❀ A TREATISE AGAINST WITCHCRAFT: OR A Dialogue, wherein the greatest doubts concerning that sin, are briefly answered: a Satanical operation in the Witchcraft of all times is truly proved: the most precious preservatives against such evils are showed: very needful to be known of all men, but chief of the Masters and Fathers of families, that they may learn the best means to purge their houses of all unclean spirits, and wisely to avoid the dreadful impieties and great dangers which come by such abominations.  
HEREUNTO IS ALSO ADDED a short discourse, containing the most certain means ordained of God, to discover, expel, and to confound all the Satanical inventions of Witchcraft and sorcery.  He that overcometh shall inherit all things, and I will be his God and he shall be my son: but the fearful and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars shall have their part in the lake which burneth with fire and brimstone, which is the second death. Rev. 21. 7, 8. & 22. 14, 15. 
CAMBRIDGE Printed by john Legatt, Printer to the University of Cambridge. 1590.   

TO THE RIGHT HONOURABLE LORD Robert Devorax, Earl of Essex and EWE, Viscount of Hereford and Bourchier, Lord Ferrer of Chartley, Bourchier and Louvain, Master of the Queen's majesties Horse, and Knight of the most Honourable order of the Garter. H. H. wisheth with his heart, grace from God the Father by jesus Christ, increase of all virtues, and constancy in the truth of the Gospel to the end.  
THE Scriptures of God (right Honourable) in sundry places, do most evidently teach us, that there are two spiritual kingdoms in this world, which have continual hatred & bloody wars, without hope of truce for ever The Lord and king of the one, is our Lord jesus, the tyrannical usurper of the other, is Satan, Again, this also we are as clearly taught, that all men living without exception, are either true subjects of the one, or slaves unto the other. For albeit, the Neuters of this world, dream that they may indifferently view the scars and wounds of other men, and never approach near those bloody skirmishes: yet the truth is, they are foully deceived: for the great Lord and King hath said with his own mouth, 
Matth. 12. 30.  He that is not with me, is against me. Wherefore, all that build not up, as much as in them lieth, the kingdom and City of God, and batter down the holds of Satan, must be numbered with the rebels and enemies of our Lord Christ, when the warfare shallbe ended. The enemies of Christ have ever been many, some open, cruel, foes without: some subtle, close conspirators within the house of God, most dangerous underminers of the City of God, if they be not discovered. In this secret conspiracy, albeit Satan have many Champions, and many arts, mill arts, mill nocendi modos: there is no art more effectual and dreadful in my judgement, than those his wicked faculties in Witchcraft. I have endeavoured (right Honourable) in this small Treatise, according to my poor strength, to show the principal means ordained of God for to confound and to discover them. I do here therefore humbly ask your Honourable protection, for the defence of the truth and the glory of God, against all the patrons of all such vile arts, and horrible abominations. Thus doing, your Honour shall not only encourage me, but also, embolden others, which are better able, and will be willing also, to lay open the secret delusions and practices of Satan's inventions. Nobility without godliness and virtue (as your Honour well knoweth) is blood indeed, as a learned man speaketh, but blood without bones and sinews. I know therefore that to increase in your Honour true Nobility, you are well assured, that it principally standeth in purchasing unto Christ and his Church, true honour and glory, and in beating down (as much as in your Honour lieth) all the holds of Satan's kingdom. God increase in your heart (right Honourable) all his good graces to his glory, your own salvation, and the benefit of his Church. Amen. The year of our salvation. 1590.  
Your good Lordships ever to use and command in the Lord, Henr. Holland.   

TO THE CHRISTIAN READER, GRACE., MERCY AND PEACE BE multiplied in jesus Christ.  
THE holy Apostle labouring 
a 2. Cor. 10. ●.  to set forth the divine majesty and powerful might of the ministery of the Gospel, showeth how that a man must be, 
Theoplilact.  as it were conquered thereby, before he do yield sincere and sound obedience unto Christ. And certain it is, that before men be brought down to that subjection, they fall often into dangerous errors in mind, and sundry fearful sins in life. In this question of Witchcraft, some have preferred the wicked folly of man, before the holy wisdom of God, & would have us to credit their own practice, 
Discovery. 16. book. p. 478  the knowledge also and experience of Cornelius Agrippa, john Wyerus, Nero, julian Apostata, and such like: Their experience, to say no more, was unsufficient, most wicked and detestable. Let us then humble ourselves before the wisdom of God, and see what direction we have in this controversy by the holy Scripture. First for the being of this abomination, the holy word of god most clearly confirmeth it. For if there were no such sin, wherefore then are there so many kinds named and distinguished, Deut. 18. 10, 11. Mecasephim, kozemim, etc. All which, 
Come in Gal.  Gal. 5. 20. the Apostle comprehendeth (as Jerome saith) in that one word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Witchcraft? Secondly, wherefore have we so many examples of the practitioners of this profession, pointed at so often unto us? as the enchanters 
b Exod. 17.  of Egypt, the Witch of 
c Sam. 28.  Endor, the witches of 
d Dan. 2.  Persia, Simon Magus 
e Act. 8.  of Samaria, Elymas 
f Act. 13. 6.  the sorcerer at Paphus, the Pythonist 
g Act. 16. 16. Dialog. c. 2. P. 30.  at Philippi? etc. Thirdly, what meaneth the Lord to give such laws against this sin, as may be seen. Exod. 22. 18. Lev. 20. 27. Deut. 18, 10, 11. For this is Maxim in Law, as Danaeus saith, and the lawyers grant it, De ijs rebus quae non sunt, leges non promulgantur, There are no laws made of things which have no being: If this be true of the laws of men, how much more of the blessed Laws of God, wherein we must not imagine a want or superfluity: and therefore Hemingius saith, 
De superstios. magic.  Sapientissimus Deus non potest leges far, de rebus quae vel non sunt, vel esse non possunt: The most wise God can not give laws of things which have no being, or can have no being. Wherhfore I conclude that witchcraft is a sin, & a filthy work of the flesh, (as Paul speaketh) and therefore an abominable work of the devil, as john 
b john. 3. 8.  saith, and consequently, not so lightly (as it is made of some) to be regarded. The adversaries here are glad to betake the selves to th● first refuge: 
Discov. p. 472.  Witchcraft is but cozening or poisening art, practised by human industry, whereunto Satan communicates no real conference, or communication. What may be said out of the book of God, against this bold 〈◊〉? what were Pharaos' conjurers in the court of Egypt, & Nebuchadue 〈◊〉 wise men in Babylon, but coozeners and porseners? poiseners of all others have no place nor free access unto princes, and coozeners are most unfit to be their counsellors, so as all those Egyptian and Babylonian witches were, as lerome writeth: Habuisse Babylonem omnemque Chaldaeam incantatorum, 
jerom. Com. in Esay. 57  etc. studium, etc. Danielis Prophetae lectio probat qui ad eorum consilia, cunctareges Babilonios fecisse Comm●●●rat: The kings of Babylon, etc. (saith he) did all things after the advise and counsels of there enchanters. Again, what was the Pythonist 
i Act. 16. 16.  at Philippi, had not she a real conference with Satan? for she got her master great advantage with her continual practice of divination? To be short, 
Com. in 1. Sam. 28.  I can not see but he that can do the greater, may do the less: Non mirum est (saith P. Martyr) si exteriores hominum oculos perstringat, cum antea occupavit oculos mentis. It is no marvel, that he hold fast shut the eyes of the body, which so blindeth the eyes of the mind. He that can work so mightily by suggestion 
k 1. King. 22. 22. Eph. 2. 2.  in the children of disobedience, may also have both a real possession of them, & conference with them. 
Angelus pol. pan. epist. p. 473.  Lastly, we must not so fond confound diabolical & natural magic, which so many learned men in all ages, have clearly distinguished. 
joh. Bap. Nea. ma. 1. l. 11. c. 1. Caelius Rhodignius. l. 9 c. 23. lectionum antiquarum. Discov. p. 317.  This shift being thus uncovered, they shelter themselves under a second refuge, which is this: The witches of our time can work at no hand, so as the witches mentioned in the Scripture have done. Against this conclusion, we may reason on this manner. If our Witches, Conjurers, etc. can not work the like as jannes' & jambres did, the witch of Endor, etc. the defect must be either in Satan, or the witch, or both: first for Satan, 
160. 162. 163.  be wants at this day, neither will nor might, to do the like. First, no will, for he see● his kingdom will not last long, and therefore now towards the end of the world, he is, and will be more and more envious, and deceitful, working all the wonders that ever he can, to blind infidels, 2. Thes. 2. 9 10. and to deceive if it were possible, the very elect, us our Saviour hath forewarned us. Secondly, no strength: he is elder indeed but not weaker. The God, 
l Eph. 6. 12, 13.  the princes, and governors of this world, with whom we wrestle, wax not weaker as we do, nor the red dragon will 
m Rev. 12. 17.  not cease to make war with the Saints, as long as the world endureth. Again, he is rather more wise in experience, and knowledge of all natural causes, and therefore more ready in his arts then ever he hath been. And wherefore then Satan for his part, will not, or can not practise those former arts, it is impossible to be proved, and do not we know, that Satan hath multiplied, rather than shortened the number of his arts? for we read and understand, that before and since the Gospel was published, he hath had great variety in all ages, of false arts for the practices of his sciences. 
See Bodin. de Daemonoaninia. l. 2. c. 1. 2. Cicero de divinat. lib. 1.  Secondly, for his copartner the witch, Man or Woman, I would learn what wants they have at this day, more than in former times, that by Satan's help, they can not produce the like lying wonders. I am sure the wicked also in the world, and the reprobates towards the end, wax worse and worse, and therefore in any wise ma●● judgement, are more fit for this sin, for the more unclean. 
n Matth. 12. 43. Discov. 13. book. p. 305. p. 302.  a man is, the more apt is he for Satan's service. But they object, they can not have at this day, such knowledge in natural causes as jannes' and jambres had, etc. I answer, that Satan as he regards not characters, figures, words, periapts, etc. so doth he not a man's knowledge, to make him his vassal to work his wonders, unless it be for this end, to vail and cover his delusions, as sundry Satanical Astrologers in Chalde and Egypt have done. And in very truth there are in this age, as wise in knowledge of all tongues, Philosophy, liberal arts, etc. (as the learned know) since the Gospel was preached, as ever was in any age in Christendom. Wherefore if there was by means of natural knowledge, and human industry, a Satanical operation in witchcraft in elder times, I say, there may be the like at this day, and unto the worlds end. The last, and most miserable refuge is this. 
Disco. epist. to the Reader.  Our witches, strigae, lamias, our witches are not once mentioned in Scripture: our old woman, etc. you shall not read in the Bible of any such Witches. 
P. 100  This if they could have granted, that God word might not fight against them, they know then, they might easily triumph, for the weapons of God are so mighty, to cast down these holds, that no art nor power of Satan, or invention of man, may withstand then: but where they strike, down must all high proud things, the proud reason of man, Satan 
q 2. Cor. 10. 5, 6. 2. 3. Law.  himself and all his kingdom. Albeit the Scripture giveth us no such historical relations of the witches of our time: yet are they mentioned there both in general and special manner: in general, where all the sins of idolatry 
r Es. 47. 2. & 21. 6. & 23. 24.  and blasphemy are condemned; in special, where the like sins are named. M. Cicero disputeth in his book of Divination, of the being of the old Auguries and magical divinations of his time: where after he hath distinguished them into two kinds: natural, and artificial: (Unto the natural, belong all those divinations which we may call mere diabolical, as conjurations, and all the practice of Pythonistes, which have an express league and confederacy with Satan: unto the artificial appertain all those arts, which men (saith he) have learned by long observation, Astrology, Palmistry, and such like: these we say, are mixed diabolical, and belong unto the secret covenant and confederacy, which Satan hath with witches.) In the end he concludeth on this manner: Quid est igitur cur dubitandum sit, 
De Divin. L. 1.  quin sint ea quae disputavi verissima, si ratio mecum facit, si eventa, si populi, si nationes, si graeci, si barbari, si maiores etiam nostri, si denique hoc semperita putatum est, si summi philosophi, si poetae, si sapientissimi viri, qui res publicas constituerunt, qui urbes condiderunt? an dum bestiae loquantur expectamus, hominum consentiente authoritate contenti non sumus? If this Heathen could confirm by such reasons this conclusion, how much more boldly may we do the same, having not only all these his arguments with us: but also the heavenly Oracles of God, the light, the laws, the examples, and the judgements in God's word, denounced against these sins, which the Scripture hath recorded for our instruction. Wherefore I conclude with Master Calvine, Certè sacrilega esset Audacia negare unquam in usu fuisse artes magicas, 
Com. in Deut. 18.  quia hoc modo Deus incogitantiae argueretur, ac silegem tulisset de rebus quae nullae sunt. Surely it were graceless boldness, to deny that the arts of magic have ever been practised, for so God might be argued to want judgement, as if he had given a Law of things which have no being. Now to be short, concerning this treatise which here I offer thee (good Reader) albeit I cannot teach thee, as I would, to discover and to avoid the Satanical delusions of witchcraft: so variable, so strange, and so secret are Satan's practices: yet that good which I purposed, I have, I trust, in some part performed. Whatsoever I have written, in all humble submission, I offer it to the Censure and judgement of all the godly learned in the Church of God. I was the more bold to publish this discourse, for that but few have written to any purpose any thing, which may give light in this argument, in the english tongue, master George Gifford only excepted unto whom we are much bound in the Lord. another cause which moved me is the continual traffic and market which the rude people have with witches. For like as the old heathen (as Tulli saith) de reb. maiorib, semper aut delphis oraculum, 
De Divinat. Lib. 1.  aut ab Hammone, aut à Dodona petebant, that is, in their greatest affairs sought always after the master witches: and in common affairs hid their common auguries: so likewise our blockish Christians, they have their common base witches, and their master conjurers, unto whom they ride and go in all their need, some twenty, some thirty, some forty miles, and what is most lamentable, such is their brutish ignorance, they think it not unlawful for them so to do. Wherefore I do here also humbly request all those, whom God hath blessed with knowledge and gifts to discern, in any measure these hid and horrible abominations, that they would with all their might help to uncover them. The ministers of Christ must both in doctrine and conversation oppose themselves unto the ministers of Antichrist. Th● doctrine of the Gospel, which we profess, is flat contrary (we know) unto all the principles of popery: so let our conversation also be unto the practice of all the Romish prelate's. The monks, the friars, and all of the shaven ministery, were not in any account for learning, which made not an open profession of these sciences: and of the Popes themselves sundry of them attained their popedom by these holy means: as Sylvester the 2. Benedictus the 8. Geegorie the seventh. john. 20. 21. 
Act. & m. p. 167.  Alexander the 6. if we may credit their own Platina and others. Our enemies then worshipping the beast and his image and bearing these brands of sorcery, 
s Rev. 21. 8.  witchcraft, idolatry, and all impiety in their hands and foreheads: let us with all might avoid them, for without repentance, (the scripture hath forewarned) they shall drink of the wine of the wrath of God, which is poured into the cup of his wrath, and shall be tormented in fire and brim stone which is the second death. Accept what I have written (good reader) or of thy courtesy give it free passage unto others.  
farewell. Thine in Christ jesus. HENRY HOLLAND.   

CHAP. I.  
Of the witches mentioned in Scripture, where is showed by evident demonstrations, how they had a real conference & confederacy with Satan himself, by whom they practised & wrought their abominations.  Theophilus. Mysodaemon. 
WHat sayest thou Mysodaemon, is it not strange, that men at this day make so small account to discover, and avoid the most horrible and dreadful sins of witchcraft.  Mysodaemon. 
I would gladly hear somewhat of you concerning this argument, for the common sort of men, indeed, do lightly regard this sin, and the rather because some men (as they say) of learning and reputation, affirm, that this art being rightly discovered, containeth nothing but cozenage and secret practices of wicked men, and foolish women which are full of restless melancholic imaginations.  Theoph. 
True it is, they say so indeed: but how prove they all such strong affirmations? they speak much and fill volumes of many books, but prove little sound of that which they have vainly and wickedly conceived: for when their proof is out of the Scripture, they never fail to wrest and bend that blessed word most profanely to their own purpose. And as for other learned men, which have written painefulle of this argument, they are all without difference scorned, rejected, and 
a Dis. p. 17.  railed upon in most vile manner. Their best proof is from their own brain, and most wicked experience, and yet some wise men (as they say) believe them.  Mysodaemon. 
Surely Theophilus I can not myself be any way persuaded that the common sort of our witches work by the devil, or have any conference with him, for so I remember Bodin 
b De Daemonomania. lib. 1. cap. 1.  & others define a witch to be one that wittingly & willingly useth devilish arts to attain that he purposeth, & therefore 〈…〉 women are no witches, for they have no such arts, alack poor fools they are no seducers, 
c Dis. p. 71.  but rather poor seduced souls.  Theoph. 
I see Mysodaemon you have read over some of their great volumes, can you so prettily bemoan our old witches? true it is, many of the common sort (I believe well) are not right witches indeed, notwithstanding they are guilty of other most vile sins, and most worthy of death.  Mysodaemon. 
As for other sins, as cozenage, poisoning, and such like, I will not cover them, our witches are full of such practices, but that these silly women, have any arts to conjure the devil, or to convey him into a box (as they say) to raise tempests, to kill and make alive, I think all these are but vain surmises of credulous and foolish people.  Theoph. 
Satan is full of delusions, 
●. Thes. 2.  and filleth the minds, eyes, and ears of such as the Lord hath justly given over unto his hands for the contempt of the truth to believe lies, he is a flying serpent and not so narrowly enclosed, albeit he persuadeth his vassals by such vain delusions lest (wanting his presence) they should be discouraged in his service. But let us come unto the purpose, that there have been, are, and may be such Satanical witches, which work indeed many wonders by the help and ministry of Satan.  Mysodaemon. 
I know not where to turn me in this controversy, for they say the scripture hath not answered this question, we have 
d Dis. p. 110.  no scripture against our witches or which can discover them.  Theoph. 
If the scripture will not suffice and serve us for this purpose, let us impute that to our weakness, and not to the want of that most perfect book of God, which is said to be so sufficient that it is able to make the man of God 
e 2. Tim. 3. 16. 17.  absolute. And hath not the Scripture prophesied of the change of empires, of the variable state of the Church before and after Christ's incarnation, of Antichrist his coming, 
●. Thes. 2.  his miracles, etc. And do we not find all those divine and prophetical predictions true? Shall we then imagine that there are some sins crept into the world which the Lord did not foresee, or hath not forewarned us of: no, no, let Satan turn his coat as often as he list, yet will that blessed word bewray him and his practices. The Apostle telleth us that whatsoever is written, is written for our learning: 
Rom. 15. 4.  the Lord therefore having so manifestly taught us and revealed his will, & what is necessary to be known in this argument, let us be content with his word, and suffer ourselves to be taught by it.  Mysodaemon. 
I remember one learneed man 
f Danaeus in Dialog.  faith so: And surely it behoveth us christian's to rest ourselves upon the words of Christ: but I think, Theophilus, thou canst not find this sin spoken of in all the 
g Dis. praesae.  new Testament.  Theoph. 
Yea truly: for it is numbered among those works of the flesh, which (without repentance) seclude us from the kingdom of heaven, Gal. 5. 20. upon which place 
h jerom. come. in Gal. 5.  Jerome saith thus: Ne forsitan veneficia, & malificae artes non viderentur in Novo prohibitae testamento, ipsae quoque inter carnis opera numerantur: Lest peradventure witchcraft, and other magical arts (mentioned in the old Testament) should not seem to be forbidden in the New Testament, they are also counted among the works of the flesh.  Misodaemon. 
But our witches are properly those whom the Poets call sagae, Thessalae, Magae, Lamiaes: I say this then, and that boldly, that these 
i Dis. praef.  words are not once found, neither in the New nor Old Testament: I pray you show me any of them if you can.  Theo. 
The scripture hath no such words in the original tongue for it is Hebrew & Greek, and these words are poetical Latin words. Again one thing may have many and divers improper names. Satan himself is sometime called a 
k 2. Cor. 4. 4. ephes. 2. 2. and 6. 12. 13. 2. cor. 11.  god, sometimes a Prince, sometimes an Angel, a governor, a dragon, a serpent, etc. and yet is he in very truth, but a wicked lying spirit, the executioner of God's justice upon the children of disobedience: the witches are sometimes in Poets improperly also called Thessalae, 
Horac. Ovid.  Thessalian witches, Sagae, Wise women, Magae, Persian witches, Lamiaes, Ladies of the fairy, Striges, hedges: and yet a witch is but a wicked man or woman that worketh with the devil. But as for the matter itself, which by those borrowed words the Poets and other authors meant, the Scripture is mostrich and plentiful for our instruction. Let us then attend with reverence what the Lord saith, and not dote on that manner about questions and strife of words: for thus the Apostle writeth: l If any man consent not to the wholesome words of our Lord jesus Christ, and to the doctrine which is according to godliness, he is puffed up and knoweth nothing, but doteth about questions and strife of words, whereof cometh envy, strife, railings, evil surmisings, 
* Or, forward.  vain disputations of men of corrupt minds, and destitute of truth: how sayest thou now Misodaemon, is it not best counsel to lean upon the Scriptures?  Mysodaemon. 
Truly the Apostles words are most certain, for these sins have overtaken some men that have written of this argument, as may be seen in their works: let me hear then first Theophilus, what thou canst say of those witches which are mentioned in scripture.  Theoph. 
First this I say, that the Lord in Scripture hath clearly numbered and distinguished 7. or 8. special arts of the devil, practised by wicked men and women, Deut 18. 10. 11. v. for albeit most agree in the interpretation, yet some vary in the number, The place is commonly translated on this manner: Let none be found among you that maketh his son or his daughter to go through the fire, or that useth witchcraft, or a regarder of times, or a marker of the flying of fowls, or a sorcerer, or a charmer, or that counseleth with spirits, or a sooth sayer, or that asketh counsel at the dead.  Mysodaemon. 
What was the occasion of this great charge of God unto his people, and where had these arts their beginning?  Theoph. 
Hemingius writeth on this manner: 
Admonit. de superst. magic.  Like, as Satan used the serpent in the beginning to seduce our first parents from the obedience of God's word unto his service: so it is not to be doubted that after that fall, he used man himself his instrument by magical arts to withdraw men from faith in the promise of their redemption by Christ. Methodius saith thus: 
Methodius.  In the 340. year of Iered, there arose some of the posterity of Cain, inventors of evil arts, as Ibbeth & Tholuscal, the sons of blind Lamech, who yielding themselves to the dominion of the devil, became practisers of all magical sciences. After the flood, 
* Ludou. Viu. Tom. 2. p. 4.  Zoroastres in the days of Ninus King of Babylon, and is thought to be that cursed Cham, the son of Noah; this wicked man, as most writers affirm, practised also all these arts, and commended them to his posterity; for Misraim was his son, of whom came the Egyptians, Babylonians, Persians, 
Cicer. de divinat.  which nations of all others were most famous in the world for these Satanical sciences. Hereby it may most manifestly appear, for what cause the Lord giveth this great charge unto his people, concerning these arts, that they might not be found among them. 
Exod. 7.  First, for that they were lately come from that Idolatrous nation, where this horrible impiety was continually professed, practised, 
Es. 47.  & maintained Secondly, lest afterward they should learn these exercises of other nations round about them, 
Daniel 2.  or of the Babylonians and Persians (among whom also they should sojourn for a time) by wicked acquaintance and conversation.  Myso-daem. 
Now teach me briefly what those arts were, so distinctly numbered in that place, & let me see where any examples of their practice is mentioned, that so we may the better understand whether they were practised by man only, or by Satan himself by the ministery of man.  Theoph. 
Let us then begin with that kind first whereof the law is given, exo. 22. 18. for under this saith M. Calvin & Gaellasius, 
n Gallas. in Exod. 22.  all the rest are understood in that place: the witch there named is Mecasephath, in Hebrew: 
o Dialog. p. 19  Tremel. & Pagnin. translate it praestigiatricem, a witch working devilish delusions. Heming. Danaeus, & Bodin 
p De demo.  do the same, 
q Annot. in Deut. 18.  Luther turneth the word maleficam, but in the same sense, and to the same purpose.  Mys. 
Yea, but I remember Andreas Massius the 
r Dis. p. 109.  most famous hebritian in the world, saith this word signifieth a poisoner, because the Greek Septuagint translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and therefore this law is given directly against poisoners.  Th. 
The Greek translators might well name a witch by that name, for all writers agree that their greatest practice is by poison & powders, which the devil teacheth them to hurt withal. Bodin faith, Pars magorum maximamedicos solet & exorcist as agere: the most part of witches play the physicians & are exorcists. And it is known 
s De Dem. p. 472.  true by common experience. Danaeus faith, 
t Dial. c. 4. p. 55.  Alijs venena confecta & parata praebet, alios docet nova conficere & miscere: The devil ministereth unto some witch's poison ready made, & he teacheth others to cenfect & compound new. Again, the Apostle useth the greek word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not for poisoning, but for all magical arts, as both jerom & Musculus 
jerom. & Muscul. in Gal. 5.  testify in their Comment. upon this place: the same word is used in the same sense. Rev. 22. 15. & 21. 8. 9 21. And surely it appears plainly, this kind of witch was not one that dealt with poison, Dan. 2. 2, 3. for Nebuchadnezzer calleth for these Mecasephim to interpret his dream. And Hierome saith, 
u Com. in Esa. 57  Rages Babilonios' fecisse cuncta ad eorum consilia, They were then belike the King's wise counsellors, and therefore no poisoners or coozeners. The cause why the Lewe is given of a woman witch, is (saith Bodin) because women commonly practise these arts, according to the Hebrew proverb, Quo● plus mulierum co● plus magorumest, The more women the more witches. The same saith M. Calvin, Borrahus, 
x Com. in Exod. 22.  Gellasius, and others.  Mysodaemon. 
Now tell me, are there any examples which have practised this kind of witchcraft mentioned in the scripture?  Theoph. 
That there are: for the witches of Egypt, Exod. 7. 11. and the witches of Babylon, Dan. 2. 2. are called by these name's mecasephim, and chartummim.  Mysodaemon. 
And what can you find in the sorcerers of Egypt, more than iagling, legerdemain, cozenage, natural 
y D. p. ●9. 8.  magic, etc.  Theoph. 
The circumstances of that story, and all interpreters say plainly they wrought by the devil. For the Scripture Exod. 7. saith plainly they wrought their wonders in the presence of Pharaoh and his nobles: v. 10. and before Moses and Aaron. If these witches than could have showed but the fears of natural magic, etc. they had been soon discovered. Pharaoh himself thought verily they wrought the same way that Moses & Aaron did: forthus one saith, 
jacob. Ziegle. come in. cap. 8. Exod.  Pharaoh arbitrabatur istud inter utrosque differre: quod hi amplius illis in magicis artibus profecissent: Pharaoh thought this was the difference between both, that the one had more profited in the arts of magic than the other▪ and not in juggling, cozenage, natural magic, etc. And surely Hierome and others think they were in great reputation with their Kings both in Egypt and Babylon, and therefore it is like they professed a more deep science, than any rude faculty of cozenage, & practised greater matters than the jolly feats of legerdemain.  
And that thou mayest understand, mysodaemon, that others also are of the same judgement concerning these magicians: one saith of them, 
a Procopius Gaz. soph. in Exod 7.  Has machinas apponit Diabolus, etc. It is the devil that useth these engines: meaning that jannes' & jambres did use diabolical arts against Moses & Aaron. M. Calvin writeth thus: 
b Calvin. come. in Exod. 7.  Quum ex genuina philosophia prolapsi essent magi Egyptij, retinent sapientum nomen v● fidem illusionibus acquirerent: when the magicians of Egypt had fallen from the true philosophy (whereby he meaneth natural philosophy and natural magic) they would still be called wisemen, to win credit to their delusions: & then he addeth, est horribile exemplum laxat as magis habenas: this is a horrible example, that magicians should have this liberty. Again, he saith, Deum 
c Com. in c. 8. 15.  arti suae hostem opponunt: they oppose God as an enemy to their art: by these few words, it may soon be understood, what magicians these were, in this learned man's judgement. Brentius 
d Com. in Exod. 7.  saith, Miracula Eg●ptiorum erant ludibria Sathanae: The Egyptians miracles were the delusions of Satan. Gellasius 
e Com. in Exod. 7. 11.  writeth on this manner: Ist● astrologiae & physicae, magiam ac divinationem, invocationem demonum, etc. adiunxerat. These Egyptians added to their astrology and natural philosophy, magic and divination, invocation of devils, etc. Musculus, Com. in Genes. 41. 8. saith plainly, these had their arts of Satan. All these (as thou seest My sodaemon) testify, that the magicians of Egypt, wrought by the devil.  Mysodaemon. 
Now let me hear what is the second kind of witches, mentioned in Scripture.  Theoph. 
The witches of the second kind, are called in the original tongue, Aob, Aoboth: by this word, the holy Ghost understandeth certain familiar spirits, which whisper with their witches, at it were, out of a tub or bottle, saith Danaeus, Heming. Calv Luth. Bodin, and others: for the word properly signifieth a bottle; as job. 32. 19 Ceoboth cadashim, as new bottles. But whatsoever is the cause of that borrowed name, for this witch's devil, this must be observed diligently, that this witch & her spirit, are always clearly distinguished. For the witch, 1. Sam. 28. v. 6, 7. is not called Aob, but Bagnalath, married to Aob, for so the word signifieth, Aob, or possessing Aob. Predita pythone, saith Tremel. & Shoel Aob, Deu. 18. 10. one which inquireth, or saluteth prayeth, & entreateth Aob, if therefore here be but cozenage, there must be two cooseners at the jest, so there are, & the witch is one, the devilan other. Again, Lev. 20. 27. Ciijh●eh bahem Aob, if Aob, that is, the devil, be in them.  Mysodaemon. 
If this Aob, was but a pythonist, as Tremel▪ and others say, than I prove it to be but cozenage, on this manner. Apollo the pythonist, and the oracles at Delphos were of this kind, & were most famous indeed, yet but mere cozenage, & therefore this was the like. I prove mine Antecedent. 
a Dis. p. 137. 138.  Gregori Neocaesariensis, soiouruing with Apollo's priest one night, after his departure the oracle ceased: the priest sought after him and requested him not to hinder his wont revelations: 
a Dis. p. 137. 138.  Gregory yielded and said to the oracle, permit to tibi redire in locum tuum & agere quae consuevisti, I permit thee to return to thy place, and do as thou wast wont. If there had been a devil there, it is not like this holy man would have given him that liberty. Euseb. hath this story in his 7. book chap. 25.  Theoph. 
I assure thee Mysodaemon, I can find no such thing in all that history. 
* See Grinaeus last edition & Christopherson.  See Grinaeus last edition, and Christophersons, and Grinaeus marginal note upon Ruffinus translation. I think this be but some legends fable, for it savours much like such stuff: as for the Gregory's, 
b Socr. li. 4. ca 22.  Socrates saith there were four of them in number: one was Origens' scholar, & that was this Neocaesariensis, the 2. was Basils' brother, the 3. was Gregor. Nazianzen, the 4. was Gregor. Alexandrius. And as for this Gregor. Neocaesar. he was a faithful pastor of a Church in Pontus as Euseb. 
c Lib. 6. ca 29. etc.  writeth, Gregorius & Athenodorus fra●res, paraeciarum quae in Ponto sunt pastors. Gregory and Athenodore brethren, were pastors of parishes in Pontus. It is not like than that this man (being so excellent for learning and godliness as Socrates reporteth him to be in the forenamed place) would permit the devils oracle that liberty, if he could restrain it. Wherefore Mysodaemon, I think thou groundest thy reason upon a fable. And as for this oracle of Apollo, if it were but cozenage, wherefore did this cozenage cease when the gospel shined, for cozening hypocrites are in the Church, and will be forever where the gospel is preached. And wherefore must the devil in Constantine's time creep (as it were) into some hollow caves, was it be cause cozenage creeps in corners? for Euseb. saith, Apollinem autem id temporis, 
d De vita Const. lib. 2. cap. 49.  ex antro quodam & tenebricoso recessu, non ex sacerdotis ore, hoc or aculum aedidisse ferunt.  Mysodaemon. 
Well I am content to yield, I know not what strength my reason hath, if that story be not there to be found. What have you any examples which hath practised this kind of witchcraft?  Theoph. 
The witch of Endor is said to be one of this sort: for she is called 1. Sam. 28. v. 7. Bagnalah Aob, married to Aob, or possessing Aob, or (as the common translation is) having Aob, that is, a familiar spirit. And here My sodaemon, before I do any further answer thee, note what observations that place of scripture offereth unto us, in this question of witchcraft for our instruction. First observe there, the great fear this vile kind of witches are in, for she was very loath, lest her practice should be publicly noted, espied, & known. v. 9 10. Secondly, how the devil persuades witches, he must be conjured out of hell, & out of the earth from among the dead, by characters, figures, 
e Heming. de superst. mag. c. 1.  pe●iaptes, etc. that his vassals might be the more studious to serve him on that manner, & that men might have his witches for their art in the more estimation. v. 11. 12. Thirdly how Satan can transfrome himself before his witch as he please: for v. 13. she saith I saw gods, or an excellent person, which them appeareth forth with in the form of old Samuel himself. Fourthly, what Satan desireth most of his witches & such as consult with them: namely to adore him as a God, as Saul did the devil in the presence of the witch, v. 14. Lastly how bold Satan is sometimes in predictions, either when he hath some warrant of god's word, or is sent of God to execute his justice upon in sidels. For this devil speaking thus boldly of Saules death, it is like he knew gods purpose concerning him: for where he wanteth knowledge, he is commonly most doubtful in his prophecies, as those latin rhymes of Apollo's oracle can teach us.  Misodaemon. 
But Ecclesiasticus saith, it was very Samuel himself which did appear in that place. 
f Dis. p. 39  Chap. 46. v. 19 20.  Theoph. 
So doth 
g Antiq. lib. 6. cap. 15.  josephus also in his antiquities, for the most jews of those times did imagine there might be had some conference with spirits and souls of men: but both have erred in this point.  Mysodaemon. 
It is most unlikely of all that God would answer Saul by a devil, 
h Dis. pa. 140.  that denied to do it by a Prophet.  Theo. 
Not so Mysodaemon, I can return this weapon upon thine own head. For therefore was it more like to be Satan, because God had denied to answer him by dreams, by urim, & by the Prophets, 1. Sam. 28. 6. again Saul was now fast bound in Satan's snares for his disobedience against the 
i 1. Sam. 15. 15. 23.  word of God: therefore no marvel though Satan was bold to visit him on that manner.  Mysodaemon. 
When Saul had told her that he would have Samuel brought up, she departed from his presence into her closet, 
k Dis. pa. 146.  where doubtless she had her familiar spirit, towit, some lewdcraftie priest: ergo, all that play was but a priestly cozenage.  Theoph. 
I tell the truly Mysodaemon, this doubtless of the crafty priest, is a magical gloze out of thine own brain, and clean beside the text.  Mysodaemon. 
The counsel 
l Dis. p. 149.  given to Saul, by that Samuel, greatly disagreeth from Satan's nature and purpose.  Theoph. 
If you will advisedly consider all the circumstances of this text, you shall soon espy that all that samuel's counsels and words were wicked & devilish, & tended most to persuade Saul & his company to idolatre, 
* True Samuel would not have done this.  and for the confirmation of these arts. Again it is certain, the devil can speak sugared words, and mean Sathanically, as the devil in the Gospel, the Pythonist at Philippi, at Ephesus, and else where.  Mysodaemon. 
This is strange Theophilus, and yet for all thou canst say of this place, there are some (as I hear) that challenge 
m Dis. p. 151.  all the learned men in the world, upon the adventure of their lives, to prove either here in this witch or in any other, one piece of a miracle, such as Christ did.  Theoph. 
There challenge, is but a bold, undiscreet, and witless brag. And as for witch's miracles, Danaeus 
n Dialog. 4. 4. p. 78, 79, 80. 81.  and others say right well: that they may more properly be called, Satanical 
* Mira non miracula.  wonders, which the devil can with greater facility effect (saith he) than the cunningest man, because he excelleth in nature, in swiftness of motion, and in knowledge. Of these wicked wonders, the Scripture speaketh, 2. Thess. 2. 9 Revel. 16. 14. Satan's wonders are produced of natural causes, & not supernatural, as Christ's were.  Mysodaemon. 
Now, do but show me the judgement of some learned Authors, which will testify also, that this witch hath a real conference with Satan himself, and I shallbe satisfied and resolved in one point, wherein Theophilus I have a long time greatly doubted.  Theoph. 
1. Brentius 
o Brentius in 1. Sam. 28.  on this manner, writeth upon this place: Apertè significat Scriptura, quòd Sathan non pierce tantum, verumetiam per organa suae, quae sunt incantatores, & malificae, hominib. malefaciat. The Scripture speaketh plainly that Satan doth not only hurt himself, but worketh also by his instruments, such as enchanters and witches are. And then he addeth: Colloquium ipsum cum Saul, perspicuè testatur, non fuisse verum Samuelem, sed Sathanam effigie Samuelis apparentem. The conference which Saul plainly testifieth, that this was not the true Samuel, but Satan himself who appeared in samuel's likeness.  
2. Another saith thus. 
p Victor Strigel.  Saul consulit venificam seupithonissam, manes ex orco educentem. i. confugit ad Diabolum. Saul asked counsel of a witch, which conjured spirits out of hell, that is, he fled for help to the Devil.  
3. To be short, and that one may speak for many, Peter Martyr upon that place, having showed many men's judgements, addeth in the end his own, and saith manifestly it was a devil. Then he concldeth in these words, Scio istas rationes non adeo firmas esse, ut possint persuadere, homini pertinaci. I know (saith he) these arguments are not so strong, that they ca● persuade a stubborn wit.  
4 
* De superst. mag.  Hemingius is of the same judgement.  
5 
* Dialog.  Danaeus is of the same judgement.  
6 Tremellius writeth of this kind thus: Lev. 20. 27. Pythones diabolicis artibus reliquos à dei cultu & sui sanctificatione avocant. Pythonists seduce others by Satanical arts, etc.  Mysodaemon. 
I pray you have you ever heard, read, or ever seen any one example, of this kind in these times?  Theoph. 
I read and hear of many: but I come not yet to speak of the witchcraft in our time: notwithstanding to satisfy thy request, Mysodaemon, I will show the one example, which I find in a learned credible writer of this age. 
* Lectionum antiquarum. lib. 8. c. 10.  Ludovicus Caelius Rhodigius, writing of Pythonistes, he addeth this which followeth, for confirmation of his purpose. Idne quis ut fabulosum, risu excipiendumputet, testatum volumus, tempestate hac, imò verò haec prodente me, fuisse in patria mea, multerculam humili loco, jocobam nomine, ex cuius ventre immundi spiritus vocem, praetenuem quidem, sed tamen ubi vellet dearti●ulatam, & prorsus intelligibilem, audivi ipse: verum & innumeri alij, non Rhodigij modo, sed in tota fere Italia: quando futuri avida potentum mens, saepe accersitam ventriloquam, ac omni exutam amictu, ne quidfraudis occultaelateret, inspectare ac audire concupivit, Cincinnatulus daemoni nomen erat, hac ille appellatione gestiens, ac clamanti sub●nde respondebat. Si de preteritis aut de praesentibus sciscitareris, quae reconditissima forent, responsadabat saepè mirifica, si de futuris semper mendacissimus. Sed & inscitiam suam nonnunquam murmur incerto, velbombo veriùs ignorabili retegebat. Lest any should account this (meaning what he had written of pythonistes) as fabulous, we will add this confirmation. There was at this time, even when I was a writing hereof, a poor woman in my country named jacoba, out of whose belly, I myself, heard the voice of an unclean spirit, It was but small indeed, but yet as oft as it listed, it was both a distinct voice and very intelligible. Many others also heard the same not at Rhodigium only, but in a manner through out all Italy. For noble men affecting predictions greatly desired to hear, and to behold this pythonist, whom therefore they sent for often, and stripped her of all her apparel, that no secret fraud might be hidden. The devil's name was Cincinnatulus, ⸫ 
* Mark here you curl pated Gentlemen that glory so much in your wild excrements, the devil is your brother.  he delighted much to be thus named, and gave answer otherwhiles to him that so called unto him. If a man did ask him of the most secret things past or present, he answered oft times most strangely, but concerning future events, he always erred. He covered also his ignorance with a secret muttering, or to speak more plainly, with an obscure kind of buzzing.  Mysodaemon. 
And what is the third kind of witches mentioned in the Scripture?  Theophilus. 
The third sort of witches are they, which in Hebrew are called kosemim of kasam, divinours or soothsayers, as all writers agree. These witches, saith 
r Chap. 1. p. 17.  Danaeus, would feign seem to work by some inspiration, and instinct of God's spirit, and therefore they are more subtle, secret, and close in their works, than all the rest. This kind is cunning in predictions, saith 
s Heming. q. de Divinat. mag.  Hemingius, because God permitteth their devil often to infect the air, water, earth, fruits, etc. and to work mightily in the children of disobedience. They are also well seen in natural causes, and therefore have a great foresight in natural events. Again, he saith, that in predictions they are sometimes helped also by the written word of God, wherein they have great knowledge. By all these means they persuade their ministers that they are 
t 1. Sam. 28. 13.  gods, & there vassals likewise persuade infidels, that they forsooth, are wise men, and worthy of great honour and estimation, as may be seen by these examples which practised this kind of sorcery.  Mysodaemon. 
Have we any examples then of this kind in Scripture?  Theophilus. 
Yea truly: for Balaam that famous false prophet, is called by this name, josh. 13. vers. 22. Bilgnam been begnor hakosem. Billham the son of Beor the diviner.  Mysodaemon. 
Shall we think that Balaam wrouglit magically, or that he was prompted (as they say) of the devil, when Balak sent messengers with 
u Num. 22. 7.  gifts unto him? surely the story seemeth altogether to say the contrary, for God is said to have met him, and he is said to bless and not to curse the people of God.  Theophilus. 
It is most apparent by many places of Scripture, that he was the devils prophet, albeit the Lord made him speak what he would not at that time, as he did Caiphas at the death of Christ, 
joh. 18. 14.  for the text there saith, that he bade the messengers stay all night, ver. 8. that he might go whisper in the night time, and seek some magical revelations. For so it is written of him, Chap. 24. 1. His custom was to go, likrath nechashim, to fetch enchantments. Again, how fain he would have wrought the devils will appears in it, albeit God had forbidden him to go to Balak, ver. 12. yet he purposed still in heart to go, and went indeed. Again, having his tongue tied from cursing, yet for lucre and vain glories sake, he invented and taught Balak in what sort he might best annoy the Israelites, and that was by causing them to commit whoredom and idolatry. Which wicked counsel had also that effect which he foreshowed: for as soon as occasion was offered, the children of Israel fell into those impieties, whereupon there died in 
x Num. 25. 9  a plague four and twenty thousand. Saint Jude also, vers. 11. speaketh of the deceit of Balaam wages: and Saint john saith, that this was the doctrine of Balaam. He taught to put a stumbling block before the children of Israel, that they should eat of things sacrificed to idols and commit whoredom. To be short, it is to be seen in his own words, what little hope he hath of God's favour and grace (for all magicians have renounced 
y Danae. Dial.  God and there salvation) being tormented in conscience, he bursteth out into this exclamation: Oh that I might 〈◊〉 the death of the righteous, 
Num. 23. 10.  and that my last end might be like his. And the Lord telleth us afterwards, that his vengeance failed not to overtake this witch, for his wicked doctrine & counsel against the Church of god, for he was slain also by the Israelites in the great slaughter of the Moabites. 
josh. 13.  By all these places of the Scripture and circumstances of that story, it is to be thought none otherwise, but that this divinor, wrought by the devil.  Mysodaemon. 
But where find you a real prompting, 
z Dis. p. 170.  the real conference, etc. of a devil in Scripture.  Theophilus. 
What was the Pythonist at Philippi, had not she a real conference with Satan? for doth not the Scripture speak plainly that she was possessed 
a Act. 16. 16, 17.  of a devil, and the Apostle biddeth him come out of her, and she spoke those holy words, these are the servants of the most high God, which show unto us the way of salvation, by a mere diabolical revelation. And least we should any way doubt in this matter, S. Luke saith manifestly that she practised Satanical divination, for he addeth, This Pythonist gate her masters much advantage with divining. And had not Satan also a real communication with Eve & many others? To be short, I can not see, but he that can do the greater, may do the less: Non mirum est (saith P. Martyr) 
b Com. in 1. Sam. 28.  siexteriores hominum oculos perstringat, cum antea occupavit oculos mentis: It is no marvel that he hold fast shut the eyes of the body which so blindeth the eyes of the mind. He than that can work so mightily by suggestions (as may appear in the prompting 
c 1. King. 22. 22.  of Achabs' prophets) and prevail also because God giveth him leave, I can not see, but that he may have a real possession of them, when God permitteth, and conference with them.  Mysodaemon. 
By what words of the story, and other testimonies can that be showed, that he used any devilish arts?  Theophilus. 
This witch saith thus of himself and his arts, Num. 23. 27. Lonachash beiagnakob ve lokesem: No enchantment or soothsaying can prevail against jacob. Upon which words, Tremellius saith, Ipse suis fascinis & incantationibus nihil illis nocere poterat: He confesseth (saith Tremellius) that he could not hurt them by his witchcrafts and enchantments. Again, it is said, Chap. 24. 1. He went certain times before Likrath nechashim to fet enchantments: by which words, I doubt not, but the holy Ghost meaneth to show us that he was the devils minister indeed. Master Calvine writeth of this witch, saying, Figmenta hinc inde mutuatus est, quae diaboli tantumpraestigias saperent: He borrowed here and there certain forgeries, which savoured only of the devils illusions. And then he addeth: Deus omnem cum daemonibus societatem detestatur. God abhorreth all society with devils. Tremel, he saith plainly that Balaam wrought by the devil: for upon these words, Chr. 24. 22. then strength is as an Unicorn, he saith, nec plus v●lent adue● sus eum artes diabolicae, quam venena contra monocerotem. Balaams' Satanical arts can hurt the people of God, no more than poison can hurt the Unicorn, Cham 22. 6. curse me this people, that is, saith he▪ fasc●naeum ut may pere●t, bewitch them that they may perish. See more of him 2. Es. 6. Trem. Annot. joh. Fr. P●cus Mirand. writeth of him thus: primigeneris habitus est Balaam, cut dominus di●●tur fu●sse locutus, quanquam Prophetaesset daemonum & artolus. Bala●m was one of the first kind, unto whom the Lord is said to have spoken, 
Lib. 4. de prenot. c. 5.  albeit he were the devils prophet, and a soothsayer.  Mysodaemon. 
Now let us hear what may be found of the fourth kind of witches mentioned in the Scripture.  Theophilus. 
The witches of the fourth kind are called megnonim, 
Com. in Deu. 18.  from what root it is not certainly known: 
C. 1. p. 18.  Master Calvine, Danaeus, and others here understand, judicial astrologers, and devilish mathematicians, which under colour of false arts work many evils by means of Satan, that instructeth and prompteth them.  Mysodaemon. 
And have we any examples or practitioners of this kind of witchcraft in Scripture.  Theoph. 
We have examples also of this kind, 
There these are called ashaphim, which word the be●● Hebricians translate astro●ogers.  Dan. 22. for this sort is mentioned in that counsel which was gathered for Nebuchadnezzars consultation. These therefore were no doubt of no less estimation, than Mecasephim and Chartummim were. For these professed great knowledge in predictions by the position of stars, constellations, etc. as may be seen, Esa. 47. where it is apparent how these witches used to publish their prophecies and prognostications concerning the prosperity of that kingdom: yet were they deceived for the Persians soon after spoiled Babylon and enjoyed all that Empire, so that the devil often bewrays himself and his prophets in predictions, for the Lord hideth from Satan most commonly the knowledge of future events. Notwithstanding the Babylonians (as may be seen in that chapter, verse 12. 13. 14.) had these men in an especial reputation. Wherefore I conclude, 
There they are called Hobrei shamaijm▪  if the former magicians wrought by Satan, as by probable and credible reasons we have before showed, certainly these jolly companions also must not come one foot he hind them: albeit we find not their covenant with the devil so manifestly expressed, as in the former practices, for this kind of wizards and some which follow have many shadows to vale and cover their diabolical confederacy with Satan.  Mysodaemon. 
And by what other argument can you show the abomination of this kind of witchcraft.  Theoph. 
How detestable and devilish this kind also is, may appear by the fearful judgements and wrath of God, which fell upon the jews for the practice of this sorcery: as may be seen, Esa. 6. for there it is said: surely thou hast for saken thy people, the house of jacob, Cim●lu mikedem 
b Here that very word is used.  vegnonim, because they are full of the east manners and astrologers as the Philistims, and abound with strange children. We must not imagine it then a light cozenage that causeth the Lord so to forsake his people. And this was one of 
c Here that very word is used. 2. K. 12. 6. Vegnonim venichesh.  a Manasses witches, which caused destruction upon his kingdom.  Mysodaemon. 
What was the 5. witch named in Scripture?  Theophilus. 
The 5. the Hebrews call chober, chobarim, of the ●oote Chabar, to join together, to bind together, or to associate, say the interpreters. And so doth 
* comen. in Deut. 18.  Master Caluine, 
e De Demo●. lib. 1. c. 6. p. 89.  Bodin, 
f Dialog. ca 1. p. 19  Danaeus take it, because (as most think) these have often familiarity and society with the devil. Trem. Psal. 58. vers. 6. Fafcinatoresisti hebraea appellatione, nominantur, consociantes societatem, quia diaboli societatem ad artes suas adhibent: that is, this hebrewe name is given them because of their familiarity with Satan in the use of their arts. This kind we commonly call a chamer and a sorcerer, of the rude Latin word ortiarius, which is come in use by custom (saith Danaeus) and hath the place of a better word sortilegus.  My. 
Have we any example in Scripture of charms or charmers.  Theoph. 
Of both: for these are named also among the Babylonian witches, Es. 4. 7. where it is said, that this kind of sorceress swarmed in all that nation, for they were far more common belike then (as they be now) then the great master witches, the highest doctors of the devils divinity. And that they did so abound then, the Prophets own words do testify: for he saith, v. 9 that the Chaldeans and the babylonians had Gnatsmath chobareimeod, that is, a wonderful multitude, or as it were a strong army of enchanters or charmers, or (as we commonly say) sorcerers.  Mysodaemon. 
I think the devil would not debase himself, or vouchsafe to communicate his presence and conference with this vile sort of witches?  Theo. 
Yea most of all: for this kind hath most need of his presence and help, because of the great wants this ragged sort of wizards have in the world.  Mysodaemon. 
But these wretches can gain him no credit, nor add one inch of estimation unto him or his arts.  Theophilus. 
These common sort may serve well to delude, blind, and besot the common sort of infidels, like as his greater masters, serve in high places. And what these can work among the doting multitude of infidels, 
Es. 4. 7.  may be well observed also in that Chapter: 
h V ●, 9, 10.  for it is there said that this sorcery and divinations had filled that people full of carnal security, pride, and rebellion against God, and his poor Church. And the same sins accompany this witchcraft to this day.  My. 
Is there mention also made of charms in Scripture?  Theophilus. 
There is a charm of serpents mentioned in the 58. Psalm. ver. 6. where it is thus written asher to ijsmagn lecol melacheshim chober chabarim mechencam, that is, which heareth not the voice of charmers, albeit he be most expert in muttering charms. For Lachash doth signify a secret muttering of charms: by which words we may well observe, that the sorcerers also of our time vary not much from the old charmers, for they ever (as 
i De Demon. 2. c. 1.  Bodin saith) are mumbling to themselves some holy words, full of prayers, crossing themselves at each word, etc.  Mysodaemon. 
But here, Theophilus, I must by your good leave dissent from you somewhat. This place must be expounded by jeremy. Chapter 8. verse 18. and then this Psalm (whereupon your authors ground so much for charming, shall make most against you. for Tremell. expoundeth this place but by a shift, and others by Ovid and Virgil: 
k D. p. 249. 250.  but jeremy saith plainly that serpents can not be charmed.  Theoph. 
You are over bold now Mysodaemon with good writers, and I could somewhat bear with this boldness, but take heed lest you be found insolent also against God in the abuse of his blessed word, for that kind of pride is most dangerous. I will answer to all your doubts in order. But first mark here where Master Calvine writeth upon that place. Si nullae 
Cal. come. in Ps. 58. 6.  essent incantationes, puerile & absurdum foret, quod hic dicitur: if there were no charms or sorcery this were but a childish and absurd thing which is here spoken: And again in the same place: Certe si nullae essent incantationes frustra lege ●Dei prohibitae ac damnatae essent. Surely if there were no charms than were they vainly forbidden, and condemned in the law of God. And as for other authors using the help of Poets, I answer, albeit they despise not the good experience of witty poets, yet do they not expound Scripture by them. 
* But they remember what August. hath well said for this point, quis quis bonus verusque Chri●tianus est domini sui esse intelligat. ubicunque inveneri● veritatem quam conferens & a noscens etia in liter●s sacr●s, etc. De doct. Chr. Lib. 2. cap. 18.  Again as for Trem. he expoundeth not this place by a shift nor by any poetry, but she with three learned men's judgements upon that place in these words: aurem 
m Trem. in Ps. 58. 6.  utramque ab e● obturari, alteram in terram defigendo, alteram extrema sui part contege●do, atque occludendo, testes sunt in ●unc locum, jeronimus, Augustinus, Casidorus, & alij. The asp shutteth both her ears by laying the one side close to the ground, and by covering and stopping the other ear with her hinder parts, so saith Jerome, Augustine, Casidore, and others: and this was Tremell shift. Now let us come unto the Scripture, and see briefly how you use or rather abuse the holy word of God. For you sound the Prophet's words thus: I will send serpents among you that cannot be charmed. The Geneva translation is, which will not be charmed. And Tremell better, contra quos nulla prodest mussitatio. Massius belike hath taught you Mysodaemon, (to please your own vain fantasy) to say that serpents can not be charmed, and to found the words as if serpents could not be charmed. And wherers the words are borrowed, and by serpents there are meant the Babylonians whom the Lord affirmeth shall so come upon the jews for their sins, 
2. King. 17. 17.  as no sugared words or charms shall be able to scare them away: your masters use them as if they were spoken in proper and natural signification.  Mysodaemon. 
And what was the sixth kind of witches spoken of in the Scripture?  Theoph. 
The witches of the sixth kind are called Menacheshim of Nachash, which signifieth to conjecture by sundry figures, Characters, rods, observations of days and hours, say some Hebrews, and so say 
n P. 18.  Danaeus and 
o P. 89.  Bodin also.  Mysodaemon. 
Have we any examples of this kind of witches in the scripture?  Theophilus. 
The witches which Manasses favoured and caused to multiply in his time, were named by this name. 2. King. 21. 6. and surely these were not inferior in practice of Satanical arts, unto the rest before named, for we find God's wrath wonderfully kindled against both the kingdoms of Israel & judah, for seeking after this kind, & that other of divination, which is before named in the third place: The words of God are 2. King. 17. 17. vaijkesnin kesamim, vainacheshu, they divined divinations, and used to conjecture by sundry means: therefore the Lord was wroth, & put them out of his sight. Again, 2. King. 21. 6. Manasses used vegnoven, astrology, & venichesh, magical cō●ecturings. Then the judgements which followed, are added, Chap. 24. 3. The kingdom was destroyed for the sins of Manasses, according to all that he did: or rather as Tremellius saith: Propter peccata similia ijs quae fecerat Manasche, for sins like unto those which Manasses committed, that is, the aforenamed arts of the devil. This kind of witchcraft then having such strong cords to pull down the wrath of God also upon that noble kingdom, where the Church of God had only her visible abode here on earth at that time, must not be thought to be a light cozenage, or an experienced knowledge in natural magic, neither must it be coloured or conveyed under any other such like vail of witchcraft. The popish relics of this kind are left amongst us, for men for want of faith in God's providence, are too credulous and ready most vainly and wickedly, to depend upon the flying, crooking and chattering of each bird, observation also of sundry days, hours, and times, etc. The Lord illuminate his Saints with the true knowledge of his providence, 
Brentius in Lev. 19  and to this end grant them in all places a true ministery, that such Satanical and popish delusions may be packing.  Mys. 
But who will say with you, that Manasses arts were satanical, or that he consulted with Satan, when he sought after and favoured these witches?  Theophilus. 
joh. Wolph. saith plainly thus: 
joh. Wolph. come. in 2. reg. 21.  Manasses relicto Deo confugit ad malos spiritus: Manasses forsook God, and sought after evil spirits. And lest thou shouldest deem Mys. that Satan can have no such arts, by such observations of the chattering & flying of birds, etc. Mark here what an 
* Precop. in Lev. 19  other saith: Operationes Daemonum quibus nos ludificantur & decipiunt se quoque extendunt in aves. The works of the devil whereby they delude and deceive us, are extended also to the observation of birds, etc.  Mysodaemon. 
Now let us hear something of the seventh kind.  Theophilus. 
The witches of the 7. kind, are in Hebrew called I●dgnonim of a common usual root iadang: which signifieth to know, to understand. Danaeus 
p P. 19  saith, that Palmisters are here understood, and such magicians as did divine by the entrails of beasts, etc. Bodin 
q P. 89.  differeth not much in judgement. Master Calvin calls them cognitores, gnostae; and we may name them not unfitly, wise men or wizards.  Mys. 
And what example have we in Scripture, which practised this kind of witchcraft?  Theoph. 
This kind also is one of the four diabolical sciences, which Manasses favoured and set up in his time, and multiplied in the land, until the noble King josiah came, who is said to have found among the dunghill gods, (sterchoreos deos, saith Tremel.) these two kind of witches, pythones, pythonists and ijdgnonim, wise men, & he caused their brains to be beaten out with stones, 
r 2. King. 23. 24 Lev. 20. 27. Gen. 41. 8.  according to the words of the law of God.  Mys. 
And what, Theoph. do you think that these witches had any sight in the secret mysteries of Satan's sciences? Palmisters & expounders of dreams are but poor simple fellows, our common Egyptian vagabonds (as we call them) can tell us some points of this profession. Surely then those witches were like to be but plain cooseners.  Theoph. 
That these witches & some also of the former practised more than common cozenage, etc. I can show it by sufficient proof out of the Scripture on this manner. 1. All sins which the Scripture calleth abominations, 
Note these Arg. & apply them to all those kind of withcrafts which Manasses favoured, & josiah punisheth with death.  are greater and more dreadful than any sleights of juggling, or common cozenage: but this kind is so named, 2. King. 23. 24. therefore this sin is not cozenage, etc. 2. That sin against the which the holy Ghost showeth like, or greater detestation, then against the vilest idolatry, is far more dreadful & more wicked than common cozenage, etc. The Lord showeth such detestation against this sin in that place. Ergo. 3. That sin which is one great cause of the destruction of a whole kingdom, is a most dreadful impiety. This kind of witchcraft was one of the four which Manasses liked and 
s 2. King. 21. 6.  favoured, & for the which that kingdom 
t 2. King. 24. 3.  was destroyed: therefore it is one most dreadful sin. 4. That kind of witchcraft which the law of God so abhorreth, & against the which it pronounceth death without mercy, is no doubt, a most devilish and as Satanical a practice, as all the rest: but the law of stoning to death (which was the cruelest death among the jews) was directly given against this kind. If a man 
u Lev. 20. 27. & v. 6. & chap. 19 31.  or woman be pytho, or ijdgnoni, a wise man, they shall die the death, they shall stone them to death, there blood shall be upon them. 5. That sin which the noble prince josiah, by the advise of his wise judges and Magistrates, etc. directed by the law of God, so sharply punished, and sought after so diligently, that his Church might be clean purged, etc. must not be thought a light impiety, but rather the contrary: and that josiah did so, against these witches and others, it is 
x 2. King. 23. 24.  recorded by the holy Ghost for his everlasting praise. God put into the hearts of our Honourable judges to do the like in these times, where and when occasion is offered. And to this end, Strilegius writeth against these witches, and to the commendation of josias on this manner. 
y Victor Strigel. come. in reg. 23.  His severissimis mandatis Iosias obtemperans non tantum exscindit, sed etiam evellit omnes vates & incantatores diabolicos, ne rursus fruticentur: eandem severitatem omnes magistratus sequantur in tollendis èmedio magis, etc. & alijs qui se ministros diabolorum praebent. josiah obeying the most severe rules of God's law (Lev. 20. 27.) did not only cut down, but rooted up all diviners and devilish enchanters, lest they should bud or seed any more: let all magistrates (saith he) use the like severity, to take away witches, and all such as give themselves to the ministery of Satan.  Mysodaemon. 
And what was the last kind of witches named in that place of Deut. 1 8. v. 11.  Th. 
The last words there are, doreshel hammuthim, one that inquireth or seeketh counsel at the dead, but it is to be doubted whether the Lord meaneth in these words an other special kind, or rather showeth by them, 
1. Sam 28. Es. 8. 19  by what means some of the rest there numbered practised these arts, namely, by consultation with the spirits of dead men (as was thought) but with devils indeed, howbeit some affirm, that Necromancy, another and special kind of witchcraft, is here to be understood: but Samuel & Esay say plainly that Aobooth, pythonistes, and ijdgnomim wizards, practised this Necromansie: for Esay saith, that such as consult with Aobooth and ●dgnonim, go from the living elh●mmuth●m, that is, to ask counsel of dead souls (as some supposed) but of the devils indeed, Master Luth. saith, that Necromantici spiritus nocturnos & obamb●lantes consulunt. Necromancers consult with night walking spirits, 
Annot. in Deut. 18.  etc. or as Esay saith, They lie and remain among the graves, Chap. 65. 4. Howsoever it be, whether these words contain an other special kind, or no, I know not, but one thing we are sure of, that these witches also had there merchandise with Satan himself: for the spirit of the righteous return unto God that gave them, Eccles. 12. 7. and the souls of the unrighteous, 
Luk. 16. 23.  are (as our Saviour Christ saith) in hell torments. Wherefore they must be Satanical spirits, and not souls departed, which come to conference and to traffic with witches here upon earth. But some intending 
* Io. Fr. p. mirandula de prae. lib. 4. c. 55.  to find an essential difference, have thought it best to call that practise of pythonistes, Sciomant●a, to discern it from this last kind of witchcraft, as if there did appear but shadows only in the one, but real bodies in the other. Wherefore this difference is but to small purpose, in my judgement.   

CHAPTER II.  
Of the witches of our time, and of their bargains, society, and acquaintance with Satan.  Theophilus Mysodaemon. 
surely, Theophilus, I love not sophistically to cavil in this controversy, but soberly to come (if God so please) unto the knowledge of the truth. Seeing that the light of God's word is so manifest, that these magical arts mentioned in the Scripture, were such horrible impieties, abominations, etc. and so detestable before almighty God, that they caused his wrath to be kindled in such manner against his people, for favouring, following, and practising them: I must and will willingly subscribe, Theophilus, that these arts were more indeed then cozenage, poisoning, natural magic, or any other such like invention, only practised by human industry.  Theophilus. 
Never doubt of it, they were Sathanicivenefici, & Sathanicimagi, Satanical magicians and Satanical poisoners indeed: and so call them, Mysodaemon, as 
a Dan. c. 1. p. 20.  learned men have done, and thus I trust thou seest what the witches were which are mentioned in Scripture.  Mys. 
I do so, Theophilus, I thank you. But shall we imagine that our poor doting old women (which are commonly called witches) at this day, are like in any point unto those 7. which are mentioned in Scripture. Surely I have no light of reason, or Scripture, as yet wherefore we should so think.  Theophilus. 
Thou art here also carried away with some fabulous volumes of withcraft, or thou markest the folly of the multitude, or both. For what, Mysodaemon? shall Satan in this age be less cruel, or infidels more holy than they have been? some are not ashamed to say indeed, saith Hemingius, that there is great difference between heathenish and Christian magic. Ill● daemons, 
Hem. admonit. de sup. mag.  high sanctos invocant, illi prophanis, high sacris verbis utuntur, illi characteres ignotos, high signaculum crucis usurpant. The heathens called upon devils the Christians pray unto Saints, they used profane terms, but these use holy words, they practised unknown characters, but these are full of crosses in there witchcraft. Therefore the witches in the Church are more wicked than the Heathen Witches, for these abuse the word and Sacraments of God.  Mys. 
I say not so, but I reason thus: Miracles 
c D. p. 156.  are ceased: Ergo: All the miraculous works of witchcraft are ceased, & consequently, I say, that our witches can in no wise work so as those witches mentioned in Scripture have done.  Theophilus. 
I answer thee first: For thine argument, the consequent followeth nine miles behind the Antecedent. For as thou hast hard partly before, the witches spoken of in Scripture wrought no miracles, but, as the Scripture saith, 
* 2. Thes. 2. Read Danaeus dial. c. 4. p. 78. 79. 80.  lying wonders. For all true miracles have supernatural causes, and so have not the deceitful delusions of the devil.  Mysodaemon. 
You have not heard all that I can say, for I tell you, my reason stands upon good ground, and hath great strength. 
Dis. p. 160.  Oracles (as you know) are ceased, and no doubt whatsoever hath affinity with such miraculous actions, as witchcraft, conjuration, etc. it is knocked on the head, and nailed on the cross with Christ, who hath broken the power of the devils. What say you to this, Theophilus.  Theophilus. 
Surely I can but wonder, Mysodaemon, that any should teach you by speech or by writing, such black divinity in this bright shining light of the Gospel. For babes in Christianity, understand that Christ on his cross, hath so far forth broken the power of sin, as that it shall never have strength to the condemnation 
* Rom. 8. 1.  of his elect. But he never meant so to take away sin, as that it should have no being in the world, much less to knock in the head (as thine Author saith) the sins of Satan & reprobates, for they are predestinate all to burn in that lake which is prepared for the devil and his angels. And wherefore doth he not reason thus. Sin is brained and nailed on the cross with Christ: Ergo: witchcraft, murder, theft, etc. is ceased. It is because than his argument should appear before the son, to be a most impious & anabaptistical reason, as it is indeed, howsoever he coloureth it.  Mysodaemon. 
Wherefore then have Oracles ceased, as Plutarch, and Eusebius, and others writ, and it is known true by experience, for there temples are fallen, and there is no more mention made of them.  Theophilus. 
True it is indeed, Eusebius saith they fell in Constantine's time, and before when, the Gospel began to be published, and the word of God had free passage among the Gentiles, but think not albeit at this day, these Oracles are not heard, nor these arts so publicly professed and maintained, as among the old Gentiles they have been: that therefore Satan is dead or his wonders ceased: but the rather thus we are to judge, because Satan can not have such Temples now erected for his service, since the Gospel came unto the Gentiles, that he is more bestirring himself in another more secret manner, wheresoever the light of Christ is wanting, for so he doth indeed, as afterwards shallbe showed.  Mysodaemon. 
Again, Theophilus, I pray you give me leave to speak what I can for our old women, for I am greatly aggrieved to see the rude multitude so cruel against them, and some judges so merciless, as to put these poor innocents to death. I reason thus by law against this unjust cruelty: I say she is injuriously dealt withal if she be the devils 
e Dis. in epist.  instrument, in practising his will, my reasons are. 1. She is put to death for an others offence. 2. Actions are not judged by instrumental causes: and therefore I conclude these old women may not die for Witchcraft. This is Lawyer's Logic I tell you, 
f Rostoch. disp. prop. 46.  Theophilus. What can you say to this?  Theophilus. 
First, as for the ignorant people, they are carried away in deed with many fond opinions concerning witches, the Lord grant his Saints his word and Spirit, that they may truly discern the delusions of Satan, and avoid them: and as for thine argument, if it be lawyers inventions, I tell the truly, they be bad advocates in an evil cause. They reason as if they would have the Honourable judges to hang the devil, and to suffer the witches to escape. The same reason may serve anabaptisticallie applied for a liberty unto all fin, for why may not the Thief and the adulterer say the like: the Witch therefore must die as accessary to the cause, for the judges can not apprehend the head master of this evil, the flying serpent?  Mysodaemon. 
I will see what may be said in their behalf, before we entreat any further of them: what if I reason thus: Christ did 
g Dis. p. 39 A gross error.  clearly remit Peter, though his offence were committed both against his divine and human 
* Divine and human nature he would have said.  Person: yet afterwards he did put him in trust to feed his sheep, etc. and therefore we see not but we may show compassion upon these poor souls, if they show themselves sorrowful for their misconceites and wicked imaginations.  Theophilus. 
This reason is unsufficient and very anabaptistical, for it wrings out of the civil Magistrates hand all his power and jurisdiction. Shall every penitent malefactor be delivered from a temporal punishment, farewell then all execution of justice. But understand here, Mysodaemon, that where God remitteth his secret justice, & pardoneth sins in Christ, there must not the civil Magistrate be remiss in bodily punishment and justice, except he have an extraordinary warrant and revelation from God, for his direction. The law is, Thou shalt not suffer a witch to live, unless the judge have warrant to repeal this law from jesus Christ (as Peter had) all witches lawfully convicted must have their punishments answerable to their demerits. Again, thou dost not well to call our witchcraft misconceit & wicked imagination, for I tell thee, it is more. But thou art over hasty to make as yet, such apologies for witches, for these points should be discussed in the end of our conference. But go on, demand what thou wilt, and I will answer thee as I can.  Mysodaemon. 
Pardon me this disorder, Theophilus, I will be as brief as I can, I pray you answer me but a few questions. 
h C. 5. p. 87.  Danaeus, 
i Lib. 4. c. 2. 3.  Bodin, 
k De supest. mag.  Hemingius, and others, would have witches punished (if the evidence against them for ●sorcerie be not manifest) for their known idolatry, blasphemy, apostasy, seducing of others, etc. I say the Magistrates ought not to yield to this counsel.  Theophilus. 
Wherefore Mysodaemon.  Mysodaemon. 
First, I prove they are no idolaters, for this is a true definition of idolatry: They are 
l D. p. 70.  idolaters which do external worship to idols or strange gods. Now the witches have no such visible sight of Satan that they can so adore him.  Theophilus. 
No rather, Mysodaemon, he is an idolater also which worshippeth God otherwise inwardly or outwardly, than God hath revealed in his holy word that he should be worshipped: again, suppose not so, Mysodaemon, but that Satan can show himself in a visible form, fair or foul, 
m Dan. 4. c. p. 55. l. 17. Idola sunt similitudines vel ad deum vertum▪ vel falsos, vel eorum virtutes reprae sentandas, prohominis arbitrio sine Dei mandato factae. Fen Theolog. lib. 5. p. 120.  (as many places of Scripture can testify) and so offer himself visibly to be adored. And is not saul's Idolatry so manifest, as none but a stubborn wit (as P. Martyrsaith) can deny it?  Mysodaemon. 
Let me hear then what you can say to my second reason: they are no Apostates, because they want sound judgement, for they have but a poor deal of any religion, and most of them seem to want very sense. What Apostasy then can such have?  Theophilus. 
I answer, indeed the more graces men receive, if they fall from grace, the greater is there Apostasy, as in julian and others: but count you their baptism, wherein they have offered unto them all the benefits of their redemption, their visible incorporation into the society of the Saints: their outward profession in the face of the Church nothing? and to renounce and abjure all these gifts and graces, and to betrothe themselves with Satan, is all this no Apostasy?  Mysodaemon. 
But all these things want proof as yet.  Theophilus. 
Thou shalt see these points proved, & some more which seem so incredible unto thee, when thy doubts are answered: hast thou any more to say?  Mysodaemon. 
Again, I can not see how they can be seducers, for they have no Rhetoric, nor any such arts, to seduce men by any cozenage.  Theophilus. 
Albeit, Mysodaemon, they never read Tully nor Quintillians Rhetoric, yet are they devilish deceivers, for Simon the sorcerer had but a small fight, I think, in these arts, yet could he seduce the people of Samaria for many years, until they received 
o Act. 8. 8, 9, 10  the Gospel, and then he fled to Room and seduced many others, as Euseb. writeth. So could Elimas his companion, who would have likewise seduced and 
p Act. 13. 7. 8.  turned Sergius Paulus from the faith.  Mysodaemon. 
But what say you, if our witches are but carried away in their fond practices, with the humours of melancholy? may they not then poor fools be pardoned?  Theophilus. 
As for this fig leaf, Bodin bloweth it away with 
* Confurat. Wyeri. p. 431. 432. 433.  one breath.  Mysodaemon. 
Well, I rest myself, Theophilus, until I see what you can speak of our witches. Let me hear then briefly what you can say. There are many things which are said to be in the witches of our time, which were never heard of in these old witches, mentioned in Scripture, as namely these points: there transportations, there bargain with the Devil, there Satanical sabbaths, there ointments of the fat of young children, their transformations, and such like miracles or wonders (as you say, Theophilus.) now prove all these, or any of these points true in our witches, by Scripture, or any good reason, or authority, and I will believe that we have also in our time right diabolical witches indeed.  Theophilus. 
I will assay to prove them true, ask of them in order as thou hast even now propounded them.  Mysodaemon. 
What say you then to transportations? for our witches are said to fly in the air, and in the night season to be carried to places far distant, to mere with Herodias, Diana, and Minerva, and the same night to return again: incredible wonders.  Theophilus. 
I will not deny, Mysodaemon, but the devil may delude his witches many ways in these transportations, & that many fabulous pamphelets 
* Faustus. Drunken Dunstan. art. & in p. 156.  are published, which give little light and less proof unto this point in controversy. This first understand, that whatsoever is said of transportations, contrary to the nature of our bodies, as to ride on the moon to meet Herodias, etc. all such things are indeed but mere delusions: but this that learned men affirm of the transportations of witches by Satan, it hath no such impossibility in nature, but that it may be performed. Peter Martyr 
q I. c. cl. 1. c. 10. s. 29.  writeth thus. Cumque tantae sint daemonum vires, quantas antea descripsimus, nihil obstat quin homines interdum tollere possint, atque auferre in nemora. Seeing the Devils have such strength as we have before showed, nothing can let them, to take up, and carry men sometimes into woods. Then he addeth Simon Magus example, who was so famous for such flying in the air, & other magical tricks, that he was adored (as Eusebius 
r Eccles. hist. 2. l. b. c. 13. 14.  writeth) in Samaria and at Room also, and his picture was set up with this title, Simoni deo sancto, To Simon the holy god. But Eusebius addeth, 
Art. & in p. 34.  that the Gospel did discover him and wrought his discredit in all places. Bodin 
s Lib. 2. c. 4. de Daemon.  saith, De exportatione autem post unctionem transvehi magos legimus, vel sine unctione saepe, hirco, pegaso, scopis, baculo, vel sine baculo & iumento ullo. And as for transportation (saith he) we read that after their anointing, they are carried away, and sometimes without ointments, upon a goat, or winged horse, or a broom, or a staff, and sometimes without a staff or any beast. And we must not imagine that all are but fables, which learned Authors in elder times also have written, as Plutarch of Romulus, Philostrates of Appolonius Tyanaeus and others of Pythagoras' transportations. Neither must we reject all the late Inquisitors, which by the accusations, confessions, condemnations and executions of innumerable magicians, have learned and gotten some credible experience of the truth of transportations. 
t Lib. 2. c. 4.  Bodin and 
u Dial. c. 4.  Danaeus have also sundry late examples, when thou hast opportunity, Mysodaemon, thou mayst read them.  Mysodaemon. 
But I can not so like, Theophilus, of all these, as of one probable argument of Scripture.  Theophilus. 
What sayest thou, Mysodaemon, to the transportation of our Saviour mentioned, Math. 4. 8. Luk. 4. 9 If Satan durst touch so pure and so blessed a body, as our Lord Christ had (when God gave him leave) whereon he had no dominion, by reason of sin: if that he could also take up and carry Christ through the air unto the pinnacle of the Temple; no doubt, that bold champion feareth not to handle, and to carry these unclean and unsavoury bodies of sorcerers and witches, for that he knoweth before that both their souls and bodies belong unto him. If God hath given Satan power over the souls of sorcerers to seduce them from the faith: it is much more like that he giveth him leave both to touch & to bear their bodies: for God giveth him less authority and dominion over men's souls, than he doth over men's bodies: as may be seen in jobs example, Chap. 2. v. 6.  Mysodaemon. 
But I remember M. Calvin 
x D. p. 103. 104.  saith, this transportation of Christ was in a vision only.  Theoph. 
As I can in no wise abide the abuse of holy Scripture, so can I not bear with any, which force good writers to speak that which they would not. For M. Calvin doth not say resolutely, that the translation of our Saviour was in a vision only: his own words are, In re dubia & quam absque periculo nescire licet, malo judicium suspendere, quam contentiosis praebere litigandi ansam. In a doubtful matter wherein I may be ignorant without danger, I had rather suspend my judgement, then offer any occasion unto contentious men of strife. And then he addeth, that other interpreters affirm boldly that it was a real transportation. And so much for the first point of our witch's wonders.  Mysodaemon. 
I dare not reject all the authorities, Theophilus, albeit I am not thoroughly resolved. And what can you say for their bargain with the devil, or there Satanical sabbaoth, for we never read of such things mentioned in Scripture?  Theophilus. 
I will not be long in the confirmation of these points, for that other writers have written much of this matter. First, for the witch's bargain and obligation with the devil, 
The witch's bargain with the devil.  answer me a few questions, Mysodaemon: are you resolved that there were ever any witches in the world?  Mysodaemon. 
That I am, those mentioned in the Scripture: and peradventure some other beside.  Theophilus. 
And canst thou imagine that Satan would bind himself to any of them (as the witch of Endor for example) to be present when they would, and to minister unto their necessities, as we read he did, before such time as the witch also for her part do renounce God & all religion, 
1. Sam. 28.  & adore him as her God: yea and bind herself in some evident manner, to persist in this profession, and continually to perform these points, and all other articles contained in his obligation.  Mysodaemon. 
If there be such a bargain, the devil, no doubt, willbe sure enough for his part: and I think he will not greatly bind himself before the witch also do the same.  Theophilus. 
It is most like to be true, Mysodaemon, for sometimes there 
* Lib. 2. c. 4.  obligations are found written with their own blood, as Bodin reporteth of one, Theophilus, to have done.  Mysodaemon. 
I will not hear, I tell you, neither of Bodin's * 
Dis. in the preface.  babbles, nor Sprengeus fables: I pray you show me one example out of some credible Author, if you can.  Theophilus. 
Master Fox in the story of M. Luther, hath one singular example for this purpose. There was (saith he) a young man about Wittemberge, who being kept bare and needy by his father, was tempted by way of sorcery, to bargain with the Devil, or a familiar (as they call him) to yield himself body and soul into the devils power, upon condition to have his wish satisfied with money: so that upon the same, an obligation was made by the young man, written with his own blood, and given to the devil. This case you see how horrible it was, and how damnable: now hear what followed. Upon this sudden wealth and alteration of this young man, the matter first being noted, began afterwaerdes more and more to be suspected, and at length after long & great admiration, was brought to M. Luther to be examined. The young man whether for shame or fear long denied to confess, and would be known of nothing. Yet God so wrought being stronger than the devil, that be uttered unto Luther the whole substance of the case, as well touching the money as the obligation, Luther understanding the matter, and pitying the lamentable state of the man, willed the whole congregation to pray: and he himself ceased not with prayers to labour, so that the devil was compelled at the last to throw in his obligation at the window, and bade him take it again unto him. Thus far Master Luther.  Mysodaemon. 
Surely this is a not able example: and it may be this is not so incredible a matter, as some have marvelous boldly and confidently avouched: but where make they such bargains?  Theophilus. 
At their common meetings, which they call their sabbath, for there the devil hath many witnesses, and there these obligations are autentically sealed. For thou must understand, 
Satanical sabbaths.  Misodaemon, that as thou knowest Satan's purpose is ever most to rebel against God: so his drift in all the arts of magic principally is, to use all the mockery that ever he can invent against God, and his Word and all the parts of true religion. And to this end, he hath ordained his sabbaths for his service. In these horrible meetings, Satan himself appears sometime in one form, sometime in another: (for ●o he can as the Scripture 
* Cor. 11.  testifieth) for sometimes his ministers behold him in the likeness of a man, but most commonly of a foul stinking goat. There they have sundry suits unto him: and he ministereth and teacheth them to confect poisons and powders, and many things for the destruction of man and beast, and in the end he addeth (when his congregation is to be dismissed) with a terrible thundering voice, this speech, or something to the like effect. Vlciscimini vos, aut mortem oppetetis. Revenge yourselves, or else die the death.  Mysodaemon. 
Well, Theophilus, these things may be true, yet some have doubted how there can be any firm bargain 
a Dis. p. 45.  between a carnal body and a spiritual.  Theophilus. 
The Scripture telleth us plainly that he can transform himself into many shapes; the Apostle saith, he can change himself into an 
b 2. Cor. 11. 14.  angel of light.  Mysodaemon. 
But I cannot hear, Theophilus, any wise man, 
c Dis. p. 45.  or honest man tell us any thing, which hath been himself either a party, or a witness of such horrible bargains.  Theophilus. 
There is no man, I think, of learning or godliness, that would require this testimony at an honest man's hands, to be an eye witness of such dreadful abominations: thou speakest therefore, Mysodaemon, of a thing impossible: for honest men have no such conventicles: notwithstanding to satisfy in some sort thy desire, see I pray thee, the examinations, confessions, and practise of M. A. of Barking, and M. B. of Rochester, confirmed by sufficient credible witnesses. Ann. 1584. And to end this question of these Satanical bargains: Danaeus 
d Dialog. 3. chap. p. 45.  and other grave authors say, That it is the uniform consent of the witches of all nations and of all times: for there confessions all agree, and have many hundredth years so agreed. Quae 
e joh. Fr. P. Mir. de Praenotion. l. 1. c. 2.  fuisse affirmantur ab omnibus, ea non fuisse qui contendit, calumniatur.  Mysodaemon. 
It may be some of our Master witches frequent such public assemblies, and have some open bargain and confederacy with Satan: but it is not like that all deal so openly with him, for many of them with one consent constantly affirm in their death, that they never saw the devil in their lives.  Theophilus. 
Therefore some learned men have distinguished these Satanical covenants into their 
a joh. Fr. P. Mir. de Praenotion. l. 4 c 5. Bodin. lib. 2. de Demonom. c. 1, 2, 3, 4.  sorts; for some have an open, express, and evident league and confederacy with Satan: some a more hid and secret: some a mixed and mean between both. Unto the open and express confederacy, belong all manifest conjurations and practices of Pythonistes: unto the secret kind, all close and secret operations by Satan, in divining, astrology, palmistry, and such like: unto the third kind, appertain all the practices of superstitious magic in all sorceries whatsoever. And following this distinction of diabolical confederacies: we may not unfitly distinguish also their arts, for the better manifestation of the truth on this manner. Some be 
b Feneri Theolog l. 5. p. 121.  mere diabolical, some mixed diabolical: mere diabolical as of Pythonists, and all such as are of the open league: mixed, as all other which use any other means appointed by Satan for their practice, and are of the second and third kind of confederacy.  Mysodaemon. 
I pray you then unto which league belong the common sort of our witches, which seem indeed to work by the devil (so wicked are their lives, so devilish are their inventions, and such dreadful events follow them) and yet have no manifest operation by Satan to their own knowledge, as most of them say in the very hour of death.  Theophilus. 
They do belong therefore, no doubt, to the second or third kind of confederacy: and they work secretly by the devil, 
c ●. Fr. P. M. de Praenot. l. 4.  Quanquam haec ipsinon advertant & norint. 
c c. 5.  Albeit they neither perceive nor know this thing.  Mysodaemon. 
But you have not one syllable in all the Scriptures of God, to prove any such league or covenant between Satan and witches.  Theophilus. 
We have not indeed any such words or phrases, and yet may we truly conclude, that there are such things, by Scripture; for the Scripture showing us the great readiness and acquaintance of Satan, with the enchanters of Egypt, the Pythonist of Endor and Philippi: do therein significantly give us to understand, that there was some precontract and confederacy between them: for Satan will never work in such manner, but with whom he hath some league and acquaintance.  Mysodaemon. 
And what can you say of our witch's ointments, 
Witch's ointments.  for I remember joh. Bap. Neap. did prove by his own experience, that this was but mere cozenage and a fable in witchcraft, as we may read in his little book of natural magic, lib. 2. cap. 26.  Theophilus. 
First, as for the strength of any ointments to work any magical inventions, I answer, Mysodaemon, it is none at all. For ointments can move Satan, no more than figures, crosses, circles, periaptes, the superstitious mutterings of holy words, and such like abominations. Secondly, that they have notwithstanding such stuff in their practice, I am induced to believe, for that Satan wants not in his service (as is before said) all the 
* Nun manifestèd abolus morositatem illam judaeorum imitatus est?  apish imitations of God's religion, 
c Tert. de Praes. haeret.  that can be devised by new found and forged sacraments. Again, Mysodaemon, if this making of ointments, of the fat of young children, seem so strange unto thee, understand this, that albeit the devil little regardeth such ointments, yet is he right glad to behold and see the murder and bloodshedding of young infants: for wherefore else did the Heathen kill and sacrifice their children unto Moloche? and that thou mayest understand also, what that abominable practice was, David showeth that, complaining because this horrible idolatry crept into the Church: for he saith, They offered their sons and daughters unto devils. And that the devil stirreth Satanical magicians, to offer these bloody sacrifices unto him, the ecclesiastical stories of Maxentius and julian, and others, can testify unto us. For of 
e Maxent. Euseb. eccles. hist. lib. 8. c. 15. & de vita Const. lib. 1. c. 30.  the one, it is said, Contulit se magicis studijs ad incantationem & iam mulieres praegnantes discidit, iam infantium recens natorum viscera inquisivit, & arcano quodammodo daemones advocavit. He gave himself to the study of magic for enchantment, and then he ripped women with child, and sought divinations in the entrails of young infants, and called or conjured devils secretly. And of the 
f sul. Theod. lib. 4. c. 26. 27, 25.  other it is written: Antiochiae verò, aiunt, multas arcas in regia, refertas humanis capitibus, inventas esse, multisque in puteis cadavera humana. There were found at Antioch (as they say) many chests full of dead men's skulls, and many dead corpses were found in wells: and a little before his death in the Persian war, it is said in the same place, that he ripped an other woman with child to practise upon her his divinations, and then he hung her by the hear, purposing to learn more by her dead body at his return, but therein he failed, albeit his devils told him the contrary. Again, Pliny writing of Nero and his magic, saith thus of him, Homines etiam immolare gratissimum ei fuit: He was most delighted to sacrifice men unto devils. Apollo taught his witches to sacrifice a noble Virgin, to stay the plague among the Lacedæmonians. Polyxena Priamus daughter, and Iphigenia Agamemnon's, were both sacrificed to Satan in like manner. 
Tertullian in suo Scorpiaco.  The witches of Scythia offered men in sacrifice unto Diana: The witches of France unto Mercury: The witches of Africa unto Saturn, And what was Diana, Mercury, & Saturn, but Satan and his fellows, which coloured and shrouded themselves under such names and titles (as Mirandula 
* De praenot.  saith right well) among the blind and profane Gentiles? The Roman witches taught the old Romans to sacrifice two men yearly, to appease the Gods, and to cast them into Tiber. In Cyprus also, they sacrificed a man unto Apollo. To conclude, Baal's witches show plainly how greatly Satan delighteth himself, to see men's blood shed in his service, 
1. King. 18. 28.  for it is written of them, They cried loud, and cut themselves, as the manner was, with knives and lances, till the blood gushed out upon them. And this hath, is, and ever will be the end of all spiritual whoredom with Satan in witchcraft. 
Read of the story of yofng infants murdered in Lenton Abbey, & found in the 8. year of Q. Elizabeth. Act. & Mon. p. 1947.  The like effects could I show by examples of corporal whoredom also: for these two kinds of pollutions, 
c What sacrifices, witchcraft & whoredom, the two eldest daughters of popery have ever offered unto Satan.  as they have great affinity in nature, and in filthy practices accompany one the other: so for this end in murder and bloodshedding, they have not much varied, but ever in all ages offered Satan these bloody sacrifices under sundry and diverse pretences, as it is by the continual observation of wise men truly testified unto us.  Mysodaemon. 
No doubt, Theophilus, if Satan have that bloody purpose in witches ointments, he will use all the means he can, to work his wonders by such ointments indeed: for the scripture telleth us, that he is a roaring lion seeking without rest whom he may devour and destroy both in body and soul. But lest I weary you, Theophilus, in these things wherein I know you be not greatly delighted: I pray you let me hear in a word what can be said of lycanthropeia, transformation of men and women into wolves and cats, etc. for these things are clean contrary against nature, and must be mere poetical fables, if the truth be tried.  Theophilus. 
Truly my greatest delight in this conference, Mysodaemon, is to help thee what I can to come unto the knowledge of the truth, & to make thee more able to avoid (if God so please) all the dangers of these Satanical delusions: for I may speak truly as another 
* Danaeus Dial.  doth, for mine own part: Equidem de diabolis eorumque ministris sortiarijs lubenter disputare non soleo, etc. eatenus mihi nota sunt eorum studia & arts quatenus de ijs verbo Dei sacrosancto omnes edocemur. Surely I list not willingly to dispute of devils and there ministers the witches, etc. and I am so far acquainted with their studies, as we are all taught by the word of God. And as for transformations, I warned thee before to look for no supernatural works in witchcraft. I answer thee therefore this question, with Danaeus also: 
g C. 3. p. 49.  Quare illa etiam falsissima censenda sunt, quae de lycanthropis quibusdam narrantur: These things are to be thought most fabulous, which are reported of transformations. Content thyself, Mysodaemon, I pray thee with this answer, for these things be not the great grounds of witchcraft. Howbeit I deny not, but witches may have also sundry such Satanical delusions 
* I. Fernelius de partium morbis & symptomatis. 5. c. 2.  in many, which abound in melancholy, but no real transformations indeed.  Mysodaemon. 
But before we end our conference, Theophilus, I must be bold to ask you yet a few more questions: wherein I would most gladly be resolved, both for mine own instruction, and the benefit of some of my friends.  Theophilus. 
If thy questions be needful and necessary for thyself or any friend to know, I will answer them: but as for 
h 2. Tim. 2. 23.  foolish and unlearned questions (the Apostle hath forewarned us) they do but engender strife.  Mysodaemon. 
I promise you, Theophilus, I will no more cumber you, but only with a few points which shallbe good for the use of edifying First, I would know what your judgement is of some big volumes of witchcraft, which (as far as I can see) contain sundry intolerable profane and wicked Treatises and forms of idle and vain jugglings and blasphemous conjurations.  Theophilus. 
Surely this I think, mysodaemon, all the godly learned men, who tenderly regard the good state of the Saints of God, are no doubt aggrieved in heart to see such horrible impieties suffered to be broached in the open face of the Church of God: for young wits are more apt to practise these wares of Satan which are thus put to sale, then to search for any good purpose in them, which is most hard to be found. Again, this in a word I add, that the Lawyers tell us such authors are overtaken by Law: for the Law saith: Libros magicae artis apudse nemini habere licet, 
The Dis. must be commended to Vulcan.  et si penes quoscunque reperti sunt, bonis ademptis, ambustisque ijs publice, in insulam deportantur, humiliores capite puniuntur. It is lawful for no man to have the books of Magic, and with whom soever they are found, their goods confiscate, and their books openly burnt, they are banished, and the poorer sort are punished with death. Avoid therefore, mysodaemon, such dreadful impieties, I warn thee.  Mysodaemon. 
Well then, I will (if God assist me) follow your counsel, & redeem also the time (if I can) in better studies, which I have so vainly and wickedly lost▪ my next question is, whether there may be in very truth at this day such conjuration, and calling up of devils (which they call Necromancy) so as the witch of Endor did? for albeit it be not unlike but that Satan practiseth with witches in these days as in former times, as you have partly showed: yet in my judgement it is a thing impossible to call up, or to conjure devils by any at out of hell: for the 
i D. p. 431.  Scripture saith that all passages are stopped concerning the egress out of hell, in the 16. Chap. of Saint Luke's Gospel.  Theophilus. 
I counsel thee, Myso-damon, never to credit any more such magical glosses upon holy Scripture: for albeit the reprobates departed are tormented for ever with devils in hell: yet the prince, the 
k 2. Cor. 4. 4. Eph. 2. 2. chap. 6. 13, 14.  god, and the governors of this world are in the air also, round about us, and may be conjured mysodaemon, as well from above as from below: for the Apostle sayeth, They are not in hell only, but in high places also.   

CHAP. III.  
What a dreadful and fearful sin it is to consult at any time or need, with witches and sorcerers.  Mysodaemon, Theophilus. 
I Would gladly be resolved in another doubt, Theophilus: most men are wont to seek after these wise men, and cunning women, such as they call witches, in sickness, in losses, and in all extremities: what think you of this, Theophilus?  Theophilus. 
I am assured, Mysodaemon, that such miserable people commit a most horrible & dreadful sin, that they are justly brought into Satan's snares, for the contempt of God & his word, that they seek help of the same serpent that stung them, that against the known principle of the Gospel they would have Satan to drive out Satan: and to be short, that they are in very truth, but mere Gentiles, & Pagans in religion▪ blind in their minds, hardened in their hearts, strangers from the life of God, and that if God give them not speedy repentance, they will become past feeling by custom & continuance in their sins.  Mysodaemon. 
What reason have you to prove this custom so unlawful and so vile, as you would have it to appear to be: for those sins which God would have us most to dread, to fear, & to avoid, he warneth us of them many ways, by his word, by examples, and by his judgements from heaven against them.  Theophilus. 
It is well observed, Mysodaemon, and surely God warneth us all these ways of the greatness of this sin; wherefore it is, no doubt, a most dreadful abomination.  Mysodaemon. 
How, First by his Word?  Theophilus. 
First, thou knowest, Mysodaemon, how the Lord in his Word chargeth us to renounce the works of the Gentiles: the Apostle saith, This 
a Eph. 4. 18. Lev. 18. 26, 27, 28. Deut. 14, 1, 2.  I say and testify in the Lord, that you henceforth walk not as other Gentiles walk in vanity of their mind: think not that henceforth every thing is lawful unto them, that the rest of the Nations (which are without God in the world) think it not unlawful for them to do. The same charge Moses giveth often. Now this practice was most rife among all those idolatrous Gentiles: for the 
b Gen. 41. 8. Exod. 7. & 8. chap.  Egyptians in all their need called for their wise men: so did the 
c Num. 22. 23. 24.  Moabites, so did the Petsians, and 
d Dan. 22. Esd. 47. 12, 13.  Babylonians. So did the Romans, as there histories record, even there Emperors, Romulus, Nero, Maxentius, julian, and others: and the great Chame of Tartary and the Persians (as 
e Dial. c. 6. p. 89.  Danaeus saith) seek after these helps of the devil in all their necessities, even to this day.  Mysodaemon. 
What manifest and clear testimonies of Scripture have you against this practice?  Theophilus. 
There is nothing clear and manifest, Mysodaemon, unto those in 
f loh. 2. 14.  whom the word of God abideth not, and which have not overcome that wicked one, which is the devil: for Satan so amazeth them, that they are more ready to reel into every sin, though it be never so monstrous, then to see the greatest light that God offereth them. Are not those prohibitions of God in his Law and in his Prophets so plain and so evident, that (as the Prophet saith) he that runneth, may read and understand them? the Law of God is this, 
g Lev. 19 31. 20. 6. Deu. 18. 10, 15  You shall not regard them that work with spirits, neither soothsayers, yea shall not seek them to be defiled by them, I am the Lord the God. Again, anon after, to make the greatness of this sin the better to appear, he repeateth the same words in more fearful manner: If any turn after such as work with spirits, and after soothsayers to go a whoaring after them, then will I set my face against, that person, and will cut him of from his people. And again, that God people might be sufficiently warned, they have a third charge against this sin in Deut. 18. where they are commanded in all there necessities to seek unto God, and the ministery of his word: which place Es. commendeth to the Church of his time, on this manner: When they shall say unto you, 
Es. 8. 18.  inquire at them that have a spirit of divination, and at the soothsayers which whisper and murmur, should not a people inquire at their God? from the living to the dead? to the law and to the testimony, if they speak not according to this word, it is because there is no light in them. And thus, Mysodaemon, the Lord hath most lovingly warned, and most sharply charged his people to avoid this sin.  Mysodaemon. 
But some understand the Law of God, Theophilus, as the emperors civil Law expoundeth it. 
Codic. just. lib. 9 tit. 8. l. 4.  Eorum est scientia punienda, etc. qui magicis artibus contra salutem hominum, etc. nullis verò criminibus implicanda suntremedia humanis quaesita corporibus. Hereby it is manifest, that hurtful magicians and witches which kill and hurt men's bodies and goods, are only to be avoided, and so they do amongst us, but such of these practitioners, as can and will cure the sick, find things lost, have a good near guess in predictions, are not in any wise to be blamed, saith this Law, and therefore these are often sought after in necessities unto this day, and they seem to do no man harm, but much good, and they speak the very truth often, and men will do much, Theophilus, in extremities.  Theophilus. 
First for that Law, it is a most wicked and profane law, and if it be one of Constantine's constitutions, it was published, no doubt, before his conversion to the faith: and as for the good that miserable men receive of the sorcerers, assure thyself, Mysodaemon, the more they seem to benefit men's bodies, the more harm they do both soul and body: for who would receive gold at an enemy's hand without fear, and good assurance for his safety? and is not Satan the bloodiest enemy that man hath living? and lastly, where as they would be credited for their truth: one counseleth us in these words. Si vera quandoque dixerint non ideo credendum eyes, sed imitare Christum, qui reprehendebat damones, quamvis vocitarent ipsum filium Dei. Albeit witches speak truth now and then, we must not therefore believe them, but follow thou Christ (saith he) who reprehended the devils, when they named him often the very Son of God. And because we be impatient in extremities: he addeth. St non illico sentis auxilium divinum, quid tum? patientia opus est. If in thy great necessities thou findest not present help from God, what then? thou must use patience.  Mysodaemon. 
And how doth God wame us of this sin by examples?  Theophilus. 
Thou mayest find a multitude of examples, which God layeth before us in the Scripture, 
* 2. King. 1. 3, 16. & 17. 17. & 21. 6. etc.  by them to reclaim us from this sin, but I will here name but Saul only, he alone can teach all men with what cords of sin all these witchmakers are fettered about, and how that they are in truth, most profane in life, and Athistes in religion: for first, he had rejected the word of God in heart, and all sincere obedience thereunto. 1. Sam. 15. 23. Again, he was a very murderer, for how often sought he to murder David, and rested not till he had slain a great number of the most religious and innocent Priests of the land. 1. Sam. 22. 18. And he was also a very hypocrite in profession. 1. Sam. 26. 21. Unto all these sins, he added this fearful contempt of GOD, 1. Chron. 10. 13. He asked counsel of a familiar spirit, and in the end in great desperation he murdered himself. 1. Sam. 31. 4.  Mysodaemon. 
But think you that all these sinners, are as wicked, or any thing like that desperate Saul?  Theophilus. 
I will not say that the measure of their sins is grown to that height that his was, but that they be most blind in their minds, and wicked in their lives, experience deilie tellethus. For who but Papists and rebellious Athistes ride and go daily to this market? And unto such God doth justly send strong delusions, that they should believe lies, 
2. Thes. 2. 11. 22.  that they might be damned, because they believed not the truth, but had such pleasure in unrighteousness.  Mysodaemon. 
Surely the greater part of them which make this traffic with witches, have in deed but a small deal of any good religion: but these were Gentiles, and therefore were worthily plagued for infinite more sins: let me hear how God punished this sin among his own people.  Theophilus. 
far more fearfully: for whereas the Lord loved them above all nations under heaven: this sin was one of the principal causes of that long divorcement which was between him and that people, for the Prophet saith: 
d Es. 2. 6. again Es. 8. 21▪ 22.  Surely thou hast for saken thy people the house of jacob, because they are full of the East manners and are sorcerers as the Philistines, and abound with strange children. And of the destruction of both the kingdoms of Israel and judah. 1. Of Israel, 2. King. 17. 17. They made their sons and daughters to pass through the fire, and used witchcraft and enchantments, etc. therefore the Lord was wroth with Israel, and put them out of his sight. 2. Of judah, 2. King. 24. 3. Surely the commandment of the Lord came upon judah, that he might put them out of his sight: Propter peccata similia ijs quae fecerat Manasche. For sins like unto those which Manasses committed, and his sins are numbered, 2. King. 21. 6. He caused his sons to pass through the fire, he gave himself to witchcraft and used them that had familiar spirits, and were soothsayers, etc. Achaziah would not inquire of God's word, but sought after the god of Ekron in his extremities, 2. King. 13. 16. Maxentius in like manner, the Roman Emperor, consulted with his witches before his destruction, and so did the unhappy julian, and they had both an unhappy end.  Mysodaemon. 
Surely the Lord, I see, hath given us in these days more testimonies of his hatred against this sin, than he did the old Church, 
Rom. 15. 4.  for all these examples & judgements are written (as the Apostle speaketh) for our learning: & therefore such in these times as commit spiritual whoredom with Satan, are worthy to drink more deeply of the cup of the Lords wrath.  Theoph. 
That they are: for the greater light offered men do reject, the greater shallbe their condemnation.  Mysodaemon. 
But alas, it grieveth me to think, how these witch's children, 
Esa. 57 3.  (as the Prophet calleth them) of our time believe not, that sorcerers and conjurers are so evil.  Theophilus. 
They err grievously, because God hath given them over in his justice for the contempt of his word: for they consider but their figures, glasses, circles, periapts, & other veils of witch's profession: and so did Saul, he looked upon the woman, and was carried away with a strong imagination and liking of her arts, he viewed samuel's old mantle, grey hear, and listened unto his jolly grave speeches, etc. And yet it is said the Lord slew him for this sin. 
1. Chr. 10. 13.  The people therefore of our time, having the same drift and purpose with Saul, that is, with full sail seeking after Satan if he may be found, must be subject to the like (if God give not repentance) or the greater condemnation.  Mysodaemon. 
And may not the Magistrate provide against this evil?  Theophilus. 
The Almighty God chargeth him so to do, Deu. 18. 9, 10, 11. Lev. 20. 6, 27. for 
●. King. 1. 16.  these sins are said to go a whoaring from God, and fall into a most dreadful apostasy, and therefore the Lord will have them cut off from among his people. The Apostle saith, 
Rom. 1.  That evil doers are not only worthy of death, but as many also as consent unto them or favour them. Whereupon one writeth thus. 
Heming. de superst. mag.  juxta Pauli doctrinam, eiusdem impietatis reus peragitur, & eisdem paenis obnoxius est apud Deum, & qui artem exercet magicam, & qui ex ea remedium petit: that is, According to Saint Paul's doctrine, he which practiseth witchcraft, and he that seeketh help thereby, are both alike guilty of the same impiety, and before God subject to the same punishment.   

CHAP. FOUR  
Wherefore the Lord doth permit the sins of witchcraft in our time: who are in most danger thereby, and what are the most sovereign preservatives against witchcraft?  Mysodaemon. Theophilus. 
THE people say, Theophilus, that witches can kill and make alive whom they please: wherefore doth Almighty God suffer witches to hurt and to destroy man and beast on this manner, for surely I think they can do much indeed?  Theophilus. 
The multitude is in this gross error▪ Mysedaem, that witches have power to turn the world upside down at their pleasure: but the truth is, it is nothing so. for, as I taught thee before, they are but Satan's instruments, and can not work these wonders without him, and as for Satan's power also, it is limited by the Lord. for he can do nothing, but where, and when the Lord sends him: when therefore he is sent for the execution of God's justice, he persuades his witches, that he can drive heaven and earth together at his pleasure, and they persuade the wicked world, that they can likewise work wonders, whereas neither they, nor Satan himself by them can take away the least hair from the greatest sinner upon earth, but when God permits them: for as the Lord by his 
a Psal. 147. 11, 19, 20.  special love, mercy, and providence doth embrace all his Saints, so likewise his general providence and mercy (saith the Prophet) 
b Psal. 145. 9, 15. Com. in job. cap. 1. v. 16.  is over all his works. Thus much in effect hath M. Beza written the last year in his commentary upon job, in these words: Caeterum ostendit etiam hic locus impuros illos spiritus non temerè ab Apostolo vocari aeris principes, sicuti summum illum lovem horum daemonum principem, Graeci & Latini multis propterea epithet is cognominarunt, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fulguratorem, tonantem vocantes: qui tamen vel minimum quiddam in caelo, vel in terra movere nisi Deo concedente non possunt, sed Dominum quiddem illorum opera, quoties ipsi libuit, in huiusmodi excitandis tempestatibus uti, ipsos verò donec in abissum mittantur, in aere & in alijs mundi partibus versantes, & nulla remagis, quàm omni rerum confusione, & hominum praesertim exitio gaudentes; Add etiam omnium naturalium causarum ad excitandas omnes eius generis impressiones requisitarum summè peritos, quàm facillimè & quàm libentissimè, Deo concedenti, vel etiam imperanti, suam in his rebus operam praestare constat, sagarum etiam & magorum omnis generis adhibito interventu. And then he addeth a confirmation of his assertion concerning witches, and a great complaint against negligent Magistrates on this manner. Quadere cùm tam apertè tam multis, tam certis & sacrarum literarum testimonijs, & omnium seculorum apud omnes gentes historijs constet, mirum est ac penè incredibile adhuc inter Christianos, praesertim magistratus ac judices inveniri, qui vana & futilia haec esse omnia existiment. Which thing (saith he, speaking of witchcraft) seeing that it is so apparently known, by so many and so certain testimonies of holy Scripture, and by the histories of all times, among all nations: it is to be wondered, and in a manner incredible, that as yet there are found among Christians, and especially among magistrates and judges, which do suppose all these things to be but vain and fabulous. But to return again to thy demand, Mysodaemon, wherefore God permitteth witchcraft in these our days? as for the causes of this permission, if thou wouldst know them, they are many in number, but I will commend unto thee four principally for thine instruction.  Mysodaemon. 
What then is the first cause of this permission?  Theophilus. 
The evil arts and works of Satan by witchcraft, are for a sign of the contempt and fall of men from the Gospel and sincere profession of religion, wheresoever they be either suffered or maintained, we see and know by daily experience, that men have but small measure of the pure light of God in that place.  Mysodaemon. 
This is to be seen most true in popery, where all superstition and magical arts are bred, professed, and maintained: and what is the second cause?  Theophilus. 
The second cause why God suffereth Satan thus to triumph by his arts, and to rule over infidels, is, that he might fatherly forewarn his Saints to 
c 1. Pet. 1. 17.  pass their dwelling here in fear and with all diligence, to avoid the contagion of the wicked▪ with whom they have any conversation.  Mysodaemon. 
And what is the third?  Theophilus. 
The third cause of this permission is, that by these delusions of the devil, God might in justice punish them which would not receive his truth: for the Apostle saith, that they which will not 
d 2. Thess. 2. 11  believe the truth: God will send them strong delusions that they may believe lies.  Mysodaemon. 
It is most true we see: for such as hunt after our doting witches are most sottish idiottes of all the people, who when they be stung by Satan, run forthwith to be cured by him: what now is the fourth cause?  Theophilus. 
The trial of God's Saints: for GOD permitteth all heresies and superstitions to spring in his Church, that those that are his, might be known, as the Lord teacheth 
e 1. Cor. 11. 19 deut. 13. 1, 2, 3.  us.  Mysodaemon. 
How far then may Satan's power reach, when God so permitteth him, or sendeth him for the execution of his justice?  Theophilus. 
Almighty God doth use Satan for to work his signs and judgements in the heavens, in the air, and in the earth, and to execute his justice upon all the children of disobedience: yea and to afflict his Saints, as ofter as the Lord knoweth it expedient for his glory, and their salvation. For the Scripture speaketh plainly, that he can drive down lightnings and flames of 
f job. 1. 10.  fire from heaven, to hurt the creatures upon earth. Again, that he can infect and poison the air and water with pestiferous exhalations when God sends him, as in the plagues of Egypt, which were wrought by the ministery of Satan: for it is written, that God cast forth his indignation and wrath upon them in all those plagues, 
g Psal. 78. 49.  By sending out evil angels among them. He can destroy also the other creatures, and man himself, by 
h job. 1. judg. 9 23. Esd. 19 14. 1. Tim. 4. 12.  fierce, by winds and tempests, when he is let lose against them.  Mysodaemon. 
The witches boast indeed that Satan can do much, and they likewise by their acquaintance with him; but some think that all this is but to fray men, & many men often hurt themselves and others by fond imaginations.  Theophilus. 
As for Satan's might, it is but weak: if the Lord grant him not strength to execute his will, he can not do it: and whereas some suppose that all these arts are but strong fantasies, they be greatly deceived, for albeit that some do hurt themselves with evil imaginations, etc. yet let a witch or any other imagine what he will against thee, his imagination can neither kill thee, mysodaemon: nor take away one hair from thy head, but we know and see, that Satan by witches can do both, and this is the confession of the witches of all times, nations and people, even at the very point of death.  Mysodaemon. 
If Satan can hurt the bodies and souls of men, I will never doubt he may soon hurt the other creatures, tell me therefore first, what can he do to infidels and wicked profane people?  Theophilus. 


As for the wicked the Scripture saith  
1 Satan is their God. 1. Cor. 4. 4.  
2 Satan is their father. joh. 8. 44. act. 13. 10.  
3 Satan hath the use of their bodies & souls. 

Eph. 2. 2.  
Matt. 12. 43    
4 Satan works his own works in them. 

1. joh. 3. 8.  
Ephes. 2. 2.    
5 Satan blindeth their minds, and makes them fools in understanding. 

2. Cor. 4. 4.  
Eph. 4. 18.  
1. Cor. 2. 14    
6 Satan robs them of the good use of God's word by many delusions, Luk. 8. 12. and makes them storm and fret against it, Prou. 14. 16.   Now then seeing that Satan hath this dominion over the souls, which are far more precious than their bodies, he may no doubt and doth often toss their bodies, when God permits him, at his pleasure.  Mysodaemon. 
My heart trembles and quakes, Theophilus, when I understand by the holy Scripture, how all profane and wicked men in the Church even among us, are thus fast bound in Satan's snares and chains, and what is more miserable, they are so blind, they know it not.  Theophilus. 
Yea, and what is most dreadful in these days, God hath given over sundry men (for the contempt of his word) so far into Satan's power, and into a reprobate sense, that men reject the very natural 
i Rom. 1. 30. prov. 11. 23.  course of civil life, that men sport themselves in doing wickedly, that men work all 
k Eph. 4. 19  uncleanness, even with greediness. And such is the impudent boldness, and growth of sin in these times, that if any one man refrain from evil, he is a monster among men, a gazing flock, and as the 
l Es. 59 15. Cypr. l. 2. ep. 2.  Prophet saith, maketh himself a prey. S. Cyprian complaineth of his time, Esse iam inter nocentes innoxium cr●men est, malos quisquis non imitatur offendit. And the Milesians proverb was, men think there ought to be no place for any honest man among them.  Mys. 
The Lord defend us from them, and grant us that we may so live by them, that we be not hurt of them: but may not Satan and his witches hinder and hurt the Saints of God also?  Theophilus. 
No doubt they may: for Satan sought to winnow, even the very 
m Luk. 22. 23. 1. thes. 2. 18.  Apostles, and prevailed somewhat, and hindered them often in the course of their ministery.  Mysodaemon. 
How show you that Satan can hurt their bodies?  Theoph. 
The Apostle had the messenger of Satan 
n 2. Cor. 12. 7. job. 2.  to buffet him, & as for job, Satan so poisoned his body all over, that there was no part of him whole, from the crown of his head to the sole of his foot: yea & what is more fearful, it may be seen by 
o Luk. 8. 2, 3.  Mary magdalen's example, that (if god permit) he may not only hurt the bodies of the Saints, but before grace also have a real possession of them. Again, our continual warfare is against him, & if we want any part of our armour described, Eph. 6. he may soon hurt us.  Mys. 
Teach me two things more, Theophilus, and then I cease to molest you. First, how I may be cured, if witches do hurt me: and secondly, how I may best avoid them: for I see well we be in danger all by them.  Theoph. 
First, as for the cure of any man, poisoned by Satan, 
Fernel. de Abdit. rerum causis.  it is known by the experience of many learned physicians, a thing most difficult: the reason is, sathan useth poisons that have hidden, unknown, and strange operations in the bodies of men, for he is an Empiricke of many years experience; notwithstanding we ought to use all good means that Physic offereth us, continually entreating the Lord so to bless than, as they may be for our health, if it shall seem expedient for his glory and our salvation: and if by these means we can not receive health, we must wait patiently upon God, commit and commend our bodies and souls unto his hands, for he saith, The 
p Ps. 37. 18. Eccl. 8. 8.  Lord knoweth the days of upright men, and their inheritance shallbe perpetual. Again: man is not Lord over the spirit, to retain the spirit, neither hath he power in the day of death nor deliverance in the battle, neither shall wickedness deliver the possessors thereof.  Mysodaemon. 
I hear often that many great men's houses are troubled with strange visions: What think you, Theophilus, are these unclean spirits, and how may such evils be avoided?  Theoph. 
It is well you speak of great men's houses: for there commonly are the greater sins. Nero could hardly rest for fearful and strange apparitions: Suetonius 
a De vita Neronis.  saith, Saepe confessus exagitari se materna specie, verberibus furiarum, ac taedis ardentibus. The like say the stories of Brutus, Pysistratus, and others. The greater sins defile any place, the greater liberty is given Satan, & the more it is 
b Math. 12. 43.  swept and garnished for his continual habitation. To expel all such evils, these rules following in all such families must be carefully practised. 1. The lords, masters, and fathers of families, must draw near unto God themselves by unfeigned repentance, that their own bodies and souls may be truly sanctified: so must the strong man be first conquered, Luk. 11. 21, 22. 2. Their families also, with like diligence often purged, Gen. 35. 2 Ps. 101. 7. Epist. to Philemon, Deut. 21. 18, 21. 3. In Gods most holy word faithfully instructed, Gen. 18. 19 1. Cor. 14. 34, 35. Deut. 6. 6. Eph. 6. 4. 2. Tim. 3. 15. 4. They must also go before, and direct their household in prayer & thanksgiving, when they be present: 10. 6. 11. Ps. 55. 17. 127. 1. Tim. 4. 4. that the servants may do the like, when they be absent: Gen. 24. 12, 13. without interruption, 1. Pet. 3. 7. 5. They must dwell with their wives as men of knowledge, 1. Pet. 5. 7. not bitter unto them, Col. 3. 19 contract with the faithful only, Gen. 6. 2, 3. in the Lord, 1. Cor. 7. 39 the marriage bed sanctified with prayers. 1. Tim. 4. 3, 4. used to bridle and assuage, & not to feed & stir up lust, Ro. 13. 14. abstaining it at certain times appointed for fasting & prayer, 1. Cor. 7. 5. & in the time of women's separation, Ezec. 18. 6. & 22. 10. Lev. 20. 18. 6. The wife's subject to their husbands, Col. 3. 19 in pure conversation which is with fear, 1. Pet. 3. 1, 2. 7. The children brought up in the information of the lord, Eph. 6. 4. obeying in all things their parents, Col. 3. 20. in the Lord, Eph. 6. 1. 8. The masters must do that which is just and equal to servants, Col. 4. 1. without threatenings, Eph. 6. 9 9 The servants avoid eye service, do their duties in Gods fear as unto the Lord, Col. 3. 21, 23. with fear & trembling. Eph. 6. 5. 10. They must also direct, & command their family to a private fast, when public or private calamity, or such like needful occasion so requireth. Hest. 4. 16. Neh. 1. 4. Act. 10. 30. 11. Conduct them to the public ministery where it may be found, Amos 8. 11. 12. 2. King. 4. 23. Act. 20. 28. Heb. 13. 7, 17. & by private conference, Mal. 3. 16. Act. 17. 11. see how they profit, assembling their family at certain times appointed. Act. 10. 24. Neh. 8. 13. job. 1. 5. 12. A godly domestic all discipline must be used: 1. admonition, Math. 18. 15, 19 2. penalties ordained answerable to the offence committed, lighter for the less, Prov. 23. 13, 14. sharper for the greater, Epist. to Phil. 3. and if need require, the Church must be told, Math. 18. 17. 4. the last refuge is, the civil Magistrate, Deut. 21. 18, 21.  Mys. 
These rules I grant are right good indeed, & the practice & obedience you speak of, is to be wished, but to speak as I think, Theophilus, such families as you require, are as hard to be found, as black swans, or the families of Europia.  Theoph. 
Not so, Mys. your eyes be to dim, I know myself where (God be blessed) some such may be found in our land: and yet if they were never so few, yet must the men that will avoid the dangers which have been before mentioned, carefully observe this order prescribed of God, 
josh. 24. 13.  & say with joshua: Albeit others, yea all the world, choose the gods of the Amorites: yet I and my house will serve the Lord. Now for the 2. point, how a man may best be preserved from the poison of witchcraft, I will show thee, Misodaemon, only by jobs example, how thou mayest best be preserved.  Mys. 
I love greatly to view often the examples of the holy fathers: for no doubt they are Gods glasses for our instruction, & I remember we are charged not to be slothful, but followers of them which through faith and patience inherit the promises, Heb. 6. 12. But I pray you, what preservatives had job, 
Learn here all Fathers & Masters of families, how to purge your houses, & how to attain the best preservatives against witches.  for we read all failed him, and Satan brought him unto a wonderful misery?  Theophilus. 
His preservatives were most sovereign, and they failed him not, albeit he fainted often, being long wearied in that conflict with Satan: his precious preservatives were these. First, faith, 2. prayer, 3. arighteous life, 4. the word of God, 5. repentance, and sixtly the continual most gracious providence of God over him.  Mysodaemon. 
How did faith preserve him?  Theophilus. 
S. john saith, that faith is the victory 
q 1. joh. 5. 4. ●. Pet. 5. 9 Eph. 6. 16.  that overcometh the world: and S. Peter chargeth us to resist the devil, steadfast in faith: and S. Paul biddeth us above all things (to avoid the fiery darts of Satan) to take the shield of faith. By these few places it appeareth, that faith is a most sure shield against Satan. Now that job had faith, many rare virtues in him do testify: his innocent life, his fear and reverence of God, his godly repentance and singular patience, 
r jam. 5. 11. Heb. 10. 36, 37, 38.  which can never be without faith, for patience is a quiet waiting and expectation of the promises, which faith assureth us shallbe performed. His own words are in his most bitter temptations: job. 13. 15. Lo though he slay me yet will I trust in him, and I will reprove my ways in his sight. Wherefore, Misodaemon, if thou wilt follow job, call upon God earnestly for this precious 
s joh. 6. 29. Eph. 2. 8.  gift of faith, and thou shalt have one most strong target to avoid safely all Satanical darts of witchcraft.  Mysodaemon. 
And what is the second preservative?  Theophilus. 
jobs second preservative was Prayer: of this the Apostle saith, that when the Saints have on their complete armour against Satan, yet they can not be safe, unless they 
t Eph. 6. 18. job. 1. 5.  pray always. job had this, for it is written that job offered burnt offerings, early in the morning for himself and all his children: and it is added, 
u jame. 5. 16.  Thus did job every day. Prayer is a comfortable conference and talk with the Lord, and is most strong if it be fervent, and being offered by a righteous man, such as job was, it is a sweet sacrifice unto God. Wherefore use also, Misodaemon, 
Cyp. l. 2. epi. 2.  this preservative and thou shalt be free from many evils: sit tibi veloratio assidua, vellectio, nunc cum Deo loquere, nunc Deus tecum: Either read or pray always, one while talk thou with God, another while let God talk with thee.  Mysodaemon. 
So I will, and purpose Theophilus, for we are often charged so to do: what was the third preservative?  Theophilus. 
A righteous, sober, and upright conversation is a most sure breastplate against Satan: for when he findeth our faith and profession to have the seal of a righteous life, he will flee from us: as appeareth notably in jobs example, for he being an 
x job. 1. 8, 9, 10.  upright and just man, one that feared God and eschewed evil, Satan might well spurn at him, but could not annoy him, nor justly accuse him before his God of any evil.  Mysodaemon. 
And what is the fourth preservative?  Theophilus. 
The word of God: and that mighty word is a most strong two edged 
y Heb. 4. 12. Eph. 6. 17. Matth. 4.  sword, and notably preserveth us from Satan if we can wisely handle it, as our Saviour hath taught us by his own example. As for jobs time, it is undoubtedly to be thought that he lived before the Law, because of his long life, Chap. 42. 16. Psal. 90. 10. and sacrifices in a strange land, which by the Law were commanded to be done before the Ark, or in the tabernacle of God. Some think that he was about the time the Church was in Egypt. All the patriarchs and holy fathers of that time and before, had great knowledge and many years experience, and were preachers of the word of God in their families, Gene. 18. 19 and received it partly by their father's instruction, Psal. 78. 3. partly by visions and sundry other means from God himself, Hebr. 1. 1. And as for job he had both instruction by man, Chap. 42. 5. and revelations from God, Chap. 38. and 42. 5. and taught the same unto his people, Chap. 1. 5. and 29. 22. and 22. 22.  Mysodaemon. 
Now tell me, what was the 5. preservative?  Theophilus. 
Repentance: the life of God's saints is a continual repentance; because of their continual infirmities and offences. The penitent hath two good properties: One is, he feareth God truly, and so is humbled: the other is, he resteth upon God 
z job. 13. 15. Psal. 147. 11.  faithfully, and so is strengthened. The Lord is greatly delighted in them that fear him, & attend upon his mercy, but if any proud rebellious sins have snared them, the Lord leaveth them as naked, and as it were in Satan's jurisdiction, as 
a Psal. 22. 1, 2, 77. 10, 69.  David often, and 
b Cant. 5. 6.  others. And as for job, he walked 
c job. 1. 20, 21, 22. 42. 6.  most circumspectly within the bounds of true repentance before the Lord his God. Wherefore Mysodaemon call mightily upon God for this great blessing also: for repentance is the precious gift 
d 2. Tim. 2. 25. 26.  and work of God. 
d Act. 5. 30.   Mysodaemon. 
And what was his 6. and last preservative?  Theophilus. 
The providence of almighty God was his most strong tower and most sovereign preservative against all evil. Of this David glorieth and singeth often sweetly in his Psalms: as in the 91. v. 9, 10, 11, 12. on this manner. Because (thou hast said) the Lord is mine help, and hast set the most high for thy refuge: there shall none evil come unto thee, neither shall any plague come near thy tabernacle: for he shall give his Angels charge over thee, to keep thee in all thy ways, they shall bear thee in their hands, that thou shalt not hurt thy foot against a stone: thou shalt walk upon the lion and asp, the young lion and the dragon shalt thou tread under thy foot. Now that job was most safe under this shelter and could not be annoyed by Satan, the devil confesseth it himself. For he saith, he can not come near him by reason of a certain hedge wherewith he and all his were compassed about: the words are these: Then Satan said, doth job fear God for nought? 
job. 1. 9, 10.  hast thou not made an hedge about him and about his house, and about all that he hath on every side? And thus thou seest, Mysodaemon, how job was preserved from Satan and all his arts: wherefore if thou canst purchase these preservatives for any price, or by any means come by them, I will assure thee for thy safety in all dangers of body and soul.  Mysodaemon. 
But I see not yet how he was preserved: for the devil overcame him, & most fearfully consumed him and all his goods.  Theophilus. 
The devil overcame him not, nor could not work his will & purpose upon him. For Satan's chief purpose against job was to cause him to blaspheme God, to renounce God and religion, to fall from the faith, from repentance, and from the grace of God. And to this end when the Lord 
* V 12.  gave him entrance, he destroyed his goods with strange fire and thieves, he murdered his children with a tempest, 
Ch. 2. 9  he consumed his body with biles, and moved also his friends and his own wife to revile and to scorn him and his profession. 
Ch. 1. 22.  Notwithstanding all these engines of Satan, jobs preservatives were so good and precious, that the devil was utterly unable to bring any of those evils he most desired upon him; for the Lord witnesseth of him, saying, In all this job sinned not, nor charged God foolishly. And to be short, when Satan had assaulted him with all extremities that could be devised, albeit his faith 
a job. 7. 15. & 13. 15.  fainted, yet it failed him not: for he continued in faithful repentance 
b job 42. 5, 6. & 16. 17.  and grace of God unto the end. And thus have I taught thee, Mysodaemon, what things I thought expedient for thee, and most needful concerning witchcraft. I doubt not but many of our friends could say more. Wherefore give them no rest, but cause them by all good means to communicate unto us both their knowledge and experience in this argument. Farewell Mysodaemon, I must now leave thee.  Mysodaemon. 
Farewell good Theophilus, & I most heartily thank you: I do not now far dissent from your judgement: but because (I so hate the devil & all his delusions as you know) I will stir up all the friends I can (as you desire) to impart unto us their knowledge and experience in these points.  Theophilus. 
Farewell in Christ, Mysodaemon, and do so.  
FINIS.   

❀ A SHORT DISCOURSE SHOWING THE MOST CERTAIN AND PRINCIPAL MEANS Ordained of God to discover, expel, and to confound all the Satanical inventions of witchcraft and Sorcery. ⸫  What communion hath light with darkness? and what concord hath Christ with Beliall. 2. Cor. 6. 14, 15.  

CHAP. I.  
THAT THE ministery OF GOD'S word IS THE most certain and principal good means ordained of God, for the discovery and confusion of Witchcraft.  
Look what means the Lord principally commendeth unto us, for the discovery and confusion of Satan and his arts, that may best effect his discovery, and aught most to be practised.  
God hath commended principally for this purpose, the ministery of his word:  
Therefore this ministery may best discover Satan and his arts, and aught of us most to be practised.  

1. Proposition or Major.  
THE first Proposition is most certain, and because the World seeketh many unlawful means to discover and avoid the evil arts & harms of Satan, after the brain of man, and the invention of the devil himself: therefore it comes to pass, that such men be more and more blinded in their minds, benumbed in their sins, besotted of Satan: yea, tumbled and tossed in the world at his pleasure, the Lord in his justice because of the contempt of his glorious Majesty, & will revealed in his word, giving them over to their own ignorance and hardness of heart, Therefore have men used to scare away the devils, and arts of magic, in the thick mist of popery, with holy water, certain number of masses, hallowed bells, consultation with wizards, and saith 
a De Daemonomania. 2. c. 1.  Bodin: Ne quem circumueniant magi ipsorum carmina abundant pulchris orationibus: That none be circumvented with magic or witchcraft, their charms are full of godly prayers, psalms, and have often the name of jesus, and of the holy Trinity, they cross themselves at each word, they use also certain words of the Cannon of the mass, Gloria in excelsis, omnis spiritus laudet Dominum, 
I. jacob. Weker. de Secret. lib. 15. c. 16.  à porta inferi, credo videre bona Domini, etc. so far Bodin. They have used also exorcists, scratchings, & many other means, etc. but all in vain: for it is most certain, that so seeking to scare away the devil and his arts from their bodies and their goods, he had greater hold and possession of their souls: for so doing, they proved his vassals themselves, and instruments for the execution of his own will and pleasure.   

2. Proposition or Minor.  
That the holy ministery of God's word is ordained of God for this purpose, we may see it, if advisedly we consider the lords words: Deut. 18. 10, 11, 19, etc. Let none be among you that maketh his son or his daughter to go through the fire, etc. (& then he addeth) the Lord God will raise thee up a Prophet like unto me, 
Vers. 5. 13.  from among you, even of thy brethren, unto him shall ye hearken: vers. 19 Whosoever will not hearken unto my words which he shall speak in my name, I will require it of him. Here, I say, the Lord hath appointed a remedy for the sins of witchcraft and sorcery, 
Luth. annot. in Deut. 18.  the ordinary ministery of God's word published by his Prophets, whereunto as many as did hearken, that is, received it with true faith and obedience, they were freed from those Satanical inventions, named in that place: for Satan's rotten mist is so scattered and discovered by the bright beaines and glorious light of God's word, that he can not long lurk or abide the light of that place, and therefore we read that in the dark countries where his arts were professed, there did inhabit the most idolatrous nations of all the 
a Cic. de Divinat. lib. 1.  Gentiles, as the Egyptians, Chaldeans, Indians, Persians, Canaanites, 
* Esay. 19 3.  as profane histories together with the book 
* Dan. 2. 2.  of God, 
* Psal. 47. 12.  plentifully do testify and record unto us.  
2 Esay maketh the ministery of God's word, & of Satan's arts two professions, so opposite that he that forsaketh the one and leaneth unto the other, forsaketh God, embraceth the devil, refuseth the living seeking the dead, rejecteth the law & testimony of god, & resteth upon Satanical inventions: & lastly, hath no light in him, but is full of darkness: his words are these: When they shall say unto you, 
Chap. 8. 19, 20.  inquire at them that have a spirit of divination, and at the soothsayers, which whisper & murmur, should not a people inquire at their God? from the living to the dead? to the law and to the testimony, 
Tremel.  (or rather as another saith) against the law and the testimony? if they speak not according to this word, it is because there is no light in them.  
3 The Lord God promiseth his Church by the Prophet Zacharie, that assoon as the glorious ministery of the gospel should shine forth among men, he would thereby dispel the clouds of ignorance, 
Zach. 13. 2.  and cut off the names of Idols out of the land, that they should no more be remembered, and cause the false prophets and the unclean spirit to departed out of the land. And that this was performed generally in all places, wheresoever the powerful ministery of the glorious Gospel was purely received, Ecclesiastical histories do testify for times past, and common experience can prove for time present, as afterward shallbe showed.   

2. Argument.  
Look by what means all unclean 
a Math. 12. 43.  spirits are driven out of natural men, by the same good means; may the spirits of sorcery be descried, confounded, and cast forth.  
But jesus Christ the great Lord that is stronger than that 
b Luk. 11. 21.  strong man, worketh the first by his blessed word and spirit.  
Ergo, the second   

2. Proposition or Assumption.  
THe Apostle confirming the Authority of his ministry, against false teachers in Corinth, showeth it to be glorious. First, from the efficient cause thereof, which was God himself. 2. from the effects thereof, which were these. First, for that it was able to cast down 
c 2. Cor. 10. 4, 5, 6.  holds, 
* Eus. eccles. hist. l. 2. 14.  meaning all the munitions of Satan and carnal men. 2. all carnal wisdom, 3. all high things that are exalted against the knowledge of God, 4 for that it is able to bring into captivity every thought to the obedience of Christ. 5. and lastly, from a vengeance that is an ordinary consequent forever, unto the contempt of that ministery. If that ministery be so powerful therefore to cast out Satan out of natural men, and to work in them the greatest work under heaven, the work of regeneration by the immortal 
d 1. Pet. 1. 23.  seed that it soweth abroad into men's hearts: it is most certain that it may confound all arts and delusions of devils in all sorts of men, but some will not believe what the Scripture speaketh most clearly, that Satan so possesseth naturally men, and worketh in them, as Paul speaketh: 
e Eph. 2. 2.  let such therefore listen what an ancient learned man speaketh of this point, on this manner. Daemonibus est super 
f Orig. Num. Hom. 27.  omnia genera tormentorum, & super omnes poenas, si quem videant verbo Die operam dare, scientiam divinae legis & mysteria Scripturarum intentis studijs per quirentem, in hoc eorum omnis flamma est, in hoc uruntur incendio, possident enim omnes qui versantur in ignorantia. Unto the devils it is a torment above all kinds of torments, and a pain above all pains, if they see any man reading the word of God, and with fervent study searching the knowledge of God's law and the mysteries and secrets of Scriptures, herein standeth all the flame of the devils, in this fire they are tormented: for they are seized and possessed of all them that remain in ignorance.   

3. Argument.  
That thing which Satan most dreadeth, most repugneth, most persecuteth with all his arts and instruments, worketh, no doubt, most his overthrow, discovery, and confusion in all this world.  
Satan hath ever withstood and feared the ministery of the Gospel, and persecuted all the ministers and professors thereof with all his might, etc.  
Therefore this is an especial means and gift of God, for to discover his arts, to cast down his kingdom, and to confound him & all his practices.   

The 2. Proposition or Assumption.  
LVke 22. 31, 32. Our Saviour saith to his Apostles, before his Passion, Satan desireth to winnow you as wheat: this he did because the saw they were called and ordained for the great work of the Gospel, the overthrow of his kingdom, and the enlarging of Christ's kingdom.  
1. Thess. 2. 18. We would have come unto you (I Paul at lest once or twice) but Satan hindered us. Wherefore did Satan hinder Paul, Sylvanus, and Tymotheus from coming to Thessalonica, by the jews his Limbs, and those wicked 
g Act. 17. 5.  vagabonds of that city? because he feared by their ministery some overthrow of his kingdom, and some growth of Christ's Church.  
And wherefore doth Satan suffer natural men to be so wise in natural causes and holdeth the blind in matters of religion? The Apostle answereth: 
h 2. Corin. 4. 4.  because he would not that Gods glorious gospel should shine unto them: for than he should be discovered.  
Acts the 13. 8. mention is made of one of these Satanical wizards whom Satan used as his instrument, to hinder the work of the ministery of Paul and Barnabas in the conversion of the deputy Sergius Paulus a prudent man. For thus it is written, that great man desired to hear the word of God, but Elimas that sorcerer withstood 
i 1. Thess. 3. 5. read the 9 10. 11. ver.  them, and sought to turn away the deputy from the faith: for by the conversion of such a man, Satan's kingdom should have been sore weakened.  
Satan hath his synagogue wherein his ministers continually fight against this holy ministery of Christ. Revelat. 2. 9 & 3. 9 & 2. 15.  
In Theodosius the emperors time, the year of our L. 396. the young Valentinian Emperor of Rome was strangled, and one Engenius an enemy to Christian religion sought the Empire, who was persuaded thereunto by one of these wizardly prophets: for he was promised faithfully by a great professor of these arts, 
Sozonn. lib. 7. cap. 22.  that he should both get the victory against Theodosius, and extinguish all the light of Christian religion: 
Object.  but both predictions proved false to his confusion.  
But Satan sometimes would preach the gospel himself, and he seemeth to love it, and to delight to hear it sounding: else wherefore would his wicked exorcists, and conjurers so often chatter it unto him: And by the maid which had the spirit of divination at Philippi, he cried, or made her speak: these men are the servants of the most high Godwhich show unto us the way of 
k Act. 16. 17.  salvation: And in the Gospel it is written they do most honourably speak of Christ; thou art Christ the very son of God.  
I answer, those wicked exorcists and conjurers delight Satan much in abusing with their profane lips, 
Answ.  the holy word of God: for the truth is, he nothing regardeth the outward letter of the word, no more than their characters, signs, crosses, figures, etc. but this he will have them do, the more to blind them and others, and to keep men in the external lip service, least men should understand the powerful working virtue of that holy word and the graces of true religion. Therefore our saviour & the Apostle in the forenamed place, knowing right well his purpose, charge him to keep silence, for he must not fight or minister in that camp which is ordained of God, to batter and beat down all the holds and corners of his kingdom.  
The devil in the oracle of Apollo would give julian the Apostata no answer, when he sacrificed unto him, until he had given him occasion to persecute the christians: and to abuse the sepulchres of the Saints and martyrs. Ruff. 1. book. cha. 35. of the fall of this oracle, 
De praeparat. evang.  these verses were thus written.  
We, ve, mihi tripodes lugete perijt Apollo:  
Perijt quoniam ardens mihi vim infert caeleste numen.  
And Eusebius the historiographer mentioneth alike cause: for he writeth that many sailors as they passed by the Isles called Echinades, heard a voice in the air crying often, Thamans, Thamans, (this was the pilots name) and saying unto him, that when he did pass by Pelodis he should sound these words the great Pan is dead: whereupon the words being so spoken in that place, there followed a hideous noise without the visible appearance of any thing. 
q. cur oracula filuerunt.  The same story is in Plutarch. Now what that caeleste numen, that is, magnus Pan did signify, diverse men have diversly conjectured: Cicero likewise, as all heathen writers) speaketh great and glorious words in the commendation of this oarcle, but is utterly ignorant what should be the cause of that silence which it came unto in his time. He conjectureth only with Plutarch, 
Dedivin. li. 1.  that those exhalations wherewith it was thought Apollo inspired his priests and oracle, were by age consumed. 
Zach. 13. 2.  Potest autem vis illa terrae quae mentem pythiae divino afflatu concitabat evanuisse vetustate. But the holy Prophet Zacharie will teach us the true cause of the confusion of these oracles as it is before showed.   

4. Arg.  
Bodin the civilian seeing that the gospel published and preached after Christ's institution, hath this strong arm and continual might against Satan and all his inventions; writeth on this manner: 
De Daem. 30. cap. 1. pa. 233.  quam●brem ut mala haec vitari possint, legem Dei, s●●pe oportet praedicari, metum eius, summis, medijs, infimis inculcari, & ante omnia fidem in cum imprimi. Wherefore (saith be) to avoid these evils (meaning Satanical arts of magic and witchcraft) the law of God must be often preached, & the fear of god beaten into men's minds, of high, mean, and low estate, and above all things they must have faith in good wrought in them. Again in the same page he commendeth this good means in these words: Hic maximus, hic pulcherrimus, hic facillimus omnino modus eijciendiè rep. magos, arts magicas, maleficia, & malignos spiritus: tantisper enim dum hic blasphemia, illic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obtinet, nulla plane spes ostenditur, malignos spiritus, magos, pestem, bella famem que depellendi: that is, this is the greatest (speaking of the preaching of the gospel) the fairest, the easiest means to cast out magicians, the arts of magic, sorceries and evil spirits out of the common wealth, for as long as blasphemy and Atheism reigneth here and there, there is no hope to drive away evil spirits, conjurers, plagues, war and famine out of the land.   

5. Arg.  
That good means whereby God wrought the subversion of the temples and all the devils arts at Ephesus. Acts Chap. 19 verse 20. 26. at Corinthus, the 1. Corinth. Chap. 10 vers. 20. and else where, is the best means left us also for the same end and purpose, namely the confusion of Satanical men, and the discovery of their abmhominable practices.  
But that first conquest against Satan and his ministers etc. was by the Lords good ministry. ergo.   

The Assumption.  
THe ministery of the gospel gave the devil and his oracles a great fall in Dioclesius time, and therefore Satan stirred that tyrant by all means to persecute the Christians: This writeth Eusebius 
m De vita Cont. 49. & 50. ch.  The oracle of Apollo in Dioclesius time gave answer out of a hollow cave, and not out of any temple by the ministry of his priests after the old wont manner: for the devil said that justi homines in terris, certain just men on the earth were such lets unto him, that he could not speak as in former times. Then began this tyrant to inquire who those men were, and his priests answering that they were the Christians, he sought after them with all his persecutions: much like to this was the persecution of Petrus Flistedius, and Adolphus, and Larebachus, by the popish divines of Colen to stay the sweeting sickness. Acts and monum. pag. 885.  
The Persians were full of professed magicians and conjurers, who fearing the overthrow of their kingdom, by Maruthus a godly B. of Mesopotamia, who was sent indeed to Persia for that purpose from the Emperor of Rome, as writeth 
n Lib. 7. cap. 8.  Socrates. They 
* How the magicians were the archenemies of the gospel in Persia, read act. & m. 10. perseq. p. 98.  laboured with all their arts against the preaching of the gospel, persuading their king Isdigerdes not to receive the Christian religion, & the faith which was preached unto him. Notwithstanding the gospel consumed them and beat down their kingdom in that king's days. And therefore in the next king's 
* Bartanes or Varranes.  reign they were so envious against the professors of the gospel, that (as saith the same 
o Ch. 18.  author) they murdered the Christians with all the Persian torments that could be devised. They continued also the same fury against the Christians in that land in 
p Sosom. 2. Ch. 8.  Sapours time another king of that kingdom, who was in like manner provoked unto his savage and furious cruelty by the same vile enemies of the gospel.   

6. Arg. experience.  
Look by what means the magic, the witchcraft of elder time, the divinations, the sorcery, the fairies, the goblins, the hedges, etc. which came unto the Church with the rotten mist of popery, were discovered and put to flight from amongst us, not many year past: by the same good means may the remnants of these diabolical delusions be discovered & cut off, at this time present.  
But it is known by the good experience of all countries round about us, where the beams of the gospel have shined in this latter age, togitherwith our own, that this glorious ministery of God, the publishing and preaching, I say, of the gospel of jesus Christ hath scattered that unsavoury mist of Satan, wherein he covered all his delusions, etc. therefore the conclusion followeth.   

Assumption.  
Eusebius for elder times writeth, that Simon magus the sorcerer of Samaria was a great adversary to the faith, and withstood the Apostles and their doctrine, and how that he was discovered with his arts & confounded by the ministery of God's word. For the saith, 
Euseb. eccles. hist. lib. 2. c. 14.  Verum divina & supra caelestis gratia ministris suis opem ferens, per illorum apparitionem ac praesentiam, accensam malislammam confestim extinxit, humiliata per eos ac deturbata quavis sublimitate, quae secontra scientian Dei ext●llebat, quapropter nec Sir●●●s obluctatio, nec cuiusquam alterius eorum, qui tunc prodbant Apostolicis illis temporibus subsistere potuit. veritatis enim splendor ac divinus ille sermo qui iampridem hominibus divinitus illuxeratinque terra obtinebat, 
2. Cor. 10. 5.  & in Apostolis suis agebat, cuncta vincebat ac superabat. But the divine and celestial grace gave strength unto his ministers, and by their appearing and presence, quenched that flame so wickedly kindled, for by them were brought low and cast down all high things, which did lift up themselves against the knowledge of God. Therefore neither Simons rebellion, nor any other which did appear in these Apostolical times, could stand: for the brightness of the truth, & that divine word which not long before had shined from heaven, & ruled upon earth, and wrought in his Apostles, conquered & subdued all things.  
2 Bodin saith for his experience, on this manner: Sed 
q De Demo▪ 3. c. 1. p. 229.  legis divinae promulgatio vires Sathanae plurimum ener vavit, & quicunque populi manserunt diu infideles, aut adhuc permanent, ij gravissimè fuerunt infestati à spiritibus, malignis, & adhuc dies noctesque infestantur: ut fit in Norvegia, Finlandia, Lapenlandia, & alijs regionibus, ad Boream sitis. The publishing of God's word (saith he) hath greatly weakened Satan's power, and what people soever have long continued in infidelity, or soremaine as yet, they have been & are grievously vexed of evil spirits, as it is to be seen in Norway, Finland, Lapenland, and other regions which are in the North parts.  
Heming ius for his country of Denmark, can testify sufficiently, who writeth of his experience also on this wise: Cum primum ante annos plus minus, 40. doctrina Evangelij caepit in hoc regnoper pios ministros dei repurgari, & à tenebris pontificijs vindicari, cessavere omnes istae diabolicae impostura. Lucente etenim Evangelij clarissima luce, tenebrae superstitionum evanuerunt, siquidem luxillamagn● verbi coelestis fulgore suo omnes superstitiones dispulit & discussit, non secus atque sol oriens in Horizonte nostro tenebras noctis depellit: that is: when first heretofore, 40. years past or there about, the Gospel began by the godly ministers of God, to be diligently purged, freed & restored from the darkness of popery, all these deceits of the devil ceased: for when the light of the Gospel shined, the clouds of superstition vanished away: for that great light of the heavenly word drove away & beat down with his beams, all superstition, like as the sun rising in our Horizon, chaseth away the dark clouds of the night. And then lest any should say, that there remained yet great store of this sin in that kingdom, as there doth also remain some relics of the 〈◊〉 amongst us in England: he addeth presently & answereth, that because men contemn & refuse the good ministery of God's word, therefore such sins can not be avoided: his words are these. Cum ergò & audimus & videmus augeri quotidie eorum numerum, qui seistis imposturis magicis dedunt, scia●mus signum certissimum obscurati Evangelij, & deficientis fidei in plurimis hominibus divina permissione nobis propositum esse: that is: Forasmuch as we hear and see daily, that their number is increased which give themselves to the practice of magical delusions, let us understand that we have given unto us a most sure token of the corruption of the Gospel, & of faith decreasing in most men by God's permission. Thus far Hemingius for Denmark.  
P. Martyr a worthy writer, speaketh of his knowledge and experience in this cause, on this manner. Notabimus verum Deum explodere solere commentitios: unde statim cum effet natus Christus, omnia deorum oracula conticuerunt, quae antea fuerant celeberima: etenim cum lux ipsa qui est Christus, venisset in mundum, tenebraenecesse fuit ut evanescerent: 
In iudie. 5. in initio.  that is: Let us observe, how the true God chaseth away the false gods: & therefore when Christ was borne, all the oracles of the gods ceased, which were in former times most famous. For when that light, which is Christ, came into the world, darkness must of necessity have vanished away. And then rejecting Plutarch's reasons of the silence of those oracles, & disliking them, he saith: est igitur huius eventialia causa, quam Plutarchus videre non potuit, nimirum adversarias potestates à Christo fraenatas, (that is) there is therefore of this event another cause, which Plutarch could not see: that is, that the adversary powers were kerbed by Christ: then he addeth his own experience, in these words. Quod etiam hody videmus in regionib amplect entibus Evangelium evenire, ubi non tantum Idololatriae, verum divinationes & ficta miracula statim facessunt: We see also (saith he) this to come to pass in those countries which receive the Gospel, where not only Idolatry, but all divinations also or enchantments, and feigned miracles are presently packing away.  
Aretius also, that learned divine of Berne, he writeth thus after his knowledge and experience. 
Loc. Com. 176.  Nullibi enim efficatiùs hic spiritus erroris dominatur, quam ubi fidem non reperit, ubi carent homines Christivera cognition, ut apud septentrionales populos, quod certissimum est argumentum Christianismum vehementer esse passim in 〈◊〉 corruptum, cum tot magi & incantat ores reperiantur: apud nos similiter licet ex doctis nemo reperiatur: tame● in plebe, & inter medicos non rara sunt, quae arguunt non satis firmiter eos Christo credere. Idem dici poterat de his qui tales consulunt, etc. rogandus est sedulo dominus ut talia scandala aliq● ando exterpet ab Ecclesia sua. This spirit of error (saith he, speaking of magic and witchcraft) beareth rule no where with greater efficacy, then where he findeth no faith, and where men want the true knowledge of Christ, as among the people of the north parts, which is a sure argument, that Christianity is every where corrupted in popery, for that so many magicians and forcerers are found among them: and with us also, albeit of the learned there is none such, yet of the people and of the Physicians, there are not a few, which is a true token that they believe not truly in Christ. The like may be said of those men also which consult with such diumers, etc. we must therefore earnestly call upon God to root out in time such scandals out of his Ch●rch.   

Conclusion.  
I Conclude then of all the former premises, that seeing God hath so ordained his holy ministery as our best refuge against these evils: so opposite to Satan's arts, and promised to be of great strength under the Gospel, for the confusion of these most detestable enormities: The promise also performed in the great fall of Satan's temples, & oracles by this holy work of God: Again, for that natural men are thus purged & freed from Satan, & restored to grace in Christ, & that the devil hath evermore resisted this holy ordinance with all his might: & lastly that the common experience of the reformed Churches round about us testify the same: I conclude, therefore, I say, that God's pure ministery is one principal means, & good gift of God, for the discovery, confusion, and extirpation of the most horrible and detestable sins of witchcraft and sorcery.    

CHAP. II.  
How carefully, wisely, and discreetly, the godly minister of the Gospel is to use and bend all his strength, labour and wisdom for the discovery of witchcraft, and the conversion of such fearful sinners, if God give grace, unto true repentance.  
IF the kingdom of Satha ● be so mighty, as the holy word of God testifieth unto us in sundry places: than it stands men in hand which undertake to warfare against him, that they be welprovided of armour, wisdom, courage, experience, & many good graces of God's spirit. And as for Satan's strength, first what reasons may better persuade us thereof, then for that the lord calleth him sometimes the god of this 
a 2. Cor. 4. 3.  world, the prince 
b joh. 12. 31.  of this world, the princes 
c Eph. 6. 12.  of the darkness of this world, him & his ministers, the prince 
d Eph. 2. 2.  that ruleth in the air, angels, 
e Math. 25. 41.  governors, etc. for certainly he wants no might, courage, or will, to destroy any thing in this world, when the hedge 
f job. 1. 10.  of God his providence, is broken before him. Secondly his knowledge is wonderful, as the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth unto us, for he hath now 5000. years experience & more. Again, he is seen into the causes of most natural things, his ministers are most swift, & can in a moment descry things far distant, & he is placed in the air, whence he hath a most free prospect, to view most things here upon earth. Again, he is singularly seen in the history 
g jam. 2. 19  of the holy Scripture. Lastly he is often called for the execution of God's justice; wherefore it is certain, that this old serpent is most strong also in respect of his knowledge as for his arts 
* The Poet saith, Tibi nomina mill, mill nocendi arts.  they are infinite in number, & have varied in all ages of this world, as they might best serve his purpose: as these which follow, 
a Divination by fire.  Pyromantiam, 
b by the air.  aeromantiam, 
c by water.  hydromantiam, 
d by the earth.  geomantiam, 
e by the dead.  necromantiam, 
f by a siue.  coscinomantiam, 
g by a cock.  alectryomantiam, 
h by a twibble or an axe.  axinomantiam, 
i by a ring.  dactuliomantiam, 
k by Ise.  pagomantiam, 
l by meal.  alphitomantiam, alenromantiam, 
m by a stone.  lithomantiam, 
n by a laurel.  daphnomantiam, 
o by an asses head,  kephaleonomantiam, 
p by smoke.  kipnomantiam, 
q by a rod.  rabdomantiam, 
r by pieces of wood.  xulomantiam, 
s by a basin of water.  lekanomantiam, 
t by certain round vessels of glass full of water.  gastromantiam, 
u by rubbing of the nails, etc.  omimanteia, & such like: among the Egyptians, Chaldees, Babylonians, Archadians, Indians, etc. of late years, they commonly leave the most of the former specials, and practise their Christolomantiam, by crystal, & Catoptromantiam by glasses & such like inventions. If Satan then be so mighty, so strong, so full of knowledge, so full of arts, then have the ministers of God's word that will encounter with him, great need of many good graces, & great strength of God's spirit, if they will work the confusion of Satan, the discovery of his arts, and the conversion of such sinners unto true repentance. My poor advise & counsel, according to God's word, I humbly offer unto them on this manner.  
〈◊〉 that in their pastoral charge and Church of God they be most diligent to publish and preach the word of God (as the Apostle teacheth, 2. Tim. 4. 2.) for this is that light that this enemy most dreadeth, as is before showed: instructing 
a 2. Tim. 2. 25, 26.  with patience, and proving if God will at any time give this (vile kind of men also) repentance, that they may know the truth, and that they may come to amendment out of the snare of the devil, which are taken of him at his will.  
Secondly, they must take heed, that the same word, the same Christ, and holy Spirit (whose graces they labour to minister and give unto others) be found also working in 
b Eph. 3. 20. 1. Thes. 2. 13.  themselves. For he that hath experience of his own regeneration can best tell, what things are most needful for the conversion of others.  
Thirdly: they must be carefully bend, to beautify and adorn their profession with a godly, sober, and innocent life, and heedfully watch that they fall not into any presumptuous sins of disobedience. For such men Satan hath 
c Eph. 2. 2.  entrance into them, and if they be possessed of Satan themselves in soul or body or both, then have they but small strength to cast forth the 
d Mat. 12. 43.  unclean spirits out of others. Here may that sweet martyr of God M. tindal, give us a most worthy precedent for our imitation: for that religious and holy man of God, with his presence, discovered and confounded a famous magician in Antwerp in his time there: M. 
* In the story of M. tindal. p. 1053.  Fox hath recorded it as followeth. There was at Answerpe on a time, amongst a company of merchants, as they were at supper, a certain juggler, which through his diabolical enchantments, or art magical, would fetch all kinds of viands and wine from any place they would, and set it upon the table incontinent before them with many other such like things: the fame of this juggler being much talked of, it chanced that as M. tindal heard of it, he desired certain of the merchants that he might be also present at supper to see him play his parts: to be brief, the supper was appointed and the merchants with Tyndall were there present. Then the juggler being required to play his feats and to show his cunning: after his wont boldness, began to utter all that he could do, but all was in vain, at the last with his labour sweeting and toiling, when he saw that nothing would go forward, but that all his enchantments were void, he was compelled openly to confess, that there was some man present, which disturbed and letted all his doings. So far Master Fox.  
Fourthly they must also be such men as can speak wisely, can mightily, and talk familiarly (as men well 
e job. 22. 21. 22.  acquainted with God) in their prayers. For prayer is an especial means appointed of Christ for this 
f Mat. 17. 21.  purpose. And S. james saith that the prayer of a 
g jam. 5. 16. Euseb. eccles. hist. l. 7. ca 16.  righteous man (such as the minister of god must be) availeth much if it be fervent. By prayer Astirius a noble Christian at Caesarea Philippi bewrayed and confounded Satan with all his magical delusions. Anno Christi. 261.  
And to the end that their prayer may be the more servant: & pierce the very heavens, and the clouds unto God, and effectual for this purpose, our Saviour commandeth to join true fasting unto prayer: Mat. 17. 21. the same say the Apostles where they mention 
h Eph. 6. 18. 1. Pet. 5. 8.  our conflict with Satan: and S. Paul chargeth ministers by his example, that they beat 
i 1. Cor. 9 27.  down their bodies, and bring them to subjection, lest by any means after they have preached to others, they themselves should be reproved.  
They must be careful with as great reverence to minister the holy sacraments of jesus Christ, according to our Lords own most holy institution: & here they must not without choice or regard, hand over head confusedly suffer impenitent known sinners to be partakers with the saints of God of the holy mysteries.  
M. Calvin teacheth this in these words: for it is most true (saith he) that he to whom the distribution of it (meaning the holy supper) is committed: if he wittingly and willingly admit an unworthy man, 
Inst. 4. c. 12. s. 5. hom. in Mat. 3▪ Ezech. 4. 18. & 33. 10.  whom he might lawfully put back, is as guilty of sacrilege, as if he did give abroad the Lords body to dogs. Wherefore Chrysostom grievously inu●ieth against those Pastors, which while they fear the power of great men dare debar no man: The blood, saith he, shall be required at your hands: if ye fear man ye shall be laughed to scrorne, but if ye fear God, ye shall be reverenced also among men: let us not fearemaces, nor purple, nor crowns: we have here a greater power.  
In putting back offenders, they must remember the distinction between public and private sins: public are those that have not only one or two witnesses, 
Inst. 4. c. 12. s. 6.  but are committed openly, and with the offence of the whole Church: private or secret are these, not which are altogether hidden from men, as the sins of hypocrites, for these come not into the judgement of the Church, but those of the mean kind, which are not without witnesses, and yet are not public.  
In this dutiful vigilancy and examination, if he find out in his Church or congregation any of the forenamed sinners, witches, wizard's, sorcerers, or favourers of such abomination, or that seek help at such in their necessities, he is to deal most circumspectly and faithfully, most warily and wisely, lest he admit any such to profane the holy table and supper of our Lord jesus Christ.  
And among this sort of sinners he must also wisely distinguish first between such as are only suspected to be such sinners, and those which are manifestly known practitioners of such arts and sciences. 2. between those which practise there arts for the benefit and good of othert, as they pretend, 
Heming. Admon.  and those which use their in chantments for the hurt and damage of others, as they profess and confess.  
The weaker sort and the first kind, the Pastors must labour with all exhortations, prayers etc. for their conversion; and for that they pretend love, they must understand that this is an Apostolical canon: we must not do evil, that good may come of it: and that no action that wanteth the warrant of God's word can have any godliness or goodness in it, and that nothing can profit the body that killeth or destroyeth the soul, so as all these execrable arts do: and they must be told also what a horrible abomination their sin is before god, what a profanation of his blessed name, what an Apostasy from God, and how they have utterly renounced God and betaken themselves slaves and vassals to the devil, how lightly soever they do regard it.  
If any such be sorry and begin to show any tokens of true repentance, which either have sought unto, or practised any sorcery, or the worship of devils; as john saith, 
* Rev. 9 20, 21.  they must be wisely informed and comforted, for that jesus Christ can and will cast forth the unclean 
a Mat. 12. 43. Luk. 11.  spirit, if in truth of heart with weeping, fasting, & mourning, he be sought unto, by repentance. And such must be also by the vigilant pastor warchfullie overseen: for if he fall again to his old vomit, let him remember the words of our Lord jesus, 
b Mat. 12. 45.  the end of that man is worse than the beginning. And of the holy Apostle: for if 
c 2. Pet. 2. 20.  they after they have escaped from the filthiness of the world, through the knowledge of the Lord, and of the Saviour jesus Christ; are yet entangled again therein, and overcome, the latter end is worse with them then the beginning.  
And as for the other open practitioners of these Satanical sciences, assoon as the good minister by his godly and watchful diligence, and by the holy ministery of God's word & sacraments hath detected, descried, and discovered them: he must use no less care and labour that his congregation may be purged of such imps of Satan, and that his ministry be not hindered, his people infected, etc. to bring them to the public censures of the Church and so to the civil magistrate, that these wretched men may with some greater torments (if God so please) ●ome to repentance, that so they may be saved. Thus doing and labouring faithfully and vigilantly in this holy function: such godly Pastors shall 
d 2. Tim. 4. 4.  make their ministry fully known, as the Apostle commandeth: and shall be seen that they profit among all men, and continuing 
e Negligent pastors, non residents, blind guides, etc. cause the arts of witchcraft to breed and continue in our land.  in this blessed state, shall so doing, both save themselves, and them that hear them. And so much for the discovery and confutation of witchcraft by the ministery of the gospel.   

CHAP. III.  
Of the Christian Magistrate, the 2. good means ordained of God for the discovery and confusion of witchcraft.  
THe godly Kings, Princes, judges, and all Magistrates fearing God of the old Church before Christ and the Christian princes etc. under the gospel, were most careful at all times to banish this sin out of their kingdoms & common wealths: And like as they were most diligent in this point, so the wicked kings, princes, etc. in all countries and nations etc. were bend to the contrary practice, as to nourish, to provide, and to maintain as it were seminaries for such professors as practised the arts and inventions of the devil. I will show this to be true by examples and reasons out of the holy book of God on this manner.  
Moses (a most wise and godly magistrate, a singular precedent for all others) was most sharply bend against this sin, as may be seen by his conflict with this vile sort of men in Egypt, Exod. 7. & 8. for it is thought these were those jannes' and ●ambres which withstood him, 2. Tim. 3. 8. & God by him gave most sharp laws 
a Deut. 18. 10. 11.  against these sins, and that holy man, no doubt, practised them in his time most carefully.  
2 Saul, 
Exod. 12. 18.  as long as he followed the word of God by the ministery of Samuel, 
Lev. 20. 27.  was sharply set against these evils, and so exactly & diligently searched and sought out by his judges and Magistrates these witches and wizards, that he left few or none in all his land: as may be seen by the words of the witch herself unto him, when he came unto her after his fall from God, 1. Sam. 28. 9 the words are these. The woman said, behold, thou knowest what Saul hath done, how he destroyed the sorcerers and soothsayers, out of the land, wherefore then seekest thou to take me in a snare, to cause me to die? Where we may see, 1. how that the wicked Saul was very forward during the time of his good ministery, to execute Gods will against this sin: & 2. how that as soon as the light of God's word was darkened, the holy priests & prophets murdered, these horrible abominations began to spring up, & to creep into the Church again.  
3 David was the next King, and carefully provided for a good ministery: in his time prophesied Nathan 
d 1. Sam. 2. 4. 11. 2. 12.  & Gad, 
2. Chr. 29. 35.  & his religious priests Zadock 
e 2. Sam. 15. 27.  & Abiathar: and many others, no doubt, godly priests and prophets, by whose good ministery together with the industry and diligence of his wise judges & Magistrates in the execution of justice, this sin appeared not greatly in his kingdom during his time: for we read nothing of this sin (that I can remember) in that long history which the holy Ghost hath commended unto us, concerning his life and kingdom.  
4 Hezekiah was a right wise, godly, zealous prince, and religiously provided a good ministery: he reform many evils which had crept into the Church in Vriah, jotham, & Achas days: for as for Idolatry (whereof the sin of witchcraft is an inseparable companion, as the wise & godly learned have observed) it is said, He broke the images, 
f 2. Chr. 31. 1.  cut down the groves, and broke down the high places & the altars throughout judah & Benjamin, in Ephraim also & Manasseh until he had made an end. It is certain therefore that he searched most carefully for this sin, & provided watchfully that his wise judges should proceed in justice against the same: for in his time prophesied the holy Prophets, Esay, Hosea, Micah: who preached most vehemently against these evils, as may be seen in their 
g Esa. 44. 25. 47. 9 12. 13. Mich. 5. 12.  Prophecies.  
josiah was a very religious, godly, & zealous Prince, & diligently provided also for wise Magistrates & Ministers, by whose painful industry & godly wise policy, he purged his Church as of all Idolatry, so likewise of this great abomination: for in his time prophesied jeremiah, Zephaniah, and others, who no doubt stirred up the king & all his magistrates, to root out these Satanical inventions, for it is written that josiah so did. josiah also took 
h 2. King. 23. 24  away them that had familiar spirits, & the soothsayers, and the images, and the Idols, and all the abominations that were espied in the land of judah and in jerusalem, to perform the word of the law, etc.  
Of the Emperors, 
Lib. 3. c. 1. de Daemono. p. 224.  Kings, Princes, etc. under the Gospel. Bodin writeth on this manner. Itaque sortilegi, cum sortilegijs fuerunt damnati, & judicijs infesti, primum Tiberio imperant, ut apud Tacitum legitur: post Domitiano long acrius, & diligentius quaestionem etc. tum etiam Diocletiano: Sed omnium severissime cum imperatores fidei Christi sese adiunxerunt. tune enim eversa sunt templa & oracula, sacrificia gentium, totaque aruspicina illicita pronunciata, & auguralis scientia, eorumque inte●a●ctus usus, indicta in auruspices mortis poena, deportationes in eos qui augurs & auruspices consulerent. Sorceries (saith he) began to be sought after under the heathen Emperors, Tiberius, Domitian, and Dioclesian: But assoon as the Emperors which followed, professed the faith of Christ, they did most severely search out these practices of Satan. For than their Temples were cast down and their oracles, heathenish sacrifices, & all the arts of magic were proclaimed unlawful, & the use of them was forbidden, & death was ordained for the punishment of sorcery, and banishment for all those which consulted with soothsayers, sorcerers, & the rest of that Satanical order. And thus far of good magistrates. The contrary practice of evil Princes and judges followeth.  
First, to begin with Pharaoh and that ancient Idolatry and magic of Egypt: The false priests & magicians of that land, wanted no provision for the sustaining of their devilish profession. for it is written that they had an ordinary of Pharo: and they did eat their ordinary which Pharaoh gave them, so that in the famine time they 
i Gen. 47. 22. Exod. 7. 11.  were not constrained to sell their lands, as others were. In this land was magic notably professed, as all writers of histories have testified. Hence came that famous Nectanebus, who by his enchantments so bewitched Olympias, the Queen of Macedon, that he begat on her Alexander the great Monarch, making Philip the King and the world to believe, that Alexander was jupiters' son, as Curtius and others have recorded. 
Q. Curtius.  Such provision for this hellish profession there was, no doubt, also in all other kingdoms and countries, where these artificers were fostered, as in Chaldei, 
Cic. de Divin. Lib. 1.  Arcadia, India, and in Persia, as I have before showed out of the Ecclesiastical stories of Socrates and Sozomenes.  
When the kingdom of Israel fell from the true God, from his word, service, and religion, it is said, they contemned all the good Prophets and the godly ministery. For the Lord saith, they made them Priests which were the very dregs and rags, 
k 1. Kin. 12. 31,  or lowest or basest of the people. When the ministery was thus polluted, and the word of God put under a bushel and contemned, immediately Satan thrust into the kingdom idolatry and witchcraft, which continued in that land unto Hosheas time, under whom these sins brought destruction unto the kingdom of Israel: as it is written, 2. King. 17. where the holy Ghost rehearsing the sins of jeroboam and his successors unto Hosheas time, and showing the just causes of the destruction of that kingdom, he concludeth on this manner. 1. Finally they left all the commandments of the Lord their God. 2. they made them molten images, even two calves, 
l 2. Hos. 17. v. 16, 17.  and made a grove, and worshipped all the host of heaven, and served Baal, 3. They made their sons and daughters pass through the fire and used witchcraft and enchantments, yea sold themselves to do evil in the sight of the Lord to anger him.  
The same evils came in like manner upon the kingdom of judah, for the contempt of God's word, his religion, his Prophets, and his ministery, as under Manasseh, of whom it is said, 
m 2. Kin. 21. 3.  he went back, that is, from all good things which his father did, and then followeth this sin, vers. 6. He caused his sons to pass through fire, and gave himself to witchcraft and sorcery, and he used them that bad familiar spirits, and were soothsayers, & did much evil in the sight of the Lord to anger him. And the lord assureth us that these sins of this man, were the cause of the destruction also of this kingdom of judah: for thus it is written. 
n 2. King. 24. 3. Ier 19 & 15. v. 4.  Surely by the commandment of the Lord came upon this judah, that he might put them out of his sight for the sins 
* 50. years after his death.  of Manasseth according to all that he did.  
And thus like as we have seen that when good kings, judges, and Magistrates governed the Church of the jews, & were careful to preserve a pure ministery, pure religion, & the sacred Scriptures among them: these Satanical arts of magic, sorcery, and such like abominations, 
Conclus.  were soon banished that land, so likewise in all Christendom, both before popery began to darken the face of God's Church, & after that rotten mist in sundry places had vanished, & was scattered by the beams of the Gospel, this Satanical kinigdome was cast down, his ministers confounded, & his delusions were continually discovered. Wherefore I conclude thus with Bodin. 
o p. 234. de Dae ●onom.  Beatus est populus cui sapientes moderatores, boni magistratus, & bonipastores p●aesunt, qui benè institunnt ipsum: non sunt in eomalign● spiritus diu habituri sedem. Blessedis that people over whom wise governors, good magistrates, and godly pastors are placed, which do well instruct and govern them: evil spirits are not like to have any long abode or continuance in that place.   

CHAP. FOUR  
What the Christian judges and Magistrates have done, and may do for the discovery and extirpation of Witchcraft.  
FIrst, if any man do imagine that I purpose in this place, to frame any speech, counsel, or direction, for the Honourable wise judges and Magistrates of the land, how to proceed in justice against these abominations: let such understand, that I mean no such thing: for their Honours, etc. are wise, I know right well, to see into these evils, & willing with all diligence to discover them, & God I trust will more and more inflame their hearts, with such measure of the love of his glory and the salvation of his Saints, that they will most carefully redress them, where & when they find them. Again, I confess myself to be most unexpert and unacquainted with their profession. Notwithstanding it may be in some sort lawful for me, and most expedient for this cause in hand, to teach others in sober manner (rudely as I can) what magistrates are, & wherefore ordained of God, & how they have done & may do to prevent, discover & confound these abominations: wherefore I hope I shall give no just cause of offence unto any, but an occasion rather unto some to remember in what place the Lord hath set over us these honourable judges and magistrates, to batter and beat down our common enemy his kingdom and all his Inventions and munition, which he daily practiseth for the destruction of our bodies & souls: and therefore I offer to all men good cause to commend them to God, most earnestly in their prayers.  
The magistrates (saith the Lord) must 
a Exod 18. 21.  be men of courage, men fearing god, men dealing truly, men hating covetousness: for they supply after a sort Gods own place, 
b Inst. 4. 20. ch. sect. 4.  & resemble his majesty, & therefore are often called Gods 
c Exod. 22. 8. Psal. 82. 1, 6.  in scripture, a name of great importance, & Fathers & Pastors in the Prophets in sundry places. And Solomon saith, 
d Prov. 8. 15.  that when kings reign, & counsellors decree righteously, when Princes bear principality & the judges of the earth execute judgement: it is Gods good will, his own work & good pleasure. And for this cause Moses & jehosaphat said to the judges (whom they appointed in every several city) that they 
e Deut. 1. 16. 1. Chro. 16. 6.  should sit in judgement not for man but for God.  
Again all authors ecclesiastical & profane agree with the word of God, 
Heming. adm. q. de office magift.  affirming that their office is extended to both the tables of the law: & most ecclesiastical writers call them custodes utriusque tabulae, 
Inst. 4. ch. 20. s. 9  preservers & keepers of both the tables of God's law: & the very heathens (for nulla gens sine lege, sine rege, sine Deo: all nations have their king, their law, & their God) the heathens, I say, in making laws, they have always begun at religion and the worship of god, & so proceed to politic laws, and lastly commend all their laws and religion to the care and custody of their Princes, judges, magistrates and governors.  
And the good governors, kings, princes, & magistrates in the Church of God, have ever had their first & principal care to maintain & defend the laws of the first table of God: that is the religion, the service, the word, the honour & glory of God: for so God commandeth, & the forenamed holy princes, Moses, David, Hezekiah, josiah, lehosaphat and others have so done as we have partly before showed: for they accounted themselves God's vicegerents here on earth, and thereefore they were most mindful of his glory.  
Among all other sins of the first table there is none more horrible, more fearful, that more dishonoureth God, & impareth his glory, than the most detestable sins of magic and sorcery. wherefore I may conclude that it is the duty of all Christian princes, judges and magistrates to bend all the powers of their minds most religiously and carefully, for the discovery & severe punishment of all the practitioners and favours of all Satanical magic and devilish divinations.  
Such men therefore as forbid the honourable judges, magistrates &c. to intermeddle or cumber themselves in the behalf of God's glory, the good state of God's Church, in the discovery of these devilish practices of Satan and his ministers: they do as much as in them lieth resist God's glory, profane his service, set up Satan for their God, his arts for God's word, & would have Atheism to come in place of pure religion. Wherefore if they err of ignorance, they err dangerously against the very foundation of Christian religion, if they err of malice, they are the very imps & limbs of Satan: and seeing that they seem to turn such honourable personages from faith and religion, and from true obedience unto the word of the Lord, as Elimas the sorcerer sought to turn Sergius Paulus that prudent man (when he desired to hear the word of God) from the faith; let them understand that Paul may thunder more justly against them professing Christianity in the Church, as he did against that vile Pagan sorcerer in this manner: O 
g Act. 17. 10.  full of all subtlety & all mischief, the child of the devil and enemy of all righteousness, wilt thou not cease to pervert the strait ways of the Lord?  
The ground and the mother of all good laws is the law of god, and all other laws do give attendance thereupon, and have their being to this end, to keep and preserve the holy laws of God inviolable: and if they want this scope (as the learned say) they are unnecessary in the Church or common wealth. The laws of god are most sharp against this sin, and punish it with death (as all other sins of the first table were punished) the words of the law are these, 
The most fearful death as the Hebrues writ.  Exod. 20. 18. Thou shalt not suffer a witch to live. Again Lev. 20. 27. & if a man or a woman have a spirit of divination; or sooth saying in them, they shall die the death: they shall stone them to death, their blood shall be upon them. Again, Deut. 18. 10, 11. many kinds of magicians are numbered which the Lord straightly chargeth should not be left to live in the land. These laws of God did the forenamed godly kings, their judges, rulers, and magistrates most religiously and zealously obey and put in practice, and wherefore Christian princes, 
Com. in Iob. 1. c. v, 16.  judges, etc. ought not with greater care, love, zeal, & religion, do the same under the gospel: no man living shall ever be able with any sensible reason to prove unto us. Wherefore such judges, as are so sharp sighted in the lighter sins of the 2. table, and as it were blind in the disobedience of the first, are (as M. Beza, Danaeus, 
h De sorti. c. 5.  & Bodin 
i Lib. 4. c. 1.  say truly) great contemners of God themselves: & therefore the greater account shall they make. Bodin complaineth in these words: Equidem saepe miratus sum, cur à multis principib. quaestiones institutae, & judices extra ordinem dati, delegatique fierent, in fures, quaestores aerarios, faeneratores, & viarum obsessores, per quos tamen turpissima, 
First treatise ch. 4.  & summè horrenda, impiaque magorum facta manserunt impunita. This lawyer (as you see) wondereth at the custom of some countries, 
M. Beza. come. in Iob. c. 1. v. 16.  where he knoweth the judges and magistrates are very sharp against thieves, robbers, usurers, and such like common sins, but to pass over the most horrible sins of sorcery unpunished. M. Beza also complaineth against this negligence in magistrates, as we have before showed.  
Danaeus saith, that to make laws doth belong & appertain to kings & princes: notwithstanding he wisheth (albeit laws might seem to be wanting) that the honourable judges & magistrates, etc. would punish magicians & sorcerers for sundry other sorts 
i C. 5.  of sin, which they do impiously commit. Bodin numbereth their sins in this order. First they renounce 
k Deut. 13. 5.  God and all true religion. 2. they blaspheme 
l Lev. 14. 14.  & provoke his divine majesty with unspeakable contempt. 3. they believe in the devil, adore him, & 
m Exod. 32. 4, 27.  sacrifice unto him. 4. they offer their children 
n Deut. 18. 10.  unto devils. 5. they swear unto Satan & promise to bring 
o Deut. 13. 5.  as many as they can unto his service & profession. 6. they invocate Satan in their prayers, & swear 
p ler. 5. 7. & 12. 16.  by his name. 7. they commit incestuous adulteries, for Satan telleth them that none can prove a perfect magician or sorcerer, but such a one as is of the father & the daughter, or the mother & the son: whereupon Catullus wrote these verses.  
Nam magus ex matre & gnato gignatur oportet,  
Si vera est Persarum, impia religio.  
The right magician by the son, of mother is begot,  
Saith Persian faith, if that be true, 'tis Satan's bird I wot.  
8. They commit horrible murders 
q Lev. 24. 21. Deut. 19 11, 12.  & kill young infants. 9 all sorcerers for the most part exercise poison, 
r De civ. Dei. 15. in cubos peragere mulierum concubitus etc. hoc negare impudentiae esse videatur.  & to kill with poison is far more heinous than simple murder: for so the law speaketh: gravius est occidere veneno quam ferro: 10. they kill men's cattle, etc. 11. & lastly the witches (as themselves confess) commit abominations & filthiness with their devils when they lie with their husbands: Aug. saith that to deny this is great impudence. These sins here named, every one even the lest deserveth a most exquisite death, as can be devised: for all such sinners are commanded to be stoned to death: which kind of death was a most dreadful death among the jews. And surely it is well known by common experience that all professed sorcerers, etc. are guilty of many most monstrous impieties: & for this cause the law saith simply, Mechasephath, Lo tichieth, let not a witch live: expressing unto us how expedient it is that justice be speedily exercised against these vile kind of men.  
And thus far I thought good to show, how wise and religious magistrates, have, do, and may proceed against the discovery of the most horrible and detestable sins of witchcraft or ●●●ery: not for that I can or would teach any our honourable, wise, & learne● magistrates their duties in this point: but to let the common sort of Christians see, what the law of God commandeth, and what diligence good Magistrates have used in elder times against these evils. Wherefore if we, which profess Christ jesus in this clear Sun shine of the gospel, be found more remiss, cold, & backward in performing these duties to God and his Church: that I may say more, we seem to come to far behind those noble precedents, in the love of 〈◊〉 hatred of sin, and behind (I fear) if we so persist, shall we come ●nto the kingdom efheaven. To conclude therefore, let us all as many as have the place of inferiors in this Christian common wealth, pray mightily unto God, so to illuminate our superiors, the wise and honourable magistrates, our godly learned ministers, with his holy word to know his will: and so to inflame their hearts with his holy spirit, that they may most diligently put the same in practice, as for the discovery, confusion, & extirpation of all sins, so more particularly, & most carefully of these most horrible, dreadful, & detestable sins of witchcraft and sorcery, etc. that so God may be purely worshipped, his saints comforted, his greatest enemies either converted to their good, or confounded with their devils to their endless shame and confusion. So be it.  Unto the King everlasting, immortal, invisible; unto God only wise be honour and glory, for ever and ever. Amen.