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
euenire vbi non tantum Idololatriae verum diuinationes ficta miracula statim facessunt We see also saith hee this to come to passe in those countries which receiue the Gospell where not onely Idolatrie but all diuinations also or inchauntments and fayned miracles are presently packing away Aretius also that learned divine of Berne hee writeth thus after his knowledge and experience Nullibi enim efficatiùs hic spiritus erroris dominatur quam vbi fidem non reperit vbi carent homines Christivera cognitione vt apud septentrionales populos quod certissimum est argumentum Christianismum vehementer esse passim in 〈◊〉 corruptum cum tot magi incantat ores reperiantur apud nos similiter licet ex doctis nemo reperiatur tameâ— in plebe inter medicos non rara sunt quae arguunt non satis firmiter eos Christo credere Idem dici poterat de his qui tales consulunt c. rogandus est sedulo dominus vt talia scandala aliqâ— ando exterpet ab Ecclesia sua This spirit of errour saith he speaking of magicke and witchcraft beareth rule no where with greater efficacie then where he findeth no faith and where men want the true knowledge of Christ as among the people of the north parts which is a sure argument that Christianitie is euerie where corrupted in popery for that so many magitians and forcerers are found among them and with vs also albeit of the learned there is none such yet of the people and of the Phisitians there are not a few which is a true token that they beleeue not truely in Christ. The like may be said of those men also which consult with such divmers c. wee must therefore earnestly call vpon God to roote out in time such scandals out of his Châ—rch Conclusion I Conclude then of all the former premisses that seeing God hath so ordained his holy ministerie as our best refuge against these euills so opposite to Sathans arts and promised to be of greate strength vnder the Gospell for the confusion of these most detestable enormities The promise also performed in the great fall of Sathans temples oracles by this holy worke of God Againe for that natural men are thus purged freed from Sathan restored to grace in Christ that the deuil hath euermore resisted this holy ordinance with all his might lastly that the common experience of the reformed Churches round about vs testifie the same I conclude therefore I say that Gods pure ministerie is one principall meanes good gift of God for the discouerie confusion and extirpation of the most horrible and detestable sinnes of witchcraft and sorcerie CHAP. II. How carefully wisely and discreetly the godly minister of the Gospel is to vse and bend all his strength labour and wisdome for the discouery of witchcraft and the conuersion of such fearefull sinners if God giue grace vnto true repentance IF the kingdom of Satha â— be so mightie as the holy word of God testifieth vnto vs in sundrie places then it stands men in hand which vndertake to warfare against him that they be welprouided of armour wisdom courage experience many good graces of Gods spirit And as for Sathans streÌ„gth first what reasons may better perswade vs therof then for that the lord calleth him sometimes the god of this world the prince of this world the princes of the darknes of this world him his ministers the prince that ruleth in the ayer angels gouernours c. for certenly hee wants no might courage or wil to destroy any thing in this world when the hedge of God his prouidence is broken before him Secondly his knowledge is woonderfull as the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth vnto vs for he hath now 5000. yeeres experience more Againe he is seene into the causes of most naturall things his ministers are most swift can in a moment descry things farre distant hee is placed in the ayer whence hee hath a most free prospect to viewe most things here vpon earth Again he is singulerly seen in the historie of the holy Scripture Lastly hee is often called for the execution of Gods iustice wherefore it is certen that this old serpent is most strong also in respect of his knowledge as for his arts they are infinite in number haue varied in all ages of this worlde as they might best serue his purpose as these which follow Pyromantiam aeromantiam hydromantiam geomantiam necromantiam coscinomantiam alectryomantiam axinomantiam dactuliomantiam pagomantiam alphitomantiaÌ„ alenromantiam lithomantiaÌ„ daphnomantiam kephaleonomantiaÌ„ kipnomantiaÌ„ rabdomantiam xulomantiam lekanomantiaÌ„ gastromantiam omimanteia such like among the Egyptians Chaldees Babilonians Archadians Indians c. of late yeres they commonly leaue the most of the former specials and practise their ChristolomantiaÌ„ by christall Catoptromantiam by glasses such like inuentions If Sathan then be so mighty so strong so full of knowledge so full of artes then haue the ministers of Gods word that will encounter with him great need of many good graces great strength of Gods spirit if they will worke the confusion of Sathan the discouerie of his artes and the conuersion of such sinners vnto true repentance My poore aduise counsell according to Gods word I humbly offer vnto them on this manner 〈◊〉 that in their pastorall charge and Church of God they be most diligent to publish and preach the word of God as the Apostle teacheth 2. Tim. 4. 2. for this is that light that this enimie most dreadeth as is before shewed instructing with patience and proouing if God will at any time giue this vile kinde of men also repentance that they may know the truth and that they may come to amendment out of the snare of the deuill which are taken of him at his will Secondly they must take beed that the same Worde the same Christ and holy Spirit whose graces they labour to minister and giue vnto others be found also working in themselues For he that hath experience of his owne regeneration can best tell what things are most needfull for the conuersion of others Thirdly they must be carefullie bent to beautifie and adorne their profession with a godly sober and innocent life and heedfullie watch that they fall not into any presumptuous sinnes of disobedience For such men Satan hath entrance into them and if they be possessed of Sathan themselues in soule or body or both then haue they but small streÌ„gth to cast forth the vnclean spirits out of others Here may that sweete martyr of God M. Tindall giue vs a most worthie president for our imitation for that religious and holy man of God with his presence discouered and confounded a famous magitian in Antwerpe in his time
parata praebet alios docet nova conficere miscere The deuil ministreth vnto some witches poyson readie made he teacheth others to cenfect compound new Again the Apostle vseth the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not for poisoning but for almagical artes as both Ierom Musculus testifie in their Comment vpon this place the same word is vsed in the same sense Rev. 22. 15. 21. 8. 9. 21. And surely it appeares plainlie this kinde of witch was not one that dealt with poison Dan. 2. 2 3. for Nebuchadnezzer calleth for these Mecasephim to interpret his dreame And Hierome saieth Rages Babilonios fecisse cuncta ad eorum consilia They were then belike the Kings wise counsellers and therefore no poysoners or coozeners The cause why the Lewe is giuen of a woman witch is saith Bodin because women commonlie practise these artes according to the Hebrewe prouerbe Quoâ— plus mulierum coâ— plus magorumest The more women the more witches The same saith M. Calvin Borrahus Gellasius and others Myso-daemon Nowe tell me are there anie examples which haue practised this kind of witchcraft mentioned in the scripture Theoph. That there are for the witches of Egypt Exod. 7. 11. and the witches of Babylon Dan. 2. 2. are called by these names mecasephim and chartummim Myso-daemon And what can you finde in the sorcerers of Egipt more then iagling legerdemaine couzenage naturall magicke c. Theoph. The circumstances of that storie and al interpretors say plainelie they wrought by the deuill For the Scripture Exod. 7. saith plainlie they wrought their wonders in the presence of Pharaoh and his nobles v. 10. and before Moses and Aaron If these witches then could haue shewed but the feares of naturall magicke c. they had bene soone discouered Pharaoh himselfe thought verelie they wrought the same waie that Moses Aaron did forthus one saith Pharaoh arbitrabatur istud inter vtrosque differre quod hi amplius illis in magicis artibus profecissent Pharaoh thought this was the difference betweene both that the one had more profited in the artes of magicke then the other and not in iugling coosenage naturall magicke c. And surely Hierome and others thinke they were in great reputation with their Kings both in Egipt and Babylon and therefore it is like they professed a more deepe science then anie rude facultie of coozenage practised greater matters then the iollie feats of leger-demaine And that thou maiest vnderstand Myso-daemon that others also are of the same iudgement concerning these magicians one saith of them Has machinas apponit Diabolus c. It is the deuill that vseth these engines meaning that Iannes Iambres did vse diabolicall artes against Moses Aaron M. Calvin writeth thus Quum ex genuina philosophia prolapsi essent magi Egyptij retinent sapientum nomen vâ— fidem illusionibus acquirerent when the magitians of Egipt had fallen from the true philosophie whereby he meaneth naturall philosophie and naturall magicke they would still be called wisemen to win credit to their delusions then he addeth est horribile exemplum laxat as magis habenas this is a horrible example that magitians should haue this libertie Againe he saith Deum arti suae hostem opponunt they oppose God as an enemie to their arte by these few words it may soone be vnderstood what magitiaÌ„s these were in this learned mans iudgement Brentius saith Miracula Egâ—ptiorum erant ludibria Sathanae The Egiptians miracles were the delusions of Sathan Gellasius writeth on this manner Istâ— astrologiae physicae magiam ac divinationem inuocationem demonum c. adiunxerat These Egiptians added to their astrologie and natural philosophie magicke and divination inuocation of deuils c. Musculus Com. in Genes 41. 8. saith plainely these had their artes of Sathan All these as thou seest My sodaemon testifie that the magitians of Egipt wrought by the deuill Mysodaemon Now let me heare what is the second kinde of witches mentioned in Scripture Theoph. The witches of the second kinde are called in the originall tongue Aob Aoboth by this word the holy Ghost vnderstandeth certaine familiar spirites which whisper with their witches at it were out of a tubbe or bottle saieth Danaeus Heming Calv Luth. Bodin and others for the worde properly signifieth a bottle as Iob. 32. 19. Ceoboth cadashim as new bottles But whatsoeuer is the cause of that borrowed name for this witches deuill this must be obserued diligently that this witch her spirit are alwaies clearely distinguished For the witch 1. Sam. 28. v. 6 7. is not called Aob but Bagnalath maried to Aob for so the word signifieth Aob or possessing Aob Predita pythone saith Tremel Shoel Aob Deu. 18. 10. one which enquireth or saluteth praieth intreateth Aob if therfore here be but coosenage there must be two cooseners at the lest so there are the witch is one the deuilan other Againe Lev. 20. 27. Ciijhâ—eh bahem Aob if Aob that is the deuill be in them Mysodaemon If this Aob was but a pythonist as Tremel and others say then I prooue it to be but coosenage on this manner Apollo the pythonist and the oracles at Delphos were of this kind were most famous indeede yet but meere coosenage therfore this was the like I prooue mine Antecedent Gregori Neocaesariensis soiouruing with Apollos priest one night after his departure the oracle ceased the priest sought after him and requested him not to hinder his wonted reuelations Gregorie yeilded and said to the oracle permit to tibi redire in locum tuum agere quae consuevisti I permit thee to returne to thy place and doe as thou wast woont If there had bene a deuil there it is not like this holy man would haue giuen him that libertie Euseb. hath this storie in his 7. booke chap. 25. Theoph. I assure thee Mysodaemon I can find no such thing in all that historie See Grinaeus last edition and Christophersons and Grinaeus marginall note vpon Ruffinus translation I thinke this be but some legends fable for it sauours much like such stuffe as for the Gregories Socrates saith ther were foure of them in number one was Origens scholler that was this Neocaesariensis the 2. was Basils brother the 3. was Gregor Nazianzen the 4. was Gregor Alexandrius And as for this Gregor Neocaesar he was a faithfull pastor of a Church in Pontus as Euseb. writeth Gregorius Athenodorus fraâ—res paraeciarum quae in Ponto sunt pastores Gregorie and Athenodore brethren were pastors of parishes in Pontus It is not like then that this man being so excellent for learning and godlines as Socrates reporteth him to be in the forenamed place would permit the deuils oracle that libertie if he could restraine it Wherefore Mysodaemon I thinke thou groundest thy reason vpon a fable And as for this oracle of Apollo if it were
but cousenage wherefore did this cousenage cease when the gospell shined for cousening hypocrites are in the Church and will bee foreuer where the gospell is preached And wherefore must the deuill in Constantines time creepe as it were into some hollow caues was it be cause cousenage creeps in corners for Euseb. saith Apollinem autem id temporis ex antro quodam tenebricoso recessu non ex sacerdotis ore hoc or aculum aedidisse ferunt Mysodaemon Well I am content to yeild I knowe not what strength my reason hath if that storie bee not there to be found What haue you a nie examples which hath practised this kind of witchcraft Theoph. The witch of Endor is saide to be one of this sort for she is called 1. Sam. 28. v. 7. Bagnalah Aob married to Aob or possessing Aob or as the common translation is hauing Aob that is a familiar spirit And here My sodaemon before I do any further answer thee note what obseruations that place of scripture offereth vnto vs in this question of witchcraft for our instruction First obserue there the great feare this vile kind of witches are in for she was very loth least her practise should be publikely noted espied known v. 9. 10. Secondly how the deuil perswades witches he must be coniured out of hell out of the earth froÌ„ among the dead by characters figures peâ—iaptes c. that his vassals might be the more studious to serue him on that maner that meÌ„ might haue his witches for their art in the more estimatioÌ„ v. 11. 12. Thirdly how Satan can transfrome himself before his witch as he please for v. 13. she saith I saw gods or an excellent person which theÌ„ appeareth forth with in the form of old Samuel himself Fourthly what Satan desireth most of his witches such as consult with them namely to adore him as a God as Saul did the deuill in the presence of the witch v. 14. Lastly how bold Satan is somtimes in predictions either when he hath some warrant of gods word or is sent of God to execute his iustice vpon in sidels For this deuill speaking thus boldly of Saules death it is like he knew gods purpose concerning him for where hee wanteth knowledge hee is commonly most doubtfull in his prophesies as those latine rimes of Apollos oracle can teach vs. Misodaemon But Ecclesiasticus saith it was very Samuel himselfe which did appeare in that place Chap. 46. v. 19. 20. Theoph. So doth Iosephus also in his antiquities for the most Iews of those times did imagin ther might be had some confereÌ„ce with spirits and soules of men but both haue erred in this point Myso-daemon It is most vnlikely of all that God would answer Saul by a deuil that denied to doe it by a Prophet Theo. Not so Mysodaemon I can returne this weapon vpon thine own head For therefore was it more like to be Satan because God had denied to answere him by dreams by Vrim by the Prophets 1. Sam. 28. 6. againe Saul was now fast bound in Satans snares for his disobedience against the word of God therefore no maruell though Satan was bold to visit him on that maner Mysodaemon When Saul had told her that he would haue Samuell brought vp shee departed from his presence into her closet vvhere doubtlesse she had her familiar spirit towit some lewdcraftie priest ergo all that play was but a priestly cousenage Theoph. I tel the truly Mysodaemon this doubtlesse of the craftie preeste is a magicall glose out of thine owne braine and clean beside the text Mysodaemon The counsell giuen to Saule by that Samuel greatly disagreeth from Sathans nature and purpose Theoph. If you will aduisedly consider all the circumstances of this text you shall soone espie that all that Samuels counsels and words were wicked diuelish tended most to perswade Saul his companie to idolatre and for the confirmation of these artes Againe it is certen the deuill can speake sugred words and mean Sathanically as the deuill in the Gospel the Pythonist at Philippi at Ephesus and els where Myso-daemon This is straunge Theophilus and yet for all thou canst say of this place there are some as I heare that chaâ—lenge all the learned men in the world vpon the adventure of their liues to prooue eyther here in this witch or in any other one piece of a miracle such as Christ did Theoph. There challenge is but a bold vndiscreete and witles bragge And as for witches miracles Danaeus and others saie right well that they may more properly be called Sathanicall woonders which the deuill can with greater facility effect saith he then the cunningest man because he excelleth in nature in swiftnes of motion and in knowledge Of these wicked wonders the Scripture speaketh 2. Thess. 2. 9. Revel 16. 14. Sathans woonders are produced of natural causes not supernatural as Christs were Myso-daemon Now doe but shew me the iudgement of some learned Authors which will testifie also that this witch hath a reall conference with Sathan himselfe and I shal be satisfied and resolued in one point wherein Theophilus I haue a long time greatly doubted Theoph. 1. Brentius on this manner writeth vpon this place Apertè significat Scriptura quòd Sathan noÌ„ perse tantuÌ„ verumetiam per organa suae quae sunt incantatores malificae hominib malefaciat The Scripture speaketh plainly that Sathan doth not only hurt himselfe but worketh also by his instruments such as inchaunters and witches are And then he addeth Colloquium ipsum cum Saule perspicuè testatur non fuisse verum Samuelem sed Sathanam effigie Samuelis apparentem The conference which Saule plainely testifieth that this was not the true Samuel but Sathan himsâ—lfe who appeared in Samuels likenes 2. Another saith thus Saule consulit venificam seupithonissam manes ex orco educentem i. confugit ad Diabolum Saule asked counsell of a witch which coniured spirits out of hell that is he fled for helpe to the Devill 3. To be short and that one may speake for many Peter Martyr vpon that place hauing shewed many mens iudgements addeth in the end his owne and saith manifestly it was a deuill Then he concldeth in these wordes Scio istas rationes non adeo firmas esse vt possint persuadere homini pertinaci I know saith he these arguments are not so strong that they caâ— perswade a stubborn wit 4 Hemingius is of the same iudgement 5 Danaeus is of the same iudgement 6 Tremellius writeth of this kinde thus Lev. 20. 27. Pythones diabolicis artibus reliquos à dei cultu sui sanctificatione avocant Pythonists seduce others by Sathanicall artes c. Mysodaemon I pray you haue you euer heard reade or euer seene any one example of this kinde in these times Theoph. I read and heare of many but I come not yet
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
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
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
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