And although some saie that the divell is the witches instrument, to bring hir purposes and practises to passe: yet others saie that she is his instrument, to execute his pleasure in anie thing, and therefore to be executed. But then (me thinks) she should be injuriouslie dealt withall, and put to death for anothers offense: for actions are not judged by instrumentall causes; neither dooth the end and purpose of that which is done, depend upon the meane instrument. Finallie, if the witch doo it not, why should the witch die for it? But they saie that witches are persuaded, and thinke, that they doo indeed those mischeefs; and have a will to performe that which the divell committeth: and that therefore they are worthie to die. By which reason everie one should be executed, that wisheth evill to his neighbor, &c. But if the will should be punished by man, according to the offense against God, we should be driven by thousands at once to the slaughterhouse or butcherie. For whosoever loatheth correction shall die. And who should escape execution, if this lothsomnesse (I saie) should extend to death by the civill lawes. Also the reward of sinne is death. Howbeit, everie one that sinneth, is not to be put to death by the magistrate. But (my Lord) it shalbe proved in my booke, and your Lordship shall trie it to be true, as well here at home in your native countrie, as also abrode in your severall circuits, that (besides them that be _Venificæ_, which are plaine poisoners) there will be found among our witches onelie two sorts; the one sort being such by imputation, as so thought of by others (and these are abused, and not abusors) the other by acceptation, as being willing so to be accompted (and these be meere cousenors.) ♦Proverb. 5.♦ Calvine treating of these magicians, calleth them cousenors, saieng that they use their juggling knacks onelie to amase or abuse the people; or else for fame: but he might rather have said for gaine. Erastus himselfe, being a principall writer in the behalfe of witches omnipotencie, is forced to confesse, that these Greeke words, μαγία, μαγγαγία, φαρμακία, are most commonlie put for illusion, false packing, cousenage, fraud, knaverie and deceipt: and is further driven to saie, that in ancient time, the learned were not so blockish, as not to see that the promises of magicians and inchanters were false, and nothing else but knaverie, cousenage, and old wives fables; and yet defendeth he their flieng in the aire, their transferring of corne or grasse from one feeld to another, &c. ♦_Instit. lib. 5. ca. 8. sect. 6._♦ ♦_Item upon Deut. cap. 18._♦ ♦_Lib. de lamiis, pag. 5._♦