilus I am assured Mysodaemon that such miserable people commit a most horrible dreadfull sinne that they are iustly brought into Sathās snares for the contempt of God his word that they seeke helpe of the same serpent that stung them that against the knowen principle of the Gospel they would haue Sathan to drive out Sathan and to be short that they are in very trueth but meere Gentiles Pagans in religion blind in their mindes hardened in their harts strangers from the life of God and that if God giue them not speedie repentance they will become past feeling by custome continuance in their sinnes Mysodaemon What reason haue you to prooue this custome so vnlawfull and so vile as you would haue it to appeare to be for those sinnes which God would haue vs most to dread to feare to auoide he warneth vs of them many waies by his Worde by examples and by his iudgements from heauen against them Theophilus It is well obserued Mysodaemon and surely God warneth vs all these waies of the greatnes of this sinne wherefore it is no doubt a most dreadfull abhomination Mysodaemon How First by his Word Theophilus First thou knowest Mysodaemon how the Lorde in his Word chargeth vs to renounce the workes of the Gentiles the Apostle saith This I say and testifie in the Lord that you hencefoorth walke not as other Gentiles walke in vanity of their minde think not that hencefoorth euery thing is lawfull vnto them that the rest of the Nations which are without God in the world thinke it not vnlawfull for them to doe The same charge Moses giueth often Now this practise was most rife among all those idolatrous Gentiles for the Egyptianes in all their neede called for their wise men so did the Moabites so did the Petsians and Babylonians So did the Romanes as there histories record euen there Emperours Romulus Nero Maxentius Iulian and others and the great Chame of Tartary and the Persians as Danaeus saith seeke after these helpes of the deuill in all their necessities euen to this day Mysodaemon What manifest and cleare testimonies of Scripture haue you against this practise Theophilus There is nothing cleare and manifest Mysodaemon vnto those in whome the word of God abideth not and which haue not ouercome that wicked one which is the deuill for Sathan so amazeth them that they are more ready to reele into euery sinne though it be neuer so monstrous then to see the greatest light that God offereth them Are not those prohibitions of God in his Law and in his Prophets so plaine and so evident that as the Prophet saith he that runneth may
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
haue often the name of Iesus and of the holy Trinitie they crosse themselues at each worde they vse also certain words of the Cannon of the masse Gloria in excelsis omnis spiritus laudet Dominum à porta inferi credo videre bona Domini c. so farre Bodin They haue vsed also exorcists scratchings many other meanes c. but all in vaine for it is most certen that so seeking to scare away the deuill and his artes from their bodies and their goods he had greater hold and possession of their soules for so doing they prooued his vassals themselues and instruments for the execution of his owne will and pleasure 2. Proposition or Minor That the holy ministerie of Gods word is ordained of God for this purpose wee may see it if aduisedly we consider the Lordes words Deut. 18. 10 11 19 c. Let none be among you that maketh his sonne or his daughter to go through the fire c. thē he addeth the Lord God will raise thee vp a Prophet like vnto me from among you euen of thy brethren vnto him shall yee hearken vers 19. Whosoeuer will not hearken vnto my wordes which hee shall speake in my name I will require it of him Here I say the Lord hath appointed a remedie for the sinnes of witchcraft and sorcerie the ordinarie ministerie of Gods worde published by his Prophets whereunto as many as did hearken that is receiued it with true faith and obedience they were freed from those Sathanicall inuentions named in that place for Sathans rotten mist is so scattered and discouered by the bright beaines and glorious light of Gods word that hee can not long lurke or abide the light of that place and therefore we read that in the darke countries where his arts were professed there did inhabite the most idolatrous nations of al the Gentiles as the Egiptians Chaldeans Indians Persians Cananites as prophane histories together with the booke of God plentifully doe testifie and record vnto vs. 2 Esay maketh the ministerie of Gods word of Sathans arts two professions so opposite that he that forsaketh the one and leaneth vnto the other forsaketh God embraceth the deuill refuseth the liuing seeking the dead reiecteth the law testimonie of god resteth vpon sathanical inuētions lastly hath no light in him but is ful of darknes his words are these When they shal say vnto you enquire at them that haue a spirit of diuination and at the soothsayers which whisper murmure should not a people enquire at their God frō the liuing to the dead to the law and to the testimonie or rather as another saith against the law and the testimonie if they speak not according to this word it is because there is no light in them 3 The Lord God promiseth his Church by the Prophet Zacharie that assoone as the glorious ministerie of the gospell should shine forth among men he wold therby dispel the clouds of ignorance and cut off the names of Idols out of the land that they should no more be remembred and cause the false prophets and the vncleane spirit to depart out of the land And that this was performed generally in all places wheresoeuer the powerfull ministerie of the glorious Gospel was purely receiued Ecclesiasticall histories doe testifie for times past and common experience can prooue for time present as afterward shal be shewed 2. Argument Looke by what meanes all vncleane spirits are driuen out of naturall men by the same good meanes may the spirits of sorcerie be descried confounded and cast foorth But Iesus Christ the great Lord that is stronger then that strong man worketh the first by his blessed word and spirit Ergo the second 2. Proposition or Assumption THe Apostle cōfirming the Authority of his ministery against false teachers in Corinth sheweth it to be glorious First from the efficient cause therof which was God himselfe 2. from the effects thereof which were these First for that it was able to cast down holdes meaning all the munitions of Sathan and carnall men 2. all carnall wisdome 3. all high thinges that are exalted against the knowledge of God 4 for that it is able to bring into captiuitie euery thought to the obedience of Christ. 5. and lastly from a vengeance that is an ordinarie consequent foreuer vnto the contempt of that ministerie If that ministerie be so powerfull therfore to cast out Sathan out of naturall men and to worke in them the greatest worke vnder heauen the work of regeneration by the immortall seede that it soweth abroad into mens hearts it is most certen that it may confound all artes and delusions of deuills in all sorts of men but some will not beleeue what the Scripture speaketh most clearely that Sathan so possesseth naturally men and worketh in them as Paule speaketh let such therefore listen what an auncient learned man speaketh of this point on this manner Daemonibus est super omnia genera tormentorum super omnes poenas si quem videant verbo Die operam dare scientiam diuinae legis mysteria Scripturarum intentis studijs per quirentem in hoc eorum omnis flamma est in hoc vruntur incendio possident enim omnes qui versantur in ignorantia Vnto the deuills it is a torment aboue all kindes of torments and a paine aboue all paines if they see any man reading the worde of God and with feruent studie searching the knowledge of Gods lawe and the mysteries and secrets of Scriptures herein standeth all the flame of the deuills in this fire they are tormented for they are seased and possessed of all them that remaine in ignorance 3. Argument That thing which Sathan most dreadeth most repugneth most persecuteth with all his artes and instruments worketh no dout most his ouerthrow discouerie and confusion in all this worlde Sathan hath euer withstood and feared the ministerie of the Gospel and persecuted all the ministers and professors thereof with all his might c. Therefore this is an especiall meanes and gift of God for to discouer his artes to cast downe his kingdome and to confound him all his practises The 2. Proposition or Assumption LVke 22. 31 32. Our Sauiour saith to his Apostles before his Passion Sathan desireth to winnow you as wheat this he did because the saw they were called and ordained for the great work of the Gospel the ouerthrow of his kingdome and the enlarging of Christes kingdome 1. Thess. 2. 18. We would haue come vnto you I Paule at least once or twise but Sathan hindred vs. Wherefore did Sathan hinder Paule Syluanus and Tymotheus from comming to Thessalonica by the Iewes his Limmes and those wicked vagabonds of that citie because hee feared by their ministerie some ouerthrowe of his kingdome and some grouth of Christes Church And wherefore doeth Sathan suffer naturall men to be so
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
there M. Foxe hath recorded it as followeth There was at Answerpe on a time amongst a companie of marchants as they were at supper a certaine Iugler which through his diabolicall inchantments or arte magicall would fetch all kindes of viands and wine from any place they would and set it vpon the table incontinent before them with many other such like things the fame of this Iuggler being much talked of it chanced that as M. Tindall heard of it he desired certaine of the marchants that he might be also present at supper to see him play his partes to be breefe the supper was appointed and the marchants with Tyndall were there present Then the Iuggler being required to play his feates and to shewe his cunning after his wonted boldnes began to vtter all that he could doe but all was in vaine at the last with his labour sweating and toyling when he saw that nothing would go forward but that all his inchantments were voide he was compelled openly to confesse that there was some man present which disturbed and letted all his doings So farre Master Foxe Fourthly they must also be such men as can speake wisely can mightely and talke familiarlie as men well acquainted with God in their praiers For praier is an especiall meanes appointed of Christ for this purpose And S. Iames saith that the prayer of a righteous man such as the minister of god must be auaileth much if it be feruent By praier Astirius a noble Christian at Caesarea Philippi bewraied and confounded Satan with all his magicall delusions Anno Christi 261. And to the end that their praier may be the more serueÌ„t peirce the verie heauens and the cloudes vnto God and effectuall for this purpose our Sauiour commandeth to ioyne true fasting vnto praier Mat. 17. 21. the same say the Apostles where they mention our conflict with Satan and S. Paul chargeth ministers by his example that they beat down their bodies and bring them to subiection least by any meanes after they haue preached to others they themselues should be reprooued They must be carefull with as great reuerence to minister the holy sacraments of Iesus Christ according to our Lords own most holy institution here they must not without choise or regard hand ouer head confusedly suffer impenitent knowne sinners to be partakers with the saints of God of the holy misteries M. Calvin teacheth this in these words for it is most true saith he that he to whome the distribution of it meaning the holy supper is committed if he wittinglie and willingly admit an vnworthie man whome he might lawfullie put back is as guiltie of sacriledge as if he did giue abroad the Lords bodie to dogs Wherefore Chrysostom griuouslie inuâ—ieth against those Pastors which while they feare the power of great men dare debarre no man The blood saieth hee shall bee required at your handes if yee feare man ye shall be laughed to scrorne but if ye feare God yee shall be reuerenced also among men let vs not fearemaces nor purple nor crownes we haue here a greater power In putting back offenders they must remember the distinction betweene publique and priuate sinnes publique are those that haue not onely one or two witnesses but are committed openly and with the offence of the whole Church priuate or secret are these not which are altogether hidden from men as the sinnes of hipocrites for these come not into the iudgement of the Church but those of the meane kind which are not without witnesses and yet are not publique In this dutifull vigilancie and examination if he find out in his Church or congregation anie of the forenamed sinners witches wizardes sorcerers or fauourers of such abomination or that seek helpe at such in their necessities he is to deale most circumspectly and faithfully most warily and wisely least he admit any such to prophane the holie table and supper of our Lord Iesus Christ. And among this sort of sinners hee must also wisely distinguish first betweene such as are onely suspected to be such sinners and those which are manifestly knowne practisioners of such arts and sciences 2. betweene those which practise there artes for the benefit and good of othert as they pretend and those which vse their in chantments for the hurt and dammage of others as they professe and confesse The weaker sort and the first kind the Pastors must labour with all exhortations prayers c. for their conuersion and for that they pretend loue they must vnderstand that this is an Apostolicall canon we must not doe euill that good may come of it and that no action that wanteth the warrant of Gods worde can haue anie godlines or goodnes in it and that nothing can profite the bodie that killeth or destroieth the soule so as all these execrable artes doe and they must be tolde also what a horrible abhomination their sinne is before god what a prophanation of his blessed name what an Apostacie from God and how they haue vtterly renounced God and betaken themselues slaues and vassals to the deuil how lightly soeuer they doe regard it If any such be sory and begin to shew any tokens of true repentance which either haue sought vnto or practised any sorcerie or the worship of deuils as Iohn saith they must be wisely informed and comforted for that Iesus Christ can and will cast forth the vncleane spirit if in trueth of heart with weeping fasting mourning he be sought vnto by repentance And such must bee also by the vigilant pastor warchfullie ouerseene for if he fall againe to his olde vomite let him remember the wordes of our Lord Iesus the ende of that man is worse then the beginning And of the holie Apostle for if they after they haue escaped from the filthines of the world through the knowledge of the Lord and of the Sauiour Iesus Christ are yet intangled againe therein and ouercome the latter end is worse with them then the beginning And as for the other open practisioners of these Sathanicall sciences assoone as the good minister by his godly and watchfull diligence and by the holy ministerie of Gods worde sacraments hath detected descried and discouered them he must vse no lesse care and labour that his congregation may be purged of such impes of Satan and that his ministrie be not hindred his people infected c. to bring them to the publique censures of the Church and so to the ciuill magistrate that these wretched men may with some greater torments if God so please â—ome to repentance that so they may be saued Thus doing and labouring faithfully and vigilantly in this holy function such godly Pastors shall make their ministrie fullie known as the Apostle commaÌ„deth and shall be seene that they profit among all men and continuing in this blessed state shall so doing both saue themselues and them that heare them And so much for
the discouerie and confutation of witchcraft by the ministerie of the gospell CHAP. III. Of the Christian Magistrate the 2. good meanes ordained of God for the discouerie and confusion of witchcraft THe godlie Kinges Princes Iudges and all Magistrates fearing God of the olde Church before Christ and the Christian princes c. vnder the gospell were most carefull at all times to banish this sinne out of their kingdomes common wealthes And like as they were moste diligent in this point so the wicked kings princes c. in all countries and nations c. were bent to the contrarie practise as to nourish to prouide and to maintaine as it were seminaries for such professors as practised the artes and inuentions of the deuill I will shewe this to bee true by examples and reasons out of the holy booke of God on this manner Moses a moste wise and godly magistrate a singuler president for all others was most sharpely bent against this sinne as may be seene by his conflict with this vile sort of men in Egypt Exod. 7. 8. for it is thought these were those Iannes and â—ambres which withstood him 2. Tim. 3. 8. God by him gaue most sharp lawes against these sinnes and that holy man no doubt practised them in his time most carefullie 2 Saul as long as he followed the word of God by the ministerie of Samuel was sharply set against these euills and so exactly diligently searched and sought out by his Iudges and Magistrates these witches and wizards that he left few or none in all his land as may be seen by the words of the witch her selfe vnto him when he came vnto her after his fall from God 1. Sam. 28. 9. the wordes are these The woman said behold thou knowest what Saule hath done how he destroied the sorcerers and soothsaiers out of the land wherefore then seekest thou to take me in a snare to cause me to dye Where wee may see 1. how that the wicked Saule was very forwarde during the time of his good ministerie to execute Gods will against this sinne 2. how that as soone as the light of Gods word was darkned the holy priests prophets murdered these horrible abhominations began to spring vp to creepe into the Church againe 3 David was the next King and carefully prouided for a good ministerie in his time prophecied Nathan Gad his religious priests Zadock Abiathar and many others no doubt godly priests and prophets by whose good ministerie together with the industrie and diligence of his wise Iudges Magistrates in the execution of iustice this sinne appeared not greatly in his kingdome during his time for we read nothing of this sinne that I can remeÌ„ber in that long historie which the holy Ghost hath commended vnto vs concerning his life and kingdome 4 Hezekiah was a right wise godly zealous prince and religigiouslie prouided a good ministerie hee reformed many euills which had crept into the Church in Vriah Iotham Achas daies for as for Idolatrie wherof the sinne of witchcraft is an inseperable companion as the wise godly learned haue obserued it is saide He brake the images cut downe the groues and brake downe the high places the altars throughout Iudah Beniamin in Ephraim also Manasseh vntill he had made an ende It is certen therefore that hee searched most carefully for this sinne prouided watchfully that his wise Iudges should proceede in iustice against the same for in his time prophecied the holy Prophets Esay Hosea Micah who preached most vehemently against these euills as may be seene in their Prophecies Iosiah was a very religious godly zealous Prince diligently prouided also for wise Magistrates Ministers by whose painfull industry godly wise pollicie he purged his Church as of all Idolatrie so likewise of this great abhominatioÌ„ for in his time prophecied Ieremiah Zephaniah and others who no doubt stirred vp the king all his magistrates to root out these Sathanicall inuentions for it is written that Iosiah so did Iosiah also tooke away them that had familiar spirits the soothsayers and the images and the Idols and all the abhominations that were espied in the land of Iudah and in Ierusalem to performe the word of the law c. Of the Emperours Kings Princes c. vnder the Gospell Bodin writeth on this manner Itaque sortilegi cum sortilegijs fuerunt damnati iudicijs infesti primum Tiberio imperante vt apud Tacitum legitur post Domitiano longe acrius diligentius quaestionem c. tum etiam Diocletiano Sed omniuÌ„ seuerissime cum imperatores fidei Christi sese adiunxerunt tune enim euersa sunt templa oracula sacrificia gentium totaque aruspicina illicita pronunciata auguralis scientia eorumque inteâ—aâ—ctus vsus indicta in auruspices mortis poena deportationes in eos qui augures auruspices consulerent Sorceries saith he began to be sought after vnder the heathen Emperours Tiberius Domitian and Dioclesian But assoone as the Emperours which followed professed the faith of Christ they did most seuerely search out these practises of Sathan For then their Temples were cast down and their oracles heathenish sacrifices all the arts of magick were proclaimed vnlawfull the vse of them was forbidden death was ordained for the punishment of sorcerie and banishment for all those which consulted with soothsaiers sorcerers the rest of that Sathanicall order And thus farre of good magistrates The contrarie practise of evil Princes and Iudges followeth First to begin with Pharao and that auncient Idolatry and magicke of Egypt The false priests magicians of that land wanted no prouision for the sustaining of their deuilish profession for it is written that they had an ordinarie of Pharo and they did eat their ordinarie which Pharoh gaue them so that in the famine time they were not constrained to sell their landes as others were In this land was magicke notably professed as all writers of histories haue testified Hence came that famous Nectanebus who by his inchauntments so bewitched Olympias the Queene of Macedonie that he begat on her Alexander the great Monarch making Phillip the King and the worlde to beleeue that Alexander was Iupiters sonne as Curtius and others haue recorded Such prouision for this hellish profession there was no doubt also in all other kingdomes and countries where these artificers were fostered as in Chaldei Archadia India and in Persia as I haue before shewed out of the Ecclesiasticall stories of Socrates and Sozomenes When the kingdome of Israel fell from the true God from his word seruice and religion it is said they contemned all the good Prophets and the godly ministerie For the Lord saith they made them Priests which were the very dregges and ragges or lowest or basest of the people When the ministerie was thus polluted and the worde
of God put vnder a bushell and contemned immediately Sathan thrust into the kingdome idolatrie and witchcraft which continued in that land vnto Hosheas time vnder whome these sinnes brought destruction vnto the kingdome of Israel as it is written 2. King 17. where the holy Ghost rehearsing the sinnes of Ieroboam and his successors vnto Hosheas time and shewing the iust causes of the destruction of that kingdome he concludeth on this manner 1. Finally they left all the commaundements of the Lord their God 2. they made them molten images euen two calues 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
for their God his arts for Gods word would haue Athisme to come in place of pure religion Wherfore if they erre of ignorance they erre dangerously against the very foundation of Christian religion if they erre of malice they are the very imps limmes of Satan and seeing that they seeme to turne such honourable personages from faith and religion and from true obedience vnto the worde of the Lord as Elimas the sorcerer sought to turne Sergius Paulus that prudent man when he desired to heare the word of God from the faith let them vnderstand that Paul may thunder more iustly against them professing Christianity in the Church as he did against that vile Pagan sorcerer in this maner O full of all subtiltie all mischiefe the child of the deuill and enimy of all righteousnes wilt thou not cease to peruert the straight waies of the Lord The ground and the mother of all good lawes is the law of god and all other lawes do giue attendance therupon and haue their being to this end to keep and preserue the holy lawes of God inuiolable and if they want this scope as the learned say they are vnnecessary in the Church or common wealth The lawes of god are most sharp against this sinne and punish it with death as all other sinnes of the first table were punished the words of the lawe are these Exod. 20. 18. Thou shalt not suffer a witch to liue Againe Lev. 20. 27. if a man or a woman haue a spirit of diuination or sooth saying in them they shall dye the death they shall stone them to death their blood shall be vpon them Againe Deut. 18. 10 11. many kinds of magitians are numbred which the Lorde straightly chargeth should not be left to liue in the land These lawes of God did the forenamed godly kings their iudges rulers and magistrates most religiousllie and zealouslie obey and put in practise and wherfore Christian princes iudges c. ought not with greater care loue zeale religion do the same vnder the gospel no man liuing shal euer be able with any sensible reason to prooue vnto vs. Wherfore such iudges as are so sharp sighted in the lighter sinnes of the 2. table and as it were blind in the disobedience of the first are as M. Beza Danaeus Bodin say truly great conteÌ„ners of God theÌ„selues therefore the greater account shall they make Bodin coÌ„plaineth in these wordes Equidem saepe miratus sum cur à multis principib quaestiones institutae iudices extra ordinem dati delegatique fierent in fures quaestores aerarios faeneratores viaruÌ„ obsessores per quos tamen turpissima summè horrenda impiaque magoruÌ„ facta manserunt impunita This lawyer as you see wondreth at the custome of some countries where he knoweth the iudges and magistrates are very sharp against theeues robbers vsurers and such like common sinnes but to passe ouer the most horrible sinnes of sorcerie vnpunished M. Beza also complaineth against this negligence in magistrates as we haue before shewed Danaeus saith that to make lawes doth belong appertain to kings princes notwithstanding he wisheth albeit lawes might seem to be waÌ„ting that the honourable iudges magistrates c. would punish magitians sorcerers for sundry other sorts of sin which they do impiously commit Bodin numbreth their sinnes in this order First they renounce God and all true religion 2. they blaspheme prouoke his diuine maiesty with vnspeakable contempt 3. they beleeue in the deuill adore him sacrifice vnto him 4. they offer their children vnto deuils 5. they sweare vnto Satan promise to bring as many as they can vnto his seruice professioÌ„ 6. they inuocate Satan in their praiers sweare by his name 7. they commit incestuous adulteries for Satan telleth theÌ„ that none can proue a perfect magitian or sorcerer but such a one as is of the father the daughter or the mother the son whereupon Catullus wrote these verses Nam magus ex matre gnato gignatur oportet Si vera est Persarum impia religio The right magitian by the sonne of mother is begotte Sayth Persian faith if that be true t is Satans birde I wotte 8. They coÌ„mit horrible murders kil yong infants 9. al sorcerers for the most part exercise poison to kill with poison is far more heinous then simple murder for so the law speaketh grauius est occidere veneno quam ferro 10. they kill mens cattel c. 11. lastly the witches as themselues confesse coÌ„mit abominatioÌ„s filthines with their deuils when they ly with their husbands Aug. saith that to denie this is great impudency These sinnes here named euery one eueÌ„ the lest deserueth a most exquisite death as can be deuised for all such sinners are coÌ„manded to be stoned to death which kinde of death was a most dreadful death among the Iews And surely it is well known by common experience that al professed sorcerers c. are guiltie of many most monstrous impieties for this cause the law saith simply Mechasephath Lo tichieth let not a witch liue expressing vnto vs how expedient it is that iustice be speedily exercised against these vile kind of men And thus far I thought good to shew how wise and religious magistrates haue doe and may proceed against the discouery of the most horrible and detestable sinnes of witchcraft or â—â—â—ery not for that I can or would teach any our honourable wise learneâ— magistrates their duties in this pointe but to let the common sort of Christians see what the lawe of God commandeth and what diligence good Magistrates haue vsed in elder times against these euils Wherefore if we which professe Christ Iesus in this cleare Sunne shine of the gospell be found more remisse colde backward in performing these duties to God and his Church that I may say more we seeme to come to farre behind those noble presidents in the loue of 〈◊〉 hatred of sinne and behinde I feare if wee so persist shall wee come â—nto the kingdome efheauen To conclude therefore let vs all as many as haue the place of inferiours in this Christian common wealth pray mightely vnto God so to illuminate our superiours the wise and honourable magistrates our godly learned ministers with his holy word to know his will and so to enflame their hearts with his holy spirit that they may moste diligently put the same in practise as for the discouery confusion extirpation of al sinnes so more particularly most carefully of these most horrible dreadfull detestable sinnes of witchcraft and sorcery c. that so God may be purely worshipped his saints comforted his greatest enemies either conuerted to their good or confounded with their deuills to their endlesse shame and confusion So be it Vnto the King euerlasting immortall inuisible vnto