the present, and preuent in future, some wicked actions already
committed. And therefore _Solon_ the Athenian making statutes for the
setling of that Common-wealth, when a defect was found, that he omitted
to prouide a cautelous restraint, and appoint[gg] answerable
punishm[~e]t for such who had killed their parents, answered, He neuer
suspected there were or would be any such. Wherefore to confirme the
position set downe, God doth not threaten to cast away his people for
murther, incest, tyranny, &c. But Sorcery, _Leuit. 20. 6_. And _Samuel_
willing to shew _Saul_ the grieuousnesse of his disobedience, compareth
it to witch-craft, _1. Sam. 15. 23_. The Holy Ghost also manifesting how
highly God was displeased with _Manasses_, maketh this the reason,
because hee gaue himselfe to Witch-craft, and to Charming, and to
Sorcery, and vsed them who had familiar spirits, and did much euill in
the sight of the Lord to anger him, _2. Chro. 33. 6_. And for this
offence were the ten tribes of Israell led into captiuitie, _2. King.
17. 17._ [hh]The twelue Tables of the Romans (the ancientest law they
haue) by a solemne Embassage (sent for that purpose) obtained from
_Athens_, & accounted as a Library of knowledge, do both make mention of
such malefactors, & decree a penaltie to be inflicted vpon them.
[ii]_Constantius_ and _Constantinus_ thinke them worthy of some vnusuall
death, as enemies of mankinde, strangers from nature: [kk]and _Iulius
Paulus_ distinguishing the punishment according to the different
qualitie of the offenders, pronounceth out of the then receiued
opinions, that the better sort found guilty, were to dye (not
determining the manner) those of meaner condition either to bee
crucified, or deuoured of wilde beasts.

[Footnote ee: _Binfeldius de confessionibus maleficorum_, calleth
this reason a most strong & conuincing argument.]