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
bodie
were
brought
vnto
the
sicke
,
napkins
or
hand-kerchefes
,
and
the
diseases
departed
from
them
,
and
the
euill
spirits
went
out
of
them
.
13.
Then
certaine
of
the
vagabond
Iewes
,
exorcists
,
tooke
in
hand
to
name
ouer
them
which
had
euill
spirits
,
the
name
of
the
Lord
Iesus
,
saying
,
we
adiure
you
by
Iesus
whome
Paul
preacheth
.
14.
(
And
there
were
certaine
sonnes
of
Sceua
;
a
chiefe
priest
of
the
Iewes
,
about
seauen
,
which
did
this
.
)
15.
And
the
euill
spirit
answered
,
and
said
,
Iesus
I
acknowledge
,
and
Paul
I
know
:
but
who
are
ye
?
16.
And
the
man
in
whome
the
euill
spirit
was
ranne
on
them
,
and
ouer
came
them
,
and
preuailed
against
them
,
so
that
they
fled
out
of
that
house
,
naked
,
and
wounded
.
WHen
our
Sauiour
Christ
Iesus
was
to
depart
out
of
this
world
(
as
pertaining
to
his
bodily
presence
)
and
to
ascend
vp
into
heauen
,
he
commaunded
his
Apostles
to
preach
the
Gospel
,
promising
that
he
would
ratifie
the
same
with
signes
and
wonders
,
as
appeareth
cap.
16.
of
Marke
.
The
fulfilling
of
which
promise
,
as
in
many
other
places
,
so
in
this
chapter
it
is
most
notably
set
downe
.
For
wheras
before
,
the
spirit
of
God
had
shewed
the
preaching
of
Saint
Paul
,
as
also
his
confutation
of
the
aduersaries
of
the
Gospel
in
disputation
;
in
these
words
hee
declareth
how
God
confirmed
the
same
by
miracles
,
especially
in
the
11.
and
12.
verses
.
Then
followeth
the
peruerse
emulation
thereof
by
the
wicked
coniurers
,
in
the
13.
and
14.
verses
.
And
lastly
,
the
effect
or
punishment
of
this
their
practise
in
the
15.
and
16.
verses
.
For
the
first
.
The
miracles
which
Saint
Paul
is
here
said
to
worke
,
are
set
downe
first
generally
,
in
the
11.
verse
,
and
afterward
in
the
12.
verse
,
the
same
is
amplified
by
particulars
.
In
the
generall
we
must
obserue
two
things
,
viz.
The
chiefe
efficient
cause
of
miracles
,
which
is
God
.
And
the
instrumentall
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
greeke
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
which
is
a
copulatiue
coniunction
,
&
ioyneth
these
words
with
the
former
:
as
if
he
should
haue
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
looke
throughout
the
whole
booke
of
God
,
we
shall
finde
the
working
of
miracles
alwaies
annexed
vnto
the
word
,
to
giue
credit
and
authoritie
thereunto
;
and
to
confirme
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
hee
first
appointed
him
to
deliuer
his
will
vnto
Pharaoh
,
for
the
bringing
of
the
children
of
Israel
out
of
Egypt
.
The
like
may
be
said
of
Iehosuah
,
and
Samuel
,
and
also
of
all
the
rest
of
the
Prophets
in
the
olde
Testament
,
which
for
breuity
sake
I
omit
to
name
,
leauing
them
to
your
owne
consideration
,
to
examine
the
truth
in
this
case
.
As
for
the
Apostles
,
and
Disciples
of
our
Lord
and
Sauiour
Iesus
Christ
,
I
thinke
no
man
wil
denie
,
but
that
they
were
indued
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
contrarie
bee
prooued
in
any
of
the
holy
men
of
God
,
which
haue
wrought
miracles
.
And
Saint
Paul
in
the
first
Epistle
to
the
Corinthians
,
cap.
12.
vers
7.
saith
,
that
this
gift
of
working
miracles
is
giuen
to
profit
and
edifie
the
Church
,
and
not
for
any
mans
priuate
vse
,
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
hauing
no
publike
calling
,
either
ordinarie
,
or
extraordinarie
,
whereby
to
set
forth
(
in
any
speciall
manner
)
the
Gospel
of
Christ
Iesus
,
doe
take
vpon
them
the
working
of
miracles
:
nay
rather
they
dishonour
God
,
and
discredit
his
word
,
arrogating
vnto
themselues
,
that
which
is
proper
vnto
God
,
asking
oftentimes
when
any
commeth
vnto
them
,
whether
they
do
beleeue
,
that
these
wizzards
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
euer
required
the
like
at
any
mans
hand
.
Indeede
our
Sauiour
Iesus
Christ
did
so
,
but
he
was
the
eternall
God
,
in
whome
we
ought
to
beleeue
,
and
to
put
our
whole
trust
and
confidence
onely
;
and
not
in
any
childe
of
man
,
whose
breath
is
in
his
nosthrels
,
as
saith
the
Prophet
Esay
,
cap.
2.
vers.
22.
for
vaine
is
the
helpe
of
man
,
when
as
he
cannot
thinke
a
good
thought
of
himselfe
.
2.
Cor.
cap.
3.
vers.
5.
much
lesse
performe
any
good
action
.
Wherefore
Saint
Iames
in
the
4.
chapter
of
his
Epistle
,
inueigheth
mightily
against
those
,
which
doe
presume
to
affirme
peremptorily
,
that
they
will
doe
any
thing
,
when
as
they
know
not
whether
they
shall
liue
till
the
morrow
.
Wherefore
we
ought
to
say
,
if
the
Lord
will
,
and
if
we
liue
,
we
will
doe
this
or
that
.
But
now
(
saith
he
)
ye
reioyce
in
your
boastings
:
all
such
reioycing
is
euill
;
and
therefore
the
Lord
,
by
the
Prophet
Ieremie
saith
,
Cursed
be
the
man
that
trusteth
in
man
,
Ierem.
cap.
17.
vers.
5.
Then
cursed
are
these
wizzards
,
which
would
haue
others
to
beleeue
,
and
trust
in
them
:
for
in
God
we
liue
,
mooue
,
and
haue
our
beeing
,
Act.
cap.
17.
v.
28.
and
he
is
the
onely
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
haue
vnderstood
,
when
he
saith
.
Ioh.
c.
3.
v.
2.
that
hee
knew
that
Christ
Iesus
was
a
teacher
come
from
God
,
because
that
no
man
could
doe
such
miracles
,
except
God
were
with
him
;
as
though
no
man
of
himselfe
,
or
by
any
other
meanes
,
but
only
by
the
power
of
God
alone
working
in
him
,
could
effect
such
miraculous
workes
.
And
our
Sauiour
Christ
doth
insinuate
as
much
in
the
10.
chapter
of
Saint
Iohns
Gospel
,
vers
38.
saying
:
If
ye
beleeue
not
me
,
yet
beleeue
the
workes
,
that
ye
may
knowe
and
beleeue
that
the
father
is
in
me
,
and
I
in
him
.
As
if
he
should
haue
said
:
If
I
doe
not
such
workes
,
as
are
farre
aboue
the
reach
of
any
mortal
man
to
do
,
then
beleeue
me
not
:
but
if
I
doe
,
then
thinke
that
God
,
which
is
the
onely
worker
of
all
such
miracles
,
is
the
Author
of
those
which
ye
see
done
by
me
.
Wherefore
the
Apostle
Saint
Peter
(
after
that
hee
with
S.
Iohn
,
had
healed
the
creeple
which
was
borne
lame
)
lest
the
people
should
attribute
the
said
worke
of
healing
to
their
power
,
or
godlinesse
,
telleth
them
,
that
it
was
done
onely
in
the
name
,
and
by
the
power
of
Iesus
Christ
,
Act.
cap.
3.
So
he
telleth
Aneas
,
who
had
kept
his
bedde
(
by
reason
of
a
palsie
)
the
space
of
eight
yeares
,
that
Iesus
Christ
had
made
him
whole
;
and
not
he
:
and
therefore
biddeth
him
to
arise
and
make
his
bedde
,
Act.
cap.
3.
vers.
33
,
34.
There
are
many
other
places
of
scripture
,
which
inforce
the
truth
of
this
matter
,
but
the
case
is
so
cleare
,
that
I
will
stand
no
longer
vpon
it
,
but
will
passe
ouer
to
that
which
followeth
.
No
small
miracles
]
That
is
great
miracles
:
and
it
is
an
vsuall
kinde
of
speech
in
many
languages
.
The
words
in
greeke
doe
signifie
no
common
or
ordinarie
powers
,
because
that
thereby
the
power
of
God
is
shewed
,
after
an
vnwoonted
sort
:
which
power
(
being
supernaturall
)
albeit
it
belongeth
,
and
is
proper
to
God
alone
,
yet
he
doth
otherwhiles
exercise
the
same
by
his
creatures
:
as
it
is
said
heare
.
By
the
hands
of
Paul
]
that
is
by
the
ministery
of
Paul
,
for
so
the
words
doe
signifie
in
this
place
.
And
it
is
an
vsuall
phrase
in
the
scripture
,
as
Act.
cap.
5.
vers.
12.
it
is
said
,
that
by
the
hands
of
the
Apostles
,
were
many
signes
and
wonders
shewed
among
the
people
.
So
Act.
cap.
14.
vers.
3.
also
.
And
it
seemeth
to
bee
a
metaphor
borrowed
from
the
common
course
,
&
accustomed
dealings
of
masters
with
their
schollers
,
especially
of
those
which
beginne
to
learne
to
write
,
whose
hands
(
the
master
ruling
)
although
the
scholler
holdeth
the
penne
in
his
hand
,
yet
the
master
maketh
the
letter
.
The
like
case
is
theirs
,
which
do
worke
miracles
:
for
God
is
the
onely
worker
of
them
,
howsoever
it
pleaseth
him
to
vse
those
men
as
instruments
in
effecting
of
the
same
,
for
his
greater
glorie
,
both
in
himselfe
,
as
the
chiefe
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
Actes
,
the
Apostles
Saint
Peter
,
&
Saint
Iohn
,
do
pray
vnto
God
,
that
he
would
stretch
forth
his
hand
,
to
worke
miracles
by
them
,
in
these
wordes
:
Graunt
vnto
thy
seruants
with
all
boldnes
,
to
speake
thy
word
,
so
that
thou
stretch
forth
thine
hand
,
that
healing
,
and
signes
,
and
wonders
may
be
done
,
by
the
name
of
thy
holy
sonne
Iesus
.
By
which
prayer
it
appeareth
,
that
God
doth
not
bestow
the
gift
of
working
miracles
,
for
any
man
whatsoeuer
,
to
vse
at
his
owne
pleasure
,
or
after
what
manner
he
thinketh
good
:
but
so
as
that
God
may
haue
alwaies
one
end
of
the
staffe
(
as
they
say
)
in
his
own
hand
,
to
vse
,
or
not
to
vse
,
as
he
knoweth
most
conuenient
;
both
for
his
owne
glorie
,
and
for
the
good
of
those
,
for
whose
sake
secondarily
,
those
miracles
are
wrought
.
For
wee
vse
rather
to
giue
thankes
,
then
to
pray
for
that
which
we
haue
alreadie
receiued
:
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
spirituall
gifts
of
the
H.
G.
bestowed
vpon
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
al
these
things
worketh
euen
the
self
same
spirit
,
distributing
to
euery
man
seuerally
,
euen
as
he
wil.
If
as
God
wil
,
then
not
as
man
wil
:
neither
in
regard
of
the
circumstance
of
time
,
&
place
,
nor
yet
in
maner
of
working
.
And
to
speake
generally
of
the
time
,
it
is
more
then
probable
,
that
miracles
are
now
ceased
:
so
saith
S.
Chrysostome
about
1200
yeares
since
,
vpon
the
17.
chapter
of
Matthew
,
vers.
20.
in
these
words
:
Cúm
hodie
ista
(
viz.
miracula
)
in
ecclesia
non
fiant
,
an
propterea
dicemus
Christianos
destitui
fide
?
auertat
deus
,
vt
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
thinke
so
badly
of
God
his
people
.
For
they
haue
iustifying
faith
,
but
that
which
they
call
the
faith
of
miracles
,
is
alreadie
ceased
.
For
seeing
that
the
ende
of
working
miracles
was
to
confirme
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
beleeue
not
,
and
not
to
them
that
beleeue
,
to
prepare
and
mooue
their
mindes
to
the
imbracing
of
the
Gospel
:
which
Gospel
,
beeing
now
a
great
while
since
sufficiently
prooued
,
and
the
truth
therof
established
by
miracles
,
what
needeth
the
continuance
of
the
said
gift
amongst
vs
?
And
that
the
gift
of
working
miracles
,
was
but
for
a
certaine
time
,
at
the
beginning
onely
,
bestowed
vpon
his
Church
,
as
diuers
other
spirituall
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
vse
at
this
present
.
Wherefore
the
wizzards
of
these
our
daies
,
howsoeuer
they
colour
their
legerdemaine
in
this
behalfe
;
yet
they
are
farre
from
the
true
practise
of
working
miracles
,
giuen
and
accepted
of
God
:
by
reason
that
the
vse
thereof
is
ceased
with
the
end
,
for
which
it
was
giuen
,
and
ordained
.
Neither
are
we
to
thinke
that
the
hand
of
the
Lord
is
shortened
therby
,
no
more
then
it
was
,
when
Manna
ceased
among
the
Israelites
.
But
the
Lord
knoweth
,
and
doth
alwaies
,
that
which
is
most
conuenient
,
and
profitable
,
both
for
his
owne
glorie
,
and
for
our
eternall
comfort
.
Yea
,
by
his
prouidence
he
so
moderateth
the
particular
actions
of
all
those
,
vpon
whome
hee
bestoweth
this
grace
of
working
miracles
;
that
they
doe
nothing
in
this
behalfe
,
but
onely
as
he
doth
direct
,
and
assigne
them
.
So
Moses
did
his
miracles
alwaies
at
God
his
appointment
:
and
the
disciples
of
our
Sauiour
Iesus
Christ
,
could
not
heale
the
lunaticke
childe
,
in
the
17.
chap.
of
Saint
Matthew
.
Howbeit
at
other
times
they
did
greater
wonders
.
And
the
Prophet
Nathan
in
the
second
booke
of
Samuel
,
cap.
7.
because
he
was
not
first
directed
by
God
,
failed
in
giuing
counsaile
vnto
Dauid
,
to
build
the
temple
.
Neither
may
wee
thinke
,
that
it
hath
beene
otherwise
in
this
case
with
any
other
of
the
seruants
of
God
.
For
albeit
it
bee
not
expressed
alwaies
in
the
scripture
;
yet
it
is
out
of
doubt
,
that
were
inwardly
ledde
by
the
spirit
of
God
,
to
doe
euery
particular
miracle
,
that
they
wrought
:
euen
as
the
disciples
of
our
Sauiour
Christ
were
,
what
they
should
speake
in
the
10.
chapter
of
Matth.
where
our
Sauiour
Christ
saith
vnto
them
:
Take
no
thought
how
or
what
ye
shall
speake
:
for
it
shall
be
giuen
you
in
that
houre
,
what
ye
shall
say
:
for
it
is
not
ye
that
speake
,
but
the
spirit
of
your
father
which
speaketh
in
you
.
Wherefore
our
Sauiour
Christ
in
the
9.
chapter
of
the
Gospel
after
Saint
Luke
,
findeth
fault
with
his
disciples
,
because
they
would
haue
had
fire
to
come
downe
from
heauen
vpon
the
Samaritans
,
as
Elias
did
procure
to
fall
vpon
the
two
fifties
of
men
,
and
their
leaders
,
in
the
2.
booke
of
the
Kings
,
cap.
1.
saying
,
that
they
knew
not
of
what
spirit
they
were
:
as
though
he
should
haue
said
:
If
that
ye
did
know
,
and
consider
(
as
the
truth
is
)
that
Elias
was
mooued
by
the
spirit
of
God
,
to
execute
his
iudgement
vpon
those
men
:
and
that
ye
are
onely
ledde
by
your
desire
of
reuenge
,
ye
would
neuer
haue
motioned
this
matter
;
for
now
ye
aske
ye
wot
not
what
.
But
those
that
are
counted
cunning
men
amongst
vs
,
doe
at
no
time
looke
for
God
his
direction
:
but
for
the
opposition
,
and
coniunction
of
the
planets
,
with
a
sort
of
other
vaine
and
wicked
obseruations
,
fitter
for
heathen
men
,
them
for
those
that
beare
the
names
of
Christians
:
which
God
hath
flatly
forbidden
in
the
18.
chapter
of
Deuteronomy
:
and
Leuiticus
,
cap.
19.
vers.
26.
and
by
the
Prophet
Ieremy
he
saith
,
cap.
10.
Learne
not
the
way
of
the
heathen
,
and
bee
not
afraid
for
the
signes
of
heauen
,
though
the
heathen
bee
afraid
of
such
,
for
the
customes
of
the
people
are
vaine
.
For
the
right
vse
of
the
starres
,
and
the
motions
thereof
,
is
set
downe
by
God
himselfe
,
in
the
1.
cap.
of
Gen.
vers.
14
,
and
15.
in
these
wordes
.
And
God
said
,
let
there
be
lights
in
the
firmament
of
heauen
,
to
separate
the
day
from
the
might
,
and
let
them
be
for
signes
,
and
for
seasons
,
and
for
daies
,
and
yeares
,
and
let
them
be
for
lights
in
the
firmament
of
heauen
,
to
giue
light
vpon
the
earth
.
The
like
impietie
is
to
be
found
in
these
men
;
when
they
appoint
,
and
set
downe
vnto
themselues
,
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
then
vnto
another
.
Wherein
they
are
like
the
Aramites
in
the
20.
cap.
of
the
1.
booke
of
the
King
.
when
they
say
,
that
the
God
of
Israel
is
God
of
the
mountaines
,
and
not
of
the
valleies
:
and
therefore
the
Lord
slew
them
with
the
edge
of
the
sword
.
Furthermore
for
euery
particular
miracle
God
directeth
(
if
it
be
done
as
it
should
be
)
the
meanes
,
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
worke
miracles
before
Pharaoh
.
Exod.
the
7
,
8
,
and
9
chapters
.
He
instructeth
,
and
telleth
him
,
after
what
manner
he
should
doe
them
:
So
when
he
ledde
the
children
of
Israel
ouer
Iorden
,
by
the
hand
of
Iehosuah
:
cap.
3.
he
biddeth
him
to
command
the
priests
,
that
did
beare
the
Arke
of
the
couenant
,
that
when
they
came
to
the
brinke
of
the
waters
of
Iorden
they
should
stand
stil
in
Iorden
:
whereby
the
people
went
ouer
that
riuer
dry
.
In
like
manner
in
the
6.
cap.
of
the
booke
of
Iehosuah
the
Lord
declareth
vnto
Iehosuah
what
he
will
haue
done
,
that
the
walles
of
the
citie
of
Iericho
might
fall
downe
before
the
children
of
Israel
:
the
which
being
once
done
,
the
wall
sell
flat
downe
;
so
the
people
went
vp
into
the
citie
,
euery
man
straight
before
him
:
And
they
tooke
the
city
.
So
in
the
1.
booke
of
the
Kings
.
cap.
13.
assoone
as
the
man
of
God
had
vttered
the
word
of
the
Lord
against
the
altar
,
it
claue
asunder
,
and
the
ashes
fell
out
.
But
in
the
2.
booke
of
the
King
.
cap.
4.
because
that
Elisha
did
presume
of
himselfe
,
without
the
Lord
his
direction
,
to
deuise
a
course
to
raise
the
womans
child
being
dead
to
life
againe
,
by
laying
the
staffe
vpon
the
childes
face
,
by
the
hand
of
Gehazi
his
seruant
:
therefore
it
tooke
no
effect
.
Neither
ought
we
to
imagine
by
this
,
that
God
is
tyed
to
these
,
or
any
other
meanes
of
like
sort
.
For
he
doth
the
selfe
same
,
sometimes
by
one
meanes
,
sometimes
by
another
,
as
in
the
4.
cap.
of
Exod.
vers.
9.
he
biddeth
Moses
to
powre
the
water
of
the
riuer
vpon
the
dry
ground
onely
,
and
it
should
be
turned
into
blood
,
and
in
the
7.
cap.
of
Exod.
vers.
17.
he
commaundeth
him
to
stretch
out
his
hand
with
the
rodde
in
it
,
ouer
the
waters
,
&
they
should
be
blood
,
yea
God
doth
bring
to
passe
contrarie
things
,
by
one
and
the
selfe
same
meanes
,
as
in
the
14.
cap.
of
Exod.
the
sea
is
both
made
dry
for
the
Israelites
to
go
ouer
:
and
the
waters
returne
againe
to
couer
the
Egyptians
,
when
Moses
stretcheth
forth
his
hand
ouer
the
same
as
before
.
Nay
seeing
the
Lord
is
omnipotent
,
he
can
doe
what
he
will
,
as
well
without
,
as
with
meanes
:
but
that
it
pleaseth
him
to
exercise
his
children
,
to
attend
vpon
his
ordinances
:
and
not
to
feine
vnto
themselues
deuises
of
their
owne
braine
,
which
the
Lord
alloweth
not
:
as
doe
the
cunning
men
,
and
women
in
these
our
daies
:
thinking
thereby
to
worke
those
wonders
which
they
desire
.
The
which
,
although
the
Lord
permitteth
the
diuell
to
bring
to
passe
for
them
,
yet
is
it
not
therefore
a
necessary
consequent
,
that
God
is
the
author
or
allower
of
this
their
worke
;
for
God
doth
it
other-whiles
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
passe
some
things
by
their
inchantments
;
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
discerne
the
seruants
of
God
,
from
the
seruants
of
the
diuell
in
this
behalfe
?
To
these
I
answer
;
that
albeit
it
be
not
very
easie
,
(
especially
to
the
children
of
disobedience
)
as
the
spirit
of
God
by
Saint
Paul
,
2.
Thess.
cap.
2.
speaking
of
Antichrist
,
the
man
of
sinne
saith
:
that
his
comming
is
by
the
working
of
Satan
,
with
all
power
and
signes
,
and
lying
wonders
,
and
in
all
deceiueablenesse
of
vnrighteousnesse
,
among
them
that
perish
,
because
they
did
not
receiue
the
loue
of
the
truth
,
that
they
might
be
saued
.
And
therefore
God
shall
send
them
strong
delusions
,
that
they
should
beleeue
lies
that
all
they
might
be
damned
,
which
beleeued
not
the
truth
,
but
had
pleasure
in
vnrighteousnesse
.
And
our
Sauiour
Christ
in
the
24.
cap.
of
the
Gospell
after
Saint
Mathew
saith
:
that
there
shall
arise
false
Christs
,
and
false
prophets
,
and
shall
shew
great
signes
,
and
wonders
,
so
that
(
if
it
were
possible
)
they
should
deceiue
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
euident
,
that
in
the
primitiue
Church
the
gift
and
grace
of
miracles
working
,
was
annexed
vnto
the
Ecclesiasticall
function
:
as
it
appeareth
in
the
12.
cap.
of
the
1.
epist.
Cor.
vers.
28.
where
Saint
Paul
saith
,
that
God
hath
ordeined
in
the
Church
,
first
Apostles
,
secondly
Prophets
,
thirdly
teachers
,
then
doers
of
miracles
,
after
that
the
gifts
of
healing
,
helpers
▪
gouernours
,
diuerse
tongues
.
And
therfore
the
Papists
,
least
they
should
seeme
any
thing
to
be
inferiour
vnto
the
primitiue
Church
,
haue
(
like
apes
)
appointed
(
Exorcistae
)
(
as
they
tearme
them
)
for
one
of
their
ecclesiasticall
orders
,
albeit
in
vaine
,
they
hauing
not
their
inward
calling
from
God
:
Who
at
the
first
planting
of
his
Gospell
,
did
bestow
this
grace
vpon
his
Church
,
that
whereas
the
onely
preaching
of
the
word
tooke
little
or
none
effect
,
yet
by
those
miracles
,
which
they
see
done
in
the
Church
,
they
might
be
conuerted
and
acknowledge
the
truth
.
Thus
the
Lord
,
when
he
sent
Moses
vnto
the
children
of
Israel
to
tell
them
,
that
by
his
hand
God
would
deliuer
them
out
of
their
bondage
in
Egypt
,
because
that
Moses
seemed
to
doubt
least
they
would
not
beleeue
:
Therefore
the
Lord
appointed
him
to
worke
miracles
before
them
:
at
the
sight
whereof
they
beleeued
.
Exod.
cap.
4.
And
Sergius
Paulus
in
the
13.
cap.
of
the
Actes
of
the
Apostles
,
when
he
did
see
the
miraculous
striking
of
Elimas
the
sorcerer
blind
,
is
said
to
beleeue
,
and
to
be
astonied
at
the
doctrine
of
the
Lord
.
So
also
the
Iaylour
in
the
16.
cap.
of
the
Actes
.
was
conuerted
to
the
faith
,
when
he
saw
the
miracle
wrought
in
the
prison
:
where
whilest
Paul
and
Silas
prayed
,
and
sung
psalmes
in
the
night
,
suddainely
there
was
a
great
earth-quake
,
so
that
the
foundation
of
the
prison
was
shaken
:
and
by
and
by
all
the
prison
dores
opened
,
and
euery
mans
bonds
were
loosed
.
And
the
ruler
in
the
4.
cap.
of
the
Gospell
after
Saint
Iohn
,
with
all
his
houshould
beleeued
in
our
Sauiour
Iesus
Christ
,
when
he
had
seene
the
miracle
which
he
had
done
in
healing
of
his
sonne
.
To
these
I
may
adde
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
signe
vnto
those
that
beleeue
not
,
seemeth
to
insinuate
the
like
end
and
effect
of
other
miracles
.
And
experience
doth
approoue
the
same
:
For
since
the
time
of
Constantine
the
great
,
that
the
Christian
religion
hath
bin
publikely
professed
,
and
by
godly
Emperours
maintained
,
the
gift
of
miracles
hath
ceased
.
Many
more
proofes
might
be
alleadged
to
this
purpose
:
but
because
this
matter
hath
beene
handled
before
in
a
fitter
(
as
I
take
it
)
and
a
more
conuenient
place
,
I
wil
therefore
passe
it
ouer
,
and
returne
to
the
point
which
I
had
in
hand
,
against
the
which
it
may
be
obiected
,
that
Tertullian
in
his
bookes
,
de
Idololatria
,
and
de
Corona
militis
.
seemeth
to
affirme
:
that
marchants
and
souldiers
did
miracles
in
his
time
:
and
therefore
this
gift
is
not
alwaies
annexed
to
the
Ecclesiasticall
function
.
To
this
it
may
be
answered
:
That
although
their
outward
vocation
seemed
to
be
meere
laick
(
as
they
tearme
it
)
yet
were
they
inwardly
and
extraordinarily
called
of
God
,
to
the
working
of
miracles
:
to
the
which
no
doubt
was
ioyned
the
preachin
;
of
the
Gospell
,
either
by
themselues
,
or
els
some
other
of
the
clergy
.
So
Saint
Paul
albeit
a
most
excellent
.
Apostle
,
and
preacher
of
the
Gospell
in
the
Church
of
God
,
is
said
to
be
a
Tent-maker
,
and
wrought
of
the
same
trade
for
his
liuing
,
as
it
is
set
downe
in
the
18.
cap.
of
the
Actes
.
vers.
3.
so
that
a
mechanical
trade
,
or
any
other
honest
and
lawfull
profession
of
trafficke
in
marchandize
,
or
warrefare
,
doth
not
exclude
them
altogether
from
being
of
the
clergy
.
But
as
for
our
cunning
men
(
as
we
tearme
them
)
what
ecclesiasticall
function
haue
they
?
or
how
doth
their
profession
belong
thereunto
?
Seeing
that
for
ordinarie
callings
,
we
haue
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
haue
no
such
like
extraordinarie
calling
,
it
appeareth
plainely
,
both
by
reason
,
and
experience
.
For
as
our
Sauiour
Christ
in
the
4.
chapter
of
S.
Marke
,
vers.
21.
and
Saint
Luke
the
8.
cap.
vers.
16.
saith
,
that
a
candle
is
not
lighted
to
be
put
vnder
a
bushell
,
or
vnder
the
table
:
but
on
a
candle-stick
that
they
that
enter
in
may
see
the
light
:
so
these
men
,
if
they
had
an
effectuall
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
Ieremy
,
when
as
he
saw
little
or
no
profit
of
his
labours
,
in
so
much
that
he
was
euen
smitten
,
and
cast
into
prison
for
preaching
of
the
word
:
yet
he
could
not
forbeare
,
but
saith
,
that
the
word
of
God
was
in
his
heart
as
a
burning
fire
,
shut
vp
in
his
bones
:
So
that
he
was
weary
with
forbearing
,
and
could
not
stay
.
Ieremy
the
20.
cap.
vers.
the
9.
But
these
men
,
of
whome
I
speake
,
are
much
vnlike
to
the
prophet
Ieremy
.
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
giue
testimony
vnto
the
same
by
the
working
of
miracles
:
Or
els
their
life
is
so
lewd
and
vaine
,
that
their
witnes
would
rather
giue
offence
,
then
any
wise
confirme
the
truth
of
the
word
preached
.
But
to
leaue
this
,
and
come
to
the
next
note
or
marke
,
whereby
we
may
discry
the
working
of
miracles
whether
it
be
of
God
or
not
.
Let
vs
first
consider
the
nature
and
difference
of
miracles
.
A
miracle
may
be
defined
a
rare
and
vnwoonted
thing
,
or
worke
,
which
either
is
,
or
seemeth
impossible
to
be
wrought
by
any
naturall
force
,
or
meanes
,
and
thereby
mooueth
admiration
.
Hence
we
may
gather
two
kinds
of
miracles
:
Namely
,
right
and
true
miracles
:
and
false
or
feined
miracles
.
The
true
miracles
are
those
,
which
cannot
possibly
be
done
by
any
naturall
meanes
,
or
creature
,
but
onely
by
diuine
vertue
,
and
power
,
and
these
are
of
two
sortes
.
For
some
are
so
,
of
,
and
by
themselues
:
as
was
the
feeding
of
the
children
of
Israel
with
Manna
in
the
wildernesse
in
the
16.
cap.
of
Exod
,
vers.
36.
The
staying
of
the
sunne
in
the
time
of
Iehosuah
,
cap.
10.
vers.
12.
The
raising
of
the
dead
:
Yea
and
the
healing
of
diseases
,
that
by
no
natural
meanes
of
any
creature
can
be
cured
,
and
a
great
many
more
,
such
like
set
down
in
the
scripture
:
the
which
cannot
be
wrought
but
onely
by
the
finger
of
God
:
and
therefore
not
by
any
diuilish
meanes
or
sorcery
:
Albeit
the
diuell
may
sometimes
counterfeit
the
same
.
Yet
his
legerdemaine
is
heere
sooner
espied
,
then
in
any
other
kind
of
miracles
,
by
reason
that
he
wanteth
the
ground
of
naturall
causes
to
support
it
.
The
second
sort
of
right
and
true
miracles
,
are
those
which
are
so
onely
in
regard
of
their
manner
of
working
,
being
not
effected
by
,
nor
proceeding
from
any
naturall
cause
,
but
from
the
power
of
God
.
As
the
curing
of
diseases
,
with
the
onely
shadow
of
Peter
,
Act.
cap.
5.
(
if
the
said
diseases
were
otherwise
curable
)
although
hardly
by
naturall
meanes
.
And
in
this
chap.
ver.
12.
with
the
napkins
and
partletes
of
Saint
Paul
.
As
also
the
raine
and
cloudes
of
Elias
in
the
first
booke
of
the
King
.
cap.
18.
And
the
thunder
of
Samuel
,
1.
Sam.
cap.
12.
In
this
sort
of
miracles
the
diuell
doth
often
intermeddle
;
his
ministers
the
sorcerers
vsing
otherwhiles
the
same
outward
meanes
,
which
the
seruants
of
God
haue
vsed
in
such
like
cases
:
and
the
diuel
vnder
this
veile
worketh
the
effect
intended
,
by
naturall
meanes
:
as
many
sorcerers
in
these
our
daies
doe
send
cloathes
vnto
their
patients
,
the
which
being
done
,
the
diuell
doth
secretly
infuse
some
naturall
remedy
,
whereby
the
malady
,
wherewith
they
are
greieued
,
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
diuine
power
of
God
onely
:
of
which
sort
were
all
those
which
were
done
by
the
Prophets
,
Apostles
,
and
our
Sauiour
Christ
himselfe
,
and
his
disciples
.
For
the
grace
of
working
miracles
is
a
spirituall
gift
and
not
a
naturall
,
as
it
is
set
downe
in
the
12.
cap.
of
the
1.
epist.
Cor.
And
therefore
the
meanes
of
the
said
working
,
must
needs
be
supernaturall
,
being
wrought
by
the
same
spirit
who
is
the
author
,
and
distributer
of
the
said
gift
.
For
euen
as
the
Lord
God
hath
created
heauen
and
earth
,
so
hath
he
giuen
to
euery
thing
therein
,
in
the
creation
a
seuerall
nature
,
vertue
,
and
property
,
to
be
wrought
,
or
to
worke
this
or
that
effect
(
if
it
be
rightly
vsed
and
applyed
)
the
which
it
is
not
possible
for
any
creature
in
the
world
to
alter
,
or
change
,
but
onely
for
the
creator
,
who
made
al
things
of
nought
at
the
first
,
as
the
Psalmist
saith
.
He
set
the
earth
vpon
hir
foundations
,
that
it
neuer
should
mooue
.
Psal.
104.
Wherefore
neither
man
,
angell
,
nor
diuell
can
doe
any
thing
,
but
onely
by
naturall
meanes
;
for
they
cannot
create
any
thing
of
nothing
,
for
that
is
proper
to
God
alone
:
and
therefore
they
of
themselues
can
doe
no
true
and
right
miracles
;
but
as
God
himselfe
by
his
diuine
power
,
doth
supernaturally
worke
the
said
miracles
by
them
.
But
they
may
worke
false
and
counterfeit
miracles
.
Which
are
those
,
which
either
are
not
the
thing
that
they
seeme
to
be
;
or
els
if
they
be
so
,
yet
are
they
wrought
by
naturall
meanes
,
albeit
to
vs
vnknowne
.
For
the
diuell
doth
often
times
deceiue
and
delude
the
senses
,
so
that
things
do
shew
to
be
other
,
and
otherwise
,
then
they
are
indeede
;
as
it
commeth
to
passe
in
night
spells
(
as
they
tearme
them
)
when
as
it
seemeth
that
a
wal
,
or
some
great
water
,
is
obiected
and
set
against
the
party
that
is
within
the
circle
of
the
said
spell
,
that
he
cannot
passe
forth
.
Which
is
nothing
els
but
a
meere
delusion
of
Satan
:
For
let
them
goe
backward
and
they
may
passe
the
circle
without
any
such
let
:
with
many
other
such
like
.
Howbeit
sometimes
he
exhibiteth
the
thing
it selfe
,
which
in
shew
appeareth
,
as
was
the
fire
which
consumed
Iobs
sheepe
,
and
his
seruantes
,
Iob.
1.
cap.
And
this
he
doth
by
diuerse
and
sundry
waies
,
and
meanes
:
but
especially
by
three
.
The
first
is
by
applying
the
efficient
,
or
working
cause
vnto
the
matter
whereof
they
know
any
thing
(
which
they
intend
)
may
be
effected
.
And
so
it
is
thought
,
that
Pharaohs
sorcerers
made
the
frogges
before
him
,
Exod.
8.
The
like
wherof
we
may
see
by
daily
experience
amongst
vs
:
when
as
by
the
blowing
of
flyes
vpon
flesh
,
there
arise
wormes
,
or
maggotes
.
And
by
this
means
partly
they
both
bring
diseases
vpon
men
,
and
likewise
sometimes
cure
them
by
applying
,
or
infusing
secretly
,
either
inwardly
or
outwardly
to
the
bodie
,
things
that
may
hurt
or
heale
the
same
.
Secondly
,
by
the
stirring
and
moouing
of
things
:
as
in
the
aire
,
when
he
raiseth
windes
and
lightnings
:
as
Iob.
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
mooueth
the
spirits
or
humours
,
whereby
diuers
and
sundrie
diseases
are
ingendred
,
the
which
it
were
long
here
to
recite
.
Thirdly
,
whereas
the
diuell
of
himselfe
is
an
inuisible
spirit
,
he
taketh
often
vpon
him
the
shape
of
other
creatures
:
whereby
&
wherein
he
appeareth
vnto
men
after
diuers
sorts
:
sometimes
in
insensible
things
:
as
he
gaue
his
oracles
in
olde
times
,
otherwhiles
out
of
images
set
in
the
temples
of
the
heathen
gods
:
as
also
it
is
reported
,
that
hee
did
out
of
an
oake
in
a
wood
neere
to
the
citie
Dodona
.
Sometimes
in
sensible
creatures
,
as
he
did
deceiue
our
Grandmother
Eue
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
beene
seene
and
obserued
:
as
Fernelius
in
the
16.
chapter
of
his
second
booke
de
abditis
rerum
causis
,
recordeth
a
historie
,
wherof
himselfe
was
(
as
it
seemeth
)
an
eye-witnes
:
Of
one
which
was
possessed
with
a
diuell
,
who
beeing
a
young
man
of
good
place
and
calling
,
and
being
grieuously
pained
(
as
it
is
there
set
downe
)
did
send
for
diuers
Physitions
:
who
hauing
vsed
their
best
skill
to
cure
the
said
malady
,
did
notwithstanding
all
their
labour
,
and
cunning
,
nothing
preuaile
.
In
the
end
(
about
some
three
moneths
after
)
it
was
found
out
,
that
hee
was
possessed
with
a
spirit
;
as
well
by
other
things
,
as
also
,
and
that
especially
by
speaking
of
greeke
and
latine
:
whereas
the
party
diseased
was
vtterly
ignorant
of
the
greeke
tongue
;
wherefore
after
that
the
fitte
was
somewhat
slaked
,
he
confessed
that
hee
had
vttered
those
speeches
against
his
will
:
and
to
conclude
,
after
these
waies
,
and
meanes
,
and
such
like
;
the
diuell
doth
worke
counterfeit
miracles
(
as
I
haue
said
,
)
to
the
which
he
is
apt
and
able
rather
then
man
,
both
in
regard
of
his
nature
in
his
first
creation
:
and
also
in
regard
of
his
long
experience
since
.
For
beeing
a
spirit
,
he
easily
doth
pierce
into
that
which
a
solide
substance
cannot
:
and
also
beeing
void
of
that
burthen
of
the
flesh
,
wherewith
man
is
clogged
,
and
pressed
downe
,
hee
is
able
to
mooue
himselfe
as
well
vpward
,
as
downeward
,
or
sidewaies
;
and
that
with
such
speede
as
it
passeth
mans
capacitie
to
conceiue
of
it
.
Thus
he
sometimes
stirreth
vp
windes
,
and
lightnings
in
the
aire
,
as
Iob.
cap.
1.
from
whence
also
he
espyeth
what
is
done
,
or
to
bee
done
vpon
the
earth
beneath
:
sometimes
raising
earthquakes
,
and
fire
,
and
vapours
out
of
the
earth
:
sometimes
passing
from
place
to
place
,
as
occasion
serueth
,
to
marke
,
to
see
,
or
to
doe
,
that
which
is
most
fitting
for
his
owne
turne
,
as
the
Apostle
Saint
Peter
saith
,
1.
Epist.
cap.
5.
vers.
8
that
he
goeth
about
like
a
roaring
lyon
,
seeking
whome
he
may
deuoure
.
And
further
,
at
the
first
beeing
made
an
angell
of
God
,
euen
by
nature
he
surpasseth
man
farre
,
as
well
in
vnderstanding
and
knowledge
,
as
also
in
power
and
dexteritie
,
to
put
their
knowledge
in
practise
.
All
which
are
much
confirmed
and
augmented
by
his
daily
experience
,
the
which
hee
hath
had
from
the
creation
of
the
world
,
the
which
is
graunted
to
no
mortall
man
;
and
therefore
he
is
rightly
called
the
olde
serpent
in
the
Apocal.
cap.
12.
vers.
9.
And
albeit
he
bee
fallen
from
his
former
integritie
,
by
reason
of
his
transgression
,
yet
his
naturall
powers
and
faculties
are
not
vtterly
taken
away
,
but
onely
corrupted
:
being
now
prone
to
all
kinde
of
mischiefe
,
and
naughtines
.
For
whereas
God
almightie
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
hee
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
sinne
and
iniquity
:
euen
to
the
ouerthrow
of
all
vertue
and
goodnes
:
but
that
the
Lord
hath
put
a
bridle
in
his
mouth
:
so
that
he
can
go
no
further
then
God
will
permit
him
,
no
not
in
naturall
causes
,
as
it
is
manifest
in
the
booke
of
Iob
,
c.
1.
&
2.
where
it
is
set
downe
,
that
he
could
not
touch
Iobs
goods
without
especial
licence
:
and
when
he
had
done
that
,
he
could
proceed
no
further
without
a
new
commission
to
touch
his
bodie
:
yet
hee
opposeth
himselfe
(
as
much
as
in
him
lyeth
)
against
God
,
erecting
to
himselfe
by
tyranny
a
kingdome
of
his
own
,
withdrawing
by
all
meanes
possible
,
mankinde
from
the
obedience
of
the
almightie
,
to
serue
him
.
And
to
bring
this
matter
the
easier
to
passe
(
as
neere
as
he
can
)
he
wil
notwithstanding
imitate
God
in
these
actions
,
thereby
to
set
a
better
glosse
vpon
his
bad
dealings
.
In
so
much
that
as
the
Lord
hath
giuen
a
law
vnto
his
subiects
,
namely
his
word
,
wherin
is
set
downe
,
both
how
himselfe
will
bee
worshipped
,
and
also
they
should
deale
amongst
themselues
.
Euen
so
the
diuell
giueth
rules
of
instruction
to
his
liege
people
,
which
haue
giuen
as
it
were
their
names
vnto
him
to
serue
him
;
I
meane
the
magitians
,
witches
,
sorcerers
,
inchanters
,
and
such
like
;
how
they
should
vse
themselues
towards
him
,
both
in
regard
of
his
owne
person
,
and
also
how
they
should
do
mischiefe
,
and
worke
counterfeit
miracles
,
and
vaine
trickes
of
legerdemaine
amongst
themselues
,
and
other
men
.
Howbeit
nothing
is
brought
to
passe
indeede
by
these
meanes
:
but
the
diuell
himselfe
,
vnder
the
colour
therof
,
to
wit
of
certaine
sette
formes
of
words
,
or
characters
,
of
what
forme
or
fashion
soeuer
they
be
,
whether
circular
,
angular
,
crossewise
,
or
in
the
figure
of
man
,
beast
,
or
any
other
thing
which
is
vsed
in
magicke
.
The
diuell
(
I
say
)
vnder
the
colour
of
these
,
and
such
like
,
doth
worke
those
effects
,
which
by
his
ministers
are
intended
.
For
what
can
words
of
themselues
doe
,
but
onely
signifie
:
neither
can
characters
doe
or
effect
any
thing
,
but
onely
represent
.
For
if
they
doe
any
thing
,
it
must
bee
either
of
their
owne
nature
;
or
else
by
God
his
institution
aboue
,
and
beyond
nature
.
But
not
of
their
owne
nature
,
seeing
that
the
meanes
and
matter
onely
of
words
at
the
beginning
were
made
,
when
as
God
created
al
things
,
and
gaue
vnto
them
their
naturall
properties
:
and
words
were
deuised
by
man
afterward
;
for
otherwise
they
would
be
the
selfe
same
among
all
nations
;
which
we
see
is
false
:
and
this
seemeth
true
,
and
approued
by
the
second
chapter
of
Genesis
,
the
19.
and
20.
verses
,
where
it
is
said
,
that
the
Lord
God
formed
of
the
earth
,
euery
beast
of
the
field
,
and
euery
foule
of
the
heauen
:
and
brought
them
vnto
the
man
,
to
see
how
hee
world
call
them
:
for
howsoeuer
the
man
named
the
liuing
creature
,
so
was
the
name
thereof
:
the
man
therefore
gaue
names
,
vnto
all
cattell
,
and
to
the
foule
of
heauen
,
and
to
euery
beast
of
the
field
.
And
as
for
characters
,
they
(
as
euery
man
may
see
)
are
not
things
naturall
,
but
artificially
made
,
and
formed
(
as
we
say
)
according
as
it
pleaseth
the
painter
.
And
as
for
this
prerogatiue
of
words
by
God
his
institution
:
besides
that
there
can
no
warrant
out
of
the
scripture
be
brought
to
approoue
it
:
so
it
seemeth
confutable
by
the
13.
v.
of
this
present
chap.
where
the
Exorcists
are
said
to
vse
the
same
words
in
effect
,
which
the
Apostles
had
vsed
in
the
like
cases
,
and
brought
nothing
to
passe
;
which
could
not
haue
bin
,
if
the
Lord
had
appointed
and
giuen
such
vertue
to
the
words
alone
,
to
worke
such
supernaturall
effects
.
But
to
leaue
this
,
and
to
returne
to
our
former
purpose
.
In
the
18.
cap.
of
Deuteronomy
,
vers.
20.
it
is
thus
set
downe
:
The
Prophet
that
shall
presume
to
speake
a
word
in
my
name
,
which
I
haue
not
commaunded
him
to
speake
;
or
that
speaketh
in
the
name
of
other
Gods
,
euen
the
same
Prophet
shall
die
.
The
which
place
,
although
it
may
seeme
by
the
words
,
to
bee
vnderstood
of
the
Prophets
,
or
preachers
of
the
word
onely
;
yet
it
may
also
bee
vnderstood
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
booke
,
they
are
mentioned
togither
,
in
these
words
:
If
there
arise
among
you
a
Prophet
,
or
a
dreamer
of
dreams
,
&
giue
thee
asigne
,
or
a
wonder
,
&c.
Yea
euen
prophesying
it selfe
is
a
supernaturall
worke
,
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
giuen
the
Israelites
in
charge
,
that
when
they
came
into
the
promised
land
of
Canaan
,
they
should
not
seeke
to
sorcerers
,
witches
,
inchanters
,
necromancers
,
and
such
like
;
hee
telleth
them
that
he
would
raise
them
vp
Prophets
,
which
should
supply
all
those
wants
,
whereof
they
sought
to
bee
releeued
by
the
aforesaid
diuelish
practisers
(
so
farrre
forth
as
God
should
see
it
needefull
)
and
therfore
there
should
be
no
reason
,
why
they
should
vse
to
goe
vnto
such
:
but
rather
to
vse
God
his
ordinarie
meanes
,
which
he
hath
allowed
in
his
word
,
and
sanctified
.
And
lest
any
of
the
aforesaid
magitians
,
or
any
other
beeing
not
lawfully
called
,
should
intrude
himselfe
into
this
function
,
therefore
hee
threatneth
them
,
that
they
should
be
slaine
,
whether
they
pretended
the
name
of
the
true
God
for
this
their
practise
,
or
vsed
the
name
of
any
other
false
god
,
to
bring
their
purposes
about
.
In
which
place
we
may
note
two
especiall
meanes
in
generall
to
bee
set
downe
,
whereby
the
Prophets
did
prophesie
,
and
worke
wonders
among
the
people
.
The
one
is
in
the
name
of
(
other
)
that
is
(
straunge
)
or
(
false
)
gods
:
which
is
,
when
they
do
it
in
the
name
,
and
as
it
were
,
by
the
meanes
of
any
thing
,
or
creature
,
but
onely
of
God
almightie
.
For
seeing
there
is
but
one
God
alone
,
which
is
the
true
God
,
and
creator
of
al
things
,
and
from
whome
euery
good
gift
proceedeth
,
and
euery
miracle
is
wrought
(
as
I
haue
prooued
before
)
it
followeth
of
necessitie
,
that
whosoeuer
worketh
any
wonder
in
the
name
,
or
by
the
meanes
of
any
thing
in
the
world
,
but
onely
of
him
,
and
by
the
meanes
that
himselfe
hath
appointed
,
and
allowed
,
maketh
thereof
a
god
,
and
in
the
roome
of
the
true
Iehouah
,
placeth
the
creature
.
And
of
this
sort
are
all
they
which
worke
by
the
name
of
any
,
either
angell
,
diuell
,
saints
,
or
men
deceased
,
or
any
other
creature
,
or
by
any
other
words
deuised
by
man
,
or
Satan
,
whether
it
be
in
regard
of
the
words
themselues
alone
,
or
in
regard
of
the
maner
:
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
bee
said
of
figures
,
or
characters
,
of
what
forme
,
or
fashion
soeuer
they
be
.
All
these
meanes
are
simply
euill
,
and
against
the
first
commaundement
(
Thou
shalt
haue
no
other
gods
but
me
)
and
therefore
abominable
,
and
by
no
meanes
to
be
vsed
.
The
other
meanes
of
working
miracles
,
is
in
the
name
of
the
onely
true
God
.
That
is
,
when
they
vse
any
,
or
all
the
names
of
the
holy
Trinity
:
or
the
meanes
set
downe
in
the
word
,
and
exercised
by
the
Prophets
and
Apostles
:
as
is
praier
,
and
fasting
and
such
like
.
They
which
doe
vse
the
name
of
God
,
as
it
consisteth
of
letters
and
syllables
in
these
cases
,
whether
pronounced
with
the
mouth
,
or
written
,
doe
exceedingly
abuse
,
and
blaspheme
the
name
of
God
against
the
third
commaundement
.
Thou
shalt
not
take
the
name
of
the
Lord
thy
God
in
vaine
,
vsing
it
vnto
another
end
,
then
he
hath
ordeined
it
.
For
God
hath
not
appointed
his
name
for
men
to
worke
wonders
by
it
,
but
that
therby
he
might
be
knowne
,
and
glorified
.
For
whereas
God
in
himselfe
is
incomprehensible
by
the
wisedome
of
man
,
it
hath
pleased
him
to
manifest
himselfe
by
certaine
names
,
which
doe
in
some
measure
expresse
his
nature
vnto
vs
,
so
far
forth
as
the
weaknes
of
our
capacity
can
beare
:
and
as
God
thinketh
it
to
be
most
meete
,
&
conuenient
both
for
his
owne
glory
,
&
the
good
of
his
people
,
as
he
saith
vnto
the
Israelites
in
Exod.
6.
2.
that
the
appeared
vnto
Abraham
,
Isaack
and
Iacob
,
by
the
name
of
God
almighty
:
but
(
saith
he
)
by
my
name
Iehouah
,
was
I
not
knowne
vnto
them
.
As
for
those
which
doe
vse
certaine
set
formes
of
prayers
,
and
other
meanes
vsed
by
the
holy
men
of
God
in
working
miracles
:
albeit
at
the
first
it
may
seeme
to
be
very
lawfull
,
and
good
,
yet
if
they
haue
not
an
especiall
gift
,
and
calling
from
God
to
worke
the
same
,
their
practise
is
to
be
suspected
.
Nay
it
is
most
vnlawfull
and
wicked
,
and
a
sinne
against
the
third
commaundement
.
In
that
the
meanes
aforesaid
are
vainely
vsed
,
when
as
God
hath
giuen
no
such
vertue
vnto
those
words
alone
:
neither
haue
they
any
commission
from
him
,
to
worke
miracles
by
his
authority
or
power
:
for
although
our
Sauiour
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
diuels
)
yet
it
followeth
not
,
that
God
hath
graunted
such
force
and
vertue
vnto
the
words
in
prayer
,
or
to
the
action
of
fasting
,
of
themselues
to
worke
miracles
,
howsoeuer
they
be
vsed
;
for
our
Sauiour
Christ
doth
there
speake
vnto
his
disciples
,
vpon
whome
he
had
bestowed
the
grace
of
working
miracles
before
:
and
yet
neuertheles
,
he
will
haue
them
to
vse
harty
praier
in
this
busines
,
that
thereby
they
may
acknowledge
God
almighty
,
to
be
as
well
the
continuer
,
as
the
first
author
and
giuer
of
all
such
graces
:
and
that
they
might
altogether
depend
vpon
him
,
for
his
continuall
assistance
with
the
same
.
Wherfore
heere
we
must
haue
regard
vnto
the
first
note
of
difference
,
betweene
the
seruants
of
God
,
and
the
seruants
of
Satan
before
set
downe
:
namely
,
their
calling
.
But
because
that
wolues
doe
often
times
enter
into
the
sheepefold
in
sheepes
cloathing
,
neither
hath
euery
one
of
the
Church
of
God
the
gift
of
working
miracles
(
albeit
an
Ecclesiasticall
person
)
as
it
is
plaine
by
the
12.
cap.
of
the
1.
epist.
Cor.
vers.
29.
and
30.
therefore
we
must
marke
and
consider
the
third
note
of
difference
.
Which
is
to
what
end
and
intent
,
they
doe
worke
miracles
.
And
this
note
or
marke
may
be
gathered
out
of
the
13.
cap.
of
Deut.
where
the
Lord
saith
thus
;
if
there
arise
vp
among
you
a
prophet
,
or
a
dreamer
of
dreames
,
and
giue
thee
a
signe
,
or
a
wonder
,
and
that
signe
,
or
wonder
which
he
hath
foretold
,
come
to
passe
,
saying
,
let
vs
goe
after
other
gods
,
which
thou
hast
not
knowne
,
and
worshippe
them
hearken
not
thou
to
the
words
of
that
prophet
,
or
dreamer
of
dreames
:
for
the
Lord
your
God
,
trieth
you
,
to
know
whether
you
loue
the
Lord
your
God
with
all
your
heart
▪
and
with
all
your
soule
,
follow
the
Lord
your
God
,
and
feare
him
,
and
keepe
his
commaundements
,
and
giue
eare
vnto
his
voice
,
and
worshippe
him
,
and
cleaue
vnto
him
.
By
which
words
it
appeareth
,
that
whosoeuer
he
be
,
that
worketh
miracles
,
and
doth
not
thereby
seeke
the
glory
of
the
onely
true
God
,
but
rather
his
owne
gaine
,
praise
,
or
commendation
:
Or
doth
it
for
any
other
sinister
respect
:
we
are
not
to
goe
,
nor
to
hearken
vnto
him
:
for
he
doth
not
the
Lords
message
,
but
his
owne
:
Neither
is
he
sent
of
God
,
but
vsurpeth
the
authority
of
himselfe
,
or
is
Satans
minister
herein
.
The
which
the
Lord
sometime
doth
suffer
to
be
done
,
to
try
what
is
in
the
heart
of
his
people
:
whether
in
loue
they
wil
cleaue
vnto
him
,
and
keepe
his
commaundements
which
he
hath
set
downe
in
his
word
,
for
confirmation
whereof
he
hath
wrought
so
many
,
and
so
wonderfull
miracles
.
And
indeed
the
gift
of
working
miracles
,
as
also
other
such
like
graces
,
wherewith
the
Lord
doth
indue
,
and
adorne
his
Church
,
and
the
ministers
of
the
same
:
is
in
a
manner
bestowed
vpon
it
to
this
end
,
that
his
elect
children
being
in
minde
,
and
conscience
assured
,
setled
,
and
grounded
in
the
truth
of
Gods
word
;
may
grow
,
and
encrease
together
,
more
and
more
,
in
the
faithfull
and
zelous
practise
thereof
,
in
all
godly
and
honest
conuersation
,
to
the
glory
of
God
and
their
owne
saluation
.
This
is
prooued
to
be
true
by
the
12.
cap.
1.
epist.
Cor.
where
Saint
Paul
recounting
the
spirituall
gifts
of
God
bestowed
vpon
his
Church
in
these
words
saying
,
that
to
one
is
giuen
by
the
spirit
the
vtterance
of
wisedome
,
to
another
is
giuen
,
the
vtterance
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
iudgement
to
discerne
spirits
:
to
another
diuerse
tongues
:
to
another
the
interpretation
of
tongues
:
saying
in
the
seauenth
verse
going
before
in
the
same
chapter
,
that
all
and
euery
one
of
these
gifts
is
giuen
to
profit
withall
.
But
whome
,
not
him selfe
alone
,
to
whome
any
of
the
aforesaid
spirituall
graces
is
giuen
:
but
the
Church
of
God
:
and
therefore
the
Apostle
making
a
comparison
afterward
in
this
same
chapter
betwixt
the
naturall
body
of
man
,
and
the
Church
,
which
is
the
mysticall
body
of
Christ
,
seemeth
thus
to
reason
viz.
Euen
as
there
are
many
members
in
mans
body
,
yet
none
of
them
is
for
himselfe
alone
,
but
each
of
them
is
carefull
to
procure
the
health
,
and
welfare
of
the
whole
body
:
so
in
the
Church
of
God
,
euery
member
thereof
,
ought
to
vse
those
gifts
,
and
graces
aforesaid
,
and
such
like
;
not
to
their
owne
gaine
,
commodity
,
or
glory
:
but
to
the
good
of
their
fellow-members
,
and
of
the
whole
Church
.
And
that
in
spirituall
matters
,
pertaining
to
the
true
knowledge
,
and
seruice
of
God
,
and
eternall
saluation
in
Christ
Iesus
:
and
not
in
temporall
and
wordly
things
;
but
so
farre
forth
,
and
to
that
end
,
that
thereby
they
may
the
better
be
inabled
to
goe
forward
in
their
spirituall
course
vntill
they
come
to
the
end
thereof
,
which
is
the
saluation
of
their
soules
.
For
as
the
gift
of
working
miracles
,
and
the
other
gifts
aforesaid
are
spirituall
:
so
the
obiect
,
and
end
of
the
same
is
spirituall
:
namely
,
the
edification
,
and
building
vp
of
the
Church
,
as
it
is
the
mysticall
body
of
Christ
Iesus
,
whereof
himselfe
is
the
head
;
as
it
is
plaine
▪
by
the
4.
cap.
of
the
epist.
of
Saint
Paul
to
the
Ephesians
,
where
the
Apostle
speaking
of
the
aforesaid
spirituall
gifts
(
although
he
rehearseth
not
all
)
saith
that
they
were
giuen
,
for
the
gathering
togither
of
the
Saints
,
for
the
worke
of
the
ministery
,
and
for
the
edification
of
the
body
of
Christ
(
vntill
we
all
meete
togither
in
the
vnity
of
faith
and
knowledge
of
the
some
of
God
)
vnto
a
perfect
man
,
vnto
the
measure
of
the
age
of
the
fulnesse
of
Christ
,
that
we
henceforth
be
no
more
children
,
wauering
and
caryed
about
with
euery
winde
of
doctrine
,
by
the
deceit
of
men
and
with
craftinesse
,
whereby
they
lay
in
waite
to
deceiue
:
but
let
us
follow
the
truth
in
loue
,
and
in
all
things
grow
vp
into
him
,
which
is
our
head
,
euen
Christ
.
And
therefore
Saint
Paul
continuing
his
speech
concerning
the
spiritual
gifts
begun
,
&
set
downe
1.
Cor.
12.
hath
these
words
vnto
them
in
the
14.
c.
of
the
same
Epistle
.
Seeing
that
ye
couet
spirituall
gifts
,
seeke
that
ye
may
excell
to
the
edifying
of
the
Church
.
As
if
he
should
haue
said
.
If
so
be
that
ye
be
so
desirous
to
excell
others
,
in
the
extraordinary
gifts
of
the
spirit
:
see
that
ye
may
goe
beyond
others
in
the
right
vse
of
the
same
,
which
is
the
edification
of
gods
church
.
Wherfore
they
which
make
not
this
vse
of
the
aforesaid
spirituall
gifts
,
and
namely
of
working
of
miracles
(
which
is
the
chiefe
thing
which
we
stand
vpon
at
this
time
)
doe
most
mightily
abuse
the
same
:
Nay
rather
(
which
is
more
probable
)
they
haue
not
this
gift
giuen
and
inspired
into
them
by
the
spirit
of
God
,
but
they
are
the
diuels
seruants
,
and
ministers
herein
:
by
whose
meanes
and
aide
,
they
may
be
thought
to
effect
those
wonders
.
For
euen
Iudas
Iscariot
,
albeit
otherwise
a
most
wicked
person
,
and
one
that
afterward
betraied
his
master
:
Yet
when
he
had
receiued
of
our
Sauiour
Christ
the
gift
of
working
miracles
,
he
preached
the
Gospell
of
the
kingdome
,
as
did
the
other
Apostles
.
For
whomsoeuer
the
Lord
doth
furnish
with
such
extraordinary
spirituall
gifts
,
he
will
haue
them
(
will
they
nill
they
)
to
vse
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
Gospell
,
I
haue
not
wherin
to
boast
,
for
necessity
is
laid
vpon
me
.
Woe
be
to
me
therefore
,
if
I
preach
not
the
Gospell
:
for
if
I
doe
it
willingly
,
I
haue
a
reward
,
but
if
I
doe
it
against
my
wil
,
the
dispensation
is
committed
vnto
me
.
So
when
the
Lord
had
made
Ionas
his
prophet
to
goe
vnto
Niniue
,
to
tell
them
what
he
had
determined
concerning
their
destruction
,
although
Ionas
was
very
vnwilling
to
doe
it
,
in
so
much
that
he
fled
another
way
,
onely
that
he
might
eschew
the
performance
of
that
message
:
Yet
God
drew
him
backe
againe
,
as
it
were
through
the
midst
of
the
sea
,
and
constrained
him
to
fulfill
his
commaundement
herein
.
And
Balaam
howsoeuer
before
,
and
at
other
times
he
may
seeme
to
haue
beene
a
sorcerer
,
and
to
worke
by
inchantment
,
for
his
owne
estimation
and
profit
:
Neuertheles
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
Israell
,
albeit
he
laboured
by
all
meanes
possible
to
the
contrary
,
being
thereunto
mooued
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
booke
of
Numbers
.
Notwithstanding
at
the
last
he
was
forced
to
yield
to
gods
determination
in
blessing
the
Israelites
,
whom
before
he
endeauoured
to
curse
.
Numbers
,
cap.
24.
Now
they
which
are
only
Satans
instruments
in
working
wonders
,
haue
no
purpose
at
al
,
to
glorifie
god
in
obeiing
of
his
precepts
,
and
in
preaching
of
his
word
to
the
edifying
of
his
Church
.
For
as
Satan
the
aduersary
both
to
God
,
and
man
,
is
the
author
of
these
miracles
,
so
will
he
haue
his
ministers
,
to
direct
their
actions
accordingly
.
Neither
doth
the
Lord
inforce
them
,
to
make
that
vse
of
their
faculty
of
working
miracles
,
which
he
appointeth
to
all
those
that
are
wrought
by
his
spirit
:
because
they
haue
neither
receiued
the
gift
from
him
,
nor
yet
any
commandement
to
doe
any
such
thing
.
But
they
are
led
of
themselues
,
and
of
their
master
whome
they
serue
,
to
aime
in
all
their
practises
at
other
ends
,
and
work
for
other
worldly
,
and
deuilish
respects
.
As
the
sorcerers
of
Egypt
wrought
miracles
,
onely
that
thereby
they
might
disgrace
Moses
the
seruant
of
God
,
and
discredit
his
office
,
and
authority
.
So
Bariesu
the
sorcerer
in
the
13.
cap.
of
the
Act.
of
the
Apostles
endeauoured
what
he
could
to
turne
away
Sergius
Paulus
from
the
faith
of
Christ
which
Paul
preached
.
And
what
was
the
end
of
Simons
practises
,
which
in
the
8.
cap.
Act.
is
said
to
haue
vsed
witchcraft
?
but
onely
his
owne
gaine
,
and
worldly
honour
,
and
credit
,
as
it
appeareth
by
the
circumstances
of
that
place
.
And
although
the
magitians
,
sorcerers
,
&
such
like
people
,
sometime
do
vse
good
and
godly
words
,
in
outward
appearance
,
and
that
(
as
it
may
seeme
)
to
a
good
end
:
yet
at
other
times
,
and
that
for
the
most
part
,
you
shall
find
them
to
haue
other
badde
,
worldly
,
and
wicked
intents
:
and
to
doe
this
but
onely
in
hypocrisie
,
to
couer
and
colour
their
owne
wicked
dealings
,
and
that
they
may
worke
the
greater
mischiefe
afterward
:
as
it
may
be
gathered
out
of
the
sixteenth
chapter
of
the
Actes
of
the
Apostles
,
by
the
history
of
the
damsell
,
which
being
possessed
with
a
spirit
of
diuination
(
which
seemeth
to
be
such
an
one
as
they
vse
amongst
vs
to
goe
vnto
,
to
know
of
them
their
fortunes
,
or
what
is
become
of
things
lost
,
stolne
,
or
such
like
)
whereby
shee
inriched
her
maister
with
whome
shee
dwelt
,
shee
(
I
say
)
this
damsel
seeing
Paul
,
with
the
rest
of
his
company
passing
by
,
cryed
out
saying
.
These
men
are
the
seruants
of
the
most
high
God
,
which
preach
vnto
vs
the
way
of
salnation
.
But
to
what
end
(
thinke
ye
)
did
shee
this
?
to
confirme
the
Gospel
which
Paul
preached
?
No
:
for
that
is
farre
from
Satan
,
and
all
his
ministers
.
But
rather
because
that
shee
,
or
Satan
by
her
,
and
in
her
,
thought
it
the
best
course
to
bring
to
passe
their
purpose
:
that
whereas
they
neither
could
,
nor
durst
openly
,
and
manifestly
contrary
the
preaching
of
the
Gospel
:
yet
by
this
means
they
might
thinke
secretly
by
crafty
pollicy
to
weaken
,
and
diminish
the
authority
of
the
same
,
by
bearing
men
in
hand
(
as
it
were
)
that
they
were
indued
,
&
led
by
one
&
the
selfe
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
suspition
.
The
which
when
Paul
perceiued
,
&
fore-seeing
the
inconuenience
that
might
arise
therby
,
to
take
away
al
occasion
of
misdeeming
,
he
commanded
the
spirit
to
depart
out
of
the
said
Damsel
;
making
therby
(
as
it
were
)
an
open
profession
of
the
enmitie
betwixt
Satan
&
him
,
and
so
of
the
contrariety
of
both
their
doctrines
,
and
of
the
endes
of
the
same
.
So
in
like
manner
our
Sauiour
Christ
commaunded
the
foule
spirit
to
hold
his
peace
,
when
hee
said
hee
was
the
holy
one
of
God
,
Mark
.
1.
cap.
and
Luk.
cap.
4.
Now
to
conclude
:
If
these
three
notes
before
set
downe
,
be
duely
weighed
,
and
considered
,
with
a
single
eye
,
and
an
vpright
heart
,
they
will
not
a
little
helpe
to
discerne
the
true
seruants
of
God
,
from
the
instruments
of
the
diuell
in
the
working
of
miracles
.
But
alas
;
now
a
daies
people
are
more
prone
and
readie
to
lay
a
stumbling
blocke
before
their
owne
steppes
,
and
to
hang
a
veile
before
their
owne
eyes
,
that
they
may
not
see
the
truth
in
this
behalfe
:
feigning
and
framing
vnto
themselues
reasons
and
arguments
against
the
same
,
to
vpholde
and
maintaine
magicke
and
sorcery
in
deede
,
and
in
truth
(
albeit
they
like
not
altogither
of
these
names
.
)
To
the
which
arguments
I
meane
(
God
willing
)
to
answer
when
I
come
to
the
handling
of
the
13.
verse
of
this
chapter
.
In
the
meane
time
I
will
proceede
vnto
the
next
,
which
is
the
12.
verse
.
So
that
]
In
the
which
(
as
I
tolde
you
before
)
the
particular
amplification
of
the
miracles
,
which
God
wrought
by
Saint
Paul
,
is
set
downe
:
where
wee
are
to
obserue
two
things
.
viz.
The
matter
of
these
miracles
,
or
the
miracles
themselues
;
and
the
meanes
by
which
they
were
wrought
.
But
for
the
better
explaining
thereof
(
although
it
be
placed
last
in
the
text
)
yet
wee
will
speake
first
of
the
miracles
themselues
;
whereof
two
especiall
and
principall
are
here
rehearsed
,
(
to
wit
)
the
healing
of
the
diseases
of
the
body
;
and
the
dispossessing
of
Satan
the
enemy
of
the
soule
,
in
these
words
:
And
the
diseases
departed
from
them
,
and
the
euill
spirits
went
out
of
them
]
These
two
sorts
of
miracles
our
Sauiour
Christ
in
the
10.
chap.
of
the
Gospel
after
Saint
Matthew
,
and
Marke
cap.
6.
and
Luke
cap.
9.
when
he
sent
them
forth
to
preach
the
Gospel
,
gaue
power
and
authoritie
vnto
his
twelue
Apostles
to
worke
.
And
so
likewise
hauing
made
,
and
appointed
Saint
Paul
in
the
9.
chapter
of
the
Actes
to
be
an
Apostle
to
preach
his
Gospel
vnto
the
Gentiles
,
endued
him
with
gifts
of
the
holy
Ghost
,
and
as
we
see
heere
,
adorned
him
with
the
same
grace
of
working
miracles
,
which
he
had
bestowed
vpon
the
other
Apostles
aforesaid
;
thereby
ratifying
&
confirming
his
function
,
&
ministery
,
as
he
did
of
the
rest
.
Where
we
may
also
note
,
that
these
miracles
were
no
vaine
,
and
iugling
trickes
,
to
mooue
laughter
amongst
pleasant
heads
:
nor
yet
framed
,
or
deuised
for
those
of
grauer
wittes
to
wonder
at
:
but
they
were
wrought
for
the
profit
,
and
commodity
of
mankind
in
this
mortall
life
;
albeit
that
be
not
the
chiefe
end
,
wherefore
God
gaue
them
this
power
to
worke
the
same
.
But
his
owne
glorie
(
as
I
said
)
and
the
edification
of
his
Church
:
and
therefore
when
the
Apostles
at
any
time
sawe
,
that
the
aforesaid
kinde
of
miracles
serued
not
so
fitly
for
that
purpose
:
they
tooke
a
contrarie
course
,
as
appeareth
in
the
Actes
5.
chapter
,
where
it
is
said
,
that
Ananias
and
Saphira
his
wife
,
fell
downe
dead
at
the
speech
of
S.
Peter
,
when
he
tolde
them
of
their
wicked
dissimulation
,
and
hypocrisie
before
God
,
in
selling
of
a
certaine
possession
,
and
bringing
part
of
the
price
vnto
the
Apostles
,
to
the
vse
of
the
Church
;
pretending
that
they
had
brought
the
whole
.
By
which
example
the
people
were
mooued
to
glorifie
God
for
his
iust
iudgement
vpon
these
hypocrites
;
and
also
were
put
in
feare
lest
at
any
time
the
like
offence
should
lay
hold
vpon
them
.
Whereas
if
he
had
not
done
thus
,
it
might
haue
bin
a
meanes
to
make
them
goe
on
still
in
their
wickednesse
,
and
to
haue
encouraged
others
to
haue
done
the
like
.
In
like
manner
,
in
the
Actes
,
13.
chapt.
when
Saint
Paul
caused
Bariesu
to
be
stricken
blinde
,
for
resisting
the
preaching
of
the
Gospel
by
Saint
Paul
;
wee
see
what
effect
it
wrought
in
the
conuersion
of
Sergius
Paulus
.
For
truely
all
the
spirituall
giftes
of
God
,
giuen
and
graunted
vnto
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
my selfe
somewhat
more
of
our
authoritie
or
power
,
which
the
Lord
hath
giuen
vs
to
edifie
,
and
not
to
destroy
,
it
should
not
be
to
my
shame
.
Howsoeuer
somtimes
they
seeme
to
doe
otherwise
,
yet
it
is
but
as
the
Physition
or
Chirurgion
,
who
doe
not
alwaies
applie
milde
&
mollifying
medicines
,
but
somtimes
biting
corrosiues
,
according
to
the
nature
and
condition
of
the
disease
:
yea
somtimes
they
cut
off
a
member
,
for
feare
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.
deliuered
the
man
that
had
committed
incest
,
vnto
Satan
(
as
he
saith
)
to
the
destruction
of
the
flesh
,
that
the
spirit
might
be
saued
in
the
day
of
the
Lord
Iesus
.
But
of
this
I
haue
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
heere
particularly
set
downe
,
what
kinde
of
diseases
were
healed
by
the
Apostle
:
but
it
is
certaine
by
the
circumstance
of
the
place
,
that
hee
cured
all
whatsoeuer
,
for
curing
whereof
he
sent
napkins
and
partlets
:
and
it
agreeth
very
well
to
the
commission
which
our
Sauiour
Christ
gaue
to
his
Apostles
in
the
10.
chapter
of
the
Gospel
after
Saint
Matthew
,
verse
1.
where
it
is
said
,
that
he
gaue
power
vnto
his
disciples
to
heale
euery
disease
,
and
euery
infirmity
,
that
is
,
all
maner
of
diseases
,
which
the
spirit
of
God
did
mooue
them
to
take
in
hand
:
and
this
is
confirmed
by
their
continuall
practise
throughout
the
whole
new
Testament
,
wherein
we
cannot
finde
(
especially
after
the
ascension
of
our
Sauiour
Christ
)
that
they
euer
failed
in
healing
any
disease
whatsoeuer
,
which
they
tooke
vpon
them
to
cure
.
For
this
extraordinarie
power
of
healing
,
is
not
a
naturall
facultie
,
but
a
diuine
gift
of
God
,
supernaturally
inspired
by
his
holy
spirit
:
to
whome
nothing
is
impossible
,
and
all
,
and
euery
thing
is
of
like
easines
▪
yea
that
which
to
vs
seemeth
,
nay
and
is
indeede
most
hard
,
and
difficult
,
is
soonest
brought
to
passe
,
when
as
God
will
haue
his
glorie
shewed
(
in
a
speciall
manner
)
thereby
,
as
in
this
kinde
of
healing
.
Wherefore
they
which
pretend
this
miraculous
gift
of
healing
,
and
cannot
,
or
doe
not
cure
all
,
but
some
certaine
of
those
diseases
,
which
they
take
in
hand
,
are
greatly
to
be
suspected
:
of
which
sort
are
those
,
which
amongst
vs
are
called
wise
,
and
cunning
folkes
;
whereof
some
can
cure
but
some
one
,
or
a
fewe
particular
diseases
:
as
for
example
,
they
which
haue
a
charme
for
the
toothach
:
a
prayer
or
a
blessing
for
a
Fistula
,
and
such
like
.
Others
doe
professe
the
curing
of
all
diseases
;
and
yet
neither
of
them
both
doth
alwaies
,
and
at
all
times
performe
that
which
they
pretend
in
this
behalfe
:
no
not
in
those
diseases
,
in
curing
wherof
they
would
seeme
to
be
most
expert
.
The
reason
is
this
:
when
diseases
cannot
be
cured
by
naturall
meanes
,
then
are
they
past
the
diuells
reach
to
heale
:
and
therefore
his
instruments
must
needes
faile
therein
.
To
make
this
more
plaine
,
wee
must
note
,
that
amongst
all
the
diseases
set
downe
by
the
Physitions
in
their
treatises
,
some
are
curable
,
and
some
are
vncurable
,
I
call
those
curable
,
which
nature
either
of
her selfe
alone
,
or
by
the
helpe
of
medicines
is
able
to
worke
out
,
and
expell
.
Of
this
sort
we
see
many
examples
by
daily
experience
,
which
nature
cureth
,
if
shee
bee
strong
,
and
the
cause
of
the
disease
light
;
or
if
shee
be
weake
,
or
the
cause
of
the
disease
stubborne
,
by
the
meanes
of
physicke
.
Now
these
kindes
of
griefes
the
forcerers
can
,
and
do
heale
:
and
for
as
much
as
some
diseases
are
more
difficult
then
other
:
yea
some
are
so
hardly
cured
,
as
that
fewe
,
euen
of
the
best
sort
of
Physitions
(
except
God
his
especiall
assistance
)
can
heale
them
,
whose
cure
notwithstanding
is
wrought
by
these
forcerers
.
Here
therefore
Satan
in
these
his
ministers
is
greatly
honoured
,
who
in
regard
of
the
subtilty
of
his
nature
,
and
his
long
experience
(
as
I
haue
said
before
)
doth
more
readily
finde
out
the
disease
,
with
all
the
circumstances
thereunto
belonging
,
as
also
a
fit
remedie
therof
,
then
most
men
can
doe
:
and
yet
for
all
that
the
disease
by
man
(
if
hee
could
hitte
vpon
the
right
methode
)
and
that
by
naturall
meanes
,
not
vncurable
:
for
that
disease
is
vncurable
from
which
the
partie
grieued
by
no
naturall
meanes
,
or
medicines
,
can
be
recouered
:
of
which
kinde
the
Physitions
doe
account
all
deepe
wounds
in
the
braine
,
heart
,
or
liuer
:
also
the
deuiding
of
the
sinewes
asunder
,
which
are
deriued
from
the
braine
or
spirituall
marrow
to
any
limme
,
or
member
of
the
body
,
to
giue
sense
,
and
moouing
thereunto
,
(
whether
it
bee
by
a
wound
,
rupture
,
or
any
such
like
)
causeth
a
palsie
,
which
is
vncurable
.
So
is
deafenes
,
if
it
haue
continued
from
the
birth
:
as
also
blindnes
,
according
to
that
which
the
blinde
man
saith
to
the
Pharisies
in
the
Gospel
after
Saint
Iohn
,
cap.
9.
vers.
32.
Since
the
world
beganne
was
it
not
heard
,
that
any
man
opened
the
eyes
of
one
that
was
borne
blinde
.
The
like
may
bee
said
of
them
that
could
neuer
smell
.
An
vlcer
or
sore
that
is
deepe
in
the
liuer
,
is
counted
vncurable
:
and
so
is
an
absolute
,
and
exquisite
hardnes
without
sense
or
feeling
in
the
same
:
as
also
in
the
mylt
.
An
vlcer
in
the
bladder
likewise
is
thought
vncurable
,
especially
if
it
be
deepe
.
In
like
manner
no
member
which
is
altogither
mortified
,
can
be
recouered
.
Now
these
aforesaid
and
such
like
diseases
,
are
iudged
simply
vncurable
;
by
reason
that
at
no
time
,
nor
in
any
person
,
they
are
seene
to
bee
healed
.
But
there
are
diuers
and
sundrie
other
maladies
,
which
are
not
simply
,
and
altogither
so
,
but
onely
in
regard
of
some
circumstances
:
as
the
consuming
feuer
,
which
is
called
febris
hectica
,
at
the
first
is
easily
cured
;
but
after
that
it
is
confirmed
,
it
is
past
remedie
:
as
also
that
kinde
of
leprosie
,
called
Elephantiasis
.
The
gout
likewise
,
when
as
it
hath
continued
so
long
,
that
hard
knobs
or
knots
are
of
grosse
humours
ingendred
in
the
ioynts
,
is
esteemed
vncurable
,
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
olde
persons
they
are
vncurable
:
and
diuers
kindes
of
feuers
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
booke
of
the
Kings
,
that
Ezechias
was
irrecouerably
sicke
,
and
that
(
as
it
is
thought
)
of
a
pestilent
feuer
,
from
which
oftentimes
other
are
recouered
by
the
helpe
of
medicines
.
And
albeit
hee
was
restored
to
health
againe
,
and
a
medicine
applyed
vnto
his
disease
;
yet
was
his
sicknes
deadly
,
as
it
is
in
the
first
verse
of
the
said
chapter
.
Neither
was
it
cured
by
any
naturall
meanes
,
but
supernaturally
:
as
appeareth
in
the
5.
verse
,
where
God
saith
,
that
himselfe
had
healed
him
,
before
that
any
naturall
remedie
at
all
was
applyed
vnto
his
sore
.
There
are
many
other
vncurable
diseases
of
both
sorts
,
the
which
it
were
too
long
and
tedious
here
to
recite
:
none
of
all
which
(
beeing
past
remedy
by
naturall
meanes
)
can
be
healed
by
any
charmer
,
or
sorcerer
,
nor
by
the
help
of
Satan
,
or
any
other
creature
what
soeuer
,
but
onely
by
the
supernaturall
power
&
finger
of
God
:
by
the
which
all
the
holy
Prophets
,
Apostles
,
and
Saints
of
God
from
time
to
time
,
haue
wrought
all
their
miracles
:
and
therefore
the
miracle
of
healing
.
As
for
the
outward
meanes
&
manner
which
they
haue
vsed
(
which
is
the
second
thing
which
I
obserued
in
these
miracles
:
)
it
maketh
nothing
at
all
to
the
curing
of
any
disease
:
but
whereas
the
eyes
of
our
vnderstanding
are
so
obscured
&
blinded
,
that
they
cannot
see
into
the
inward
power
,
and
working
of
the
spirit
of
God
,
which
is
the
onely
author
of
this
gift
and
grace
of
healing
:
it
pleaseth
God
otherwhiles
to
put
into
the
mindes
of
his
seruants
in
these
cases
,
to
vse
some
outward
sensible
meanes
,
by
the
view
whereof
,
as
by
certaine
signes
&
tokens
,
men
might
bee
admonished
,
and
further
induced
to
a
deeper
consideration
of
Gods
hidden
working
herein
.
Not
that
any
thing
is
effected
by
these
meanes
,
for
then
would
the
holy
men
of
God
haue
vsed
alwaies
one
,
and
the
selfe
same
outward
meanes
in
producing
of
the
same
effects
:
Or
els
all
the
same
meanes
are
effectuall
alwaies
,
and
in
all
persons
:
But
the
first
is
false
,
for
our
Sauiour
Christ
cured
by
his
word
onely
,
and
Peter
in
the
5.
cap.
Act.
vers.
15.
is
said
to
heale
diseases
,
euen
with
his
shadow
.
And
heere
Saint
Paul
is
reported
to
haue
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
onely
as
Peter
did
.
Indeede
many
of
our
sorcerers
will
seeme
like
apes
,
to
imitate
Saint
Paul
in
this
place
,
sending
napkins
or
cloathes
vnto
those
that
are
sicke
:
but
their
working
is
(
as
I
haue
said
before
)
by
naturall
meanes
.
For
it
seemeth
very
certaine
in
all
reason
:
That
by
the
same
meanes
generally
,
that
the
diuell
inflicteth
diseases
vpon
man
,
or
beast
,
he
doth
expell
and
driue
away
the
same
.
Now
it
is
euident
by
many
examples
,
that
he
inflicteth
diseases
by
naturall
meanes
:
for
Iohannes
Langius
in
his
38.
medicinall
epistle
reciteth
an
history
of
one
Vlricke
Neucesser
,
who
being
extreamely
pained
in
one
of
his
sides
,
vpon
a
time
laid
hold
of
a
naile
,
that
lay
vnder
the
skin
there
:
which
naile
when
the
chirurgion
had
cut
out
,
and
the
paine
nothing
allaied
,
the
man
despairing
of
any
recouery
cut
his
owne
throat
,
and
afterward
being
opened
before
his
buriall
,
(
in
the
presence
of
many
)
by
two
chirurgions
,
whom
he
there
nameth
:
there
were
found
in
his
belly
a
long
round
piece
of
wood
,
foure
kniues
of
steele
,
partly
sharpe
,
and
partly
nickt
like
a
saw
,
and
two
sharpe
instruments
of
iron
,
that
were
more
then
a
spanne
long
,
and
haire
rowled
together
in
forme
like
a
ball
.
So
Anthonius
Beneuenius
,
de
admirandis
morborum
causis
:
telleth
of
a
certaine
woman
of
Florence
,
who
being
pained
with
an
exceeding
great
torment
in
her
stomacke
sodainely
cast
vp
by
vomit
crooked
nayles
,
needles
of
brasse
,
with
waxe
and
lumpes
of
haire
;
and
lastly
a
piece
of
flesh
so
bigge
,
that
it
was
thought
impossible
to
be
auoided
.
In
like
manner
Benedictus
Veronensis
in
his
7
booke
,
and
25.
chapter
saith
,
that
he
saw
two
women
dwelling
in
the
same
towne
,
and
very
familiar
friends
:
which
being
both
extreamely
vexed
,
and
tormented
with
vomiting
:
one
of
them
(
with
much
adoe
)
cast
vp
a
great
needle
,
or
pinne
wherewith
women
vse
to
trimme
their
haire
,
being
crooked
after
the
manner
of
a
hooke
,
and
wrapped
together
with
the
haire
of
a
womans
head
,
wherein
were
infolded
the
pairings
of
nayles
:
the
which
being
voided
▪
she
notwithstanding
lay
as
it
were
strangled
,
and
so
dyed
the
next
night
.
The
other
cast
vp
the
haire
of
a
womans
head
,
with
pieces
of
glasse
,
and
three
peices
of
a
doggs
taile
dried
with
the
haire
vpon
it
,
which
if
they
had
beene
set
togither
againe
,
would
haue
made
the
length
or
quantitie
of
the
whole
taile
.
There
are
many
other
such
like
examples
of
diseases
laid
vpon
mortall
men
,
which
might
be
brought
to
this
purpose
:
None
of
all
which
could
possibly
be
done
,
but
by
inchantment
:
and
yet
we
see
that
they
were
done
or
inflicted
,
but
onely
by
naturall
meanes
.
Neither
can
any
man
prooue
the
contrary
(
as
I
thinke
)
in
any
other
.
The
which
if
it
be
so
,
then
may
we
conclude
that
all
these
,
and
such
like
,
which
are
done
by
inchantment
,
are
done
by
naturall
meanes
.
But
some
man
may
obiect
and
say
:
That
as
one
swallow
maketh
not
summer
,
so
a
few
particular
examples
cannot
inferre
a
generall
conclusion
.
To
this
I
answer
:
That
many
particular
examples
recited
,
with
the
rest
all
are
in
generall
implied
,
so
that
there
can
no
instance
be
brought
to
the
contrary
is
a
sufficient
argument
.
Besides
this
the
very
name
giuen
by
men
of
former
age
in
latine
,
to
magitians
,
charmers
,
sorcerers
,
inchanters
,
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
greeke
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
betokeneth
the
same
thing
.
Neither
do
I
see
wherefore
Satan
should
vse
naturall
meanes
,
in
the
parties
before
specified
,
and
such
like
:
rather
then
supernaturall
,
if
it
had
not
past
his
reach
:
seeing
that
he
doth
for
the
most
part
endeauour
to
couer
his
dealing
(
as
much
as
he
can
)
that
it
may
not
be
espied
.
As
he
did
when
he
laid
his
hand
vpon
Iob
,
as
it
apeareth
in
the
first
chapter
of
his
booke
.
And
therefore
it
is
to
be
thought
,
that
he
made
vse
(
in
the
aforesaid
persons
)
of
those
naturall
meanes
which
came
first
into
his
minde
,
and
were
nearest
at
hand
for
that
present
time
.
And
as
concerning
the
second
kind
of
miracle
,
which
S.
Paul
is
heere
said
to
worke
by
napkins
,
and
partlets
sent
vnto
the
parties
grieued
:
To
wit
the
casting
out
of
diuels
:
the
same
is
to
be
iudged
and
said
,
which
hath
beene
spoken
of
the
miracle
of
healing
:
both
in
regard
of
the
outward
,
and
also
of
the
inward
meanes
of
the
same
.
For
as
for
the
inward
,
which
is
the
onely
meanes
:
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
errour
,
which
thinke
that
Satan
can
be
cast
out
,
by
certaine
set
and
conceited
words
,
or
characters
,
as
they
vse
in
magicke
:
For
we
must
not
thinke
that
the
diuell
is
either
so
simple
,
or
so
weake
(
if
God
permit
him
to
vse
his
strength
)
as
to
be
(
as
it
were
)
blowne
out
with
the
winde
,
or
sound
of
words
:
or
so
timorous
,
that
he
may
be
fraied
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
afraide
to
set
vpon
our
Sauiour
Christ
,
as
it
is
in
the
4.
cap.
of
Saint
Luk.
although
he
was
God
,
albeit
in
the
forme
of
man
,
Phil.
cap.
2.
vers.
6.
And
S.
Peter
likeneth
him
to
a
roaring
lyon
in
his
first
epist.
and
cap.
5.
And
our
Sauiour
Christ
in
the
12.
cap.
of
S.
Mathewes
Gospell
,
seemeth
to
compare
him
to
a
strong
man
,
which
will
not
yield
,
till
a
stronger
then
he
compelleth
him
.
Indeede
sometime
he
will
faine
as
though
he
were
forcibly
dispossessed
by
the
vaine
trickes
of
magitians
,
and
coniurers
:
but
it
is
onely
to
this
end
,
that
he
may
thereby
the
more
strengthen
and
enlarge
his
owne
kingdome
,
by
bringing
into
,
&
detaining
men
in
this
wicked
errour
,
to
thinke
that
such
things
are
brought
to
passe
by
magicall
conceits
:
when
as
the
diuell
goeth
out
of
himselfe
:
euen
as
when
we
see
two
men
pulling
at
a
thing
,
one
of
them
contrary
to
the
other
:
and
the
stronger
will
seeme
to
be
forced
to
yield
,
and
so
letteth
goe
his
hold
,
but
it
is
when
he
seeth
his
most
aduantage
to
giue
his
aduersary
the
greater
fall
.
Euen
so
Satan
albeit
he
may
sometime
seeme
to
be
forced
,
yet
indeed
,
and
in
truth
it
is
but
policy
,
thereby
to
worke
the
more
harme
.
For
he
is
not
constrained
to
go
out
by
any
such
vaine
follies
,
or
by
any
other
howsoeuer
vsed
,
but
onely
by
the
meere
power
and
finger
of
God
,
as
it
will
appeare
by
that
which
followeth
in
the
text
.
Then
certaine
of
the
vagabond
Iewes
[
exorcistae
.
]
Heere
in
this
verse
we
see
the
effect
of
those
miracles
,
which
Paul
is
said
to
worke
in
this
place
in
the
wicked
sorcerers
:
who
(
when
the
Apostle
had
preached
the
Gospell
of
our
Sauiour
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
magicke
,
and
sorcery
.
For
although
the
name
which
they
are
called
by
,
may
seeme
to
haue
no
badde
,
but
an
indifferent
signification
,
being
vsed
in
the
primitiue
Church
for
those
,
which
hauing
receiued
the
gift
of
working
miracles
from
God
,
did
vse
his
name
in
casting
out
of
diuels
,
and
the
very
etymologie
of
the
word
in
the
originall
tongue
doth
shew
the
same
:
Yet
it
is
most
euident
by
the
circumstance
of
this
place
,
that
these
men
were
nothing
but
meere
wicked
magitians
,
and
namely
,
of
that
sort
which
we
cal
coniurers
:
who
although
there
be
no
difference
in
respect
of
the
substance
of
their
wicked
seruing
of
Satan
in
this
behalfe
:
Notwithstanding
the
fashion
,
and
manner
of
their
seruice
,
seemeth
somewhat
to
differ
.
For
those
which
we
call
witches
,
or
sorcerers
,
seeme
to
be
in
a
more
vile
,
and
slauish
condition
,
being
alwaies
at
the
diuels
commaundement
:
but
these
which
we
terme
coniurers
,
will
make
as
though
they
commaunded
the
diuell
,
howbeit
they
profit
nothing
thereby
,
sauing
that
they
serue
his
turne
herein
,
and
sometime
their
own
:
so
farre
forth
as
their
practise
may
stand
with
the
furtherance
of
Satans
purpose
in
the
same
,
which
is
the
enlargement
of
his
owne
kingdome
.
Otherwise
they
may
commaund
(
as
they
say
)
and
goe
without
:
he
will
doe
what
himselfe
listeth
,
and
not
what
they
would
haue
him
to
doe
.
The
which
peraduenture
,
when
these
Exorcistes
saw
,
hauing
eftsoones
vsed
their
accustomed
manner
,
and
ceremonies
of
coniuration
,
and
neuertheles
many
times
missing
of
their
purposes
:
And
likewise
seeing
,
and
considering
the
Apostle
Saint
Paul
,
how
he
neuer
fayled
in
the
working
of
his
miracles
by
the
name
of
the
Lord
Iesus
:
They
thought
that
they
would
make
triall
,
what
they
could
bring
to
passe
thereby
:
and
so
as
they
traueliled
about
the
country
,
as
fortune-rellers
,
charmers
,
inchanters
,
and
such
like
do
with
vs
,
they
tooke
in
hand
to
cast
out
diuels
,
out
of
those
which
were
possessed
with
the
same
,
by
naming
ouer
them
which
had
the
said
euill
spirits
the
name
of
the
[
Lord
Iesus
]
Marke
I
pray
you
the
incredible
boldnes
of
these
wicked
coniurers
:
who
not
considering
,
neither
the
occasion
,
end
,
nor
authority
whereby
S.
Paul
did
worke
:
Nor
their
owne
daunger
,
which
might
ensue
vnto
them
thereby
:
rashly
take
vpon
them
to
doe
such
miracles
by
the
name
of
our
Lord
Iesus
,
without
any
further
direction
.
But
such
is
all
kinde
of
magicke
and
sorcery
being
founded
neither
vpon
reason
,
nor
yet
vpon
common
sense
:
albeit
they
will
seeme
to
make
an
art
of
it
.
For
whosoeuer
shal
examine
the
truth
of
the
grounds
,
and
principles
thereof
in
their
bookes
,
shall
finde
no
pith
,
nor
any
sound
matter
worth
the
noting
:
but
onely
foolish
and
vaine
trickes
,
as
are
circles
,
characters
,
and
such
like
:
or
words
notvnderstood
:
or
vainely
,
or
wickedly
applied
:
as
in
abusing
the
name
of
God
,
or
his
word
,
and
such
like
:
when
they
vse
them
not
to
that
end
,
for
the
which
they
were
appointed
:
as
doe
heere
the
aforesaid
forcerers
,
the
exorcists
:
and
therfore
for
the
most
part
they
are
frustrate
of
their
purposes
,
except
it
be
sometime
(
by
God
his
permission
)
that
the
diuell
of
his
owne
minde
(
for
causes
before
rehearsed
)
doth
worke
the
effect
for
them
.
The
which
when
the
Emperour
,
Nero
saw
(
as
it
is
recorded
in
the
thirtieth
booke
,
and
first
chapter
of
Plinies
naturall
history
)
who
was
one
that
fauoured
this
wicked
craft
,
no
man
more
,
hauing
sufficient
store
of
wealth
and
power
:
and
magitians
sent
for
from
all
parts
of
the
world
to
conferre
with
:
and
yet
for
all
that
,
in
the
end
,
left
it
as
vaine
and
friuolous
.
And
common
experience
doth
teach
vs
euen
the
very
same
.
For
whosoeuer
shall
looke
into
the
dealings
of
those
persons
,
which
are
accounted
the
onely
cunning
men
in
the
world
amongst
vs
,
he
shall
see
that
they
vse
no
other
outward
meanes
,
but
a
sort
of
charmes
:
the
most
of
them
so
ridiculous
and
foolish
,
that
a
wise
man
must
needes
laugh
at
them
,
and
euery
one
that
hath
but
a
sparke
of
religion
,
to
loath
&
detest
them
:
Which
are
either
newly
deuised
by
the
diuell
and
his
ministers
:
or
els
receiued
afore
by
tradition
from
one
to
another
.
And
if
so
be
they
vse
good
words
and
sensible
,
which
is
very
seldome
in
al
points
:
yet
are
they
vttered
with
an
euill
intent
,
thinking
by
them
alone
to
worke
such
wonders
:
as
the
exorcists
doe
heere
.
Seeing
that
the
words
of
themselues
can
doe
nothing
,
how
glorious
soeuer
they
appeare
,
without
further
authority
and
power
from
God
.
And
yet
we
see
that
this
vaine
&
wicked
craft
,
and
the
practises
of
the
same
,
haue
many
fauourers
in
the
world
,
especially
of
those
that
are
profane
,
and
want
knowledge
in
religion
.
The
which
also
haue
deuised
many
reasons
to
vphold
the
said
craft
:
whereof
some
of
the
chiefest
I
will
heere
recite
.
And
first
they
say
,
that
these
cunning
men
doe
vse
no
euill
meanes
,
and
especially
the
diuell
is
not
the
author
of
this
their
working
.
For
(
fay
they
.
)
The
diuell
neither
can
,
nor
will
doe
any
good
:
but
these
cunning
folkes
doe
good
,
and
therefore
they
doe
it
not
by
the
diuell
,
or
by
any
euill
meanes
.
To
answer
vnto
this
argument
,
we
must
more
deepely
weigh
and
consider
of
the
matter
,
then
it
seemeth
,
that
those
which
framed
this
argument
did
.
For
I
thinke
they
vnderstood
not
what
they
meant
themselues
by
this
word
(
good
.
)
If
they
vnderstand
thereby
that
which
is
absolutely
,
altogether
,
alwaies
,
and
in
all
respects
(
good
)
then
we
deny
their
assumption
:
for
in
this
manner
there
is
none
good
but
God
alone
:
as
our
Sauiour
Christ
saith
in
the
19.
cap.
of
the
Gospell
after
Saint
Matth.
vers.
17.
As
for
all
other
creatures
they
are
good
,
so
farre
forth
as
it
pleaseth
God
the
chiefest
goodnesse
to
esteeme
,
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
loe
it
was
very
good
.
We
must
vnderstand
by
(
goodnesse
)
the
perfit
estate
of
all
things
both
generally
,
and
particularly
,
whereby
they
were
conformable
to
the
will
and
minde
of
God
the
creator
,
who
approoued
them
when
they
were
made
.
For
no
creature
is
good
of
it selfe
first
,
and
for
that
cause
approoued
:
but
because
God
approoueth
it
,
therefore
it
is
good
.
Now
the
Lord
seemeth
to
haue
approoued
these
his
creatures
,
in
three
especiall
respects
.
First
in
regard
of
the
beautie
,
comelines
,
and
glorie
of
all
,
and
euery
creature
in
their
kinde
.
Secondly
in
regard
of
the
excellent
vertue
which
God
gaue
to
euery
thing
.
For
as
hee
hath
made
nothing
in
vaine
,
but
euery
thing
to
some
especiall
ende
:
so
hath
hee
furnished
the
same
with
sufficient
power
and
vertue
,
for
the
accomplishment
of
the
same
end
.
Thirdly
,
in
respect
of
the
exceeding
benefit
,
and
profit
,
which
came
by
them
vnto
man
.
As
for
the
two
first
,
no
man
will
say
that
in
those
respects
these
cunning
folke
can
,
or
doe
any
good
by
reason
that
they
concerne
the
creatures
themselues
alone
,
without
any
reference
vnto
man
:
and
we
know
that
no
man
can
make
,
no
not
one
haire
of
his
head
white
,
or
blacke
,
as
it
is
in
the
5
chapter
of
Saint
Matthewes
Gospel
vers.
36.
Therefore
it
must
needes
be
in
the
third
respect
,
which
is
in
regard
of
the
profitte
that
redoundeth
thereby
vnto
men
:
so
that
their
meaning
is
,
that
whatsoeuer
doth
exhibite
,
doe
,
or
procure
any
benefit
,
or
profit
vnto
any
man
,
is
by
their
reason
said
to
doe
him
good
.
But
let
them
consider
this
:
that
albeit
at
the
first
the
Lord
created
euery
thing
very
good
,
yet
since
the
fall
of
Adam
this
goodnes
of
the
creature
is
partly
corrupted
,
and
partly
diminished
:
not
only
in
the
two
first
respects
,
but
also
,
&
that
especially
in
the
last
.
For
wheras
the
creatures
were
in
some
measure
made
for
mans
vse
,
so
when
man
had
transgressed
the
commandement
of
God
,
both
man
himselfe
fell
from
that
integrity
of
nature
,
wherein
he
was
first
created
;
beeing
now
corrupted
and
depraued
,
as
well
in
all
the
powers
&
faculties
of
the
body
,
as
of
the
minde
:
as
it
is
manifest
by
the
punishment
laid
vpon
the
man
,
and
likewise
vpon
the
woman
in
the
3.
chapter
of
Genesis
:
in
so
much
as
Saint
Paul
in
the
7.
chapter
to
the
Romanes
,
vers.
18.
in
the
name
or
person
of
al
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
soule
)
is
no
good
.
Yea
that
we
cannot
thinke
a
good
thought
of
our selues
,
as
it
is
in
the
2.
Epist.
Cor.
cap.
3.
vers.
5.
and
also
the
Lord
cursed
the
earth
for
mans
sake
:
as
it
is
in
the
aforesaid
3.
chapter
of
Genesis
.
The
whole
creature
beeing
now
subiect
vnto
vanity
,
as
Saint
Paul
speaketh
to
the
Romanes
cap.
8.
So
that
the
creatures
are
not
now
so
profitable
vnto
him
,
as
hee
is
a
naturall
man
,
as
Saint
Paul
saith
in
the
1.
chapter
to
Titus
,
vers.
15.
That
to
those
that
are
defiled
,
and
vnbeleeuing
,
nothing
is
pure
;
but
their
mindes
and
consciences
are
defiled
.
Whereby
it
appeareth
,
that
before
God
hath
purified
the
heart
by
saith
,
nothing
can
doe
him
good
,
nothing
is
pure
vnto
him
.
But
euen
as
an
impure
vessell
defileth
whatsoeuer
is
put
into
it
:
so
whatsoeuer
happeneth
vnto
the
wicked
,
it
is
for
ther
further
damnation
:
and
what
doth
it
profit
a
man
if
he
gaine
the
whole
world
,
and
lose
his
owne
soule
,
as
our
Sauiour
Christ
saith
in
the
16.
chapter
of
S.
Matthewes
Gospel
.
And
for
as
much
as
no
man
is
altogither
regenerate
in
this
life
,
but
hath
alwaies
the
flesh
striuing
and
lusting
against
the
spirit
.
Gal.
c.
5.
v.
17.
therefore
it
pleased
God
(
to
the
end
that
they
might
see
the
haynousnes
of
sinne
,
and
the
grieuousnes
of
the
fall
of
our
first
parents
)
to
suffer
those
thinges
which
were
in
their
first
creation
ordained
for
their
good
,
to
be
euen
vnto
his
deere
children
,
an
occasion
of
their
fall
,
albeit
not
eternally
.
So
Dauid
beeing
a
man
after
God
his
owne
heart
,
abused
that
goodly
,
strong
,
and
healthfull
state
and
temper
of
his
body
,
which
is
set
downe
in
the
16.
chapter
of
the
first
booke
of
Samuel
,
to
the
horrible
committing
of
adulterie
with
the
wife
of
Vrias
:
as
it
is
the
11.
cap.
of
the
second
booke
of
Samuel
:
the
which
no
doubt
he
would
neuer
haue
done
,
if
he
had
beene
a
weakeling
,
and
crased
with
sickenes
.
The
which
thing
was
very
well
vnderstood
by
Alurede
king
of
the
most
part
of
this
Realme
of
England
,
who
beeing
a
faire
,
comely
,
and
a
goodly
personage
,
was
therewithall
giuen
to
the
vice
of
the
flesh
:
wherefore
hee
desired
God
to
chastise
him
with
some
continuall
sickenes
,
whereby
he
might
serue
God
the
better
,
and
yet
not
be
made
vnapt
to
worldly
busines
:
wherefore
by
the
ordinance
of
God
he
was
taken
with
the
disease
called
Ficus
,
and
was
thereof
sicke
a
long
time
.
And
the
good
king
Ezechias
,
so
long
as
the
Lord
exercised
him
vnder
the
crosse
of
troubles
and
sicknes
,
walked
before
him
in
all
dutifull
humilitie
:
but
after
that
he
was
deliuered
from
them
,
and
restored
to
health
againe
,
he
beganne
(
as
it
were
)
to
be
lifted
vp
in
the
pride
of
heart
,
&
in
the
vanitie
of
his
minde
,
he
shewed
the
Embassadours
of
the
king
of
Babylon
all
his
treasure
,
and
prouision
:
as
it
is
in
the
second
booke
of
the
Kings
chap.
20.
and
the
32.
chap.
of
the
second
booke
of
the
Chronicles
.
And
what
was
it
that
made
Dauid
so
grieuously
to
offend
God
,
in
numbering
of
the
children
of
Israell
?
as
it
is
in
the
second
booke
of
Samuel
,
cap
24.
but
onely
prosperity
,
health
,
&
ease
.
The
which
when
he
had
more
deepely
considered
;
and
had
seene
that
the
Lord
had
alwaies
called
him
home
againe
into
the
right
way
by
aduersity
and
troubles
:
he
saith
in
the
119.
psalme
,
vers.
71.
that
It
was
good
for
him
that
he
was
in
trouble
.
And
againe
,
in
the
67.
verse
of
the
same
psalme
he
saith
,
that
before
he
was
troubled
,
he
went
wrong
,
but
then
did
he
keepe
Gods
words
,
or
commaundements
.
So
that
oftentimes
,
nay
for
the
most
part
affliction
,
whether
it
be
in
body
,
or
minde
,
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
deerest
children
,
in
the
12.
chapter
to
the
Hebrewes
,
vers.
6
,
7
,
&
8.
in
these
words
:
Whome
the
Lord
loueth
,
he
chasteneth
,
and
he
scourgeth
euery
sonne
that
he
receiueth
.
If
ye
endure
chastening
,
God
offereth
himselfe
vnto
you
,
as
vnto
sonnes
:
for
what
sonne
is
it
that
the
father
chasteneth
not
?
If
therefore
ye
be
without
correction
,
whereof
all
are
partakers
,
then
are
ye
bastards
,
and
no
sonnes
.
And
Saint
Paul
saith
in
the
9.
chapter
of
the
1.
Epist.
Cor.
vers.
27.
that
he
beate
downe
his
body
,
and
brought
it
into
subiection
:
lest
by
any
meanes
,
after
he
had
preached
vnto
other
,
himselfe
should
be
reprooued
.
The
which
if
it
be
so
,
then
no
maruaile
though
the
ministers
of
the
diuell
,
the
sorcerers
,
are
willing
to
procure
somtimes
temporall
benefits
of
health
,
and
riches
vnto
men
,
seeing
(
as
I
haue
said
before
)
that
oftentimes
they
are
more
hurtfull
,
then
profitable
vnto
them
.
And
it
is
the
soule
altogither
that
Satan
hunteth
for
:
the
which
that
he
may
obtaine
,
he
careth
not
so
much
if
they
enioy
wordly
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
vngodly
doe
most
flourish
in
this
life
,
as
wee
see
it
daily
by
experience
before
our
eyes
.
And
it
is
plainely
prooued
by
diuers
places
of
the
scripture
:
as
in
the
73.
psalme
,
their
prosperity
is
described
,
whereat
the
Psalmist
fretted
himselfe
,
as
hee
saith
,
when
hee
did
see
the
prosperity
of
the
wicked
:
for
there
are
no
bandes
in
their
death
,
but
they
are
lustie
and
strong
,
they
are
not
in
trouble
like
other
men
:
And
againe
,
their
eyes
stand
out
with
fatnes
,
they
haue
more
then
heart
can
wish
.
Here
we
see
that
they
haue
not
riches
alone
,
but
also
they
are
lusty
and
strong
without
diseases
of
the
body
:
neither
are
they
grieued
in
minde
,
as
other
men
;
but
all
things
whatsoeuer
,
yea
more
then
heart
can
wish
,
they
haue
and
enioy
,
as
well
for
their
pleasure
,
as
for
their
profit
:
as
Iob
saith
in
the
21.
cap.
Wherefore
doe
the
wicked
liue
and
waxe
olde
,
and
growe
in
wealth
?
their
seede
is
established
in
their
sight
with
them
,
and
their
generation
before
their
eyes
.
Their
houses
are
peaceable
without
feare
,
and
the
rodde
of
God
is
not
vpon
them
.
Their
bullocke
gendreth
and
faileth
not
,
their
cowe
calueth
,
and
casteth
not
her
calfe
.
They
send
forth
their
children
like
sheepe
,
and
their
sonnes
daunce
.
They
take
the
tabret
and
harpe
,
and
reioyce
in
the
sound
of
the
organes
.
They
spend
their
daies
in
wealth
,
and
sodainely
they
goe
downe
to
the
graue
.
As
it
were
without
any
long
,
or
languishing
sicknes
.
And
this
happeneth
not
onely
to
themselues
,
but
euen
vnto
their
children
,
to
whome
they
leaue
plenty
also
of
goods
:
as
it
is
in
the
17.
psalme
,
where
the
Prophet
saith
,
that
God
filled
their
bellies
with
his
hidde
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
downe
,
hee
concludeth
the
said
17.
psalme
with
these
words
saying
:
But
I
will
beholde
thy
face
in
righteousnes
;
and
when
I
awake
,
I
shall
be
satisfied
with
thine
image
.
As
though
he
should
haue
said
:
Let
the
wicked
triumph
as
much
as
they
will
,
for
they
haue
their
portion
in
this
life
:
but
as
for
me
,
howsoeuer
I
be
troubled
and
afflicted
,
I
will
(
as
neere
as
I
can
with
Gods
assistance
)
so
liue
in
godlines
,
and
holines
of
life
,
now
in
this
world
,
as
I
may
attaine
vnto
eternall
ioy
and
felicity
in
the
world
to
come
.
For
truly
all
earthly
things
are
but
meere
vanities
,
as
the
spirit
of
God
saith
by
Salomon
,
in
the
booke
of
the
preacher
:
but
godlines
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
neede
not
to
doubt
,
but
that
this
will
be
good
and
profitable
vnto
all
them
which
haue
it
rightly
,
and
soundly
wrought
in
their
heart
by
the
spirit
of
God
,
whereby
they
are
renewed
and
regenerated
vnto
newnes
of
life
,
by
putting
off
the
olde
man
with
the
deedes
thereof
,
and
putting
on
the
new
man
,
which
is
renewed
in
knowledge
,
after
the
image
of
him
that
made
him
.
But
Satan
beeing
an
aduersarie
both
to
God
,
and
to
all
the
children
of
men
,
hath
neuer
any
intent
,
or
meaning
,
(
except
it
be
in
hypocrisie
)
that
either
himselfe
,
or
any
of
his
instruments
,
the
sorcerers
should
mooue
,
perswade
,
or
minister
any
occasion
vnto
godlines
of
life
,
whereby
the
soules
of
men
might
be
saued
in
the
day
of
the
Lord
:
but
only
that
they
should
feede
&
ford
them
on
with
temporary
benefits
,
the
which
by
God
his
permission
both
the
diuell
,
and
his
seruants
the
sorcerers
by
his
helpe
,
both
can
,
and
sometime
will
doe
.
As
the
Damsell
in
the
16.
chap.
Act.
vers.
16.
is
said
to
bring
her
master
great
gaines
by
meanes
of
the
diuellish
spirit
of
diuination
,
wherwith
shee
was
possessed
.
And
Simon
the
sorcerer
,
in
the
8.
cap.
Act.
is
reported
to
haue
purchased
such
honour
by
his
witcherwft
,
and
magicke
,
that
the
people
of
Samaria
extolled
him
aboue
the
common
condition
of
men
calling
him
,
and
saying
,
that
hee
was
the
great
power
of
God
.
But
it
will
be
obiected
and
said
:
that
riches
and
honours
,
and
such
like
,
are
thinges
without
a
man
,
and
therefore
may
the
rather
bee
procured
by
Satan
.
But
health
is
not
so
easily
to
bee
wrought
;
by
reason
it
is
within
,
euen
in
the
bodie
of
man
.
Besides
that
,
it
is
so
neere
,
and
deere
vnto
man
,
that
the
diuell
will
not
doe
it
for
him
,
if
he
could
.
So
that
he
neither
can
,
nor
will
procure
health
vnto
mankind
by
this
reason
,
howsoeuer
he
dealeth
in
other
temporall
benefits
with
him
.
To
answer
to
this
obiection
,
we
must
consider
that
(
albeit
he
may
seeme
to
enuie
euen
worldly
commodities
,
which
are
bestowed
vpon
men
)
yet
Satans
chiefest
drift
&
maine
point
that
he
aimeth
at
,
is
the
inlargement
of
his
owne
kingdome
,
by
the
eternall
destruction
of
man
in
the
life
to
come
.
The
which
that
he
may
bring
to
passe
,
he
leaueth
(
as
they
say
)
no
stone
vnturned
:
euen
as
the
greate
politicians
of
the
world
,
who
to
win
a
horse
,
will
lose
the
saddle
.
So
the
diuell
is
content
to
bestow
sometimes
temporary
benefits
vpon
men
in
this
world
,
that
their
soules
may
bee
damned
in
the
world
to
come
:
yea
and
such
is
his
crafty
pollicy
,
that
he
feedeth
them
with
those
commodities
,
wherein
they
take
most
delight
,
and
whereof
they
are
most
desirous
;
that
so
hee
may
the
easier
drawe
them
vnto
his
lure
,
whether
it
be
riches
,
honours
pleasure
,
health
,
or
whatsoeuer
else
.
But
for
as
much
as
this
will
not
serue
his
purpose
in
some
men
,
as
it
appeareth
by
Iob
:
therefore
he
vseth
(
if
he
may
)
in
them
a
contrary
meanes
,
namely
,
vexations
and
troubles
,
as
he
did
in
Iob
:
seeking
thereby
to
make
them
desperate
.
For
riches
,
and
honours
,
procuring
vnto
them
pouerty
:
and
for
health
,
extremity
of
paine
,
both
in
bodie
,
and
minde
.
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
vpon
man
;
seeing
that
the
one
requireth
as
inward
a
working
in
the
body
,
as
the
other
:
&
it
is
manifest
by
diuers
places
of
the
scripture
,
that
hee
doth
insinuate
himselfe
into
the
very
thoughts
of
men
,
and
namely
,
in
the
18
chapter
of
the
second
booke
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
possesse
;
as
it
is
plaine
by
sundry
places
of
the
new
testament
.
Furthermore
,
seeing
that
God
doth
bestow
all
kinde
of
temporarie
,
and
worldly
blessings
,
whether
they
pertaine
to
the
bodie
,
or
to
the
minde
:
as
are
all
artes
,
sciences
,
and
worldly
wisedome
and
learning
,
as
well
vpon
the
wicked
,
as
vpon
the
godly
;
as
we
see
by
experience
:
and
it
is
said
by
our
Sauiour
Christ
Iesus
,
in
the
5.
chapter
of
the
Gospel
after
Saint
Matthew
,
vers.
45.
that
God
maketh
his
sonne
to
shine
,
as
well
vpon
the
badde
,
as
vpon
the
good
:
and
his
raine
to
fall
as
well
vpon
the
wicked
,
as
vpon
the
godly
.
By
these
two
blessings
(
to
wit
)
the
sunne
&
raine
meaning
al
other
earthly
benefits
whatsoeuer
,
by
the
figure
synechdoche
.
And
if
he
deale
thus
bountifully
with
wicked
men
,
whose
end
is
destruction
with
the
diuel
and
his
angels
:
why
may
he
not
bestow
such
like
giftes
euen
vpon
the
diuell
?
albeit
he
abuse
the
same
.
We
know
,
that
although
our
Sauiour
Christ
calleth
(
as
it
were
)
Iudas
Iscariote
for
his
wickednes
,
and
trechery
a
diuell
,
in
the
6.
chapter
of
Saint
Iohns
Gospel
,
vers.
70.
yet
in
the
10.
chapter
after
Saint
Matthew
,
hee
had
giuen
him
the
grace
of
healing
diseases
,
as
well
as
the
other
Apostles
.
But
to
come
more
neerely
to
the
point
which
wee
haue
in
handling
,
wee
must
remember
,
that
the
scripture
in
diuers
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
vnto
Idols
,
doe
it
vnto
duels
.
The
which
although
it
be
expounded
to
be
spoken
,
in
regard
that
therein
they
serued
the
diuell
,
and
not
God
:
yet
it
is
certaine
by
diuers
auncient
histories
,
that
the
diuell
himselfe
did
worke
by
,
and
in
some
of
those
Idols
:
as
Apollo
Dodonaeus
did
speake
out
of
an
oake
:
and
Hermes
Trismegistus
,
as
he
is
alleadged
by
Apuleius
&
others
,
hath
these
words
:
Homo
statuas
ad
similitudinem
suam
facit
:
in
quas
arte
magica
spiritus
inuitat
,
aut
ipsi
ad
eas
vltro
accedunt
:
&
hi
humano
generi
futura
praedicunt
,
which
may
be
thus
englished
:
Man
maketh
Idols
or
Images
like
vnto
himself
:
into
the
which
he
inuiteth
or
procureth
spirits
,
or
else
they
come
into
them
of
themselues
:
and
these
do
foretel
vnto
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
vrbe
quae
inde
Hermopolis
vocatur
:
sed
sub
his
nominibus
coluntur
daemones
,
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
Aegypt
,
were
men
,
whose
bodies
or
dead
corpes
are
buried
,
the
one
of
them
in
Libya
and
the
other
in
Aegypt
,
in
the
city
which
thereof
is
called
Hermopolis
,
but
vnder
these
or
their
names
,
spirits
or
diuels
are
worshipped
,
the
which
I
haue
prouoked
or
brought
into
their
Images
.
And
truely
if
the
diuell
did
not
worke
in
,
and
by
them
,
they
could
say
or
doe
no
more
then
a
stocke
or
a
stone
,
as
the
prophet
Dauid
saith
,
Psal
,
115.
that
they
haue
mouths
&
speake
not
,
eies
&
see
not
,
eares
and
heare
not
,
noses
,
and
smell
not
,
hands
and
handle
not
,
feete
and
walke
not
.
The
which
being
so
,
it
followeth
of
necessity
,
that
whosoeuer
is
cured
of
any
disease
by
any
Idol
,
or
Image
,
is
cured
by
the
diuell
.
Now
it
is
more
then
probable
,
that
some
haue
beene
cured
by
Idoles
.
For
we
read
in
the
first
chapter
of
the
second
booke
of
the
Kings
,
that
Ahaziah
king
of
Israel
being
sicke
,
sent
vnto
Baalzebub
,
which
was
an
Idol
(
which
they
of
Ekron
worshipped
for
God
)
concerning
the
recouery
of
his
health
.
And
albeit
it
is
there
set
downe
,
onely
that
he
sent
to
know
whether
he
should
recouer
of
his
health
or
not
:
Yet
it
is
very
likely
,
that
wicked
men
vsed
to
go
to
those
Idols
,
as
wel
to
be
cured
of
their
diseases
,
as
to
know
whether
they
were
curable
or
not
.
For
as
in
all
other
things
(
as
neare
as
he
can
)
the
diuell
as
an
ape
will
imitate
God
,
to
set
thereby
a
better
colour
vpon
his
wicked
dealings
:
Euen
so
in
this
matter
of
healing
,
it
is
most
certaine
,
that
Satan
by
his
seruants
,
&
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
euent
thereof
:
For
the
damsell
which
waited
vpon
the
wife
of
Naaman
the
Syrian
,
told
her
mistris
,
that
if
her
master
Naaman
were
with
the
prophet
Elisha
in
Samaria
,
he
would
soone
deliuer
him
of
his
leprosie
:
The
which
no
doubt
shee
would
neuer
haue
done
,
if
she
had
not
knowne
,
or
heard
that
he
had
done
the
like
before
.
Nay
if
it
had
not
been
well
knowne
,
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
haue
sent
vnto
him
.
But
to
leaue
this
,
&
come
to
their
next
argument
,
which
is
.
That
oftentimes
they
vse
good
and
godly
words
and
characters
:
and
therefore
their
doings
are
not
euill
,
nor
wrought
by
Satan
.
But
herein
they
doe
mightily
bewray
their
ignorance
in
the
crafty
policies
of
the
diuell
:
who
euer
(
as
neare
as
it
is
possible
for
him
)
will
couer
his
wicked
entents
and
dealings
with
the
cloake
of
holinesse
and
honesty
,
turning
himselfe
,
as
the
Apostle
Saint
Paul
saith
,
2.
Cor.
cap.
11.
vers.
14.
into
an
angell
of
light
.
For
euen
as
the
holy
angels
in
heauen
doe
indeede
performe
all
duties
,
and
vse
al
good
and
godly
meanes
according
to
God
his
commandements
,
to
the
honour
of
God
,
and
the
good
of
his
elect
:
euen
so
Satan
and
his
ministers
,
the
sorcerers
,
will
seeme
to
doe
the
same
:
albeit
they
haue
alwaies
another
,
yea
a
contrary
entent
and
meaning
.
So
the
diuell
in
the
beginning
would
not
seeme
to
doe
it
himselfe
,
but
when
there
was
no
humane
creature
vpon
the
earth
to
suborne
in
that
behalfe
,
he
entred
into
the
serpent
,
vsing
him
to
perswade
the
woman
to
disobey
the
commaundement
of
God
,
in
eating
of
the
forbidden
fruit
:
because
he
was
the
wiliest
beast
of
all
that
God
had
made
:
and
therfore
Eue
might
the
rather
be
drawne
thereby
,
to
follow
his
counsell
:
which
he
would
seeme
to
giue
vnto
her
for
her
good
,
as
one
that
wished
her
well
,
and
sought
her
commodity
:
when
as
he
went
about
her
eternall
destruction
,
and
of
all
her
posterity
.
And
in
the
22.
cap.
of
the
first
booke
of
the
King
.
he
did
not
take
a
direct
course
,
to
shew
himselfe
according
vnto
his
intention
in
that
action
:
but
he
vsed
the
tongue
of
the
prophets
to
tell
lies
:
that
thereby
Achab
might
be
perswaded
to
goe
and
fall
in
battell
.
And
albeit
they
were
all
of
them
false
prophets
,
yet
they
were
not
so
reputed
or
esteemed
of
the
king
,
who
asked
counsell
at
their
hands
.
And
it
is
manifest
in
that
place
,
that
they
pretended
the
authority
and
commaundement
of
God
by
the
suggestion
of
the
diuell
,
as
it
is
in
the
aforesaid
chapter
,
v.
11.
where
it
is
said
that
Zidkiiah
made
hornes
of
iron
saying
,
thus
saith
the
Lord
with
these
shalt
thou
push
the
Aramites
,
vntill
thou
haue
consumed
them
.
We
see
also
in
the
4.
cap.
of
Saint
Mathewes
Gospel
and
likewise
in
Saint
Luke
.
That
Satan
himselfe
in
his
owne
person
vsed
the
words
of
the
scripture
to
couer
his
mischieuous
intent
,
when
he
tempted
our
Sauiour
Christ
.
The
which
if
it
be
so
,
then
why
may
not
his
seruants
and
instruments
the
sorcerers
vse
the
like
meanes
to
colour
their
wicked
practises
?
Nay
whosoeuer
shall
looke
into
their
bookes
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
owne
deuising
)
the
which
a
man
would
not
thinke
to
be
greatly
to
be
found
fault
withal
,
if
their
intent
were
good
,
and
their
authority
from
God
lawfull
and
allowed
.
As
it
is
manifest
by
histories
.
That
the
Aegyptian
sorcerers
vsed
in
their
sorceries
these
words
.
To
wit
:
The
god
of
Israell
:
The
god
of
the
Hebrewes
:
The
god
which
drowned
the
Aegyptians
,
and
their
king
in
the
red
sea
.
And
is
it
not
most
manifest
by
the
plaine
words
of
this
text
,
which
I
haue
in
hand
,
that
the
Exorcistes
vsed
the
same
words
in
effect
which
Saint
Paul
,
and
the
other
holy
Apostles
of
our
Sauiour
Christ
did
?
making
(
as
it
were
)
a
charme
of
the
scripture
of
God
?
For
what
is
a
Charme
els
?
but
a
certaine
,
or
set
forme
of
words
,
either
by
themselues
alone
,
or
ioyned
with
characters
,
without
any
commission
,
or
especiall
authority
from
God
,
vsed
to
the
intent
,
that
by
them
some
extraordinary
worke
,
or
wonder
might
be
wrought
:
So
that
how
glorious
soeuer
,
or
how
goldy
soeuer
the
words
may
seeme
to
be
in
outward
shew
,
yet
if
they
be
vsed
without
gods
especiall
direction
,
or
commaundement
to
the
aforesaid
end
,
they
are
but
meere
charmes
.
Albeit
my selfe
haue
heard
some
being
patrones
of
these
kinds
of
wicked
practises
,
who
haue
said
:
That
then
it
is
a
charme
onely
,
when
as
such
words
are
vsed
,
which
are
not
vnderstood
of
him
which
vseth
them
.
The
which
is
confuted
in
the
58.
Psal.
in
these
words
:
They
are
as
venemous
as
the
poyson
of
a
serpent
:
euen
like
the
deafe
adder
,
that
stoppeth
hir
eares
:
which
refuseth
to
heare
the
voice
of
the
charmer
,
charme
he
neuer
sowisely
.
In
which
words
,
the
prophet
Dauid
describeth
the
obstinate
wickednesse
of
his
aduersaries
,
in
the
court
of
king
Saul
,
who
hauing
beene
often
reprooued
,
and
told
their
duty
out
of
the
word
of
truth
;
did
notwithstanding
wilfully
persist
in
their
sinnes
:
giuing
no
eare
to
that
wholesome
counsell
,
whereby
they
might
be
bettered
:
much
like
vnto
the
adder
which
will
not
heare
when
she
should
with
inchantment
be
bound
,
and
restrained
from
hurting
with
her
poison
:
but
stoppeth
her
eares
,
least
shee
should
hear
the
voice
of
the
charmer
charming
.
Now
if
a
charme
cannot
be
vnderstood
,
what
it
signifieth
,
what
needeth
the
adder
to
stoppe
her
eares
at
it
?
or
what
wisedome
or
cunning
can
be
discerned
therein
?
if
so
be
the
meaning
thereof
is
not
to
be
knowne
what
is
said
or
sung
?
or
finally
how
serueth
this
comparison
to
the
purpose
of
the
Psalmist
,
if
no
difference
may
be
perceiued
betwixt
one
charme
,
and
another
,
whether
of
them
is
the
better
,
or
morewise
or
cunning
.
Nay
the
very
etymologie
of
the
word
doth
insinuate
vnto
vs
,
that
it
may
be
vnderstood
.
For
it
is
certaine
,
that
the
word
(
charme
)
is
deriued
of
the
Latine
word
(
carmen
)
the
letter
(
h
)
being
put
in
,
as
we
see
in
the
word
(
Inchantment
)
when
as
in
the
Latine
word
(
incantamentum
)
whereof
it
is
deriued
,
the
said
letter
is
not
found
:
but
in
the
french
tongue
it
is
put
in
.
Wherefore
both
these
words
.
viz.
(
charme
)
and
(
inchantment
)
seeme
to
come
from
the
Latines
vnto
the
French
men
first
,
and
from
them
to
vs
by
the
comming
in
of
William
the
Conquerour
:
as
it
appeareth
by
auncient
recordes
that
(
charmes
)
and
inchantments
)
in
old
time
were
called
(
Spells
,
)
which
seemeth
to
haue
the
same
signification
that
(
carmen
)
hath
in
Latine
,
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
worke
in
vers
.
For
a
(
spell
)
as
also
(
carmen
)
among
the
Latines
,
is
when
a
set
forme
,
order
or
number
of
words
in
matters
are
(
as
it
were
)
so
religiously
to
be
kept
,
that
it
is
not
lawfull
to
alter
,
or
chaunge
the
same
.
Now
because
that
in
poeticall
workes
in
verse
,
this
is
chiefly
to
be
obserued
:
therefore
they
are
most
commonly
called
by
the
aforesaid
names
.
Howbeit
,
all
charmes
and
inchantments
,
by
reason
that
they
are
also
tyed
to
a
certaine
forme
,
order
or
number
of
words
,
are
also
termed
(
Spelles
)
as
(
night-spells
)
and
(
wood-spells
)
and
such
like
.
As
also
in
Latine
(
Carmina
)
as
it
is
manifest
by
diuerse
Latine
authours
:
and
namely
,
in
Virgil
in
his
eight
eglogue
by
these
words
.
Ducite
ab
vrbe
domum
mea
carmina
ducite
Daphnim
,
&c.
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
)
Inchantments
of
the
Latine
word
(
canto
)
which
doth
betoken
(
to
sing
)
and
also
(
to
charme
or
inchaunt
)
as
it
is
in
the
aforesaid
eglogue
:
where
it
is
said
Frigidus
in
pratis
cantando
rumpitur
anguis
.
So
that
heere
we
see
,
that
one
&
the
selfe
same
thing
in
effect
is
signified
by
diuerse
words
,
although
in
diuerse
respects
.
Yea
and
the
originall
word
in
the
aforesaid
58.
Psal.
which
is
there
translated
a
charmer
,
and
in
some
translations
an
inchaunter
,
doth
naturally
betoken
one
that
whispereth
,
muttereth
,
or
mumbleth
,
speaking
softly
as
it
were
betwixt
the
teeth
.
And
because
the
charmers
,
and
inchaunters
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
vnto
you
,
inquire
at
them
that
haue
a
spirit
of
diuination
,
and
at
the
south-sayers
which
whisper
and
murmur
,
&c.
and
Esa.
the
29.
cap.
vers.
4.
Thy
voice
shall
be
also
out
of
the
ground
,
like
him
that
hath
a
spirit
of
diuination
,
and
thy
talking
shall
whisper
out
of
the
dust
.
Wherefore
that
we
may
not
striue
or
contend
about
words
alone
,
let
vs
returne
to
the
very
point
,
and
pith
of
the
matter
,
which
we
haue
in
handling
:
which
is
,
what
is
lawful
in
this
case
,
and
what
is
vnlawfull
.
The
which
may
easily
and
briefly
bee
determined
,
if
wee
call
to
mind
,
what
I
haue
said
before
,
concerning
the
difference
betwixt
the
seruants
of
God
,
and
the
seruants
of
the
diuell
in
this
behalfe
.
For
seeing
that
there
be
three
especiall
things
required
in
him
that
is
a
lawfull
worker
of
miracles
.
First
that
he
haue
an
especiall
calling
from
God
:
secondly
,
that
the
means
and
manner
which
he
vseth
be
lawfull
,
good
,
&
godly
:
and
thirdly
,
that
he
doth
it
to
the
glory
of
God
,
and
the
edification
of
his
Church
:
whosoeuer
wanteth
any
one
of
these
three
things
in
his
working
,
what
words
or
characters
,
or
what
meanes
soeuer
he
vseth
,
hee
is
but
a
charmer
,
or
inchanter
:
and
the
meanes
,
or
manner
which
hee
vseth
,
are
but
meere
charmes
,
and
inchantments
;
and
therefore
vtterly
vnlawfull
,
and
abominable
before
God
.
Albeit
some
doe
holde
that
the
signe
of
the
crosse
is
very
effectuall
in
these
cases
,
as
it
is
much
vsed
in
charmes
,
&
inchantments
.
And
to
approoue
their
assertion
,
they
alleadge
the
figure
which
appeared
vnto
Constantine
the
great
,
wherein
it
was
said
,
that
hee
should
ouercome
,
as
it
is
in
Latine
:
in
hoc
signo
vinces
.
But
this
may
be
easily
answered
:
That
it
was
not
the
signe
of
the
crosse
,
but
of
Christs
name
:
for
the
said
figure
was
made
of
two
greeke
letters
conioyned
togither
.
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
himselfe
.
And
although
it
pleased
God
at
that
time
to
shew
this
signe
of
the
crosse
to
that
Emperour
to
confirme
his
faith
:
yet
it
followeth
not
,
that
that
figure
was
to
be
vsed
afterward
to
worke
wonders
by
:
or
that
there
was
any
such
vertue
therein
.
Nay
otherwhiles
it
commeth
to
passe
,
that
the
same
which
God
hath
commaunded
to
be
vsed
for
a
time
,
vpon
especiall
occasion
knowne
to
himselfe
alone
;
and
hath
giuen
vertue
and
power
to
it
,
to
worke
some
especiall
good
vnto
his
children
:
doth
after
lose
the
same
vertue
,
&
is
an
occasion
of
falling
to
them
that
vse
it
:
as
the
brasen
serpent
,
which
the
Lord
appointed
to
be
set
vp
vpon
a
pole
,
and
whosoeuer
then
beeing
bitten
of
the
fiery
serpents
,
which
are
there
spoken
of
,
did
looke
vpon
it
,
recouered
health
,
as
it
is
in
the
booke
of
Numbers
,
the
21.
chapter
,
vers.
8.
besides
that
it
was
a
type
of
our
Sauiour
Christs
passion
:
as
it
is
in
the
3.
chapter
of
Saint
Iohns
Gospel
,
vers.
14.
Yet
we
cannot
reade
,
that
euer
afterward
it
wrought
the
like
effect
.
Yea
Hezekiah
seemeth
to
be
commended
in
the
second
booke
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
vse
to
defend
these
sorcerers
,
which
they
call
cunning
folkes
,
is
:
That
they
worke
these
things
by
the
saith
of
miracles
:
and
therefore
by
no
euill
,
or
diuellish
meanes
.
To
this
I
answer
:
That
if
their
antecedent
were
true
,
I
could
easily
graunt
their
consequent
.
But
that
by
no
possible
meanes
can
be
prooued
by
them
.
For
albeit
our
Sauiour
Christ
in
the
17.
chapter
of
the
Gospel
after
S.
Matthew
,
vers.
20.
saith
vnto
his
disciples
.
Verily
I
say
vnto
you
,
if
ye
had
faith
,
as
much
as
is
a
graine
of
mustard-seede
,
ye
shall
say
to
this
mountaine
,
remooue
thy selfe
hence
to
yonder
place
:
and
it
shall
remooue
,
and
nothing
shall
be
vnpossible
vnto
you
.
Yet
it
followeth
not
,
that
these
cunning
folke
(
as
they
are
termed
)
doe
worke
by
the
said
kinde
of
faith
.
For
our
Sauiour
Christ
speaketh
in
that
place
vnto
his
disciples
,
vpon
whome
he
had
bestowed
the
gift
of
working
miracles
before
as
it
is
in
the
10
chapter
of
the
Gospel
by
Saint
Mathew
:
and
yet
notwithstanding
their
faith
wauered
,
so
that
they
could
not
cast
out
the
diuell
out
of
that
childe
,
as
it
is
in
the
said
17.
chapter
of
the
Gospel
after
Saint
Matthew
.
Euen
as
we
see
also
in
Peter
:
who
although
our
Sauiour
Christ
in
the
14.
chapter
of
the
said
Gospel
,
did
bidde
him
come
vnto
him
walking
vpon
the
sea
:
yet
through
infidelitie
he
had
beene
drowned
,
if
Christ
had
not
taken
him
by
the
hand
,
and
(
as
it
were
)
againe
renewing
his
former
faith
,
and
strengthening
it
.
For
it
is
most
certaine
,
that
no
man
liuing
hath
the
faith
of
miracles
,
except
the
Lord
hath
first
giuen
him
the
grace
and
gift
of
working
miracles
.
For
seeing
that
faith
is
a
beliefe
:
and
how
can
a
man
beleeue
that
which
he
knoweth
not
?
and
how
can
he
know
without
some
especiall
promise
.
For
to
build
his
faith
of
miracles
simply
vpon
the
word
of
God
alone
,
as
it
is
generally
set
downe
in
the
scripture
,
is
not
sufficient
,
vnlesse
he
haue
further
an
especiall
promise
,
or
reuelation
from
God
.
For
otherwise
euery
one
that
beleeueth
,
might
bee
a
worker
of
miracles
by
the
same
faith
,
which
is
false
.
For
Simon
the
sorcerer
in
the
8.
chap.
of
the
Actes
of
the
Apostles
is
said
to
beleeue
,
and
yet
had
not
the
gift
of
working
miracles
;
but
would
haue
bought
it
for
money
afterward
of
Peter
.
Nay
it
is
manifest
by
the
12.
chap.
of
the
1.
Epist.
Cor.
that
euen
the
elect
children
of
God
,
and
those
that
are
workemen
,
and
builders
in
his
Church
,
beeing
of
the
clergy
,
haue
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
,
vpon
whome
God
hath
bestowed
that
gift
?
To
this
I
answer
:
That
besides
that
I
haue
shewed
before
:
that
the
said
grace
of
working
miracles
is
already
ceased
:
it
is
requisite
,
that
they
shew
some
especiall
promise
,
or
reuelation
from
God
,
by
the
which
they
doe
work
.
Or
else
they
do
but
only
presume
thereof
,
taking
the
authority
vnto
themselues
before
the
same
be
giuen
them
;
which
is
most
abominable
sacriledge
.
Euen
as
the
Exorcistes
doe
in
this
place
.
For
it
is
not
enough
to
prooue
,
that
they
are
indued
with
the
grace
of
working
miracles
from
God
:
And
that
they
doe
that
which
they
doe
in
this
behalfe
,
by
the
faith
of
miracles
,
because
that
otherwhiles
they
bring
to
passe
such
vnwoonted
,
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
worke
by
the
aforesaid
meanes
.
Which
cannot
possibly
be
.
For
they
themselues
doe
in
a
manner
confesse
the
contrary
:
when
as
in
the
19.
vers.
of
the
said
.
8.
cap.
of
Exod.
they
are
said
to
affirme
,
that
the
finger
of
God
was
there
.
That
is
the
lies
spoken
of
in
the
vers.
going
before
were
made
,
and
brought
forth
onely
by
the
almighty
power
of
God
.
As
if
they
should
haue
said
.
Heretofore
whatsoeuer
we
haue
done
in
turning
our
roddes
into
serpents
:
the
water
into
blood
:
or
procuring
of
frogs
:
It
was
by
naturall
meanes
:
and
such
as
was
ministred
vnto
vs
by
Satan
our
master
:
But
now
this
causing
of
lice
after
such
a
manner
doth
passe
our
cunning
,
or
any
meanes
that
can
be
vsed
by
man
:
but
onely
by
the
diuine
,
and
supernaturall
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
haue
their
commission
from
the
almighty
:
and
therefore
whatsoeuer
they
haue
done
in
this
action
of
causing
these
lice
,
it
is
by
no
other
meanes
saue
onely
by
the
finger
,
and
mighty
power
of
God
,
working
by
them
,
and
in
them
:
Wherefore
it
is
no
maruaile
,
though
they
goe
beyond
vs
herein
.
And
it
is
most
apparant
by
the
circumstance
of
the
8.
cap.
of
the
Act.
That
Simon
the
sorcerer
did
many
wonderfull
things
in
the
eyes
of
the
people
,
and
yet
it
is
as
cleare
as
the
sunne
,
that
he
did
them
not
by
any
godly
and
lawfull
meanes
,
but
onely
by
magicke
:
and
therefore
not
by
any
authority
or
gift
from
God
,
or
by
the
faith
of
miracles
.
And
truely
if
so
be
extraordinary
,
and
wonderfull
things
were
not
sometimes
wrought
by
euill
meanes
,
God
would
neuer
haue
inueighed
so
much
against
the
same
in
the
holy
scriptures
,
as
it
appeareth
that
he
doth
in
diuerse
places
thereof
.
But
to
goe
further
with
them
in
this
case
.
If
so
be
that
the
gift
of
healing
,
and
other
miracles
working
,
be
the
meere
grace
and
gift
of
God
,
being
giuen
onely
to
some
especiall
body
,
vpon
special
occasion
(
as
the
truth
is
)
why
can
these
cunning
folkes
doe
nothing
without
their
ordinary
set
forme
of
prayers
,
or
characters
,
and
such
like
?
or
so
many
times
repeated
?
When
as
our
Sauiour
Christ
findeth
fault
with
such
things
in
the
6.
cap.
of
S.
Math.
Gospell
,
where
he
saith
to
his
disciples
these
words
.
viz.
When
ye
pray
,
make
no
vaine
repetitions
as
the
heathen
doe
:
which
thinke
to
be
heard
for
their
much
babling
,
be
ye
not
therefore
like
vnto
them
.
And
why
doth
one
of
these
sorcerers
giue
vnto
another
certain
set
formes
of
prayers
,
or
blessings
(
as
they
call
them
)
to
cure
such
or
such
a
disease
?
or
to
worke
these
or
those
wonders
,
if
God
alone
be
the
onley
author
of
their
working
?
what
(
I
pray
you
,
is
this
els
?
but
to
tie
the
power
and
will
of
God
in
this
behalfe
vnto
words
,
and
characters
,
that
is
,
vnto
his
creatures
,
then
which
there
can
be
no
greater
Idolatry
or
sacriledge
.
The
fourth
and
last
reason
which
they
bring
;
is
not
so
much
to
confirme
the
lawfulnesse
of
the
action
of
going
to
these
wizzards
,
as
to
induce
or
insinuate
,
a
tolerablenesse
in
regard
of
the
necessity
(
as
it
should
seeme
)
thereof
.
For
say
they
,
there
are
diuerse
and
sundry
kinds
of
Maladies
,
which
though
a
man
do
goe
to
all
the
physitions
that
can
be
heard
of
,
yet
he
shall
find
no
remedy
:
whereas
sometimes
they
are
cured
by
those
which
are
called
cunning
folkes
:
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
meanes
left
(
as
it
were
)
to
cure
the
said
diseases
,
we
hold
it
to
be
tollerable
,
and
in
such
cases
to
be
vsed
without
any
great
offence
vnto
God
:
vnlesse
we
should
neglect
,
and
make
no
account
of
our
health
:
nay
not
of
life
it selfe
,
which
is
a
most
especiall
benefit
,
and
gift
of
the
almighty
.
To
this
I
answer
:
That
indeede
otherwhiles
the
sorcerers
by
the
meanes
of
Satan
doe
heale-diseases
,
which
many
physitions
cannot
.
The
which
he
is
more
apt
and
able
naturally
to
bring
to
passe
then
man
is
,
both
(
as
I
haue
said
before
)
in
regard
of
his
nature
in
his
creation
:
and
also
his
long
experience
,
especially
if
the
diseases
be
inflicted
by
him selfe
,
as
many
times
they
be
.
Yea
after
such
a
sort
,
and
by
such
meanes
,
that
no
mortall
man
can
find
out
the
causes
or
reason
of
the
same
as
you
may
perceiue
before
fol.
41
,
42
,
&
43.
And
in
these
cases
as
our
common
prouerbe
hath
,
he
that
hideth
can
best
find
,
and
he
that
made
the
wound
,
and
he
that
wrought
the
griefe
best
knoweth
the
cause
thereof
?
and
therefore
can
best
cure
it
,
being
(
as
he
is
)
so
skilfull
in
such
matters
.
And
as
the
diuell
doth
at
the
first
cause
certaine
diseases
,
so
it
is
very
likely
that
he
continueth
,
and
vpholdeth
the
same
so
that
by
no
ordinary
meanes
they
can
be
cured
,
and
that
to
this
end
,
that
men
may
seeke
to
him
,
or
to
his
instruments
for
helpe
,
contrary
to
the
word
and
commandements
of
God
.
The
which
ought
not
to
be
done
.
For
Saint
Paul
in
the
3.
cap.
of
the
epist.
Rom.
vers.
8.
sheweth
,
that
we
ought
not
to
doe
euill
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
looke
for
at
these
wizzards
hands
?
but
onely
health
,
and
riches
,
and
such
like
temporall
benefits
,
which
soone
passe
away
;
and
oftentimes
(
as
I
haue
prooued
before
)
are
cause
of
the
vtter
ruine
of
him
that
hath
them
.
What
madnes
is
it
then
for
vs
,
in
regard
of
such
momentany
and
transitory
things
,
in
going
to
such
kind
of
men
to
procure
gods
iust
iudgement
to
fall
vpon
owne
heads
,
vnto
our
eternall
destruction
.
Yea
and
sometimes
euen
in
this
life
,
God
layeth
his
punishment
vpon
such
offenders
(
as
I
haue
said
before
)
and
as
it
is
manifest
by
the
first
chapter
of
the
second
booke
of
the
King
.
where
the
Lord
affirmeth
by
the
mouth
of
Elias
:
that
because
that
Abaziah
had
sent
vnto
Baalzebub
the
God
of
Ekron
concerning
the
recouery
of
his
health
:
Therefore
he
should
not
come
off
from
his
bedde
where
he
did
lie
,
but
should
most
certainely
die
.
And
we
haue
a
most
fearefull
example
of
king
Saul
,
of
the
iudgement
of
God
against
this
sinne
.
The
which
if
it
be
duly
weighed
and
considered
according
to
all
the
circumstances
thereof
,
it
will
be
sufficient
to
ouerthrow
all
excuses
of
going
vnto
sorcerers
:
as
it
will
appeare
by
the
history
therof
set
downe
in
the
scripture
.
For
whereas
in
the
28.
cap.
of
the
first
booke
of
Samuel
vers.
3.
It
is
said
that
Saul
,
had
put
away
the
sorcerers
,
and
the
south-sayers
out
of
the
land
:
It
followeth
in
the
next
two
vers.
That
the
Philistims
assembled
themselues
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
astonied
.
Now
Saul
being
in
this
miserable
extremity
,
at
the
first
vsed
gods
ordinary
meanes
:
and
as
it
is
in
the
6.
vers.
he
asked
counsell
of
the
Lord
.
And
because
the
Lord
did
not
answer
him
,
neither
by
dreames
:
nor
by
Vrim
:
nor
yet
by
prophets
.
The
which
were
meanes
whereby
often
times
it
pleased
God
to
reueale
his
will
vnto
men
in
those
daies
.
Therefore
Saul
being
thus
beset
with
his
enemies
,
and
seeing
that
God
did
not
vouchsafe
,
albeit
he
had
sought
vnto
him
in
some
measure
(
as
he
thought
)
to
instruct
him
any
waies
,
what
he
was
to
doe
in
this
case
:
whether
to
yield
,
or
to
ioyne
battell
with
the
Philistims
:
neither
what
successe
he
should
haue
in
this
busines
.
Therfore
(
I
say
)
as
one
that
would
not
,
or
peraduenture
(
as
he
thought
)
that
could
not
stay
the
Lords
leisure
,
he
resolued
to
leaue
off
seeking
any
more
vnto
him
,
but
to
the
diuell
:
&
therupon
he
went
to
Endor
to
aske
counsell
of
asorceresse
which
dwelt
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
himselfe
,
as
also
of
many
of
the
Israelites
,
his
subiects
,
as
appeareth
most
notably
,
both
in
the
31.
chapter
of
this
booke
,
and
likewise
in
the
10.
chapter
of
the
first
booke
of
the
Chronicles
,
where
it
is
said
,
that
the
Philistims
compelled
the
Israelites
to
flie
,
slue
his
three
sonnes
,
Ionathan
,
Abinadab
,
and
Melchisna
:
and
draue
Saul
into
such
a
streight
,
that
he
killed
himselfe
for
feare
,
with
his
owne
sword
:
and
the
Philistims
finding
his
body
dead
amongst
the
rest
of
the
slaine
,
hung
it
vp
reprochfully
vpon
the
wall
of
their
city
Bethsan
.
And
least
any
should
thinke
,
that
this
punishment
did
not
happen
for
seeking
vnto
such
wicked
,
and
abominable
sorcerers
,
it
is
said
in
the
13.
and
14.
verses
of
the
aforesaid
10.
chapt.
of
the
first
booke
of
the
Chroni
.
that
Saul
dyed
for
his
transgression
,
that
he
committed
against
the
Lord
,
euen
against
the
word
of
the
Lord
,
which
he
kept
not
:
And
in
that
he
sought
and
asked
Counsell
of
a
familiar
spirit
,
and
asked
not
of
the
Lord
:
therefore
the
Lord
slewe
him
,
and
turned
the
kingdome
vnto
Dauid
the
sonne
of
Ishay
.
Heere
in
this
historie
we
may
plainely
perceiue
,
that
no
cause
,
or
occasion
can
free
from
punishment
,
or
make
the
going
vnto
sorcerers
tollerable
.
For
then
might
Saul
haue
had
some
excuse
:
who
sought
not
for
helpe
of
them
,
vntill
he
was
in
such
distresse
and
daunger
,
both
of
his
owne
life
,
and
of
his
peoples
,
that
hee
sawe
(
as
it
seemed
to
him
)
no
other
way
or
meanes
of
escape
:
neither
did
hee
goe
vnto
them
,
vntill
hee
had
first
asked
counsaile
of
the
Lord
:
and
that
hee
had
(
as
it
were
)
refused
to
heare
or
answer
him
in
this
his
extremity
,
by
any
meanes
allowable
,
as
it
is
heere
said
.
Neither
by
dreames
,
nor
by
Vrim
,
nor
by
Prophets
.
And
yet
notwithstanding
it
is
saide
in
this
10.
chapter
of
the
first
booke
of
Chronicles
,
that
because
he
sought
,
and
asked
counsaile
of
a
familiar
spirit
,
and
asked
not
of
the
Lord
:
therefore
the
Lord
slue
him
,
&c.
Where
we
see
that
verified
,
which
is
spoken
in
the
18.
cap.
of
Ezechiel
,
vers.
24.
viz.
If
the
righteous
turne
away
from
his
righteousnes
,
and
commit
iniquitie
,
and
doe
according
to
all
the
abominations
,
that
the
wicked
man
doth
,
shall
he
liue
?
all
the
righteousnes
that
he
hath
done
,
shall
not
be
mentioned
;
but
in
his
transgression
that
he
hath
committed
,
and
in
the
sinnes
that
he
hath
sinned
,
in
them
shall
hee
die
.
For
albeit
Saul
is
said
in
the
28.
chap.
of
the
first
booke
of
Samuel
,
vers.
6.
That
Saul
asked
counsell
of
the
Lord
:
and
the
Lord
answered
him
not
.
Yet
because
hee
left
off
that
good
course
which
hee
had
begunne
,
and
afterward
went
vnto
a
sorcerer
;
it
was
all
one
,
as
if
he
had
not
asked
counsaile
of
the
Lord
at
all
.
He
ought
rather
to
haue
repented
him
of
his
sinnes
,
and
to
haue
turned
vnto
the
Lord
by
faithfull
,
and
heartie
prayer
,
and
amendment
of
life
:
and
then
no
doubt
the
Lord
would
haue
hearkened
vnto
him
,
and
haue
graunted
his
petition
,
so
soone
,
and
so
farre
forth
,
as
he
had
thought
it
meetest
,
and
best
for
him
at
least
wise
in
the
world
to
come
.
This
knew
king
Dauid
very
well
,
and
that
was
the
cause
that
mooued
him
in
the
2.
booke
of
Sam.
cap.
15.
(
when
as
Absolon
his
sonne
pursued
him
with
an
host
of
men
,
and
brought
him
vnto
such
a
distresse
,
that
he
was
compelled
to
flie
for
the
safegard
of
his
life
)
to
yield
himselfe
in
all
humanity
vnto
the
meere
mercy
,
and
goodnesse
of
God
:
and
to
waite
the
Lords
leisure
,
as
it
appeareth
in
the
25.
and
26.
vers.
of
the
same
chapter
,
by
the
words
which
he
spake
vnto
Zadok
the
high
priest
:
who
had
brought
the
Arke
of
God
out
of
the
city
in
that
flight
,
saying
vnto
him
the
said
Zadok
,
Carry
the
Arke
of
God
againe
into
the
citie
:
If
I
shall
finde
fauour
in
the
eyes
of
the
Lord
,
he
will
bring
me
againe
,
and
shew
me
both
it
,
and
the
tabernacle
thereof
.
But
if
he
thus
say
:
I
haue
no
delight
in
thee
,
behold
heere
I
am
,
let
him
doe
to
me
as
seemeth
good
in
his
eies
.
So
that
this
was
his
resolution
:
to
depend
vpon
the
mercifull
prouidence
of
God
,
whatsoeuer
it
should
please
God
to
doe
with
him
.
He
did
not
as
king
Saul
had
done
before
him
:
who
sought
for
helpe
and
comfort
of
sorcerers
:
but
as
the
holy
man
Iob
saith
,
in
the
17.
cap.
and
15.
vers
.
That
albeit
the
Lord
did
slay
him
,
yet
he
would
put
his
trust
in
him
:
And
this
hath
beene
the
course
that
the
Saints
of
God
haue
taken
from
time
to
time
.
And
this
ought
to
be
our
course
,
if
we
will
arriue
at
the
happy
hauen
of
saluation
in
the
world
to
come
.
For
it
is
not
a
thing
indifferent
,
but
a
matter
of
exceeding
great
moment
.
In
so
much
that
whosoeuer
doth
not
obserue
the
same
,
he
shall
not
(
without
repentance
)
enter
into
the
kingdome
of
heauen
.
These
foure
are
the
chiefe
of
their
reasons
which
I
haue
heard
.
The
rest
are
either
of
small
weight
or
moment
,
or
els
they
may
be
referred
to
the
foure
aforesaid
:
wherefore
I
will
hast
to
the
next
words
,
which
the
exorcists
are
heere
said
to
vse
in
their
coniuration
:
which
are
these
following
.
We
adiure
you
by
Iesus
,
whome
Paul
preacheth
.
This
speech
seemeth
to
be
borrowed
of
the
common
course
of
iudges
in
their
sessions
,
and
such
like
:
who
when
they
would
haue
anything
done
exactly
and
diligently
,
doe
vse
to
sweare
them
vnto
it
.
Euen
so
in
this
place
,
the
Exorcists
are
said
to
vse
the
greeke
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
is
deriued
of
the
noune
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
signifieth
an
oath
:
and
so
doth
the
Latine
word
adiuro
come
of
iusiurandum
which
betokeneth
the
same
thing
.
As
for
English
terme
we
haue
none
(
that
I
know
)
that
can
in
all
points
expresse
the
greeke
,
or
latine
word
,
wherefore
we
are
constrained
to
make
an
English
word
of
the
Latine
,
saying
(
we
adiure
)
for
the
common
vsuall
word
of
coniuring
in
our
language
,
cannot
well
stand
with
the
sense
of
this
place
:
Neither
doe
I
know
how
it
hath
crept
into
our
tongue
in
these
matters
,
seeing
that
it
signifieth
rather
(
conspiring
)
when
diuerse
haue
conspired
,
and
as
it
were
sworne
together
to
doe
any
act
.
How
heit
according
as
they
are
vsed
now
amongst
vs
,
there
us
little
,
or
no
difference
in
the
meaning
:
and
may
be
vsed
(
for
the
most
part
)
the
one
word
for
the
other
.
But
notwithstanding
in
the
auncientest
translations
they
vse
this
word
(
charge
)
which
because
it
carieth
not
that
(
emphasis
)
with
it
,
which
the
greeke
and
latine
words
doe
,
therefore
it
in
altered
heere
,
and
(
adiure
)
put
in
for
it
.
But
howsoeuer
it
be
,
it
is
most
certaine
,
that
these
exorcists
did
mightily
offend
the
maiesty
of
God
in
so
profaning
of
the
most
holy
name
of
Christ
Iesus
,
by
making
thereof
a
charme
or
inchantment
:
and
abusing
it
to
their
owne
priuate
fame
,
and
commodity
,
without
any
such
commission
,
or
authority
from
God
.
For
euen
as
all
authority
and
power
is
appointed
by
him
,
in
ciuill
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
ordeined
of
God
.
So
it
is
in
gods
Church
wherin
euery
man
hath
his
place
,
euery
man
hath
his
especiall
gift
,
according
as
it
pleaseth
God
to
appoint
,
and
giue
him
,
as
it
is
manifest
by
the
12.
cap.
of
the
1.
epist.
Cor.
And
whosoeuer
is
not
content
with
that
measure
which
God
by
his
spirit
hath
bestowed
vpon
him
,
but
presumeth
of
greater
gifts
in
this
behalfe
then
he
hath
,
is
a
vsurper
,
of
which
sort
were
Corah
,
Dathan
,
and
Abiram
,
in
the
16.
cap.
of
the
booke
of
Numbers
,
with
their
adherents
,
whose
most
fearefull
punishment
is
set
downe
in
that
place
.
Nay
euen
Vzza
in
the
second
booke
of
Samuel
,
cap.
6.
was
stricken
with
present
death
,
because
he
touched
the
Arke
of
God
to
stay
it
,
least
it
should
haue
fallen
,
or
haue
beene
hurt
:
which
he
seemed
to
doe
of
a
good
intent
.
The
which
if
it
be
so
,
then
no
doubt
the
sinne
of
these
exorcists
cannot
be
but
most
horrible
,
in
abusing
thus
the
name
of
Christ
Iesus
:
for
God
will
not
hold
him
guiltles
that
taketh
his
name
in
vaine
:
as
it
is
in
the
third
commaundement
.
And
truely
it
is
very
much
to
be
maruelled
at
,
that
men
of
such
place
,
and
knowledge
,
as
it
may
seeme
that
these
were
:
should
fall
into
such
grosse
errours
and
impietie
.
For
they
were
the
sonnes
of
Scena
a
chiefe
priest
of
the
Iewes
which
did
this
.
]
Now
wee
know
that
the
priestes
lippes
should
preserue
knowledge
,
and
the
law
should
be
required
at
his
mouth
,
for
he
is
the
messenger
of
the
Lord
of
hostes
,
Malachy
.
cap.
2.
ver.
7.
Wherefore
if
it
were
the
duty
of
all
the
Israelites
,
to
teach
their
children
the
preceptes
,
and
commandementes
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
priestes
bound
to
doe
it
,
vnto
whom
all
the
rest
were
to
resort
to
light
their
candle
of
knowledge
.
But
that
seemeth
to
bee
most
truly
verified
of
the
people
in
that
age
,
which
the
prophet
Esay
in
the
first
chapter
verse
5.
&
.
6.
saieth
,
viz.
The
whole
head
is
sick
of
one
and
the
same
disease
:
the
whole
heart
is
heauy
:
euen
from
the
soale
of
the
foote
,
vnto
the
crowne
of
the
head
there
is
no
whole
part
,
but
woundes
,
and
swellinges
,
and
filthy
sores
.
For
Iosephus
a
Iew
,
one
of
their
owne
countrie
men
,
liuing
not
long
after
this
time
,
a
most
excellent
historiographer
in
his
booke
,
De
antiquitate
Iudaeorum
cap.
6.
and
in
other
places
,
doth
say
that
this
most
wicked
art
of
magick
was
neuer
more
vsed
,
then
it
was
in
his
time
.
In
so
much
that
some
doe
report
in
their
writings
,
and
those
of
their
owne
nation
and
countrie
:
that
their
70.
Senators
,
and
as
they
terme
them
in
their
language
the
Sanhedrin
,
which
were
the
cheife
counsailours
of
state
amongst
them
:
and
were
wont
to
sit
with
the
king
for
the
gouernment
of
that
common
wealth
were
infected
with
the
poison
of
this
art
,
and
had
great
skill
and
cunning
in
the
same
.
Wherefore
the
afore-said
Iosephus
in
the
place
before
alledged
hath
these
words
.
Erat
tunc
temporis
Iudaea
latronum
,
praestigiatorum
,
&
planorum
,
asylum
&
spelunca
:
&
certè
quia
deus
extrema
Iudaeorum
impietate
offendebatur
:
vrbemque
ideò
,
&
templum
abominabatur
,
Romanorum
exercitum
induxit
,
vt
tanquam
per
ignem
expurgaret
.
Quin
(
ait
)
si
Romani
vel
tantillum
eius
excidium
distulissent
,
proculdubio
aut
terrae
hiatu
absorpti
,
aut
nouo
diluvio
mersi
,
aut
incendio
consumpti
fuissent
.
Haec
enim
generatio
Sodomiticâ
ipsa
longè
sceleratior
&
flagitiosior
erat
.
Which
may
bee
englished
thus
:
At
that
time
was
Iudea
a
receptacle
and
denne
of
theeues
,
iuglers
,
and
notable
deceiuers
.
And
truly
because
God
was
offended
with
their
exceeding
great
impiety
:
therefore
hee
detested
also
the
cittie
and
the
temple
,
he
brought
in
the
army
of
the
Romanes
,
that
thereby
he
might
purge
them
as
it
were
by
fire
.
Yea
(
and
that
more
is
)
if
the
Romanes
had
deferred
the
destruction
thereof
neuer
so
little
a
while
,
without
doubt
either
the
earth
had
swallowed
them
vp
,
or
they
had
beene
drowned
with
some
straunge
and
vnwoonted
deluge
,
or
ouerflowing
of
waters
,
or
else
the
fire
had
consumed
them
.
For
this
generation
was
farre
more
sinneful
,
and
wicked
then
those
that
dwelt
in
Sodome
.
Here
wee
see
,
that
this
Iosephus
(
who
was
an
eye-witnes
and
partaker
of
that
misery
and
calamity
,
which
he
wrote
of
)
doth
reckon
magicke
and
iugling
,
or
charming
,
for
one
of
the
chiefe
capitall
sinnes
,
for
the
which
the
cittie
of
Ierusalem
was
destroyed
.
And
doubtlesse
,
when
men
are
come
to
this
passe
,
that
they
maintaine
,
and
practise
magicke
,
and
sorcery
,
it
is
a
signe
that
they
are
come
(
in
a
manner
)
vnto
the
highest
degree
of
wickednes
.
For
here
they
seeme
to
make
(
as
it
were
)
a
publike
profession
of
the
religion
,
and
seruice
of
the
diuell
:
whereas
they
doe
not
so
altogether
in
other
sinnes
,
except
it
bee
in
open
blasphemy
:
wherefore
when
this
is
generally
practised
without
controlement
in
any
cittie
,
or
countrey
:
it
cannot
possibly
bee
,
but
that
the
Lord
must
needes
bring
a
vniuersall
destrustruction
vpon
the
same
.
The
which
I
beseech
God
to
keepe
farre
from
vs
:
for
I
am
perswaded
,
that
this
kinde
of
wickednes
(
albeit
the
good
and
wholesome
lawes
which
are
made
against
it
)
was
neuer
more
practised
amongst
vs
,
especially
for
the
recouery
of
health
.
For
many
,
I
might
say
,
most
men
now
a
daies
(
if
God
doe
not
restore
them
to
health
,
when
,
&
how
they
thinke
good
,
they
will
leaue
Gods
ordinarie
meanes
by
physicke
,
and
will
goe
to
sorcerers
:
that
is
,
to
the
ministers
of
Satan
,
which
is
all
one
,
as
to
go
to
Satan
himselfe
.
And
although
it
may
be
,
that
they
will
answer
me
,
and
say
:
that
they
whome
they
goe
vnto
for
remedy
,
doe
vse
good
meanes
,
and
godly
words
in
these
cases
.
Yet
it
followeth
not
(
as
I
haue
said
before
)
that
they
are
therefore
no
sorcerers
.
For
no
doubt
,
those
which
Iosephus
speaketh
of
,
vsed
as
good
meanes
in
outward
appearance
:
and
so
do
the
sonnes
of
Sceua
in
this
place
.
But
because
this
pertaineth
not
so
directly
to
the
verse
,
which
I
haue
in
handling
,
I
will
passe
to
the
next
words
,
where
I
shall
haue
fitter
occasion
to
speake
of
this
matter
,
when
I
come
to
the
15.
and
16.
verses
.
In
the
which
(
as
I
haue
said
before
)
is
set
downe
the
issue
,
or
euent
of
the
practise
of
these
lewd
sorcerers
,
and
that
in
two
respects
.
First
,
in
regard
of
that
which
was
said
vnto
them
in
the
15.
verse
.
And
secondly
,
what
was
done
vnto
them
in
the
16.
verse
.
The
wordes
which
were
spoken
vnto
them
are
these
,
Iesus
I
know
,
and
Paul
I
know
,
but
who
are
ye
?
]
The
which
is
an
answer
of
the
foule
spirit
vnto
the
aforenamed
sorcerers
:
being
as
much
in
effect
,
as
if
hee
should
haue
said
in
this
manner
.
Whereas
you
sorcerers
the
sonnes
of
Sceua
,
doe
charge
and
commaund
me
so
straightly
by
the
name
of
Iesus
,
to
goe
out
of
this
man
:
I
see
no
reason
why
ye
should
doe
so
.
Indeed
I
know
Iesus
to
be
the
sonne
of
the
eternall
God
:
yea
God
himselfe
,
equall
to
the
Father
as
touching
his
godhead
:
and
therefore
of
sufficient
might
&
power
,
euen
of
himselfe
to
driue
me
out
of
possession
where
I
am
.
And
likewise
I
knowe
Paul
to
be
sent
,
and
to
haue
lawfull
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
your selues
,
nor
by
any
commission
from
God
,
to
commaund
me
to
goe
out
:
but
ye
are
onely
vsurpers
,
and
presume
to
doe
that
which
ye
are
not
able
to
performe
.
For
although
God
doth
bestow
this
grace
of
casting
such
as
I
am
out
of
those
men
,
whom
we
haue
possessed
,
vpon
some
men
whome
it
pleaseth
him
,
vpon
speciall
occasion
;
yet
ye
are
none
of
the
number
of
them
to
whome
he
hath
granted
this
gift
.
Therefore
in
vaine
doe
ye
take
in
hand
to
dispossesse
me
,
with
your
goodly
and
glorious
wordes
:
for
it
is
not
the
words
which
is
able
to
worke
such
wonders
,
but
it
is
onely
the
working
power
of
God
,
which
bringeth
such
mighty
things
to
passe
,
as
ye
shall
well
see
:
and
so
hee
caused
the
man
which
hee
had
possessed
,
to
run
vpon
the
said
sorcerers
,
and
all
to
beat
them
,
and
wounded
them
,
as
it
followeth
in
the
next
verse
.
Thus
wee
may
perceiue
that
God
doth
not
tye
his
power
of
working
miracles
vnto
words
,
or
characters
whatsoeuer
,
or
howsoeuer
vsed
:
for
then
might
euery
one
be
a
worker
of
miracles
,
which
could
vse
those
meanes
:
But
God
bestoweth
that
grace
vpon
the
person
:
and
that
not
vpon
euery
one
,
nor
vpon
the
most
part
:
but
only
vpon
some
particular
,
and
that
vpon
especiall
occasion
(
as
I
haue
said
before
)
and
this
place
doth
most
euidently
prooue
:
especially
in
the
next
vers
.
where
it
is
said
.
The
man
in
whome
the
euill
spirit
was
,
&c.
]
We
must
not
thinke
that
it
was
this
man
alone
heere
spoken
of
,
which
dealt
thus
with
these
sorcerers
.
For
could
one
poore
silly
man
be
able
to
ouercome
so
many
,
being
young
,
(
no
doubt
)
and
lusty
men
?
who
(
as
it
appeareth
plainely
by
the
words
of
the
text
)
did
not
stand
still
,
and
suffer
themselues
to
be
thus
shamefully
intreated
and
handled
,
but
resisted
what
they
could
.
For
it
is
heere
said
,
that
he
ouercame
them
(
as
it
were
)
in
the
combat
:
and
so
preuailing
against
them
did
driue
them
out
of
the
house
,
both
naked
and
wounded
:
wherefore
it
was
the
diuell
which
was
the
chiefe
actor
in
this
fray
:
and
vsed
the
man
possessed
as
an
instrument
,
to
bring
this
matter
to
passe
.
Where
we
see
that
the
Lord
doth
oftentimes
especially
punish
that
sinne
,
wherein
men
doe
take
most
delight
,
and
thinke
that
it
should
be
most
for
their
honour
,
commoditie
or
pleasure
:
euen
that
doth
God
turne
to
their
greatest
shame
and
confusion
:
and
to
his
greater
glory
.
So
our
first
parents
when
they
had
thought
to
haue
gained
pleasure
,
profit
,
and
wisedome
by
eating
of
the
forbidden
fruit
,
they
lost
themselues
and
their
posterity
,
with
all
good
things
els
:
had
not
the
Lord
to
the
great
glory
of
his
mercy
saued
some
of
them
by
the
promised
seed
of
the
woman
.
And
those
men
in
the
old
world
Genesis
.
cap.
11.
which
imagined
to
keepe
themselues
from
being
dispersed
by
building
of
that
huge
tower
,
and
citie
of
Babylon
:
were
by
the
same
occasion
scattered
into
all
partes
of
the
world
.
So
the
faction
of
Corah
,
Dathan
,
and
Abiram
,
dreamed
of
honour
,
and
preferment
,
by
resisting
of
Moses
:
in
the
16.
cap.
of
the
booke
of
Numbers
,
but
it
was
the
cause
of
their
euerlasting
shame
,
and
ouerthrow
,
as
it
is
there
set
downe
.
There
are
infinit
examples
in
the
scriptures
,
which
doe
inferre
the
truth
of
this
point
:
but
I
will
let
them
passe
,
and
come
to
the
text
it selfe
,
where
we
may
behold
these
sorcerers
most
extreamely
and
shamefully
beaten
of
him
,
euen
of
the
diuell
:
by
whose
seruice
in
this
action
they
had
thought
to
haue
obtained
greatest
credit
.
Neither
are
we
hereby
to
gather
that
Satan
was
grieued
with
this
profaning
of
the
name
of
Christ
Iesus
,
or
with
this
sorcery
of
theirs
.
But
because
God
bringeth
(
as
it
were
)
light
out
of
darknesse
,
and
therefore
foreseeing
that
God
would
turne
this
their
wicked
act
into
his
owne
glory
,
and
the
furtherance
of
the
Gospell
:
therefore
Satan
being
as
it
were
in
a
rage
for
this
their
vnseasonable
vsing
of
the
name
of
the
Lord
Iesus
in
their
charmes
:
at
such
a
time
,
and
in
such
a
place
as
they
did
deale
thus
with
them
:
Whereas
at
other
times
,
when
it
might
haue
serued
his
owne
turne
better
,
no
doubt
he
would
haue
beene
so
farre
from
hurting
them
for
such
an
act
,
that
he
would
haue
seemed
to
yield
vnto
them
therein
:
that
thereby
he
might
the
better
haue
confirmed
his
wicked
craft
of
magicke
and
sorcery
.
Nay
it
is
to
be
doubted
,
that
euen
at
this
time
,
he
would
haue
giuen
place
,
at
the
aforesaid
words
vttered
by
the
sorcerers
,
if
the
wonderfull
prouidence
of
God
had
not
ouer-ruled
him
:
who
by
this
act
had
determined
to
glorifie
the
Gospel
of
his
sonne
Christ
Iesus
:
as
it
may
appeare
by
the
17
,
18
,
and
19
verses
following
:
where
it
is
set
downe
.
That
after
this
was
knowne
,
both
Iewes
and
Gentiles
,
which
dwelt
at
Ephesus
,
magnified
the
name
of
the
Lord
Iesus
,
confessing
their
sinnes
.
And
among
the
rest
,
those
that
had
vsed
vaine
and
curious
artes
;
that
is
,
charmes
,
inchantments
,
coniuring
,
and
other
magicall
deuises
,
came
moreouer
,
and
brought
their
vaine
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
driuen
to
consider
more
deepely
of
the
infinit
power
of
the
Godhead
of
Christ
Iesus
,
to
tame
the
vnbridled
rage
,
and
malice
of
Satan
:
and
also
the
wicked
vanitie
of
magicall
conceits
,
whereby
these
sorcerers
could
bring
nothing
to
passe
:
and
finally
the
punishment
of
the
same
which
albeit
it
may
seeme
not
to
be
so
great
to
be
beaten
and
wounded
:
yet
whosoeuer
shall
weigh
the
circumstances
of
the
text
,
shall
finde
that
it
was
no
ordinarie
kinde
of
combate
,
that
did
driue
the
beholders
into
such
a
maze
.
But
it
was
such
an
one
(
no
doubt
)
as
the
like
had
not
bin
seene
in
their
time
.
And
it
is
very
likely
,
that
they
did
further
conceiue
by
this
example
,
of
the
iust
iudgment
of
God
threatned
against
such
in
the
scriptures
:
wherein
the
spirit
of
God
doth
mightily
inueigh
against
this
kinde
of
wickednes
:
as
in
the
10.
chapter
of
Leuiticus
,
vers.
27.
he
commaundeth
,
that
they
should
be
put
to
death
in
these
words
.
If
a
man
or
a
woman
,
haue
a
spirit
of
diuination
,
or
sooth-saying
in
them
,
they
shall
die
the
death
,
their
blood
shall
be
vpon
them
.
And
likewise
in
the
22
cap.
of
Exodus
,
vers.
18.
he
saith
:
Thou
shalt
not
suffer
a
witch
to
liue
.
And
the
Lord
himselfe
saith
in
the
3.
cap.
of
the
prophet
Malachy
.
vers.
5.
that
he
will
come
in
iudgement
,
and
that
he
will
be
a
swift
witnesse
against
the
south-sayers
.
Wherefore
the
good
king
Iosiah
in
the
feare
of
the
Lord
,
tooke
away
all
that
had
familiar
spirits
:
and
the
sooth-sayers
,
as
it
is
in
the
second
booke
of
the
King
.
cap.
23.
vers.
24.
But
it
may
be
,
that
some
men
will
obiect
and
say
,
that
these
places
seeme
to
be
vnderstood
of
those
onely
which
haue
made
(
as
it
were
)
a
real
contract
,
or
haue
priuate
conference
with
the
diuell
,
the
which
is
a
thing
that
themselues
will
confesse
to
be
abominable
:
But
as
for
all
those
which
vse
any
other
kind
of
conceit
or
deuise
:
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
hurtfull
.
To
these
I
answer
,
that
let
them
looke
into
the
booke
of
God
,
and
they
shall
finde
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
sonne
or
his
daughter
to
goe
through
the
fire
,
or
that
vseth
witchcraft
,
or
a
regarder
of
times
,
or
a
marker
of
the
flying
of
foules
,
or
a
sorcerer
,
or
a
charmer
,
or
that
counselleth
with
spirits
,
or
a
sooth-sayer
,
or
that
asketh
counsell
of
the
dead
.
For
all
that
doe
such
things
are
abomination
vnto
the
Lord
:
and
because
of
those
abominations
,
the
Lord
thy
God
doth
cast
them
out
before
thee
,
&c.
Where
we
may
euidently
see
,
and
perceiue
a
difference
to
be
made
betweene
the
one
and
the
oother
,
and
that
not
onely
contracts
,
counselling
,
and
conference
with
spirits
is
forbidden
:
but
also
all
other
kinds
of
vaine
,
friuolous
and
superstitious
artes
are
counted
abominable
vnto
the
Lord
:
as
namely
,
witchcraft
.
]
the
original
words
do
signifie
him
which
vseth
diuining
,
of
which
sort
are
those
which
will
tell
of
things
lost
,
stolne
,
or
conueied
away
,
and
other
such
like
hidden
and
secret
things
.
Secondly
regarders
of
times
,
as
they
are
which
will
haue
one
time
more
lucky
then
another
:
To
be
borne
at
one
hower
more
vnfortunate
then
at
another
.
To
take
a
iourney
,
or
any
other
enterprise
in
hand
,
to
be
more
dangerous
,
or
prosperous
at
one
time
,
then
at
another
.
As
likewise
if
such
a
festiuall
day
fall
vpon
such
a
day
of
the
weeke
,
or
such
like
,
we
shall
haue
such
a
yeare
following
:
and
many
other
such
like
vaine
speculations
,
set
downe
by
our
astrologians
,
hauing
neither
footing
in
gods
word
:
nor
yet
natural
reason
to
support
them
:
But
being
grounded
onely
vpon
the
superstitious
imagination
of
mans
braine
:
Wherefore
this
kinde
is
much
spoken
against
,
in
the
booke
of
God
,
as
I
haue
somewhat
touched
before
.
The
next
are
the
markers
of
the
flying
,
or
noise
of
foules
:
as
they
which
prognosticate
death
by
the
croaking
of
rauens
:
or
the
hideous
crying
of
owles
in
the
night
Or
some
misfortune
,
if
a
hare
do
crosse
a
man
:
with
many
other
such
like
vaine
and
wicked
toyes
.
By
(
sorcerers
)
in
this
place
seemeth
to
be
vnderstood
,
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
mischiefe
.
And
because
these
kind
of
people
doe
oftentimes
vse
crafty
and
cunning
sleights
to
bring
their
matters
to
passe
,
therfore
they
are
by
Tremellius
called
Praestigiatores
,
of
their
iugling
trickes
of
leger
demaine
,
whereby
the
senses
of
men
being
deluded
they
would
seeme
to
doe
one
thing
,
when
as
they
doe
another
,
and
that
by
another
meanes
then
in
shew
they
pretend
.
And
of
this
sort
seeme
our
witches
to
be
among
vs
,
whose
doings
in
this
behalfe
it
would
belong
,
and
needles
to
recount
:
seeing
that
they
be
so
well
knowne
by
common
speach
,
and
experience
.
As
for
Inchanters
and
Charmers
,
for
they
are
both
one
,
I
haue
spoken
somewhat
before
,
although
not
all
that
might
be
said
to
that
purpose
.
These
are
they
,
which
by
vsing
of
certaine
conceited
words
,
characters
,
circles
,
amulets
,
and
such
like
vaine
and
wicked
trumpery
(
by
gods
permission
)
doe
worke
great
maruailes
:
as
namely
in
causing
of
sicknesse
,
as
also
in
curing
diseases
in
mens
bodies
.
And
likewise
binding
some
,
that
they
cannot
vse
their
naturall
powers
and
faculties
:
as
we
see
in
night-spels
.
In
so
much
as
some
of
them
doe
take
in
hand
to
bind
the
diuell
himselfe
by
their
Inchantments
.
Wherfore
those
,
which
we
terme
coniurers
,
are
not
vnfitly
to
be
referred
to
this
kind
:
and
by
the
same
reason
the
Exorcists
spoken
of
in
this
text
.
And
to
speak
generally
,
whosoeuer
worketh
any
extraordinary
wonder
,
by
any
of
the
last
aforesaid
means
of
words
,
characters
,
amulets
,
&
the
like
:
doth
worke
by
charming
,
and
inchantment
:
albeit
he
maketh
no
contract
,
nor
hath
any
conference
with
Satan
,
as
they
haue
which
are
spoken
of
in
the
next
place
,
which
take
counsel
of
spirits
in
those
matters
wherin
they
would
haue
them
to
serue
their
turne
,
as
the
damsell
in
the
Acts
,
16
,
16.
which
had
a
spirit
of
diuination
wherby
she
procured
much
profit
vnto
her
master
.
And
the
woman
in
the
first
booke
of
Sam.
28.
7.
to
whome
king
Saul
went
for
counsell
,
when
the
Philistims
came
against
him
.
And
of
these
sorts
are
all
those
which
haue
a
familiar
spirit
,
or
by
any
meanes
doe
vse
conference
with
Satan
,
vpon
any
occasion
,
or
in
any
matter
wherein
they
would
vse
him
.
These
that
are
heere
called
(
sooth-sayers
)
seeme
to
be
those
which
doe
foretell
,
and
prognosticate
things
to
come
:
as
are
alterations
of
kingdomes
,
and
common
wealths
,
dearth
,
or
plenty
of
victuall
,
and
such
like
:
as
the
prophets
of
God
were
wont
to
doe
by
the
speciall
motion
of
Gods
spirit
so
these
would
seeme
to
imitate
them
in
this
behalfe
,
hauing
no
warrant
for
the
same
out
of
the
word
,
nor
any
priuate
reuelation
from
God
:
but
are
ledde
thereunto
by
some
imaginary
conceit
,
or
superstition
,
or
els
by
the
instinct
of
Satan
:
as
were
the
false
prophets
in
the
booke
of
God
:
who
seeme
then
especially
to
be
called
by
that
name
,
when
as
they
falsely
vsed
the
name
of
God
to
confirme
their
predictions
.
The
next
and
last
kind
of
magicke
set
downe
in
this
place
is
of
those
which
aske
counsell
of
the
dead
,
not
that
the
dead
doe
or
can
resolue
them
in
any
such
doubtfull
case
,
or
that
they
are
able
by
these
or
any
other
meanes
,
to
raise
them
vp
againe
,
being
once
departed
:
as
it
may
be
prooued
both
by
reason
,
and
diuerse
places
of
the
scripture
.
But
because
it
was
so
thought
and
beleeued
of
the
people
,
both
in
regard
that
oftentimes
it
was
vsed
about
the
tombs
of
men
deceased
:
and
also
by
reason
that
the
diuell
did
appeare
vnto
them
in
the
forme
of
those
which
were
dead
when
they
gaue
answer
to
those
things
which
they
were
demaunded
,
as
it
is
plaine
by
the
28.
chap.
of
the
first
booke
of
Samuel
,
where
the
holy
seruant
of
God
Samuel
is
said
to
bee
raised
vp
by
the
woman
to
certifie
king
Saul
,
what
successe
hee
should
haue
in
the
battaile
against
the
Philistimes
.
Neither
ought
any
man
to
maruaile
at
this
:
That
I
haue
cited
this
last
example
before
,
when
I
spake
of
those
which
aske
counsaile
of
spirits
.
For
we
must
not
thinke
that
all
the
afore-said
kindes
of
magicke
,
are
so
strictly
to
be
distinguished
,
but
that
they
do
communicate
otherwhiles
in
some
points
,
one
with
the
other
:
yet
so
,
as
then
they
are
rather
to
be
tearmed
compound
,
then
simple
;
and
may
in
diuerse
respects
be
referred
to
diuers
kinds
of
magicke
;
as
in
the
last
alleadged
example
.
In
regard
that
the
woman
did
counsaile
with
a
spirit
,
shee
may
bee
referred
to
the
number
of
that
kinde
of
magitians
.
But
because
he
appeared
vnto
her
in
the
likenes
of
a
dead
man
,
shee
may
bee
called
a
necromancer
,
that
is
,
one
that
asketh
counsaile
of
the
dead
.
And
if
she
vsed
any
sette
forme
of
words
,
or
characters
in
this
action
;
then
might
shee
haue
beene
called
a
charmer
,
or
inchanter
.
Finally
,
if
she
had
done
it
to
haue
hurted
,
or
harmed
any
body
,
we
might
haue
placed
hir
among
the
sorcerers
before
spoken
of
.
And
so
in
like
manner
may
wee
iudge
of
all
the
rest
,
according
to
the
circumstances
to
be
obserued
in
each
kinde
of
magick
.
Howbeit
it
is
manifest
by
the
afore-said
18.
chapter
of
Deuteronomy
,
whereas
the
counsellours
with
spirits
are
reckoned
for
an
especiall
and
seuerall
kinde
of
magitians
,
that
the
same
doth
differ
from
the
other
kindes
,
or
at
least
wise
from
some
of
them
,
euen
in
this
behalfe
.
So
that
in
all
of
them
,
there
is
not
alwaies
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
diuell
,
at
least
wise
in
this
action
:
but
beeing
vaine
and
irreligious
persons
,
and
hauing
a
desire
to
surpasse
other
men
,
tooke
vpon
them
to
practise
magicke
;
and
because
they
did
see
Saint
Paul
,
and
the
other
Apostles
to
bring
to
passe
such
great
miracles
,
by
the
name
of
Iesus
:
therfore
they
of
their
owne
head
,
tooke
vpon
them
to
doe
the
like
:
and
to
draw
the
same
into
their
magicall
artes
(
had
not
the
Lord
confounded
them
in
their
said
enterprise
)
according
vnto
the
common
custome
of
many
men
in
these
our
daies
,
who
to
winne
themselues
a
name
in
the
world
,
will
by
all
meanes
possible
procure
what
magicall
bookes
they
can
heare
of
:
and
likewise
if
they
know
any
man
to
vse
any
manner
,
or
forme
of
words
,
or
characters
in
curing
of
any
disease
,
or
working
of
any
other
wonder
;
they
will
presently
(
after
they
haue
obtained
the
knowledge
thereof
)
put
the
same
in
practise
also
,
especially
if
it
carrie
any
colour
,
or
shew
of
holines
in
it
;
as
that
of
the
Exorcists
did
,
thinking
it
no
sinne
so
to
doe
.
Nay
and
because
they
see
not
an
expresse
couenant
made
with
Satan
herein
;
therefore
they
will
defend
them
to
bee
good
:
whereas
the
spirit
of
God
doth
condemne
this
kinde
of
magicke
(
for
it
is
no
better
then
magicke
)
as
wel
as
al
the
rest
.
The
which
the
Ephesians
in
this
19.
chapter
of
the
Actes
,
did
very
well
vnderstand
:
wherefore
vpon
the
view
and
sight
of
the
iudgement
of
God
vpon
the
Exorcists
,
they
are
said
to
burne
their
bookes
of
curious
artes
:
whereby
is
meant
,
not
only
the
grossest
kind
of
magicke
,
wherin
is
a
manifest
compact
,
or
conference
with
the
diuell
;
but
also
al
vaine
,
&
superstitious
deuices
of
diuining
,
soothsaying
,
charming
,
and
such
like
,
which
haue
no
warrant
out
of
the
word
of
God
,
nor
any
reason
out
of
the
whole
course
of
nature
to
confirme
them
:
such
as
they
vsed
,
which
in
the
afore
said
18.
chapter
of
Deuteronomy
,
are
said
to
be
regarders
of
times
,
markers
of
the
flying
of
foules
,
soothsayers
,
and
charmers
:
as
also
they
which
diuined
by
looking
into
beasts
intralls
,
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
giuen
to
such
like
superstition
;
for
it
is
recorded
in
diuers
authors
:
That
in
the
Image
Diana
,
which
was
worshipped
at
Ephesus
,
there
were
certaine
obscure
words
,
or
sentences
not
agreeing
together
,
nor
depending
one
vpon
another
;
much
like
vnto
riddles
written
vpon
the
feete
,
girdle
,
and
crowne
of
the
said
Diana
:
the
which
if
a
man
did
vse
,
hauing
written
them
out
,
and
carrying
them
about
him
,
hee
should
haue
good
lucke
in
all
his
businesses
:
and
hereof
sprung
the
prouerbe
,
Ephesiae
literae
:
where
one
vseth
any
thing
which
bringeth
good
successe
.
And
it
is
very
likely
,
that
a
great
part
of
those
bookes
,
which
are
said
to
be
burned
in
this
19
,
chapter
of
the
Actes
,
were
filled
with
such
like
vaine
and
friuolous
deuices
.
Of
which
sort
we
haue
an
infinite
number
also
vsed
amongst
vs
,
as
namely
in
Palmestry
,
where
mens
fortunes
are
tolde
by
looking
on
the
palmes
of
the
hands
:
and
also
by
foredeeming
of
euill
lucke
,
by
pulling
on
the
shooe
awry
,
or
by
the
falling
of
salt
toward
one
:
and
likewise
of
good
lucke
,
if
drinke
be
spilled
vpon
a
man
:
or
if
he
finde
olde
iron
.
And
furthermore
,
by
erecting
of
a
figure
,
to
tell
of
stolne
goods
.
By
the
turning
of
a
sieue
,
to
shew
who
hath
bewitched
one
.
By
curing
diseases
with
certaine
words
or
characters
,
or
such
like
:
with
many
more
foolish
and
superstitious
vanities
,
needles
heere
to
recite
,
seeing
that
by
these
fewe
we
may
easily
iudge
of
the
rest
.
All
which
are
an
abomination
vnto
the
Lord
,
in
so
much
as
hee
ouerthroweth
,
and
rooteth
out
whole
countries
because
of
the
same
,
as
hee
did
the
Chananites
before
the
children
of
Israel
,
according
as
it
is
set
downe
in
the
afore-said
18.
cap.
of
Deuteronomy
,
vers.
13.
&
14.
And
afterward
,
when
the
Israelites
had
committed
the
like
offence
,
the
Lord
laid
the
like
punishment
vpon
them
:
as
it
is
manifest
in
the
second
booke
of
the
Kings
,
cap.
17
,
vers.
17.
where
it
is
said
,
that
they
made
their
sonnes
and
their
daughters
to
passe
through
the
fire
,
and
vsed
witchcraft
and
inchauntment
:
yea
solde
themselues
to
doe
euill
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
deale
so
with
whole
nations
,
yea
with
his
owne
peculiar
people
;
among
whom
(
no
doubt
)
some
were
godly
and
religious
,
and
abhorred
the
aforesaid
sinnes
:
what
shall
those
particular
men
look
for
,
which
do
practise
the
same
?
and
take
pleasure
therein
?
truely
nothing
else
,
but
the
heauie
and
iust
iudgement
and
vengeance
of
God
,
to
be
laid
vpon
them
for
this
their
wickednes
:
yea
sometimes
euen
in
this
world
,
either
vpon
themselues
,
or
vpon
their
posterity
:
but
especially
eternall
damnation
in
the
world
to
come
,
with
the
diuell
whome
they
serue
;
as
it
appeareth
in
the
21.
chapter
of
the
Apoc.
vers.
8.
where
it
is
said
,
that
the
fearefull
,
and
vnbeleeuing
,
and
the
abominable
,
and
murtherers
,
and
whoremongers
,
and
sorcerers
,
and
idolaters
,
and
all
lyers
:
shall
haue
their
part
in
the
lake
,
which
burneth
with
fire
and
brimstone
,
which
is
the
second
death
.
Neither
let
those
which
goe
,
and
seeke
to
such
vaine
wizzards
,
and
superstitious
sorcerers
for
counsaile
&
helpe
,
thinke
to
escape
the
like
punishment
.
For
the
Lord
in
the
19.
chapter
of
Leuiticus
,
vers.
31.
forbiddeth
the
going
vnto
such
in
these
words
:
You
shall
not
regard
them
that
worke
with
spirits
,
neither
soothsayers
:
ye
shall
not
seeke
to
them
to
be
defiled
by
them
:
I
am
the
Lord
your
God
.
As
if
hee
should
haue
said
,
see
that
ye
make
no
account
of
magitians
,
inchaunters
,
soothsayers
,
or
any
such
like
vaine
persons
:
and
much
lesse
goe
and
seeke
vnto
them
for
helpe
,
or
counsaile
,
lest
ye
be
defiled
therewith
:
for
it
is
no
better
then
spirituall
fornication
:
for
I
am
the
Lord
your
God
,
which
doe
abhorre
all
such
vncleanenes
:
who
also
am
able
,
and
will
surely
punish
the
same
.
And
therefore
hee
saith
in
the
20.
chapter
of
Leuiticus
,
vers.
6.
If
any
turne
after
such
as
worke
with
spirits
,
and
after
soothsayers
,
to
goe
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
memoriall
of
them
(
as
it
were
)
in
this
world
,
that
may
sound
to
the
good
&
credit
of
them
or
theirs
.
Yet
it
may
be
vnderstood
also
of
their
eternall
destruction
.
For
euen
as
Abraham
,
Isaac
,
and
Iacob
are
said
,
Genesis
,
cap.
25.
vers.
8.
&
cap.
35.
vers.
29.
&
cap.
49.
vers.
33.
to
be
gathered
vnto
their
people
,
when
they
departed
this
life
:
that
is
,
to
be
receiued
into
the
fellowship
of
the
Saints
of
God
,
which
were
gone
before
them
into
heauen
.
So
those
which
seeke
vnto
sorcerers
,
inchanters
,
and
such
like
:
when
they
are
said
to
be
cut
off
from
among
their
people
,
may
thereby
be
vnderstood
to
be
for
euer
separated
from
the
company
of
the
faithfull
,
and
to
be
cast
out
into
hell
,
with
the
diuel
&
his
angels
.
And
no
maruel
though
this
heauie
iudgement
bee
laid
vpon
them
:
for
there
seemeth
to
be
no
more
difference
in
effect
betwixt
them
that
seeke
to
the
afore-said
sorcerers
,
and
other
such
like
superstitious
practisers
,
then
is
betwixt
a
thiefe
,
and
him
that
is
accessarie
vnto
his
felony
:
or
a
traytour
,
and
him
that
consenteth
thereunto
.
For
although
they
bee
not
chiefe
and
principall
actours
in
this
wicked
busines
;
yet
by
seeking
vnto
such
persons
,
they
shew
their
loue
,
and
liking
of
those
means
which
the
afore-said
persons
dovse
,
and
that
they
doe
giue
their
consent
thereunto
,
and
doe
allowe
of
the
same
.
But
what
of
that
will
some
say
?
Indeede
if
so
be
that
we
knew
those
whome
wee
seeke
vnto
,
to
be
such
as
you
would
beare
vs
in
hand
they
were
,
then
your
comparison
might
well
holde
.
But
seeing
that
we
are
ignorant
thereof
:
nay
we
doe
rather
take
them
to
be
contrarie
,
and
their
meanes
,
which
they
vse
to
be
good
and
lawfull
:
and
therfore
we
are
of
this
opinion
,
that
wee
may
goe
vnto
them
without
offence
to
God
:
albeit
vnto
others
,
which
are
not
so
perswaded
of
them
,
wee
thinke
that
they
doe
amisse
,
if
they
goe
vnto
such
:
for
whatsoeuer
is
not
of
faith
,
is
sinne
.
To
these
I
answer
.
That
herein
their
knowledge
and
iudgement
is
very
shallow
:
for
the
principle
and
ground
which
they
would
seeme
to
stand
vpon
in
this
point
,
is
taken
out
of
the
14.
chapter
of
the
Epistle
to
the
Romanes
,
and
is
to
bee
vnderstood
of
things
indifferent
onely
:
as
the
circumstance
of
that
whole
chapter
doth
set
downe
vnto
vs
:
of
which
sort
are
meates
and
drinkes
,
and
the
obseruation
of
festiuall
daies
.
The
which
things
,
albeit
of
themselues
they
be
neither
good
nor
bad
;
yet
in
regard
of
the
person
,
and
the
minde
,
or
intent
of
him
that
vseth
them
,
they
may
sometimes
bee
otherwise
.
For
he
that
in
vsing
them
,
is
not
fully
setled
in
conscience
,
but
is
in
doubt
whether
the
vse
thereof
be
lawfull
or
not
,
doth
greatly
offend
:
and
the
reason
is
alleadged
in
the
23.
verse
of
the
same
chapter
,
where
it
is
said
:
that
Whatsoeuer
is
not
of
faith
,
is
sinne
.
Now
it
is
certaine
by
the
10.
chapter
of
this
Epistle
,
that
true
faith
is
grounded
vpon
the
word
of
God
.
Wherefore
whatsoeuer
action
it
bee
(
let
men
pretend
what
they
will
)
if
it
haue
no
warrant
out
of
the
scripture
,
it
is
but
a
meere
imagination
of
their
owne
braine
,
springing
either
of
their
own
corrupt
nature
,
or
else
of
the
suggestion
of
the
diuell
:
and
therefore
is
wicked
and
sinnefull
.
The
which
thing
,
if
it
be
so
,
it
followeth
of
necessity
,
that
the
seeking
vnto
sorcerers
,
charmers
,
inchaunters
,
and
all
such
like
wizzards
,
albeit
men
beleeue
neuer
so
much
,
that
they
may
lawfully
do
so
;
yet
because
that
it
is
not
onely
not
allowed
,
but
also
condemned
in
the
word
of
God
:
therefore
this
their
beliefe
is
no
true
faith
,
but
a
vaine
&
diuellish
presumption
,
and
most
abominable
in
the
sight
of
God
.
Neither
will
ignorance
which
they
pretend
serue
their
turne
,
to
couer
their
offence
herein
;
albeit
it
may
sometimes
extenuate
and
lessen
the
fault
:
as
our
Sauiour
Christ
saith
in
the
12.
chapter
of
the
Gospel
after
S.
Luke
,
vers.
47.
&
48.
That
seruant
which
knew
his
masters
will
,
and
prepared
not
himselfe
,
neither
did
according
to
his
wil
,
shall
be
beaten
with
many
stripes
.
And
he
that
knew
not
his
masters
will
,
and
committed
things
worthy
of
stripes
,
shall
be
beaten
with
fewe
stripes
.
So
that
here
wee
see
,
that
there
is
no
defence
for
ignorance
:
but
whosoeuer
he
be
that
sinneth
,
whether
it
be
of
ignorance
,
or
of
knowledge
,
must
needes
bee
punished
for
it
.
For
,
Cursed
are
all
they
,
which
doe
not
continue
in
all
the
commandements
of
God
,
as
it
is
in
Deuteronomy
,
cap.
27.
vers.
26.
And
the
Apostle
Saint
Paul
saith
,
in
the
2.
chap.
to
the
Romanes
,
vers.
12.
that
as
many
as
haue
sinned
without
law
,
shall
be
punished
without
law
:
and
as
many
as
haue
sinned
in
the
law
,
shall
be
iudged
by
the
law
.
Wherefore
as
dutifull
seruants
,
in
those
things
which
wee
know
,
wee
ought
to
bee
diligent
to
put
the
same
in
practise
;
and
if
we
be
ignorant
of
any
thing
,
we
ought
to
seeke
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
seeke
for
knowledge
in
those
matters
,
no
doubt
,
but
God
wil
instruct
vs
therein
by
his
holy
spirit
,
&
by
his
word
,
as
our
Sauiour
Christ
saith
,
Matthew
,
cap.
7.
vers.
7.
Aske
,
and
it
shall
be
giuen
you
:
seeke
,
and
ye
shall
finde
:
knocke
,
and
it
shall
be
opened
vnto
you
.
And
truely
if
we
would
vse
zealous
prayer
,
and
godly
meditation
comming
vnto
them
with
faith
,
and
humility
,
and
such
like
,
wee
shall
finde
the
scriptures
,
not
to
be
so
hard
and
obscure
,
to
be
knowne
&
vnderstood
,
as
we
take
them
to
be
;
but
most
plaine
&
euident
,
for
our
comfort
and
instruction
,
both
in
this
point
concerning
those
vaine
,
&
friuolous
arts
,
whereof
I
haue
so
much
spoken
:
and
also
in
all
other
matters
of
faith
,
&
good
workes
,
what
we
should
follow
,
and
what
we
should
eschew
:
as
God
in
the
30.
chapter
of
Deuteronomy
,
verses
11
,
12
,
and
14.
saith
,
This
commaundement
which
I
commaund
this
day
,
is
not
hidde
from
thee
,
neither
is
it
farre
off
:
it
is
not
in
heauen
,
that
thou
shouldest
say
,
who
shall
goe
vp
for
vs
to
heauen
,
and
bring
vs
,
and
cause
vs
to
heare
it
,
that
we
may
doe
it
!
but
the
word
is
very
neere
vnto
to
thee
,
euen
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
lesse
,
according
to
the
outward
meanes
of
knowledge
,
and
as
they
are
inwardly
mooued
in
this
behalfe
.
In
so
much
that
we
may
hereof
gather
two
kindes
of
ignorance
to
be
in
men
.
One
is
,
that
which
although
it
be
not
without
the
afore
said
euill
affections
:
yet
they
doe
little
appeare
in
their
actions
,
(
no
not
to
the
parties
offending
themselues
,
and
much
lesse
vnto
others
)
thinking
that
to
be
good
,
which
is
euill
;
and
that
to
bee
euill
,
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
Timothie
,
cap.
1.
v.
13.
that
he
was
before-time
a
blasphemer
,
a
persecutor
,
and
an
oppressour
:
but
hee
was
receiued
to
mercy
,
because
hee
did
it
ignorantly
through
vnbeliefe
.
And
yet
notwithstanding
for
all
this
,
hee
accounteth
himselfe
the
chiefe
of
all
sinners
for
the
same
:
and
most
worthily
doth
attribute
his
conuersion
to
the
wonderfull
and
exceeding
great
mercy
of
God
alone
,
who
had
not
onely
forgiuen
him
this
his
sinne
,
but
also
had
made
him
a
fit
vessell
,
to
cary
his
name
abroad
,
and
to
preach
the
Gospel
among
the
Gentiles
:
whereas
he
had
reiected
other
of
his
countrimen
,
which
offended
of
ignorance
as
well
as
he
:
as
it
is
in
the
10.
cap.
of
the
Epistle
to
the
Romanes
,
vers.
2.
where
speaking
of
the
Iewes
,
or
Israelites
,
he
hath
these
words
.
I
beare
them
witnes
,
that
they
haue
a
zeale
but
not
according
to
knowledge
.
The
other
kind
of
ignorance
is
that
,
wherein
malice
,
and
hatred
doth
preuaile
,
as
it
did
in
the
chiefe
of
the
Iewes
,
which
crucified
our
Sauiour
Christ
,
as
it
is
in
the
15.
cap.
of
Ioh.
ver.
22.
in
these
words
.
If
I
had
not
done
those
things
among
them
,
which
no
other
man
did
,
they
should
haue
had
no
sin
,
but
now
haue
they
seene
,
and
hated
both
me
and
my
father
.
And
to
say
the
truth
,
not
onely
this
latter
kind
,
but
also
all
of
vs
,
before
we
are
regenerate
,
are
by
nature
so
corrupt
,
that
we
cannot
but
bring
forth
most
vile
fruites
of
wickednesse
:
and
therefore
we
doe
couet
naturally
rather
to
be
ignorant
of
gods
lawes
,
and
commaundements
:
thereby
thinking
to
couer
the
hainousnesse
of
our
sinnes
:
wherefore
our
Sauiour
Christ
in
the
Gospell
after
Saint
Iohn
,
cap.
3.
vers.
19.
saith
,
this
is
the
condemnation
,
that
light
is
come
into
the
world
:
and
men
loued
darknes
more
then
light
,
because
their
deedes
were
euill
.
Whereupon
the
Lord
in
his
iust
iudgement
in
times
past
,
seeing
they
regarded
not
to
know
him
:
euen
so
he
deliuered
them
vp
into
a
reprobate
minde
,
to
doe
those
things
which
are
not
conuenient
:
being
full
of
all
vnrighteousnesse
:
and
so
forth
,
as
it
is
in
the
10.
cap.
of
the
Epistle
to
the
Rom.
vers.
28
,
29
,
and
30.
Euen
as
he
saith
also
of
the
Scribes
,
and
Pharises
,
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
haue
said
:
These
men
are
void
of
the
right
knowledge
of
religion
,
and
true
seruice
of
God
:
and
yet
they
wil
be
instructers
of
others
:
so
that
by
this
meanes
they
are
not
onely
wilfully
ignorant
themselues
,
but
endenour
to
bring
those
that
will
follow
their
doctrine
into
the
same
condition
.
Wherefore
let
them
alone
,
let
them
goe
on
still
therein
:
and
in
the
end
you
shall
see
:
nay
,
it
is
most
certaine
(
if
they
be
not
renewed
by
faith
and
repentance
)
they
shall
fall
both
the
sorts
of
them
,
into
the
pit
of
euerlasting
destruction
.
By
all
this
it
is
plaine
,
that
if
we
transgresse
the
commaundements
of
God
,
in
committing
of
any
sinne
,
it
is
not
ignorance
that
shall
excuse
.
For
then
would
not
the
Lord
haue
commanded
sacrifice
to
be
offered
for
the
same
,
as
he
doth
in
the
4.
cap.
of
Leuit.
ver.
2
,
and
3.
in
these
words
:
Speake
vnto
the
children
of
Israel
:
saying
if
any
shall
sinne
through
ignorance
,
in
any
of
the
commandements
of
the
Lord
,
(
which
ought
not
to
be
done
)
but
shall
doe
contrary
to
any
of
them
.
If
the
priest
that
is
annointed
doe
sinne
(
according
to
the
sinne
of
the
people
)
then
shall
he
offer
,
for
his
sinne
which
he
hath
sinned
,
a
young
bullocke
without
blemish
vnto
the
Lord
for
a
sinne
offering
.
The
which
law
is
repeated
also
in
the
Epistle
to
the
Heb.
cap.
9.
vers.
7.
And
the
prophet
Abacuck
,
maketh
a
solemne
prayer
for
ignorances
in
the
3.
cap.
of
his
prophesie
.
Furthermore
the
same
is
manifest
in
the
whole
course
of
the
scriptures
,
by
the
punishment
that
hath
beene
laid
vpon
such
like
offenders
:
as
we
may
perceiue
by
the
17.
cap.
of
the
second
booke
of
the
King
.
where
when
the
Lord
had
cast
out
the
ten
tribes
of
Israell
with
their
king
,
out
of
their
owne
country
,
for
their
wicked
abominations
,
&
that
Shalmaneser
had
caried
them
away
captiue
with
him
:
he
sent
other
of
his
own
natiue
people
to
supply
their
roome
in
ludea
:
who
because
they
were
Gentiles
,
and
had
not
beene
brought
vp
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
lyons
among
them
,
which
slew
them
,
wherefore
they
came
to
the
king
of
Ashur
saying
,
the
nations
which
thou
hast
remooued
,
and
placed
in
the
cities
of
Samaria
,
know
not
the
manner
of
the
God
of
the
land
:
whereupon
the
king
commaunded
,
to
send
vnto
them
a
priest
of
the
Israelites
to
instruct
them
:
as
it
followeth
in
the
next
vers
.
of
the
same
chapter
.
And
in
the
prophet
Esa.
cap.
5.
vers.
13.
the
Lord
hath
these
words
.
Therefore
my
people
goeth
into
captiuity
,
because
they
haue
no
knowledge
.
Out
of
which
two
places
we
may
note
,
that
the
Lord
doth
not
onely
,
not
hold
guiltles
those
offendours
,
which
haue
the
greatest
meanes
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
,
euen
as
the
Gospel
of
Christ
Iesus
is
now
vnto
vs
Gentiles
:
but
also
doth
punish
those
,
to
whome
it
is
not
graunted
to
haue
such
oportunity
to
learne
.
And
truely
no
maruaile
.
For
if
we
account
it
lawfull
for
an
earthly
prince
,
to
punish
those
whosoeuer
,
which
doe
dwell
within
his
dominion
,
if
they
offend
against
his
lawes
being
once
set
forth
,
though
they
doe
it
of
ignorance
,
why
should
not
the
king
of
kings
,
and
Lord
of
Lords
,
exact
the
like
obedience
vnto
his
lawes
set
downe
in
his
holy
word
,
of
all
those
whome
it
pleaseth
him
to
place
in
his
visible
church
and
kingdome
heere
vpon
earth
.
For
the
Lord
hath
giuen
vs
his
word
as
a
law
,
wherein
he
hath
set
down
whatsoeuer
he
would
haue
done
learned
,
or
beleeued
:
and
likewise
what
he
would
haue
vs
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
giuen
by
inspiration
of
God
:
and
is
profitable
to
teach
,
to
improoue
,
to
correct
,
and
to
instruct
in
righteousnesse
:
that
the
man
of
God
may
be
perfect
,
and
prepared
vnto
all
good
workes
.
So
that
whatsoeuer
God
would
haue
vs
to
know
,
or
doe
,
it
is
contained
in
the
same
.
Howbeit
we
must
,
as
our
Sauiour
Christ
saith
,
Iob.
5.
cap.
v.
39.
search
the
scriptures
.
It
is
not
enough
for
vs
negligently
,
and
carelesly
,
and
(
as
it
were
superficially
,
to
read
them
:
but
we
must
with
all
diligence
,
reuerence
,
&
humility
,
study
them
:
and
as
the
prophet
Dauid
did
:
meditating
therein
day
and
night
:
conferring
of
one
place
with
another
:
and
considering
the
drift
of
the
holy
Ghost
in
euery
of
them
:
and
aboue
all
things
vsing
humble
and
hearty
prayer
vnto
God
,
that
he
would
graunt
vs
his
holy
spirit
,
which
may
so
enlighten
vs
,
that
we
may
see
those
wonderfull
things
which
are
contained
in
his
lawes
:
that
we
may
conceiue
aright
of
the
truth
in
his
sacred
word
.
For
as
Saint
Peter
,
2.
epist.
cap.
1.
vers.
20.
saith
:
no
prophesie
in
the
scripture
is
of
any
priuate
interpretation
:
that
a
man
may
expound
it
according
to
his
owne
mind
and
imagination
,
but
holy
men
of
God
did
speake
as
they
were
directed
,
and
ledde
by
the
holy
Ghost
,
as
it
followeth
there
in
the
next
vers
.
who
as
he
is
the
onely
author
,
and
inditer
of
the
Scripture
,
so
he
is
the
onely
interpreter
of
the
same
,
as
being
alone
,
priuie
to
his
owne
meaning
.
And
therefore
the
Euangelist
Saint
Iohn
,
in
his
first
epistle
cap.
4.
vers.
1.
doth
bidde
vs
not
to
beleeue
euery
spirit
,
but
to
try
the
spirits
whether
they
be
of
God
or
not
as
if
he
should
haue
said
.
There
are
many
which
will
make
a
great
shew
of
religion
,
and
godlinesse
,
and
will
seeme
as
though
they
had
warrant
from
God
for
all
their
dealings
,
when
as
it
is
nothing
so
.
Wherefore
beleeue
note
uery
one
vntill
you
haue
first
madetriall
,
and
examined
their
actions
,
by
the
touch-stone
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
booke
of
the
King
.
had
obserued
,
he
had
done
well
,
but
because
he
did
not
so
,
but
beleeued
the
false
tale
of
the
old
Prophet
,
and
came
backe
again
contrary
to
the
commandement
of
God
:
and
did
eate
and
drinke
in
Bethel
by
his
procurement
:
when
as
the
Lord
had
said
vnto
him
,
that
he
should
neither
eate
bread
nor
drinke
water
there
.
Therefore
the
Lord
said
,
that
his
body
should
not
come
into
the
sepulchre
of
his
fathers
:
which
came
to
passe
presently
:
for
he
was
slaine
of
a
lyon
in
the
way
as
he
returned
home
,
and
so
was
brought
againe
to
Bethel
,
and
there
buried
.
Whereas
if
hee
had
first
examined
the
truth
of
the
olde
Prophets
speech
,
he
had
no
doubt
neuer
fallen
into
that
daunger
.
For
he
had
a
sufficient
warrant
from
God
afore
,
for
that
which
he
did
:
vpon
the
which
he
might
safely
haue
relyed
,
if
hee
would
haue
gone
forward
according
vnto
the
same
,
and
not
haue
hearkened
to
the
deceitfull
words
of
the
said
olde
Prophet
:
vnlesse
the
Lord
himself
had
giuen
him
another
contrary
commaundement
,
as
otherwhiles
he
doth
in
particular
cases
:
as
it
may
appeare
by
Genesis
,
chap.
22.
where
after
that
God
had
giuen
Abraham
in
charge
,
to
sacrifice
his
sonne
Isaacke
in
the
2.
verse
of
the
same
chapter
:
afterward
it
is
said
,
that
the
angel
of
the
Lord
did
bidde
him
not
to
doe
it
,
when
he
had
prooued
his
faith
,
and
obedience
therein
:
till
which
time
,
he
could
by
no
meanes
be
drawne
from
executing
the
former
commaundement
of
God
.
Euen
so
wee
,
seeing
that
we
are
forbidden
by
the
word
of
God
to
goe
,
or
seeke
vnto
any
witches
,
inchaunters
,
charmers
,
or
any
such
like
vaine
,
and
superstitious
practisers
:
and
seeing
that
ignorance
will
not
excuse
vs
,
as
hath
beene
before
declared
:
it
behooueth
vs
to
trie
,
and
examine
the
dealings
of
euery
one
in
this
case
,
whether
they
be
of
God
or
not
,
by
their
calling
in
this
behalfe
,
by
their
meanes
they
vse
,
and
by
the
ende
whereat
they
aime
,
and
by
all
other
waies
and
meanes
,
which
it
shall
please
God
to
minister
by
his
holy
spirit
,
out
of
his
word
;
before
wee
giue
credite
vnto
them
,
whatsoeuer
shew
they
make
of
religion
,
and
godlines
in
this
point
:
lest
the
Lord
in
his
wrath
lay
vpon
vs
,
all
those
plagues
&
punishments
threatned
in
his
word
(
as
hath
beene
said
before
)
against
such
persons
.
There
are
many
other
things
,
which
might
be
fitly
,
and
profitably
gathered
&
noted
out
of
this
text
,
which
I
haue
willingly
omitted
,
both
because
they
haue
beene
sufficiently
handled
at
large
by
other
men
;
and
also
because
it
was
my
only
purpose
at
the
beginning
to
vtter
that
,
which
I
thought
meetest
concerning
sorcery
,
and
such
other
like
wicked
,
vaine
,
and
diuellish
abominations
before
spoken
of
.
It
remaineth
therefore
now
,
to
exhort
euery
good
Christian
to
consider
diligently
,
&
to
make
vse
of
it
:
and
to
desire
almighty
God
,
that
he
would
make
it
profitable
,
which
hath
beene
said
,
both
to
his
owne
glorie
,
and
to
our
eternall
comfort
in
Christ
Iesus
:
to
whom
with
the
Father
and
the
Holy
Ghost
,
bee
all
honour
,
praise
,
and
thanksgiuing
,
now
and
euermore
.
Amen
.
FINIS
.