Kosem And king Solomon Prou. 16. doth commend Kesem that is diuination in the lippes of the king which should guide him in iudgement For in those places Kosem is put for a man of excellent and rare giftes for gouernment In other places of the holy Scriptures where it is taken in euill part it is put for false prophets which with their lying and vaine diuinations did seduce the people These did sometyme deuise lies sometyme they did dreame dreams which they followed and propounded to the people as if they had receaued them from God for God did vse that as one way to reueale himselfe to his seruants when as in deed they were in these diuiners but the vanities of their owne hartes and illusions of vncleane spirites which alwaies counterfait the holy spirite of God Sometyme the deuill did inspire them and shew them visions as if he had bene the holy Ghost and made them vtter his wares vnder the name of God This matter is is sufficiently proued by the history which is written 1 Reg. 22 for there it is shewed that to the end king Ahab might bee seduced and goe vp to Ramoth Gyliad vnto battaile a deuill hath power giuen him to be a lying spirite in the mouth of the 400 false prophets which were Ahabs Diuers thinges are in that place set forth to the reach of our capacity but this is clere what effect it wrought for both the Prophets and Ahab were â—…eceiued Sometyme the Lord himselfe did speake vnto Kosem though we neuer read that any true Prophet was so called but sorcerers which did fetch answers diuinations from the deuil whom they tooke to be God hee did so cunningly handle the matter But wee do not reade in the holy Scripture of any moe but one sorcerer whom the Lord spake vnto And that was Balaam for he is called Kosem Ios. 13. ver 22 which name sheweth that hee was no Prophet of the Lord. hee was accustomed to fetch answers from the Deuill why els did hee will those that were sent from the King to stay all night to see what answere hee should haue It is sayd afterward that he went Likkath Kesamim that is to meet with diuinations A thing which hee was accustomed vnto but at this tyme God himselfe did speake vnto him The second is called Megnonen from whence this name was deriued none can for certainty affirme for it may come Gnun whereof commeth Gnonah which signifyeth a set tyme for any purpose It may also as well bee deriued from Gnanan which is a clowd Of whether of them it commeth it is vsually taken for such as did practise Indiciarie Astrologie which from the course of the heauens and the stars did take vpon them to foreshew warres pestilences sedicions treasons and the death of great Princes Moreouer they did teach the fit and prosperous times for to buy or to sel to iourney by Sea or by Lande to make peace to vndertake warre or to marry These also did take vpon them to shew vnto euer man so that they did know the instant of his byrth whether he were borne vnder a lucky or an vnlucky planet What vertue or what vice he should be giuen vnto whether he should be rich or poore learned or vnlearned what manner of death hee should dye Agaynst these God did inuey by his Prophets declaring their vanity accompting them among the witches and sorcerers Their errors are very vyle and abhominable by which they did seduce the blynd Wee may see how the Lord doth speake of them Iesay chapter 47. ver 15. where hee calleth them Hobere schammaim that is obseruers of the Heauens and Chozim baccahochabim gazers vppon the Starres It is not the mynde of the Lord to condemne the obseruing and beholding of the course of the Heauens and the Starres for they set foorth the great glory of the Creator as those are much to blame which do not diligently behold them to be stirred vp vnto admiration worshipping of the great God But those Astrologians did behold them aiuisse ascribing all good thinges vnto them which are peculier vnto God like wise the euil thinges which are from the deuil and from the corrupted nature of man by original sinne Yea they tye the prouidence of God vnto the Starres For if there bee any sound vertue in a man it is of grace through fayth and not from the Starres drookennes adultery murther disobedience cruelty and such like are of the Deuill and from the nature of man by him corrupted in the fall of Adam If a man should aske these vayne fooles whether the nature of the starres bee changed since mans fall what will they answere for this they must needes confesse that if the Starres bee the cause and fountaine of vice in men then they bee either changed from their first creation from good into euill or else that God created the cause and fountayne of euill And so as they committe vile sacrilege on the one side when they make the starres the bestowers of vertues lykewise on the other side they fall into horrible blasphemie when they make God the creator of the cause of euil The holy Scriptures do teach that vice and vncleannes is in vs from our sinfull parentes and that the Deuill brought it in and doth increase the same famins pestilences and cruell warres are sent by the wrath of God for sinne The wise Astrologians tell vs of this and that coniunction of planets which wil cause tyrants to rage frendes to be false one to an other women will bee disobedient to their husbandes these thinges in deede come much to passe and folish people beleue that the Astrologians did foresee it by the Starres If men did prosper it was ascribed vnto that lucky planet vnder which they were borne In aduersity they blamed the Starres warres pestilences and famins being thought to come from them men neuer consider their sinnes which haue bene the cause of Gods indignation for those thinges hee sendeth as the roddes and scourges of his wrath but are led into a further mischiefe for 〈◊〉 they fâ—…ll to worship the host of Heauen And as the Lord sayth Ierem. 10. They feare the signes of Heauen For this is mans nature that where hee is perswaded that there is the power to bring prosperity and aduersitye there will hee woorship In respect therefore of this the Astrologians are litle better then witches For the deuill doth seduce by them Some will exclaime that wee do now condemne the excellent and noble skill of Astronomie But that is nothing so For it is a precious gift which God hath giuen vnto men wherby they are able to take view of his works which are so high aboue them Men do behold goodly things so sone as they cast their eies vpon the heauens But such as haue the skill of Astronomie doe behold a great deale more All men do see a glorious trimme worke but yet a far off Whereas the Astronomers are
named Iiddegnoni Iadang is to know from wheÌ„ce this word semeth to be deriued For such as deale with deuils do know many things which other men can not know so far as God doth permit vnto the deuil to reueale this kind is commonly ioyned with Shoel Ob and therefore thought to differ litle from the same For they both wrought with the Deuill as doe the Witches and also the Coniurers Either of them no doubt may verie wel set forth both our Witches and Coniurers though there seem to be great difference betweene them which is no more in déed but the craft of the deuill His auntient manner of practise with Shoelob and Iiddegnoni haue bene detected and therefore he hath turned thinges into an other forme but the matter is the same Coniurer goeth one way to work the witch an other the one as it seemeth for on purpose the other for an other but yet the cheife end is all one The eyght and last is called Doresh el hammethim that is as much as to say on which enquireth at the dead This kind of witch was called of the grecians Necromantes that is one which vseth diuinations by the dead And the art it self was called Necromancia I sée not how this could much differ froÌ„ Bagnalath Ob which tooke vpon her to fetch vp the soules of dead men These were so called not that they were able by any meanes to featch vp the soule of any man either good or bad But the deuill feined him selfe to be the soule of such or such a body and handled the matter so that they could perceiue none other Thus much may suffice for the names vsed in the holy scriptures There be other but no doubt the same indeed with some of these Now to proceed forward and to shew what any of these did or could doe by soceries it is requisit in the first place to speake of the cheife doeâ—… which is the deuill The nature of deuils described with there operations and effectes The 4 Chapter THe Deuils being the principall agents chiefe practisers in witchcrafts and sorceryes It is much to the purpose to descrybe and set theÌ„ for wheree by we shall bee the better instructed to see what he is able to do in what maner and to what ende purpose At y â— beginning as Gods word doth teach vs they were createdholy Angels full of power glory They sinned they were cast downe from heauen they were vtterly depriued of glory and â—…reserued for iudgement This therfore this change of theirs did not destroy nor take away their former faculties but vtterly corrupt peruert and depraue the same the essence of spirits remayned not onely but also power vnderstanding such as is in Angels y â— heaueÌ„ly Angels are very mighty strong far aboue all earthly creatures in the whole world The infernall angels are for their strength called principalityes powers those blessed ones applye all their might to set vp aduaunce the glgry of God to defend succour his children the deuils bend all their force against God agaynst his glory his truth his people And this is done with such fiercenes rage cruelty that the holy ghost paynteth them out vnder the figure of a great red or fiery dragon roaring lyon in very deed any thing comparable to theÌ„ He hath such power and autority indeede that hee is called the God of the world His kingdome is bound and inclosed within certayne limits for he is y e prince but of darknes but yet within his sayd dominion which is in ignorance of God he exerciseth a mighty tyrany our Sauiour compareth him to a strong man armed which kepeth his castle And what shall we saie for the wisedome and vnderstanding of Angels which was giuen them in their creatioÌ„ was it not far aboue that which men can reach vnto When they became diuels euen those reprobate angels their vnderstanding was not taken awaie but turned into malicious craft and subtiltie He neuer doth any thing but of an euill purpose and yet he can set such a colour that the Apostle saith he doth change himselfe into the likenesse of an angell of light For the same cause he is called the old serpent he was subtill at the beginning but he is now growne much more subtill vp long experience and continuall practise he hath searched out and knoweth all the waies that may be to deceiue So that if God should not chaine him vp as it is set forth Reuel 20. his power and subtiltie ioined together would ouercome and seduce the whole world There be great multitudes of infernall spirits as the holy scriptures doe euerie where shew but yet they doe so ioine together inone that they be called the diuell in the singular number They doe all ioine together as our sauiour teacheth to vphold one kingdome For though they can not loue one another indeede yet the hatred they beare against God is as a band that doth tye them together The holie angels are ministring spirits sent foorth for their sakes which shall inherit the promise They haue no bodilie shape of themselues but to set foorth their speedinesse the scripture applieth it selfe vnto our rude capacitie and painteth them out with wings When they are to rescue and succour the seruants of God they can straight waie from the high heauens which are thousands of thousands of miles distant from the earth bee present with them Such quicknesse is also in the diuels for their nature being spirituall and not loden with any heauie matter as our bodies are doth affoord vnto them such a nimbleues as we can not conceiue By this they flie through the world ouer sea and land and espie out al aduantages and occasions to doe euill Now to declare what these malignant wicked diuels haue effected brought to passe or what great successe they haue attained would be a long and tedious piece of worke A few short sentences of the word of God onely to note the same may suffise in this behalfe he preuailed by his great craft against our first parents he is called the prince of this world and the God of this world The Gentiles did worship diuels since the comming of our Sauiour Christ when hee was bound for a thousand yeares being let loose againe hee seduced the world yea he was the means and it was by the efficacie of his power that Antichrist the Pope and his false religion was set vp And so all the world woondered and followed the beast for so the holy ghost termeth Antichrist and they worshipped the beast and they woorshipped the dragon which gaue power to the beast This seemeth horrible and monstrous that all nations of the world should worship the diuell doubtlesse they neuer meant it but when they forsooke the true worship prescribed in the holie word and imbraced idolatrie and woorship deuised by man whatsoeuer intent they had
worship and that he which spake vnto him was now in his presence Neither is it said that the woman came out vnto Saule or that she went in vnto him but that she went vnto him being sore troubled and lieng vpon the ground But the strongest reason of all is yet behind to be gathered out of the speech vsed vnto Saule The speech and phrase is such as agreeth not with the nature and purpose of a diuell for the papists doe confesse that the diuell can not abide at the naming of God They doe indeed and such as beleeue them are not much wiser than they The diuell seeketh for to draw men into sinne and not to warne and rebuke them for euill as he doth Saule If this had beene a diuell he would haue beene more craftie than to leaue so godly an admonition which should be preiudiciall vnto his kingdome Alacke alacke I see that those which take vpon them to be wiser than all men are soonest deceiued by the diuell Doth not saint Paule affirme that Sathan can transforme himselfe into the likenesse of an Angell of light Can not he or doath not he vse right excellent godly speeches mixed with bad to the end he may deceaue There can not almost be a more subtil speech to establish abhominable errors than that which he here vseth vnto Saule It is not disagreeing from his nature nor any preiudice vnto his kingdome to speake good words to the end hee maye doe hurt Those were good words and might seeme to be vttered vnwiselie to the decay of their owne kingdome when diuels came out of many crieng and testifieng That Iesus was the sonne of God but they were craftilie spoken and for a pestilent purpose and therefore Christ chargeth them to keepe silence What an excellent speeche doth the Dauill vtter out of the maide at Philippos when she followed Paule and the other ministers of the gospel which were with him These men saith that Deuill be the sernants of the most high God which declare vnto you the way of saluation What can be spoken more pithely in fewe wordes to set foorth the dignity of the Apostle and his companions What can more commend the certainty and preciousnesse of their doctrine he setteth foorth and commendeth those ministers of the Gospell to be the seruants of the most high God What saith the Apostle more by the spirtte of God when he doth moue men to esteeme of him not as of a common person Is not this the greatest dignitie he challengeth Paule a seruant of God an Apostle of Iesus Christ What is more precious then saluation Who ought to be more welcome Then they whose doctrine doth guide men in the way thereunto God himselfe doth send it it must needes be infallible Doth S. Paule say any more in effect when he calleth the Gospell the word of reconciliation And saith they were Embassadors from God to doe the message Did the Deuill forget himselfe at this tyme Was he desirous indeede that Paule should be had in honour that men should harken vnto his doctrine to learne the way of saluation Would hee goe about to throwe downe or diminish his owne kingdome or was he so sottish that he did not knowe what was against himself This is more straunge that the Deuils which gaue aunsweres being accounted Gods and credite giuen vnto them and worshipped as Gods among the Heathen would yet giue such a testimonie there was no commendation esteemed so among the Heathen such as at that time were the people of Philippos so much as the commendation which Apollo gaue of any man For nowe they thought euen a God had spoken it which could not lye This might seeme to be the way to set all in admiration of Paule But the blessed seruaunt of GOD did knowe the craft and ◅lice of this cursed fiend and tooke it grieuously that he should take vpon him to be as a fellow minister with them euen a Preacher of the Gospell If any man will be so bolde or rather impudent to affirme that this was not the Deuill which gaue aunsweres in the word and which vetre◅this goodly speech but was some cousenage I will saye no more but this let all men peruse the historie set downe by S. Luke and iudge indifferentlie whether the holy spirite of truth affirming one thing be to be credited or vaine ◅ men maintayning the contrarie Let vs obserue further some other circumstances we shall easely see it was not the Witch nor any man or woman which spake thus vnto Saul First this is a cleare case that the Witch could not for certaintye know that Saul should be ouerthrown For to say that the people had forsaken him is vtterly false he had as the holy ghost reporteth gathered all Israell vnto the battell and mustred a great army Saul was affraid but yet hee kept it close from the people for they set valiantly vpon the hoast of the Philistians fought with them then if the woman could not knowe for certaintie that Saul should at that time be ouerthrowne how durst she plainly tell him that he should die that within so short a space euen the next day If he had escaped at that time woulde it not haue coste hir the best bloode in her bodye Would not hir cousenage haue bene espied and how she had certefied the king to his danger no punishmēt could be sharp ynough for such a fact It will be aunswered that the Deuill could not know for certainey that Saul should be ouerthrown It is very true but yet he could collect more certainly then any man he did see more on both sides then the Witch coulde gather by a few wordes he knew what was the strength courage of the Philistians and that they purposed to fight the next day and what doubt was in the hart of Saul the woman could not be sure when the battell would be He did know y ◠God would cast off Saul as he had spoken by Samuel the most part of the people did not regard what God spake by his seruaunts the Prophets so that we may well thinke that if the poore Witch heard h◅e what Samuel sayd yet she could not tel when nor in what maner nay she was one which regarded not the voice of gods Prophets for if she had she would not haue bene a Witch If the deuill were deceiued that the K. had escaped yet he needed not to feare there was no waye to punish him he durst speake boldly reproue the king the surest way for the Witch if she had vsed but cousenage had bin to tell Saul a smoth tale to flatter him and to incourage him vnto the battell for then if he had fallen he could not come againe to reproue hir if he had escaped she should haue bene had in great estimation and richly rewarded And who is so simple in the knoweledg of Gods word and the Histories set forth therein but must needes confesse that
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
by witchcraft but it is a merueilous thing to sée in what feare men are and yet will not imbrace y â— wholsome remedy which the Lord hath prescribed they séeke many meanes that with cost and trauell but yet they are neuer the better for if they finde some ease vnto the body it is with the losse of y â— soule the deuill himselfe did inuent those medicines which they fly vnto for God neuer appointed them is he so foolishe as to make weapons against himself if they be vexed or hanted with a spirit as they vse to say a witch driue him out it is the deuil y t driueth him out if he be indéede driuen out But the trueth is he is not for Satan doth not driue out Satan Put the case that one deuill did expell another what comfort could it be vnto the possessed more then this that a weaker deuill is driuen out of him to giue place to a stronger For the stronger deuill would neuer expell the weaker vnlesse it were to enter there himselfe To let this passe it will be demaunded where there is any remedie prescribed by the Lord against witcherie The Lord saith he would raise vp a Prophet vnto the people Deut. 18. Those which giue eare vnto him shalbe safe Some man will say that is but in this one poynt that he shall not be deceiued by such as wrought by the deuil nor led into error But where is there any remedie mentioned to preserue a man from the bodily harmes done by Witches I aunswer that it were a straunge thing for the holy Scriptures to appoynt a medicine for such a disease as it neuer mentioneth The word of the Lord doth neuer mention that Witches can hurt the bodie at all therfore it doth no where prescribe any remedie for that which is not The malignant spirits or wicked deuils doe hurt both bodies and soules and therefore there is a way taught how to be frée from theÌ„ They haue no increase of power by a Witch but only thus much that for the iust vengeaunce of God vpon the vngodly the is glad to bee sent and obteyneth power but he that is armed against them alone is armed against both witch and them Against them there is no power can preuaile but the power of God Therefore when the holy Apostle doth set men in battell against deuils he willeth them to be strong in the Lord and in the power of his might This mightie power of God is made ours onely by faith For which cause S. Iohn saith that faith is our victorie He that beléeueth doth ouercome the world which cannot bee vnlesse he doe ouercome the prince of the world This faith is the free gift of God but yet because he hath ordeyned outward meanes to come vnto it we are willed to take vnto vs all the whole armour of God wherein this might consisteth And to the end that the exhortation may the more affect vs Saint Paule doth expresse the whole matter vnder the likenesse and termes of warre For thereby appeareth that there is néede of Gods power that we may escape out of the great perrill The Apostle as a chiefe Captaine in the Lords Armie doth stirre vp and prepare all Christian souldiers He sheweth who be the enemies He declareth their terror in sundrie respects But yet vndoubted victorie vnto all those which followe his prescript All the power of God wherewith wee resist and ouercome the deuill is conueyed into vs by faith alone But because he speaketh as of a souldier in his compleat armour he applieth but one part vnto faith and the rest vnto those things which doe goe vnseperably with faith The souldier had his head and all parts of his bodie with his legges and feete armed then had he his sword in his right hand and his shield in the left Euen so in this spirituall armour applyed by similitude vnto the soule here is armour for the head for the feet and legges and for al the whole bodie and then the shield of faith to hold foorth in the one hand and the spirituall sword which is the word of God in the other hand The summe of the whole is that by faith in the Gospell of Iesus Christ we are armed with power of grace with true knowledge and light with sincere integritie of heart and with a godly life with zeale with patience and with all other heauenly vertues so that the fierie darts of the deuill neither in tempting vnto filthie sinnes nor yet in damnable heresies and opinions can fasten vpon vs. If wee want the true faith wee want grace we be not in Christ we haue not his spirit This faith is grounded vpon the word of God for the word is sent to bee preached that men may heare and beléeue If men bée ignorant in the word of God they cannot haue power to resist the deuill they haue no sword to fight with him Christ our great Captaine hath left vnto vs an example which we ought to follow when he resisted the deuill For at euery temptation he draweth foorth this same spirituall sworde and saith it is written and so woundeth Satan therewith that he taketh the foyle Moreouer as men are to bee armed with the power of GOD so are they continually to pray for by faithfull prayer they shall obtaine a continuall supplie of grace to ouercome the new and fresh assalts of the deuill We are to giue thanks also vnto God at all tymes for his benefites to depend vppon his prouidence to commend vnto his keeping both our soules and bodies and all that we possesse Thus shall the deuill haue no power for to hunt vs but if the Lord doe giue him leaue to afflict vs yet shal it be no further then may tend vnto our good For all things worke together for good vnto those which doe loue God Let it mooue vs to seeke increase of faith by often hearing of Gods word taught let it driue vs vnto continuall meditation in the same and vnto a godly life For all those which despise the glorious Gospell of Christ or the publishing of the same and most especially such as fight against it doe to their power set vp the kingdome of the deuill and bring in all witcherie The light of the Gospell doth beate him downe and therefore when Christ sent foorth his Disciples at the first to preach and they returning reioyced that euen the deuilles were made subiect vnto them he saith I saw Satan fall downe from heauen like lightning The Lord send abroad the light of his truth to throw downe Satan and to driue away darknes from the mindes of the people Amen FINIS Deut. 18. â—… Thes. 2. Geu 6. Icch â—…3 6 Mich. 3. Psalm 8. Psalm 19 Gen. 30. Eccl. 10. I Sam. 28 Esay 29. 2 Pet. 2. Iude. Ephes. Psalm 34. Heb. 1. Reuel 21. 1. Pet. 5. Mat. 12. Mat. 12. Gen. 3. 2. Cor. 4. â—… Cor. 10. Reuel 20. 2. Thes. 2. Reuel 1â—… Reuel 12. Ephes. 2. Rom. â—… Ephes. 6. 2. Cor. 12. Iohn 5. Psal. 29. Luke 24. â—… Sam. 28. 1. Cro. 10. 2. Cor. 12. Gen. 3. Exod. 8. Act. 16. Gen. 3. 〈◊〉 19. Iohn 20. Luke 24. Epheâ—… 2. â—… Cor 4. Rom. 8.
witches sorcerers Some do imagine that it was such a one as did deale not by the deuil but by poison only so that in their opinion where it is translated thou shalt not suffer a witch to liue Ex. 22. It should be more fitly said thou shalt not suffer a poisoner to liue But this is of ignorance for the matter is far otherwise as shalbe shewed their opinion is grounded vpon the greeke translation which is asscribed vnto the 70 interpreters for they do translate this word Mechashshepha Pharmacous which say they do signify such as did make vse poison The first error is in this that they consider not that Pharmas are as wel good confections and holsom medicines as poisons this is manifest that witches do take vpon them to deale with medicines confections which they vse together with their charmes they make diuers ointmentes which satan doth vse to delude them withall He teacheth them also to make poisons whervpon this is cleere that the greeke woord Pharmakeia is vsed as a generall name for witchcraft sorcery as we may se in diuers places of the new testament S. Paul Gal. 5. reciting the works of the flesh vseth that word for witchcraft Babilon is charged that she had seduced the nations by her witchcraft wheras in deed that word is vsed But if any man shall say these profes are weake and do not make the matter so clere as to be out of all controuersie then let them consider a second error in those which hold opinion that Mechashshepha was one which dealt only with poison not by the deuil for howsoeuer the signification of the wordcan not be found yet we find plainly expressed in the scriptures what this kind of witch did In the 2 chap. of Dan. Nabuchadnezer among others whom hee would haue to interprete his dreame sendeth also for Mechashshephim If these were poisoners what should they do about such a busines we see that among the Chaldeans euen in the kings court they were had in great estimation as wise men interpreters of secrets If either the name it selfe had signifyed or their practise shewed them to be poisoners how could they haue bin esteemed Is any man so â—…bsurd as to thinke that kinges would take poisoners for their chief wise men Moses doth report that when Aaron had cast downe his staffe before the R. of Egypt it was turned into a serpent he sent for his wise men and his enchauntrrs and they did the like For euery man cast downe his staffe before Pharaoh and they were turned into serpents These enchaunters which made the appearance of serpentes and of frogges of turning water into blood are first in that place called Mechashshephim and then Chartummim what shall wee say then that the king of Egypt called for poisoners and that they were indeede but poisoners that wrought such feats before him I suppose this is plaine inough vnto al that will not wilfully bend themselues to cauill for to proue that Mechashshepha is not a poisoner but a witch This kinde is that which I mynd chiefly to speake off with some that follow and therefore in this place I do omit to speake further The 5 is called Chober chabar which is one that doth enchaunt by enchauntment Chabar doth signify to associat and ioyne together this enchaunter as it seemeth is so called of the society which he hath with the deuil Lachaâ—…h semeth to be the same for they are put both for one Psal. 58. 4 And this latter word doth signify to whisper For Chober had his charme of words and sentences which he did whisper they tooke vppon theÌ„ to do many things by their charms but the holy scriptures do mention but one And that is of snakes serpentes which they did charm From hence the prophet Dauid fetcheth a coÌ„parison Psal. 58. by which he sheweth that ther is no good couÌ„sel though it be geuen by most excellent men which can recouer the wicked froÌ„ their vngodlines But they stop their eares against it or it doth not sincke into them this his comparison is in the wordâ—… pethen which he vseth is not the adder but the basiliske or some kind of exceding venimous serpent which stoppeth his eares and wil not heare the voice of the charmer though he were a most skilful enchanter Solomon giuing instruction how a man is to appease the wrath of the ruler doth bring a comparison also froÌ„ hence to admonish a man that hath wisedome to vse it so in this matter of asswaging the anger of the prince that it com not to late Thus he speaketh if y e serpeÌ„t bite where ther is no charm what profit is there to him that is lord of y â— tong he calleth there the lord or master of y â— tong not as it is coÌ„monly taken a babler but he that had skil to vse his tong by charms as enchauÌ„tments which came to late could stand him in no stead after the serpent had stong him so the wisdom which is in a man may come to late The Schoel ob which is as much as to say one which enquireth 〈◊〉 Ob sometyme bagnalath Ob one that possesseth Ob. And somtyme it is sayd the man or the woman in whom there is Ob as Liuit 20. Ob is vsed for a bottle or some hollow vessell But by these places which I haue cited it is manifest that the witch Ob are distinguished for y e witch is not called Ob but enquireth at Ob is sayd to possesse Ob wherby wee may see that the deuil was called Ob for what cause I know not but it is supposed because hee did speak with a hollow voice as it were out of a tub or a botle 〈◊〉 as it is sayd Thy voice shall bee like Ob out of the ground this same kind is thought of the most learned to be that deuil which the Gretians called Python S. Luke doth report Act. 16. that at Philippos there was a mayd which had a deuil in her whom he calleth a spirite of Pytho this maid did deuine brought great gayne to her maysters thereby The oracles of the heathen in old time were froÌ„ such And of this we are also to speake more afterward but I take it a thing very manifest that if Pytho were only a deuil which spake out of a mayde as this in the Acts the 〈◊〉 â—…llae were maids for the deuil which fayned himselfe to bee a great God seemed y t it must be a virgin preest out of whoÌ„ he must speake then Ob was more general For he did not alwayes speak out of the witch nether did they alwayes demaund to know y â— matter of him but he was sent to fetch vp the soule of him whom y e party would speak withal as appeareth by the words of Saul For he biddeth her deuine by Ob fetch vp him whoÌ„ he should name The 7. is
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