of God put vnder a bushell and contemned immediately Sathan thrust into the kingdome idolatrie and witchcraft which continued in that land vnto Hosheas time vnder whome these sinnes brought destruction vnto the kingdome of Israel as it is written 2. King 17. where the holy Ghost rehearsing the sinnes of Ieroboam and his successors vnto Hosheas time and shewing the iust causes of the destruction of that kingdome he concludeth on this manner 1. Finally they left all the commaundements of the Lord their God 2. they made them molten images euen two calues and made a groue and worshipped all the host of heauen and serued Baal 3. They made their sonnes and daughters passe through the fire and vsed witchcraft and inchauntments yea sould them selues to doe euill in the sight of the Lord to anger him The same euills came in like manner vpon the kingdome of Iudah for the contempt of Gods word his religion his Prophets and his ministerie as vnder Manasseh of whome it is saide hee went backe that is from all good thinges which his father did and then followeth this sinne vers 6. Hee caused his sonnes to passe through fire and gaue him selfe to witchcrafte and â—orcerie and hee vsed them that bad familiar spirites and were soothsaiers did much euill in the sight of the Lord to anger him And the lord assureth vs that these sinnes of this maÌ„ were the cause of the destruction also of this kingdom of Iudah for thus it is written Surely by the commandement of the Lord came vpon this Iudah that he might put them out of his sight for the sinnes of Manasseth according to all that hee did And thus like as we haue seene that when good kings Iudges and Magistrates gouerned the Church of the Iewes were carefull to preserue a pure ministerie pure religion the sacred Scriptures among them these Sathanical artes of magick sorcerie and such like abhominations were soone banished that lande so likewise in all Christendom both before poperie began to darken the face of Gods Church after that rotten mist in sundrie places had vanished was scattered by the beams of the Gospel this Sathanicall kinigdome was cast down his ministers confounded his delusions were continually discouered Wherfore I conclude thus with Bodin Beatus est populus cui sapientes moderatores boni magistratus bonipastores pâ—aesunt qui benè institunnt ipsum non sunt in eomalignâ— spiritus diu habituri sedem Blessedis that people ouer whom wise gouernours good magistrates and godly pastors are placed which doe well instruct and gouerne them euill spirits are not like to haue any long aboad or continuance in that place CHAP. IIII. What the Christian Iudges and Magistrates haue done and may doe for the discouerie and extirpation of Witchcraft FIrst if any man doe imagine that I purpose in this place to frame any speech counsell or direction for the Honourable wise Iudges and Magistrates of the land how to proceede in iustice against these abhominations let such vnderstand that I meane no such thing for their Honours c. are wise I know right well to see into these euills willing with all diligence to discouer them God I trust will more and more inflame their hearts with such measure of the loue of his glorie and the saluation of his Saints that they will most carefully redresse them where when they finde them Againe I confesse my selfe to be moste vnexpert and vnacquainted with their profession Notwithstanding it may be in some sort lawfull for me and most expedient for this cause in haÌ„d to teach others in sober maner rudely as I can what magistrates are wherefore ordained of God how they haue done may do to preuent discouer confound these abominations wherfore I hope I shal giue no iust cause of offence vnto any but an occasion rather vnto some to remember in what place the Lord hath set ouer vs these honourable iudges and magistrates to batter and beat downe our common enemy his kingdome and all his Inuentions and munition which he daily practiseth for the destruction of our bodies soules and therefore I offer to al men good cause to coÌ„mend theÌ„ to God most earnestly in their praiers The magistrates saith the Lord must be men of courage men fearing god men dealing truly meÌ„ hating couetousnes for they supply after a sort Gods own place resemble his maiestie therfore are often called Gods in scripture a name of great importaÌ„ce Fathers Pastors in the Prophets in sundry places And Solomon saith that when kings raigne counsellers decree righteouslie when Princes beare principality the iudges of the earth execute iudgement it is Gods good will his own worke good pleasure And for this cause Moses Iehosaphat said to the iudges whom they appointed in euery seuerall city that they shoulde sit in iudgement not for man but for God Againe all authours ecclesiasticall prophane agree with the word of God affirming that their office is extended to both the tables of the law most ecclesiasticall writers call them cust odes vtriusque tabulae preseruers keepers of hoth the tables of Gods law the very heathens for nulla gens sine lege sine rege sine Deo all nations haue their king their law their God the heathens I say in making lawes they haue alway begon at religion and the worship of god so proceed to politick lawes and lastly commend all their lawes and religion to the care and custody of their Princes Iudges magistrates and gouernours And the good gouerners kings princes magistrates in the Church of God haue euer had their first principal care to maintaine defend the laws of the first table of God that is the religioÌ„ the seruice the word the honor glorie of God for so God coÌ„mandeth the forenamed holy princes Moses Dauid Hezekiah Iosiah lehosaphat and others haue so done as we haue partly before shewed for they accounted themselues Gods vicegerents here on earth and thereefore they were most mindfull of his glorie Among al other sinnes of the first table there is none more horrible more fearfull that more dishonoureth God impareth his glory then the most detestable sins of magike and sorcerie wherfore I may conclude that it is the duty of al Christian princes iudges and magistrates to bend all the powers of their mindes most religiousâ—ie and carefully for the discouerie seuere punishment of all the practisioners and fauoures of all Sathanicall magick and deuilish diuinations Such men therfore as forbid the honourable iudges magistrates c. to intermeddle or comber themselues in the behalfe of Gods glorie the good state of Gods Church in the discouerie of these deuilish practises of Satan and his ministers they do as much as in them lyeth resist Gods glory prophane his seruice set vp Satan
†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
securitie pride and rebellion against God and his poore Church And the same sinnes accompanie this witchcraft to this day My. Is there mention also made of charmes in Scripture Theophilus There is a charme of serpents mentioned in the 58. Psalme ver 6. where it is thus written asher to ijsmagn lecol melacheshim chober chabarim mechencam that is which heareth not the voice of charmers albeit he be most expert in muttering charmes For Lachash doth signifie a secret muttering of charmes by which wordes we may well obserue that the sorcerers also of our time varie not much from the old charmers for they euer as Bodin saith are mumbling to themselues some holy wordes full of prayers crossing themselues at each worde c. Mysodaemon But here Theophilus I must by your good leaue dissent from you somewhat This place must bee expounded by Ieremy Chapter 8. verse 18. and then this Psalme whereupon your authours ground so much for charming shall make most against you for Tremell expoundeth this place but by a shifte and others by Ouid and Virgil but Ieremie saith plainlie that serpents can not be charmed Theoph. You are ouer bold now Mysodaemon with good writers and I could somewhat beare with this boldnes but take heed lest you be found insolent also against God in the abuse of his blessed worde for that kinde of pride is moste daungerous I will answere to all your doubtes in order But first marke here where Master Calvine writeth vpon that place Si nullae essent incantationes puerilâ— absurdum foret quod hic dicitur if there were no charmes or sâ—rcerie this were but a childish and absurd thing which is here spoken And againe in the same place Certe si nullae essent incantationes frustra lege â—Dei prohibitae ac damnatae essent Surely if there were no charmes then were they vainelie forbidden and condemned in the lawe of God And as for other authors vsing the helpe of Poets I answer albeit they despise not the good experience of wittie poets yet doe they not expound Scripture by them Again as for Trem. he expoundeth not this place by a shift nor by any poetrie but shee with three learned mens iudgements vpon that place in these wordes aurem vtramque ab eâ— obturari alteram in terram defigendo alteram extrema sui parte contegeâ—do atque occludendo testes sunt in â—unc locum Ieronimus Augustinus Casidorus alij The aspe shutteth both her eares by laying the one side close to the ground and by couering and stopping the other eare with her hinder partes so saith Ierome Augustine Casidore and others and this was Tremell shift Nowe let vs come vnto the Scripture and see briefelie how you vse or rather abuse the holy worde of God For you sound the Prophets words thus I will send serpents among you that cannot be charmed The Geneua translation is which will not be charmed And Tremell better contra quos nulla prodest mussitatio Massius belike hath taught you Mysodaemon to please your owne vaine fantasie to say that serpents can not be charmed and to found the words as if serpents could not be charmed And wherers the wordes are borrowed and by serpents there are ment the Babilonians whome the Lorde affirmeth shall so come vpon the Iewes for their sinnes as no sugred words or charmes shall be able to skare them away your masters vse them as if they were spoken in proper and naturall signification Mysodaemon And what was the sixt kind of witches spoken of in the Scripture Theoph. The witches of the sixt kind are called Menacheshim of Nachash which signifieth to coniecture by sundry figures Characters roddes obseruations of daies and houres say some Hebrewes and so say Danaeus and Bodin also Mysodaemon Haue we any examples of this kinde of witches in the scripture Theophilus The witches which Manasses fauoured and caused to multiplie in his time were named by this name 2. King 21. 6. and surely these were not inferiour in practise of Sathanicall artes vnto the rest before named for we finde Gods wrath wonderfully kindled against both the kingdomes of Israel Iudah for seeking after this kinde that other of diuination which is before named in the third place The words of God are 2. King 17. 17. vaijkesnin kesamim vainacheshu they diuined diuinations and vsed to coniecture by sundrie meanes therefore the Lord was wroth put them out of his sight Againe 2. King 21. 6. Manasses vsed vegnoven astrologie venichesh magical coÌ„â—ecturings Then the iudgements which followed are added Chap. 24. 3. The kingdome was destroied for the sinnes of Manasses according to all that he did or rather as Tremellius saith Propter peccata similia ijs quae fecerat Manasche for sinnes like vnto those which Manasses committed that is the aforenamed artes of the deuill This kinde of witchcraft then hauing such strong cordes to pull downe the wrath of God also vpon that noble kingdome where the Church of God had onely her visible aboade here on earth at that time must not be thought to be a light coosenage or an experienced knowledge in natural magick neither must it be coloured or conveyed vnder any other such like vaile of witchcraft The popish reliques of this kinde are left amongst vs for men for want of faith in Gods prouidence are too credulous and readie most vainely and wickedly to depend vpon the flying crooking and chattering of each birde obseruation also of sundrie daies houres and times c. The Lord illuminate his Saints with the true knowledge of his prouidence and to this ende graunt them in al places a true ministerie that such Sathanicall and popish delusions may be packing Mys. But who wil say with you that Manasses artes were sathanicall or that he consulted with Sathan when he sought after and fauoured these witches Theophilus Ioh. Wolph saith plainely thus Manasses relicto Deo confugit ad malos spiritus Manasses forsooke God and sought after euill spirits And least thou shouldest deeme Mys. that Sathan can haue no such artes by such obseruations of the chattering flying of birdes c. Marke here what an other saith Operationes Daemonum quibus nos ludificantur decipiunt se quoque extendunt in aves The workes of the deuill whereby they delude and deceiue vs are extended also to the obseruation of birdes c. Mysodaemon Nowe let vs heare something of the seuenth kinde Theophilus The witches of the 7. kind are in Hebrew called Iâ—dgnonim of a common vsuall roote iadang which signifieth to know to vnderstand Danaeus saith that Palmisters are here vnderstood and such magitians as did diuine by the entrals of beasts c. Bodin differeth not much in iudgement Master Calvin cals them cognitores gnostae and wee may name them not vnfitly wise men or wizards Mys. And what example haue we in Scripture which practised this kind of witchcraft
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
saith P. Martyr siexteriores hominum oculos perstringat cum antea occupauit oculos mentis It is no marueile that hee hold fast shut the eyes of the bodie which so blindeth the eyes of the minde He then that can worke so mightely by suggestions as may appeare in the prompting of Achabs prophets and preuaile also because God giueth him leaue I can not see but that hee may haue a reall possession of them when God permitteth and conference with them Mysodaemon By what wordes of the storie and other testimonies can that be shewed that hee vsed any deuelish artes Theophilus This witch saith thus of himselfe and his artes Num. 23. 27. Lonachash beiagnakob ve lokesem No inchantment or soothsaying can preuaile against Iacob Vpon which words Tremellius saith Ipse suis fascinis incantationibus nihil illis nocere poterat He confesseth saith Tremellius that hee could not hurt them by his witchcrafts and inchantments Again it is said Chap. 24. 1. He went certaine times before Likrath nechashim to fet inchantmeÌ„ts by which wordes I doubt not but the holy Ghost meaneth to shew vs that he was the deuils minister indeede Master Calvine writeth of this witch saying Figmenta hinc inde mutuatus est quae diaboli tantumpraestigias saperent He borowed here and there certeine forgerâ—es which sauoured onely of the deuils illusions And then he addeth Deus omnem cum daemonibus societatem detestatur God abhorreth all societie with deuils Tremel he saith plainelie that Balaam wrought by the deuill for vpon these wordes Chr. 24. 22. then strength is as an Vnicorne he saith nec plus vâ—lent adueâ— sus eum artes diabolicae quam venena contra monocerotem Balaams Sathanâ—call artes can hurt the people of God no more then poison can hurt the Vnicorne Cha. 22. 6. curse me this people that is saith he fascâ—naeum vt maie pereâ—t â—ewitch them that they may perish See more of him 2. Es. 6. Trem. Annot. Ioh. Fr. Pâ—cus Mirand writeth of him thus primigeneris habitus est Balaam cut dominus diâ—â—tur fuâ—sse locutus quanquam Prophetaesset daemonum artolus Balaâ—m was one of the first kind vnto whome the Lord is said to haue spoken albeit he were the deuils â—rophet and a soothsayer Mysodaemon Nowe let vs heare what may bee found of the fourth kinde of witches mentioned in the Scripture Theophilus The witches of the fourth kinde are called megnonim from what roote it is not certenly knowne Master Calvine Danaeus and others here vnderstand iudiciall astrologers and deuilish mathematicians which vnder colour of false artes worke many euils by meanes of Satan that instructeth and prompteth them Mysodaemon And haue wee anie examples or practisioners of this kinde of witchcraft in Scripture Theoph. We haue examples also of this kinde Dan. 22. for this sort is mentioned in that counsell which was gathered for Nebuchadnezzars consultation These therefore were no doubt of no lesse estimation then Mecasephim and Chartummim were For these professed great knowledge in predictions by the position of starres constellations c. as may be seene Esa. 47. where it is apparant how these witches vsed to publish their prophesies and prognostications concerning the prosperitie of that kingdome yet were they deceiued for the Persians soone after spoiled Babylon and enioyed all that Empire so that the deuill often bewraies himselfe and his prophets in predictions for the Lord hideth from Satan moste commonly the knowledge of future euents Notwithstanding the Babylonians as may be seene in that chapter verse 12. 13. 14. had these men in an especiall reputation Wherefore I conclude if the former magitians wrought by Satan as by probable and credible reasons we haue before shewed certenly these iollie companions also must not come one foot he hind theÌ„ albeit we finde not their couenant with the diuel so manifestly expressed as in the former practises for this kind of wizards and some which follow haue many shadowes to vale and couer their diabolicall confederacie with Satan Mysodaemon And by what other argument can you shewe the abomination of this kinde of witchcraft Theoph. Howe detestable and deuilish this kinde also is may appeare by the fearfull iudgements and wrath of God which fell vpon the Iewes for the practise of this sorcerie as may be seene Esa. 6. for there it is saide surely thou hast for saken thy people the house of Iacob Cimâ—lu mikedem vegnonim because they are full of the east manners and astrologers as the Philistims and abound with strange children We must not imagine it then a light cousenage that causeth the Lord so to forsake his people And this was one of a Manasses witches which caused destructioÌ„ vpoÌ„ his kingdom Mysodaemon What was the 5. witch named in Scripture Theophilus The 5. the Hebrewes call chober chobarim of the â—oote Chabar to ioyne together to binde together or to associate say the interpreters And so doeth Master Caluine Bodin Danaeus take it because as most thinke these haue often familiaritie and societie with the deuill Trem. Psal. 58. vers 6. Fafcinatoresisti hebraea appellatione nominantur consociantes societatem quia diaboli societatem ad artes suas adhibent that is this hebrewe name is giuen them because of their familiaritie with Satan in the vse of their artes This kinde we commonly call a chamer and a sorcerer of the rude Latine worde ortiarius which is come in vse by custome saith Danaeus and hath the place of a better worde sortilegus My. Haue we any example in Scripture of charmes or charmers Theoph. Of both for these are named also among the Babilonian witches Es. 4. 7. where it is saide that this kinde of sorceres swarmed in all that nation for they were far more common belike then as they be now then the great master witches the highest doctors of the deuils diuinitie And that they did so abound then the Prophets own words do testifie for he saith v. 9. that the Chaldeans and the babilonians had Gnatsmath chobareimeod that is a wonderfull multitude or as it were a strong armie of enchanters or charmers or as we commonly say sorcerers Mysodaemon I thinke the deuil would not debase him selfe or vouchsafe to communicate his presence and conference with this vile sort of witches Theo. Yea most of all for this kinde hath most need of his presence and help because of the great wants this ragged sort of wizards haue in the world Mysodaemon But these wretches can gaine him no credit nor adde one inch of estimation vnto him or his artes Theophilus These common sorte may serue well to delude blind and besot the common sort of infidels like as his greater masters serue in high places And what these can worke among the doating multitude of infidels may bee well obserued also in that Chapter for it is there said that this sorcerie and diuinations had filled that people full of carnall
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
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„