THE ANATOMY OF SORCERY. WHEREIN THE WICKED Impiety of Charmers, Enchanters, and such like, is discovered and confuted.  
BY JAMES MASON, Master of Artes.  
Printed at London by JOHN LEGATTE, Printer to the University of Cambridge. 1612.  
And are to be sold in Paul's Churchyard at the sign of the Crown by Simon Waterson.   

To the Reader.  
THou mayest marvel (gentle reader) what hath moooved me (after so many zealous and learned Divines) to take in hand this treatise against sorcery. Wherefore I have thought it good to certify thee (in some measure) of my meaning herein. It was my chance to fall into communication with a notable supporter of those wicked vanities, which are spoken against in this book: who not contented to practise the same himself, went about to persuade others thereunto: and to that end had framed reasons and arguments to uphold his assertion. Which when I heard, and understood, considering that he was a man of place, and some learning, and therefore might prevail the more in this mischievous devise: I determined to search out what authors had written concerning that matter. But finding them all that I could hit upon to be more occupied in making invectives against sorcery in general; then in particular setting down what it was, or wherein it consisted: thereby leaving a dare open to these vain and wicked men to creep out at: by reason the chief grounds were not taken away, whereon they stand. Therefore I resolved to make some treatise of mine own. And because I thought I should have thereby fit occasion, both to answer his arguments, and also to speak of other matters very meet and necessary in this case: I made choice of this text in the Acts of the Apostles: and so much the rather, for that it was a place alleged by the aforesaid party himself: that so I might (as it were,) una fidelia duos parietes dealbare. That is (as we say) stop two gaps with one bush; both answering to the adversaries reasons, and likewise opening the meaning of the said place, to all such simple and true meaning Christians, as should hear or read the same. Howbeit at the first I had no such purpose, as to make it common to all; but only to such of my friends and acquaintance, to whom I meant to commit it, and myself should think good. Notwithstanding, afterward at my aforesaid friends request, who did bear me in hand, that it would be profitable to the Church of God (if it should come abroad into the open view of the world,) at the last▪ I yielded, as thou seest. God grant that it may work that effect which I wish for: the which if I shall perceive, it shall encourage me to employ my studies hereafter, for thy further benefit. In the mean while I commit thee to the tuition of him, who is able to do more than we can wish, or desire. And so I bid thee heartily farewell.  james Mason.  
Act. cap. 19 the 11, 12, 13, 14, 15, and 16. verses. 11. And God wrought no small miracles by the hand of Paul. 12. So that from his body were brought unto the sick, napkins or hand-kerchefes, and the diseases departed from them, and the evil spirits went out of them. 13. Then certain of the vagabond jews, exorcists, took in hand to name over them which had evil spirits, the name of the Lord jesus, saying, we adjure you by jesus whom Paul preacheth. 14. (And there were certain sons of Sceva; a chief priest of the jews, about seven, which did this.) 15. And the evil spirit answered, and said, jesus I acknowledge, and Paul I know: but who are ye? 16. And the man in whom the evil spirit was ran on them, and over came them, and prevailed against them, so that they fled out of that house, naked, and wounded. 
WHen our Saviour Christ jesus was to depart out of this world (as pertaining to his bodily presence) and to ascend up into heaven, he commanded his Apostles to preach the Gospel, promising that he would ratify the same with signs and wonders, as appeareth cap. 16. of Mark. The fulfilling of which promise, as in many other places, so in this chapter it is most notably set down. For whereas before, the spirit of God had showed the preaching of Saint Paul, as also his confutation of the adversaries of the Gospel in disputation; in these words he declareth how God confirmed the same by miracles, especially in the 11. and 12. verses. Then followeth the perverse emulation thereof by the wicked conjurers, in the 13. and 14. verses. And lastly, the effect or punishment of this their practice in the 15. and 16. verses.  
For the first. The miracles which Saint Paul is here said to work, are set down first generally, in the 11. verse, and afterward in the 12. verse, the same is amplified by particulars.  
In the general we must observe two things, viz. The chief efficient cause of miracles, which is God. And the instrumental cause, which in this place is the Apostle Saint Paul.  
But before we enter into the particular discourse of these points, we must consider the coherence of these words, with those which went before: and that is insinuated by this word (and) in greek (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) which is a copulative conjunction, & joineth these words with the former: as if he should have said, that not only the Gospel was preached by the Apostle Saint Paul, but also the same was ratified, and confirmed of God by miracles. And truly if we look throughout the whole book of God, we shall find the working of miracles always annexed unto the word, to give credit and authority thereunto; and to confirm the vocation of those that are setters forth of the same. So the Lord furnished Moses with a most excellent gift of working miracles; but he first appointed him to deliver his will unto Pharaoh, for the bringing of the children of Israel out of Egypt. The like may be said of jehosuah, and Samuel, and also of all the rest of the Prophets in the old Testament, which for brevity sake I omit to name, leaving them to your own consideration, to examine the truth in this case. As for the Apostles, and Disciples of our Lord and Saviour jesus Christ, I think no man will deny, but that they were endued with the gift of working miracles, to this end, that thereby their calling might the better be confirmed, and the Gospel of Christ magnified. Neither can the contrary be proved in any of the holy men of God, which have wrought miracles. And Saint Paul in the first Epistle to the Corinthians, cap. 12. verse 7. saith, that this gift of working miracles is given to profit and edify the Church, and not for any man's private use, as it may be necessarily gathered out of the circumstance of that place. The which if it be so, them most abominable are the dealings of those most cursed blessers, commonly called wise & cunning men, and women, who having no public calling, either ordinary, or extraordinary, whereby to set forth (in any special manner) the Gospel of Christ jesus, do take upon them the working of miracles: nay rather they dishonour God, and discredit his word, arrogating unto themselves, that which is proper unto God, ask oftentimes when any cometh unto them, whether they do believe, that these wizards can do that for them, which they come for: when as we cannot read in the whole Scripture, of any of the Prophets, or Apostles, or any other holy men, which ever required the like at any man's hand. Indeed our Saviour jesus Christ did so, but he was the eternal God, in whom we ought to believe, and to put our whole trust and confidence only; and not in any child of man, whose breath is in his nosthrels, as saith the Prophet Esay, cap. 2. vers. 22. for vain is the help of man, when as he cannot think a good thought of himself. 2. Cor. cap. 3. vers. 5. much less perform any good action. Wherefore Saint james in the 4. chapter of his Epistle, inveigheth mightily against those, which do presume to affirm peremptorily, that they will do any thing, when as they know not whether they shall live till the morrow. Wherefore we ought to say, if the Lord will, and if we live, we will do this or that. But now (saith he) ye rejoice in your boastings: all such rejoicing is evil; and therefore the Lord, by the Prophet jeremy saith, Cursed be the man that trusteth in man, jerem. cap. 17. vers. 5. Then cursed are these wizards, which would have others to believe, and trust in them: for in God we live, move, and have our being, Act. cap. 17. v. 28. and he is the only worker of miracles, as it followeth in the next words.  
God wrought] It is not said that (Paul wrought) but that (God wrought.) This thing Nichodemus seemeth very well to have understood, when he saith. joh. c. 3. v. 2. that he knew that Christ jesus was a teacher come from God, because that no man could do such miracles, except God were with him; as though no man of himself, or by any other means, but only by the power of God alone working in him, could effect such miraculous works. And our Saviour Christ doth insinuate as much in the 10. chapter of Saint john's Gospel, verse 38. saying: If ye believe not me, yet believe the works, that ye may know and believe that the father is in me, and I in him. As if he should have said: If I do not such works, as are far above the reach of any mortal man to do, then believe me not: but if I do, then think that God, which is the only worker of all such miracles, is the Author of those which ye see done by me. Wherefore the Apostle Saint Peter (after that he with S. john, had healed the cripple which was borne lame) lest the people should attribute the said work of healing to their power, or godliness, telleth them, that it was done only in the name, and by the power of jesus Christ, Act. cap. 3. So he telleth Aneas, who had kept his bed (by reason of a palsy) the space of eight years, that jesus Christ had made him whole; and not he: and therefore biddeth him to arise and make his bed, Act. cap. 3. vers. 33, 34. There are many other places of scripture, which enforce the truth of this matter, but the case is so clear, that I will stand no longer upon it, but will pass over to that which followeth.  
No small miracles] That is great miracles: and it is an usual kind of speech in many languages. The words in greek do signify no common or ordinary powers, because that thereby the power of God is showed, after an unwonted sort: which power (being supernatural) albeit it belongeth, and is proper to God alone, yet he doth otherwhiles exercise the same by his creatures: as it is said hear.  
By the hands of Paul] that is by the ministry of Paul, for so the words do signify in this place. And it is an usual phrase in the scripture, as Act. cap. 5. vers. 12. it is said, that by the hands of the Apostles, were many signs and wonders showed among the people. So Act. cap. 14. vers. 3. also. And it seemeth to be a metaphor borrowed from the common course, & accustomed dealings of masters with their scholars, especially of those which begin to learn to write, whose hands (the master ruling) although the scholar holdeth the pen in his hand, yet the master maketh the letter. The like case is theirs, which do work miracles: for God is the only worker of them, howsoever it pleaseth him to use those men as instruments in effecting of the same, for his greater glory, both in himself, as the chief efficient cause, and also in his instruments, to the further confirmation of their calling, and of the truth of his word. And to that end, in the 4. chap. vers. 29, & 30. of the Acts, the Apostles Saint Peter, & Saint john, do pray unto God, that he would stretch forth his hand, to work miracles by them, in these words: Grant unto thy servants with all boldness, to speak thy word, so that thou stretch forth thine hand, that healing, and signs, and wonders may be done, by the name of thy holy son jesus. By which prayer it appeareth, that God doth not bestow the gift of working miracles, for any man whatsoever, to use at his own pleasure, or after what manner he thinketh good: but so as that God may have always one end of the staff (as they say) in his own hand, to use, or not to use, as he knoweth most convenient; both for his own glory, and for the good of those, for whose sake secondarily, those miracles are wrought. For we use rather to give thanks, then to pray for that which we have already received: except it be for the continuance of it. And that this is true, it is manifest by 1. Cor. 12. where S. Paul reciting the spiritual gifts of the H. G. bestowed upon the Church at that time, for the edification of the same: reckoning the gift of working miracles for one: in the end he concludeth, that all these things worketh even the self same spirit, distributing to every man severally, even as he wil If as God will, than not as man will: neither in regard of the circumstance of time, & place, nor yet in manner of working. And to speak generally of the time, it is more than probable, that miracles are now ceased: so saith S. Chrysostome about 1200 years since, upon the 17. chapter of Matthew, vers. 20. in these words: Cúm hody ista (viz. miracula) in ecclesia non fiant, an propterea dicemus Christianos destitui fide? avertat deus, ut de populo deitam male sentiamus. Adest fides iustificans, sed ea quae miraculorum dicitur, iam desijt: which is thus much in english: Because that now at this day these things (to wit miracles) are not wrought in the Church; shall we therefore say, that Christians are altogether without faith? God forbid, that we should think so badly of God his people. For they have justifying faith, but that which they call the faith of miracles, is already ceased. For seeing that the end of working miracles was to confirm the word, as Saint Paul saith, 1. Cor. cap. 14. vers. 22. of the miraculous gift of languages; that it was a token to them that believe not, and not to them that believe, to prepare and move their minds to the embracing of the Gospel: which Gospel, being now a great while since sufficiently proved, and the truth thereof established by miracles, what needeth the continuance of the said gift amongst us? And that the gift of working miracles, was but for a certain time, at the beginning only, bestowed upon his Church, as divers other spiritual gifts were, which are rehearsed in the 12. chap. of the 1. Epist. Cor. it is very manifest: because that all the rest of miraculous gifts there recited are ceased, & out of use at this present. Wherefore the wizards of these our days, howsoever they colour their legerdemain in this behalf; yet they are far from the true practice of working miracles, given and accepted of God: by reason that the use thereof is ceased with the end, for which it was given, and ordained. Neither are we to think that the hand of the Lord is shortened thereby, no more than it was, when Manna ceased among the Israelites. But the Lord knoweth, and doth always, that which is most convenient, and profitable, both for his own glory, and for our eternal comfort. Yea, by his providence he so moderateth the particular actions of all those, upon whom he bestoweth this grace of working miracles; that they do nothing in this behalf, but only as he doth direct, and assign them. So Moses did his miracles always at God his appointment: and the disciples of our Saviour jesus Christ, could not heal the lunatic child, in the 17. chap. of Saint Matthew. Howbeit at other times they did greater wonders. And the Prophet Nathan in the second book of Samuel, cap. 7. because he was not first directed by God, failed in giving counsel unto David, to build the temple. Neither may we think, that it hath been otherwise in this case with any other of the servants of God. For albeit it be not expressed always in the scripture; yet it is out of doubt, that were inwardly led by the spirit of God, to do every particular miracle, that they wrought: even as the disciples of our Saviour Christ were, what they should speak in the 10. chapter of Matth. where our Saviour Christ saith unto them: Take no thought how or what ye shall speak: for it shall be given you in that hour, what ye shall say: for it is not ye that speak, but the spirit of your father which speaketh in you. Wherefore our Saviour Christ in the 9 chapter of the Gospel after Saint Luke, findeth fault with his disciples, because they would have had fire to come down from heaven upon the Samaritans, as Elias did procure to fall upon the two fifties of men, and their leaders, in the 2. book of the Kings, cap. 1. saying, that they knew not of what spirit they were: as though he should have said: If that ye did know, and consider (as the truth is) that Elias was moved by the spirit of God, to execute his judgement upon those men: and that ye are only led by your desire of revenge, ye would never have motioned this matter; for now ye ask ye wot not what. But those that are counted cunning men amongst us, do at no time look for God his direction: but for the opposition, and conjunction of the planets, with a sort of other vain and wicked observations, fitter for heathen men, them for those that bear the names of Christians: which God hath flatly forbidden in the 18. chapter of Deuteronomy: and Leviticus, cap. 19 vers. 26. and by the Prophet jeremy he saith, cap. 10. Learn not the way of the heathen, and be not afraid for the signs of heaven, though the heathen be afraid of such, for the customs of the people are vain. For the right use of the stars, and the motions thereof, is set down by God himself, in the 1. cap. of Gen. vers. 14, and 15. in these words. And God said, let there be lights in the firmament of heaven, to separate the day from the might, and let them be for signs, and for seasons, and for days, and years, and let them be for lights in the firmament of heaven, to give light upon the earth. The like impiety is to be found in these men; when they appoint, and set down unto themselves, and their disciples in what place, such and such wonders are to be wrought. As though the power of God were tied to one place more than unto another. Wherein they are like the Aramites in the 20. cap. of the 1. book of the King. when they say, that the God of Israel is God of the mountains, and not of the valleys: and therefore the Lord slew them with the edge of the sword.  
Furthermore for every particular miracle God directeth (if it be done as it should be) the means, and manner how it should be wrought: either outwardly, by his word: or inwardly by his spirit. Thus the Lord when he did send Moses to work miracles before Pharaoh. Exod. the 7, 8, and 9 chapters. He instructeth, and telleth him, after what manner he should do them: So when he led the children of Israel over Iorden, by the hand of jehosuah: cap. 3. he biddeth him to command the priests, that did bear the Ark of the covenant, that when they came to the brink of the waters of Iorden they should stand still in Iorden: whereby the people went over that river dry. In like manner in the 6. cap. of the book of jehosuah the Lord declareth unto jehosuah what he will have done, that the walls of the city of jericho might fall down before the children of Israel: the which being once done, the wall sell flat down; so the people went up into the city, every man strait before him: And they took the city. So in the 1. book of the Kings. cap. 13. assoon as the man of God had uttered the word of the Lord against the altar, it clave asunder, and the ashes fell out. But in the 2. book of the King. cap. 4. because that Elisha did presume of himself, without the Lord his direction, to devise a course to raise the woman's child being dead to life again, by laying the staff upon the child's face, by the hand of Gehazi his servant: therefore it took no effect. Neither ought we to imagine by this, that God is tied to these, or any other means of like sort. For he doth the self same, sometimes by one means, sometimes by another, as in the 4. cap. of Exod. vers. 9 he biddeth Moses to power the water of the river upon the dry ground only, and it should be turned into blood, and in the 7. cap. of Exod. vers. 17. he commandeth him to stretch out his hand with the rod in it, over the waters, & they should be blood, yea God doth bring to pass contrary things, by one and the self same means, as in the 14. cap. of Exod. the sea is both made dry for the Israelites to go over: and the waters return again to cover the Egyptians, when Moses stretcheth forth his hand over the same as before. Nay seeing the Lord is omnipotent, he can do what he will, as well without, as with means: but that it pleaseth him to exercise his children, to attend upon his ordinances: and not to feign unto themselves devices of their own brain, which the Lord alloweth not: as do the cunning men, and women in these our days: thinking thereby to work those wonders which they desire. The which, although the Lord permitteth the devil to bring to pass for them, yet is it not therefore a necessary consequent, that God is the author or allower of this their work; for God doth it otherwhiles to try them, as he saith in the 13. cap. of Deuteronomy. So the sorcerers of Egypt in the 7. cap. of Exod. did bring to pass some things by their enchantments; as did Moses and Aaron, by the finger of God, whereby the heart of Pharaoh was hardened.  
And if it be so (will some say) how shall we discern the servants of God, from the servants of the devil in this behalf?  
To these I answer; that albeit it be not very easy, (especially to the children of disobedience) as the spirit of God by Saint Paul, 2. Thess. cap. 2. speaking of Antichrist, the man of sin saith: that his coming is by the working of Satan, with all power and signs, and lying wonders, and in all deceiveableness of unrighteousness, among them that perish, because they did not receive the love of the truth, that they might be saved. And therefore God shall send them strong delusions, that they should believe lies that all they might be damned, which believed not the truth, but had pleasure in unrighteousness. And our Saviour Christ in the 24. cap. of the Gospel after Saint Matthew saith: that there shall arise false Christ's, and false prophets, and shall show great signs, and wonders, so that (if it were possible) they should deceive the very elect. Yet they may be discerned by three especial means, and notes. viz. First by their vocation & calling. Secondly by their manner of working: And thirdly, by the end and intent of their working. As for the first it is evident, that in the primitive Church the gift and grace of miracles working, was annexed unto the Ecclesiastical function: as it appeareth in the 12. cap. of the 1. epist. Cor. vers. 28. where Saint Paul saith, that God hath ordained in the Church, first Apostles, secondly Prophets, thirdly teachers, than doers of miracles, after that the gifts of healing, helpers▪ governors, diverse tongues. And therefore the Papists, lest they should seem any thing to be inferior unto the primitive Church, have (like apes) appointed (Exorcistae) (as they term them) for one of their ecclesiastical orders, albeit in vain, they having not their inward calling from God: Who at the first planting of his Gospel, did bestow this grace upon his Church, that whereas the only preaching of the word took little or none effect, yet by those miracles, which they see done in the Church, they might be converted and acknowledge the truth. Thus the Lord, when he sent Moses unto the children of Israel to tell them, that by his hand God would deliver them out of their bondage in Egypt, because that Moses seemed to doubt lest they would not believe: Therefore the Lord appointed him to work miracles before them: at the sight whereof they believed. Exod. cap. 4. And Sergius Paulus in the 13. cap. of the Acts of the Apostles, when he did see the miraculous striking of Elimas the sorcerer blind, is said to believe, and to be astonished at the doctrine of the Lord. So also the jailor in the 16. cap. of the Acts. was converted to the faith, when he saw the miracle wrought in the prison: where whilst Paul and Silas prayed, and sung psalms in the night, suddenly there was a great earthquake, so that the foundation of the prison was shaken: and by and by all the prison doors opened, and every man's bonds were loosed. And the ruler in the 4. cap. of the Gospel after Saint john, with all his household believed in our Saviour jesus Christ, when he had seen the miracle which he had done in healing of his son. To these I may add that which Saint Paul saith in the 14. cap. of the 1. epist. Cor. vers. 22. where affirming the miraculous gift of languages to be a sign unto those that believe not, seemeth to insinuate the like end and effect of other miracles. And experience doth approve the same: For since the time of Constantine the great, that the Christian religion hath been publicly professed, and by godly Emperors maintained, the gift of miracles hath ceased. Many more proofs might be alleged to this purpose: but because this matter hath been handled before in a fitter (as I take it) and a more convenient place, I will therefore pass it over, and return to the point which I had in hand, against the which it may be objected, that Tertullian in his books, de Idololatria, and de Corona militis. seemeth to affirm: that merchants and soldiers did miracles in his time: and therefore this gift is not always annexed to the Ecclesiastical function. To this it may be answered: That although their outward vocation seemed to be mere laic (as they term it) yet were they inwardly and extraordinarily called of God, to the working of miracles: to the which no doubt was joined the preachin; of the Gospel, either by themselves, or else some other of the clergy. So Saint Paul albeit a most excellent. Apostle, and preacher of the Gospel in the Church of God, is said to be a Tentmaker, and wrought of the same trade for his living, as it is set down in the 18. cap. of the Acts. vers. 3. so that a mechanical trade, or any other honest and lawful profession of traffic in merchandise, or warfare, doth not exclude them altogether from being of the clergy. But as for our cunning men (as we term them) what ecclesiastical function have they? or how doth their profession belong thereunto? Seeing that for ordinary callings, we have none such in our Churches: except (as I said) it be among the Papists, wherein how ridiculous they are, who seeth not, which is not wilfully blinded. And that they have no such like extraordinary calling, it appeareth plainly, both by reason, and experience. For as our Saviour Christ in the 4. chapter of S. Mark, vers. 21. and Saint Luke the 8. cap. vers. 16. saith, that a candle is not lighted to be put under a bushel, or under the table: but on a candlestick that they that enter in may see the light: so these men, if they had an effectual calling from God, they could not but in some measure exercise the same, to the glory of God, and the good of his Church. As the prophet jeremy, when as he saw little or no profit of his labours, in so much that he was even smitten, and cast into prison for preaching of the word: yet he could not forbear, but saith, that the word of God was in his heart as a burning fire, shut up in his bones: So that he was weary with forbearing, and could not stay. jeremy the 20. cap. vers. the 9 But these men, of whom I speak, are much unlike to the prophet jeremy. For they are either so ignorant in the word of God, and Christian religion, that they know not the truth thereof, and therefore how should they give testimony unto the same by the working of miracles: Or else their life is so lewd and vain, that their witness would rather give offence, than any wise confirm the truth of the word preached. But to leave this, and come to the next note or mark, whereby we may descry the working of miracles whether it be of God or not. Let us first consider the nature and difference of miracles. A miracle may be defined a rare and unwonted thing, or work, which either is, or seemeth impossible to be wrought by any natural force, or means, and thereby moveth admiration. Hence we may gather two kinds of miracles: Namely, right and true miracles: and false or feigned miracles. The true miracles are those, which cannot possibly be done by any natural means, or creature, but only by divine virtue, and power, and these are of two sorts. For some are so, of, and by themselves: as was the feeding of the children of Israel with Manna in the wilderness in the 16. cap. of Exod, vers. 36. The staying of the sun in the time of jehosuah, cap. 10. vers. 12. The raising of the dead: Yea and the healing of diseases, that by no natural means of any creature can be cured, and a great many more, such like set down in the scripture: the which cannot be wrought but only by the finger of God: and therefore not by any devilish means or sorcery: Albeit the devil may sometimes counterfeit the same. Yet his legerdemain is here sooner espied, then in any other kind of miracles, by reason that he wanteth the ground of natural causes to support it. The second sort of right and true miracles, are those which are so only in regard of their manner of working, being not effected by, nor proceeding from any natural cause, but from the power of God. As the curing of diseases, with the only shadow of Peter, Act. cap. 5. (if the said diseases were otherwise curable) although hardly by natural means. And in this chap. ver. 12. with the napkins and partletes of Saint Paul. As also the rain and clouds of Elias in the first book of the King. cap. 18. And the thunder of Samuel, 1. Sam. cap. 12. In this sort of miracles the devil doth often intermeddle; his ministers the sorcerers using otherwhiles the same outward means, which the servants of God have used in such like cases: and the devil under this veil worketh the effect intended, by natural means: as many sorcerers in these our days do send clothes unto their patients, the which being done, the devil doth secretly infuse some natural remedy, whereby the malady, wherewith they are greieved, is cured. And when things are thus wrought, they are not true, but false miracles, for right and true miracles (as I said before) are those which are effected by the divine power of God only: of which sort were all those which were done by the Prophets, Apostles, and our Saviour Christ himself, and his disciples. For the grace of working miracles is a spiritual gift and not a natural, as it is set down in the 12. cap. of the 1. epist. Cor. And therefore the means of the said working, must needs be supernatural, being wrought by the same spirit who is the author, and distributer of the said gift. For even as the Lord God hath created heaven and earth, so hath he given to every thing therein, in the creation a several nature, virtue, and property, to be wrought, or to work this or that effect (if it be rightly used and applied) the which it is not possible for any creature in the world to alter, or change, but only for the creator, who made all things of nought at the first, as the Psalmist saith. He set the earth upon her foundations, that it never should move. Psal. 104. Wherefore neither man, angel, nor devil can do any thing, but only by natural means; for they cannot create any thing of nothing, for that is proper to God alone: and therefore they of themselves can do no true and right miracles; but as God himself by his divine power, doth supernaturally work the said miracles by them. But they may work false and counterfeit miracles. Which are those, which either are not the thing that they seem to be; or else if they be so, yet are they wrought by natural means, albeit to us unknown. For the devil doth often times deceive and delude the senses, so that things do show to be other, and otherwise, than they are indeed; as it cometh to pass in night spells (as they term them) when as it seemeth that a wall, or some great water, is objected and set against the party that is within the circle of the said spell, that he cannot pass forth. Which is nothing else but a mere delusion of Satan: For let them go backward and they may pass the circle without any such let: with many other such like. Howbeit sometimes he exhibiteth the thing itself, which in show appeareth, as was the fire which consumed jobs sheep, and his servants, job. 1. cap. And this he doth by diverse and sundry ways, and means: but especially by three. The first is by applying the efficient, or working cause unto the matter whereof they know any thing (which they intent) may be effected. And so it is thought, that Pharaohs sorcerers made the frogs before him, Exod. 8. The like whereof we may see by daily experience amongst us: when as by the blowing of flies upon flesh, there arise worms, or maggotes. And by this means partly they both bring diseases upon men, and likewise sometimes cure them by applying, or infusing secretly, either inwardly or outwardly to the body, things that may hurt or heal the same. Secondly, by the stirring and moving of things: as in the air, when he raiseth winds and lightnings: as job. cap. 1. vers. 19 and when he maketh any to be carried aloft in the same. In the waters when he causeth inundations. In the body of man, or beast, when he moveth the spirits or humours, whereby divers and sundry diseases are engendered, the which it were long here to recite. Thirdly, whereas the devil of himself is an invisible spirit, he taketh often upon him the shape of other creatures: whereby & wherein he appeareth unto men after divers sorts: sometimes in insensible things: as he gave his oracles in old times, otherwhiles out of images set in the temples of the heathen gods: as also it is reported, that he did out of an oak in a wood near to the city Dodona. Sometimes in sensible creatures, as he did deceive our Grandmother Eve by, & in the serpent. Sometime in reasonable creatures, as in man; whereof there are many examples in the new testament, of those whose bodies he had possessed: and in our time also the like hath been seen and observed: as Fernelius in the 16. chapter of his second book de abditis rerum causis, recordeth a history, whereof himself was (as it seemeth) an eye-witness: Of one which was possessed with a devil, who being a young man of good place and calling, and being grievously pained (as it is there set down) did send for divers Physicians: who having used their best skill to cure the said malady, did notwithstanding all their labour, and cunning, nothing prevail. In the end (about some three months after) it was found out, that he was possessed with a spirit; as well by other things, as also, and that especially by speaking of greek and latin: whereas the party diseased was utterly ignorant of the greek tongue; wherefore after that the fit was somewhat slaked, he confessed that he had uttered those speeches against his will: and to conclude, after these ways, and means, and such like; the devil doth work counterfeit miracles (as I have said,) to the which he is apt and able rather than man, both in regard of his nature in his first creation: and also in regard of his long experience since. For being a spirit, he easily doth pierce into that which a solid substance cannot: and also being void of that burden of the flesh, wherewith man is clogged, and pressed down, he is able to move himself as well upward, as downward, or sidewaies; and that with such speed as it passeth man's capacity to conceive of it. Thus he sometimes stirreth up winds, and lightnings in the air, as job. cap. 1. from whence also he espieth what is done, or to be done upon the earth beneath: sometimes raising earthquakes, and fire, and vapours out of the earth: sometimes passing from place to place, as occasion serveth, to mark, to see, or to do, that which is most fitting for his own turn, as the Apostle Saint Peter saith, 1. Epist. cap. 5. vers. 8 that he goeth about like a roaring lion, seeking whom he may devour. And further, at the first being made an angel of God, even by nature he surpasseth man far, as well in understanding and knowledge, as also in power and dexterity, to put their knowledge in practice. All which are much confirmed and augmented by his daily experience, the which he hath had from the creation of the world, the which is granted to no mortal man; and therefore he is rightly called the old serpent in the Apocal. cap. 12. vers. 9 And albeit he be fallen from his former integrity, by reason of his transgression, yet his natural powers and faculties are not utterly taken away, but only corrupted: being now prone to all kind of mischief, and naughtiness. For whereas God almighty at the first, framed him a most excellent creature, furnished with most admirable gifts as the other angels, to the obedience of his will: now he is become an enemy both to God, and man: turning his wit and knowledge, into cunning, and deceit: and his strength and such like qualities, to the working of sin and iniquity: even to the overthrow of all virtue and goodness: but that the Lord hath put a bridle in his mouth: so that he can go no further than God will permit him, no not in natural causes, as it is manifest in the book of job, c. 1. & 2. where it is set down, that he could not touch jobs goods without especial licence: and when he had done that, he could proceed no further without a new commission to touch his body: yet he opposeth himself (as much as in him lieth) against God, erecting to himself by tyranny a kingdom of his own, withdrawing by all means possible, mankind from the obedience of the almighty, to serve him. And to bring this matter the easier to pass (as near as he can) he will notwithstanding imitate God in these actions, thereby to set a better gloss upon his bad dealings. In so much that as the Lord hath given a law unto his subjects, namely his word, wherein is set down, both how himself will be worshipped, and also they should deal amongst themselves. Even so the devil giveth rules of instruction to his liege people, which have given as it were their names unto him to serve him; I mean the magicians, witches, sorcerers, enchanters, and such like; how they should use themselves towards him, both in regard of his own person, and also how they should do mischief, and work counterfeit miracles, and vain tricks of legerdemain amongst themselves, and other men. Howbeit nothing is brought to pass indeed by these means: but the devil himself, under the colour thereof, to wit of certain set forms of words, or characters, of what form or fashion soever they be, whether circular, angular, crosswise, or in the figure of man, beast, or any other thing which is used in magic. The devil (I say) under the colour of these, and such like, doth work those effects, which by his ministers are intended. For what can words of themselves do, but only signify: neither can characters do or effect any thing, but only represent. For if they do any thing, it must be either of their own nature; or else by God his institution above, and beyond nature. But not of their own nature, seeing that the means and matter only of words at the beginning were made, when as God created all things, and gave unto them their natural properties: and words were devised by man afterward; for otherwise they would be the self same among all nations; which we see is false: and this seemeth true, and approved by the second chapter of Genesis, the 19 and 20. verses, where it is said, that the Lord God form of the earth, every beast of the field, and every foul of the heaven: and brought them unto the man, to see how he world call them: for howsoever the man named the living creature, so was the name thereof: the man therefore gave names, unto all cattle, and to the foul of heaven, and to every beast of the field. And as for characters, they (as every man may see) are not things natural, but artificially made, and form (as we say) according as it pleaseth the painter. And as for this prerogative of words by God his institution: beside that there can no warrant out of the scripture be brought to approve it: so it seemeth confutable by the 13. v. of this present chap. where the Exorcists are said to use the same words in effect, which the Apostles had used in the like cases, and brought nothing to pass; which could not have been, if the Lord had appointed and given such virtue to the words alone, to work such supernatural effects. But to leave this, and to return to our former purpose. In the 18. cap. of Deuteronomy, vers. 20. it is thus set down: The Prophet that shall presume to speak a word in my name, which I have not commanded him to speak; or that speaketh in the name of other Gods, even the same Prophet shall die. The which place, although it may seem by the words, to be understood of the Prophets, or preachers of the word only; yet it may also be understood of workers of miracles: in as much as they (for the most part) were the workers of miracles: and therefore in the 13. cap. vers. 1. & 2. of this book, they are mentioned together, in these words: If there arise among you a Prophet, or a dreamer of dreams, & give thee asigne, or a wonder, etc. Yea even prophesying itself is a supernatural work, and a miracle: and further, the circumstance of this 18. chapter of Deuteronomy, from the 9 verse, doth insinuate the same sense. For after that the Lord by the hand of Moses, had given the Israelites in charge, that when they came into the promised land of Canaan, they should not seek to sorcerers, witches, enchanters, necromancers, and such like; he telleth them that he would raise them up Prophets, which should supply all those wants, whereof they sought to be relieved by the aforesaid devilish practisers (so far forth as God should see it needful) and therefore there should be no reason, why they should use to go unto such: but rather to use God his ordinary means, which he hath allowed in his word, and sanctified. And lest any of the aforesaid magicians, or any other being not lawfully called, should intrude himself into this function, therefore he threateneth them, that they should be slain, whether they pretended the name of the true God for this their practice, or used the name of any other false god, to bring their purposes about. In which place we may note two especial means in general to be set down, whereby the Prophets did prophesy, and work wonders among the people. The one is in the name of (other) that is (strange) or (false) gods: which is, when they do it in the name, and as it were, by the means of any thing, or creature, but only of God almighty. For seeing there is but one God alone, which is the true God, and creator of all things, and from whom every good gift proceedeth, and every miracle is wrought (as I have proved before) it followeth of necessity, that whosoever worketh any wonder in the name, or by the means of any thing in the world, but only of him, and by the means that himself hath appointed, and allowed, maketh thereof a god, and in the room of the true jehovah, placeth the creature. And of this sort are all they which work by the name of any, either angel, devil, saints, or men deceased, or any other creature, or by any other words devised by man, or Satan, whether it be in regard of the words themselves alone, or in regard of the manner: as whether they be pronounced, or written, or how often this is to be done: or in respect of the order, or any other circumstance of time, or place, or such like. The which also may be said of figures, or characters, of what form, or fashion soever they be. All these means are simply evil, and against the first commandment (Thou shalt have no other gods but me) and therefore abominable, and by no means to be used. The other means of working miracles, is in the name of the only true God. That is, when they use any, or all the names of the holy Trinity: or the means set down in the word, and exercised by the Prophets and Apostles: as is prayer, and fasting and such like. They which do use the name of God, as it consisteth of letters and syllables in these cases, whether pronounced with the mouth, or written, do exceedingly abuse, and blaspheme the name of God against the third commandment. Thou shalt not take the name of the Lord thy God in vain, using it unto another end, than he hath ordained it. For God hath not appointed his name for men to work wonders by it, but that thereby he might be known, and glorified. For whereas God in himself is incomprehensible by the wisdom of man, it hath pleased him to manifest himself by certain names, which do in some measure express his nature unto us, so far forth as the weakness of our capacity can bear: and as God thinketh it to be most meet, & convenient both for his own glory, & the good of his people, as he saith unto the Israelites in Exod. 6. 2. that the appeared unto Abraham, Isaac and jacob, by the name of God almighty: but (saith he) by my name jehovah, was I not known unto them. As for those which do use certain set forms of prayers, and other means used by the holy men of God in working miracles: albeit at the first it may seem to be very lawful, and good, yet if they have not an especial gift, and calling from God to work the same, their practice is to be suspected. Nay it is most unlawful and wicked, and a sin against the third commandment. In that the means aforesaid are vainly used, when as God hath given no such virtue unto those words alone: neither have they any commission from him, to work miracles by his authority or power: for although our Saviour Christ in the 17. cap. of Matth. vers. 21. and Mark. cap. 9 vers. 29. seemeth to insinuate, that some miracles are not wrought without prayer and fasting; (speaking of the casting out of devils) yet it followeth not, that God hath granted such force and virtue unto the words in prayer, or to the action of fasting, of themselves to work miracles, howsoever they be used; for our Saviour Christ doth there speak unto his disciples, upon whom he had bestowed the grace of working miracles before: and yet nevertheless, he will have them to use hearty prayer in this business, that thereby they may acknowledge God almighty, to be as well the continuer, as the first author and giver of all such graces: and that they might altogether depend upon him, for his continual assistance with the same. Wherefore here we must have regard unto the first note of difference, between the servants of God, and the servants of Satan before set down: namely, their calling.  
But because that wolves do often times enter into the sheepfold in sheeps clothing, neither hath every one of the Church of God the gift of working miracles (albeit an Ecclesiastical person) as it is plain by the 12. cap. of the 1. epist. Cor. vers. 29. and 30. therefore we must mark and consider the third note of difference. Which is to what end and intent, they do work miracles. And this note or mark may be gathered out of the 13. cap. of Deut. where the Lord saith thus; if there arise up among you a prophet, or a dreamer of dreams, and give thee a sign, or a wonder, and that sign, or wonder which he hath foretold, come to pass, saying, let us go after other gods, which thou hast not known, and worship them hearken not thou to the words of that prophet, or dreamer of dreams: for the Lord your God, trieth you, to know whether you love the Lord your God with all your heart▪ and with all your soul, follow the Lord your God, and fear him, and keep his commandments, and give ear unto his voice, and worship him, and cleave unto him. By which words it appeareth, that whosoever he be, that worketh miracles, and doth not thereby seek the glory of the only true God, but rather his own gain, praise, or commendation: Or doth it for any other sinister respect: we are not to go, nor to hearken unto him: for he doth not the Lords message, but his own: Neither is he sent of God, but usurpeth the authority of himself, or is Satan's minister herein. The which the Lord sometime doth suffer to be done, to try what is in the heart of his people: whether in love they will cleave unto him, and keep his commandments which he hath set down in his word, for confirmation whereof he hath wrought so many, and so wonderful miracles. And indeed the gift of working miracles, as also other such like graces, wherewith the Lord doth endue, and adorn his Church, and the ministers of the same: is in a manner bestowed upon it to this end, that his elect children being in mind, and conscience assured, settled, and grounded in the truth of God's word; may grow, and increase together, more and more, in the faithful and zealous practice thereof, in all godly and honest conversation, to the glory of God and their own salvation. This is proved to be true by the 12. cap. 1. epist. Cor. where Saint Paul recounting the spiritual gifts of God bestowed upon his Church in these words saying, that to one is given by the spirit the utterance of wisdom, to another is given, the utterance of knowledge by the same spirit: to another faith by the same spirit: to another the gift of healing by the same spirit: to another power to do miracles: to another prophesying: to another judgement to discern spirits: to another diverse tongues: to another the interpretation of tongues: saying in the seventh verse going before in the same chapter, that all and every one of these gifts is given to profit withal. But whom, not himself alone, to whom any of the aforesaid spiritual graces is given: but the Church of God: and therefore the Apostle making a comparison afterward in this same chapter betwixt the natural body of man, and the Church, which is the mystical body of Christ, seemeth thus to reason viz. Even as there are many members in man's body, yet none of them is for himself alone, but each of them is careful to procure the health, and welfare of the whole body: so in the Church of God, every member thereof, aught to use those gifts, and graces aforesaid, and such like; not to their own gain, commodity, or glory: but to the good of their fellow-members, and of the whole Church. And that in spiritual matters, pertaining to the true knowledge, and service of God, and eternal salvation in Christ jesus: and not in temporal and worldly things; but so far forth, and to that end, that thereby they may the better be enabled to go forward in their spiritual course until they come to the end thereof, which is the salvation of their souls. For as the gift of working miracles, and the other gifts aforesaid are spiritual: so the object, and end of the same is spiritual: namely, the edification, and building up of the Church, as it is the mystical body of Christ jesus, whereof himself is the head; as it is plain▪ by the 4. cap. of the epist. of Saint Paul to the Ephesians, where the Apostle speaking of the aforesaid spiritual gifts (although he rehearseth not all) saith that they were given, for the gathering together of the Saints, for the work of the ministry, and for the edification of the body of Christ (until we all meet together in the unity of faith and knowledge of the some of God) unto a perfect man, unto the measure of the age of the fullness of Christ, that we henceforth be no more children, wavering and carried about with every wind of doctrine, by the deceit of men and with craftiness, whereby they lay in wait to deceive: but let us follow the truth in love, and in all things grow up into him, which is our head, even Christ. And therefore Saint Paul continuing his speech concerning the spiritual gifts begun, & set down 1. Cor. 12. hath these words unto them in the 14. c. of the same Epistle. Seeing that ye covet spiritual gifts, seek that ye may excel to the edifying of the Church. As if he should have said. If so be that ye be so desirous to excel others, in the extraordinary gifts of the spirit: see that ye may go beyond others in the right use of the same, which is the edification of god's church. Wherefore they which make not this use of the aforesaid spiritual gifts, and namely of working of miracles (which is the chief thing which we stand upon at this time) do most mightily abuse the same: Nay rather (which is more probable) they have not this gift given and inspired into them by the spirit of God, but they are the devils servants, and ministers herein: by whose means and aid, they may be thought to effect those wonders. For even judas Iscariot, albeit otherwise a most wicked person, and one that afterward betrayed his master: Yet when he had received of our Saviour Christ the gift of working miracles, he preached the Gospel of the kingdom, as did the other Apostles. For whomsoever the Lord doth furnish with such extraordinary spiritual gifts, he will have them (will they nill they) to use them to that end which he hath appointed. And as Saint Paul saith in the 1. epist. Cor. cap. 9 vers. 16. and 17. If I preach the Gospel, I have not wherein to boast, for necessity is laid upon me. Woe be to me therefore, if I preach not the Gospel: for if I do it willingly, I have a reward, but if I do it against my will, the dispensation is committed unto me. So when the Lord had made jonas his prophet to go unto Ninive, to tell them what he had determined concerning their destruction, although jonas was very unwilling to do it, in so much that he fled another way, only that he might eschew the performance of that message: Yet God drew him back again, as it were through the midst of the sea, and constrained him to fulfil his commandment herein. And Balaam howsoever before, and at other times he may seem to have been a sorcerer, and to work by enchantment, for his own estimation and profit: Nevertheless when it pleased God to make him his minister, and had inspired him with the gift of prophecy, to pronounce his blessing concerning the children of Israel, albeit he laboured by all means possible to the contrary, being thereunto moved with the desire of wealth, and preferment promised to him by king Balack, as it is in the 22. cap. and 23. cap. of the book of Numbers. Notwithstanding at the last he was forced to yield to god's determination in blessing the Israelites, whom before he endeavoured to curse. Numbers, cap. 24. Now they which are only Satan's instruments in working wonders, have no purpose at all, to glorify god in obeiing of his precepts, and in preaching of his word to the edifying of his Church. For as Satan the adversary both to God, and man, is the author of these miracles, so will he have his ministers, to direct their actions accordingly. Neither doth the Lord enforce them, to make that use of their faculty of working miracles, which he appointeth to all those that are wrought by his spirit: because they have neither received the gift from him, nor yet any commandment to do any such thing. But they are led of themselves, and of their master whom they serve, to aim in all their practices at other ends, and work for other worldly, and devilish respects. As the sorcerers of Egypt wrought miracles, only that thereby they might disgrace Moses the servant of God, and discredit his office, and authority. So Bariesu the sorcerer in the 13. cap. of the Act. of the Apostles endeavoured what he could to turn away Sergius Paulus from the faith of Christ which Paul preached. And what was the end of Simons practices, which in the 8. cap. Act. is said to have used witchcraft? but only his own gain, and worldly honour, and credit, as it appeareth by the circumstances of that place. And although the magicians, sorcerers, & such like people, sometime do use good and godly words, in outward appearance, and that (as it may seem) to a good end: yet at other times, and that for the most part, you shall find them to have other bad, worldly, and wicked intents: and to do this but only in hypocrisy, to cover and colour their own wicked dealings, and that they may work the greater mischief afterward: as it may be gathered out of the sixteenth chapter of the Acts of the Apostles, by the history of the damsel, which being possessed with a spirit of divination (which seemeth to be such an one as they use amongst us to go unto, to know of them their fortunes, or what is become of things lost, stolen, or such like) whereby she enriched her master with whom she dwelled, she (I say) this damsel seeing Paul, with the rest of his company passing by, cried out saying. These men are the servants of the most high God, which preach unto us the way of salnation. But to what end (think ye) did she this? to confirm the Gospel which Paul preached? No: for that is far from Satan, and all his ministers. But rather because that she, or Satan by her, and in her, thought it the best course to bring to pass their purpose: that whereas they neither could, nor durst openly, and manifestly contrary the preaching of the Gospel: yet by this means they might think secretly by crafty policy to weaken, and diminish the authority of the same, by bearing men in hand (as it were) that they were endued, & led by one & the self same spirit, that the Apostles were, & that there was no difference in their doctrine. So that hereby the doctrine of the gospel might be brought into suspicion. The which when Paul perceived, & foreseeing the inconvenience that might arise thereby, to take away all occasion of misdeeming, he commanded the spirit to depart out of the said Damsel; making thereby (as it were) an open profession of the enmity betwixt Satan & him, and so of the contrariety of both their doctrines, and of the ends of the same. So in like manner our Saviour Christ commanded the foul spirit to hold his peace, when he said he was the holy one of God, Mark. 1. cap. and Luk. cap. 4. Now to conclude: If these three notes before set down, be duly weighed, and considered, with a single eye, and an upright heart, they will not a little help to discern the true servants of God, from the instruments of the devil in the working of miracles. But alas; now a days people are more prone and ready to lay a stumbling block before their own steps, and to hang a veil before their own eyes, that they may not see the truth in this behalf: feigning and framing unto themselves reasons and arguments against the same, to uphold and maintain magic and sorcery in deed, and in truth (albeit they like not altogether of these names.) To the which arguments I mean (God willing) to answer when I come to the handling of the 13. verse of this chapter. In the mean time I will proceed unto the next, which is the 12. verse.  
So that] In the which (as I told you before) the particular amplification of the miracles, which God wrought by Saint Paul, is set down: where we are to observe two things. viz. The matter of these miracles, or the miracles themselves; and the means by which they were wrought. But for the better explaining thereof (although it be placed last in the text) yet we will speak first of the miracles themselves; whereof two especial and principal are here rehearsed, (to wit) the healing of the diseases of the body; and the dispossessing of Satan the enemy of the soul, in these words:  
And the diseases departed from them, and the evil spirits went out of them] These two sorts of miracles our Saviour Christ in the 10. chap. of the Gospel after Saint Matthew, and Mark cap. 6. and Luke cap. 9 when he sent them forth to preach the Gospel, gave power and authority unto his twelve Apostles to work. And so likewise having made, and appointed Saint Paul in the 9 chapter of the Acts to be an Apostle to preach his Gospel unto the Gentiles, endued him with gifts of the holy Ghost, and as we see here, adorned him with the same grace of working miracles, which he had bestowed upon the other Apostles aforesaid; thereby ratifying & confirming his function, & ministry, as he did of the rest. Where we may also note, that these miracles were no vain, and juggling tricks, to move laughter amongst pleasant heads: nor yet framed, or devised for those of graver wits to wonder at: but they were wrought for the profit, and commodity of mankind in this mortal life; albeit that be not the chief end, wherefore God gave them this power to work the same. But his own glory (as I said) and the edification of his Church: and therefore when the Apostles at any time saw, that the aforesaid kind of miracles served not so fitly for that purpose: they took a contrary course, as appear in the Acts 5. chapter, where it is said, that Ananias and Saphira his wife, fell down dead at the speech of S. Peter, when he told them of their wicked dissimulation, and hypocrisy before God, in selling of a certain possession, and bringing part of the price unto the Apostles, to the use of the Church; pretending that they had brought the whole. By which example the people were moved to glorify God for his just judgement upon these hypocrites; and also were put in fear lest at any time the like offence should lay hold upon them. Whereas if he had not done thus, it might have been a means to make them go on still in their wickedness, and to have encouraged others to have done the like. In like manner, in the Acts, 13. chapt. when Saint Paul caused Bariesu to be stricken blind, for resisting the preaching of the Gospel by Saint Paul; we see what effect it wrought in the conversion of Sergius Paulus. For truly all the spiritual gifts of God, given and granted unto his Apostles, and ministers, in regard of their said calling and function, is for the edification of the Church, and not for the destruction thereof, as Saint Paul saith in the 2. Epist. Cor. cap. 10. vers. 8. in these words: If I should boast of myself somewhat more of our authority or power, which the Lord hath given us to edify, and not to destroy, it should not be to my shame. Howsoever sometimes they seem to do otherwise, yet it is but as the Physician or Chirurgeon, who do not always apply mild & mollifying medicines, but sometimes biting corrosives, according to the nature and condition of the disease: yea sometimes they cut off a member, for fear of infecting the rest: as the Poet singeth. 
Omnia tentanda▪ sed immedicabile vulnus  
Enserescindendum est, ne pars sincera trahatur.   
So Paul in the 3. chap. of the 1. Epist. Cor. verse 5. delivered the man that had committed incest, unto Satan (as he saith) to the destruction of the flesh, that the spirit might be saved in the day of the Lord jesus. But of this I have spoken somewhat afore: wherefore I will go forward to the particular discussing of the aforesaid two sorts of miracles. And first of the miraculous gift of healing, because that is first placed in the text.  
And the diseases departed from them] It is not here particularly set down, what kind of diseases were healed by the Apostle: but it is certain by the circumstance of the place, that he cured all whatsoever, for curing whereof he sent napkins and partlets: and it agreeth very well to the commission which our Saviour Christ gave to his Apostles in the 10. chapter of the Gospel after Saint Matthew, verse 1. where it is said, that he gave power unto his disciples to heal every disease, and every infirmity, that is, all manner of diseases, which the spirit of God did move them to take in hand: and this is confirmed by their continual practice throughout the whole new Testament, wherein we cannot find (especially after the ascension of our Saviour Christ) that they ever failed in healing any disease whatsoever, which they took upon them to cure. For this extraordinary power of healing, is not a natural faculty, but a divine gift of God, supernaturally inspired by his holy spirit: to whom nothing is impossible, and all, and every thing is of like easiness▪ yea that which to us seemeth, nay and is indeed most hard, and difficult, is soon brought to pass, when as God will have his glory showed (in a special manner) thereby, as in this kind of healing. Wherefore they which pretend this miraculous gift of healing, and cannot, or do not cure all, but some certain of those diseases, which they take in hand, are greatly to be suspected: of which sort are those, which amongst us are called wise, and cunning folks; whereof some can cure but some one, or a few particular diseases: as for example, they which have a charm for the toothache: a prayer or a blessing for a Fistula, and such like. Others do profess the curing of all diseases; and yet neither of them both doth always, and at all times perform that which they pretend in this behalf: no not in those diseases, in curing whereof they would seem to be most expert. The reason is this: when diseases cannot be cured by natural means, then are they passed the devils reach to heal: and therefore his instruments must needs fail therein. To make this more plain, we must note, that amongst all the diseases set down by the Physicians in their treatises, some are curable, and some are uncurable, I call those curable, which nature either of herself alone, or by the help of medicines is able to work out, and expel. Of this sort we see many examples by daily experience, which nature cureth, if she be strong, and the cause of the disease light; or if she be weak, or the cause of the disease stubborn, by the means of physic. Now these kinds of griefs the forcerers can, and do heal: and for as much as some diseases are more difficult than other: yea some are so hardly cured, as that few, even of the best sort of Physicians (except God his especial assistance) can heal them, whose cure notwithstanding is wrought by these forcerers. Here therefore Satan in these his ministers is greatly honoured, who in regard of the subtlety of his nature, and his long experience (as I have said before) doth more readily find out the disease, with all the circumstances thereunto belonging, as also a fit remedy thereof, than most men can do: and yet for all that the disease by man (if he could hit upon the right method) and that by natural means, not uncurable: for that disease is uncurable from which the party grieved by no natural means, or medicines, can be recovered: of which kind the Physicians do account all deep wounds in the brain, heart, or liver: also the dividing of the sinews asunder, which are derived from the brain or spiritual marrow to any limb, or member of the body, to give sense, and moving thereunto, (whether it be by a wound, rupture, or any such like) causeth a palsy, which is uncurable. So is deafness, if it have continued from the birth: as also blindness, according to that which the blind man saith to the pharisees in the Gospel after Saint john, cap. 9 vers. 32. Since the world began was it not heard, that any man opened the eyes of one that was borne blind. The like may be said of them that could never smell. An ulcer or sore that is deep in the liver, is counted uncurable: and so is an absolute, and exquisite hardness without sense or feeling in the same: as also in the milt. An ulcer in the bladder likewise is thought uncurable, especially if it be deep. In like manner no member which is altogether mortified, can be recovered. Now these aforesaid and such like diseases, are judged simply uncurable; by reason that at no time, nor in any person, they are seen to be healed. But there are divers and sundry other maladies, which are not simply, and altogether so, but only in regard of some circumstances: as the consuming fever, which is called febris hectica, at the first is easily cured; but after that it is confirmed, it is past remedy: as also that kind of leprosy, called Elephantiasis. The gout likewise, when as it hath continued so long, that hard knobs or knots are of gross humours engendered in the joints, is esteemed uncurable, according to the saying of the Poet. Tollere nodosam nescit medicina podagram.  
So there are many diseases, which in young folks are healed; but in old persons they are uncurable: and divers kinds of fevers are cured in many persons, but in some they admit no remedy, as we see by daily experience: and it is manifest by the 20. chap. of the second book of the Kings, that Ezechias was irrecoverably sick, and that (as it is thought) of a pestilent fever, from which oftentimes other are recovered by the help of medicines. And albeit he was restored to health again, and a medicine applied unto his disease; yet was his sickness deadly, as it is in the first verse of the said chapter. Neither was it cured by any natural means, but supernaturally: as appeareth in the 5. verse, where God saith, that himself had healed him, before that any natural remedy at all was applied unto his sore. There are many other uncurable diseases of both sorts, the which it were too long and tedious here to recite: none of all which (being past remedy by natural means) can be healed by any charmer, or sorcerer, nor by the help of Satan, or any other creature what soever, but only by the supernatural power & finger of God: by the which all the holy Prophets, Apostles, and Saints of God from time to time, have wrought all their miracles: and therefore the miracle of healing. As for the outward means & manner which they have used (which is the second thing which I observed in these miracles:) it maketh nothing at all to the curing of any disease: but whereas the eyes of our understanding are so obscured & blinded, that they cannot see into the inward power, and working of the spirit of God, which is the only author of this gift and grace of healing: it pleaseth God otherwhiles to put into the minds of his servants in these cases, to use some outward sensible means, by the view whereof, as by certain signs & tokens, men might be admonished, and further induced to a deeper consideration of Gods hidden working herein. Not that any thing is effected by these means, for than would the holy men of God have used always one, and the self same outward means in producing of the same effects: Or else all the same means are effectual always, and in all persons: But the first is false, for our Saviour Christ cured by his word only, and Peter in the 5. cap. Act. vers. 15. is said to heal diseases, even with his shadow.  
And here Saint Paul is reported to have cured them with napkins and partletes. And as for the second we see it cannot be true by common experience: for who cureth now by his shadow only as Peter did. Indeed many of our sorcerers will seem like apes, to imitate Saint Paul in this place, sending napkins or clothes unto those that are sick: but their working is (as I have said before) by natural means. For it seemeth very certain in all reason: That by the same means generally, that the devil inflicteth diseases upon man, or beast, he doth expel and drive away the same. Now it is evident by many examples, that he inflicteth diseases by natural means: for johannes Langius in his 38. medicinal epistle reciteth an history of one Vlricke Neucesser, who being extremely pained in one of his sides, upon a time laid hold of a nail, that lay under the skin there: which nail when the chirurgeon had cut out, and the pain nothing allayed, the man despairing of any recovery cut his own throat, and afterward being opened before his burial, (in the presence of many) by two chirurgeons, whom he there nameth: there were found in his belly a long round piece of wood, four knives of steel, partly sharp, and partly nicked like a saw, and two sharp instruments of iron, that were more than a span long, and hair rolled together in form like a ball. So Antonius Benevenius, de admirandis morborum causis: telleth of a certain woman of Florence, who being pained with an exceeding great torment in her stomach suddenly cast up by vomit crooked nails, needles of brass, with wax and lumps of hair; and lastly a piece of flesh so big, that it was thought impossible to be avoided. In like manner Benedictus Veronensis in his 7 book, and 25. chapter saith, that he saw two women dwelling in the same town, and very familiar friends: which being both extremely vexed, and tormented with vomiting: one of them (with much ado) cast up a great needle, or pin wherewith women use to trim their hair, being crooked after the manner of a hook, and wrapped together with the hair of a woman's head, wherein were enfolded the pairings of nails: the which being voided▪ she notwithstanding lay as it were strangled, and so died the next night. The other cast up the hair of a woman's head, with pieces of glass, and three pieces of a dogs tail dried with the hair upon it, which if they had been set together again, would have made the length or quantity of the whole tail. There are many other such like examples of diseases laid upon mortal men, which might be brought to this purpose: None of all which could possibly be done, but by enchantment: and yet we see that they were done or inflicted, but only by natural means. Neither can any man prove the contrary (as I think) in any other. The which if it be so, then may we conclude that all these, and such like, which are done by enchantment, are done by natural means. But some man may object and say: That as one swallow maketh not summer, so a few particular examples cannot infer a general conclusion. To this I answer: That many particular examples recited, with the rest all are in general implied, so that there can no instance be brought to the contrary is a sufficient argument. Besides this the very name given by men of former age in latin, to magicians, charmers, sorcerers, enchanters, necromancers, and such like: calling them venehicos, doth decipher the manner of their working: as though they made and infused such matter, or medicines, as altereth the nature and temper of those things into which they are infused, and wherewith they are mixed: and the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, betokeneth the same thing. Neither do I see wherefore Satan should use natural means, in the parties before specified, and such like: rather then supernatural, if it had not past his reach: seeing that he doth for the most part endeavour to cover his dealing (as much as he can) that it may not be espied. As he did when he laid his hand upon job, as it appeareth in the first chapter of his book. And therefore it is to be thought, that he made use (in the aforesaid persons) of those natural means which came first into his mind, and were nearest at hand for that present time. And as concerning the second kind of miracle, which S. Paul is here said to work by napkins, and partlets sent unto the parties grieved: To wit the casting out of devils: the same is to be judged and said, which hath been spoken of the miracle of healing: both in regard of the outward, and also of the inward means of the same. For as for the inward, which is the only means: It is the power and spirit of God alone: and as for the outward manner, it maketh (as I said before) nothing to the working of the miracle. Wherefore they are all in a mighty error, which think that Satan can be cast out, by certain set and conceited words, or characters, as they use in magic: For we must not think that the devil is either so simple, or so weak (if God permit him to use his strength) as to be (as it were) blown out with the wind, or sound of words: or so timorous, that he may be frayed away with the sight of figures, or characters, when as he durst tempt our first parents in their state of innocency. Gen. cap. 3. Nay he was not afraid to set upon our Saviour Christ, as it is in the 4. cap. of Saint Luk. although he was God, albeit in the form of man, Phil. cap. 2. vers. 6. And S. Peter likeneth him to a roaring lion in his first epist. and cap. 5. And our Saviour Christ in the 12. cap. of S. Mathewes Gospel, seemeth to compare him to a strong man, which will not yield, till a stronger than he compelleth him. Indeed sometime he will feign as though he were forcibly dispossessed by the vain tricks of magicians, and conjurers: but it is only to this end, that he may thereby the more strengthen and enlarge his own kingdom, by bringing into, & detaining men in this wicked error, to think that such things are brought to pass by magical conceits: when as the devil goeth out of himself: even as when we see two men pulling at a thing, one of them contrary to the other: and the stronger will seem to be forced to yield, and so letteth go his hold, but it is when he seeth his most advantage to give his adversary the greater fall. Even so Satan albeit he may sometime seem to be forced, yet indeed, and in truth it is but policy, thereby to work the more harm. For he is not constrained to go out by any such vain follies, or by any other howsoever used, but only by the mere power and finger of God, as it will appear by that which followeth in the text.  
Then certain of the vagabond jews [exorcistae.] here in this verse we see the effect of those miracles, which Paul is said to work in this place in the wicked sorcerers: who (when the Apostle had preached the Gospel of our Saviour Christ: and by his power, and in his name had done these said miracles, for the confirmation of the same) went about most wickedly to abuse his sacred name, to the establishing of their magic, and sorcery. For although the name which they are called by, may seem to have no bad, but an indifferent signification, being used in the primitive Church for those, which having received the gift of working miracles from God, did use his name in casting out of devils, and the very etymology of the word in the original tongue doth show the same: Yet it is most evident by the circumstance of this place, that these men were nothing but mere wicked magicians, and namely, of that sort which we call conjurers: who although there be no difference in respect of the substance of their wicked serving of Satan in this behalf: Notwithstanding the fashion, and manner of their service, seemeth somewhat to differ. For those which we call witches, or sorcerers, seem to be in a more vile, and slavish condition, being always at the devils commandment: but these which we term conjurers, will make as though they commanded the devil, howbeit they profit nothing thereby, saving that they serve his turn herein, and sometime their own: so far forth as their practice may stand with the furtherance of Satan's purpose in the same, which is the enlargement of his own kingdom. Otherwise they may command (as they say) and go without: he will do what himself listeth, and not what they would have him to do. The which peradventure, when these Exorcists saw, having eftsoons used their accustomed manner, and ceremonies of conjuration, and nevertheless many times missing of their purposes: And likewise seeing, and considering the Apostle Saint Paul, how he never failed in the working of his miracles by the name of the Lord jesus: They thought that they would make trial, what they could bring to pass thereby: and so as they traveliled about the country, as fortune-rellers, charmers, enchanters, and such like do with us, they took in hand to cast out devils, out of those which were possessed with the same, by naming over them which had the said evil spirits the name of the [Lord jesus] Mark I pray you the incredible boldness of these wicked conjurers: who not considering, neither the occasion, end, nor authority whereby S. Paul did work: Nor their own danger, which might ensue unto them thereby: rashly take upon them to do such miracles by the name of our Lord jesus, without any further direction. But such is all kind of magic and sorcery being founded neither upon reason, nor yet upon common sense: albeit they will seem to make an art of it. For whosoever shall examine the truth of the grounds, and principles thereof in their books, shall find no pith, nor any sound matter worth the noting: but only foolish and vain tricks, as are circles, characters, and such like: or words notunderstood: or vainly, or wickedly applied: as in abusing the name of God, or his word, and such like: when they use them not to that end, for the which they were appointed: as do here the aforesaid forcerers, the exorcists: and therefore for the most part they are frustrate of their purposes, except it be sometime (by God his permission) that the devil of his own mind (for causes before rehearsed) doth work the effect for them. The which when the Emperor, Nero saw (as it is recorded in the thirtieth book, and first chapter of Pliny's natural history) who was one that favoured this wicked craft, no man more, having sufficient store of wealth and power: and magicians sent for from all parts of the world to confer with: and yet for all that, in the end, left it as vain and frivolous. And common experience doth teach us even the very same. For whosoever shall look into the dealings of those persons, which are accounted the only cunning men in the world amongst us, he shall see that they use no other outward means, but a sort of charms: the most of them so ridiculous and foolish, that a wise man must needs laugh at them, and every one that hath but a spark of religion, to loath & detest them: Which are either newly devised by the devil and his ministers: or else received afore by tradition from one to another. And if so be they use good words and sensible, which is very seldom in all points: yet are they uttered with an evil intent, thinking by them alone to work such wonders: as the exorcists do here. Seeing that the words of themselves can do nothing, how glorious soever they appear, without further authority and power from God. And yet we see that this vain & wicked craft, and the practices of the same, have many favourers in the world, especially of those that are profane, and want knowledge in religion. The which also have devised many reasons to uphold the said craft: whereof some of the chiefest I will here recite.  
And first they say, that these cunning men do use no evil means, and especially the devil is not the author of this their working. For (faith they.) The devil neither can, nor will do any good: but these cunning folks do good, and therefore they do it not by the devil, or by any evil means. To answer unto this argument, we must more deeply weigh and consider of the matter, than it seemeth, that those which framed this argument did. For I think they understood not what they meant themselves by this word (good.) If they understand thereby that which is absolutely, altogether, always, and in all respects (good) than we deny their assumption: for in this manner there is none good but God alone: as our Saviour Christ saith in the 19 cap. of the Gospel after Saint Matth. vers. 17. As for all other creatures they are good, so far forth as it pleaseth God the chiefest goodness to esteem, and accept of them. For whereas it is said in the first chapter of Gen. vers. 31. And God saw all that he had made, and lo it was very good. We must understand by (goodness) the perfect estate of all things both generally, and particularly, whereby they were conformable to the will and mind of God the creator, who approved them when they were made. For no creature is good of itself first, and for that cause approved: but because God approveth it, therefore it is good. Now the Lord seemeth to have approved these his creatures, in three especial respects. First in regard of the beauty, comeliness, and glory of all, and every creature in their kind. Secondly in regard of the excellent virtue which God gave to every thing. For as he hath made nothing in vain, but every thing to some especial end: so hath he furnished the same with sufficient power and virtue, for the accomplishment of the same end. Thirdly, in respect of the exceeding benefit, and profit, which came by them unto man. As for the two first, no man will say that in those respects these cunning folk can, or do any good by reason that they concern the creatures themselves alone, without any reference unto man: and we know that no man can make, no not one hair of his head white, or black, as it is in the 5 chapter of Saint Matthewes Gospel vers. 36. Therefore it must needs be in the third respect, which is in regard of the profit that redoundeth thereby unto men: so that their meaning is, that whatsoever doth exhibit, do, or procure any benefit, or profit unto any man, is by their reason said to do him good. But let them consider this: that albeit at the first the Lord created every thing very good, yet since the fall of Adam this goodness of the creature is partly corrupted, and partly diminished: not only in the two first respects, but also, & that especially in the last. For whereas the creatures were in some measure made for man's use, so when man had transgressed the commandment of God, both man himself fell from that integrity of nature, wherein he was first created; being now corrupted and depraved, as well in all the powers & faculties of the body, as of the mind: as it is manifest by the punishment laid upon the man, and likewise upon the woman in the 3. chapter of Genesis: in so much as Saint Paul in the 7. chapter to the Romans, vers. 18. in the name or person of all men confesseth, that in him, that is, in his flesh (whereby is meant the whole man, as he is now by nature, consisting both of body and soul) is no good. Yea that we cannot think a good thought of ourselves, as it is in the 2. Epist. Cor. cap. 3. vers. 5. and also the Lord cursed the earth for man's sake: as it is in the aforesaid 3. chapter of Genesis. The whole creature being now subject unto vanity, as Saint Paul speaketh to the Romans cap. 8. So that the creatures are not now so profitable unto him, as he is a natural man, as Saint Paul saith in the 1. chapter to Titus, vers. 15. That to those that are defiled, and unbelieving, nothing is pure; but their minds and consciences are defiled. Whereby it appeareth, that before God hath purified the heart by saith, nothing can do him good, nothing is pure unto him. But even as an impure vessel defileth whatsoever is put into it: so whatsoever happeneth unto the wicked, it is for their further damnation: and what doth it profit a man if he gain the whole world, and lose his own soul, as our Saviour Christ saith in the 16. chapter of S. Matthewes Gospel. And for as much as no man is altogether regenerate in this life, but hath always the flesh striving and lusting against the spirit. Gal. c. 5. v. 17. therefore it pleased God (to the end that they might see the heinousness of sin, and the grievousness of the fall of our first parents) to suffer those things which were in their first creation ordained for their good, to be even unto his dear children, an occasion of their fall, albeit not eternally. So David being a man after God his own heart, abused that goodly, strong, and healthful state and temper of his body, which is set down in the 16. chapter of the first book of Samuel, to the horrible committing of adultery with the wife of Urias: as it is the 11. cap. of the second book of Samuel: the which no doubt he would never have done, if he had been a weakling, and crazed with sickness. The which thing was very well understood by Alurede king of the most part of this Realm of England, who being a fair, comely, and a goodly parsonage, was therewithal given to the vice of the flesh: wherefore he desired God to chastise him with some continual sickness, whereby he might serve God the better, and yet not be made unapt to worldly business: wherefore by the ordinance of God he was taken with the disease called Ficus, and was thereof sick a long time. And the good king Ezechias, so long as the Lord exercised him under the cross of troubles and sickness, walked before him in all dutiful humility: but after that he was delivered from them, and restored to health again, he began (as it were) to be lifted up in the pride of heart, & in the vanity of his mind, he showed the Ambassadors of the king of Babylon all his treasure, and provision: as it is in the second book of the Kings chap. 20. and the 32. chap. of the second book of the Chronicles. And what was it that made David so grievously to offend God, in numbering of the children of Israel? as it is in the second book of Samuel, cap 24. but only prosperity, health, & ease. The which when he had more deeply considered; and had seen that the Lord had always called him home again into the right way by adversity and troubles: he saith in the 119. psalm, vers. 71. that It was good for him that he was in trouble. And again, in the 67. verse of the same psalm he saith, that before he was troubled, he went wrong, but then did he keep Gods words, or commandments. So that oftentimes, nay for the most part affliction, whether it be in body, or mind, or goods, is more expedient and profitable for the children of God, then worldly pleasure, health, or prosperity. For God is said to chasten his dearest children, in the 12. chapter to the Hebrews, vers. 6, 7, & 8. in these words: Whom the Lord loveth, he chasteneth, and he scourgeth every son that he receiveth. If ye endure chastening, God offereth himself unto you, as unto sons: for what son is it that the father chasteneth not? If therefore ye be without correction, whereof all are partakers, then are ye bastards, and no sons. And Saint Paul saith in the 9 chapter of the 1. Epist. Cor. vers. 27. that he beat down his body, and brought it into subjection: lest by any means, after he had preached unto other, himself should be reproved. The which if it be so, than no marvel though the ministers of the devil, the sorcerers, are willing to procure sometimes temporal benefits of health, and riches unto men, seeing (as I have said before) that oftentimes they are more hurtful, then profitable unto them. And it is the soul altogether that Satan hunteth for: the which that he may obtain, he careth not so much if they enjoy worldly prosperity, & felicity for a time. For as for worldly, and temporal commodities, they are as well common to the wicked, as to the godly: nay the ungodly do most flourish in this life, as we see it daily by experience before our eyes. And it is plainly proved by divers places of the scripture: as in the 73. psalm, their prosperity is described, whereat the Psalmist fretted himself, as he saith, when he did see the prosperity of the wicked: for there are no bands in their death, but they are lusty and strong, they are not in trouble like other men: And again, their eyes stand out with fatness, they have more than heart can wish. Here we see that they have not riches alone, but also they are lusty and strong without diseases of the body: neither are they grieved in mind, as other men; but all things whatsoever, yea more than heart can wish, they have and enjoy, as well for their pleasure, as for their profit: as job saith in the 21. cap. Wherefore do the wicked live and wax old, and grow in wealth? their seed is established in their sight with them, and their generation before their eyes. Their houses are peaceable without fear, and the rod of God is not upon them. Their bullock gendereth and faileth not, their cow calueth, and casteth not her calf. They send forth their children like sheep, and their sons dance. They take the tabret and harp, and rejoice in the sound of the organs. They spend their days in wealth, and suddenly they go down to the grave. As it were without any long, or languishing sickness. And this happeneth not only to themselves, but even unto their children, to whom they leave plenty also of goods: as it is in the 17. psalm, where the Prophet saith, that God filled their bellies with his hid treasure, and their children had enough, and left the rest of their substance for their children. The which prosperity of the wicked, when he had set down, he concludeth the said 17. psalm with these words saying: But I will behold thy face in righteousness; and when I awake, I shall be satisfied with thine image. As though he should have said: Let the wicked triumph as much as they will, for they have their portion in this life: but as for me, howsoever I be troubled and afflicted, I will (as near as I can with God's assistance) so live in godliness, and holiness of life, now in this world, as I may attain unto eternal joy and felicity in the world to come. For truly all earthly things are but mere vanities, as the spirit of God saith by Solomon, in the book of the preacher: but godliness is profitable to all things, as that which hath the promise of this life, and of the life to come, 1. Tim. cap. 4. vers. 8. Wherefore we need not to doubt, but that this will be good and profitable unto all them which have it rightly, and sound wrought in their heart by the spirit of God, whereby they are renewed and regenerated unto newness of life, by putting off the old man with the deeds thereof, and putting on the new man, which is renewed in knowledge, after the image of him that made him. But Satan being an adversary both to God, and to all the children of men, hath never any intent, or meaning, (except it be in hypocrisy) that either himself, or any of his instruments, the sorcerers should move, persuade, or minister any occasion unto godliness of life, whereby the souls of men might be saved in the day of the Lord: but only that they should feed & ford them on with temporary benefits, the which by God his permission both the devil, and his servants the sorcerers by his help, both can, and sometime will do. As the Damsel in the 16. chap. Act. vers. 16. is said to bring her master great gains by means of the devilish spirit of divination, wherewith she was possessed. And Simon the sorcerer, in the 8. cap. Act. is reported to have purchased such honour by his witcherwft, and magic, that the people of Samaria extolled him above the common condition of men calling him, and saying, that he was the great power of God. But it will be objected and said: that riches and honours, and such like, are things without a man, and therefore may the rather be procured by Satan. But health is not so easily to be wrought; by reason it is within, even in the body of man. Besides that, it is so near, and dear unto man, that the devil will not do it for him, if he could. So that he neither can, nor will procure health unto mankind by this reason, howsoever he dealeth in other temporal benefits with him. To answer to this objection, we must consider that (albeit he may seem to envy even worldly commodities, which are bestowed upon men) yet Satan's chiefest drift & main point that he aimeth at, is the enlargement of his own kingdom, by the eternal destruction of man in the life to come. The which that he may bring to pass, he leaveth (as they say) no stone unturned: even as the great politicians of the world, who to win a horse, will lose the saddle. So the devil is content to bestow sometimes temporary benefits upon men in this world, that their souls may be damned in the world to come: yea and such is his crafty policy, that he feedeth them with those commodities, wherein they take most delight, and whereof they are most desirous; that so he may the easier draw them unto his lure, whether it be riches, honours pleasure, health, or whatsoever else. But for as much as this will not serve his purpose in some men, as it appeareth by job: therefore he useth (if he may) in them a contrary means, namely, vexations and troubles, as he did in job: seeking thereby to make them desperate. For riches, and honours, procuring unto them poverty: and for health, extremity of pain, both in body, and mind. Neither can I see any reason (if he be willing) wherefore Satan should not be able, as well to cure diseases in man, as he is to inflict them upon man; seeing that the one requireth as inward a working in the body, as the other: & it is manifest by divers places of the scripture, that he doth insinuate himself into the very thoughts of men, and namely, in the 18 chapter of the second book of the Chronicles, vers. 22. where it is said, that he will be a lying spirit in the mouth of all Achabs' Prophets; and therefore much more into their bodies; the which also otherwhiles he doth possess; as it is plain by sundry places of the new testament. Furthermore, seeing that God doth bestow all kind of temporary, and worldly blessings, whether they pertain to the body, or to the mind: as are all arts, sciences, and worldly wisdom and learning, as well upon the wicked, as upon the godly; as we see by experience: and it is said by our Saviour Christ jesus, in the 5. chapter of the Gospel after Saint Matthew, vers. 45. that God maketh his son to shine, as well upon the bad, as upon the good: and his rain to fall as well upon the wicked, as upon the godly. By these two blessings (to wit) the sun & rain meaning all other earthly benefits whatsoever, by the figure synecdoche. And if he deal thus bountifully with wicked men, whose end is destruction with the devil and his angels: why may he not bestow such like gifts even upon the devil? albeit he abuse the same. We know, that although our Saviour Christ calleth (as it were) judas Iscariote for his wickedness, and treachery a devil, in the 6. chapter of Saint john's Gospel, vers. 70. yet in the 10. chapter after Saint Matthew, he had given him the grace of healing diseases, as well as the other Apostles. But to come more nearly to the point which we have in handling, we must remember, that the scripture in divers and sundry places, as in Leuit. 177. & Deut. 32. 17. & Ps. 106. 37. & 1. Cor. 10. 20. saith, that they which doi worship, and dosacrifice unto Idols, do it unto duels. The which although it be expounded to be spoken, in regard that therein they served the devil, and not God: yet it is certain by divers ancient histories, that the devil himself did work by, and in some of those Idols: as Apollo Dodonaeus did speak out of an oak: and Hermes Trismegistus, as he is alleged by Apuleius & others, hath these words: Homo statuas ad similitudinem suam facit: in quas arte magica spiritus invitat, aut ipsi ad eas ultro accedunt: & high humano generi futura praedicunt, which may be thus englished: Man maketh Idols or Images like unto himself: into the which he inviteth or procureth spirits, or else they come into them of themselves: and these do foretell unto men things to come. And a little after he saith, AEsculapius Asclepii avus, et Mercurius avus meus, qui apud Hermopolen AEgypti adorabantur, homines erant, quorum corpora seu cadavera sepulta sunt, illius quidem in Libya, at huius in Aegipto, in urbe quae inde Hermopolis vocatur: sed sub his nominibus coluntur daemons, quos ego in eorum statuas pellexi. That is Aesculapius' grandfather to Asclepius, & Mercurius my grandfather, which were worshipped as gods at Hermopolis a city in Egypt, were men, whose bodies or dead corpses are buried, the one of them in Libya and the other in Egypt, in the city which thereof is called Hermopolis, but under these or their names, spirits or devils are worshipped, the which I have provoked or brought into their Images. And truly if the devil did not work in, and by them, they could say or do no more than a stock or a stone, as the prophet David saith, Psal, 115. that they have mouths & speak not, eyes & see not, ears and hear not, noses, and smell not, hands and handle not, feet and walk not. The which being so, it followeth of necessity, that whosoever is cured of any disease by any Idol, or Image, is cured by the devil. Now it is more than probable, that some have been cured by Idols. For we read in the first chapter of the second book of the Kings, that Ahaziah king of Israel being sick, sent unto Baalzebub, which was an Idol (which they of Ekron worshipped for God) concerning the recovery of his health. And albeit it is there set down, only that he sent to know whether he should recover of his health or not: Yet it is very likely, that wicked men used to go to those Idols, as well to be cured of their diseases, as to know whether they were curable or not. For as in all other things (as near as he can) the devil as an ape will imitate God, to set thereby a better colour upon his wicked dealings: Even so in this matter of healing, it is most certain, that Satan by his servants, & ministers, did the same which God did by his prophets: But it is manifest, that the prophets of God did as well cure diseases, as foretell the event thereof: For the damsel which waited upon the wife of Naaman the Syrian, told her mistress, that if her master Naaman were with the prophet Elisha in Samaria, he would soon deliver him of his leprosy: The which no doubt she would never have done, if she had not known, or heard that he had done the like before. Nay if it had not been well known, that they which went to the Idol Baalzebub, had sometimes obtained their purpose in those cases, Ahaziah being a man of that power and authority would not have sent unto him.  
But to leave this, & come to their next argument, which is. That oftentimes they use good and godly words and characters: and therefore their doings are not evil, nor wrought by Satan. But herein they do mightily bewray their ignorance in the crafty policies of the devil: who ever (as near as it is possible for him) will cover his wicked intents and dealings with the cloak of holiness and honesty, turning himself, as the Apostle Saint Paul saith, 2. Cor. cap. 11. vers. 14. into an angel of light. For even as the holy angels in heaven do indeed perform all duties, and use all good and godly means according to God his commandments, to the honour of God, and the good of his elect: even so Satan and his ministers, the sorcerers, will seem to do the same: albeit they have always another, yea a contrary intent and meaning. So the devil in the beginning would not seem to do it himself, but when there was no human creature upon the earth to suborn in that behalf, he entered into the serpent, using him to persuade the woman to disobey the commandment of God, in eating of the forbidden fruit: because he was the wiliest beast of all that God had made: and therefore Eve might the rather be drawn thereby, to follow his counsel: which he would seem to give unto her for her good, as one that wished her well, and sought her commodity: when as he went about her eternal destruction, and of all her posterity. And in the 22. cap. of the first book of the King. he did not take a direct course, to show himself according unto his intention in that action: but he used the tongue of the prophets to tell lies: that thereby Achab might be persuaded to go and fall in battle. And albeit they were all of them false prophets, yet they were not so reputed or esteemed of the king, who asked counsel at their hands. And it is manifest in that place, that they pretended the authority and commandment of God by the suggestion of the devil, as it is in the aforesaid chapter, v. 11. where it is said that Zidkiiah made horns of iron saying, thus saith the Lord with these shalt thou push the Aramites, until thou have consumed them. We see also in the 4. cap. of Saint Mathewes Gospel and likewise in Saint Luke. That Satan himself in his own person used the words of the scripture to cover his mischievous intent, when he tempted our Saviour Christ. The which if it be so, then why may not his servants and instruments the sorcerers use the like means to colour their wicked practices? Nay whosoever shall look into their books and writings (albeit for the most part they be badly, and without any sense or reason applied) yet he shall find often times very good words and sentences, partly out of the scripture, and partly of their own devising) the which a man would not think to be greatly to be found fault withal, if their intent were good, and their authority from God lawful and allowed. As it is manifest by histories. That the Egyptian sorcerers used in their sorceries these words. To wit: The god of Israel: The god of the Hebrews: The god which drowned the Egyptians, and their king in the red sea. And is it not most manifest by the plain words of this text, which I have in hand, that the Exorcists used the same words in effect which Saint Paul, and the other holy Apostles of our Saviour Christ did? making (as it were) a charm of the scripture of God? For what is a Charm else? but a certain, or set form of words, either by themselves alone, or joined with characters, without any commission, or especial authority from God, used to the intent, that by them some extraordinary work, or wonder might be wrought: So that how glorious soever, or how goldy soever the words may seem to be in outward show, yet if they be used without gods especial direction, or commandment to the aforesaid end, they are but mere charms. Albeit myself have heard some being patrons of these kinds of wicked practices, who have said: That then it is a charm only, when as such words are used, which are not understood of him which useth them. The which is confuted in the 58. Psal. in these words: They are as venomous as the poison of a serpent: even like the deaf adder, that stoppeth her ears: which refuseth to hear the voice of the charmer, charm he never sowisely. In which words, the prophet David describeth the obstinate wickedness of his adversaries, in the court of king Saul, who having been often reproved, and told their duty out of the word of truth; did notwithstanding wilfully persist in their sins: giving no ear to that wholesome counsel, whereby they might be bettered: much like unto the adder which will not hear when she should with enchantment be bound, and restrained from hurting with her poison: but stoppeth her ears, lest she should hear the voice of the charmer charming. Now if a charm cannot be understood, what it signifieth, what needeth the adder to stop her ears at it? or what wisdom or cunning can be discerned therein? if so be the meaning thereof is not to be known what is said or sung? or finally how serveth this comparison to the purpose of the Psalmist, if no difference may be perceived betwixt one charm, and another, whether of them is the better, or morewise or cunning. Nay the very etymology of the word doth insinuate unto us, that it may be understood. For it is certain, that the word (charm) is derived of the Latin word (carmen) the letter (h) being put in, as we see in the word (Enchantment) when as in the Latin word (incantamentum) whereof it is derived, the said letter is not found: but in the french tongue it is put in. Wherefore both these words. viz. (charm) and (enchantment) seem to come from the Latins unto the French men first, and from them to us by the coming in of William the Conqueror: as it appeareth by ancient records that (charms) and enchantments) in old time were called (Spells,) which seemeth to have the same signification that (carmen) hath in Latin, as it may be gathered out of Chaucer, where he saith. Listen to my spell, which is as much to say, as Listen to my words, or work in verse. For a (spell) as also (carmen) among the Latins, is when a set form, order or number of words in matters are (as it were) so religiously to be kept, that it is not lawful to alter, or change the same. Now because that in poetical works in verse, this is chiefly to be observed: therefore they are most commonly called by the aforesaid names. Howbeit, all charms and enchantments, by reason that they are also tied to a certain form, order or number of words, are also termed (Spells) as (night-spells) and (wood-spells) and such like. As also in Latin (Carmina) as it is manifest by diverse Latin authors: and namely, in Virgil in his eight eglogue by these words. Ducite ab urbe domum mea carmina ducite Daphnim, etc. And for as much as the same were sometimes pronounced in a singing manner, therefore they were also called otherwhiles (Incantamenta) that is (as we translate it) Enchantments of the Latin word (canto) which doth betoken (to sing) and also (to charm or enchant) as it is in the aforesaid eglogue: where it is said Frigidus in pratis cantando rumpitur anguis. So that here we see, that one & the self same thing in effect is signified by diverse words, although in diverse respects. Yea and the original word in the aforesaid 58. Psal. which is there translated a charmer, and in some translations an enchanter, doth naturally betoken one that whispereth, muttereth, or mumbleth, speaking softly as it were betwixt the teeth. And because the charmers, and enchanters do so, as it is manifest by experience, and likewise by the 8. cap. of Esa. vers. 19 in these words. And when they shall say unto you, inquire at them that have a spirit of divination, and at the soothsayers which whisper and murmur, etc. and Esa. the 29. cap. vers. 4. Thy voice shall be also out of the ground, like him that hath a spirit of divination, and thy talking shall whisper out of the dust. Wherefore that we may not strive or contend about words alone, let us return to the very point, and pith of the matter, which we have in handling: which is, what is lawful in this case, and what is unlawful. The which may easily and briefly be determined, if we call to mind, what I have said before, concerning the difference betwixt the servants of God, and the servants of the devil in this behalf. For seeing that there be three especial things required in him that is a lawful worker of miracles. First that he have an especial calling from God: secondly, that the means and manner which he useth be lawful, good, & godly: and thirdly, that he doth it to the glory of God, and the edification of his Church: whosoever wanteth any one of these three things in his working, what words or characters, or what means soever he useth, he is but a charmer, or enchanter: and the means, or manner which he useth, are but mere charms, and enchantments; and therefore utterly unlawful, and abominable before God. Albeit some do hold that the sign of the cross is very effectual in these cases, as it is much used in charms, & enchantments. And to approve their assertion, they allege the figure which appeared unto Constantine the great, wherein it was said, that he should overcome, as it is in Latin: in hoc signo vinces. But this may be easily answered: That it was not the sign of the cross, but of Christ's name: for the said figure was made of two greek letters conjoined together. viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is manifest in Eusebius in the life of Constantine. l. 1. cap. 22. 25. So that it is not signum crucis, that did this, but fides crucifixi, or rather Christ himself. And although it pleased God at that time to show this sign of the cross to that Emperor to confirm his faith: yet it followeth not, that that figure was to be used afterward to work wonders by: or that there was any such virtue therein. Nay otherwhiles it cometh to pass, that the same which God hath commanded to be used for a time, upon especial occasion known to himself alone; and hath given virtue and power to it, to work some especial good unto his children: doth after lose the same virtue, & is an occasion of falling to them that use it: as the brazen serpent, which the Lord appointed to be set up upon a pole, and whosoever then being bitten of the fiery serpents, which are there spoken of, did look upon it, recovered health, as it is in the book of Numbers, the 21. chapter, vers. 8. besides that it was a type of our Saviour Christ's passion: as it is in the 3. chapter of Saint john's Gospel, vers. 14. Yet we cannot read, that ever afterward it wrought the like effect. Yea Hezekiah seemeth to be commended in the second book of the Kings, cap. 18. ver. 4. for breaking the same in pieces. But let this suffice concerning their second reason.  
The third argument which they use to defend these sorcerers, which they call cunning folks, is: That they work these things by the saith of miracles: and therefore by no evil, or devilish means. To this I answer: That if their antecedent were true, I could easily grant their consequent. But that by no possible means can be proved by them. For albeit our Saviour Christ in the 17. chapter of the Gospel after S. Matthew, vers. 20. saith unto his disciples. Verily I say unto you, if ye had faith, as much as is a grain of mustard-seed, ye shall say to this mountain, remove thyself hence to yonder place: and it shall remove, and nothing shall be unpossible unto you. Yet it followeth not, that these cunning folk (as they are termed) do work by the said kind of faith. For our Saviour Christ speaketh in that place unto his disciples, upon whom he had bestowed the gift of working miracles before as it is in the 10 chapter of the Gospel by Saint Matthew: and yet notwithstanding their faith wavered, so that they could not cast out the devil out of that child, as it is in the said 17. chapter of the Gospel after Saint Matthew. Even as we see also in Peter: who although our Saviour Christ in the 14. chapter of the said Gospel, did bid him come unto him walking upon the sea: yet through infidelity he had been drowned, if Christ had not taken him by the hand, and (as it were) again renewing his former faith, and strengthening it. For it is most certain, that no man living hath the faith of miracles, except the Lord hath first given him the grace and gift of working miracles. For seeing that faith is a belief: and how can a man believe that which he knoweth not? and how can he know without some especial promise. For to build his faith of miracles simply upon the word of God alone, as it is generally set down in the scripture, is not sufficient, unless he have further an especial promise, or revelation from God. For otherwise every one that believeth, might be a worker of miracles by the same faith, which is false. For Simon the sorcerer in the 8. chap. of the Acts of the Apostles is said to believe, and yet had not the gift of working miracles; but would have bought it for money afterward of Peter. Nay it is manifest by the 12. chap. of the 1. Epist. Cor. that even the elect children of God, and those that are workmen, and builders in his Church, being of the clergy, have not all this gift. But will some say: This maketh nor so much to the purpose: for why may not our cunning men and women be of the number of those, upon whom God hath bestowed that gift? To this I answer: That besides that I have showed before: that the said grace of working miracles is already ceased: it is requisite, that they show some especial promise, or revelation from God, by the which they do work. Or else they do but only presume thereof, taking the authority unto themselves before the same be given them; which is most abominable sacrilege. Even as the Exorcists do in this place. For it is not enough to prove, that they are endued with the grace of working miracles from God: And that they do that which they do in this behalf, by the faith of miracles, because that otherwhiles they bring to pass such unwonted, and extraordinary things as they take in hand. For so it may as well follow: That the sorcerers of Egypt spoken of in the 7. and 8. chapters of Exod. did work by the aforesaid means. Which cannot possibly be. For they themselves do in a manner confess the contrary: when as in the 19 vers. of the said. 8. cap. of Exod. they are said to affirm, that the finger of God was there. That is the lies spoken of in the vers. going before were made, and brought forth only by the almighty power of God. As if they should have said. Heretofore whatsoever we have done in turning our rods into serpents: the water into blood: or procuring of frogs: It was by natural means: and such as was ministered unto us by Satan our master: But now this causing of louse after such a manner doth pass our cunning, or any means that can be used by man: but only by the divine, and supernatural power of God, and authority from him. The which we want: and therefore we cannot effect this thing. But as for Moses and Aaron, they have their commission from the almighty: and therefore whatsoever they have done in this action of causing these louse, it is by no other means save only by the finger, and mighty power of God, working by them, and in them: Wherefore it is no marvel, though they go beyond us herein. And it is most apparent by the circumstance of the 8. cap. of the Act. That Simon the sorcerer did many wonderful things in the eyes of the people, and yet it is as clear as the sun, that he did them not by any godly and lawful means, but only by magic: and therefore not by any authority or gift from God, or by the faith of miracles. And truly if so be extraordinary, and wonderful things were not sometimes wrought by evil means, God would never have inveighed so much against the same in the holy scriptures, as it appeareth that he doth in diverse places thereof. But to go further with them in this case. If so be that the gift of healing, and other miracles working, be the mere grace and gift of God, being given only to some especial body, upon special occasion (as the truth is) why can these cunning folks do nothing without their ordinary set form of prayers, or characters, and such like? or so many times repeated? When as our Saviour Christ findeth fault with such things in the 6. cap. of S. Math. Gospel, where he saith to his disciples these words. viz. When ye pray, make no vain repetitions as the heathen do: which think to be heard for their much babbling, be ye not therefore like unto them. And why doth one of these sorcerers give unto another certain set forms of prayers, or blessings (as they call them) to cure such or such a disease? or to work these or those wonders, if God alone be the only author of their working? what (I pray you, is this else? but to tie the power and will of God in this behalf unto words, and characters, that is, unto his creatures, than which there can be no greater Idolatry or sacrilege.  
The fourth and last reason which they bring; is not so much to confirm the lawfulness of the action of going to these wizards, as to induce or insinuate, a tolerablenesse in regard of the necessity (as it should seem) thereof. For say they, there are diverse and sundry kinds of Maladies, which though a man do go to all the physicians that can be heard of, yet he shall find no remedy: whereas sometimes they are cured by those which are called cunning folks: and therefore in all likelihood (admit it be not altogether so allowable by the word as the common and ordinary manner of curing by medicines) yet because that there seemeth to be no other means left (as it were) to cure the said diseases, we hold it to be tolerable, and in such cases to be used without any great offence unto God: unless we should neglect, and make no account of our health: nay not of life itself, which is a most especial benefit, and gift of the almighty. To this I answer: That indeed otherwhiles the sorcerers by the means of Satan do heale-diseases, which many physicians cannot. The which he is more apt and able naturally to bring to pass then man is, both (as I have said before) in regard of his nature in his creation: and also his long experience, especially if the diseases be inflicted by himself, as many times they be. Yea after such a sort, and by such means, that no mortal man can find out the causes or reason of the same as you may perceive before fol. 41, 42, & 43. And in these cases as our common proverb hath, he that hideth can best find, and he that made the wound, and he that wrought the grief best knoweth the cause thereof? and therefore can best cure it, being (as he is) so skilful in such matters. And as the devil doth at the first cause certain diseases, so it is very likely that he continueth, and upholdeth the same so that by no ordinary means they can be cured, and that to this end, that men may seek to him, or to his instruments for help, contrary to the word and commandments of God. The which ought not to be done. For Saint Paul in the 3. cap. of the epist. Rom. vers. 8. showeth, that we ought not to do evil that good may come thereof. And he insinuateth as much in the 6. cap. of the same epist. vers. 1, and 2. Besides this: What good is it (I pray you) that they look for at these wizards hands? but only health, and riches, and such like temporal benefits, which soon pass away; and oftentimes (as I have proved before) are cause of the utter ruin of him that hath them. What madness is it then for us, in regard of such momentany and transitory things, in going to such kind of men to procure gods just judgement to fall upon own heads, unto our eternal destruction. Yea and sometimes even in this life, God layeth his punishment upon such offenders (as I have said before) and as it is manifest by the first chapter of the second book of the King. where the Lord affirmeth by the mouth of Elias: that because that Abaziah had sent unto Baalzebub the God of Ekron concerning the recovery of his health: Therefore he should not come off from his bed where he did lie, but should most certainly die. And we have a most fearful example of king Saul, of the judgement of God against this sin. The which if it be duly weighed and considered according to all the circumstances thereof, it will be sufficient to overthrow all excuses of going unto sorcerers: as it will appear by the history thereof set down in the scripture. For whereas in the 28. cap. of the first book of Samuel vers. 3. It is said that Saul, had put away the sorcerers, and the soothsayers out of the land: It followeth in the next two vers. That the Philistims assembled themselves and came and pitched in Shunem. And Saul assembled all Israel, and they pitched in Giboa. And when Saul saw the host of the Philistims he was afraid, & his heart was sore astonished. Now Saul being in this miserable extremity, at the first used gods ordinary means: and as it is in the 6. vers. he asked counsel of the Lord. And because the Lord did not answer him, neither by dreams: nor by urim: nor yet by prophets. The which were means whereby often times it pleased God to reveal his will unto men in those days. Therefore Saul being thus beset with his enemies, and seeing that God did not vouchsafe, albeit he had sought unto him in some measure (as he thought) to instruct him any ways, what he was to do in this case: whether to yield, or to join battle with the Philistims: neither what success he should have in this business. Therefore (I say) as one that would not, or peradventure (as he thought) that could not stay the Lords leisure, he resolved to leave off seeking any more unto him, but to the devil: & thereupon he went to Endor to ask counsel of asorceresse which dwelled there, as it followeth in the same chapter. But what was the end of this act of his? Truly a most miserable destruction both of himself, as also of many of the Israelites, his subjects, as appeareth most notably, both in the 31. chapter of this book, and likewise in the 10. chapter of the first book of the Chronicles, where it is said, that the Philistims compelled the Israelites to fly, slew his three sons, jonathan, Abinadab, and Melchisna: and drove Saul into such a straight, that he killed himself for fear, with his own sword: and the Philistims finding his body dead amongst the rest of the slain, hung it up reproachfully upon the wall of their city Bethsan. And lest any should think, that this punishment did not happen for seeking unto such wicked, and abominable sorcerers, it is said in the 13. and 14. verses of the aforesaid 10. chapt. of the first book of the Chroni. that Saul died for his transgression, that he committed against the Lord, even against the word of the Lord, which he kept not: And in that he sought and asked Counsel of a familiar spirit, and asked not of the Lord: therefore the Lord slew him, and turned the kingdom unto David the son of Ishay. here in this history we may plainly perceive, that no cause, or occasion can free from punishment, or make the going unto sorcerers tolerable. For than might Saul have had some excuse: who sought not for help of them, until he was in such distress and danger, both of his own life, and of his peoples, that he saw (as it seemed to him) no other way or means of escape: neither did he go unto them, until he had first asked counsel of the Lord: and that he had (as it were) refused to hear or answer him in this his extremity, by any means allowable, as it is here said. Neither by dreams, nor by urim, nor by Prophets. And yet notwithstanding it is said in this 10. chapter of the first book of Chronicles, that because he sought, and asked counsel of a familiar spirit, and asked not of the Lord: therefore the Lord slew him, etc. Where we see that verified, which is spoken in the 18. cap. of Ezechiel, vers. 24. viz. If the righteous turn away from his righteousness, and commit iniquity, and do according to all the abominations, that the wicked man doth, shall he live? all the righteousness that he hath done, shall not be mentioned; but in his transgression that he hath committed, and in the sins that he hath sinned, in them shall he die. For albeit Saul is said in the 28. chap. of the first book of Samuel, vers. 6. That Saul asked counsel of the Lord: and the Lord answered him not. Yet because he left off that good course which he had begun, and afterward went unto a sorcerer; it was all one, as if he had not asked counsel of the Lord at all. He ought rather to have repent him of his sins, and to have turned unto the Lord by faithful, and hearty prayer, and amendment of life: and then no doubt the Lord would have harkened unto him, and have granted his petition, so soon, and so far forth, as he had thought it meetest, and best for him at least wise in the world to come. This knew king David very well, and that was the cause that moved him in the 2. book of Sam. cap. 15. (when as Absalon his son pursued him with an host of men, and brought him unto such a distress, that he was compelled to fly for the safeguard of his life) to yield himself in all humanity unto the mere mercy, and goodness of God: and to wait the Lords leisure, as it appeareth in the 25. and 26. vers. of the same chapter, by the words which he spoke unto Zadok the high priest: who had brought the Ark of God out of the city in that flight, saying unto him the said Zadok, Carry the Ark of God again into the city: If I shall find favour in the eyes of the Lord, he will bring me again, and show me both it, and the tabernacle thereof. But if he thus say: I have no delight in thee, behold here I am, let him do to me as seemeth good in his eyes. So that this was his resolution: to depend upon the merciful providence of God, whatsoever it should please God to do with him. He did not as king Saul had done before him: who sought for help and comfort of sorcerers: but as the holy man job saith, in the 17. cap. and 15. verse. That albeit the Lord did slay him, yet he would put his trust in him: And this hath been the course that the Saints of God have taken from time to time. And this aught to be our course, if we will arrive at the happy haven of salvation in the world to come. For it is not a thing indifferent, but a matter of exceeding great moment. In so much that whosoever doth not observe the same, he shall not (without repentance) enter into the kingdom of heaven.  
These four are the chief of their reasons which I have heard. The rest are either of small weight or moment, or else they may be referred to the four aforesaid: wherefore I will hast to the next words, which the exorcists are here said to use in their conjuration: which are these following.  
We adjure you by jesus, whom Paul preacheth. This speech seemeth to be borrowed of the common course of judges in their sessions, and such like: who when they would have anything done exactly and diligently, do use to swear them unto it. Even so in this place, the Exorcists are said to use the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is derived of the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth an oath: and so doth the Latin word adiuro come of iusiurandum which betokeneth the same thing. As for English term we have none (that I know) that can in all points express the greek, or latin word, wherefore we are constrained to make an English word of the Latin, saying (we adjure) for the common usual word of conjuring in our language, cannot well stand with the sense of this place: Neither do I know how it hath crept into our tongue in these matters, seeing that it signifieth rather (conspiring) when diverse have conspired, and as it were sworn together to do any act. How heit according as they are used now amongst us, there us little, or no difference in the meaning: and may be used (for the most part) the one word for the other. But notwithstanding in the ancientest translations they use this word (charge) which because it carrieth not that (emphasis) with it, which the greek and latin words do, therefore it in altered here, and (adjure) put in for it. But howsoever it be, it is most certain, that these exorcists did mightily offend the majesty of God in so profaning of the most holy name of Christ jesus, by making thereof a charm or enchantment: and abusing it to their own private fame, and commodity, without any such commission, or authority from God. For even as all authority and power is appointed by him, in civil causes and matters of the common wealth, as it is in the 13. cap. Rom. vers. 1. All power is of God, & the powers that be, are ordained of God. So it is in gods Church wherein every man hath his place, every man hath his especial gift, according as it pleaseth God to appoint, and give him, as it is manifest by the 12. cap. of the 1. epist. Cor. And whosoever is not content with that measure which God by his spirit hath bestowed upon him, but presumeth of greater gifts in this behalf than he hath, is a usurper, of which sort were Corah, Dathan, and Abiram, in the 16. cap. of the book of Numbers, with their adherents, whose most fearful punishment is set down in that place. Nay even Vzza in the second book of Samuel, cap. 6. was stricken with present death, because he touched the Ark of God to stay it, lest it should have fallen, or have been hurt: which he seemed to do of a good intent. The which if it be so, than no doubt the sin of these exorcists cannot be but most horrible, in abusing thus the name of Christ jesus: for God will not hold him guiltless that taketh his name in vain: as it is in the third commandment. And truly it is very much to be marveled at, that men of such place, and knowledge, as it may seem that these were: should fall into such gross errors and impiety.  
For they were the sons of Scena a chief priest of the jews which did this.] Now we know that the priests lips should preserve knowledge, and the law should be required at his mouth, for he is the messenger of the Lord of hosts, Malachy. cap. 2. ver. 7. Wherefore if it were the duty of all the Israelites, to teach their children the precepts, and commandements of the Lord, as it is in the 6. cap. of Deuteronomy. ver. 7. &. 8. and cap. 11. ver. 19 then much more were the priests bound to do it, unto whom all the rest were to resort to light their candle of knowledge. But that seemeth to be most truly verified of the people in that age, which the prophet Esay in the first chapter verse 5. &. 6. saith, viz. The whole head is sick of one and the same disease: the whole heart is heavy: even from the sole of the foot, unto the crown of the head there is no whole part, but wounds, and swellings, and filthy sores. For josephus a jew, one of their own country men, living not long after this time, a most excellent historiographer in his book, De antiquitate judaeorum cap. 6. and in other places, doth say that this most wicked art of magic was never more used, than it was in his time. In so much that some do report in their writings, and those of their own nation and country: that their 70. Senators, and as they term them in their language the Sanhedrin, which were the chief counsellors of state amongst them: and were wont to sit with the king for the government of that common wealth were infected with the poison of this art, and had great skill and cunning in the same. Wherefore the aforesaid josephus in the place before alleged hath these words. Erat tunc temporis judaea latronum, praestigiatorum, & planorum, asylum & spelunca: & certè quia deus extrema judaeorum impietate offendebatur: urbemque ideò, & templum abominabatur, Romanorum exercitum induxit, ut tanquam per ignem expurgaret. Quin (ait) si Romani vel tantillum eius excidium distulissent, proculdubio aut terrae hiatu absorpti, aut novo diluvio mersi, aut incendio consumpti fuissent. Haec enim generatio Sodomiticâ ipsa longè sceleratior & flagitiosior erat. Which may be englished thus: At that time was judea a receptacle and den of thieves, jugglers, and notable deceivers. And truly because God was offended with their exceeding great impiety: therefore he detested also the city and the temple, he brought in the army of the Romans, that thereby he might purge them as it were by fire. Yea (and that more is) if the Romans had deferred the destruction thereof never so little a while, without doubt either the earth had swallowed them up, or they had been drowned with some strange and unwonted deluge, or overflowing of waters, or else the fire had consumed them. For this generation was far more sinful, and wicked then those that dwelled in Sodom. Here we see, that this josephus (who was an eye-witness and partaker of that misery and calamity, which he wrote of) doth reckon magic and juggling, or charming, for one of the chief capital sins, for the which the city of jerusalem was destroyed. And doubtless, when men are come to this pass, that they maintain, and practise magic, and sorcery, it is a sign that they are come (in a manner) unto the highest degree of wickedness. For here they seem to make (as it were) a public profession of the religion, and service of the devil: whereas they do not so altogether in other sins, except it be in open blasphemy: wherefore when this is generally practised without controlment in any city, or country: it cannot possibly be, but that the Lord must needs bring a universal destrustruction upon the same. The which I beseech God to keep far from us: for I am persuaded, that this kind of wickedness (albeit the good and wholesome laws which are made against it) was never more practised amongst us, especially for the recovery of health. For many, I might say, most men now a days (if God do not restore them to health, when, & how they think good, they will leave Gods ordinary means by physic, and will go to sorcerers: that is, to the ministers of Satan, which is all one, as to go to Satan himself. And although it may be, that they will answer me, and say: that they whom they go unto for remedy, do use good means, and godly words in these cases. Yet it followeth not (as I have said before) that they are therefore no sorcerers. For no doubt, those which josephus speaketh of, used as good means in outward appearance: and so do the sons of Sceva in this place. But because this pertaineth not so directly to the verse, which I have in handling, I will pass to the next words, where I shall have fitter occasion to speak of this matter, when I come to the 15. and 16. verses. In the which (as I have said before) is set down the issue, or event of the practice of these lewd sorcerers, and that in two respects. First, in regard of that which was said unto them in the 15. verse. And secondly, what was done unto them in the 16. verse.  
The words which were spoken unto them are these, jesus I know, and Paul I know, but who are ye?] The which is an answer of the foul spirit unto the aforenamed sorcerers: being as much in effect, as if he should have said in this manner. Whereas you sorcerers the sons of Sceva, do charge and command me so straightly by the name of jesus, to go out of this man: I see no reason why ye should do so. Indeed I know jesus to be the son of the eternal God: yea God himself, equal to the Father as touching his godhead: and therefore of sufficient might & power, even of himself to drive me out of possession where I am. And likewise I know Paul to be sent, and to have lawful power & authority from him, to cast me out: But as for you, and such as you are: I acknowledge you for none such, neither by yourselves, nor by any commission from God, to command me to go out: but ye are only usurpers, and presume to do that which ye are not able to perform. For although God doth bestow this grace of casting such as I am out of those men, whom we have possessed, upon some men whom it pleaseth him, upon special occasion; yet ye are none of the number of them to whom he hath granted this gift. Therefore in vain do ye take in hand to dispossess me, with your goodly and glorious words: for it is not the words which is able to work such wonders, but it is only the working power of God, which bringeth such mighty things to pass, as ye shall well see: and so he caused the man which he had possessed, to run upon the said sorcerers, and all to beat them, and wounded them, as it followeth in the next verse. Thus we may perceive that God doth not tie his power of working miracles unto words, or characters whatsoever, or howsoever used: for than might every one be a worker of miracles, which could use those means: But God bestoweth that grace upon the person: and that not upon every one, nor upon the most part: but only upon some particular, and that upon especial occasion (as I have said before) and this place doth most evidently prove: especially in the next verse. where it is said. The man in whom the evil spirit was, etc.] We must not think that it was this man alone here spoken of, which dealt thus with these sorcerers. For could one poor silly man be able to overcome so many, being young, (no doubt) and lusty men? who (as it appeareth plainly by the words of the text) did not stand still, and suffer themselves to be thus shamefully entreated and handled, but resisted what they could. For it is here said, that he overcame them (as it were) in the combat: and so prevailing against them did drive them out of the house, both naked and wounded: wherefore it was the devil which was the chief actor in this fray: and used the man possessed as an instrument, to bring this matter to pass. Where we see that the Lord doth oftentimes especially punish that sin, wherein men do take most delight, and think that it should be most for their honour, commodity or pleasure: even that doth God turn to their greatest shame and confusion: and to his greater glory. So our first parents when they had thought to have gained pleasure, profit, and wisdom by eating of the forbidden fruit, they lost themselves and their posterity, with all good things else: had not the Lord to the great glory of his mercy saved some of them by the promised seed of the woman. And those men in the old world Genesis. cap. 11. which imagined to keep themselves from being dispersed by building of that huge tower, and city of Babylon: were by the same occasion scattered into all parts of the world. So the faction of Corah, Dathan, and Abiram, dreamt of honour, and preferment, by resisting of Moses: in the 16. cap. of the book of Numbers, but it was the cause of their everlasting shame, and overthrow, as it is there set down. There are infinite examples in the scriptures, which do infer the truth of this point: but I will let them pass, and come to the text itself, where we may behold these sorcerers most extremely and shamefully beaten of him, even of the devil: by whose service in this action they had thought to have obtained greatest credit. Neither are we hereby to gather that Satan was grieved with this profaning of the name of Christ jesus, or with this sorcery of theirs. But because God bringeth (as it were) light out of darkness, and therefore foreseeing that God would turn this their wicked act into his own glory, and the furtherance of the Gospel: therefore Satan being as it were in a rage for this their unseasonable using of the name of the Lord jesus in their charms: at such a time, and in such a place as they did deal thus with them: Whereas at other times, when it might have served his own turn better, no doubt he would have been so far from hurting them for such an act, that he would have seemed to yield unto them therein: that thereby he might the better have confirmed his wicked craft of magic and sorcery. Nay it is to be doubted, that even at this time, he would have given place, at the aforesaid words uttered by the sorcerers, if the wonderful providence of God had not overruled him: who by this act had determined to glorify the Gospel of his son Christ jesus: as it may appear by the 17, 18, and 19 verses following: where it is set down. That after this was known, both jews and Gentiles, which dwelled at Ephesus, magnified the name of the Lord jesus, confessing their sins. And among the rest, those that had used vain and curious arts; that is, charms, enchantments, conjuring, and other magical devices, came moreover, and brought their vain books, and burned them in the sight of the people. The worth of them being counted, came (at the least rate) to about eight hundred pounds. For hereby they were driven to consider more deeply of the infinite power of the Godhead of Christ jesus, to tame the unbridled rage, and malice of Satan: and also the wicked vanity of magical conceits, whereby these sorcerers could bring nothing to pass: and finally the punishment of the same which albeit it may seem not to be so great to be beaten and wounded: yet whosoever shall weigh the circumstances of the text, shall find that it was no ordinary kind of combat, that did drive the beholders into such a maze. But it was such an one (no doubt) as the like had not been seen in their time. And it is very likely, that they did further conceive by this example, of the just judgement of God threatened against such in the scriptures: wherein the spirit of God doth mightily inveigh against this kind of wickedness: as in the 10. chapter of Leviticus, vers. 27. he commandeth, that they should be put to death in these words. If a man or a woman, have a spirit of divination, or soothsaying in them, they shall die the death, their blood shall be upon them. And likewise in the 22 cap. of Exodus, vers. 18. he saith: Thou shalt not suffer a witch to live. And the Lord himself saith in the 3. cap. of the prophet Malachy. vers. 5. that he will come in judgement, and that he will be a swift witness against the soothsayers. Wherefore the good king josiah in the fear of the Lord, took away all that had familiar spirits: and the soothsayers, as it is in the second book of the King. cap. 23. vers. 24. But it may be, that some men will object and say, that these places seem to be understood of those only which have made (as it were) a real contract, or have private conference with the devil, the which is a thing that themselves will confess to be abominable: But as for all those which use any other kind of conceit or devise: whether by word, character or otherwise, so it be not manifestly wicked and blasphemous: they will defend their doings therein to be good, or at least wise not hurtful. To these I answer, that let them look into the book of God, and they shall find the one, as well as the other to be condemned: as namely in the 18. cap. of Deut. the spirit of God hath these words. viz. 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 soothsayer, or that asketh counsel of the dead. For all that do such things are abomination unto the Lord: and because of those abominations, the Lord thy God doth cast them out before thee, etc. Where we may evidently see, and perceive a difference to be made between the one and the other, and that not only contracts, counseling, and conference with spirits is forbidden: but also all other kinds of vain, frivolous and superstitious arts are counted abominable unto the Lord: as namely, witchcraft.] the original words do signify him which useth divining, of which sort are those which will tell of things lost, stolen, or conveyed away, and other such like hidden and secret things. Secondly regarders of times, as they are which will have one time more lucky than another: To be borne at one hour more unfortunate then at another. To take a journey, or any other enterprise in hand, to be more dangerous, or prosperous at one time, then at another. As likewise if such a festival day fall upon such a day of the week, or such like, we shall have such a year following: and many other such like vain speculations, set down by our astrologians, having neither footing in gods word: nor yet natural reason to support them: But being grounded only upon the superstitious imagination of man's brain: Wherefore this kind is much spoken against, in the book of God, as I have somewhat touched before. The next are the markers of the flying, or noise of fowls: as they which prognosticate death by the croaking of ravens: or the hideous crying of owls in the night Or some misfortune, if a hare do cross a man: with many other such like vain and wicked toys. By (sorcerers) in this place seemeth to be understood, those wicked persons, which take in hand to hurt any man, in his body, or goods: wherefore the old translation termeth them maleficos, as it were harme-doers, or workers of mischief. And because these kind of people do oftentimes use crafty and cunning sleights to bring their matters to pass, therefore they are by Tremellius called Praestigiatores, of their juggling tricks of leger demain, whereby the senses of men being deluded they would seem to do one thing, when as they do another, and that by another means then in show they pretend. And of this sort seem our witches to be among us, whose doings in this behalf it would belong, and needles to recount: seeing that they be so well known by common speech, and experience. As for Enchanters and Charmers, for they are both one, I have spoken somewhat before, although not all that might be said to that purpose. These are they, which by using of certain conceited words, characters, circles, amulets, and such like vain and wicked trumpery (by gods permission) do work great marvels: as namely in causing of sickness, as also in curing diseases in men's bodies. And likewise binding some, that they cannot use their natural powers and faculties: as we see in night-spells. In so much as some of them do take in hand to bind the devil himself by their Enchantments. Wherefore those, which we term conjurers, are not unfitly to be referred to this kind: and by the same reason the Exorcists spoken of in this text. And to speak generally, whosoever worketh any extraordinary wonder, by any of the last aforesaid means of words, characters, amulets, & the like: doth work by charming, and enchantment: albeit he maketh no contract, nor hath any conference with Satan, as they have which are spoken of in the next place, which take counsel of spirits in those matters wherein they would have them to serve their turn, as the damsel in the Acts, 16, 16. which had a spirit of divination whereby she procured much profit unto her master. And the woman in the first book of Sam. 28. 7. to whom king Saul went for counsel, when the Philistims came against him. And of these sorts are all those which have a familiar spirit, or by any means do use conference with Satan, upon any occasion, or in any matter wherein they would use him. These that are here called (soothsayers) seem to be those which do foretell, and prognosticate things to come: as are alterations of kingdoms, and common wealths, dearth, or plenty of victual, and such like: as the prophets of God were wont to do by the special motion of God's spirit so these would seem to imitate them in this behalf, having no warrant for the same out of the word, nor any private revelation from God: but are led thereunto by some imaginary conceit, or superstition, or else by the instinct of Satan: as were the false prophets in the book of God: who seem then especially to be called by that name, when as they falsely used the name of God to confirm their predictions. The next and last kind of magic set down in this place is of those which ask counsel of the dead, not that the dead do or can resolve them in any such doubtful case, or that they are able by these or any other means, to raise them up again, being once departed: as it may be proved both by reason, and diverse places of the scripture. But because it was so thought and believed of the people, both in regard that oftentimes it was used about the tombs of men deceased: and also by reason that the devil did appear unto them in the form of those which were dead when they gave answer to those things which they were demanded, as it is plain by the 28. chap. of the first book of Samuel, where the holy servant of God Samuel is said to be raised up by the woman to certify king Saul, what success he should have in the battle against the Philistimes. Neither ought any man to marvel at this: That I have cited this last example before, when I spoke of those which ask counsel of spirits. For we must not think that all the aforesaid kinds of magic, are so strictly to be distinguished, but that they do communicate otherwhiles in some points, one with the other: yet so, as than they are rather to be termed compound, then simple; and may in diverse respects be referred to divers kinds of magic; as in the last alleged example. In regard that the woman did counsel with a spirit, she may be referred to the number of that kind of magicians. But because he appeared unto her in the likeness of a dead man, she may be called a necromancer, that is, one that asketh counsel of the dead. And if she used any set form of words, or characters in this action; then might she have been called a charmer, or enchanter. Finally, if she had done it to have hurted, or harmed any body, we might have placed her among the sorcerers before spoken of. And so in like manner may we judge of all the rest, according to the circumstances to be observed in each kind of magic. Howbeit it is manifest by the aforesaid 18. chapter of Deuteronomy, whereas the counsellors with spirits are reckoned for an especial and several kind of magicians, that the same doth differ from the other kinds, or at least wise from some of them, even in this behalf. So that in all of them, there is not always a contract, or personal conference with Satan, as it appeareth by this present text: where it is probable, that these Exorcists had not the personal consent of the devil, at least wise in this action: but being vain and irreligious persons, and having a desire to surpass other men, took upon them to practise magic; and because they did see Saint Paul, and the other Apostles to bring to pass such great miracles, by the name of jesus: therefore they of their own head, took upon them to do the like: and to draw the same into their magical arts (had not the Lord confounded them in their said enterprise) according unto the common custom of many men in these our days, who to win themselves a name in the world, will by all means possible procure what magical books they can hear of: and likewise if they know any man to use any manner, or form of words, or characters in curing of any disease, or working of any other wonder; they will presently (after they have obtained the knowledge thereof) put the same in practice also, especially if it carry any colour, or show of holiness in it; as that of the Exorcists did, thinking it no sin so to do. Nay and because they see not an express covenant made with Satan herein; therefore they will defend them to be good: whereas the spirit of God doth condemn this kind of magic (for it is no better than magic) as well as all the rest. The which the Ephesians in this 19 chapter of the Acts, did very well understand: wherefore upon the view and sight of the judgement of God upon the Exorcists, they are said to burn their books of curious arts: whereby is meant, not only the grossest kind of magic, wherein is a manifest compact, or conference with the devil; but also all vain, & superstitious devices of divining, soothsaying, charming, and such like, which have no warrant out of the word of God, nor any reason out of the whole course of nature to confirm them: such as they used, which in the afore said 18. chapter of Deuteronomy, are said to be regarders of times, markers of the flying of fowls, soothsayers, and charmers: as also they which divined by looking into beasts entrails, as many did among the heathen, as it may be partly gathered out of the 21. cap. of Ezechiel, v. 26. And it is manifest by histories, that the Ephesians were given to such like superstition; for it is recorded in divers authors: That in the Image Diana, which was worshipped at Ephesus, there were certain obscure words, or sentences not agreeing together, nor depending one upon another; much like unto riddles written upon the feet, girdle, and crown of the said Diana: the which if a man did use, having written them out, and carrying them about him, he should have good luck in all his businesses: and hereof sprung the proverb, Ephesiae literae: where one useth any thing which bringeth good success. And it is very likely, that a great part of those books, which are said to be burned in this 19, chapter of the Acts, were filled with such like vain and frivolous devices. Of which sort we have an infinite number also used amongst us, as namely in Palmistry, where men's fortunes are told by looking on the palms of the hands: and also by foredeeming of evil luck, by pulling on the shoe awry, or by the falling of salt toward one: and likewise of good luck, if drink be spilt upon a man: or if he find old iron. And furthermore, by erecting of a figure, to tell of stolen goods. By the turning of a sieve, to show who hath bewitched one. By curing diseases with certain words or characters, or such like: with many more foolish and superstitious vanities, needles here to recite, seeing that by these few we may easily judge of the rest. All which are an abomination unto the Lord, in so much as he overthroweth, and rooteth out whole countries because of the same, as he did the Chananites before the children of Israel, according as it is set down in the aforesaid 18. cap. of Deuteronomy, vers. 13. & 14. And afterward, when the Israelites had committed the like offence, the Lord laid the like punishment upon them: as it is manifest in the second book of the Kings, cap. 17, vers. 17. where it is said, that they made their sons and their daughters to pass through the fire, and used witchcraft and enchantment: yea sold themselves to do evil in the sight of the Lord, to anger him: wherefore the Lord was exceeding wroth with Israel, and put them out of his sight. And if he deal so with whole nations, yea with his own peculiar people; among whom (no doubt) some were godly and religious, and abhorred the aforesaid sins: what shall those particular men look for, which do practise the same? and take pleasure therein? truly nothing else, but the heavy and just judgement and vengeance of God, to be laid upon them for this their wickedness: yea sometimes even in this world, either upon themselves, or upon their posterity: but especially eternal damnation in the world to come, with the devil whom they serve; as it appeareth in the 21. chapter of the Apoc. vers. 8. where it is said, that 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. Neither let those which go, and seek to such vain wizards, and superstitious sorcerers for counsel & help, think to escape the like punishment. For the Lord in the 19 chapter of Leviticus, vers. 31. forbiddeth the going unto such in these words: You shall not regard them that work with spirits, neither soothsayers: ye shall not seek to them to be defiled by them: I am the Lord your God. As if he should have said, see that ye make no account of magicians, enchanters, soothsayers, or any such like vain persons: and much less go and seek unto them for help, or counsel, lest ye be defiled therewith: for it is no better than spiritual fornication: for I am the Lord your God, which do abhor all such uncleaneness: who also am able, and will surely punish the same. And therefore he saith in the 20. chapter of Leviticus, vers. 6. If any turn after such as work with spirits, and after soothsayers, to go a whoring after them: then will I set my face against that person, & will cut him off from among his people. The which place albeit it seemeth to be meant of earthly punishment only, when as God doth root them so out, that there remaineth no memorial of them (as it were) in this world, that may sound to the good & credit of them or theirs. Yet it may be understood also of their eternal destruction. For even as Abraham, Isaac, and jacob are said, Genesis, cap. 25. vers. 8. & cap. 35. vers. 29. & cap. 49. vers. 33. to be gathered unto their people, when they departed this life: that is, to be received into the fellowship of the Saints of God, which were gone before them into heaven. So those which seek unto sorcerers, enchanters, and such like: when they are said to be cut off from among their people, may thereby be understood to be for ever separated from the company of the faithful, and to be cast out into hell, with the devil & his angels. And no marvel though this heavy judgement be laid upon them: for there seemeth to be no more difference in effect betwixt them that seek to the aforesaid sorcerers, and other such like superstitious practisers, then is betwixt a thief, and him that is accessary unto his felony: or a traitor, and him that consenteth thereunto. For although they be not chief and principal actors in this wicked business; yet by seeking unto such persons, they show their love, and liking of those means which the aforesaid persons douse, and that they do give their consent thereunto, and do allow of the same. But what of that will some say? Indeed if so be that we knew those whom we seek unto, to be such as you would bear us in hand they were, than your comparison might well hold. But seeing that we are ignorant thereof: nay we do rather take them to be contrary, and their means, which they use to be good and lawful: and therefore we are of this opinion, that we may go unto them without offence to God: albeit unto others, which are not so persuaded of them, we think that they do amiss, if they go unto such: for whatsoever is not of faith, is sin. To these I answer. That herein their knowledge and judgement is very shallow: for the principle and ground which they would seem to stand upon in this point, is taken out of the 14. chapter of the Epistle to the Romans, and is to be understood of things indifferent only: as the circumstance of that whole chapter doth set down unto us: of which sort are meats and drinks, and the observation of festival days. The which things, albeit of themselves they be neither good nor bad; yet in regard of the person, and the mind, or intent of him that useth them, they may sometimes be otherwise. For he that in using them, is not fully settled in conscience, but is in doubt whether the use thereof be lawful or not, doth greatly offend: and the reason is alleged in the 23. verse of the same chapter, where it is said: that Whatsoever is not of faith, is sin. Now it is certain by the 10. chapter of this Epistle, that true faith is grounded upon the word of God. Wherefore whatsoever action it be (let men pretend what they will) if it have no warrant out of the scripture, it is but a mere imagination of their own brain, springing either of their own corrupt nature, or else of the suggestion of the devil: and therefore is wicked and sinful. The which thing, if it be so, it followeth of necessity, that the seeking unto sorcerers, charmers, enchanters, and all such like wizards, albeit men believe never so much, that they may lawfully do so; yet because that it is not only not allowed, but also condemned in the word of God: therefore this their belief is no true faith, but a vain & devilish presumption, and most abominable in the sight of God. Neither will ignorance which they pretend serve their turn, to cover their offence herein; albeit it may sometimes extenuate and lessen the fault: as our Saviour Christ saith in the 12. chapter of the Gospel after S. Luke, vers. 47. & 48. That servant which knew his masters will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. And he that knew not his masters will, and committed things worthy of stripes, shall be beaten with few stripes. So that here we see, that there is no defence for ignorance: but whosoever he be that sinneth, whether it be of ignorance, or of knowledge, must needs be punished for it. For, Cursed are all they, which do not continue in all the commandments of God, as it is in Deuteronomy, cap. 27. vers. 26. And the Apostle Saint Paul saith, in the 2. chap. to the Romans, vers. 12. that as many as have sinned without law, shall be punished without law: and as many as have sinned in the law, shall be judged by the law. Wherefore as dutiful servants, in those things which we know, we ought to be diligent to put the same in practice; and if we be ignorant of any thing, we ought to seek and inquire what the will of God is out of his word, and not to rush forth into those actions, which we know not whether the Lord doth allow or not. But if we seek for knowledge in those matters, no doubt, but God will instruct us therein by his holy spirit, & by his word, as our Saviour Christ saith, Matthew, cap. 7. vers. 7. Ask, and it shall be given you: seek, and ye shall find: knock, and it shall be opened unto you. And truly if we would use zealous prayer, and godly meditation coming unto them with faith, and humility, and such like, we shall find the scriptures, not to be so hard and obscure, to be known & understood, as we take them to be; but most plain & evident, for our comfort and instruction, both in this point concerning those vain, & frivolous arts, whereof I have so much spoken: and also in all other matters of faith, & good works, what we should follow, and what we should eschew: as God in the 30. chapter of Deuteronomy, verses 11, 12, and 14. saith, This commandment which I command this day, is not hid from thee, neither is it far off: it is not in heaven, that thou shouldest say, who shall go up for us to heaven, and bring us, and cause us to hear it, that we may do it! but the word is very near unto to thee, even in thy mouth, and in thy heart, for to do it. So that it is our own pride, negligence, contempt, or such like sinister affections, which is cause of this our ignorance; and that in some more, and in some less, according to the outward means of knowledge, and as they are inwardly moved in this behalf. In so much that we may hereof gather two kinds of ignorance to be in men. One is, that which although it be not without the afore said evil affections: yet they do little appear in their actions, (no not to the parties offending themselves, and much less unto others) thinking that to be good, which is evil; and that to be evil, which is good. And such was the ignorance of Saint Paul, before he was illuminated by the spirit of god, as he saith in the first Epistle to Timothy, cap. 1. v. 13. that he was beforetime a blasphemer, a persecutor, and an oppressor: but he was received to mercy, because he did it ignorantly through unbelief. And yet notwithstanding for all this, he accounteth himself the chief of all sinners for the same: and most worthily doth attribute his conversion to the wonderful and exceeding great mercy of God alone, who had not only forgiven him this his sin, but also had made him a fit vessel, to carry his name abroad, and to preach the Gospel among the Gentiles: whereas he had rejected other of his countrymen, which offended of ignorance as well as he: as it is in the 10. cap. of the Epistle to the Romans, vers. 2. where speaking of the jews, or Israelites, he hath these words. I bear them witness, that they have a zeal but not according to knowledge. The other kind of ignorance is that, wherein malice, and hatred doth prevail, as it did in the chief of the jews, which crucified our Saviour Christ, as it is in the 15. cap. of joh. ver. 22. in these words. If I had not done those things among them, which no other man did, they should have had no sin, but now have they seen, and hated both me and my father. And to say the truth, not only this latter kind, but also all of us, before we are regenerate, are by nature so corrupt, that we cannot but bring forth most vile fruits of wickedness: and therefore we do covet naturally rather to be ignorant of gods laws, and commandments: thereby thinking to cover the heinousness of our sins: wherefore our Saviour Christ in the Gospel after Saint john, cap. 3. vers. 19 saith, this is the condemnation, that light is come into the world: and men loved darkness more than light, because their deeds were evil. Whereupon the Lord in his just judgement in times past, seeing they regarded not to know him: even so he delivered them up into a reprobate mind, to do those things which are not convenient: being full of all unrighteousness: and so forth, as it is in the 10. cap. of the Epistle to the Rom. vers. 28, 29, and 30. Even as he saith also of the Scribes, and pharisees, Math. cap. 15. vers. 14. and in them to all other such like: in these words. Let them alone, they are blind leaders of the blind: and if the blind lead the blind, both shall fall into the ditch. As if he should have said: These men are void of the right knowledge of religion, and true service of God: and yet they will be instructors of others: so that by this means they are not only wilfully ignorant themselves, but endenour to bring those that will follow their doctrine into the same condition. Wherefore let them alone, let them go on still therein: and in the end you shall see: nay, it is most certain (if they be not renewed by faith and repentance) they shall fall both the sorts of them, into the pit of everlasting destruction. By all this it is plain, that if we transgress the commandments of God, in committing of any sin, it is not ignorance that shall excuse. For than would not the Lord have commanded sacrifice to be offered for the same, as he doth in the 4. cap. of Leuit. ver. 2, and 3. in these words: Speak unto the children of Israel: saying if any shall sin through ignorance, in any of the commandments of the Lord, (which ought not to be done) but shall do contrary to any of them. If the priest that is anointed do sin (according to the sin of the people) then shall he offer, for his sin which he hath sinned, a young bullock without blemish unto the Lord for a sin offering. The which law is repeated also in the Epistle to the Heb. cap. 9 vers. 7. And the prophet Abacuch, maketh a solemn prayer for ignorances in the 3. cap. of his prophesy. Furthermore the same is manifest in the whole course of the scriptures, by the punishment that hath been laid upon such like offenders: as we may perceive by the 17. cap. of the second book of the King. where when the Lord had cast out the ten tribes of Israel with their king, out of their own country, for their wicked abominations, & that Shalmaneser had carried them away captive with him: he sent other of his own native people to supply their room in ludea: who because they were Gentiles, and had not been brought up in true religion, therefore it is said in the 25, and 26. verses of the same chapter: That at the beginning of their dwelling there, they feared not the Lord: therefore the Lord sent lions among them, which slew them, wherefore they came to the king of Ashur saying, the nations which thou hast removed, and placed in the cities of Samaria, know not the manner of the God of the land: whereupon the king commanded, to send unto them a priest of the Israelites to instruct them: as it followeth in the next verse. of the same chapter. And in the prophet Esa. cap. 5. vers. 13. the Lord hath these words. Therefore my people goeth into captivity, because they have no knowledge. Out of which two places we may note, that the Lord doth not only, not hold guiltless those offenders, which have the greatest means of knowledge in religion, as were the Israelites in times past: as it appeareth by the 13. cap. of the Epistle to the Rom. where it is said by Saint Paul, that to them were committed the oracles of God, even as the Gospel of Christ jesus is now unto us Gentiles: but also doth punish those, to whom it is not granted to have such opportunity to learn. And truly no marvel. For if we account it lawful for an earthly prince, to punish those whosoever, which do dwell within his dominion, if they offend against his laws being once set forth, though they do it of ignorance, why should not the king of kings, and Lord of Lords, exact the like obedience unto his laws set down in his holy word, of all those whom it pleaseth him to place in his visible church and kingdom here upon earth. For the Lord hath given us his word as a law, wherein he hath set down whatsoever he would have done learned, or believed: and likewise what he would have us to eschew: as the Apostle Saint Paul doth say in the 1. epistle to Tim. cap. 3. vers. 16. & 17. that the whole scripture is given by inspiration of God: and is profitable to teach, to improve, to correct, and to instruct in righteousness: that the man of God may be perfect, and prepared unto all good works. So that whatsoever God would have us to know, or do, it is contained in the same. Howbeit we must, as our Saviour Christ saith, job. 5. cap. v. 39 search the scriptures. It is not enough for us negligently, and carelessly, and (as it were superficially, to read them: but we must with all diligence, reverence, & humility, study them: and as the prophet David did: meditating therein day and night: conferring of one place with another: and considering the drift of the holy Ghost in every of them: and above all things using humble and hearty prayer unto God, that he would grant us his holy spirit, which may so enlighten us, that we may see those wonderful things which are contained in his laws: that we may conceive aright of the truth in his sacred word. For as Saint Peter, 2. epist. cap. 1. vers. 20. saith: no prophesy in the scripture is of any private interpretation: that a man may expound it according to his own mind and imagination, but holy men of God did speak as they were directed, and led by the holy Ghost, as it followeth there in the next verse. who as he is the only author, and inditer of the Scripture, so he is the only interpreter of the same, as being alone, privy to his own meaning. And therefore the Evangelist Saint john, in his first epistle cap. 4. vers. 1. doth bid us not to believe every spirit, but to try the spirits whether they be of God or not as if he should have said. There are many which will make a great show of religion, and godliness, and will seem as though they had warrant from God for all their dealings, when as it is nothing so. Wherefore believe note very one until you have first madetriall, and examined their actions, by the touchstone of the scriptures, whether God be the author of them or not. The which precept if the prophet spoken of in the 13. cap. of the first book of the King. had observed, he had done well, but because he did not so, but believed the false tale of the old Prophet, and came back again contrary to the commandment of God: and did eat and drink in Bethel by his procurement: when as the Lord had said unto him, that he should neither eat bread nor drink water there. Therefore the Lord said, that his body should not come into the sepulchre of his fathers: which came to pass presently: for he was slain of a lion in the way as he returned home, and so was brought again to Bethel, and there buried. Whereas if he had first examined the truth of the old Prophet's speech, he had no doubt never fallen into that danger. For he had a sufficient warrant from God afore, for that which he did: upon the which he might safely have relied, if he would have gone forward according unto the same, and not have harkened to the deceitful words of the said old Prophet: unless the Lord himself had given him another contrary commandment, as otherwhiles he doth in particular cases: as it may appear by Genesis, chap. 22. where after that God had given Abraham in charge, to sacrifice his son Isaac in the 2. verse of the same chapter: afterward it is said, that the angel of the Lord did bid him not to do it, when he had proved his faith, and obedience therein: till which time, he could by no means be drawn from executing the former commandment of God. Even so we, seeing that we are forbidden by the word of God to go, or seek unto any witches, enchanters, charmers, or any such like vain, and superstitious practisers: and seeing that ignorance will not excuse us, as hath been before declared: it behoveth us to try, and examine the dealings of every one in this case, whether they be of God or not, by their calling in this behalf, by their means they use, and by the end whereat they aim, and by all other ways and means, which it shall please God to minister by his holy spirit, out of his word; before we give credit unto them, whatsoever show they make of religion, and godliness in this point: lest the Lord in his wrath lay upon us, all those plagues & punishments threatened in his word (as hath been said before) against such persons. There are many other things, which might be fitly, and profitably gathered & noted out of this text, which I have willingly omitted, both because they have been sufficiently handled at large by other men; and also because it was my only purpose at the beginning to utter that, which I thought meetest concerning sorcery, and such other like wicked, vain, and devilish abominations before spoken of. It remaineth therefore now, to exhort every good Christian to consider diligently, & to make use of it: and to desire almighty God, that he would make it profitable, which hath been said, both to his own glory, and to our eternal comfort in Christ jesus: to whom with the Father and the Holy Ghost, be all honour, praise, and thanksgiving, now and evermore. Amen.  
FINIS.