it hath alwayes bin the manner of couseners and flatterers to tell Kinges of prosperous and good successe and to speake pleasaunt things Wherefore do couseners and flatterers practise their lewdenesse but for fauour and gaine Can any be fit for such a purpose which is so foolishe as to tell a King that hee shall be destroyed Was this Kinge Saul growne contemptible and of no power Wee may see in the Historie that hee was of greate force and dealte cruelly For he destroyed Nob the Citie of the Priestes with the edge of the sworde hee persecuted Dauid and had many to set him on durste now a poore woman dispise him Was the forme of words vsed by Samuel so commonlie bruted abroade and in euerye mans mouth that the verie Witch had it so perfectlie Men will not speake that which is against the King to his dishonor in the dayes that he liueth If those wordes of Samuel were publikly spread among the people yet they were not beleeued but of the smalest part this is plainely proued by this that after the death of Saul the most of the Tribes of Israel did not admitte of Dauid whome Samuel had anoynâ—…ed but cleaue vnto the house of Saul and made warre Dauid was now in Banishmente fled out of the Countrye there was no shewe that he should be King and yet in this speeche vnto Saull it is said expresly God will rend the kingdome from out of thy hande and giue it to Dauid I doubt not but whosoeuer considereth these thinges and is not wilfully bent to maintaine his owne conceite hee will confesse that this was the Deuill who knoweth what God speaketh by his Prophetes and is right sure it will come to passe Whereas the most part of men neuer regarde what the Lord hath spoken The Deuill did speake vnto Eua out of the Serpent A thing manifest to prooue that Deuils can speake vnlesse we immagine that age hath made him forgetfull and toungue tyde Some holde that there was no visible Serpent before Eua but an inuisible thing described after that manner that we might be capable therof The reasons which are brought for proofe are more then friuolous and therefore I will but briefely touche them It was the Deuill himselfe and not a snake which seduced Eua that is moste true For who doth maintaine that the beast was any more but the outward ininstrument which the Deuill vsed This instrument was not a snake but one of the greater beastes For Nachash doth not onely signifie a snake but also the beaste which is called a serpent Whereof there be diuers kindes and some greater then other Behemoth are beastes among which wormes are not reckoned and this Serpent is matched with them as one of them When it is saide thou art cursed aboue euerye beaste It is further saide that if heere by the name Serpent were ment both the Deuill and a beast the holy ghost would haue made some distinction that we might bee enformed as though it were such an absurdity to set foorth the story as it did at that time appeare vnto Eua and to comprehend vnder the name of that which was visible knowne being the instrument the chiefe worker who was vnknowne invisible Eua did not as yet know of the fall of Angels shee knew no name of Deuill or Sathan she did not vnderstande that there was a Deuill no doubt God did instruct both Adam and Eua that there was another besides that visible serpent when he promised them victory by Christ further this is obiected that the Deuill is called a Serpent by an Allegorie and therefore what necessity to take it there of a beast I answere that the Deuil indeed is by a metaphor called a serpent in many places of holy scripture But doth it therefore follow that in this place was noâ—…e but hee The storye doth plainely euince that he couering his practise by the beaste and vsing him for his instrument hath euer after the same name giuen vnto him And for learned interpretors of that Historie as Maister Clauine and others what iugling is it to alleage some of their sayings contrarie vnto their meanings which do very well accorde with this that the Deuill spake out of a beast indeede It is thought a poore Snake shoulde not haue the cursse layde vppon him for how coulde hee be guilty of anye sinne This cannot stande with the iustice of GOD. I aunswere that Maister Painter hath deceaued many which take it to be a Snake and touching this beaste the serpent it standeth with the iustice of God that he should be accursed aboue euery beast He is an ignoraunt man that knoweth not that euery beast and the very earth it selfe had a cursse laide vpon them for mans sinne they did not offend but were made for mans sake Then if God in iustice layde a cursse vppon them as to saye it were not 〈◊〉 iustice because they did not sinne were blasphemie how shoulde it seeeme straunge that God should cursse the Serpent aboue euery beaste who was the instrument of mans fall though hee knewe not what hee did But to let those goe this is the chiefe and principall for the matter which I haue vndertaken to shewe euen by the very storye that there was not onely the Deuill but also a very corporall beaste If this question bee demaunded did Eua knowe there was anye Deuill or anye wicked reprobate Angels What man of knowledge will say that she did She did not as yet knowe good and euill She knewe not the authour of euill When the Lorde sayde the Lord said vnto hir What is this which thou hast done she answereth by and by The serpent deceiued me Shee saw there was one which had deceiued hir shee nameth him a serpent whence had she that name for the deuill whome shee had not imagined to hee It is plaine that she speaketh of a thing which had before this receiued his name It is yet more euident by that she sayth yonder serpent or that serpent for she notâ—…th him out as pointing to a thing visible for she vseth the demonstratiue particle He in the Hebrew language which seuereth him from other Anie man of a sound mind maye easilie see that Eua nameth and pointeth at a visible beast which was nombred among the Beastes of the fielde The cursse is directed to both vnder one because they were ioyned in one touching the worke some thing in it cannot belong to the Serpent as the victory by Christ Likewise no allegorie can well mollifie some speeches to apply them vnto a spirite as to goe vppon his brest to eate dust all the daies of his life then we see that Deuils can speake And the Deuill did speake out of a man Act. 19. for the holy ghost doth affirme it There were saith Sainct Luke certaine of the runnagate Iewes which were exorcistes that tooke vppon them to name ouer those that had euill Spirites the name of the Lorde Iesus saying wee
make one body to beare the likenes of another it is but a colour But some man wil say what reason is there to shew that they can doe so much being of an essence inuisible We may not staye heere within the limites of our owne reason which is not able to reach vnto or to comprehend what way Deuils should be able to haue such operations We may not I say measure their nimblenes power subtilties in working by our owne vnderstanding or capacitie But we must looke what the holy scripture doth testifie in this behalfe and therin rest and stay our selues We haue a manifest proofe Exod. 7. that the Deuill can take a bâ—…dily shape For when Aaron had cast downe his staffe and it was turned into a Serpent the Enchaunters of Egypt cast downe their staues and they became Serpents which was indeede but in shewe and appearance which the Deuil made for he deluded the senses both in hiding the forme of the staues which indeede were not any way changed and also in making a shewe of such bodies as were not this was done openly in y â— cleare light for otherwise it might be thought to be a meere illusion For we see that men in extreame sickenes thinke they heare a voyce and see a shape which none other in presence eyther heareth or seeth some are so melancholike that they imagin they heare and see that which they doe not for Sathan deludeth the phantasie so â—…ore that the partye doth suppose that his very outward senses do perceaue the matter but here was no such thing but all which were with Pharao thinke theâ—…e 〈◊〉 very Serpents indeede sauing that Moses and Aaron did knowe it was the iugling of the Deuill King Saule when God had forsaken him and being in distresse sought vnto a Witch He is desirous to talke with Samuell which was dead for he annainted him to be king ouer Israell He requesteth of the witch that she would bring him vp she taketh the matter vpon her there commeth vp one which taketh vpon him to be Samuell and the Scripture calleth him so Saul and the witch take it to be so He appeareth in a bodily shape vseth goodly plaine speeche It was not the true but a false and counterfeit Samuel euen a wicked Deuill For he handleth the matter very cunningly but yet in diuers things bewrayeth himselfe He was content that Saull should fall downe and worship him which the true Samuell would neuer haue suffered He doth not rebuke him for seeking vnto a witch which the scripture condemneth And the Lord imputeth it vnto Saull for one of the sinnes for which he did destroy him In which place the Lord saith he sought to consult with Ob. This is out of doubt that the holy Ghost is far from calling the soul of Samuel Ob. and as for the woman she is not called Ob but Bagnalath Ob on which possesseth Ob. Nowe let vs consider his speeche why saith he hast thou disquieted me by calling me vp Marke what subtilty there is in these fewe wordes This is most certaine that the soules of righteous men are not subiect to the call of a witch but the crafty Deuil would make men belieue that they be and euen drawen foorth and troubled or disquieted For his speeche is Lammah Hirgaztanâ—… which is as much as to say wherefore hast thou caused me to shake or be disquieted with feare It is deriued of Ragaz which is to shake and tremble Would the true Samuell make men belieue that the witch with her Ob. had such power to fetch him vp If it were Samuel indeed why did he not rather say that God sent him Againe the common error was that the soules of the righteous were in some place beneath in the earth where the witches familier spirite could come and bring them vp and for this cause also this counterfeite Samuell saith he had made him come vp Abrahams bosome was Paradise and S. Paule was taken vp into the thirde heauen and that he saith was Paradise Then Samuell must haue come downe and not haue come vp We see then that his speeche â—…endeth to confirme wicked and abhominable errors which may suffice to prooue that it was a Deuill Furthermore Moses doth shew that at the beginning the Deuill did talke with Eua vsing the serpent for his instrument If he could then immediately after his fall vse speech shall we doubt that he cannot now Is it not apparaÌ„tly set forth in the gospell that Deuils came out of many crying and saying what haue we to do with Iesus c. S. Luke Act. 19. doth shew that certain did take vpon them to name ouer those which had vncleane spirites the name of the Lord Iesus saying we adiure you by Iesus whom Paule preacheth and he saith that the euill spirite made answere and said Iesus I know and Paule I knowe but who are yee I conclude therfore out of these places of scripture that Deuils can take a bodily shape and vse speeche An answere vnto certaine friuolous reasons which some doe make to proue that the Deuils did not make those apparitions that he cannot appeare in any bodily shape The 7. Chapter THere is nothing almost so plaine but that there may be cauils made against it and some probable shewe of reason such therfore as take vpon them to maintaine that Witches and coniurers doe nothing by the helpe of Deuils and that spyrites can take no visible shape deuise all the shiftes which they are able to auoid those testimonies of scripture which I haue alleaged It is necessary therfore that ere I proceede any further 〈◊〉 the futility and vanity be shewed of the chiefe reasons which are brought for that purpose First touching the Enchaunters of Egypt might it not be that they made Serpents indeede by naturall Magicke for they which do know the secretes of nature may do things straunge meruellous To this I answere that if Iannes and Iambres did by their skil in the secrete power of nature turne their staues into very serpents I know few of the miracles of Christ which they might not eyther doe or as greate Christ turned water into Wine If those Enchaunters had bene there and by naturall Magicke had turned their staues into serpents who woulde not or might not iustly haue affirmed their miracle to be the greater The workes which Christ did beare witnes of him as he saith to declare that he was the sonne of god How could this testimonie bee infallible if so greate thinges might bee wrought by the power of nature we see then it is against pietie to bring such a thing in question any way to beate it into mens heads Againe if those Magicians had such skill to worke by nature they must needs go beyond nature her selfe which were a foule absurdity to bee anye way graunted for they could bring forth serpents at an instant and she can not bring forth the least
adiure you by Iesus whome Paule preacheth And they were certaine sonnes of Sceua a chiefe Prieste a Iewe which did this thing the euill spirite answered and said Iesus I knowe Paule I knowe but who are ye the man in whom the euill spirit was ran vpon them and did preuaile against them We see it flatly said the euill spirit and not the man said Iesus I knowe Paule I knowe c. Why should we doubt then but that deuils when God doth permit can speake I knowe not what colour of reason can be alleged against this vnlesse some will say it was long ago let it bee shewed that such a thing hath beene of later times There might be ye see if God permit and no doubt there haue bene many at all times though there haue beene also are many notorious counterfeits â—…f deuils can speake yet there is a reason made by some which boasteth it selfe to be vnanswerable that spirits can take no visible shape It is gathered from the words of Christ vnto Thomas thou doest belieue because thou hast seene Thomas he saith not because thou hast felte I aunswere that as Thomas woulde not trust his sight but would haue it confirmed by feeling which was graunted him so Christe putteth the one sence namely the sight for both sight and feeling or for a sight confirmed by â—…ee ling this is proued by Christs owne wordes in Luke 24. For he saith handle me and see when they were afraid thought it had bene a spirite why doth he not say handle and feele I conclude therefore that it is a thing moste certaine by the word of God that Deuils can both speake and take a visible shape vpon them when God doth permitte No man nor woman can giue power vnto the deuill to doe hurt neither doth their sending authorize him but he vseth them onely for a colour The 8. Chapter HItherto wee haue declared in some measure the nature and power of Deuils Now it resteth that wee speake somewhat touching those instrumentes whome they vse for the practise of their wicked deceipt For the vncleane spirits are the doers in sorceries and witchcraftes men and women are but instrumentes It is the common opinion among the blind ignorant people that the cause and the procuring of harme by witchcraft proceedeth from the Witch that either the Deuill could or would do nothing vnlesse he were sent by her How absurd this conceite is shall easily appeare if wee weigh these fewe rules First al men that haue the vse but of naturall reason must needes confesse that witchcraft and coniuration are to bee nombred among these filthy sinnes which are most abominable and odious in Gods sight this is also as cleere that the fowlest sinnes do spring and flow from the moste vncleane Fountaine though men be corrupt by nature and very vile yet the Deuils are muche worse They bee the authours and deuisers of sinne they drawe men into it the Deuill then hath deuised witcherye coniuration and Enchauntment The Deuill allure th and seduceth men to become Witches Coniurors or Enchaunters he seemeth to be a seruaunt vnto the Witch but shee is his seruaunt The coniurors suppose that they bind him by the power of coniuration in which they reckon vp the names of God but he is voluntarily bound or doth indeed but faine himselfe to be bound for shal we thinke y â— he would deuise teach an art wherby he should indeed be bound Or can any man be so blockish as to imagine that god wil in deed bind him by his power at the will of a Coniuror Againe we may not thinke that he which is more forward vnto euill and mischiefe is set on and procured by the lesse forwarde vnto euill for that is preposterouse then muste wee graunt that the Witch doth not prouoke forward the Deuill but the Deuill bearing swaye in the heart setteth hir on Hee sayth shee sent him but from whence commeth it that she sent him Did he moue hir 〈◊〉 to do so He doth harme shall we suppose that she gaue him commissioÌ„ power let it be examined first we confesse that god ruleth all by his prouideÌ„ce Next this is taught vs also in the holy scriptures y â— the deuill ruleth with power in the children of disobedience hee is the god of y e world sinful men are by a righteous bengance of god subiect vnto him what shal we say then can y â— lesse giue power vnto the greater shall a silly old creature scarse able to bite a â—…ust in suÌ„der giue autortiy power to y â— prince of darknes is any man so simple to beleeue that the Deuill can haue power giuen him but from a greater then himselfe or when hee hath liberty wil hee not execute his power vnlesse some witch send him what is a witch then what is a coniurer what is an enchaunter surely the very vassals and bondslaues of the deuil they haue no power to do or to authorize him to do any thing But hee being the minister executioner of Gods vengeance wheÌ„ God giueth him power he vseth them as his instrumeÌ„ts not to receiue helpe by them for when can they helpe him but onely for a colour that he may draw multitudes into sinne by meanes as indeede hee doth This shall appeare fully in that which followeth and therefore I wil onely touch it here by the way and stand no longer about this point which is manifest ynough That the Deuill practising his mischiefe by sorcerers doth lead the wicked world into many horrible sinnes which snare the soules of men vnto eternall condemnation The 9. Chapter IF this be mayntained that y â— witch is but an instrueÌ„mt vnder a colour then some wil demaund what great thing Satan gaineth by such I answere that he gaineth that which he endeuoureth aboue all things to bring to passe and that it is to lead men into the depth of sinne that they may be drowned in the deeper cendemnation He wayeth not so much the plaguing of mens bodies or hurting their cattle as hee doth that Here therefore is the chiefe matter of all which is to disclose and lay open the subtilty the errors and sinnes which by this meanes he draweth men vnto I will first begin with the coniurer and the witch and all those which vse enthauntment How miserable is their case which are so fallen from the liuing God to haue society aud felowship with deuils The coniurer estemeth him selfe to be a great Lord and commaunder euen of deuils and in deed hath no power to do any thing further then Satan is willing and receiueth power from God and moueth his wicked heart to deale in This great bynder and commaunder of Deuils hath his own soule bound and commaunded by them and is in miserable and vile captiuity The Witch is not allso great but yet the pore old hagge thinketh her selfe strong that shee hath two or three seruants as she may seme