A Discourse of the subtle Practices of devils by Witches and Sorcerers. By which men are and have been greatly deluded: the antiquity of them: their divers sorts and Names.  
With an Answer unto divers frivolous Reasons which some do make to prove that the Devils did not make those Aperations in any bodily shape.  
By G. Gyfford.  
Imprinted at London for Toby Cook. 1587.   

¶ To the right worshipful Master Richard Martin, Alderman, and Warden of her majesties Mint.  
THE sacred Scriptures (right worshipful) both of the old and new Testament, do speak in sundrieplaces of Witches, Conjurers, & Sorcerers, and that such doings are in high detestation before God: but what these can do few of the vulgar sort do rightly understand. For the most part do ascribe unto them very foolishly, such power and efficacy in working, as in deed the devil is not able to perform, though God should enlarge his chain & give him full scope to do all that he desireth. Again, some few are of the mind, that whatsoever is spoken in the holy Scriptures, or in other writers concerning things wrought by such kind of people, it was not done by the devil, but was a mere craft and cozenage of the deceitful men and women, which have taken upon them such matters▪ That the holy scriptures have no meaning to teach that devils ever did any thing that way▪ And that all other writers have erred which maintain the same power of devils. The opinion of these latter is gross, and in some sort contumelious, being against the direct testimonies of God's word. The vain conceit of those former, that is to say, of the multitude, which imagine that Witches can work at their pleasure, & so are the common plague of the earth, breedeth so innumerable sins, that it is as a monster with many heads. It is no marvel that ignorant men which despise the light of the gospel are deceived by the crafty illusions of Satan: but this may seem strange, that men instructed in the truth should be abused and err though not in the grossest manner, yet grossly: but in deed the things are seldom handled by the preachers of the holy word, at the least, in such full manner as might cut down all false opinions conceived in men's minds about the same. I have therefore been moved upon such consideration to take some travel, and set forth somewhat to convince men's vain opinions therein. I had not this mind, to set forth any large discourse what hath been judged and deemed in former times by learned men, and what they testify concerning the slights of devils by oracles, divinations and such vain deceit: but only to give a taste to the simpler sort even from the doctrine of the bible unto which I do only lean. It may be some which have lofty minds, whom nothing can content, but that which is to their thinking absolutely perfect, will say it is slender, and to no purpose. It is that which I am able, not written for those which know more, neither to seek the commendation of a learned work: but in very deed to apply that small measure of knowledge which God in mercy hath given me, to the benefit of those that want it. If any with deeper skill shall reveal that which I have not attained unto, I will be right glad, not only for myself, but also for our countrymen which greatly need instruction in the same. I present it unto your worship, not for the greatness of the work, but to testify my hearty goodwill: which in respect of that loving favour, and friendship which your worship hath for certain years showed towards me, is great: but far greater, because that your zeal hath been showed towards the gospel, and love towards all those that publish and profess it. I trust your worship will take in good part this poor gift, considering from what mind it cometh: there be some things handled in it, which are usually committed both in the city and in the country, that are horrible before God, and to be severely punished by such as are placed in authority, and therefore not unfit to be perused by them. The Lord which hath enriched your worship divers ways with his good gifts, increase and double the same to his honour and your eternal comfort. Amen.  
Your worships to command. George Gyfford.   

A BRIEF DISCOURSE wherein is declared the subtle practice of devils by witches and sorcerers, by which men are and have been greatly seduced.  

The 1 Chapter.  
I Am not ignorant touching this one point, that the discovery, and laying open of Satan's wiliness which he practiseth by witchcraft, is a matter of no small difficulty, the reason is manifest, and without all controversy to be admitted, which doth prove the same: for if politic wise men can dig so deep to hide their counsels and intents, that no man can espy them: how shall we descry the practice of devils, who are far more deep and subtle, and can cover their sleights and false conveyances more craftily than men▪ let no man therefore suppose that I take upon me, or profess so great skill as to uncover and make manifest, as it were the groundwork of those treacheries which he practiseth by Sorcerers and Witches. The very truth is, I have not curiously searched them out, neither do I account it the labour best spent. I only purpose so far to open Satan's pack, and to make show of so many of his false and counterfeit wares, as may instruct the simple sort to discern the better and to judge of all the rest, which I trust every modest and sober mind will allow to be in some measure sufficient. Seing we have this advantage, that we are most sure that all his finest stuff is no better than his coarsest wares, because that all his doings are for naughty and wicked purpose, howsoever they may seem to be profitable. Whereas then the light of God's word doth dispel the thick darkness wherewith this sly enemy hideth himself, and manifesteth his most pestiferous and deadly poison in some things, let it be a sufficient warning for all his doings, without further examination. I am moved to deal with this matter, (and I wish it were dealt thoroughly in by such as are fully able) for this consideration, that I see many through ignorance of such things are greatly overreached by Satan, and so entangled and snared with errors, that they fall into very foul and horrible sins: those that understand the Latin tongue, may very well satisfy themselves with that which weariness with great judgement and travel hath written touching this argument, I have not seen any that have written in our tongue, which lead not into error on the one side or the other: for there be extremities on both sides into which men do fall. The most part have been besotted, even such as did take themselves to be very wise: for they have verily believed that witches could do great wonders, ascribing such power unto devils as belongeth only to God. Others there be which do stiffly maintain (but how wisely let it appear) that all witchcraft spoken of, either in the holy Scriptures, or testified by other writers to have been among the heathen, or in thee latter days, hath been, and is no more but either more cozenage, or poisoning: so that in the opinion of these men, the devil hath never done, nor can do any thing by witches and sorceress. It may be some man will object, and say, what hurt can grow from this opinion? Who can tell what hurt will ensue and grow thereof, unless he saw first somewhat by experience, this we all do see, that one carnel of wheat being sown, doth grow up and bring forth a whole ear, with an hundredth carnels in it sometime. If one error be planted, who can tell what increase it may yield in time? the ground doth not bring forth the corn with such increase, as man's heart doth errors. If a man draw in one link of a chain, another followeth and is by and by in sight, which draweth we know not how many after it, until we see the last. There is no error that goeth alone, or that is not linked unto other. The holy Scriptures (which make the man of God perfect, and perfectly instructed unto every good work) are for to judge and to decide all controversy in this case. I will therefore only stick unto them for testimony and proof.   

The definition of a witch: the antiquity of witchcraft. The 2 Chapter.  
THe perfect and right knowledge of things is, when a man doth know the causes. A definition doth consist of those causes which give the whole essence and contain the perfect nature of the thing defined: therefore where that is found out, there is a very clear light. If it be perfect, it is much the greater, though it be not fully perfect, yet it giveth some good light. For which respect though I dare not affirm, that I can give a perfect definition in this matter, which is hard to do even in known things, because the essential form is hard to be found, yet I do give a definition, which may at the least give notice what manner of persons they be, of whom I mind to speak. A Witch is one that worketh by the Devil, or by some devilish or curious art, either hurting or healing, revealing things secret, or foretelling things to come, which the devil hath devised to entangle and snare men's souls withal unto damnation. The conjuror, the enchanter, the sorcerer, the diviner, and whatsoever other sort there is, are in deed compassed within this circle. The Devil after divers sorts no doubt, and after divers forms doth deal in these, but who is able to show an essential difference in each of them from all the rest? I hold it no wisdom, nor labour well spent to travel much therein, one artificer hath devised them all: they be all to one end and purpose, howsoever they may differ in outward rules for practise of them, that is little or nothing besides mere delusion. Who will not confess that the father of lies is not to be trusted? who knoweth not that all his doings are hidden under colourable shows? shall men seek for steadfastness in his ways? shall they be so foolish as to Imagine, that things are effected by the virtue of words, gestures, figures, or such like? doubtless all those are but to deceive, & to draw men forward, and to plunge them more deeply into errors and sins. And now touching the antiquity of witchcraft, we must needs confess that it hath been of very ancient time: because the holy Scriptures do plainly testify so much. For in the time of Moses it was very rife in Egypt. Neither was it newly sprung up: being common and grown unto such ripeness among the nations, that the Lord reckoning up divers kinds, saith that the gentiles did commit such abominations, for which he would cast them out before the children of Israel, 
Deut. 18.  Deutron. 18. How long it was before that time, can not for certainty be discussed: saving that (as we have said) it was not young in those days, when Moses wrote. And if we maintain that it was before the flood, there is great reason to uphold and justify the affection. We know that the Devil was exceeding crafty from the beginning. Always labouring to seduce and deceive after the worst manner. If he failed of his desire, it was because men had not procured God's displeasure to come upon them, to deliver them over unto strong delusion. 
●… Thes. 2.  But we see how God complaineth, that men had wonderfully corrupted their ways, long before the flood. God being 
Geu. 6.  thus provoked by the wickedness of the world, what should make us doubt, but that through his just judgement, the devil had power given him, and was let lose, that he might seduce and lead the profane Nations into the depth of the gulf of all abominable sins, that they might have the sorer condemnation?   

That there be 8. sorts of Witches and practisers of devilish art, mentioned, Deuter. 18. whose names and their interpretation do here follow. The 3. Chapter.  
There are no doubt a thousand ways differing every one from the rest in one circumstance or other, under which Satan doth hide and cover his craft and deadly poison. But yet the holy Ghost to warn all men to beware, doth mention only 8. sorts, under which no doubt he comprehendeth all other: for there be other names in the Scriptures, but yet such as do note in the Egyptian and Chaldean tongue, those that are the same with some of these. I suppose that this one reason may suffice for to prove, that under eight names all are comprehended, because that here is a general matter dealt in. For the Lord showing that those gentiles caused their children to pass through the fire doth by the trope synecdoche of the part for the whole, understand all that false worship and idolatry into which they were blindly led and seduced. Then he nameth who they were, whose help Satan did use as chief instruments to seduce withal. And lastly against all these he doth oppose the true Prophet, whom he would raise up from time to time, unto his people, at whose mouth they were to learn his holy will and the true and acceptable worship.  
Now then let us come unto the names by which those evil people are named by the holy ghost in the Hebrew tongue, for their interpretation, so far as we may attain, will bring some light hereunto.  
The most of them be set down in the form of participles. The first is called Kosem Kesamim, that is, one which divineth by divinations: the latter word is added for to distinguish, because the divining was more general then by divinations, as appeareth by that speech which Saul used unto the witch, when he requested her to divine by her spirit, and to bring up him whom he should name. The word is sometime used in good part For in the third chapter of Esay, God doth threaten for a plague that he will take away Kosem. And king Solomon Prou. 16. doth commend Kesem, that is divination in the lips of the king, which should guide him in judgement. For in those places, Kosem is put for a man of excellent and rare gifts for government. In other places of the holy Scriptures, where it is taken in evil part, it is put for false prophets which with their lying and vain divinations did seduce the people. These 
Icch ●…3. 6▪ Mich. 3.  did sometime devise lies: sometime they did dream dreams, which they followed and propounded to the people, as if they had received them from God, for God did use that as one way to reveal himself to his servants, when as in deed they were in these diviners but the vanities of their own hearts, and illusions of unclean spirits which always counterfeit the holy spirit of God. Sometime the devil did inspire them, and show them visions, as if he had been the holy Ghost, and made them utter his wares under the name of God. This matter is is sufficiently proved by the history which is written 1 Reg. 22 for there it is showed, that to the end king Ahab might be seduced and go up to Ramoth Gyliad unto battle, a devil hath power given him to be a lying spirit in the mouth of the 400 false prophets which were Ahabs'. divers things are in that place set forth to the reach of our capacity, but this is clear what effect it wrought, for both the Prophets and Ahab were deceived. Sometime the Lord himself did speak unto Kosem, though we never read that any true Prophet was so called but sorcerers, which did fetch answers & divinations from the devil, whom they took to be God, he did so cunningly handle the matter. But we do not read in the holy Scripture of any more but one sorcerer, whom the Lord spoke unto. And that was Balaam, for he is called Kosem jos. 13. ver. 22 which name showeth that he was no Prophet of the Lord. he was accustomed to fetch answers from the Devil, why else did he will those that were sent from the King to stay all night, to see what answer he should have? It is said afterward, that he went Likkath Kesamim, that is, to meet with divinations. A thing which he was accustomed unto: but at this time God himself did speak unto him.  
The second is called Megnonen, from whence this name was derived, none can for certainty affirm, for it may come Gnun, whereof cometh Gnonah, which signifieth a set time for any purpose. It may also as well be derived from Gnanan, which is a cloud. Of whether of them it cometh, it is usually taken for such as did practise Indiciarie Astrology, which from the course of the heavens, and the stars, did take upon them to foreshow wars, pestilences, seditions, treasons, and the death of great Princes. Moreover they did teach the fit and prosperous times for to buy or to sell: to journey by Sea or by Land, to make peace, to undertake war, or to marry. These also did take upon them to show unto ever man (so that they did know the instant of his birth) whether he were borne under a lucky or an unlucky planet. What virtue or what vice he should be given unto: whether he should be rich or poor, learned. or unlearned, what manner of death he should die. Against these God did inveigh by his Prophets, declaring their vanity, accounting them among the witches and sorcerers. Their errors are very vile and abominable by which they did seduce the blind. We may see how the Lord doth speak of them jesay chapter 47. ver. 15. where he calleth them Hobere schammaim, that is, observers of the Heavens, and Chozim baccahochabim, gazers upon the Stars.  
It is not the mind of the Lord to condemn the observing and beholding of the course of the Heavens, and the Stars: for they set forth the great glory of the Creator, as those are 
Psalm 8. Psalm 19.  much to blame, which do not diligently behold them, to be stirred up unto admiration & worshipping of the great God. But those Astrologians did behold them aivisse, ascribing all good things unto them, which are peculiar unto God, like wise the evil things which are from the devil, and from the corrupted nature of man by original sin. Yea they tie the providence of God unto the Stars. For if there be any sound virtue in a man, it is of grace through faith, and not from the Stars, drookennes, adultery, murder, disobedience, cruelty, and such like are of the Devil, and from the nature of man by him corrupted in the fall of Adam. If a man should ask these vain fools whether the nature of the stars be changed since man's fall, what will they answer? for this they must needs confess, that if the Stars be the cause and fountain of vice in men, than they be either changed from their first creation from good into evil, or else that God created the cause and fountain of evil. And so as they commit vile sacrilege on the one side, when they make the stars the bestowers of virtues, likewise on the other side they fall into horrible blasphemy when they make God the creator of the cause of evil. The holy Scriptures do teach, that vice and uncleanness is in us from our sinful parents, and that the Devil brought it in and doth increase the same: famines, pestilences, and cruel wars are sent by the wrath of God for sin. The wise Astrologians tell us of this and that conjunction of planets, which will cause tyrants to rage, friends to be false one to an other, women will be disobedient to their husbands: these things in deed come much to pass, and foolish people believe that the Astrologians did foresee it by the Stars. If men did prosper, it was ascribed unto that lucky planet under which they were borne. In adversity they blamed the Stars, wars, pestilences, and famines being thought to come from them, men never consider their sins which have been the cause of God's indignation (for those things he sendeth as the rods and scourges of his wrath) but are led into a further mischief: for 〈◊〉 they fell to worship the host of Heaven. And as the Lord saith, jerem. 10. They fear the signs of Heaven. For this is man's nature, that where he is persuaded that there is the power to bring prosperity and adversity, there will he worship. In respect therefore of this, the Astrologians are little better than witches. For the devil doth seduce by them. Some will exclaim that we do now condemn the excellent and noble skill of Astronomy. But that is nothing so. For it is a precious gift which God hath given unto men, whereby they are able to take view of his works which are so high above them. Men do behold goodly things so soon as they cast their eyes upon the heavens. But such as have the skill of Astronomy do behold a great deal more. All men do see a glorious trim work, but yet a far off. Whereas the Astronomers are after a sort carried up hard to it, and see those things which common sense doth not attain. It is verified upon all which the Prophet saith: the heavens declare the glory of God. For what mind is so blunt, but doth conceive that the divine power is great, and glorious, which made, set in order, and sustaineth such a work? The rudest sort do find that the course of the Sun and the Moon do order the days, and the nights, months, and years, Winter and Summer? Who perceiveth not what great power the Sun hath with his cherishing heat to cause things to grow? the moon beareth a great sway in the waters. divers other things there be which are manifest to the simple. But how far beyond all these go the learned Astronomers, which do come nigh to gather the distance, and withal the wonderful greatness of the celestial bodies. and their incomprehensible swiftness? incomprehensible I say unto man. When from these they turn their eyes towards the Creator, How can they but be amazed at the consideration of his greatness? they see the several courses of planets, and their motions, and the same fixed by an ●…changeable decree: how can they cease wondering at the wisdom of God, who hath so skilfully fashioned them all? that which is secret unto others, as the influences & powers, is apparent in some measure unto them. men's death either for the time or for the manner is not subject to the stars: much less virtue or vice 〈◊〉 engendered in men's minds by them. The Astronomers do very grossly err in these predictions about winds & showers: but yet no doubt there be many things which depend much upon the course of the heavens: which is no derogation to the providence of God, who hath ordained, and doth use them as instruments for the same. Great operations in the bodies of men and beasts, as all skilful physicians do find, come from the planets. And no doubt the devil took occasion hereby for to lead men further in these things than they should have gone. The third is called Menachesh. Nachash signifieth to conjecture, from whence the same is derived. Laban when he entreated jacob to abide still with him, doth use that word. I have (saith he) conjectured, or found by experiments that God hath blessed me for thy sake. For he felt that his cattle did increase 
Gen. 30.  and thrive under his hand. joseph▪ when he had caused his silver cup to be put into the sack of his brother Benjamin, and upon search being found in the same, speaketh after the same manner: and saith he did divine or conjecture by that cup what manner of men they were. It seemeth that the word was used indifferently, and often times taken in good part. When it is taken in evil part, it seemeth to note such as in Latin are called Augurs: A kind of sooth sayiers, which did conjecture and prophesy by the voices, and by the flying of Birds by the entrails of beasts, & other like observations. These were common among the heathen, & had in great estimation. For the wiser sort did believe that the Gods (as they use to say) did use the tongues of birds as their interpreters, to make things known unto men. The like for the flying of birds, which they did observe when they went about any matter. Hereupon some were accounted lucky and some unlucky birds. And how the devil did play to del●… men by the entrails of beasts, who knoweth? the thing is not now in practice: but yet some relics & dregs of this kind of witch craft (if I may so call it) do remain among us. For some will gather by the chattering of pies, that they shall have gests come unto them. The raven he sitteth upon the steeple and crieth: which way doth he look saith one, from thence ye shall have an eye ere it be long. Another goeth abroad early in the morning, & a hare crosseth his way: a very unlucky sign he taketh it to be, and looketh not to speed well that day. Friends meet together & make merry: some one at unwares doth turn down the salt: the man or the woman towards whom it falleth, doth blush and take little comfort of the dainty banquet. For that is taken to be a grievous evil sign of mishap that will follow. Heavy news is brought unto some, that her father, or her mother, or her brother is dead: I did even look for such a matter (saith she) for my nose this day did suddenly break forth a bleeding. Thus hath the devil crept into the minds of unbelieving people, and causeth them to turn their eyes from God. These things must we condemn, but we must take heed that we do not withal disallow those things which are to be approved. For no doubt, as we see by experience, fowls & beasts do foreshow some things, but yet by a natural cause. The goose and the duck, & divers other water fowls, do dive and wash them and make a great stir against rain. The crow he crieth otherwise then ordinary. Other fowls there be, which do flock together and come up from the sea, when a cold blast is toward. The cow, though she be not very nimble, nor taketh great pride in her running, yet setteth up her tail, & about she goeth the fields. The little gnat foundeth her trumpet & giveth warning of a shower. What shall we say to these & a number such like? that they be as the heathen said the interprters of the gods: no verily, but there is a natural cause, and that is this: the disposition of the air is changed, & that do these fowls & beasts feel in their bodies, which maketh them so to deal, that there is such a change in the disposition of the air, though common sense in men, do not perceive it, yet many things do show. What maketh the salt to be wet, but that the moisture of the air doth dissolve it? what maketh the marble stone to sweat against rain, but even the moisture of the air which it draweth to it? what maketh the soot to fall down by lumps & gobs out of the chimney, but the moist air against rain doth loosen it? If any man will yet doubt how the sowls or beasts should feel the change of the air in their bodies: he may see it is not a thing strange. For a man whose arm or his leg hath been broken, or that hath had some maim or sore bruise in his body, doth feel a great ache against rain: this doth come of the alteration of the air. And thus we see it behoveth men to discern between such things as have a natural cause, & thereby do after a sort foreshow things: & those which have no cause in nature, but are to be rejected. The 4 is called, Mechashshepha. It is derived from Cashaph, which is found in the holy scriptures, & that is 2 cron. 33. 6. what the word doth properly signify, or from whence it is drawn, can no man tell. More than this, that it is used for a kind of witches & sorcerers. Some do imagine that it was such a one as did deal, not by the devil, but by poison only, so that in their opinion, where it is translated, thou shalt not suffer a witch to live Ex. 22. It should be more fitly said, thou shalt not suffer a poisoner to live. But this is of ignorance, for the matter is far otherwise, as shallbe showed: their opinion is grounded upon the greek translation, which is ascribe unto the 70 interpreters: for they do translate this word Mechashshepha Pharmacous, which say they do signify such as did make & use poison. The first error is in this, that they consider not that Pharmas'▪ are as well good confections and wholesome medicines, as poisons: this is manifest that witches do take upon them to deal with medicines & confections which they use together with their charms: they make divers ointments, which satan doth use to delude them withal. He teacheth them also to make poisons: whereupon this is clear that the greek word Pharmakeia is used as a general name for witchcraft & sorcery, as we may see in divers places of the new testament. S. Paul. Gal. 5. reciting the works of the flesh useth that word for witchcraft. Babylon is charged that she had seduced the nations by her witchcraft: whereas in deed that word is used. But if any man shall say these profess are weak, and do not make the matter so clear as to be out of all controversy, then let them consider a second error in those which hold opinion, that Mechashshepha, was one which dealt only with poison, & not by the devil: for howsoever the signification of the wordcan not be found, yet we find plainly expressed in the scriptures what this kind of witch did. In the 2 chap. of Dan. Nabuchadnezer among others whom he would have to interpret his dream, sendeth also for Mechashshephim. If these were poisoners what should they do about such a business? we see that among the Chaldeans, & even in the king's court, they were had in great estimation, as wise men, & interpreters of secrets. If either the name itself had signified, or their practice showed them to be poisoners, how could they have been esteemed? Is any man so absurd as to think that kings would take poisoners for their chief wise men? Moses doth report that when Aaron had cast down his staff before the R. of Egypt, & it was turned into a serpent, he sent for his wise men, and his enchauntrrs and they did the like, For every man cast down his staff before Pharaoh, and they were turned into serpents. These enchanters which made the appearance of serpents, and of frogs, & of turning water into blood, are first in that place called Mechashshephim, and then Chartummim: what shall we say then, that the king of Egypt called for poisoners, and that they were indeed but poisoners that wrought such feats before him? I suppose this is plain enough unto all that will not wilfully bend themselves to cavil, for to prove that Mechashshepha is not a poisoner, but a witch. This kind is that which I mind chief to speak off, with some that follow and therefore in this place I do omit to speak further.  
The 5 is called Chober chabar, which is one that doth enchant by enchantment. Chabar doth signify to associate and join together: this enchanter as it seemeth is so called of the society which he hath with the devil. Lacha●…h seemeth to be the same: for they are put both for one Psal. 58. 4 And this latter word doth signify to whisper. For Chober had his charm of words and sentences, which he did whisper: they took upon them to do many things by their charms: but the holy scriptures do mention but one. And that is of snakes & serpents which they did charm. From hence the prophet David fetcheth a comparison Psal. 58. by which he showeth that there is no good counsel, though it be given by most excellent men, which can recover the wicked from their ungodliness. But they stop their ears against it, or it doth not sink into them: this his comparison is in the▪ word●…, pethens which he useth, is not the adder, but the basilisk or some kind of exceeding venomous serpent which stoppeth his ears, and will not hear the voice of the charmer though he were a most skilful enchanter. Solomon giving instruction 
Eccl. 10.  how a man is to appease the wrath of the ruler, doth bring a comparison also from hence to admonish a man that hath wisdom to use it so in this matter, of assuaging the anger of the prince, that it come not to late. Thus he speaketh, if the serpent bite where there is no charm, what profit is there to him that is lord of the tongue? he calleth there the lord or master of the tongue, not as it is commonly taken, a babbler, but he that had skill to use his tongue by charms as enchantments: which came to late & could stand him in no stead after the serpent had stung him & so the wisdom which is in a man may come to late. The Schoel ob, which is as much as to say, one which inquireth, 〈◊〉 Ob, sometime bagnalath Ob, one that possesseth Ob. And sometime it is said, the man or the woman in whom there is Ob, as Livit. 
I Sam. 28  20. Ob is used for a bottle, or some hollow vessel. But by these places which I have cited it is manifest that the witch & Ob are distinguished: for the witch is not called Ob, but inquireth at Ob: & is said to possess Ob: whereby we may see that the devil was called Ob: for what cause I know not, but it is supposed, because he did speak with a hollow voice, as it were out of a tub or a bottle, 〈◊〉 as it is said, Thy voice shall be like 
Esay. 29.  Ob out of the ground: this same kind is thought of the most learned to be that devil which the Grecians called Python. S. Luke doth report Act. 16. that at Philippos there was a maid which had a devil in her whom he calleth a spirit of Pytho: & this maid did divine, & brought great gain to her masters thereby. The oracles of the heathen in old time, were from such. And of this we are also to speak more afterward: but I take it a thing very manifest, that if Pytho were only a devil which spoke out of a maid, as this in the Acts, & the 〈◊〉 ●…llae were maids for the devil which feigned himself to be a great God▪ seemed that it must be a virgin priest out of whom he must speak then Ob was more general. For he did not always speak out of the witch, neither did they always demand to know the matter of him, but he was sent to fetch up the soul of him, whom the party would speak withal, as appeareth by the words of Saul For he biddeth her divine by Ob, & fetch up him whom he should name. The 7. is named jiddegnoni. Iadang is to know, from whence this word seemeth to be derived. For such as deal with devils do know many things, which other men can not know so far as God doth permit unto the devil to reveal: this kind is commonly joined with Shoel Ob, and therefore thought to differ little from the same. For they both wrought with the Devil as do the Witches, and also the Conjurers.  
Either of them no doubt may very well set forth both our Witches and Conjurers, though there seem to be great difference between them, which is no more in deed, but the craft of the devil. His ancient manner of practice with Shoelob and jiddegnoni have been detected, and therefore he hath turned things into an other form, but the matter is the same. conjuror 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 chief end is all one. The eight and last is called Doresh el hammethim, that is as much as to say, on which inquireth at the dead. This kind of witch was called of the grecians Necromantes, that is one which useth divinations by the dead. And the art itself was called Necromancia. I see not how this could much differ from Bagnalath Ob, which took upon her to fetch up the souls of dead men. These were so called not that they were able by any means to featch up the soul of any man either good or bad. But the devil feigned himself to be the soul of such or such a body, and handled the matter so that they could perceive none other. Thus much may suffice for the names used in the holy scriptures. There be other, but no doubt the same indeed with some of these. Now to proceed forward, and to show what any of these did or could do by soceries, it is requisite in the first place to speak of the chief doer, which is the devil.   

The nature of devils described with there operations and effects. The 4 Chapter.  
THe Devils being the principal agents, & chief practisers in witchcrafts and sorceries, It is much to the purpose to describe and set them for whereby we shall be the better instructed to see what he is able to do, in what manner, and to what end & purpose. At the beginning (as God's word doth teach us) they were createdholy Angels, full of power, & 
2 Pet. 2. jude.  glory. They sinned, they were cast down from heaven, they were utterly deprived of glory, and ●…reserued for judgement. This therefore, & this change of theirs, did not destroy nor take away their former faculties: but utterly corrupt, pervert, and deprave the same: the essence of spirits remained, & not only but also power & understanding, such as is in Angels▪ the heavenvly Angels are very mighty & strong, far above all earthly creatures in the whole world: The infernal angels are for their strength called principalities & powers: those blessed ones apply all their might to set up & advance the glgry of God, to 
Ephes. Psalm. 34. Heb. 1. Revel. 21. 1. Pet. 5.  defend & secure his children▪ the devils bend all their force against God, against his glory, his truth & his people. And this is done with such fierceness, rage, & cruelty, that the holy ghost painteth them out under the figure of a great red or fiery dragon, & roaring lion, in very deed any thing comparable to them: He hath such power and authority indeed, that he is called the God of the world. His kingdom is bound and enclosed within certain limits, for he is the prince but of darkness: but yet within his said dominion (which is in ignorance of God, he exerciseth a mighty tyranny▪ our Saviour compareth him to a strong man armed which keepeth his castle.  
And what shall we say for the wisdom and understanding 
Mat. 12.  of Angels, which was given them in their creation, was it not far above that which men can reach unto? When they became devils (even those reprobate angels) their understanding was not taken away, but turned into malicious craft and subtlety. He never doth any thing but of an evil purpose, and yet he can set such a colour, that the Apostle saith he doth change himself into the likeness of an angel of light. For the same cause he is called the old serpent, he was subtle at the beginning, but he is now grown much more subtle up long experience, and continual practice, he hath searched out and knoweth all the ways that may be to deceive. So that if God should not chain him up, as it is set forth Revel. 20. his power and subtlety joined together, would overcome and seduce the whole world.  
There be great multitudes of infernal spirits, as the holy scriptures do every where show, but yet they do so join together in one, that they be called the devil in the singular number. They do all join together (as our saviour 
Mat. 12.  teacheth) to uphold one kingdom. For though they can not love one another indeed, yet the hatred they bear against God, is as a band that doth tie them together. The holy angels are ministering spirits, sent forth for their sakes which shall inherit the promise. They have no bodily shape of themselves: but to set forth their speediness, the scripture apply itself unto our rude capacity, and painteth them out with wings.  
When they are to rescue and secure the servants of God, they can strait way from the high heavens, which are thousands of thousands of miles distant from the earth, be present with them. Such quickness is also in the devils: for their nature being spiritual, and not laden with any heavy matter as our bodies are, doth afford unto them such a nimbleves as we can not conceive. By this they fly through the world over sea and land, and espy out all advantages and occasions to do evil.  
Now to declare what these malignant wicked devils have effected & brought to pass, or what great success they have attained, would be a long and tedious piece of work. A few short sentences of the word of God only to note the 
Gen. 3.  same, may suffice in this behalf: he prevailed by his great craft against our first parents: he is called the prince of this 
2. Cor. 4.  world, and the God of this world. The Gentiles did worship 
●…▪ Cor. 10.  devils, since the coming of our Saviour Christ, when he was bound for a thousand years, being let lose again, he 
Revel. 20.  seduced the world: yea he was the means, and it was by the efficacy of his power, that Antichrist the Pope and his false 
2. Thes. 2.  religion was set up. And so all the world wondered and followed the beast (for so the holy ghost termeth Antichrist) and they worshipped the beast, and they worshipped the dragon 
Revel. 1●….  which gave power to the beast.  
This seemeth horrible and monstrous, that all nations of the world should worship the devil: doubtless they never meant it, but when they forsook the true worship prescribed in the holy word, and embraced idolatry, and worship devised by man, whatsoever intent they had, God layeth to their charge that they worshipped devils. What victories the devil hath gotten at other times in the world, doth sufficiently appear by this, that he is described with seven crowns. He hath raised up all kinds of heretics, he hath 
Revel. 12.  stirred up sore persecutions against the Church, and caused the servants of God to be cruelly murdered. Thus much touching Devils.   

devils have no power to hurt men's bodies or goods, but upon special leave given unto them. The 5. Chapter.  
THe reprobat angels are mighty, fierce and subtle, as we have briefly noted. They be instruments of God's vengeance, and executioners of his wrath, they do not exercise power and authority which is absolute, and at their own will and appointment, but so far as God letteth forth the chain to give them scope. Touching the reprobat, which despise the ways of God and are disobedient, we are taught, that God in righteous vengeance giveth them over into their hands, for they would not love his laws, nor honour him as their God: therefore they come under the tyranny of wicked devils, which work in them with power, their hearts do they 
Ephes. 2.  harden, their eyes, even the eyes of their minds do they blind, they kindle and stir up in them all filthy lusts, and carry them headlong into foul and abominable sins.  
Here is their throne and kingdom, not that they be able to carry these so far as they would, but as every one doth more grievously provoke God, so are they plunged the deeper, either into monstrous heresies, or abominable wickedness, for God giveth them over into a reprobat mind, some indeed are carried further than other into the depth of impiety, because 
Rom. ●….  God letteth him more strongly invade them, and taketh away his graces and gifts, but yet he reigneth in them all, in as much as they be void of the power of grace to resist him, and are carried captives by him unto eternal damnation.  
These wicked fiends do also set upon the faithful and elect people of God, for God useth them also as instruments 
Ephes. 6. 2. Cor. 12.  for their trial, they tempt and try them, they do wrestle and fight against them, they buffet them, every way seeking to annoy and molest them both in body and soul. God indeed turneth all unto the good of these. He letteth him have power and scope no further upon them, than he giveth strength and power of grace to resist, at the least so far that the wicked one can not cause them to sin unto death. This then being out of all controversy, that his power even in that 
john. 5.  wherein it is greatest, and where he seemeth to have his chief right, is limited: how shall it be deemed but that touching the bodies of both men and beasts, or of any other creature, he can do nothing but upon special leave and commission granted unto him. He can not do violence to the body of a poor swine, nay he can not at his pleasure kill so much as a seely fly. When God will have him to touch any creature, either man, beast, fish, foul, tree, corn, or whatsoever, he flieth upon it, and maketh the greatest show that he can.  
These things are we plainly taught in the holy scriptures, not only by those which were possessed with devils, and were grievously tormented in body: but also by destroying both men and cattle. In the book of job the first chapter, we are plainly taught, first that the devil could not touch job, nor any thing that was his, then that having leave, he slew his children, destroyed his servants and cattle, and plagued him in his body with sores, the holy ghost doth so manifestly teach that the devil did this, that to deny it is flat impiety, and the vain and frivolous cautls to prove the contrary not worth the answering. The holy ghost doth apply himself in that place to our rude capacity, It is very true: and so doth he in many places of the holy scriptures, doth it follow therefore that the things were not? We are not capable of things spiritual, and therefore they be set forth under the form of things corporal and visible. We may not imagine that devils thrust in themselves amongst the holy angels into the glorious presence of God in heaven. Neither must we suppose that GOD talketh with the devil and he with him: but these and such like things are borrowed to set before us things invisible.  
God useth the devils by his providence to accomplish the work which he determineth, either in wrath upon the wicked, or for chastisement and trial of his Children. What could more fitly express the same, then to liken him to a king which hath servants & officers for every purpose, who came before him to give an account what they have done, and to receive commandment what they shall do? God limitteth their bounds, he restraineth, he enlargeth them at his good pleasure. But how Satan doth know where leave is given him, we cannot conceive. For as it is said, God told him, all that he hath is in thy hand: for us he is brought in speaking in this wise, thou hast hedged about him, and about all that he hath. Yea but job saith, God did all? And job saith very true, but job did know God did it by appointing the Devil to do it. He knew that the thieves and murderers which slew his servants and drove away his cattle, were stirred up by the Devil, he stayeth not about them nor yet about the Devil, but looketh and addresseth himself unto him which hath rule over men and Devils, shall we say then God did it, therefore the Devil did it not? It may be objected, that if the Devil did those things, then is he able to raise up mighty winds, tempests, lightning and thunders. If he sent that mighty wind, which did throw down the house upon jobs Children: if he cast down that fire upon the cattle and Servants, Why may not men think that upon leave he can do the other? I answer, that the scripture ascribeth the Winds, the Tempests, the Hail and the mighty Thunders and Lightnings unto God even as works peculiar to his Majesty, by which he doth set forth his magnificence and glory. Because he alone hath created them, the devils are not able to create any thing, though never so small, much less those great things. He seethe right well the matter whereof they consist and how they are▪ by the natural course which God hath set, brought forth, upon leave granted unto him, he is able in some sort to collect the matter of them, or being prepared by the Lord, to make them more violent: he doth covet also in the darkest tempests, in the most raging winds, and terrible cracks of thunder to convey himself into the storm, to come with it, and to show some terror of his presence, 〈◊〉 if 〈◊〉 granted he appeareth unto some in an ugly shape, or renteth up trees. And this he doth to bring men in belief that all those terrible things wherein there is so glorious and so mighty power showed, are his works. And herein he hath greatly bewitched the blind world, for it is a common opinion, when there are any mighty winds and thunders with terrible lightnings, that the Devil is abroad and doth it. When they hear of houses burnt, or trees rend up and other harms by Sea or by Land, by and by they begin to suspect that there have been coniurors abroad, than rumours are spread, the coniurors, saith one, are taken, they have confessed that they raised up Devils, & that three are broken lose, yea five, saith another, & how they will get them in again God knoweth, this wicked folly which possesseth the minds of the ignorant sort, is a fruit of Popery. For they tookeaway the light, and the Devil did delude them in the dark at his pleasure, for behold the wisdom of their great Prelates in this point.  
Had they not hallowed bells to ring in great tempests, that the Devil might be driven away, as not able to come within the sound of them? Did not these grave fathers believe that those great and terrible things were wrought by the Devil? And the greater they were, the rather men ascribed them unto Devils, a vile and brutish impiety, that the more glory did appear, the sooner they should attribute the same unto the Devil, but in very deed it is the 
Psal. 29.  glorious GOD which causeth it to thunder. but it may be thought for all this, that the Devil doth bring lightning and thunder, and mighty winds, because as it seemeth those were no less which he did for to plague job.  
I will show therefore that there is great difference between the mighty works of God, and those which are ascribe there, unto the Devil, they indeed seem to be as great lightning, and thundering, as strong winds, but yet they are not, the Deull causeth fire to fall down upon the servants and the cattle of job and burneth them. Let us see whether that be like unto the lightning and thunder, God createth them and sendeth them in the Clouds with mighty power and terror, they pass through the earth & upon the seas at his commandment, the Devils did not make nor create that fire, but being already scattered in the air a company of them did gather it together and cast it upon the men and the beasts, and make it kindle upon them, this may seem a very great matter above that which it is, unless we consider how it was done. First this is evident that the sun 〈◊〉 beams 〈◊〉, being the fountain of heat, there is fire dispersed: because when they he collected▪ or the scattered heat which is in them, draw together, they do burn, as experience doth teach by some glasses which 〈◊〉 holden in the sun, Plutarch showeth concerning the holy fire which the virgins called vestals, did keep, ordained 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 beams of the sun. We see also that by striking a sharp flint & a sharp Iron together, there cometh 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 be in them, but they must needs be very hot, whereas indeed they be very cold, thus therefore it is: God hath so ordained that in this whole world there cannot be Uacuum, that is to say, any place void or empty, but it must needs be filled with somewhat, there is no power in man to make such empty place, so much as a pin's head: for somewhat must fill the room, we see therefore that water will not run out at the bottom of a vessel that hath holes, unless there be way for the air to come in, to fill the room, put a bottle into the water being empty, you shall well perceive that it is full of air, for no water will into it but as the air goeth out, even so when a man striketh a sharp stone, upon the sharp edge of Steel, he parteth the Air in sun●…er at some strokes, that if there were not a quicker thing than air, there would for some moment of time be Uacuum, the fire therefore being dispersed doth gather to a spark & fill the place where the air was parted. What marvel is it then though a sort of malignant spirits, which have far greater power and skill then men, do collect the fire which is scattered in the air, and draw it down upon men. This is nothing to the terrible lightnings and thunders, which the mighty God hath created and ordereth. But what for the ●…oisterous winds, did not Satan raise as great as it seemeth as the greatest when it threw down the house, which no doubt was strong, for jobs Children 〈◊〉 no beggar's. 〈◊〉 answer that this wind was even the Devil, or a company of Devils which moved the air and came rushing upon the house themselves with noise, and threw it down. It doth follow hereof that the Devil can send forth winds as the Lord doth, which at his commandment go forth over the large kingdoms of the earth, and over the wide Seas, this is a work far above the power of Devils, and therefore the Devil hath bewitched those whieh believe that he can do such things. The Devils have power also to infect the humours in men's bodies, and of beasts likewise▪ to bring sores and diseases, when God giveth him leave▪ this might suffice to prove that the Devils have no power to hurt, but upon granted, and that the same obtained, they can do much, but yet I will add one testimony, because it is very clear, and bringeth the matter out of all doubt, leaving no place for any cavil▪ the Evangelists do report that our Saviour did cast Devils out of a man possessed, They besought him that they might enter into a great heard of swine which was feeding in the mountains, he gave them leave, and the whole herds was carried into the Sea and drowned in the waters. We see they could not touch the Swine without leave, and when that was granted, what mischief they wrought, thus much for this point.   

devils can appear in a bodily shape, and use speech and conference with men. The 6. Chapter.  
OUR Saviour Christ saith that a spirit hath neither flesh nor bones. 
Luke. 24.  A spirit hath a substance, but yet such as is invisible, whereupon it must needs he granted, that Devils in their own nature have no bodily shape, nor visible form▪ moreover it is against the truth, & against piety to believe, that Devils can create or make bodies, or change one body into another for those things are proper to God: It followeth therefore that whensoever they appear in a visible form, it is no more but an apparition and counterfeit show of a body, unless a body be at any time lent them. And when as they make one body to bear the likeness of another▪ it is but a colour. But some man will say, what reason is there to show that they can do so much, being of an essence invisible? We may not stay here within the limits of our own reason, which is not able to reach unto, or to comprehend what way Devils should be able to have such operations. We may not I say measure their nimbleness, & power, & subtleties in working, by our own understanding or capacity. But we must look what the holy scripture doth testify in this behalf, and therein rest and stay ourselves. We have a manifest proof, Exod. 7. that the Devil can take a b●…dily shape. For when Aaron had cast down his staff and it was turned into a Serpent, the Enchanters of Egypt cast down their staves and they became Serpents, which was indeed, but in show and appearance which the Devil made▪ for he deluded the senses, both in hiding the form of the staves which indeed were not any way changed: and also in making a show of such bodies as were not▪ this was done openly & in the clear light, for otherwise it might be thought to be a mere illusion. For we see that men in extreme sickness think they hear a voice and see a shape, which none other in presence either heareth or seethe, some are so melancholic that they imagine they hear and see that which they do not, for Satan deludeth the fantasy so ●…ore, that the party doth suppose that his very outward senses do perceive the matter▪ but here was no such thing: but all which were with Pharaoh think the●…e 〈◊〉 very Serpents indeed, saving that Moses and Aaron did know it was the juggling of the Devil. King Saul when God had 
●…. Sam. 28.  forsaken him, and being in distress sought unto a Witch, He is desirous to talk with Samuel which was dead, for he annainted him to be king over Israel. He requesteth of the witch that she would bring him up, she taketh the matter upon her, there cometh up one which taketh upon him to be Samuel, and the Scripture calleth him so, Saul and the witch take it to be so He appeareth in a bodily shape, & useth goodly plain speech. It was not the true, but a false and counterfeit Samuel, even a wicked Devil. For he handleth the matter very▪ cunningly, but yet in divers things bewrayeth himself. He was content that saul should fall down and worship him, which the true Samuel would never have suffered▪ He doth not rebuke him for seeking unto a witch, which the scripture condemneth. And the Lord imputeth it unto saul 
1. Cro. 10.  for one of the sins for which he did destroy him. In which place the Lord saith he sought to consult with Ob. This is out of doubt that the holy Ghost is far from calling the soul of Samuel Ob. and as for the woman she is not called Ob▪ but Bagnalath Ob▪ on which possesseth Ob. Now let us consider his speech, why, saith he, hast thou disquieted me, by calling me up? Mark what subtlety there is in these few words. This is most certain, that the souls of righteous men are not subject to the call of a witch, but the crafty Devil would make men believe that they be, and even drawn forth and troubled, or disquieted. For his speech is Lammah Hirgaztan●…, which is as much as to say, wherefore hast thou caused me to shake or be disquieted with fear? It is derived of Ragaz which is to shake and tremble. Would the true Samuel make men believe that the witch with her Ob. had such power to fetch him up? If it were Samuel indeed, why did he not rather say that God sent him? Again the common error was that the souls of the righteous were in some place beneath in the earth where the witches familiar spirit could come, and bring them up, and for this cause also this counterfeit Samuel saith he had made him come up. Abraham's bosom was Paradise, and S. Paul was taken up into the third 
2. Cor. 12.  heaven and that he saith was Paradise. Then Samuel must have come down, and not have come up. We see then that his speech ●…endeth to confirm wicked and abominable errors, which may suffice to prove that it was a Devil. Furthermore Moses doth show that at the beginning the Devil 
Gen. 3.  did talk with Eva, using the serpent for his instrument. If he could then immediately after his fall use speech, shall we doubt that he cannot now? Is it not apparently set forth in the gospel, that Devils came out of many crying and saying, what have we to do with jesus, etc. S. Luke Act. 19 doth show that certain did take upon them to name over those which had unclean spirits the name of the Lord jesus, saying we adjure you by jesus whom Paul preacheth, and he saith, that the evil spirit made answer and said, jesus I know, and Paul I know, but who are ye? I conclude therefore out of these places of scripture, that Devils can take a bodily shape, and use speech.   

An answer unto certain frivolous reasons, which some do make to prove that the Devils did not make those apparitions, & that he cannot appear in any bodily shape. The 7. Chapter.  
THere is nothing almost so plain, but that there may be cavils made against it, and some probable show of reason, such therefore as take upon them to maintain that Witches and conjurers do nothing by the help of Devils, and that spirits can take no visible shape, devise all the shifts which they are able, to avoid those testimonies of scripture which I have alleged. It is necessary therefore that ere I proceed any further, 〈◊〉 the futility and vanity be showed of the chief reasons which are brought for that purpose. First touching the Enchanters of Egypt, might it not be that they made Serpents indeed by natural Magic, for they which do know the secrets of nature may do things strange & marvelous, To this I answer, that if jannes' and Jambres did by their skill in the secret power of nature, turn their staves into very serpents, I know few of the miracles of Christ, which they might not either do, or as great. Christ turned water into Wine. If those Enchanters had been there and by natural Magic had turned their staves into serpents, who would not, or might not justly have affirmed their miracle to be the greater? The works which Christ did bear witness of him, as he saith, to declare that he was the son of god. How could this testimony be infallible, if so great things might be wrought by the power of nature, we see than it is against piety to bring such a thing in question, any way to beat it into men's heads. Again, if those Magicians had such skill to work by nature, they must needs go beyond nature herself, which were a foul absurdity to be any way granted, for they could bring forth serpents at an instant, and she can not bring forth the least things that grow, or that have life but by degrees: take a little fly, first it is a fliblow, than a maggot, and afterwards cometh to have wings, both godliness and nature condemning such opinion of natural magic, I will speak no further of it. It will be objected that yet notwithstanding it doth not follow of necessity that they did it by the devil, for there is a third way by which by all likelihood it was done, If there be but a third, as indeed it is unpossible to find a fourth, and that it be proved not to be by that, than it must of necessity be left unto the first, that is to the devil. Let us see what that is: what absurdity say some can follow, if we affirm that they were very serpents indeed, and that God himself did make them, to the end that Pharaos' heart might be hardened: I answer that here will greater absurdity follow, than by affirming that the sorcerers by their enchantments did make a show of serpents, and that he which coveteth to avoid Charybdis doth fall into Scylla, shunning one danger, lighteth into a greater▪ for (if men will see) there is no absurdity at all to affirm that the devil did make appearance of serpents, but to say the staves were turned into very serpents indeed, and that God did it, doth draw a tail after it which is not sweet. If this may be, or that these two might stand together, that God doth condemn enchantments, and now work by enchanters, yet how absurd were this for any man to affirm, that the power of God did resist and withstand himself, for Moses and Aaron came in the power of God, Paul saith jannes' and Jambres withstood them, if God turned their staves into Serpents, than God withstood them, & his power was opposed against himself, his wonders were for to fight one against another. The Lord is brought in here on both sides, I know not what other men can see, but so far as I can judge, this is gross impiette.  
Moreover, these Magicians were in great credit and estimation with Pharaoh and his princes for doing such like matters before 〈◊〉: otherwise how should it come into Pharaos' mind so readily to send for them for such a purpose.  
Admit the king were a slely fool, and his nobles simple men, which could not espy cozenage, yet how cometh it to pass that these Sorcerers go so boldly unto the matter? Here is no place for cozenage now, there is no sleight, nor no conveyance wrought only by man, which is able to carry away the matter. They must now show somewhat which is not in man's power, or else all is marred, for they shall bewray themselves to be mere cozeners, and so become ridiculous, and not only that, but also the king espying their former deceits it will cost them their lives. They be not afraid, they draw not back, they make no excuses, shall we imagine they did know God would turn their staves into serpents? No, we see they took Moses to be such an one as themselves, and therefore were bold to oppose themselves, and to withstand him, until such time as they were even forcibly constrained to acknowledge that Moses and Aaron did work by the power of God. This, say they, is the finger of God, whereby they secretly confess that theirs was no such 
Exod. 8.  power. The witch that K. Saul went unto, wrought by the devil, the thing is clear and manifest, but there is nothing so evident, but that some show of reason may be made against it, and that with such colours as may deceive the dim sight of ignorant persons▪ this therefore must come also to be scanned, for sundry vain and ridiculous cavils are gathered and patched together, to prove that it was neither the Devil nor Samuel, but a mere cozenage by the Witch, or by some companion, to say it was Samuel is very absurd, as we have also before showed, and to prove that it was not the Devil, first there is brought for help the blind opinion of a Papist, who saith that the Devil cannot abide the hearing of the name jehovah which is five times named in that communication between Samuel & saul, it is to be accounted among the vile and filthy abominations of popery, that they ascribe a power to drive away Devils unto words & sillabes pronounced; is every wicked man able to drive away the Devil? For there is none so vile but is able to pronounce the word jehovah, & in deed the name jehovah is seven times used in that place, & all by the Devil himself there speaking unto King Saul. I do hold most firmly that every supernatural work is by the power of God, and to give witness to the truth, but here is none, this is no miracle but such as the nature of the Devil is fit and able to accomplish. A man may wonder to see, that the same pen should write, that every supernatural work or miracle is of God, & is a testimony of truth: and that God turned the staves of Pharaos' Enchanters into Serpents, which in very deed withstood the truth, but thus some argue the Witch did know Saul, a●…d dissembled in saying that she did not, and therefore did counterfeit in all the rest▪ to make this a necessary consequence, there must first be proved that which is omitted, namely that dissimulation and witchcraft are such dissentanea as cannot be found at once in one subject, or that a woman can not be both a dissembler and a Witch, proof is made that the woman did know Saul, but with that which is weak●…, and with that which is false.  
Saul was a very tall man therefore she did know him so soon as she saw him, did she know his just stature, or was she sure there was none in all those parts so tall as the king. A wise man might sooner be deceived that way, than a man of mean wit with this argument. It is said that her house was nigh unto saul's house, which divers circumstances do declare, and thereby she must needs know him, this is utterly false, for Saul did not come unto her from his house but from the Campe. The Town where this Witch dwelled was Endor in the tribe of Manasses. joshua. 17. ver. 11. saul's house was at Gybeah a City of the Beniamites, of which tribe he was. 1. sam. 15. 34 the Philistines had pitched their camp at Shunem in the border of Issacher.  
Saul had gathered the men of Israel and went and pitched nigh unto them, and from thence he went unto the witch's house, which was not far off. The like may be said of Samuel, that he was not her neigbhour, for he dwelled at Rama in mount Ephraim▪ whether Saul did see any apparition or not, the words do not flatly affirm, but most like that he did, though not so soon as she. If he did not see but hear a voice, can it be concluded that therefore it was consenage, it appeareth that Saul fell down upon his face to worship and that he which spoke unto him was now in his presence. Neither is it said that the woman came out unto Saul, or that she went in unto him, but that she went unto him being sore troubled and lying upon the ground. But the strongest reason of all is yet behind to be gathered out of the speech used unto Saul. The speech and phrase is such as agreeth not with the nature and purpose of a devil, for the papists do confess that the devil can not abide at the naming of God. They do indeed, and such as believe them are not much wiser than they. The devil seeketh for to draw men into sin, and not to warn and rebuke them for evil as he doth Saul.  
If this had been a devil, he would have been more crafty than to leave so godly an admonition which should be prejudicial unto his kingdom. Alack, alack, I see that those which take upon them to be wiser than all men, are soon deceived by the devil. Doth not saint Paul affirm that Satan can transform himself into the likeness of an Angel of light▪ Can not he or doath not he use right excellent godly speeches mixed with bad, to the end he may deceive? There can not almost be a more subtle speech to establish abominable errors, than that which he here useth unto Saul? It is not disagreeing from his nature, nor any prejudice unto his kingdom to speak good words, to the end he may do hurt.  
Those were good words, and might seem to be uttered unwisely to the decay of their own kingdom, when devils came out of many crying and testifying, That jesus was the son of God: but they were craftily spoken, and for a pestilent purpose, and therefore Christ chargeth them to keep silence.  
What an excellent speech doth the Davill utter out of the maid at Philippos, when she followed Paul and the other ministers 
Act. 16.  of the gospel which were with him? These men, saith that Devil, be the servants of the most high God which declare unto you the way of salvation? What can be spoken more pithily in few words to set forth the dignity of the Apostle and his companions? What can more commend the certainty and preciousness of their doctrine, he setteth forth, and commendeth those ministers of the Gospel, to be the servants of the most high God. What saith the Apostle more by the spirtte of God when he doth move men to esteem of him not as of a common person? Is not this the greatest dignity he challengeth, Paul a servant of God, an Apostle of jesus Christ? What is more precious than salvation? Who ought to be more welcome? Then they whose doctrine doth guide men in the way thereunto? God himself doth send it, it must needs be infallible. Doth S. Paul say any more in effect, when he calleth the Gospel the word of reconciliation? And saith they were Ambassadors from God to do the message? Did the Devil forget himself at this time? Was he desirous indeed that Paul should be had in honour, & that men should hearken unto his doctrine, to learn the way of salvation? Would he go about to throw down or diminish his own kingdom, or was he so sottish that he did not know what was against himself? This is more strange, that the Devils which gave answers being accounted Gods, and credit given unto them and worshipped as Gods among the Heathen, would yet give such a testimony, there was no commendation esteemed so among the Heathen, such as at that time were the people of Philippos, so much as the commendation which Apollo gave of any man. For now they thought, even a God had spoken it which could not lie. This might seem to be the way to set all in admiration of Paul. But the blessed servant of GOD, did know the craft and ●…lice of this cursed fiend: and took it grievously that he should take upon him to be as a fellow minister with them, even a Preacher of the Gospel. If any man will be so bold or rather impudent, to affirm that this was not the Devil which gave answers in the word, and which vetre●…this goodly speech, but was some cozenage, I will say no more but this: let all men peruse the history set down by S. Luke, and judge indifferently, whether the holy spirit of truth affirming one thing be to be credited, or vain ●… men maintaining the contrary. Let us observe further some other circumstances & we shall easily see it was not the Witch nor any man or woman which spoke thus unto Saul. First this is a clear case, that the Witch could not for certainty know that Saul should be overthrown. For to say that the people had forsaken him is utterly false, he had (as the holy ghost reporteth) gathered all Israel unto the battle, and mustered a great army, Saul was afraid, but yet he kept it close from the people, for they set valiantly upon the host of the Philistians, & fought with them, then if the woman could not know for certainty that Saul should at that time be overthrown, how dared she plainly tell him that he should die, & that within so short a space, even the next day? If he had escaped at that time, would it not have cost her the best blood in her body?  
Would not her cozenage have been espied, and how she had certified the king to his danger? no punishment could be sharp enough for such a fact. It will be answered that the Devil could not know for certainey that Saul should be overthrown. It is very true, but yet he could collect more certainly than any man, he did see more on both sides than the Witch could gather by a few words, he knew what was the strength & courage of the Philistians, and that they purposed to fight the next day, and what doubt was in the heart of Saul, the woman could not be sure when the battle would be. He did know that God would cast off Saul, as he had spoken by Samuel, the most part of the people did not regard what God spoke by his servants the Prophets, so that we may well think (that if the poor Witch heard h●…e what Samuel said) yet she could not tell when, nor in what manner, nay she was one which regarded not the voice of gods Prophets, for if she had, she would not have been a Witch. If the devil were deceived & that the K. had escaped yet he needed not to fear, there was no way to punish him, he durst speak boldly & reprove the king, the surest way for the Witch (if she had used but cozenage) had been to tell Saul a smooth tale to flatter him, and to encourage him unto the battle, for than if he had fallen, he could not come again to reprove her, if he had escaped, she should have been had in great estimation, and richly rewarded. And who is so simple in the knowledge of God's word and the Histories set forth therein, but must needs confess, that it hath always been the manner of cozeners and flatterers to tell Kings of prosperous and good success, and to speak pleasant things. Wherefore do cozeners and flatterers practise their lewdness, but for favour and gain? Can any be fit for such a purpose, which is so foolish as to tell a King that he shall be destroyed? Was this King Saul grown contemptible and of no power? We may see in the History that he was of great force and dealt cruelly. For he destroyed Nob the City of the Priests with the edge of the sword, he persecuted David, and had many to set him on, durst now a poor woman despise him? Was the form of words used by Samuel so commonly bruited abroad, and in every man's mouth, that the very Witch had it so perfectly. Men will not speak that which is against the King & to his dishonour in the days that he liveth. If those words of Samuel were publicly spread among the people, yet they were not believed, but of the smallest part this is plainly proved by this, that after the death of Saul, the most of the Tribes of Israel did not admit of David whom Samuel had anoyn●…ed, but cleave unto the house of Saul, and made war. David was now in Banishment fled out of the Country, there was no show that he should be King, and yet in this speech unto saul it is said expressly, God will rend the kingdom from out of thy hand, and give it to David. I doubt not but whosoever considereth these things, and is not wilfully bend to maintain his own conceit, he will confess that this was the Devil, who knoweth what God speaketh by his Prophets, and is right sure it will come to pass. Whereas the most part of men never regard what the Lord hath spoken.  
The Devil did speak unto Eva out of the Serpent. A 
Gen. 3.  thing manifest to prove that Devils can speak, unless we imagine that age hath made him forgetful and tongue tied. Some hold that there was no visible Serpent before Eva, but an invisible thing described after that manner, that we might be capable thereof. The reasons which are brought for proof are more than frivolous, and therefore I will but briefly touch them. It was the Devil himself and not a snake which seduced Eva, that is most true. For who doth maintain that the beast was any more but the outward ininstrument which the Devil used. This instrument was not a snake, but one of the greater beasts. For Nachash doth not only signify a snake, but also the beast which is called a serpent. Whereof there be divers kinds and some greater than other. Behemoth are beasts, among which worms are not reckoned, and this Serpent is matched with them, as one of them▪ When it is said thou art cursed above every beast. It is further said, that if here by the name Serpent were meant both the Devil and a beast, the holy ghost would have made some distinction, that we might be informed, as though it were such an absurdity to set forth the story as it did at that time appear unto Eva, and to comprehend under the name of that which was visible & known being the instrument, the chief worker who was unknown & invisible? Eva did not as yet know of the fall of Angels, she knew no name of Devil or Satan, she did not understand that there was a Devil, no doubt God did instruct both Adam and Eva that there was another besides that visible serpent, when he promised them victory by Christ▪ further this is objected, that the Devil is called a Serpent by an Allegory, and therefore what necessity to take it there of a beast? I answer that the Devil indeed is by a metaphor called a serpent in many places of holy scripture. But doth it therefore follow▪ that in this place was no●…e but he? The story doth plainly evince that he covering his practice by the beast and using him for his instrument, hath ever after the same name given unto him.  
And for learned interpreters of that History, as Master Clavine and others, what juggling is it to allege some of their sayings contrary unto their meanings, which do very well accord with this, that the Devil spoke out of a beast indeed. It is thought a poor Snake should not have the curse laid upon him, for how could he be guilty of any sin? This cannot stand with the justice of God. I answer that Master Painter hath deceived many which take it to be a Snake, and touching this beast the serpent, it standeth with the justice of God that he should be accursed above every beast. He is an ignorant man that knoweth not that every beast, and the very earth itself had a curse laid upon them for man's sin, they did not offend but were made for man's sake.  
Then if God in justice laid a curse upon them, as to say it were not 〈◊〉 justice because they did not sin were blasphemy▪ how should it seem strange that God should curse the Serpent above every beast, who was the instrument of man's fall, though he knew not what he did? But to let those go, this is the chief and principal, for the matter which I have undertaken, to show even by the very story that there was not only the Devil, but also a very corporal beast. If this question be demanded, did Eva know there was any Devil, or any wicked reprobate Angels. What man of knowledge will say that she did? She did not as yet know good and evil. She knew not the author of evil. When the Lord said the Lord said unto her, What is this which thou hast done? she answereth by and by, The serpent deceived me. She saw there was one which had deceived her, she nameth him a serpent, whence had she that name for the devil whom she had not imagined to he? It is plain that she speaketh of a thing which had before this received his name.  
It is yet more evident by that she saith, yonder serpent, or that serpent, for she not●…th him out as pointing to a thing visible: for she useth the demonstrative particle He in the Hebrew language, which severeth him from other. Any man of a sound mind may easily see that Eva nameth and pointeth at a visible beast, which was numbered among the Beasts of the field. The curse is directed to both under one, because they were joined in one touching the work, some thing in it cannot belong to the Serpent, as the victory by Christ▪ Likewise no allegory can well mollify some speeches to apply them unto a spirit, as to go upon his breast, to eat dust all the days of his life, than we see that Devils can speak. And the Devil did speak out of a man Act. 19 for the holy ghost doth affirm it. 
〈◊〉 19   
There were saith Saint Luke, certain of the runagate jews, which were exorcists that took upon them to name over those that had evil Spirits, the name of the Lord jesus, saying, we adjure you by jesus whom Paul preacheth. And they were certain sons of Sceva a chief Priest a jew, which did this thing, the evil spirit answered and said, jesus I know, Paul I know, but who are ye? the man in whom the evil spirit was, ran upon them and did prevail against them. We see it flatly said, the evil spirit, and not the man said, jesus I know, Paul I know, etc. Why should we doubt then, but that devils, when God doth permit can speak? I know not what colour of reason can be alleged against this, unless some will say it was long ago: let it be showed that such a thing hath been of later times. There might be, ye see, if God permit, and no doubt there have been many at all times: though there have been also & are many notorious counterfeits▪ ●…f devils can speak, yet there is a reason made by some, which boasteth itself to be unanswerable, that spirits can take no visible shape. It is gathered from the words of Christ unto Thomas, thou dost 
john 20.  believe because thou hast seen Thomas, he saith not because thou hast felt. I answer that as Thomas would not trust his sight, but would have it confirmed by feeling, which was granted him: so Christ putteth the one sense, namely the sight, for both sight and feeling, or for a sight confirmed by ●…eeling, this is proved by Christ's own words in Luke 24. For 
Luke 24.  he saith handle me and see: when they were afraid & thought it had been a spirit▪ why doth he not say handle and feel? I conclude therefore that it is a thing most certain by the word of God, that Devils can both speak, and take a visible shape upon them, when God doth permit.   

No man nor woman can give power unto the devil to do hurt, neither doth their sending authorise him, but he useth them only for a colour. The 8. Chapter.  
HItherto we have declared in some measure the nature and power of Devils. Now it resteth that we speak somewhat touching those instruments whom they use for the practice of their wicked deceit. For the unclean spirits are the doers in sorceries and witchcrafts: men and women are but instruments. It is the common opinion among the blind ignorant people, that the cause and the procuring of harm by witchcraft, proceedeth from the Witch, & that either the Devil could or would do nothing unless he were sent by her.  
How absurd this conceit is, shall easily appear if we weigh these few rules. First all men that have the use but of natural reason, must needs confess that witchcraft and conjuration are to be numbered among these filthy sins which are most abominable and odious in God's sight, this is also as clear, that the foulest sins do spring and flow from the most unclean Fountain, though men be corrupt by nature and very vile, yet the Devils are much worse. They be the authors and devisers of sin, they draw men into it, the Devil than hath devised witchery, conjuration, and Enchantment. The Devil allure th' and seduceth men to become Witches, Coniurors, or Enchanters, he seemeth to be a servant unto the Witch, but she is his servant. The coniurors suppose that they bind him by the power of conjuration in which they reckon up the names of God, but he is voluntarily bound, or doth indeed but feign himself to be bound▪ for shall we think that he would devise & teach an art whereby he should indeed be bound? Or can any man be so blockish as to imagine that god will in deed bind him by his power at the will of a Coniuror. Again we may not think that he which is more forward unto evil and mischief, is set on and procured by the less forward unto evil, for that is preposterous, then must we grant that the Witch doth not provoke forward the Devil, but the Devil bearing sway in the heart setteth her on. He saith she sent him, but from whence cometh it that she sent him? Did he move her 〈◊〉 to do so? He doth harm, shall we suppose that she gave him commission & power▪ let it be examined, first we confess that god ruleth all by his providence. Next this is taught us also in the holy scriptures, that the devil 
Ephe●…. 2. ●…. Cor 4.  ruleth with power in the children of disobedience, he is the god of the world, sinful men are by a righteous bengance of god subject unto him, what shall we say then, can the less give power unto the greater, shall a silly old creature scarce able to bite a ●…ust in sunder, give autortiy & power to the prince of darkness? is any man so simple to believe that the Devil can have power given him but from a greater than himself? or when he hath liberty, will he not execute his power unless some witch send him? what is a witch then? what is a conjuror? what is an enchanter? surely the very vassals and bondslaves of the devil: they have no power to do, or to authorize him to do any thing. But he being the minister & executioner of God's vengeance▪ when God giveth him power he useth them as his instruments: not to receive help by them (for when can they help him? but only for a colour, that he may draw multitudes into sin by means, as indeed he doth. This shall appear fully in that which followeth: and therefore I will only touch it here by the way, and stand no longer about this point which is manifest enough.   

That the Devil practising his mischief by sorcerers, doth lead the wicked world into many horrible sins which snare the souls of men unto eternal condemnation. The 9 Chapter.  
IF this be maintained that the witch is but an instrument under a colour, than some will demand what great thing Satan gaineth by such. I answer that he gaineth that which he endeavoureth above all things to bring to pass: and that it is to lead men into the depth of sin, that they may be drowned in the deeper cendemnation. He weigheth not so much the plaguing of men's bodies, or hurting their cattle, as he doth that. Here therefore is the chief matter of all, which is to disclose, and lay open the subtlety, the errors, and sins, which by this means he draweth men unto. I will first begin with the conjuror and the witch, and all those which use enthauntment. How miserable is their case, which are so fallen from the living God, to have society and fellowship with devils? The conjuror esteemeth himself to be a great Lord and commander even of devils, and in deed hath no power to do any thing further than Satan is willing and receiveth power from God, and moveth his wicked heart to deal in. This great binder and commander of Devils, hath his own soul bound and commanded by them, and is in miserable and vile captivity.  
The Witch is not also great, but yet the poor old hag thinketh herself strong, that she hath two or three servants as she may seem to plague such as she is offended withal. Alas what an horrible state hath the fiend brought her into, who seemeth to be her servant, and yet commandeth her, and r●…leth in her heart even as her God. What greater victory then that which he hath gotten oversuch? The charmer often times knoweth no devil: but with his charm of words he can catch rats, and burst snakes, take away the pain of the tooth a●…he, with a pair of shears and a siue, find out a thief. Many other pretty knacks he glorieth in, as if he had attained great wisdom. The art is devilish, when any thing is done the devil worketh it, he is the instructor of the enchanter, and so indeed his Lord. What should I speak of all the rest, one word may suffice, they be horrible deluded by the subtle serpent, and made his bondslaves. This were much, though Satan could obtain no more but even to draw those miserable caitiffs into so deep a degree of wickedness. But this is not the chief thing he seeketh by means of these to plunge the blind world headlong in the gulf of wicked apostasy. And how he hath prevailed were a great and long travel to set forth, only a taste may suffice. In old time among the heathen, and profane nations he prevailed so far that he was taken to be God. His illusions, were esteemed to be by a divine power, for so S. Luke reporteth. Act. 8. where he showeth that Simon Magus had long time by Magic astonished the Samaritans, and they said he was the great power of God: until the power of God did appear indeed by the wonders which Philip wrought, for then his were disclosed to be but illusions, sleights and shows of wonders. For though the devil can do things which are strange and wonderful unto man (as he did by Simon make the Samaritans wonder) yet in very deed▪ they be no true miracles, neither can he work any, though God should give him leave to show all his power. Further also among the heathen his answers were taken for the very oracles of God. From hence sprung the f●…lthy manner of worshipping devils, abominable idolatry, and superstitions. Therefore the Lord commandeth his people when he had brought them out of Egypt that they should not give ear unto such as the heathen did. He promiseth for to raise up always unto them a Prophet, as whose mouth they should learn to know his will, unto whom they should hearken. Deuteron. 18. We see than it is very manifest that while Satan stood in reputation to be God, He applied himself by witches and enchanters to set up a religion where he might be most devoutly worshipped. The most of all his practices tended to that purpose. At the coming of Christ, by the light of Christ, by the light of the Gospel, he was disclosed, and could cover himself no longer under so goodly a covering but was known indeed to be a Devil. Now he must walk as a Devil and seek to deceive after an other sort.  
And herein his subtleties have also excelled, to the great increase of wickedness among the people. For when the light of God's word was suppressed, as it was in the popery, than was a way made for him, to work all his feats. Then did coninrers and witches, and enchanters abond. Then were all manner of charms rife and common. Then were a thousand magical inventions and toys. To set forth all particulars were infivite, therefore some few shall serve for all the rest. Satan hath a throne and a kingdom in the heart of every man, until such time as he be regenerate by the holy word of God, and that the power thereof be in him. He holdeth the heart in blindness and infidelity, and filleth it full of all filthy lusts of sin. He knoweth well that if he be espied, men could not but with horror abhor there miserable estate, and seek after some remedy. He doth therefore seek to deal ●…losly. He would make men believe that he is not nigh them. What readier way hath he to bring men into that opinion, then that they may suppose he is not abroad unless he be fetched up by conjurers, and break away from them? If there be any terrible tempests, and mighty thunders which set forth the glory of God, then is he abroad. If he can then get leave of God, (as the wicked world is worthy that God should give him power to deceive them) he will show himself by some likeliness in the midst of the storm, or else declare his presence by rending up some trees or showing some terror one way or other. Now there is great fear, for many believe that the devil is abroad indeed, and hath raised up the winds, and brought the thunders.  
Then tales fly, and rumours are spread abroad, that there have been conjurers. They be taken say some, and the matter confessed. Three devils are broken lose, and others say five: thus is Satan magnified, when as the great works of God are ascribed unto him. He carrieth away the glory which the almighty should have. How vile a thing is this? most miserable in this behalf was the state of popery: for the great prelate's & grave fathers did believe this and led the people unto it. And see what devise they had. When any violent tempest came, they had the hollowed bell in every steeple to be rung, which did repel and keep him back. For he could not come within the sound of that. They had conjured water to sprinkle in every corner of their houses, they had holy bread and crosses, that he could rest no where. These were his own inventions for to mock the people, for he made them believe he was ●…riuen away by these, when as in the mean time he ruled in their hearts. To come now to the witch, what hurt doth she? If ye ask the common people, ye shall have this answer: she is the very pestilence of the earth, all calamity is brought upon men by her. She killeth men and beasts. She tormenteth men, & she destroyeth men's goods. No man can be in safety so long as she liveth. Woe be unto him which doth displease her, thrice happy are they which do not meddle with her. Is not this foul havoc trow ye, which the witches do make? Yea but how is it possible that poor old women should do such things? O sir, they do it not by themselves. They have their spirits which they keep at home in a corner, some of them two, some three, some five: these they send when they be displeased, and wi●… them for to plague a man in his body, or in his cattle. This matter hath been tried: for divers well disposed men, even for very pity to see what hurt witches do by sending their spirits, have seriously taken the matter in hand, and have hunted those puckrils out of their neaites. And what have they found? they have found that some one woman hath had three. They have found where she kept them in wool.  
What meat she gave them, What likeness they had, What were their names, Whether they were he's or she's, and how many men they had killed. Some have been hanged, and have at the gallows confessed the whole matter. Who is able to declare the brutish errors and foul sins which multitudes are led into, by this crafty dealing of the dealing of the Devil. For myself I do not think that I can show the tenth part. But yet I see so much as may make any Christian heart bleed to behold. I will endeavour to open the collusion of Satan and his purpose in this thing, so far as I can: with the follies which the blind multitude fall into, and do not espy the same.  
First then for the manner. The poor old witch, pined with hunger, goeth abroad unto some of her neighbours, and there beg a little milk which is denied. She threateneth that she will be even with them. Home she returneth in great fury, cursing, and raging, Forth she calleth her spirit, and willeth him to plague such a man. Away goeth he. Within few hours after the man is in such torment, that he can not tell what he may do. He doth think himself unhappy that he was so foolish to displease her.  
What shall we say unto these things? Is here no packing? Is not here first of all a way taken by the wiely and wicked serpent to bring men in belief that he is not nigh them, nor meddleth not unless his dame send him? He goeth about like a roaring Lion, seeking whom he may devour, as Saint Peter saith, Shall we be so sottish to believe that he lieth at the witch's house? he is a mighty tyrant, if God do suffer him, that he being a spirit do take upon him the shape of some little vermin, as cat or weasill, it is but to deceive. He lieth and sleepeth in warm wool, the witch doth give him milk, or a chicken, and he doth eat, these are vain illusions, what needeth he such things? he resteth not, he eateth not, he sleepeth not. How much greater folly is it to inquire of his sex? as though there were he devils and she devils? But to come nigher unto this tragedy. Doth not she send him? yes she doth send him which did send her first. Who put into her heart to beg of that man? had he no stroke in the matter that he would deny her request? are they not for the most part in as great blindness and infidelity almost as the witch is, which are bewitched: he knoweth well enough where he maketh his match: She doth furiously rage and curse: doth not the devil work it in her heart? well, the man is tormented indeed, who doth that? here is great cunning. Sometime he doth it: some▪ time he maketh a show that he doth it, when it is not so: when he doth it who giveth him the power? did the witch? they be void of reason which think so. Had he power and lay still while she sent him, not minding to do any thing, unless he were requested? what fool can imagine that? How is this thing then? doubtless this wicked devil either did know that God had given him power, and so did stir up and set on the witch: or else he did see great likelihood that God would give him leave to torment the man in his body or his goods because of his wicked life and infidelity, For he is never weary, but seeketh all occasions. And we have so flat testimonies of God's word, that (where God gave him leave) he tormented the bodies of men, that such as affirm he can not plague that way, show themselves over bold against the truth. We see than it must needs be one of these 〈◊〉 〈◊〉▪ he tormenteth 〈◊〉 man: For God did give him power, but he would for many causes be set on by the witch, where she could not increase his power: or else he doth conjecture that the Lord will give him leave when he is sent, because the people are worthy to be seduced and lead into vile errors: sometime he seemeth to do that which he doth not, and that is with much subtlety.  
For he seethe the humours in the bodies of men, and beasts. He seethe the roots and causes of diseases, and when they will come forth. He stirreth his dame, or rather his poor vass●…l and setteth her in quarrel with that man. She sendeth him, the man falleth lame, or into some languishing sickness, his hogs or his kine do die. There was natural cause of lameness of sickness and death which the Lord sent, and Satan would have it laid upon him. The witch seethe such effects follow, and gathereth for certainty that she did it. The man calleth to mind how he displeased her, and how she did threaten him, and now is sure she did it. These are part of his ways, let us look further. He is a bloody murderer and delighteth to draw men into perjury and cruelty. He seeketh therefore to bring many such unto their death for witchcraft as are no witches. Some woman doth fall out bitterly with her neighbour: there followeth some great hurt, either that God hath permitted the devil to vex him: or otherwise. There is a suspicion conceived. Within few years after she is in some jar with an other. He is also plagued. This is noted of all. Great fame is spread of the matter. Mother W. is a witch. She hath bewitched goodman B. Two hogs which died strangely: or else he is taken lame. Well, mother W doth begin to be very odious & terrible unto many. her neighbours, dare say nothing but yet in their hearts they wish she were hanged. Shortly after an other falleth sick and doth pine, he can have no stomach unto his mea●…e, nor he can not sleep. The neighbours come to visit him. Well neighbour, saith one, do ye not suspect some naughty dealing? did ye never anger mother W? truly neighbour (saith he) I have not liked the woman a long tyme. I can not tell how I should displease her, unless it were this other day, my wife prayed her, and so did I, that she would keep her hens out of my garden. We spoke her as fair as we could for our lives. I think verily she hath bewitched me. Every body saith now that mother W is a witch in deed, and hath bewitched the good man B. He can not eat his meat. It is out of all doubt: for there were which saw a weasil run from her housward into his yard even a little before he fell sick. The sick man dieth, and taketh it upon his death that he is bewitched: then is mother W apprehended, and sent to prison, she is arraigned and condemned, and being at the gallows, taketh it upon her death, that she is not guilty: and doubtless some are put to death not being guilty. Now let us see what the devil hath gained by this practice. For though at sometimes the conjectures fall out right, yet many times there is innocent blood shed: which is a grievous sin. The jury commit perjury and cruel murder, which upon blind surmises of ignorant persons, do give their v●…tduit: for they should see what knowledge of God, the accusers have. Yea sundry times the evidence of children is taken accusing their own mothers, that they did see them give milk unto little things which they kept in wool, The children coming to years of discretion confess they were enticed to accuse. What vile and monstrous impieties are here committed: It falleth out sometime that some visitation lighteth upon some person man or woman, Either the devil doth torment indeed, or else the party feigneth to be tormented (which hath been often seen) and then accuseth such a woman to have sent the devil. It is strange to see the madness of the people, that will ask the devil who sent him. And then he telleth who is his dame, and to how many she hath sent him, and how many he hath killed. If it were the Devil indeed, would they believe him? Is it not his desire to bring innocent persons into danger? Would not be very gladly have a number of men perjure and forswear themselves? doth the Lord will men to go upon their oath in a matter, at the testimony of a devil?  
Who would think that ever such brutish ignorance should be found in men, in the time of the Gospel? This is also a practice which would make a man tremble to think upon it, that there should ever such abominable beastliness be found in a land where Christianity is professed: If they do suppose that one is bewitched, they inquire after a wise man or a wise woman, to learn who hath done the deed. If it be not mere deceit but that the party hath a devil, & telleth them indeed the man is bewitched, and describeth such or such an old woman, Yet let me ask a few questions. First, I demand whether it be allowed for any man to deal with the devil? Is not that man by the commandment of God to be put to death which hath a familiar spirit? Are not they then almost as evil as he, which seek unto him? No doubt it is a clear case and cannot be coloured. But I shall after have occasion to prove it by the testimonies of the holy Scripture, and therefore I do omit the same now. Then further I do demand whether they will believe the devil? Do they think he will accuse a guilty person or an innocent soon? Do they or can they imagine that the devil will bewray any thing that shall do good? Will one devil do that which shallbe to the hindrance of another? No doubt it is a just vengeance upon men that have despised the light, that they be thus given over to forsake God, and to follow after devils. I will proceed yet further to lay open the filthy vices which the people are drawn into by witchcraft, whiles indeed they bewitch themselves through infidelity. A man is sick, his sickness doth linger upon him, Some do put into his head that he is bewitched, He is counseled to send unto a cunning woman, She saith he is forspoken indeed, she prescribeth them what to use, there must be some charm and sorcery used. The party findeth ease, & is a glad man, he taketh it that he hath made a good market, it was a lucky hour when he sent to that woman. For doubtless he did think that if he had not found so speedy a remedy, the Witch would utterly have spoiled him. Now the devil is driven out of him and is gone. The wise woman with her Familer was too strong for him. O that the hearts of men were not turned into the hearts of beasts, but that they would consider. Is Satan become a weldoer? Is he so charitable and so pitiful that he will relieve men's miseries? Or doth one devil cast forth another? Doth the weaker give place unto the stronger? Is Satan divided against Satan? Some man will reply that this is a common thing and well tried by experience, that many in great distress have been relieved and recovered by sending unto such wise men or wise women, when they could not tell what should else become of them, and of all that they had. Shall not men take help where they can find it? Why do men go unto Physicians? Let it be granted that men find help by Witches, Yet this must needs be granted, that as it is for the most part a plague and token of God's displeasure, where he hath power granted him to vex: so is it a more heavy judgement, which the wicked world hath deserved, that he is suffered to heal. For now they cannot say that the Lord is their health and salvation, but their Physician is the devil. As all the works of God are good, and unto right good end: so of necessity all Satan's works be evil and to most devilish purpose. If he have power given him to possess and to plague the body: he is not driven out, (for Satan doth not drive out Satan) but healeth the body, to the end he may the more fully possess and destroy the soul. His charity and his pity are no better. O miserable health so recovered. O wretched men so relieved: they do imagine that the devil is driven out of them, and he hath entered in deeper. For can that which is devilish, as a charm, drive out the devil? They say it is such as doth consist of good words. It is so much the more blasphemous and abominable. For the name of God and the sentences of his holy word, are most shamefully abused unto sorceries, which is one special thing which the devil doth covet. He which seeketh help in sickness at the hands of a Physician, doth that which is lawful being ordained of God, For he hath given the nature & properties unto things, which shall serve for medicine. Shall a man therefore hold it lawful to seek help at the devil. Well, to proceed further. A man hath a silver cup missing, all corners are sought but yet it cannot be found: strangers there came none unto his house: needs must it be one of his own servants that hath played the thief. Every man devyeth the matter, & saith he saw it not. Here is double grief, not so much for the loss of the cup, as that a man should have a thief in his house and not know him. And which is more, it may be that he whom he most suspecteth is least guilty: were it not good to have means for to try out such a matter? He could be content to ride xl. miles to have it tried. He inquireth secretly where there is any cunning man of great fame, Thither he hasteth. Home he returneth & in very deed findeth the cup, & knoweth the thief, though he may not bewray him. What shall we think of this? Even that one devil hath played the whole play, & every part thereof: & therefore it is all alike for good. First the devil tempted the servant to steal the cup: The self same devil put into the mind of the master to seek unto a cunning man. The self same devil knoweth best where the cup lieth hid and who stolen it. He therefore is the most fit & doth give the direction. But what hath the devil gained by this? he hath gained even his desire: for God letting him lose for to tempt, here follow great sins. First there is theft: then seeking unto devils, But because men are blind and suppose that such a seeking is no great offence, I will show what the Lord speaketh thereof in the holy scriptures. I will first refer men unto that which the holy Ghost saith of King Saul. 1. Cronic. 10. For there we may see that there are two sins mentioned for which the Lord did destroy Saul. The one that he spared Agag. The other, that he inquired 〈◊〉 ●…ho. The Lord hath given an express commandment D●…. 18. that his people shall not seek unto such. The Prophet Esay chap. 8. ver. 20. affirmeth that there is no spark of light in those which do inquire at those which have familiar spirits. It is as much as if he should say, they have no sound knowledge of God at all in them. This is a thing to be wondered at, that in places where the Gospel hath been many years taught, there should be men found that are ignorant of God. But indeed they have not reverenced, but despised the light in their hearts. The Lord doth threaten sharply Liviti. 20. vers. 6. that person which shall seek unto those that work with the devil. The words be these: The soul which shall turn itself unto Oboth (that is, to the Spirits of ●…ytho) or to the Soothsayers, to go a whoring after them: I will set my face against that soul, and will cut him off from among his people. God saith here that such persons as seek unto Conjurers and Witches, do go a whoring after devils. The soul of man should be kept pure and chaste unto God as a wife unto her only husband. They should not commit spiritual whoredom with devils, as the Lord doth here charge those which seek unto devils. What a foul thing is this, that such as have made a solemn vow in baptism, to forsake the devil and all his works, should now seek unto devils for help? He that committeth adultery in the flesh, is not to be suffered. Then how much more are these worthy to be rooted out, which have so unfaithfully broken their vow made unto GOD, and have committed whoredom with devils. If there were no other hurt but this by witchcraft, you see the devil hath gained much: when many give counsel, and many do seek unto such as have familiar spirits, and so in effect, fall from the living God. I might stay here and proceed no further to show what doth move the devil to do such things by Witches, as he could do as well without them: and what doth move him to heal such as are hurt, to reveal things which are lost or stolen, and as it were to do good: But I go a little further, and show great and general mischiefs. What greater advantage unto the devil, then to hold men from turning unto God by repentance▪ And this he doth bring to pass by Witches. All chastisements come from God, whether they be such as he doth with his own hand inflict: or such as he giveth the devil point to lay upon men. So that whether the Lord God do it with his own hand, or by the devil, (as he did unto job) or whether the devil do it without a Witch or by a Witch, all is one in this respect, that it cometh from God, & should humble men, and bring them unto true repentance. But men look no further than unto the witch: they fret & rage against her: they never look so high as unto God: they look not to the cause why the devil hath power over them: they seek not to appease God's wrath, But they fly upon the witch: they think if she were not, they should do well enough: she is made the cause of all plagues & mischiefs: whereas in very deed she is but an Instrument which the devil useth for a colour: their own wickedness hath provoked God to anger, & to give the devil power over them. It is their own infidelity which hath bewitched them: they should now turn unto God, and they run after the devil: For some fall upon the Witch and beat her, or claw her, to fetch blood: that so her spirit may have no power. These are well after, for the devil is glad to make them Witches. For when as they ascribe power unto such things to drive out devils, what are they but Witches? Some run unto the Witch when any friend of theirs is bewitched, and threaten her, that if she do not take home her spirit, and if that he come any more they will cause her to be hanged. They should run only unto God by a lively faith, true repentance and hearty prayer, to have the devil removed; and they run unto the Witch, & ascribe unto her that which doth belong only unto God: for they think that she hath power to send the devil, and to take him off. Alas, is there any true faith in these men? The devil hath bewitched them, to keep them out of the way of repentance, and to make them his bondslaves.  
Others there be which have their Hogs distragely or some other cattle. It may be, they be so blind and so wicked, that God hath given power unto the devil to make havoc indeed. He moveth the Witch, and she sendeth him. Their sins they look not upon, but how to overcome the power of the Witch, as they imagine. And what do they? They take a Hog or some other beast and burn it alive. Doth this drive away the devil? Sure if it do, it is not because it doth overcome him, but because he is delighted with their burnt offering which they offer unto him. What should I stand to reckon up all the devices which they have to drive away the devil, if he have begun to hurt them, to unwitch as they call it, or to keep him off with their charms, or with their night-spell which they have learned? What need is there to rehearse the knacks which they have to drive away the ague, the Toothache, to make the Whey Curd: to make Butter come, to make Cheese run? They be all very witcheries, wrought by the devil. For it is by 〈◊〉 natural means, and to tie the extraordinary power of GOD unto such things, is very blasphemous. These be the fruits of Popery, which hath removed away the light, and left the people in the dark to be deluded by the devil: which removed away the spiritual armour wherewith the soul should be defended and taught the people very witcheries. We see then (or at the least all may easily see) that while men are thus blinded with wicked errors about witches, they are so far from the way of repentance, that they are carried headlong into the pits of filthy sins which do drown men in destruction. We see that it is a most clear case, that God ordereth all by his good providence. The witch can do nothing, for the devil which is far greater than she can do nothing. But the wicked world full of all contempt of God▪ doth deserve that the devil should have power to work many feats, to the end they may have strange delusion, and the efficacy of error come upon them. This doth S. Paul set forth 2. Thess. 2. For there we may see that Satan hath liberty given him to show his efficacy with the power of lying Signs and wonders. If Satan could make no show or appearance of wonders, by doing things which are beyond the reach of man to counterfeit, why should it be called a power and efficacy, and why should they be called signs and lying wonders? Our Saviour himself, Math. 24. vers. 24. doth show that there should arise false Christ's, and false Prophets, and should give great signs and wonders. I conclude therefore, that as the righteous God doth permit & suffer the devil, for the wickedness of the world, to show forth an efficacy and power, By giving signs and wonders (that is such things as men are not able to do, & therefore do account them wonders, though they be no true wonders in deed, nor wrought unto a good end, but to establish false religion) so doth he let loose the same devil, or suffer him to do many things by Witches and Conjurers, that the despisers of the holy religion may be seduced. There hath been mere cozenage in most of the popish miracies: (For if they had been done as they report, they should have been miracles in deed, and the devil is able to do no miracle, but to make a show by illusion) yet were they believed by occasion of those shows which he made at some times. In like manner there are strange wonders reported of Witches and Conjurers, they▪ have been believed, as also many counterfeit things, because he hath power at many times given unto him to torment men, & because he doth make his vain apparitions   

The sharp punishment appointed in the word of God for such as work with the devil, and the true cause of the same, and that it is no godly zeal but furious rage, wherewith the common sort are carried against witches. Chapt. 10.  
THe Lord God did by Moses appoint and prescribe penalties for the offences, and transgressions of his holy laws. These were not all of one kind, but according to the degree of the trespass, was the punishment less or greater. Some sins are more horrible than others, and do more provoke the displeasure of God: unto such he appointed the sharpest penalty (that is to say) death without mercy. Among these were such as fell into Apostasy from the law of Moses, as we may see Hebrew. 10. vers. 28. Or such as did persuade others unto Apostasy, Deut. 23. vers. 5. The murthe●…er might not be redeemed. Numb. 35. vers. 31. The self same▪ severity is required against such as work by the devil, or that dealt with familiar spirits: for it is said, thou shalt not suffer a Witch to live, Exod. 22. Mechashshepha by the tropesinecdo●…he is in this place being but one kind, put for all that practise devilish art. For it is very vain and frivolous to take it, that death should be appointed, as to a murderer with poison. For in another place, namely Leuit. 20. vers. 27. The Lord doth take two other kinds where he appointeth the penalty of death. These be his words, the man or the woman in whom there shall be Ob or jiddegnoni, shall die the death. Out of which places we may collect the true cause of this severity to be in very deed the familiarity with devils. The devils be the utter enemies of GOD, which seek by all means to dishonour him and to deface his glory. How can any than use familiarity with them, use their help, or seek unto them, but he committeth a monstrous enormity, and such as deserveth a thousand deaths. Moreover the Witch, the conjuror, the Enchanter, the Sorcerer, and the rest are the cause of foul errors and much wickedness, much horrible abusing Gods holy and sacred name, and therefore are worthy to die. This being the true cause why God doth abhor such, as it is manifest, we may easily see the gross error of the blind multitude, in this behalf. For they hold that witches should be put to death, and not only that, but are inflamed with a wonderful rage and fury to have it accomplished. I call it rage & not zeal, because it is not to a right end. For if they were so zealous of it for Gods honour it were a marvelous good thing: but in deed it is not for any zeal of God that they be so forward, but for an other consideration. thieves and murderers say they be put to common deaths: how much more sharp death & torments are witches worthy to have laid upon them? But ask them why: Oh say they, the witches send their spirits and kill and lame men: they kill young infants: they kill cattle, they ●…aise winds & tempests, they be the very plagues of men. Here is a false cause, for where do we ever find in the holy scriptures, that Witches or Conjurers have such things laid unto their charge? I have showed the privy packing which Satan useth in this behalf. When men are once so be witched as to think, who can live in safety while witches remain: they run with madness to seek all means to put them to death, & not only them, but all such as are suspected. They run to Conjurers to know if they be not witches who they suspect. They examine witches to know whether their spirits have not told them how many witches be within certain miles of them, & who they be. The Lord doth not allow one witness being a man in a cause of death to be sufficient: but these would allow the accusation of one devil if he accuse xl. persons: they think it a marvelous charitable deed where there is one that hath been suspected for witchery, to hi●… or entice children to accus●… them, to practise with some subtle maid which feigneth herself to be bewitched, to get some matter of accusation. Many jurors never weigh the force of the evidence which is brought, but as if they had their oath for conjectures or likelihoods, they are oftentimes very forward to find guilty, being sick of the same disease that the accusers be. But some man will reply & demand why the people should not be so earnest to seek their death & rooting out? why should it be reputed as a fault? they do it of a good mind, & to the glory of God. In deed if it could be showed that they do it in regard of God's glory it were of a good mind & much to be commended: but it is manifestly to be proved that God's glory is not regarded. For if the people did regard God's glory, they would hate witchcraft, & show their vehemency against it, because his dishonour is much procured thereby, as when men go for help unto his enemy: but we see they hate not that. But if a man or child be sick, they run unto a witch, they hate not the joining in compact with devils, when as they run for help unto them: they have somewhat lost or stole: they do by & by fly unto devils: they make account that those be good witches & do no harm. But in very deed they be as evil as other witches, for they have fellowship with devils which is the chief fault, for those damages which they ascribe unto witches, are not in their hand to give power to the devil for to do: Then if they did it for love of God they would hate these also: but we see they do not only allow them, but make of them. God commandeth in his law that all that have familiar spirits should be put to death, & yet I say the faithless people do make much of them, & allow of them. Moreover there be none more extreme haters of witches, than such as be infected with a kind of witchcraft themselves: for what are they but witches (if a man look well into the matter) which have their night spell, and so many charms & devices to avoid the dangers of witchcraft, or to unwitch? none are more furious against witches than these, & such as of all others are the readiest to run for help unto the devil: therefore I may boldly affirm, that it is of a mad rage, and not of a good zeal that the most are carried withal against witches: which ought to teach men wisdom, discretion & wariness when they be for to deal in such matters, especially when as it doth concern life or death.   

What manner of persons are fittest for the devil to make his instruments in witchcraft & sorceries, and who are subject unto his harms. Chapt. 11.  
WHen Satan at the first enterprised the ruin and destruction of man, he did not unadvisedly set up on the work, but in great subtlety chose him a fit instrument for the purpose, even the serpent who was more subtle than any beast of the field. He is now an old serpent, & long practised, and hath increased his subtlety by much approved experience. He doth not now attempt his wicked work, but 〈◊〉 all the fittest ways & means that he can: he doth observe time & place, with all other circumstances: and look of what sort soever his work shallbe, he seeketh convenient persons as matter to work upon; he chooseth out fit instruments to work withal▪ when he raiseth up some heresy to destroy the true faith, which is with subtle show to be defended: he suggesteth not the same into the mind of a blunt unlearned fool which is able to say little: but if it be possible, he espieth out a subtle mind, which is also proud, vain glorious, & stiff to maintain any purpose. Likewise when he will seem by witchcraft, he doth not hope to draw a godly man well instructed in God's word into his net & to make him a witch: for he is not subject unto his illusions: there is light in him which the darkness can not smother. What then: he seeketh for ungodly persons, which are blind, full of infidelity, & overwhelmed & drowned in dark ignorance. If there be above all these a melancholic constitution of body, his impressions print the deeper in the mind. If they be fell and given to anger, & ready to revenge, they be so much the fit: poverty also will help in some respect. When such a person is moved with fury, she curseth & biddeth a vengeance light upon him with whom she is displeased: she biddeth the devil & all the devils in hell take him: the wicked spirit who inflamed her heart is ready at hand (and if he have power to hurt the party given him of God, or see any probability that he shall have, or know any disease ready to break forth) & in some likeness or with some voice, doth demand what he shall do: it may the woman doth think it very strange at the first & is a afraid to hear a thing like a cat speak: but this fear in time is removed. The conjuror is one that hath a mind addicted unto curiosity & vain estimation: he taketh himself by deep skill & power to rule over devils, & therefore though he appear fierce & terrible before him, it is not amiss: nay it confirmeth him the more. Now for convenient matter to work upon, I confess that the devils are instruments which God useth not only to be executioners of vengeance upon the reprobate, & to plague the wicked: but also to assault, to tempt, to vex & to chastise his dear children: and therefore they have sometimes leave to afflict some of these in body or substance: but that is rare: & when it is so, God's holy servants do look up unto him, & confess their sins with humble hearts, seeking favour and release at his hands, as job did: they turn not their eyes unto witches, they cry not out upon them, as if they were the cause: you hear not these wish they were rooted out, because they fear hurt by them: but they abhor the sin, and in zeal of God's glory, desire that due execution may be done upon them. The devil then by his witches & conjurers prevaileth not among these: he doth prevail among an other sort of men greatly: he hath power given him to plague & to vex many of them: they have no power of true & lively faith to withstand him: they be full of all darkness & ignorance, the heavenly light & power of God's holy word is not abiding in them: mark it who will, & he shall find this most true, that the greatest part of those which cry out that they are bewitched, that run unto witches for help, that use their charms, & seek so many ways to unwitch, are even as ignorant, as far from zeal & love of the gospel, & as full of vices as the very witches themselves: so that the devil doth even with as much ease seduce & lead these men into errors by witches & conjurers, finding them in the dark, as he doth allure the poor siley old woman to be a witch, and the Idolatro●…s, & adulterous mass-priest to be a conjuror. Thus much may suffice to show what persons the devil doth make choice of to be his instruments, and what manner of persons he deceiveth & hurteth by them.   

The true remedy whereby men are delivered from all fear and danger of witchcraft. Chapt. 12.  
MEn are glad to find a medicine that will drive away & rid them off an ague: how much gladder would they be to find a present remedy to preserve them safe & free from the fear off all imagined hurt and danger which cometh by witchcraft▪ but it is a marvelous thing to see in what fear men are and yet will not embrace the wholesome remedy which the Lord hath prescribed: they seek many means, & that with cost and travel, but yet they are never the better: for if they find some ease unto the body, it is with the loss of the soul: the devil himself did invent those medicines which they fly unto, for God never appointed them, is he so foolish as to make weapons against himself? if they be vexed or haunted with a spirit (as they use to say) & a witch drive him out, it is the devil that driveth him out, if he be indeed driven out. But the truth is, he is not: for Satan doth not drive out Satan. Put the case that one devil did expel another, what comfort could it be unto the possessed, more than this, that a weaker devil is driven out of him to give place to a stronger: For the stronger devil would never expel the weaker, unless it were to enter there himself. To let this pass, it will be demanded where there is any remedy prescribed by the Lord against witchery? The Lord saith he would raise up a Prophet unto the people Deut. 18. Those which give ear unto him shallbe safe. Some man will say that is but in this one point, that he shall not be deceived by such as wrought by the devil, nor led into error. But where is there any remedy mentioned to preserve a man from the bodily harms done by Witches? I answer, that it were a strange thing for the holy Scriptures to appoint a medicine for such a disease as it never mentioneth. The word of the Lord doth never mention that Witches can hurt the body at all: & therefore it doth no where prescribe any remedy for that which is not. The malignant spirits or wicked devils, do hurt both bodies and souls: and therefore there is a way taught how to be free from them: They have no increase of power by a Witch: but only thus much, that for the just vengeance of God upon the ungodly, the is glad to be sent, and obtaineth power: but he that is armed against them alone, is armed against both witch and them. Against them there is no power can prevail, but the power of God. Therefore when the holy Apostle doth set men in battle against devils, he willeth them to be strong in the Lord, and in the power of his might. This mighty power of God is made ours only by faith. For which cause S. john saith that faith is our victory. He that believeth doth overcome the world: which cannot be unless he do overcome the prince of the world. This faith is the free gift of God: but yet because he hath ordained outward means to come unto it, we are willed to take unto us all the whole armour of God wherein this might consisteth. And to the end that the exhortation may the more affect us, Saint Paul doth express the whole matter under the likeness and terms of war. For thereby appeareth that there is need of God's power, that we may escape out of the great peril. The Apostle as a chief Captain in the Lord's Army, doth stir up and prepare all Christian soldiers. He showeth who be the enemies. He declareth their terror in sundry respects. But yet undoubted victory unto all those which follow his prescript. All the power of God wherewith we resist and overcome the devil, is conveyed into us by faith alone. But because he speaketh as of a soldier in his complete armour, he apply but one part unto faith, and the rest unto those things which do go unseparably with faith. The soldier had his head and all parts of his body with his legs and feet armed: then had he his sword in his right hand, and his shield in the left. Even so in this spiritual armour applied by similitude unto the soul, here is armour for the head, for the feet and legs, and for all the whole body, and then the shield of faith to hold forth in the one hand, and the spiritual sword which is the word of God in the other hand. The sum of the whole is, that by faith in the Gospel of jesus Christ we are armed with power of grace, with true knowledge and light, with sincere integrity of heart, and with a godly life, with zeal, with patience, and with all other heavenly virtues, so that the fiery darts of the devil, neither in tempting unto filthy sins, nor yet in damnable heresies and opinions, can fasten upon us. If we want the true faith, we want grace: we be not in Christ, we have not his spirit. This faith is grounded upon the word of God: for the word is sent to be preached, that men may hear and believe. If men be ignorant in the word of God, they cannot have power to resist the devil: they have no sword to fight with him. Christ our great Captain hath left unto us an example which we ought to follow, when he resisted the devil. For at every temptation, he draweth forth this same spiritual sword, and saith it is written, and so woundeth Satan therewith, that he taketh the foil. Moreover, as men are to be armed with the power of GOD, so are they continually to pray, for by faithful prayer they shall obtain a continual supply of grace, to overcome the new and fresh assaults of the devil. We are to give thanks also unto God at all times for his benefits, to depend upon his providence, to commend unto his keeping both our souls and bodies, and all that we possess. Thus shall the devil have no power for to hunt us: but if the Lord do give him leave to afflict us, yet shall it be no further than may tend unto our good. For all things work together for good unto those which do love God. Let it move us to seek increase of faith, by often hearing of God's word taught: let it drive us unto continual 
Rom. 8.  meditation in the same, and unto a godly life. For all those which despise the glorious Gospel of Christ, or the publishing of the same, and most especially such as fight against it, do to their power set up the kingdom of the devil, and bring in all witchery. The light of the Gospel doth beat him down: and therefore when Christ sent forth his Disciples at the first to preach, and they returning rejoiced, that even the devils were made subject unto them: he saith, I saw Satan fall down from heaven like lightning. The Lord send abroad the light of his truth to throw down Satan, and to drive away darkness from the minds of the people.  
Amen.   
FINIS.