A treatise against vvitchcraft: or A dialogue, wherein the greatest doubts concerning that sinne, are briefly answered a Sathanicall operation in the witchcraft of all times is truly prooued: the moste precious preseruatiues against such euils are shewed: very needful to be knowen of all men, but chiefly of the masters and fathers of families, that they may learn the best meanes to purge their houses of all vnclean spirits, and wisely to auoide the dreadfull impieties and greate daungers which come by such abhominations. Hereunto is also added a short discourse, containing the most certen meanes ordained of God, to discouer, expell, and to confound all the Sathanicall inuentions of witchcraft and sorcerie.

CHAP. IIII.

Wherefore the Lorde doeth permit the sinnes of witchcraft in our time: who are in most daunger thereby, and what are the most soueraigne preservatiues a∣gainst witchcraft?

Mysodaemon. Theophilus.

THE people say, Theophilus, that witches can kill and make aliue whome they please: where∣fore doeth Almightie God suffer witches to hurt and to destroy man and beast on this man∣ner, for surely I thinke they can doe much in∣deede?

Theophilus.

The multitude is in this grosse errour▪ Mysedaem, that witches haue power to turne the world vpside down at their pleasure: but the trueth is, it is nothing so. for, as I taught thee be∣fore, they are but Sathans instruments, and can not worke these wonders without him, and as for Sathans power also, it is limited by the Lord. for he can do nothing, but where, and when the Lord sends him: when therefore he is sent for the execution of Gods iu∣stice, he perswades his witches, that he can drive heauen and earth together at his pleasure, and they perswade the wicked worlde, that they can likewise worke wonders, whereas neither they, nor Sathan him selfe by them can take away the least haire from the greatest sinner vpon earth, but when God permits them: for as the Lord by hisa speciall loue, mercie, and prouidence doeth em∣brace all his Saintes, so likewise his generall prouidence and mer∣cie (saith the Prophet)b is ouer all his workes. Thus much in ef∣fect hath M. Beza written the last yeere in his commentarie vpon Iob, in these wordes: Caeterum ostendit etiam hic locus impuros illos spiritus non temerè ab Apostolo vocari aeris principes, sicuti summum illum lovem horum daemonum principem, Graeci & Latini multis prop∣terea epithet is cognominarunt, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fulgurato∣rem, tonantem vocantes: qui tamen vel minimum quiddam in caelo,

vel in terra movere nisi Deo concedente non possunt, sed Dominū quid∣dem illorum opera, quoties ipsi libuit, in huiusmodi excitandis tempesta∣tibus vti, ipsos verò donec in abissum mittantur, in aere & in alijs mun∣di partibus versantes, & nulla remagis, quàm omni rerum confusione, & hominum praesertim exitio gaudentes; Adde etiam omnium natu∣ralium causarum ad excitandas omnes eius generis impressiones requi∣sitarum summè peritos, quàm facillimè & quàm libentissimè, Deo con∣cedenti, vel etiam imperanti, suam in his rebus operam praestare con∣stat, sagarum etiam & magorum omnis generis adhibito interventu. And then he addeth a confirmation of his assertion concerning witches, and a great complaint against negligent Magistrates on this manner. Quadere cùm tam apertè tam multis, tam certis & sa∣crarū literarum testimonijs, & omnium seculorum apud omnes gentes historijs cōstet, mirū est ac penè incredibile adhuc inter Christianos, prae∣sertim magistratus ac Iudices inveniri, qui vana & futilia haec esse om∣nia existiment. Which thing (saith he, speaking of witchcraft) see∣ing that it is so apparantly knowen, by so many and so certaine te∣stimonies of holy Scripture, and by the histories of all times, among all nations: it is to be wondered, and in a manner incredible, that as yet there are found among Christians, and especially among magistrates and iudges, which doe suppose all these things to be but vaine and fabulous. But to returne againe to thy demand, My∣sodaemon, wherefore God permitteth witchcraft in these our daies? as for the causes of this permission, if thou wouldest knowe them, they are many in number, but I will commend vnto thee foure principally for thine instruction.

Myso-daemon.

VVhat then is the first cause of this permis∣sion?

Theophilus.

The euill artes and workes of Sathan by witch∣craft, are for a signe of the contempt and fall of men from the Gos∣pell and syncere profession of religion, wheresoeuer they be either suffered or maintained, we see and knowe by daily experience, that men haue but small measure of the pure light of God in that place.

Mysodaemon.

This is to be seene most true in poperie, where all superstition and magicall artes are bred, professed, and main∣tained: and what is the second cause?

Theophilus.

The seconde cause why God suffereth Sathan

thus to triumph by his artes, and to rule ouer infidels, is, that he might fatherly forewarne his Saintes toc passe their dwelling here in feare and with all diligence, to avoyde the contagion of the wicked▪ with whome they haue any conversation.

Mysodaemon.

And what is the third?

Theophilus.

The third cause of this permission is, that by these delusions of the deuill, God might in iustice punish them which would not receiue his trueth: for the Apostle saith, that they which will notd beleeue the truth: God will send them strong delusions that they may beleeue lyes.

Myso-daemon.

It is most true we see: for such as hunt after our doating witches are most sottish idiottes of all the people, who when they bee stung by Sathan, runne foorthwith to be cu∣red by him: what nowe is the fourth cause?

Theophilus.

The tryall of Gods Saintes: for GOD per∣mitteth all heresies and superstitions to spring in his Church, that those that are his, might be knowen, as the Lorde teacheth e vs.

Myso-daemon.

Howe farre then may Sathans power reach, when God so permitteth him, or sendeth him for the execution of his iustice?

Theophilus.

Almightie God doeth vse Satan for to worke his signes and iudgements in the heauens, in the ayer, and in the earth, and to execute his iustice vpon all the children of disobe∣dience: yea and to afflict his Saintes, as ofter as the Lord know∣eth it expedient for his glorie, and their saluation. For the Scrip∣ture speaketh plainelie, that he can driue downe lightnings and flames off fire from heauen, to hurt the creatures vpon earth. Againe, that he can infect and poyson the ayer and water with pestiferous exhalations when God sendes him, as in the plagues of Egypt, which were wrought by the ministerie of Sathan: for it is written, that God cast foorth his indignation and wrath vpon them in all those plagues,g By sending out euill angels among them. He can destroy also the other creatures, and man him selfe, by h fyers, by windes and tempestes, when he is let loose against them.

Myso-daemon.

The witches boast indeede that Sathan

can do much, and they likewise by their acquaintance with him; but some thinke that all this is but to fray men, & many men often hurt themselues and others by fond imaginations.

Theophilus.

As for Sathans might, it is but weake: if the Lorde graunt him not strength to execute his will, he can not doe it: and whereas some suppose that all these artes are but strong phanta∣sies, they be greatly deceiued, for albeit that some doe hurt them∣selues with euill imaginations, &c. yet let a witch or any other imagine what he will against thee, his imagination can neither kill thee, Myso-daemon: nor take away one haire from thy head, but we knowe and see, that Sathan by witches can doe both, and this is the confession of the witches of all times, nations and people, euen at the very point of death.

Myso-daemon.

If Sathan can hurt the bodies and soules of men, I will neuer doubt he may soone hurt the other creatures, tell me therefore first, what can he doe to infidels and wicked pro∣phane people?

Theophilus.

As for the wicked the Scripture saith

• 1 Sathan is their God. 1. Cor. 4. 4.
• 2 Sathan is their father. Ioh. 8. 44. act. 13. 10.
• 3 Sathan hath the vse of their bodies & soules.
  • Eph. 2. 2.
  • Matt. 12. 43
• 4 Satan workes his owne workes in them.
  • 1. Ioh. 3. 8.
  • Ephes. 2. 2.
• 5 Sathan blyndes their minds, and makes them fooles in vnderstanding.
  • 2. Cor. 4. 4.
  • Eph. 4. 18.
  • 1. Cor. 2. 14
• 6 Sathan robs them of the good vse of Gods word by many delusions, Luk. 8. 12. and makes them storme and fret against it, Prou. 14. 16.

Now then seeing that Sathan hath this dominion ouer the soules, which are farre more precious then their bodies, he may no doubt and doeth often tosse their bodies, when God permits him, at his pleasure.

Myso-daemon.

My heart trembles and quakes, Theophilus, when I vnderstand by the holy Scripture, how all prophane and wicked

men in the Church euen among vs, are thus fast bound in Sathans snares and chaines, and what is more miserable, they are so blind, they know it not.

Theophilus.

Yea, and what is most dreadfull in these daies, God hath giuen ouer sundry men (for the contempt of his word) so farre into Sathans power, and into a reprobate sense, that men re∣iect the very naturali course of ciuil life, that men sport themselues in doeing wickedly, that men worke allk vncleannes, euen with greedines. And such is the impudent boldnes, and grouth of sinne in these times, that if any one man refraine from euill, he is a mon∣ster among men, a gazing flocke, and as thel Prophet saith, ma∣keth himselfe a pray. S. Cyprian complaineth of his time, Esse iam inter nocentes innoxium cr••men est, malos quisquis non imitatur offen∣dit. And the Milesians prouerbe was, men thinke there ought to be no place for any honest man among them.

Mys.

The Lord defend vs from them, and graunt vs that wee may so liue by them, that we be not hurt of them: but may not Sa∣than and his witches hinder and hurt the Saints of God also?

Theophilus.

No doubt they may: for Sathan sought to win∣now, euen the verym Apostles, and preuailed somewhat, and hin∣dred them often in the course of their ministerie.

Mysodaemon.

How shewe you that Sathan can hurt their bodies?

Theoph.

The Apostle had the messenger of Sathann to buffet him, & as for Iob, Sathan so poisoned his bodie all ouer, that there was no part of him whole, from the crowne of his head to the sole of his foot: yea & what is more feareful, it may be seene byo Mary Magdalens example, that (if god permit) he may not onely hurt the bodies of the Saints, but before grace also haue a reall possession of them. Again, our continual warfare is against him, & if we want a∣ny part of our armour described, Eph. 6. he may soone hurt vs.

Mys.

Teach me two things more, Theophilus, and then I cease to molest you. First, how I may be cured, if witches do hurt me: and secondly, how I may best auoid them: for I see wel we be in daunger all by them.

Theoph.

First, as for the cure of any man, poisoned by Sathan, it is knowen by the experience of many learned phisitions, a thing most difficult: the reason is, sathan vseth poisons that haue hidden,

vnknowne, and straunge operations in the bodies of men, for he is an Empiricke of many yeeres experience; notwithstanding wee ought to vse all good meanes that Phisicke offereth vs, continually intreating the Lord so to blesse thē, as they may be for our health, if it shall seeme expedient for his glorie and our saluation: and if by these meanes we can not receiue health, we must wait patient∣ly vpon God, commit and commend our bodies and soules vnto his hands, for he saith, Thep Lord knoweth the daies of vpright men, and their inheritance shalbe perpetuall. Againe: man is not Lord ouer the spirit, to reteine the spirit, neither hath he power in the day of death nor deliuerance in the battaile, neither shall wickednes deliuer the pos∣sessors thereof.

Mysodaemon.

I heare often that many great mens houses are troubled with straunge visions: What thinke you, Theophilus, are these vncleane spirits, and how may such euils be auoided?

Theoph.

It is well you speake of great mens houses: for there commonly are the greater sinnes. Nero could hardly rest for feare∣full and straunge apparitions: Suetoniusa saith, Saepe confessus exa∣gitari se materna specie, verberibus furiarum, ac taedis ardentibus. The like say the stories of Brutus, Pysistratus, and others. The greater sinnes defile any place, the greater libertie is giuen Sathan, & the more it isb swept and garnished for his continuall habitation. To expell all such euills, these rules following in all such families must be carefully practised. 1. The lords, masters, and fathers of fami∣lies, must draw nere vnto God themselues by vnfained repentance, that their owne bodies and soules may be truly sanctified: so must the strong man be first conquered, Luk. 11. 21, 22. 2. Their fa∣milies also, with like diligence often purged, Gen. 35. 2 Ps. 101. 7. Epist. to Philemon, Deut. 21. 18, 21. 3. In Gods most holy word faithfully instructed, Gen. 18. 19. 1. Cor. 14. 34, 35. Deut. 6. 6. Eph. 6. 4. 2. Tim. 3. 15. 4. They must also go before, and direct their houshold in praier & thankesgiuing, when they be present: 10. 6. 11. Ps. 55. 17. 127. 1. Tim. 4. 4. that the seruants may doe the like, when they be absent: Gen. 24. 12, 13. without interruption, 1. Pet. 3. 7. 5. They must dwell with their wiues as men of knowledge, 1. Pet. 5. 7. not bitter vnto them, Col. 3. 19. contract with the faith∣full onely, Gen. 6. 2, 3. in the Lord, 1. Cor. 7. 39. the marriage bed sanctified with praiers. 1. Tim. 4. 3, 4. vsed to bridle and asswage, & not to feed & stirre vp lust, Ro. 13. 14. abstaining it at certen times

appointed for fasting & praier, 1. Cor. 7. 5. & in the time of womens seperation, Ezec. 18. 6. & 22. 10. Lev. 20. 18. 6. The wifes subiect to their husbands, Col. 3. 19. in pure conuersation which is with feare, 1. Pet. 3. 1, 2. 7. The children brought vp in the informati∣on of the lord, Eph. 6. 4. obeying in al things their parents, Col. 3. 20. in the Lord, Eph. 6. 1. 8. The masters must do that which is iust and equall to seruants, Col. 4. 1. without threatnings, Eph. 6. 9. 9. The seruants auoide eye seruice, do their dueties in Gods feare as vnto the Lord, Col. 3. 21, 23. with feare & trembling. Eph. 6. 5. 10. They must also direct, & command their familie to a priuate fast, when publique or priuate calamitie, or such like needful occa∣sion so requireth. Hest. 4. 16. Neh. 1. 4. Act. 10. 30. 11. Conduct them to the publique ministerie where it may be found, Amos 8. 11. 12. 2. King. 4. 23. Act. 20. 28. Heb. 13. 7, 17. & by priuate con∣ference, Mal. 3. 16. Act. 17. 11. see how they profit, assēbling their familie at certen times appointed. Act. 10. 24. Neh. 8. 13. Iob. 1. 5. 12. A godly domestic all discipline must be vsed: 1. admonition, Math. 18. 15, 19. 2. penalties ordained answerable to the offence committed, lighter for the lesse, Prov. 23. 13, 14. sharper for the greater, Epist. to Phil. 3. and if neede require, the Church must be told, Math. 18. 17. 4. the last refuge is, the civill Magistrate, Deut. 21. 18, 21.

Mys.

These rules I graunt are right good indeed, & the practise & obedience you speak of, is to be wished, but to speak as I think, Theophilus, such families as you require, are as hard to be found, as blacke swans, or the families of Europia.

Theoph.

Not so, Mys. your eyes be to dimme, I know my selfe where (God be blessed) some such may be found in our land: and yet if they were neuer so few, yet must the men that will auoyd the dāgers which haue bin before mētioned, carefully obserue this or∣der prescribed of God, & say with Ioshua: Albeit others, yea all the world, choose the gods of the Amorites: yet I and my house will serue the Lord. Now for the 2. point, how a man may best be preserued frō the poison of witchcraft, I will shewe thee, Misodaemon, onely by Iobs example, how thou maiest best be preserued.

Mys.

I loue greatly to view often the examples of the holy fa∣thers: for no dout they are Gods glasses for our instruction, & I re∣member we are charged not to be slothfull, but followers of them

which through faith and patience inherit the promises, Heb. 6. 12. But I pray you, what preseruatiues had Iob, for we read all fayled him, and Sathan brought him vnto a wonderfull miserie?

Theophilus.

His preseruatiues were most soueraigne, and they failed him not, albeit he fainted often, beeing long wearied in that conflict with Sathan: his pretious preseruatiues were these. First, faith, 2. prayer, 3. arighteous life, 4. the word of God, 5. repen∣tance, and sixtlie the continuall most gratious prouidence of God ouer him.

Mysodaemon.

How did faith preserue him?

Theophilus.

S. Iohn saith, that faith is the victorieq that ouercom∣meth the world: and S. Peter chargeth vs to resist the deuil, steadfast in faith: and S. Paule biddeth vs aboue all things (to auoide the fie∣rie dartes of Sathan) to take the shield of faith. By these few places it appeareth, that faith is a most sure shield against Sathan. Nowe that Iob had faith, many rare vertues in him doe testifie: his in∣nocent life, his feare and reuerence of God, his godly repentance and singular patience,r which can neuer be without faith, for pa∣tience is a quiet wayting and exspectation of the promises, which faith assureth vs shalbe performed. His owne wordes are in his most bitter temptations: Iob. 13. 15. Lo though hee slay me yet will I trust in him, and I will reprooue my waies in his sight. Wherefore, Mi∣sodaemon, if thou wilt follow Iob, call vpon God earnestly for this preciouss gift of faith, and thou shalt haue one most strong target to auoide safely all Sathanicall darts of witchcraft.

Mysodaemon.

And what is the second preseruatiue?

Theophilus.

Iobs second preseruatiue was Prayer: of this the Apostle saith, that when the Saints haue on their compleate ar∣mour against Sathan, yet they can not be safe, vnlesse theyt pray alway. Iob had this, for it is written that Iob offered burnt offerings, early in the morning for him selfe and all his chil∣dren: and it is added,u Thus did Iob euery day. Prayer is a com∣fortable conference and talke with the Lord, and is most strong if it be feruent, and beeing offered by a righteous man, such as Iob was, it is a sweete sacrifice vnto God. Wherefore vse also, Miso∣daemon, this preseruatiue and thou shalt be free from many euils: sit tibi veloratio assidua, vellectio, nunc cum Deo loquere, nunc Deus te∣cum: Either read or pray alway, one while talke thou with God, another

while let God talke with thee.

Mysodaemon.

So I will, and purpose Theophilus, for we are often charged so to do: what was the third preservatiue?

Theophilus.

A righteous, sober, and vpright conversation is a most sure brestplate against Sathan: for when he findeth our faith and profession to haue the seale of a righteous life, he wil flee from vs: as appeareth notably in Iobs exāple, for he being anx vp∣right and iust man, one that feared God and eschewed euill, Sathan might well spurne at him, but could not annoy him, nor iustly ac∣cuse him before his God of any euill.

Myso-daemon.

And what is the fourth preservatiue?

Theophilus.

The worde of God: and that mightie worde is a most strong two edgedy sworde, and notably preserueth vs from Sathan if we can wisely handle it, as our Sauiour hath taught vs by his owne example. As for Iobs time, it is vndoubtedly to be thought that he liued before the Lawe, because of his long life, Chap. 42. 16. Psal. 90. 10. and sacrifices in a straunge land, which by the Lawe were commanded to be done before the Arke, or in the tabernacle of God. Some thinke that he was about the time the Church was in Egypt. All the Patriarkes and holy fathers of that time and before, had great knowledge and many yeeres ex∣perience, and were preachers of the word of God in their families, Gene. 18. 19. and receiued it partly by their fathers instruction, Psal. 78. 3. partly by visions and sundrie other meanes from God him selfe, Hebr. 1. 1. And as for Iob he had both instruction by man, Chap. 42. 5. and reuelations from God, Chap. 38. and 42. 5. and taught the same vnto his people, Chap. 1. 5. and 29. 22. and 22. 22.

Myso-daemon.

Nowe tell me, what was the 5. preservatiue?

Theophilus.

Repentance: the life of Gods saints is a continu∣all repentance; because of their continuall infirmities and offen∣ces. The penitent hath two good properties: One is, he feareth God truely, and so is humbled: the other is, he resteth vpon God z faithfully, and so is strengthened. The Lord is greatly delighted in them that feare him, & attend vpon his mercie, but if any proude re∣bellious sinnes haue snared them, the Lord leaueth them as naked, and as it were in Sathans iurisdiction, asa Dauid often, andb o∣thers. And as for Iob, he walkedc most circumspectly within the

boundes of true repentance before the Lorde his God. Whefore Mysodaemon call mightely vpon God for this great blessing also: for repentance is the precious giftd and worke of God.d

Myso-daemon.

And what was his 6. and last preseruatiue?

Theophilus.

The prouidence of almightie God was his most strong to wre and moste soueraigne preseruatiue against all euill. Of this Dauid glorieth and singeth often sweetly in his Psalmes: as in the 91. v. 9, 10, 11, 12. on this maner. Because (thou hast saide) the Lord is mine help, and hast set the moste high for thy refuge: there shall none euill come vnto thee, neither shall anie plague come neere thy tabernacle: for he shall giue his Angels charge ouer thee, to keepe thee in all thy waies, they shall beare thee in their hands, that thou shalt not hurt thy foot against a stone: thou shalt walke vpon the lyon and aspe, the young lyon and the dragon shalt thou tread vnder thy foot. Nowe that Iob was most safe vnder this shelter and could not be anoied by Satan, the deuill confesseth it himselfe. For he saieth, he can not come neere him by reason of a certen hedge wherewith he and all his were compassed about: the wordes are these: Then Satan saide, doth Iob feare God for nought? hast thou not made an hedge about him and about his house, and about al that he hath on euery side? And thus thou seest, Mysodaemon, how Iob was preserued from Satan and all his artes: wherefore if thou canst purchase these preseruatiues for any price, or by any meanes come by them, I will assure thee for thy safety in all dangers of bodie and soule.

Myso-daemon.

But I see not yet how hee was preserued: for the deuill ouercame him, & most fearefully consumed him and al his goods.

Theophilus.

The deuill ouercame him not, nor could not work his wil & purpose vpon him. For Satans chiefe purpose against Iob was to cause him to blaspheme God, to renounce God and religi∣on, to fall from the faith, from repentance, and from the grace of God. And to this end when the Lord gaue him entrance, he de∣stroied his goods with strange fire and theeues, he murdered his children with a tempest, he consumed his bodie with byles, and mooued also his friends and his owne wife to reuile and to scorne him and his profession. Notwithstanding all these engines of Sa∣tan, Iobs preseruatiues were so good and precious, that the deuill was vtterly vnable to bring any of those euils he most desired vpon

him; for the Lord witnesseth of him, saying, In all this Iob sinned not, nor charged God foolishlie. And to be short, when Satan had as∣saulted him with all extremities that could be deuised, albeit his faitha fainted, yet it failed him not: for he continued in faithfull repentanceb and grace of God vnto the end. And thus haue I taught thee, Mysodaemon, what things I thought expedient for thee, and most needfull concerning witchcraft. I doubt not but many of our friends could say more. Wherefore giue them no rest, but cause them by al good meanes to communicate vnto vs both their knowledge and experience in this argument. Farewell My∣sodaemon, I must now leaue thee.

Mysodaemon.

Farewell good Theophilus, & I moste hartelie thanke you: I doe not now farre dissent from your iudgement: but because (I so hate the deuill & all his delusions as you know) I will stirre vp all the friends I can (as you desire) to impart vnto vs their knowledge and experience in these points.

Theophilus.

Farewell in Christ, Mysodaemon, and do so.

FINIS.

Notes

• a

  Psal. 147. 11, 19, 20.
• b

  Psal. 145. 9, 15. Com. in Iob. cap. 1. v. 16.
• c

  1. Pet. 1. 17.
• d

  2. Thess. 2. 11
• e

  1. Cor. 11. 19 deut. 13. 1, 2, 3.
• f

  Iob. 1. 10.
• g

  Psal. 78. 49.
• h

  Iob. 1. Iudg. 9. 23. Esd. 19. 14. 1. Tim. 4. 12.
• i

  Rom. 1. 30. prov. 11. 23.
• k

  Eph. 4. 19.
• l

  Es. 59. 15. Cypr. l. 2. ep. 2.
• m

  Luk. 22. 23. 1. thes. 2. 18.
• n

  2. Cor. 12. 7. iob. 2.
• o

  Luk. 8. 2, 3.
• Fernel. de Ab∣dit. rerum causis.
• p

  Ps. 37. 18. Eccl. 8. 8.
• a

  De vita Ne∣ronis.
• b

  Math. 12. 43.
• Iosh. 24. 13.
• Learne here all Fathers & Masters of fa∣milies, how to purge your houses, & how to attaine the best preserua∣tiues against witches.
• q

  1. Ioh. 5. 4. ••. Pet. 5. 9. Eph. 6. 16.
• r

  Iam. 5. 11. Heb. 10. 36, 37, 38.
• s

  Ioh. 6. 29. Eph. 2. 8.
• t

  Eph. 6. 18. Iob. 1. 5.
• u

  Iame. 5. 16.
• Cyp. l. 2. epi. 2.
• x

  Iob. 1. 8, 9, 10.
• y

  Heb. 4. 12. Eph. 6. 17. Matth. 4.
• z

  Iob. 13. 15. Psal. 147. 11.
• a

  Psal. 22. 1, 2, 77. 10, 69.
• b

  Cant. 5. 6.
• c

  Iob. 1. 20, 21, 22. 42. 6.
• d

  2. Tim. 2. 25. 26.
• d

  Act. 5. 30.
• Iob. 1. 9, 10.
• V. 12.
• Ch. 2. 9.
• Ch. 1. 22.
• a

  Iob. 7. 15. & 13. 15.
• b

  Iob 42. 5, 6. & 16. 17.