heresies and superstitions to spring in his Church that those that are his might be knowen as the Lorde teacheth vs. Myso-daemon Howe farre then may Sathans power reach when God so permitteth him or sendeth him for the execution of his iustice Theophilus Almightie God doeth vse Satan for to worke his signes and iudgements in the heauens in the ayer and in the earth and to execute his iustice vpon all the children of disobedience yea and to afflict his Saintes as ofter as the Lord knoweth it expedient for his glorie and their saluation For the Scripture speaketh plainelie that he can driue downe lightnings and flames of fire from heauen to hurt the creatures vpon earth Againe that he can infect and poyson the ayer and water with pestiferous exhalations when God sendes him as in the plagues of Egypt which were wrought by the ministerie of Sathan for it is written that God cast foorth his indignation and wrath vpon them in all those plagues By sending out euill angels among them He can destroy also the other creatures and man him selfe by fyers by windes and tempestes when he is let loose against them Myso-daemon The witches boast indeede that Sathan can do much and they likewise by their acquaintance with him but some thinke that all this is but to fray men many men often hurt themselues and others by fond imaginations Theophilus As for Sathans might it is but weake if the Lorde graunt him not strength to execute his will he can not doe it and whereas some suppose that all these artes are but strong phantasies they be greatly deceiued for albeit that some doe hurt themselues with euill imaginations c. yet let a witch or any other imagine what he will against thee his imagination can neither kill thee Myso-daemon nor take away one haire from thy head but we knowe and see that Sathan by witches can doe both and this is the confession of the witches of all times nations and people euen at the very point of death Myso-daemon If Sathan can hurt the bodies and soules of men I will neuer doubt he may soone hurt the other creatures tell me therefore first what can he doe to infidels and wicked prophane people Theophilus As for the wicked the Scripture saith 1 Sathan is their God 1. Cor. 4. 4. 2 Sathan is their father Ioh. 8. 44. act 13. 10. 3 Sathan hath the vse of their bodies soules Eph. 2. 2. Matt. 12. 43 4 Satan workes his owne workes in them 1. Ioh. 3. 8. Ephes. 2. 2. 5 Sathan blyndes their minds and makes them fooles in vnderstanding 2. Cor. 4. 4. Eph. 4. 18. 1. Cor. 2. 14 6 Sathan robs them of the good vse of Gods word by many delusions Luk. 8. 12. and makes them storme and fret against it Prou. 14. 16. Now then seeing that Sathan hath this dominion ouer the soules which are farre more precious then their bodies he may no doubt and doeth often tosse their bodies when God permits him at his pleasure Myso-daemon My heart trembles and quakes Theophilus when I vnderstand by the holy Scripture how all prophane and wicked men in the Church euen among vs are thus fast bound in Sathans snares and chaines and what is more miserable they are so blind they know it not Theophilus Yea and what is most dreadfull in these daies God hath giuen ouer sundry men for the contempt of his word so farre into Sathans power and into a reprobate sense that men reiect the very natural course of ciuil life that men sport themselues in doeing wickedly that men worke all vncleannes euen with greedines And such is the impudent boldnes and grouth of sinne in these times that if any one man refraine from euill he is a monster among men a gazing flocke and as the Prophet saith maketh himselfe a pray S. Cyprian complaineth of his time Esse iam inter nocentes innoxium crâ—men est malos quisquis non imitatur offendit And the Milesians prouerbe was men thinke there ought to be no place for any honest man among them Mys. The Lord defend vs from them and graunt vs that wee may so liue by them that we be not hurt of them but may not Sathan and his witches hinder and hurt the Saints of God also Theophilus No doubt they may for Sathan sought to winnow euen the very Apostles and preuailed somewhat and hindred them often in the course of their ministerie Mysodaemon How shewe you that Sathan can hurt their bodies Theoph. The Apostle had the messenger of Sathan to buffet him as for Iob Sathan so poisoned his bodie all ouer that there was no part of him whole from the crowne of his head to the sole of his foot yea what is more feareful it may be seene by Mary Magdalens example that if god permit he may not onely hurt the bodies of the Saints but before grace also haue a reall possession of them Again our continual warfare is against him if we want any part of our armour described Eph. 6. he may soone hurt vs. Mys. Teach me two things more Theophilus and then I cease to molest you First how I may be cured if witches do hurt me and secondly how I may best auoid them for I see wel we be in daunger all by them Theoph. First as for the cure of any man poisoned by Sathan it is knowen by the experience of many learned phisitions a thing most difficult the reason is sathan vseth poisons that haue hidden vnknowne and straunge operations in the bodies of men for he is an Empiricke of many yeeres experience notwithstanding wee ought to vse all good meanes that Phisicke offereth vs continually intreating the Lord so to blesse theÌ„ as they may be for our health if it shall seeme expedient for his glorie and our saluation and if by these meanes we can not receiue health we must wait patiently vpon God commit and commend our bodies and soules vnto his hands for he saith The Lord knoweth the daies of vpright men and their inheritance shal be perpetuall Againe man is not Lord ouer the spirit to reteine the spirit neither hath he power in the day of death nor deliuerance in the battaile neither shall wickednes deliuer the possessors thereof Mysodaemon I heare often that many great mens houses are troubled with straunge visions What thinke you Theophilus are these vncleane spirits and how may such euils be auoided Theoph. It is well you speake of great mens houses for there commonly are the greater sinnes Nero could hardly rest for fearefull and straunge apparitions Suetonius saith Saepe confessus exagitari se materna specie verberibus furiarum ac taedis ardentibus The like say the stories of Brutus Pysistratus and others The greater sinnes defile any place the greater libertie is giuen Sathan the more it is swept and garnished for his continuall habitation To expell all such euills
haue often the name of Iesus and of the holy Trinitie they crosse themselues at each worde they vse also certain words of the Cannon of the masse Gloria in excelsis omnis spiritus laudet Dominum à porta inferi credo videre bona Domini c. so farre Bodin They haue vsed also exorcists scratchings many other meanes c. but all in vaine for it is most certen that so seeking to scare away the deuill and his artes from their bodies and their goods he had greater hold and possession of their soules for so doing they prooued his vassals themselues and instruments for the execution of his owne will and pleasure 2. Proposition or Minor That the holy ministerie of Gods word is ordained of God for this purpose wee may see it if aduisedly we consider the Lordes words Deut. 18. 10 11 19 c. Let none be among you that maketh his sonne or his daughter to go through the fire c. thē he addeth the Lord God will raise thee vp a Prophet like vnto me from among you euen of thy brethren vnto him shall yee hearken vers 19. Whosoeuer will not hearken vnto my wordes which hee shall speake in my name I will require it of him Here I say the Lord hath appointed a remedie for the sinnes of witchcraft and sorcerie the ordinarie ministerie of Gods worde published by his Prophets whereunto as many as did hearken that is receiued it with true faith and obedience they were freed from those Sathanicall inuentions named in that place for Sathans rotten mist is so scattered and discouered by the bright beaines and glorious light of Gods word that hee can not long lurke or abide the light of that place and therefore we read that in the darke countries where his arts were professed there did inhabite the most idolatrous nations of al the Gentiles as the Egiptians Chaldeans Indians Persians Cananites as prophane histories together with the booke of God plentifully doe testifie and record vnto vs. 2 Esay maketh the ministerie of Gods word of Sathans arts two professions so opposite that he that forsaketh the one and leaneth vnto the other forsaketh God embraceth the deuill refuseth the liuing seeking the dead reiecteth the law testimonie of god resteth vpon sathanical inuētions lastly hath no light in him but is ful of darknes his words are these When they shal say vnto you enquire at them that haue a spirit of diuination and at the soothsayers which whisper murmure should not a people enquire at their God frō the liuing to the dead to the law and to the testimonie or rather as another saith against the law and the testimonie if they speak not according to this word it is because there is no light in them 3 The Lord God promiseth his Church by the Prophet Zacharie that assoone as the glorious ministerie of the gospell should shine forth among men he wold therby dispel the clouds of ignorance and cut off the names of Idols out of the land that they should no more be remembred and cause the false prophets and the vncleane spirit to depart out of the land And that this was performed generally in all places wheresoeuer the powerfull ministerie of the glorious Gospel was purely receiued Ecclesiasticall histories doe testifie for times past and common experience can prooue for time present as afterward shal be shewed 2. Argument Looke by what meanes all vncleane spirits are driuen out of naturall men by the same good meanes may the spirits of sorcerie be descried confounded and cast foorth But Iesus Christ the great Lord that is stronger then that strong man worketh the first by his blessed word and spirit Ergo the second 2. Proposition or Assumption THe Apostle cōfirming the Authority of his ministery against false teachers in Corinth sheweth it to be glorious First from the efficient cause therof which was God himselfe 2. from the effects thereof which were these First for that it was able to cast down holdes meaning all the munitions of Sathan and carnall men 2. all carnall wisdome 3. all high thinges that are exalted against the knowledge of God 4 for that it is able to bring into captiuitie euery thought to the obedience of Christ. 5. and lastly from a vengeance that is an ordinarie consequent foreuer vnto the contempt of that ministerie If that ministerie be so powerfull therfore to cast out Sathan out of naturall men and to worke in them the greatest worke vnder heauen the work of regeneration by the immortall seede that it soweth abroad into mens hearts it is most certen that it may confound all artes and delusions of deuills in all sorts of men but some will not beleeue what the Scripture speaketh most clearely that Sathan so possesseth naturally men and worketh in them as Paule speaketh let such therefore listen what an auncient learned man speaketh of this point on this manner Daemonibus est super omnia genera tormentorum super omnes poenas si quem videant verbo Die operam dare scientiam diuinae legis mysteria Scripturarum intentis studijs per quirentem in hoc eorum omnis flamma est in hoc vruntur incendio possident enim omnes qui versantur in ignorantia Vnto the deuills it is a torment aboue all kindes of torments and a paine aboue all paines if they see any man reading the worde of God and with feruent studie searching the knowledge of Gods lawe and the mysteries and secrets of Scriptures herein standeth all the flame of the deuills in this fire they are tormented for they are seased and possessed of all them that remaine in ignorance 3. Argument That thing which Sathan most dreadeth most repugneth most persecuteth with all his artes and instruments worketh no dout most his ouerthrow discouerie and confusion in all this worlde Sathan hath euer withstood and feared the ministerie of the Gospel and persecuted all the ministers and professors thereof with all his might c. Therefore this is an especiall meanes and gift of God for to discouer his artes to cast downe his kingdome and to confound him all his practises The 2. Proposition or Assumption LVke 22. 31 32. Our Sauiour saith to his Apostles before his Passion Sathan desireth to winnow you as wheat this he did because the saw they were called and ordained for the great work of the Gospel the ouerthrow of his kingdome and the enlarging of Christes kingdome 1. Thess. 2. 18. We would haue come vnto you I Paule at least once or twise but Sathan hindred vs. Wherefore did Sathan hinder Paule Syluanus and Tymotheus from comming to Thessalonica by the Iewes his Limmes and those wicked vagabonds of that citie because hee feared by their ministerie some ouerthrowe of his kingdome and some grouth of Christes Church And wherefore doeth Sathan suffer naturall men to be so
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
that they can so adore him Theophilus No rather Mysodaemon he is an idolater also which worshippeth God otherwise inwardly or outwardly then God hath reueiled in his holy word that he should be worshipped againe suppose not so Mysodaemon but that Sathan can shew himselfe in a visible forme faire or foule as many places of Scripture can testifie and so offer him selfe visiblie to be adored And is not Sauls Idolatrie so manifest as none but a stubborne witte as P. Martyrsaith can denie it Mysodaemon Let me heare then what you can say to my secōd reason they are no Apostates because they want sound iudgement for they haue but a poore deale of any religion and most of them seem to wāt very sense What Apostacie thē can such haue Theophilus I answer indeede the more graces men receiue if they fall from grace the greater is there Apostacie as in Iulian and others but count you their baptisme wherein they haue offered vnto them all the benefits of their redemption their visible incorporation into the societie of the Saints their outward profession in the face of the Church nothing and to renounce and abiure all these gifts and graces and to betroth them selues with Sathan is all this no Apostacie Mysodaemon But all these things want proofe as yet Theophilus Thou shalt see these points proued some more which seeme so incredible vnto thee when thy doubtes are answered hast thou any more to say Mysodaemon Againe I can not see how they can be seducers for they haue no Rhetorick nor any such arts to seduce men by any coosenage Theophilus Albeit Mysodaemon they neuer read Tullie nor Quintillians Rhetorick yet are they deuelish deceiuers for Simon the sorcerer had but a small fight I thinke in these artes yet could he seduce the people of Samaria for many yeeres vntill they receiued the Gospel and then he fled to Roome and seduced many others as Euseb. writeth So could Elimas his companion who would haue likewise seduced and turned Sergius Paulus from the faith Mysodaemon But what say you if our witches are but carried away in their fond practises with the humors of melancholie may they not then poore fooles be pardoned Theophilus As for this figge leafe Bodin bloweth it away with one breath Mysodaemon Well I rest my selfe Theophilus vntil I see what you can speake of our witches Let me heare then brieflie what you can say There are many things which are said to be in the witches of our time which were neuer heard of in these old witches mentioned in Scripture as namely these points there transportations there bargaine with the Deuill there Sathanicall sabaoths there oyntments of the fatte of young children their transformations and such like myracles or wonders as you say Theophilus now prooue all these or any of these points true in our witches by Scripture or any good reason or authoritie and I wil beleeue that we haue also in our time right diabolicall witches indeede Theophilus I will assay to prooue them true aske of them in order as thou hast euen now propounded them Mysodaemon What say you then to transportations for our witches are said to flie in the ayer and in the night season to be caried to places farre distant to meere with Herodias Diana and Minerva and the same night to returne againe incredible wonders Theophilus I will not denie Mysodaemon but the deuill may delude his witches many waies in these transportations that many fabulous pamphelets are published which giue little light and lesse proofe vnto this point in controuersie This first vnderstand that whatsoeuer is saide of transportations contrarie to the nature of our bodies as to ride on the moone to meete Herodias c. all such thinges are indeede but meere delusions but this that learned men affirme of the transportations of witches by Sathan it hath no such impossibilitie in nature but that it may be performed Peter Martyr writeth thus Cumque tantae sint daemonum vires quantas antea descripsimus nihil obstat quin homines interdum tollere possint atque auferre in nemora Seeing the Deuills haue such strength as vvee haue before shewed nothing can let them to take vp and carrie men sometimes into vvoddes Then hee addeth Simon Magus example who was so famous for such flying in the aier other magicall trickes that hee was adored as Eusebius writeth in Samaria and at Roome also and his picture was set vp with this title Simoni deo sancto To Simon the holy god But Eusebius addeth that the Gospell did discouer him and wrought his discredit in all places Bodin saith De exportatione autem post vnctionem transvehi magos legimus vel sine vnctione saepe hirco pegaso scopis baculo vel sine baculo iumento vllo And as for transportation saith he we reade that after their annointing they are carried away and sometimes without oyntments vpon a goate or winged horse or a broome or a staffe and sometimes without a staffe or any beaste And we must not imagine that all are but fables which learned Authors in elder times also haue written as Plutarch of Romulus Philostrates of Appolonius Tyanaeus and others of Pythagoras transportations Neither must wee reiect all the late Inquisitors which by the accusations confessions condemnations and executions of innumerable magitians haue learned and gotten some credible experience of the trueth of transportations Bodin and Danaeus haue also sundrie late examples when thou hast opportunitie Mysodaemon thou maist read them Mysodaemon But I can not so like Theophilus of all these as of one probable argument of Scripture Theophilus What saiest thou Mysodaemon to the transportation of our Sauiour mentioned Math. 4. 8. Luk. 4. 9. If Sathan durst touch so pure and so blessed a bodie as our Lord Christ had when God gaue him leaue whereon he had no dominion by reason of sinne if that he could also take vp and carrie Christ through the aier vnto the pinacle of the Temple no doubt that bould champion feareth not to handle and to carie these vncleane and vnsauerie bodies of sorcerers and witches for that he knoweth before that both their soules and bodies belong vnto him If God hath giuen Sathan power ouer the soules of sorcerers to seduce them from the faith it is much more like that he giueth him leaue both to touch to beare their bodies for God giueth him lesse authoritie and dominion ouer mens soules then he doth ouer mens bodies as may be seene in Iobs example Chap. 2. v. 6. Mysodaemon But I remember M. Calvin saith this transportation of Christ was in a vision onely Theoph. As I can in no wise abide the abuse of holy Scripture so can I not beare with any which force good writers to speake that which they would not For M. Calvin doth not say resolutely that the translation of our Sauiour was in a vision only his own words
are In re dubia quam absque periculo nescire licet malo iudicium suspendere quam contentiosis praebere litigandi ansam In a doubtfull matter wherein I may be ignorant without daunger I had rather suspend my iudgement then offer any occasion vnto contentious men of strife And then he addeth that other interpretors affirme boldly that it was a reall transportation And so much for the first point of our witches wonders Mysodaemon I dare not reiect all the authorities Theophilus albeit I am not througly resolued And what can you say for their bargaine with the deuill or there Sathanicall sabbaoth for we neuer read of such things mentioned in Scripture Theophilus I will not be long in the confirmation of these pointes for that other writers haue written much of this matter First for the witches bargaine and obligation with the deuill answer me a few questions Mysodaemon are you resolued that there were euer any witches in the world Mysodaemon That I am those mentioned in the Scripture and peraduenture some other beside Theophilus And canst thou imagine that Sathan would binde him selfe to any of them as the witch of Endor for example to be present when they would and to minister vnto their necessities as we read he did before such time as the witch also for her part doe renounce God all religion adore him as her God yea and binde her selfe in some euident manner to persist in this profession and continually to performe these pointes and all other articles conteined in his obligation Mysodaemon If there be such a bargaine the deuil no doubt wil be sure enough for his part and I think he wil not greatly bind him selfe before the witch also doe the same Theophilus It is most like to be true Mysodaemon for sometimes there obligations are found written with their own blood as Bodin reporteth of one Theophilus to haue done Mysodaemon I will not heare I tell you neither of Bodins * bables nor Sprengeus fables I pray you shew me one example out of some credible Authour if you can Theophilus Master Fox in the storie of M. Luther hath one singular example for this purpose There was saith he a young man about Wittemberge who beeing kept bare and needie by his father was tempted by way of sorcerie to bargaine with the Deuill or a familiar as they call him to yeeld him selfe bodie and soule into the deuils power vpon condition to haue his wish satisfied with money so that vpon the same an obligation was made by the young man written with his owne blood and giuen to the deuill This case you see how horrible it was and how damnable now heare what followed Vpon this sodaine wealth and alteration of this young man the matter first beeing noted began afterwaerdes more and more to be suspected and at length after long great admiration was brought to M. Luther to be examined The young man whether for shame or feare long denied to confesse and would be knowen of nothing Yet God so wrought beeing stronger then the deuill that be vttered vnto Luther the whole substance of the case as well touching the money as the obligation Luther vnderstanding the matter and pittying the lamentable state of the man willed the whole congregation to pray and he himselfe ceased not with prayers to labour so that the deuill was compelled at the last to throw in his obligation at the window and bad him take it againe vnto him Thus farre Master Luther Mysodaemon Surely this is a not able example and it may be this is not so incredible a matter as some haue marueilous boldly and confidently auouched but where make they such bargaines Theophilus At their common meetings which they cal their sabboth for there the deuill hath many witnesses and there these obligations are autentically sealed For thou must vnderstande Misodaemon that as thou knowest Sathans purpose is euer most to rebell against God so his drift in all the artes of magike principallie is to vse all the mockerie that euer he can inuent against God and his Word and all the partes of true religion And to this end he hath ordained his sabbothes for his seruice In these horrible meetings Sathan himselfe appeares sometime in one forme sometime in another for â—o he can as the Scripture testifieth for somtimes his ministers behould him in the likenes of a man but most commonly of a foule stinking goate There they haue sundrie suites vnto him and hee ministreth and teacheth them to confect poysons and pouders and many things for the destruction of man and beast and in the end he addeth when his congregation is to be dismissed with a terrible thundring voice this speech or something to the like effect Vlciscimini vos aut mortem oppetetis Revenge your selues or else die the death Mysodaemon Well Theophilus these things may be true yet some haue doubted how there can be any firme bargaine betweene a carnall bodie and a spirituall Theophilus The Scripture telleth vs plainely that he can transforme him selfe into many shapes the Apostle saith he can chaÌ„ge himselfe into an angell of light Mysodaemon But I cannot heare Theophilus any wise man or honest man tell vs any thing which hath beene himselfe eyther a partie or a witnesse of such horrible bargaines Theophilus There is no man I thinke of learning or godlynes that would require this testimonie at an honest mans handes to be an eye witnesse of such dreadfull abhominations thou speakest therefore Mysodaemon of a thing impossible for honest men haue no such conuenticles notwithstanding to satisfie in some sort thy desire see I pray thee the examinations confessions and practise of M. A. of Barking and M. B. of Rochester confirmed by sufficient credible witnesses Ann. 1584. And to end this question of these Sathanicall bargaines Danaeus and other graue authors say That it is the vniforme consent of the witches of all nations and of all times for there confessions all agree and haue many hundreth yeres so agreed Quae fuisse affirmantur ab omnibus ea non fuisse qui contendit calumniatur Mysodaemon It may be some of our Master witches frequent such publique assemblies and haue some open bargaine and confederacie with Sathan but it is not like that al deale so openly with him for many of them with one consent constantly affirme in their death that they neuer saw the deuill in their liues Theophilus Therefore some learned men haue distinguished these Sathanicall couenants into their sorts for some haue an open expresse and euident league and confederacie with Sathan some a more hid and secret some a mixt and meane betweene both Vnto the open and expresse confederacie belong all manifest coniurations and practises of Pythonistes vnto the secret kinde all close and secret operations by Sathan in diuining astrologie palmistrie and such like vnto the third kinde apperteine all the practises of
superstitious magicke in all sorceries whatsoeuer And following this distinction of diabolicall confederacies we may not vnfitly distinguish also their artes for the better manifestation of the trueth on this manner Some be meere diabolical some mixt diabolicall meere diabolicall as of Pythonists and all such as are of the open league mixt as all other which vse any other meanes appointed by Sathan for their practise and are of the second and third kinde of confederacie Mysodaemon I pray you then vnto which league belong the common sort of our witches which seeme indeede to worke by the deuill so wicked are their liues so deuelish are their inuentions and such dreadfull euents follow them and yet haue no manifest operation by Sathan to their owne knowledge as most of them say in the very houre of death Theophilus They doe belong therefore no doubt to the second or third kinde of confederacie and they worke secretly by the deuill Quanquam haec ipsinon advertant norint Albeit they neither perceiue nor know this thing Mysodaemon But you haue not one syllable in all the Scriptures of God to prooue any such league or couenant betweene Sathan and witches Theophilus We haue not indeede any such wordes or phrases and yet may we truely conclude that there are such things by Scripture for the Scripture shewing vs the great readines and acquaintance of Sathan with the enchaunters of Egypt the Pythonist of Endor and Philippi doe therein significantly giue vs to vnderstande that there was some precontract and confederacie betweene them for Sathan will neuer worke in such manner but with whome hee hath some league and acquaintance Mysodaemon And what can you say of our witches oyntments for I remember Ioh. Bap. Neap. did prooue by his owne experience that this was but meere coosenage and a fable in witchcraft as we may read in his little booke of naturall magicke lib. 2. cap. 26. Theophilus First as for the strength of any oyntmentes to worke any magicall inuentions I answer Mysodaemon it is none at all For oyntments can mooue Sathan no more then figures crosses circles periaptes the superstitious mutterings of holy wordes and such like abhominations Secondly that they haue notwithstanding such stuffe in their practise I am induced to beleeue for that Sathan wants not in his seruice as is before saide all the apish imitations of Gods religion that can be deuised by new found and forged sacraments Againe Mysodaemon if this making of oyntementes of the fatte of young children seeme so straunge vnto thee vnderstande this that albeit the deuill little regardeth such oyntementes yet is hee right glad to behould and see the murder and bloodshedding of young infantes for wherefore else did the Heathen kill and sacrifice their children vnto Moloche and that thou maiest vnderstande also what that abhominable practise was David sheweth that complaining because this horrible idolatrie crept into the Church for he saith They offered their sonnes and daughters vnto deuills And that the deuill stirreth Sathanicall magitians to offer these bloody sacrifices vnto him the ecclesiasticall stories of Maxentius and Iulian and others can testifie vnto vs. For of the one it is said Contulit se magicis studijs ad incantationem iam mulieres praegnantes discidit iam infantium recens natorum viscera inquisiuit arcano quodammodo daemones advocauit He gaue himselfe to the studie of magick for inchantment and then he ript women with child and sought diuinations in the entrals of young infants and called or coniured deuils secretly And of the other it is written Antiochiae verò aiunt multas arcas in regia refertas humanis capitibus inventas esse multisque in puteis cadavera humana There were found at Antioche as they say many chestes full of deade mens sculles and many dead corses were found in wells and a little before his death in the Persian warre it is said in the same place that he ript an other woman with child to practise vpon her his diuinations and then he hung her by the heare purposing to learne more by her dead bodie at his returne but therein he fayled albeit his deuils told him the contrarie Againe Plinie writing of Nero and his magicke saith thus of him Homines etiam immolare gratissimum ei fuit He was most delighted to sacrifice men vnto deuills Apollo taught his witches to sacrifice a noble Virgin to stay the plague among the Lacedemonians Polyxena Priamus daughter and Iphigenia Agamemnons were both sacrificed to Sathan in like manner The witches of Scithia offered men in sacrifice vnto Diana The witches of Fraunce vnto Mercurie The witches of Africa vnto Saturne And what was Diana Mercurie Saturne but Sathan and his fellowes which coloured and shrowded them selues vnder such names and titles as Mirandula saith rightwell among the blinde and prophane Gentiles The Romane witches taught the old Romanes to sacrifice two men yeerely to appease the Gods and to cast them into Tyber In Cyprus also they sacrificed a man vnto Apollo To conclude Baals witches shew plainly how greatly Sathan delighteth himself to see mens blood shed in his seruice for it is written of them They cryed loud and cut them selues as the manner was with kniues and launces till the blood gushed out vpon them And this hath is and euer will be the ende of all spirituall whoredome with Sathan in witchcraft The like effects could I shew by examples of corporall whoredome also for these two kinds of pollutions as they haue great affinitie in nature and in filthie practises accompanie one the other so for this ende in murder and bloodshedding they haue not much varied but euer in all ages offered Sathan these bloodie sacrifices vnder sundrie and diuerse pretenses as it is by the continuall obseruation of wise men truly testified vnto vs. Mysodaemon No doubt Theophilus if Sathan haue that bloodie purpose in witches oyntments he will vse all the meanes he can to worke his wonders by such oyntments indeede for the scripture telleth vs that he is a roaring lyon seeking without rest whom he may deuoure and destroy both in bodie and soule But least I wearie you Theophilus in these things wherein I know you be not greatly delighted I pray you let me heare in a word what can be saide of lycanthropeia transformation of men and women into wolfes and cattes c. for these things are cleane contrarie against nature and must be meere poeticall fables if the trueth be tryed Theophilus Truely my greatest delight in this conference Mysodaemon is to helpe thee what I can to come vnto the knowledge of the trueth to make thee more able to auoyde if God so please all the daungers of these Sathanicall delusions for I may speake truely as another doeth for mine owne part Equidem de diabolis eorumque ministris sortiarijs lubenter disputare non soleo c. eatenus
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
these rules following in all such families must be carefully practised 1. The lords masters and fathers of families must draw nere vnto God themselues by vnfained repentance that their owne bodies and soules may be truly sanctified so must the strong man be first conquered Luk. 11. 21 22. 2. Their families also with like diligence often purged Gen. 35. 2 Ps. 101. 7. Epist. to Philemon Deut. 21. 18 21. 3. In Gods most holy word faithfully instructed Gen. 18. 19. 1. Cor. 14. 34 35. Deut. 6. 6. Eph. 6. 4. 2. Tim. 3. 15. 4. They must also go before and direct their houshold in praier thankesgiuing when they be present 10. 6. 11. Ps. 55. 17. 127. 1. Tim. 4. 4. that the seruants may doe the like when they be absent Gen. 24. 12 13. without interruption 1. Pet. 3. 7. 5. They must dwell with their wiues as men of knowledge 1. Pet. 5. 7. not bitter vnto them Col. 3. 19. contract with the faithfull onely Gen. 6. 2 3. in the Lord 1. Cor. 7. 39. the marriage bed sanctified with praiers 1. Tim. 4. 3 4. vsed to bridle and asswage not to feed stirre vp lust Ro. 13. 14. abstaining it at certen times appointed for fasting praier 1. Cor. 7. 5. in the time of womens seperation Ezec. 18. 6. 22. 10. Lev. 20. 18. 6. The wifes subiect to their husbands Col. 3. 19. in pure conuersation which is with feare 1. Pet. 3. 1 2. 7. The children brought vp in the information of the lord Eph. 6. 4. obeying in al things their parents Col. 3. 20. in the Lord Eph. 6. 1. 8. The masters must do that which is iust and equall to seruants Col. 4. 1. without threatnings Eph. 6. 9. 9. The seruants auoide eye seruice do their dueties in Gods feare as vnto the Lord Col. 3. 21 23. with feare trembling Eph. 6. 5. 10. They must also direct command their familie to a priuate fast when publique or priuate calamitie or such like needful occasion so requireth Hest. 4. 16. Neh. 1. 4. Act. 10. 30. 11. Conduct them to the publique ministerie where it may be found Amos 8. 11. 12. 2. King 4. 23. Act. 20. 28. Heb. 13. 7 17. by priuate conference Mal. 3. 16. Act. 17. 11. see how they profit assēbling their familie at certen times appointed Act. 10. 24. Neh. 8. 13. Iob. 1. 5. 12. A godly domestic all discipline must be vsed 1. admonition Math. 18. 15 19. 2. penalties ordained answerable to the offence committed lighter for the lesse Prov. 23. 13 14. sharper for the greater Epist. to Phil. 3. and if neede require the Church must be told Math. 18. 17. 4. the last refuge is the civill Magistrate Deut. 21. 18 21. Mys. These rules I graunt are right good indeed the practise obedience you speak of is to be wished but to speak as I think Theophilus such families as you require are as hard to be found as blacke swans or the families of Europia Theoph. Not so Mys. your eyes be to dimme I know my selfe where God be blessed some such may be found in our land and yet if they were neuer so few yet must the men that will auoyd the dāgers which haue bin before mētioned carefully obserue this order prescribed of God say with Ioshua Albeit others yea all the world choose the gods of the Amorites yet I and my house will serue the Lord. Now for the 2. point how a man may best be preserued frō the poison of witchcraft I will shewe thee Misodaemon onely by Iobs example how thou maiest best be preserued Mys. I loue greatly to view often the examples of the holy fathers for no dout they are Gods glasses for our instruction I remember we are charged not to be slothfull but followers of them which through faith and patience inherit the promises Heb. 6. 12. But I pray you what preseruatiues had Iob for we read all fayled him and Sathan brought him vnto a wonderfull miserie Theophilus His preseruatiues were most soueraigne and they failed him not albeit he fainted often beeing long wearied in that conflict with Sathan his pretious preseruatiues were these First faith 2. prayer 3. arighteous life 4. the word of God 5. repentance and sixtlie the continuall most gratious prouidence of God ouer him Mysodaemon How did faith preserue him Theophilus S. Iohn saith that faith is the victorie that ouercommeth the world and S. Peter chargeth vs to resist the deuil steadfast in faith and S. Paule biddeth vs aboue all things to auoide the fierie dartes of Sathan to take the shield of faith By these few places it appeareth that faith is a most sure shield against Sathan Nowe that Iob had faith many rare vertues in him doe testifie his innocent life his feare and reuerence of God his godly repentance and singular patience which can neuer be without faith for patience is a quiet wayting and exspectation of the promises which faith assureth vs shal be performed His owne wordes are in his most bitter temptations Iob. 13. 15. Lo though hee slay me yet will I trust in him and I will reprooue my waies in his sight Wherefore Misodaemon if thou wilt follow Iob call vpon God earnestly for this precious gift of faith and thou shalt haue one most strong target to auoide safely all Sathanicall darts of witchcraft Mysodaemon And what is the second preseruatiue Theophilus Iobs second preseruatiue was Prayer of this the Apostle saith that when the Saints haue on their compleate armour against Sathan yet they can not be safe vnlesse they pray alway Iob had this for it is written that Iob offered burnt offerings early in the morning for him selfe and all his children and it is added Thus did Iob euery day Prayer is a comfortable conference and talke with the Lord and is most strong if it be feruent and beeing offered by a righteous man such as Iob was it is a sweete sacrifice vnto God Wherefore vse also Misodaemon this preseruatiue and thou shalt be free from many euils sit tibi veloratio assidua vellectio nunc cum Deo loquere nunc Deus tecum Either read or pray alway one while talke thou with God another while let God talke with thee Mysodaemon So I will and purpose Theophilus for we are often charged so to do what was the third preservatiue Theophilus A righteous sober and vpright conversation is a most sure brestplate against Sathan for when he findeth our faith and profession to haue the seale of a righteous life he wil flee from vs as appeareth notably in Iobs exāple for he being an vpright and iust man one that feared God and eschewed euill Sathan might well spurne at him but could not annoy him nor iustly accuse him before his God of any euill Myso-daemon And what is the fourth preservatiue Theophilus The worde of God and that mightie worde is a most strong two edged
sworde and notably preserueth vs from Sathan if we can wisely handle it as our Sauiour hath taught vs by his owne example As for Iobs time it is vndoubtedly to be thought that he liued before the Lawe because of his long life Chap. 42. 16. Psal. 90. 10. and sacrifices in a straunge land which by the Lawe were commanded to be done before the Arke or in the tabernacle of God Some thinke that he was about the time the Church was in Egypt All the Patriarkes and holy fathers of that time and before had great knowledge and many yeeres experience and were preachers of the word of God in their families Gene. 18. 19. and receiued it partly by their fathers instruction Psal. 78. 3. partly by visions and sundrie other meanes from God him selfe Hebr. 1. 1. And as for Iob he had both instruction by man Chap. 42. 5. and reuelations from God Chap. 38. and 42. 5. and taught the same vnto his people Chap. 1. 5. and 29. 22. and 22. 22. Myso-daemon Nowe tell me what was the 5. preservatiue Theophilus Repentance the life of Gods saints is a continuall repentance because of their continuall infirmities and offences The penitent hath two good properties One is he feareth God truely and so is humbled the other is he resteth vpon God faithfully and so is strengthened The Lord is greatly delighted in them that feare him attend vpon his mercie but if any proude rebellious sinnes haue snared them the Lord leaueth them as naked and as it were in Sathans iurisdiction as Dauid often and others And as for Iob he walked most circumspectly within the boundes of true repentance before the Lorde his God Whefore Mysodaemon call mightely vpon God for this great blessing also for repentance is the precious gift and worke of God Myso-daemon And what was his 6. and last preseruatiue Theophilus The prouidence of almightie God was his most strong to wre and moste soueraigne preseruatiue against all euill Of this Dauid glorieth and singeth often sweetly in his Psalmes as in the 91. v. 9 10 11 12. on this maner Because thou hast saide the Lord is mine help and hast set the moste high for thy refuge there shall none euill come vnto thee neither shall anie plague come neere thy tabernacle for he shall giue his Angels charge ouer thee to keepe thee in all thy waies they shall beare thee in their hands that thou shalt not hurt thy foot against a stone thou shalt walke vpon the lyon and aspe the young lyon and the dragon shalt thou tread vnder thy foot Nowe that Iob was most safe vnder this shelter and could not be anoied by Satan the deuill confesseth it himselfe For he saieth he can not come neere him by reason of a certen hedge wherewith he and all his were compassed about the wordes are these Then Satan saide doth Iob feare God for nought hast thou not made an hedge about him and about his house and about al that he hath on euery side And thus thou seest Mysodaemon how Iob was preserued from Satan and all his artes wherefore if thou canst purchase these preseruatiues for any price or by any meanes come by them I will assure thee for thy safety in all dangers of bodie and soule Myso-daemon But I see not yet how hee was preserued for the deuill ouercame him most fearefully consumed him and al his goods Theophilus The deuill ouercame him not nor could not work his wil purpose vpon him For Satans chiefe purpose against Iob was to cause him to blaspheme God to renounce God and religion to fall from the faith from repentance and from the grace of God And to this end when the Lord gaue him entrance he destroied his goods with strange fire and theeues he murdered his children with a tempest he consumed his bodie with byles and mooued also his friends and his owne wife to reuile and to scorne him and his profession Notwithstanding all these engines of Satan Iobs preseruatiues were so good and precious that the deuill was vtterly vnable to bring any of those euils he most desired vpon him for the Lord witnesseth of him saying In all this Iob sinned not nor charged God foolishlie And to be short when Satan had assaulted him with all extremities that could be deuised albeit his faith fainted yet it failed him not for he continued in faithfull repentance and grace of God vnto the end And thus haue I taught thee Mysodaemon what things I thought expedient for thee and most needfull concerning witchcraft I doubt not but many of our friends could say more Wherefore giue them no rest but cause them by al good meanes to communicate vnto vs both their knowledge and experience in this argument Farewell Mysodaemon I must now leaue thee Mysodaemon Farewell good Theophilus I moste hartelie thanke you I doe not now farre dissent from your iudgement but because I so hate the deuill all his delusions as you know I will stirre vp all the friends I can as you desire to impart vnto vs their knowledge and experience in these points Theophilus Farewell in Christ Mysodaemon and do so FINIS †A SHORT DISCOVRSE SHEWING THE MOST CERTEN AND PRINCIPAL MEANES ORdeined of God to discouer expell and to confound all the Sathanicall inuentions of witchcraft and Sorcerie ⸫ What communion hath light with darkenesse and what concord hath Christ with Beliall 2. Cor. 6. 14 15. CHAP. I. THAT THE MINISTERIE OF GODS WORDE IS THE most certen and principall good meanes ordained of God for the discouerie and confusion of Witchcraft Looke what meanes the Lord principallie commendeth vnto vs for the discouerie and confusion of Sathan and his artes that may best effect his discouerie and ought most to be practised God hath commended principallie for this purpose the ministerie of his worde Therefore this ministerie may best discouer Sathan and his artes and ought of vs most to be practised 1. Proposition or Major THE first Proposition is most certen and because the Worlde seeketh many vnlawfull meanes to discouer and auoide the euill arts harmes of Sathan after the brayne of man and the inuention of the deuill him selfe therefore it comes to passe that such men be more and more blinded in their mindes benummed in their sinnes besotted of Sathan yea tumbled and tossed in the world at his pleasure the Lord in his iustice because of the contēpt of his glorious Maiestie will revealed in his word giuing them ouer to their owne ignorance and hardnes of heart Therfore haue men vsed to scare away the deuils and arts of magick in the thick mist of poperie with holy water certen nūber of masses halowed bels consultation with wizards and saith Bodin Ne quem circumueniant magi ipsorum carmina abundant pulchris orationibus That none be circumvented with magicke or witchcraft their charmes are full of godly prayers psalmes and
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