TIA wrote:

Yes, that would appear to be what you have. Here's an extract from the
Stanford Encyclopedia of Philosophy...

Bodin's critics became more serious and dangerous with regard to his On
the Demon-mania of Witches that was published in 1581 (Démonomanie). In
his letter of dedication (December 20, 1579) to Christophle de Thou, the
first president of the Parlement of Paris, Bodin explains why he wrote
the work and the meaning of its title. First, he hoped to denounce the
mania, the spiritual errors, and distraction, as well as the “fury” that
sorcerers possess as they “chase after the devil.” He wrote this treaty
with two purposes in mind: on the one hand, “to use it as a warning to
all who will see him [the devil],” and on the other hand, “to alert
readers that there is no crime that could be more atrocious or deserve
more serious punishment.” Bodin wished to speak out against those who
“try by all means to rescue the sorcerers through printed books.” He
reminded all that “Satan has men in his grasp who write, publish, and
speak claiming that nothing that is said about sorcerers is true.” It
was essential to provide the tools to magistrates and judges, who were
confronted by the accused sorcerers, in order to face this formidable
problem. The work was bold and perilous for its author. Many wondered if
Bodin, so curious about this topic, such an expert, so convinced of the
devil's existence, may not himself have been involved with witchcraft.
These suspicions alarmed the authorities, and on June 3, 1587, the
general prosecutor to the Parlement of Paris ordered the general
lieutenant of the baillage of Laon to proceed with a search of Bodin's
home, on suspicion of witchcraft. This inspection brought no results due
to the intervention of eight prominent citizens and two priests who
registered their support of Bodin.