true Shall wee then imagine that there are some sinnes crept into the worlde which the Lord did not foresee or hath not forewarned vs of no no let Satan turne his coate as often as hee list yet will that blessed worde bewraye him and his practises The Apostle telleth vs that whatsoeuer is written is written for our learning the Lord therfore hauing so manifestly taught vs and reuealed his will what is necessarie to bee knowen in this argument let vs bee content with his word and suffer our selues to be taught by it Myso-daemon I remember one learne'd man faith so And surely it behooueth vs Christians to rest our selues vpon the words of Christ but I thinke Theophilus thou canst not finde this sinne spoken of in all the new Testament Theoph. Yea truely for it is numbred among those workes of the flesh which without repentance seclude vs from the kingdome of heauen Gal. 5. 20. vpon which place Ierome saith thus Ne forsitan veneficia malificae artes non viderentur in Novo prohibitae testamento ipsae quoque inter carnis opera numerantur Least peradventure witchcraft and other magicall artes mentioned in the olde Testament should not seeme to be forbidden in the Newe Testament they are also counted among the workes of the flesh Miso-daemon But our witches are properly those whom the Poets call sagae Thessalae Magae Lamiae I say this then and that boldly that these words are not once found neither in the New nor Olde Testament I pray you shew me any of them if you can Theo. The scripture hath no such words in the original tongue for it is Hebrew Greeke and these words are poeticall Latine wordes Againe one thing may haue many and diuers improper names Sathan him selfe is sometime called a god sometimes a Prince sometimes an Angel a gouernour a dragon a serpent c. and yet is he in verie trueth but a wicked lying spirite the executioner of Gods iustice vpon the children of disobedience the witches are sometimes in Poets improperlie also called Thessalae Thessalian witches Sagae Wise women Magae Persian witches Lamiae Ladies of the fayrie Striges Hegges and yet a witch is but a wicked man or woman that worketh with the deuill But as for the matter it selfe which by those borrowed wordes the Poets and other authours meant the Scripture is mostrich and plentifull for our instruction Let vs then attend with reuerence what the Lorde saith and not doate on that manner about questions and strife of wordes for thus the Apostle writeth l If any man consent not to the wholesome wordes of our Lord Iesus Christ and to the doctrine which is according to godlines he is puft vp and knoweth nothing but doteth about questions and strife of wordes whereof commeth envie strife railings euill surmisings vaine disputations of men of corrupt mindes and destitute of trueth how saiest thou now Miso-daemon is it not best counsell to leane vpon the Scriptures Myso-daemon Truelie the Apostles wordes are most certen for these sinnes haue ouertaken some men that haue written of this argument as may be seene in their works let me heare then first Theophilus what thou canst say of those witches which are mentioned in scripture Theoph. First this I say that the Lord in Scripture hath clearelie numbred and distinguished 7. or 8. speciall artes of the deuill practised by wicked men and women Deut 18. 10. 11. v. for albeit most agree in the interpretation yet some varie in the number The place is commonlie translated on this manner Let none be found among you that maketh his sonne or his daughter to go through the fire or that vseth witchcraft or a regarder of times or a marker of the flying of foules or a sorcerer or a charmer or that counselleth with spirits or a sooth sayer or that asketh counsell at the dead Myso-daemon What was the occasion of this great charge of God vnto his people and where had these artes their beginning Theoph. Hemingius writeth on this manner Like as Sathan vsed the serpent in the beginning to seduce our first parents from the obedience of Gods worde vnto his service so it is not to be doubted that after that fall he vsed man him selfe his instrument by magicall arts to withdraw men frō faith in the promise of their redemption by Christ. Methodius saith thus In the 340. yeere of Iered there arose some of the posteritie of Cain inventers of euill artes as Ibbeth Tholuscal the sonnes of blind Lamech who yealding themselues to the dominion of the deuill became practisers of all magicall sciences After the flood Zoroastres in the dayes of Ninus King of Babylon and is thought to be that cursed Cham the sonne of Noah this wicked man as most writers affirme practised also all these artes and commended them to his posteritie for Misraim was his sonne of whome came the Egiptians Babylonians Persians which nations of al others were most famous in the world for these Sathanical sciences Hereby it may most manifestly appeare for what cause the Lord giueth this great charge vnto his people concerning these artes that they might not be found among them First for that they were lately come from that Idolatrous nation where this horrible impietie was continually professed practised maintained Secondly least afterward they should learne these exercises of other nations round about them or of the Babylonians and Persians among whom also they should soiourne for a time by wicked acquaintance and conversation Myso-daem. Now teach me briefely what those artes were so distinctly nūbred in that place let me see where any examples of their practise is mentioned that so we may the better vnderstande whether they were practised by man onely or by Sathan him selfe by the ministerie of man Theoph. Let vs then begin with that kind first whereof the law is giuen exo 22. 18. for vnder this saith M. Calvin Gaellasius all the rest are vnderstoode in that place the witch there named is Mecasephath in Hebrue Tremel Pagnin translate it praestigiatricem a witch working diuelish delusions Heming Danaeus Bodin do the same Luther turneth the word maleficam but in the same sence and to the same purpose Mys. Yea but I remember Andreas Massius the most famous hebritian in the world saith this word signifieth a poisoner because the Greeke Septuagint translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore this law is giuen directly against poysoners Th. The Greeke translators might well name a witch by that name for all writers agree that their greatest practise is by poison powders which the deuil teacheth them to hurt withall Bodin faith Pars magorū maximamedicos solet exorcist as agere the most part of witches play the phisiciās are exorcists And it is known true by common experience Danaeus faith Alijs venena confecta
†A TREATISE AGAINST VVITCHCRAFT OR A Dialogue wherein the greatest doubts concerning that sinne are briefly answered a Sathanicall operation in the Witchcraft of all times is truly prooued the moste precious preseruatiues against such euils are shewed very needful to be knowen of all men but chiefly of the Masters and Fathers of families that they may learn the best meanes to purge their houses of all vnclean spirits and wisely to auoide the dreadfull impieties and greate daungers which come by such abhominations HEREVNTO IS ALSO ADDED a short discourse containing the most certen meanes ordained of God to discouer expell and to confound all the Sathanicall inuentions of Witchcraft and sorcerie He that ouercommeth shall inherite all things and I will be his God and he shall be my sonne but the fearefull and vnbeleeuing and the abhominable and murtherers and whoremongers and sorcerers and idolaters and all lyars shall haue their part in the lake which burneth with fire and brimstone which is the second death Rev. 21. 7 8. 22. 14 15. CAMBRIDGE Printed by Iohn Legatt Printer to the Vniuersitie of Cambridge 1590. TO THE RIGHT HONOVRABLE LORD Robert Devorax Earle of Essex and EWE Vicount of Hereford and Bourchier Lord Ferrers of Chartley Bourchier and Lovaine Master of the Queenes Maiesties Horse and Knight of the most Honourable order of the Garter H. H. wisheth with his heart grace from God the Father by Iesus Christ increase of al vertues and constancie in the truth of the Gospell to the ende THE Scriptures of God right Honourable in sundrie places doe most euidently teach vs that there are two spirituall kingdomes in this world which haue continual hatred bloody wars without hope of truce for euer The Lord and king of the one is our Lord Iesus the tyrannical vsurper of the other is Sathan Again this also we are as clearely taught that all men liuing without exception are eyther true subiects of the one or slaues vnto the other For albeit the Neuters of this worlde dreame that they may indifferentlie view the scarres and woundes of other men and neuer approch neere those bloody skirmishes yet the truth is they are fowlie deceiued for the great Lord and King hath said with his owne mouth Hee that is not with mee is against mee Wherefore all that build not vp as much as in them lyeth the kingdome and Citie of God and batter downe the holdes of Sathan must be numbred with the rebels and enemies of our Lord Christ when the warrefare shal be ended The enemies of Christ haue euer beene many some open cruell foes without some subtill close conspirators within the house of God most daungerous vnderminers of the Citie of God if they be not discouered In this secret conspiracie albeit Sathan haue many Champions and many artes mille artes mille nocendi modos there is no arte more effectuall and dreadfull in my iudgement then those his wicked faculties in Witchcrafte I haue indeauoured right Honourable in this small Treatise according to my poore strength to shewe the principall meanes ordained of God for to confound and to discouer them I doe here therefore humbly aske your Honourable protection for the defence of the trueth and the glory of God against all the patrones of all such vile artes and horrible abhominations Thus doeing your Honour shall not onely encourage me but also imbolden others which are better able and wil be willing also to lay open the secret delusions and practises of Sathans inventions Nobilitie without godlines and vertue as your Honour well knoweth is blood indeede as a learned man speaketh but blood without bones and sinewes I knowe therefore that to increase in your Honour true Nobilitie you are well assured that it principally standeth in purchasing vnto Christ and his Church true honour and glorie and in beating downe as much as in your Honour lyeth all the holdes of Sathans kingdome God increase in your heart right Honourable all his good graces to his glory your own saluation and the benefit of his Church Amen The yeere of our saluation 1590. Your good Lordships euer to vse and command in the Lord Henr. Holland TO THE CHRISTIAN READER GRACE MERCIE AND PEACE BE multiplied in Iesus Christ. THE holy Apostle labouring to set foorth the divine maiestie and powerfull might of the ministerie of the Gospel sheweth how that a man must be as it were conquered thereby before he doe yeelde sincere and sound obedience vnto Christ. And certen it is that before men be brought downe to that subiection they fall often into daungerous errours in minde and sundrie fearefull sinnes in life In this question of Witchcraft some haue preferred the wicked folly of mā before the holy wisdom of God would haue vs to credit their owne practise the knowledge also and experience of Cornelius Agrippa Iohn Wyerus Nero Iulian Apostata and such like Their experience to say no more was vnsufficient most wicked and detestable Let vs then humble our selues before the wisdome of God and see what direction wee haue in this controuersie by the holy Scripture First for the being of this abhomination the holy word of god most clearely cōfirmeth it For if there were no such sinne wherefore then are there so many kindes named and distinguished Deut. 18. 10 11. Mecasephim kozemim c. Al which Gal. 5. 20. the Apostle comprehendeth as Ierome saith in that one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Witchcraft Secondly wherfore haue we so many examples of the practitioners of this profession pointed at so often vnto vs as the inchaunters of Egypt the Witch of Endor the witches of Persia Simon Magus of Samaria Elymas the sorcerer at Paphus the Pythonist at Philippi c. Thirdly what meaneth the Lord to geue such lawes against this sinne as may be seene Exod. 22. 18. Lev. 20. 27. Deut. 18 10 11. For this is Maxime in Law as Danaeus saith and the lawyers graunt it De ijs rebus quae non sunt leges non promulgantur There are no lawes made of things which haue no being If this be true of the lawes of men how much more of the blessed Lawes of God wherein we must not imagine a want or superfluitie and therefore Hemingius saith Sapientissimus Deus non potest leges ferre de rebus quae vel non sunt vel esse non possunt The moste wise God can not geue lawes of things which haue no beeing or can haue no beeing VVherefore I conclude that witchcraft is a sinne a filthie worke of the flesh as Paul speaketh and therefore an abominable worke of the devill as Iohn saith and consequently not so lightly as it is made of some to be regarded The adversaries here are glad to betake the selues to th◠first refuge Witchcraft is but coozening or poisening arte practised by humane industrie whereunto Sathan communicates no reall conference or communication What may
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
wise in naturall causes and holdeth the blind in matters of religion The Apostle answereth because he would not that Gods glorious gospell should shine vnto them for then he should be discouered Acts the 13. 8. mention is made of one of these Sathanicall wizards whome Satan vsed as his instrument to hinder the worke of the ministerie of Paul and Barnabas in the conuersion of the deputie Sergius Paulus a prudent man For thus it is written that great man desired to heare the worde of God but Elimas that sorcerer withstood them and sought to turne awaie the deputie from the faith for by the conuersion of such a man Sathans kingdome shoulde haue beene sore weakned Sathan hath his synagogue wherein his ministers continuallie fight against this holy ministerie of Christ. Revelat. 2. 9. 3. 9. 2. 15. In Theodosius the Emperours time the yeare of our L. 396. the young Valentinian Emperour of Rome was strangled and one Engenius an enimy to Christian religion sought the Empire who was perswaded thereunto by one of these wizardly prophets for he was promised faithfully by a great professor of these artes that he should both get the victorie against Theodosius and extinguish all the light of Christian religion but both praedictions prooued false to his confusion But Satan sometimes would preach the gospell him selfe and he seemeth to loue it and to delight to heare it sounding else wherefore would his wicked exorcistes and coniurers so often chatter it vnto him And by the maid which had the spirit of diuination at Philippi he cried or made her speake these men are the seruants of the most high Godwhich shewe vnto vs the way of salvation And in the Gospell it is written they doe most honourably speake of Christ thou art Christ the very sonne of God I answere those wicked exorcists and coniurers delight Satan much in abusing with their prophane lippes the holy worde of God for the truth is he nothing regardeth the outwarde letter of the worde no more then their characters signes crosses figures c. but this he will haue them doe the more to blinde them and others and to keepe men in the externall lippe seruice least men shoulde vnderstand the powerfull working vertue of that holie word and the graces of true religion Therefore our sauiour the Apostle in the forenamed place knowing right well his purpose charge him to keepe silence for he must not fight or minister in that campe which is ordained of God to batter and beat downe all the houldes and corners of his kingdome The deuill in the oracle of Apollo would giue Iulian the Apostata no answere when he sacrificed vnto him vntill he had giuen him occasion to persecute the christians and to abuse the sepulchres of the Saintes and martyrs Ruff. 1. booke cha 35. of the fall of this oracle these verses were thus written Ve ve mihi tripodes lugete perijt Apollo Perijt quoniam ardens mihi vim infert caeleste numen And Eusebius the Historigrapher mentioneth alike cause for he writeth that many saylers as they passed by the Isles called Echinades heard a voice in the ayer crying often Thamans Thamans this was the pilots name and saying vnto him that when he did passe by Pelodis he should sound these wordes the great Pan is dead whereupon the words being so spoken in that place there followed a hideous noise without the visible appearance of any thing The same storie is in Plutarch Now what that caeleste numen that is magnus Pan did signifie diuerse men haue diuerslie coniectured Cicero likewise as all heathen writers speaketh great and glorious wordes in the commendation of this oarcle but is vtterly ignorant what should bee the cause of that silence which it came vnto in his time He coniectureth only with Plutarch that those exhalations wherewith it was thought Apollo inspired his priestes and oracle were by age consumed Potest autem vis illa terrae quae mentem pythiae diuino afflatu concitabat euanuisse vetustate But the holy Prophet Zacharie will teach vs the true cause of the confusion of these oracles as it is before shewed 4. Arg. Bodin the ciuilian seeing that the gospell published and preached after Christes institution hath this strong arme and continuall might against Sathan and all his inuentions writeth on this manner quamâ—brem vt mala haec vitari possint legem Dei sâ—â—pe oportet praedicari metum eius summis medijs infimis inculcari ante omnia fidem in cum imprimi Wherefore saith be to avoid these euills meaning Sathanicall artes of magick and witchcraft the lawe of God must be often preached the feare of god beaten into mens minds of high meane and lowe estate and aboue all things they must haue faith in good wrought in them Again in the same page he commendeth this good meanes in these wordes Hic maximus hic pulcherrimus hic facillimus omnino modus eijciendiè rep magos artes magicas maleficia malignos spiritus tantisper enim dum hic blasphemia illic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obtinet nulla plane spes ostenditur malignos spiritus magos pestem bella famem que depellendi that is this is the greatest speaking of the preaching of the gospell the fairest the easiest meanes to cast out magitians the artes of magicke sorceries and euill spirits out of the common wealth for as long as blasphemie and Atheisme reigneth here and there there is no hope to driue away euill spirits coniurers plagues warre and famine out of the land 5. Arg. That good meanes whereby God wrought the subuersion of the temples and all the deuils artes at Ephesus Actes Chap. 19. verse 20. 26. at Corinthus the 1. Corinth Chap. 10 vers 20. and else where is the best meanes left vs also for the same end and purpose namely the confusion of Sathanicall men and the discouerie of their abmhominable practises But that first conquest against Sathan and his ministers c. was by the Lordes good ministry ergo The Assumption THe ministerie of the gospell gaue the deuill and his oracles a great fall in Dioclesius time and therefore Satan stirred that tyrant by all meanes to persecute the Christians This writeth Eusebius The oracle of Apollo in Dioclesius time gaue answere out of a hollow caue and not out of any temple by the ministrie of his priestes after the old wonted manner for the deuill said that iusti homines in terris certen iust men on the earth were such lets vnto him that he could not speake as in former times Then began this tyrant to enquire who those men were and his priestes answering that they were the Christians he sought after them with all his persecutions much like to this was the persecution of Petrus Flistedius and Adolphus and Larebachus by the popish diuines of Colen to stay the sweating sicknesse Actes and monum pag. 885. The
Persians were full of professed magitians and coniurers who fearing the ouerthrowe of their kingdome by Maruthus a godly B. of Mesopotamia who was sent indeed to Persia for that purpose from the Emperour of Rome as writeth Socrates They laboured with all their artes against the preaching of the gospell perswading their king Isdigerdes not to receiue the Christian religion the faith which was preached vnto him Notwithstanding the gospell consumed them and beat downe their kingdom in that kings daies And therefore in the next kings raigne they were so enuious against the professors of the gospell that as saith the same author they murdered the ChristiaÌ„s with al the Persian torments that could bee deuised They continued also the same fury against the Christians in that land in Sapors time another king of that kingdome who was in like maner prouoked vnto his sauadge and furious crueltie by the same vile enemies of the gospell 6. Arg. experience Looke by what meanes the magicke the witchcraft of elder time the diuinations the sorcerie the faries the goblins the hegges c. which came vnto the Church with the rotten mist of popery were discouered and put to flight from amongst vs not many yeare past by the same good meanes may the remnants of these diabolicall delusions be discouered cut off at this time present But it is knowne by the good experience of all countries round about vs where the beames of the gospell haue shined in this latter age togitherwith our owne that this glorious ministerie of God the publishing and preaching I say of the gospel of Iesus Christ hath scattered that vnsauerie miste of Sathan wherein he couered all his delusions c. therefore the conclusion followeth Assumption Eusebius for elder times writeth that Simon magus the sorcerer of Samaria was a great aduersarie to the faith and withstoode the Apostles and their doctrine and how that he was discouered with his artes confounded by the ministerie of Gods worde For the saith Verum diuina supra caelestis gratia ministris suis opem ferens per illorum apparitionem ac praesentiam accensam malislammam confestim extinxit humiliata per eos ac deturbata quavis sublimitate quae secontra scientian Dei extâ—llebat quapropter nec Sirâ—â—â—s obluctatio nec cuiusquam alterius eorum qui tunc prodbant Apostolicis illis temporibus subsistere potuit veritatis enim splendor ac diuinus ille sermo qui iampridem hominibus divinitus illuxeratinque terra obtinebat in Apostolis suis agebat cuncta vincebat ac superabat But the divine and celestiall grace gaue strength vnto his ministers and by their appearing and presence quenched that flame so wickedly kindled for by them were brought lowe and cast downe all high things which did lift vp themselues against the knowledge of God Therfore neither Simons rebellion nor any other which did appeare in these Apostolicall times could stand for the brightnes of the trueth that diuine word which not long before had shined from heauen ruled vpon earth and wrought in his Apostles conquered subdued all things 2 Bodin saith for his experience on this manner Sed legis divinae promulgatio vires Sathanae plurimum ener vavit quicunque populi manserunt diu infideles aut adhuc permanent ij grauissimè fuerunt infestati à spiritibus malignis adhuc dies noctesque infestantur vt fit in Norvegia Finlandia Lapenlandia alijs regionibus ad Boream sitis The publishing of Gods worde saith he hath greatly weakned Sathans power and what people soeuer haue long continued in infidelitie or soremaine as yet they haue beene are grieuously vexed of evill spirits as it is to be seene in Norway Finland Lapenland and other regions which are in the North parts Heming ius for his countrey of Denmarke can testifie sufficiently who writeth of his experience also on this wise Cum primum ante annos plus minus 40. doctrina Evangelij caepit in hoc regnoper pios ministros dei repurgari à tenebris pontificijs vindicari cessauere omnes istae diabolicae impostura Lucente etenim Evangelij clarissima luce tenebrae superstitionum evanuerunt siquidem luxillamagnâ— verbi coelestis fulgore suo omnes superstitiones dispulit discussit non secus atque sol oriens in Horizonte nostro tenebras noctis depellit that is when first heretofore 40. yeeres past or there abouts the Gospel began by the godly ministers of God to be diligently purged freed restored from the darknes of poperie all these deceits of the deuill ceased for when the light of the Gospel shind the clouds of superstition vanished away for that great light of the heauenly word droue away beat downe with his beames all superstition like as the sunne rising in our Horizon chaseth away the darke clouds of the night And then lest any should say that there remained yet great store of this sinne in that kingdome as there doâ—th also remaine some reliques of the 〈◊〉 amongst vs in England he addeth presently answereth that because men contemne refuse the good ministerie of Gods word therefore such sinnes can not be auoyded his words are these Cum ergò audimus videmus augeri quotidie eorum numerum qui seistis imposturis magicis dedunt sciaâ—mus signum certissimum obscurati Evangelij deficientis fidei in plurimis hominibus diuina permissione nobis propositum esse that is Forasmuch as we heare and see daily that their number is encreased which giue themselues to the practise of magicall delusions let vs vnderstand that we haue giueÌ„ vnto vs a most sure token of the corruption of the Gospel of faith decreasing in most men by Gods permission Thus farre Hemingius for Denmarke P. Martyr a worthie writer speaketh of his knowledge and experience in this cause on this manner Notabimus verum Deum explodere solere commentitios vnde statim cum effet natus Christus omnia deorum oracula conticuerunt quae antea fuerant celeberima etenim cum lux ipsa qui est Christus venisset in mundum tenebraenecesse fuit vt evanescerent that is Let vs obserue how the true God chaseth away the false gods therfore when Christ was borne all the oracles of the gods ceased which were in former times most famous For when that light which is Christ came into the worlde darkenes must of necessitie haue vanished away And then reiecting Plutarchs reasons of the silence of those oracles disliking them he saith est igitur huius eventialia causa quam Plutarchus videre non potuit nimirum aduersarias potestates à Christo fraenatas that is there is therfore of this euent another cause which Plutarch could not see that is that the aduersarie powers were curbed by Christ then he addeth his own experience in these words Quod etiam hodie videmus in regionib amplect entibus EvangeliuÌ„
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