Kosem And king Solomon Prou. 16. doth commend Kesem that is diuination in the lippes of the king which should guide him in iudgement For in those places Kosem is put for a man of excellent and rare giftes for gouernment In other places of the holy Scriptures where it is taken in euill part it is put for false prophets which with their lying and vaine diuinations did seduce the people These did sometyme deuise lies sometyme they did dreame dreams which they followed and propounded to the people as if they had receaued them from God for God did vse that as one way to reueale himselfe to his seruants when as in deed they were in these diuiners but the vanities of their owne hartes and illusions of vncleane spirites which alwaies counterfait the holy spirite of God Sometyme the deuill did inspire them and shew them visions as if he had bene the holy Ghost and made them vtter his wares vnder the name of God This matter is is sufficiently proued by the history which is written 1 Reg. 22 for there it is shewed that to the end king Ahab might bee seduced and goe vp to Ramoth Gyliad vnto battaile a deuill hath power giuen him to be a lying spirite in the mouth of the 400 false prophets which were Ahabs Diuers thinges are in that place set forth to the reach of our capacity but this is clere what effect it wrought for both the Prophets and Ahab were â—…eceiued Sometyme the Lord himselfe did speake vnto Kosem though we neuer read that any true Prophet was so called but sorcerers which did fetch answers diuinations from the deuil whom they tooke to be God hee did so cunningly handle the matter But wee do not reade in the holy Scripture of any moe but one sorcerer whom the Lord spake vnto And that was Balaam for he is called Kosem Ios. 13. ver 22 which name sheweth that hee was no Prophet of the Lord. hee was accustomed to fetch answers from the Deuill why els did hee will those that were sent from the King to stay all night to see what answere hee should haue It is sayd afterward that he went Likkath Kesamim that is to meet with diuinations A thing which hee was accustomed vnto but at this tyme God himselfe did speake vnto him The second is called Megnonen from whence this name was deriued none can for certainty affirme for it may come Gnun whereof commeth Gnonah which signifyeth a set tyme for any purpose It may also as well bee deriued from Gnanan which is a clowd Of whether of them it commeth it is vsually taken for such as did practise Indiciarie Astrologie which from the course of the heauens and the stars did take vpon them to foreshew warres pestilences sedicions treasons and the death of great Princes Moreouer they did teach the fit and prosperous times for to buy or to sel to iourney by Sea or by Lande to make peace to vndertake warre or to marry These also did take vpon them to shew vnto euer man so that they did know the instant of his byrth whether he were borne vnder a lucky or an vnlucky planet What vertue or what vice he should be giuen vnto whether he should be rich or poore learned or vnlearned what manner of death hee should dye Agaynst these God did inuey by his Prophets declaring their vanity accompting them among the witches and sorcerers Their errors are very vyle and abhominable by which they did seduce the blynd Wee may see how the Lord doth speake of them Iesay chapter 47. ver 15. where hee calleth them Hobere schammaim that is obseruers of the Heauens and Chozim baccahochabim gazers vppon the Starres It is not the mynde of the Lord to condemne the obseruing and beholding of the course of the Heauens and the Starres for they set foorth the great glory of the Creator as those are much to blame which do not diligently behold them to be stirred vp vnto admiration worshipping of the great God But those Astrologians did behold them aiuisse ascribing all good thinges vnto them which are peculier vnto God like wise the euil thinges which are from the deuil and from the corrupted nature of man by original sinne Yea they tye the prouidence of God vnto the Starres For if there bee any sound vertue in a man it is of grace through fayth and not from the Starres drookennes adultery murther disobedience cruelty and such like are of the Deuill and from the nature of man by him corrupted in the fall of Adam If a man should aske these vayne fooles whether the nature of the starres bee changed since mans fall what will they answere for this they must needes confesse that if the Starres bee the cause and fountaine of vice in men then they bee either changed from their first creation from good into euill or else that God created the cause and fountayne of euill And so as they committe vile sacrilege on the one side when they make the starres the bestowers of vertues lykewise on the other side they fall into horrible blasphemie when they make God the creator of the cause of euil The holy Scriptures do teach that vice and vncleannes is in vs from our sinfull parentes and that the Deuill brought it in and doth increase the same famins pestilences and cruell warres are sent by the wrath of God for sinne The wise Astrologians tell vs of this and that coniunction of planets which wil cause tyrants to rage frendes to be false one to an other women will bee disobedient to their husbandes these thinges in deede come much to passe and folish people beleue that the Astrologians did foresee it by the Starres If men did prosper it was ascribed vnto that lucky planet vnder which they were borne In aduersity they blamed the Starres warres pestilences and famins being thought to come from them men neuer consider their sinnes which haue bene the cause of Gods indignation for those thinges hee sendeth as the roddes and scourges of his wrath but are led into a further mischiefe for 〈◊〉 they fâ—…ll to worship the host of Heauen And as the Lord sayth Ierem. 10. They feare the signes of Heauen For this is mans nature that where hee is perswaded that there is the power to bring prosperity and aduersitye there will hee woorship In respect therefore of this the Astrologians are litle better then witches For the deuill doth seduce by them Some will exclaime that wee do now condemne the excellent and noble skill of Astronomie But that is nothing so For it is a precious gift which God hath giuen vnto men wherby they are able to take view of his works which are so high aboue them Men do behold goodly things so sone as they cast their eies vpon the heauens But such as haue the skill of Astronomie doe behold a great deale more All men do see a glorious trimme worke but yet a far off Whereas the Astronomers are
maister to seeke vnto a cunning man The self same deuil knoweth best where the cup lieth hid and who stale it He therfore is y e most fit doth giue the directioÌ„ But what hath y â— deuil gained by this he hath gained euen his desire for God letting him loose for to tempt here followe great sinnes First there is theft then seeking vnto deuils But because men are blind and suppose that such a seeking is no great offence I will shew what the Lord speaketh thereof in the holy scriptures I will first referre men vnto that which the holy Ghost saith of King Saule 1. Cronic 10. For there we may see that there are two sinnes meÌ„tioned for which the Lord did destroy Saule The one that he spared Agag The other that he enquired 〈◊〉 â—…ho The Lord hath giuen an expresse commandement Dâ—… 18. that his people shall not seeke vnto such The Prophet Esay chap. 8. ver 20. affirmeth that there is no spark of light in those which doe enquire at those which haue familiar spirites It is as much as if he should say they haue no sound knowledge of God at all in them This is a thing to be woondred at that in places where the Gospell hath bene many yéeres taught there should bee men found that are ignorant of God But indéede they haue not reuerenced but despised the light in their hearts The Lord doth threaten sharply Liuiti 20. vers 6. that person which shall seeke vnto those that worke with the deuill The words bee these The soule which shall turne it selfe vnto Oboth that is to the Spirites of â—…ytho or to the Soothsayers to goe a whoring after them I will set my face against that soule and will cut him off from among his people God saith here that such persons as seeke vnto Coniurers and Witches doe goe a whoring after deuilles The soule of man should be kept pure and chast vnto God as a wife vnto her only husband They should not commit spirituall whoredome with deuilles as the Lord doth here charge those which seeke vnto deuilles What a foule thing is this that such as haue made a solemne vowe in baptisme to forsake the deuill and all his workes should now séeke vnto deuilles for helpe Hee that committeth adulterie in the flesh is not to bee suffered Then how much more are these worthie to bee rooted out which haue so vnfaithfully broken their vowe made vnto GOD and haue committed whoredome with deuills If there were no other hurt but this by witchcraft you sée the deuill hath gained much when many giue counsell and many doo seeke vnto such as haue familiare spirits and so in effect fall from the liuing God I might stay here and procéede no further to shew what doth mooue the deuill to doo such things by Witches as he could doo as well without them and what doth mooue him to heale such as are hurt to reueale things which are lost or stolen and as it were to doo good But I goe a litle further and shew great and generall mischiefes What greater aduauntage vnto the deuill then to hold men from turning vnto God by repentaunce And this hee doth bring to passe by Witches All chastisements come from God whether they be such as hee doth with his owne hand inflict or such as hee giueth the deuill point to lay vppon men So that whether the Lord God doo it with his owne hand or by the diuell as hee did vnto Iob or whether the deuill doo it without a Witch or by a Witch all is one in this respect that it commeth from God shold humble men and bring them vnto true repentance But men looke no further theÌ„ vnto y e witch they fret rage against her they neuer looke so high as vnto God they looke not to the cause why y â— deuil hath power ouer them they seeke not to appease Gods wrath But they fly vpon y â— witch they think if shee were not they should doo well enough shee is made the cause of all plagues mischiefes whereas in very deede she is but an Instrument which the deuill vseth for a colour their owne wickednesse hath prouoked God to anger to giue the deuill power ouer them It is their own infidelity which hath bewitched them they should now turne vnto God and they runne after the deuill For some fall vpon the Witch and beate her or clawe her to fetch blood that so her spirite may haue no power These are well after for the deuill is glad to make them Witches For when as they ascribe power vnto such things to driue out deuils what are they but Witches Some runne vnto the Witch when any friend of theirs is bewitched and threaten her that if she doe not take home her spirite and if that he come any more they will cause her to bée hanged They should runne only vnto God by a liuely faith true repentance and hartie prayer to haue the deuill remooued and they runne vnto the Witch ascribe vnto her that which doth belong only vnto God for they thinke that she hath power to send the deuill and to take him off Alas is there any true faith in these men The deuill hath bewitched them to kéepe them out of the way of repentaunce and to make them his bondslaues Others there bee which haue their Hogges distragely or some other cattell It may be they be so blind and so wicked that God hath giuen power vnto the deuill to make hauocke indéede He mooueth the Witch and she sendeth him Their sinnes they looke not vpon but how to ouercome the power of the Witch as they imagine And what doe they They take a Hogge or some other beast and burne it aliue Doth this driue away the deuill Sure if it doe it is not because it doth ouercome him but because he is delighted with their burnt offring which they offer vnto him What should I stand to reckon vp all the deuises which they haue to driue away the deuill if he haue begunne to hurt them to vnwitch as they call it or to keepe him off with their charmes or with their night-spell which they haue learned What neede is there to rehearse the knackes which they haue to driue away the ague the Tooth-ach to make the Whay Curd to make Butter come to make Cheese runne They bee all very witcheries wrought by the deuill For it is by 〈◊〉 naturall meanes and to tye the extraordinary power of GOD vnto such things is verye blasphemous These bee the fruites of Poperie which hath remooued away the light and left the people in the dark to be deluded by the deuill which remooued away the spirituall armour wherewith the soule should bee defended and taught the people verie witcheries Wee see then or at the least all may easely see that while men are thus blinded with wicked errours about witches they are so farre from the way of repentance that they are carried
named Iiddegnoni Iadang is to know from wheÌ„ce this word semeth to be deriued For such as deale with deuils do know many things which other men can not know so far as God doth permit vnto the deuil to reueale this kind is commonly ioyned with Shoel Ob and therefore thought to differ litle from the same For they both wrought with the Deuill as doe the Witches and also the Coniurers Either of them no doubt may verie wel set forth both our Witches and Coniurers though there seem to be great difference betweene them which is no more in déed but the craft of the deuill His auntient manner of practise with Shoelob and Iiddegnoni haue bene detected and therefore he hath turned thinges into an other forme but the matter is the same Coniurer goeth one way to work the witch an other the one as it seemeth for on purpose the other for an other but yet the cheife end is all one The eyght and last is called Doresh el hammethim that is as much as to say on which enquireth at the dead This kind of witch was called of the grecians Necromantes that is one which vseth diuinations by the dead And the art it self was called Necromancia I sée not how this could much differ froÌ„ Bagnalath Ob which tooke vpon her to fetch vp the soules of dead men These were so called not that they were able by any meanes to featch vp the soule of any man either good or bad But the deuill feined him selfe to be the soule of such or such a body and handled the matter so that they could perceiue none other Thus much may suffice for the names vsed in the holy scriptures There be other but no doubt the same indeed with some of these Now to proceed forward and to shew what any of these did or could doe by soceries it is requisit in the first place to speake of the cheife doeâ—… which is the deuill The nature of deuils described with there operations and effectes The 4 Chapter THe Deuils being the principall agents chiefe practisers in witchcrafts and sorceryes It is much to the purpose to descrybe and set theÌ„ for wheree by we shall bee the better instructed to see what he is able to do in what maner and to what ende purpose At y â— beginning as Gods word doth teach vs they were createdholy Angels full of power glory They sinned they were cast downe from heauen they were vtterly depriued of glory and â—…reserued for iudgement This therfore this change of theirs did not destroy nor take away their former faculties but vtterly corrupt peruert and depraue the same the essence of spirits remayned not onely but also power vnderstanding such as is in Angels y â— heaueÌ„ly Angels are very mighty strong far aboue all earthly creatures in the whole world The infernall angels are for their strength called principalityes powers those blessed ones applye all their might to set vp aduaunce the glgry of God to defend succour his children the deuils bend all their force against God agaynst his glory his truth his people And this is done with such fiercenes rage cruelty that the holy ghost paynteth them out vnder the figure of a great red or fiery dragon roaring lyon in very deed any thing comparable to theÌ„ He hath such power and autority indeede that hee is called the God of the world His kingdome is bound and inclosed within certayne limits for he is y e prince but of darknes but yet within his sayd dominion which is in ignorance of God he exerciseth a mighty tyrany our Sauiour compareth him to a strong man armed which kepeth his castle And what shall we saie for the wisedome and vnderstanding of Angels which was giuen them in their creatioÌ„ was it not far aboue that which men can reach vnto When they became diuels euen those reprobate angels their vnderstanding was not taken awaie but turned into malicious craft and subtiltie He neuer doth any thing but of an euill purpose and yet he can set such a colour that the Apostle saith he doth change himselfe into the likenesse of an angell of light For the same cause he is called the old serpent he was subtill at the beginning but he is now growne much more subtill vp long experience and continuall practise he hath searched out and knoweth all the waies that may be to deceiue So that if God should not chaine him vp as it is set forth Reuel 20. his power and subtiltie ioined together would ouercome and seduce the whole world There be great multitudes of infernall spirits as the holy scriptures doe euerie where shew but yet they doe so ioine together inone that they be called the diuell in the singular number They doe all ioine together as our sauiour teacheth to vphold one kingdome For though they can not loue one another indeede yet the hatred they beare against God is as a band that doth tye them together The holie angels are ministring spirits sent foorth for their sakes which shall inherit the promise They haue no bodilie shape of themselues but to set foorth their speedinesse the scripture applieth it selfe vnto our rude capacitie and painteth them out with wings When they are to rescue and succour the seruants of God they can straight waie from the high heauens which are thousands of thousands of miles distant from the earth bee present with them Such quicknesse is also in the diuels for their nature being spirituall and not loden with any heauie matter as our bodies are doth affoord vnto them such a nimbleues as we can not conceiue By this they flie through the world ouer sea and land and espie out al aduantages and occasions to doe euill Now to declare what these malignant wicked diuels haue effected brought to passe or what great successe they haue attained would be a long and tedious piece of worke A few short sentences of the word of God onely to note the same may suffise in this behalfe he preuailed by his great craft against our first parents he is called the prince of this world and the God of this world The Gentiles did worship diuels since the comming of our Sauiour Christ when hee was bound for a thousand yeares being let loose againe hee seduced the world yea he was the means and it was by the efficacie of his power that Antichrist the Pope and his false religion was set vp And so all the world woondered and followed the beast for so the holy ghost termeth Antichrist and they worshipped the beast and they woorshipped the dragon which gaue power to the beast This seemeth horrible and monstrous that all nations of the world should worship the diuell doubtlesse they neuer meant it but when they forsooke the true worship prescribed in the holie word and imbraced idolatrie and woorship deuised by man whatsoeuer intent they had
glorious and so mighty power shewed are his workes And herein he hath greatly bewitched the blind worlde for it is a common opinion when there are any mighty windes and thunders with terrible lightninges that the Deuill is abroade and doth it When they heare of houses burnt or trees rent vp and other harmes by Sea or by Lande by and by they begin to suspect that there haue beene coniurors abroade then rumors are spread the coniurors sayth one are taken they haue confessed that they raised vp Deuils that three are broken loose yea fiue saith another how they wil get them in againe God knoweth this wicked folly which possesseth the mindes of the ignorant sort is a fruit of Poperie For they tookeaway the light and the Deuill did delude them in the darke at his pleasure for beholde the wisedome of their greate Prelates in this poynt Had they not hallowed belles to ring in greate tempestes that the Deuill might be driuen awaie as not able to come within the sounde of them Did not these graue fathers beleeue that those great and terrible thinges were wrought by the Deuill And the greater they were the rather men ascribed them vnto Deuils a vile and brutish impietie that the more glory did appeare the sooner they shoulde attribute the same vnto the Deuill but in very deede it is the glorious GOD which causeth it to thunder but it may be thought for all this that the Deuill doth bring lightning and thunder and mightie windes because as it seemeth those were no lesse which he did for to plague Iob. I will shewe therefore that there is greate difference betweene the mighty workes of God and those which are asscribed there vnto the Deuill they indeede seeme to be as great lightning and thundering as strong windes but yet they are not the Deull causeth fire to fall downe vppon the seruauntes and the cattell of Iob and burneth them Let vs see whether that bee like vnto the lightning and thunder God createth them and sendeth them in the Cloudes with mighty power and terror they passe through the earth vpon the seas at his commaundement the Deuils did not make nor create that fire but being already scattered in the ayre a company of them diâ—… gather it together and cast it vppon the men and the beastes and make it kindle vpon them this may seeme a very great matter aboue that which it is vnlesse we consider how it was done First this is euident that the sun 〈◊〉 beames 〈◊〉 being the fountaine of heate there is fire dispersed because when they he collected or the scattered heate which is in them drawe together they do burne as experieÌ„ce doth teach by some glasses which 〈◊〉 holden in y â— sun Plutarch sheweth concerning the holy fire which the virgines called vestals did keepe ordeyned by Numa that when it was out either by negligence or mishap it might not be kindled from common fire but they had a way to collect the beames of the sun We see also that by striking a sharpe flint a sharpe Iron together there commeth very burning fire It doth not come out of the stone nor yet out of the Iron for so much fire as with a multitude of strokes is brought out of a little stone a small Iron could not bee in them but they must needs be very hot wheras indeed they be very cold thus therfore it is God hath so ordeined that in this whole worlde there cannot be Uacuum that is to say any place void or emptye but it must needs be filled with soÌ„what there is no power in man to make such empty place so much as a pins head for somwhat must fill the roome we see therfore that water will not run out at the bottom of a vessell that hath holes vnlesse there be way for the ayre to come in to fill the roome put a bottle into the water being empty you shall well perceaue that it is ful of ayre for no water wil into it but as the ayre goeth out euen so when a man striketh a sharpe stone vpon the sharpe edge of Steele hee parteth the Ayre in sunâ—…er at some strokes that if there were not a quicker thing then ayre there would for some moment of time be Uacuum the fire therfore being dispersed doth gather to a sparke fill the place where the ayre was parted What maruel is it theÌ„ though a sorte of maligâ—…ant spirites which haue farre greater power and skill then men do collect the fire which is scattered in the ayre and drawe it downe vpon men This is nothing to the terrible lighteninges and thunders which the mighty God hath created and ordereth But what for the â—…oisterous windes did not Sathan raise as greate as it seemeth as the greatest when it threw downe the house which no doubt was strong for Iobs Children 〈◊〉 no begger's 〈◊〉 answere that this winde was euen the Deuill or a company of Deuils which moued the ayre and came rushing vpon the house themselues with noyse and threw it downe It doth follow heereof that the Deuill can send foorth windes as the Lord doth which at his commaundement goe foorth ouer the large kingdomes of the earth and ouer the wide Seaes this is a worke farre aboue the power of Deuils and therefore the Diuel hath bewitched those whieh beleeue that hee can doe such thinges The Diuels haue power also to infect the humors in mens bodies and of beasts likewise to bring sores and diseases when God giueth him leaue this might suffice to prooue that the Diuels haue no power to hurte but vppon graunted and that the same obteyned they can do much but yet I will adde one testimonie because it is very cleare and bringeth the matter out of all doubt leauing no place for any cauill the Euangelists doe report that our Sauiour did cast Diuels out of a man possessed They besought him that they might enter into a great heard of swine which was feeding in the mountaines he gaue them leaue and the whole heards was carryed into the Sea and drowned in the waters We see they could not touch the Swine without leaue and when that was graunted what mischiefe they wrought thus much for this poynt Diuels can appeare in a bodily shape and vse speeche and conference with men The 6. Chapter OUR Sauiour Christ saith that a spirite hath neither flesh nor bones A spirite hath a substance but yet such as is inuisible whereupon it must needes he graunted that Diuels in their owne nature haue no bodilye shape nor visible forme moreouer it is against the truth against pietie to beleeue that Diuels can create or make bodies or change one body into another for those things are proper to God It followeth therfore that whensoeuer they appeare in a visible forme it is no more but an apparition and counterfeit shewe of a bodie vnlesse a body be at any time lent them And when as they
adiure you by Iesus whome Paule preacheth And they were certaine sonnes of Sceua a chiefe Prieste a Iewe which did this thing the euill spirite answered and said Iesus I knowe Paule I knowe but who are ye the man in whom the euill spirit was ran vpon them and did preuaile against them We see it flatly said the euill spirit and not the man said Iesus I knowe Paule I knowe c. Why should we doubt then but that deuils when God doth permit can speake I knowe not what colour of reason can be alleged against this vnlesse some will say it was long ago let it bee shewed that such a thing hath beene of later times There might be ye see if God permit and no doubt there haue bene many at all times though there haue beene also are many notorious counterfeits â—…f deuils can speake yet there is a reason made by some which boasteth it selfe to be vnanswerable that spirits can take no visible shape It is gathered from the words of Christ vnto Thomas thou doest belieue because thou hast seene Thomas he saith not because thou hast felte I aunswere that as Thomas woulde not trust his sight but would haue it confirmed by feeling which was graunted him so Christe putteth the one sence namely the sight for both sight and feeling or for a sight confirmed by â—…ee ling this is proued by Christs owne wordes in Luke 24. For he saith handle me and see when they were afraid thought it had bene a spirite why doth he not say handle and feele I conclude therefore that it is a thing moste certaine by the word of God that Deuils can both speake and take a visible shape vpon them when God doth permitte No man nor woman can giue power vnto the deuill to doe hurt neither doth their sending authorize him but he vseth them onely for a colour The 8. Chapter HItherto wee haue declared in some measure the nature and power of Deuils Now it resteth that wee speake somewhat touching those instrumentes whome they vse for the practise of their wicked deceipt For the vncleane spirits are the doers in sorceries and witchcraftes men and women are but instrumentes It is the common opinion among the blind ignorant people that the cause and the procuring of harme by witchcraft proceedeth from the Witch that either the Deuill could or would do nothing vnlesse he were sent by her How absurd this conceite is shall easily appeare if wee weigh these fewe rules First al men that haue the vse but of naturall reason must needes confesse that witchcraft and coniuration are to bee nombred among these filthy sinnes which are most abominable and odious in Gods sight this is also as cleere that the fowlest sinnes do spring and flow from the moste vncleane Fountaine though men be corrupt by nature and very vile yet the Deuils are muche worse They bee the authours and deuisers of sinne they drawe men into it the Deuill then hath deuised witcherye coniuration and Enchauntment The Deuill allure th and seduceth men to become Witches Coniurors or Enchaunters he seemeth to be a seruaunt vnto the Witch but shee is his seruaunt The coniurors suppose that they bind him by the power of coniuration in which they reckon vp the names of God but he is voluntarily bound or doth indeed but faine himselfe to be bound for shal we thinke y â— he would deuise teach an art wherby he should indeed be bound Or can any man be so blockish as to imagine that god wil in deed bind him by his power at the will of a Coniuror Againe we may not thinke that he which is more forward vnto euill and mischiefe is set on and procured by the lesse forwarde vnto euill for that is preposterouse then muste wee graunt that the Witch doth not prouoke forward the Deuill but the Deuill bearing swaye in the heart setteth hir on Hee sayth shee sent him but from whence commeth it that she sent him Did he moue hir 〈◊〉 to do so He doth harme shall we suppose that she gaue him commissioÌ„ power let it be examined first we confesse that god ruleth all by his prouideÌ„ce Next this is taught vs also in the holy scriptures y â— the deuill ruleth with power in the children of disobedience hee is the god of y e world sinful men are by a righteous bengance of god subiect vnto him what shal we say then can y â— lesse giue power vnto the greater shall a silly old creature scarse able to bite a â—…ust in suÌ„der giue autortiy power to y â— prince of darknes is any man so simple to beleeue that the Deuill can haue power giuen him but from a greater then himselfe or when hee hath liberty wil hee not execute his power vnlesse some witch send him what is a witch then what is a coniurer what is an enchaunter surely the very vassals and bondslaues of the deuil they haue no power to do or to authorize him to do any thing But hee being the minister executioner of Gods vengeance wheÌ„ God giueth him power he vseth them as his instrumeÌ„ts not to receiue helpe by them for when can they helpe him but onely for a colour that he may draw multitudes into sinne by meanes as indeede hee doth This shall appeare fully in that which followeth and therefore I wil onely touch it here by the way and stand no longer about this point which is manifest ynough That the Deuill practising his mischiefe by sorcerers doth lead the wicked world into many horrible sinnes which snare the soules of men vnto eternall condemnation The 9. Chapter IF this be mayntained that y â— witch is but an instrueÌ„mt vnder a colour then some wil demaund what great thing Satan gaineth by such I answere that he gaineth that which he endeuoureth aboue all things to bring to passe and that it is to lead men into the depth of sinne that they may be drowned in the deeper cendemnation He wayeth not so much the plaguing of mens bodies or hurting their cattle as hee doth that Here therefore is the chiefe matter of all which is to disclose and lay open the subtilty the errors and sinnes which by this meanes he draweth men vnto I will first begin with the coniurer and the witch and all those which vse enthauntment How miserable is their case which are so fallen from the liuing God to haue society aud felowship with deuils The coniurer estemeth him selfe to be a great Lord and commaunder euen of deuils and in deed hath no power to do any thing further then Satan is willing and receiueth power from God and moueth his wicked heart to deale in This great bynder and commaunder of Deuils hath his own soule bound and commaunded by them and is in miserable and vile captiuity The Witch is not allso great but yet the pore old hagge thinketh her selfe strong that shee hath two or three seruants as she may seme
glory is not regarded For if the people did regard Gods glory they would hate witchchraft shew their vehemency against it because his dishonor is much procured thereby as when men go for help vnto his enimy but we sée they hate not that But if a man or child be sick they run vnto a witch they hate not y â— ioyning in compact with deuils when as they runne for help vnto them they haue somewhat lost or stole they doo by by fly vnto deuils they make account that those be good witches do no harme But in very déed they be as euill as other witches for they haue felowship with deuills which is the chiefe fault for those daÌ„mages which they ascribe vnto witches are not in their hand to giue power to the deuill for to doo Then if they did it for loue of God they would hate these also but we sée they doo not only alow them but make of them God coÌ„mandeth in his law that all that haue familier spirits should be put to death yet I say the faithles people doo make much of them alow of them Moreouer there be none more extreme haters of witches then such as be infected with a kinde of witchcraft them selues for what are they but witches if a man looke well into y â— matter which haue their night spell and so many charmes deuises to auoide the daungers of witchcraft or to vnwitch none are more furious agaynst witches then these such as of all others are y â— readiest to run for help vnto the deuill therefore I may boldly affirme that it is of a mad rage and not of a good zeale that the most are carried withall against witches which ought to teach men wisedome discreation warines when they be for to deale in such matters especially when as it doth concerne life or death What manner of persons are fittest for the deuill to make his instruments in witchcraft sorceries and who are subiect vnto his harmes Chapt. 11. WHen Satan at the first enterprised the ruine and destruction of man he did not vnaduisedly set vp on the worke but in great subtilty chose him a fit instrument for the purpose euen the serpent who was more subtill then any beast of the field He is now an old serpent long practised and hath increased his subtilty by much approoued experience He doth not nowe attempt his wicked worke but 〈◊〉 all y â— fittest waies meanes that hée can hée doth obserue time place with all other circumstances and looke of what sort soeuer his worke shalbe he séeketh coÌ„uenient persons as matter to work vpon he chuseth out fit instruments to worke withall when he raiseth vp some heresie to destroy y â— true faith which is with subtill shew to be defended he suggesteth not the same into the minde of a blunt vnlearned foole which is able to say litle but if it be possible he espieth out a subtil minde which is also proud vaine glorious stiffe to maintain any purpose Likewise when he will séeme by witchcraft he doth not hope to draw a godly man well instructed in Gods word into his net to make him a witch for he is not subiect vnto his illusions there is light in him which the darknes can not smother What then he séeketh for vngodly persons which are blind full of infidelity ouerwhelmed drowned in dark ignorance If there be aboue all these a melancholike constitution of body his impressions print the déeper in the minde If they be fell and giuen to anger ready to reuenge they be so much the fitter pouerty also will help in some respect When such a person is mooued with furie shee curseth biddeth a vengeance light vpon him with whom she is displeased she biddeth the deuill all the deuills in hell take him the wicked spirit who inflamed her heart is ready at hand and if he haue power to hurt y â— party giuen him of God or sée any probability that he shal haue or know any disease ready to breake forth in some likenes or w t some voice doth demauÌ„d what he shall doo it may the woman doth think it very strange at the first is a fraid to heare a thing like a cat speak but this feare in time is remooued The coÌ„iurer is one that hath a mind addicted vnto curiosity vaine estimation he taketh him selfe by déep skill power to rule ouer deuils therfore though he appeare fierce terrible before him it is not amisse nay it confirmeth him y â— more Now for conuenient matter to work vpon I coÌ„fesse y â— the deuils are instrumeÌ„ts which God vseth not only to be executioners of vengeance vpon the reprobate to plague y â— wicked but also to assault to teÌ„pt to vex to chastise his déere children and therefore they haue sometimes leaue to afflict some of these in body or substance but y â— is rare when it is so Gods holy seruaunts doo looke vp vnto him confesse their sinnes with humble hearts séeking fauour and release at his hands as Iob did they turne not their eyes vnto witches they cry not out vpon them as if they were the cause you heare not these wish they were rooted out because they feare hurt by theÌ„ but they abhor the sin and in zeale of Gods glory desire that due execution may be done vpon them The deuil then by his witches coniurers preuaileth not amonge these hee doth preuaile among an other sort of men greatly he hath power giuen him to plague to vex many of them they haue no power of true liuely faith to withstand him they bee full of all darknes ignorance the heauenly light power of Gods holy word is not abiding in them marke it who will he shall finde this most true that y â— greatest part of those which cry out y t they are bewitched that run vnto witches for help that vse their charmes séeke so many waies to vnwitch are euen as ignorant as far from zeale loue of y â— gospel as full of vices as the very witches them selues so that y â— deuil doth euen with as much ease seduce lead these men into errors by witches coniurers finding them in y â— dark as he doth allure the poore siley old woman to be a witch and the Idolatroâ—…s adulterous masse-priest to be a coniurer Thus much may suffice to shew what persons y â— deuil doth make choise of to be his instruments and what maner of persons he deceiueth hurteth by them The true remedy whereby men are deliuered from all feare and daunger of witchcraft Chapt. 12. MEn are glad to finde a medicine that will driue away rid them off an ague how much gladder would they bee to finde a present remedy to preserue them safe frée from the feare off all imagined hurt and danger which cometh
by witchcraft but it is a merueilous thing to sée in what feare men are and yet will not imbrace y â— wholsome remedy which the Lord hath prescribed they séeke many meanes that with cost and trauell but yet they are neuer the better for if they finde some ease vnto the body it is with the losse of y â— soule the deuill himselfe did inuent those medicines which they fly vnto for God neuer appointed them is he so foolishe as to make weapons against himself if they be vexed or hanted with a spirit as they vse to say a witch driue him out it is the deuil y t driueth him out if he be indéede driuen out But the trueth is he is not for Satan doth not driue out Satan Put the case that one deuill did expell another what comfort could it be vnto the possessed more then this that a weaker deuill is driuen out of him to giue place to a stronger For the stronger deuill would neuer expell the weaker vnlesse it were to enter there himselfe To let this passe it will be demaunded where there is any remedie prescribed by the Lord against witcherie The Lord saith he would raise vp a Prophet vnto the people Deut. 18. Those which giue eare vnto him shalbe safe Some man will say that is but in this one poynt that he shall not be deceiued by such as wrought by the deuil nor led into error But where is there any remedie mentioned to preserue a man from the bodily harmes done by Witches I aunswer that it were a straunge thing for the holy Scriptures to appoynt a medicine for such a disease as it neuer mentioneth The word of the Lord doth neuer mention that Witches can hurt the bodie at all therfore it doth no where prescribe any remedie for that which is not The malignant spirits or wicked deuils doe hurt both bodies and soules and therefore there is a way taught how to be frée from theÌ„ They haue no increase of power by a Witch but only thus much that for the iust vengeaunce of God vpon the vngodly the is glad to bee sent and obteyneth power but he that is armed against them alone is armed against both witch and them Against them there is no power can preuaile but the power of God Therefore when the holy Apostle doth set men in battell against deuils he willeth them to be strong in the Lord and in the power of his might This mightie power of God is made ours onely by faith For which cause S. Iohn saith that faith is our victorie He that beléeueth doth ouercome the world which cannot bee vnlesse he doe ouercome the prince of the world This faith is the free gift of God but yet because he hath ordeyned outward meanes to come vnto it we are willed to take vnto vs all the whole armour of God wherein this might consisteth And to the end that the exhortation may the more affect vs Saint Paule doth expresse the whole matter vnder the likenesse and termes of warre For thereby appeareth that there is néede of Gods power that we may escape out of the great perrill The Apostle as a chiefe Captaine in the Lords Armie doth stirre vp and prepare all Christian souldiers He sheweth who be the enemies He declareth their terror in sundrie respects But yet vndoubted victorie vnto all those which followe his prescript All the power of God wherewith wee resist and ouercome the deuill is conueyed into vs by faith alone But because he speaketh as of a souldier in his compleat armour he applieth but one part vnto faith and the rest vnto those things which doe goe vnseperably with faith The souldier had his head and all parts of his bodie with his legges and feete armed then had he his sword in his right hand and his shield in the left Euen so in this spirituall armour applyed by similitude vnto the soule here is armour for the head for the feet and legges and for al the whole bodie and then the shield of faith to hold foorth in the one hand and the spirituall sword which is the word of God in the other hand The summe of the whole is that by faith in the Gospell of Iesus Christ we are armed with power of grace with true knowledge and light with sincere integritie of heart and with a godly life with zeale with patience and with all other heauenly vertues so that the fierie darts of the deuill neither in tempting vnto filthie sinnes nor yet in damnable heresies and opinions can fasten vpon vs. If wee want the true faith wee want grace we be not in Christ we haue not his spirit This faith is grounded vpon the word of God for the word is sent to bee preached that men may heare and beléeue If men bée ignorant in the word of God they cannot haue power to resist the deuill they haue no sword to fight with him Christ our great Captaine hath left vnto vs an example which we ought to follow when he resisted the deuill For at euery temptation he draweth foorth this same spirituall sworde and saith it is written and so woundeth Satan therewith that he taketh the foyle Moreouer as men are to bee armed with the power of GOD so are they continually to pray for by faithfull prayer they shall obtaine a continuall supplie of grace to ouercome the new and fresh assalts of the deuill We are to giue thanks also vnto God at all tymes for his benefites to depend vppon his prouidence to commend vnto his keeping both our soules and bodies and all that we possesse Thus shall the deuill haue no power for to hunt vs but if the Lord doe giue him leaue to afflict vs yet shal it be no further then may tend vnto our good For all things worke together for good vnto those which doe loue God Let it mooue vs to seeke increase of faith by often hearing of Gods word taught let it driue vs vnto continuall meditation in the same and vnto a godly life For all those which despise the glorious Gospell of Christ or the publishing of the same and most especially such as fight against it doe to their power set vp the kingdome of the deuill and bring in all witcherie The light of the Gospell doth beate him downe and therefore when Christ sent foorth his Disciples at the first to preach and they returning reioyced that euen the deuilles were made subiect vnto them he saith I saw Satan fall downe from heauen like lightning The Lord send abroad the light of his truth to throw downe Satan and to driue away darknes from the mindes of the people Amen FINIS Deut. 18. â—… Thes. 2. Geu 6. Icch â—…3 6 Mich. 3. Psalm 8. Psalm 19 Gen. 30. Eccl. 10. I Sam. 28 Esay 29. 2 Pet. 2. Iude. Ephes. Psalm 34. Heb. 1. Reuel 21. 1. Pet. 5. Mat. 12. Mat. 12. Gen. 3. 2. Cor. 4. â—… Cor. 10. Reuel 20. 2. Thes. 2. Reuel 1â—… Reuel 12. Ephes. 2. Rom. â—… Ephes. 6. 2. Cor. 12. Iohn 5. Psal. 29. Luke 24. â—… Sam. 28. 1. Cro. 10. 2. Cor. 12. Gen. 3. Exod. 8. Act. 16. Gen. 3. 〈◊〉 19. Iohn 20. Luke 24. Epheâ—… 2. â—… Cor 4. Rom. 8.